b'L\xc2\xabk.<MCC \n\n\n\n<C.<C \n\n*<gc~^ \n\n\n\ncT\xc2\xab3r^g C \n\n<S C< \n\n\xc2\xab_cc \n\n3d Cc; \n<cz cc \n\nre cc \n<cr cc \n\n\n\ncScilC \xc2\xabtl\xc2\xabsc \n\nl : s^2 C32jC^C \n\n\n\nCXSI \n\n\n\n^:C_ \n\n\xe2\x96\xa0\xc2\xab_CC-> \n<E1 C\'C \xe2\x96\xa0\xe2\x80\xa2\xe2\x96\xa0\xe2\x96\xa0 \n\n\n\n<Ccc \n\n<SLCCC \n\n~~CjCc \n\n^C~ C v \ncccc c \n\ncccc. <c \n\nCCC <x \n\ncc;- cr \n\n<cc<CL \n\n\n\nctc<c*?Dc: \n\n^\xc2\xabC<CsC3C \n\n\n\nciC\'\xc2\xabc; \n\n\xc2\xabC_ C\xc2\xabQ\xc2\xa3 \n\nC<r<I;- \n\nCI ~_C <OL3C \n\nrcccwr < \n\n\n\n\xc2\xab. \n\n\n<5L \n\n\n\n\n<r \n\n\n\n\n<c \n\n\nc \n\n\n\xc2\xabc \n\n\nr \n\n\n\xc2\xab \n\n\n\n\xc2\xab*_ ^ \xc2\xab ^ c \n\n~c c c \n\n\n\ncicc \n\n<LCC*c \n^ ex ^ \n\ncc <I \n\n- CC C \n\n<Xc< \n<lccC \n\nCCC^ \n\ncc c \n\nc<to \ncccc \n\nC CCJC 4 \nL CCCC \n\nCc< \n- CcC \n\nr esc: \n\n\n\n\xc2\xabc^c^ \n\n\n\n<3Ec \n\n\n\nLIBRARY OF CONGRESS. \n\nShelf ...r \n\n\n\nc \n\nC C \nCC \nCC \n\nCC \nCC \n\n\n\nUNITED STATES OF AMERICA. \n\n\n\ncc _c< < v \n\nccx < < \n\nCC v \n\nCC CC \n\nCCc * \n\n\xe2\x96\xa0 \xc2\xab\xc2\xa3\xc2\xa3cc ""< \n\ncc \xc2\xab c, < \n\nCC \'v 4 \n\nCC\'c < \nCg\xc2\xa7\xc2\xa3< c < \n\n<3C-CC,c < \n\n<C\'CCC < \n\n<C \n\n^Cl c c<; \n\n-^jCc cc \nX C CC \n\nCCCC. \n\n~cc cc \n\nCC Cc \n\nICC CC \n\nLCc. Cc \n\ncc Cc \n\n\n\nCCC \n\n\n\nc< \n\n\n. \n\n\nCc \n\n\n1 \n\n\nCC \n\n\n< \' < \n\n\nCC \n\n\n\xe2\x80\xa2 \n\n\n<C \n\n\n\n\n\xc2\xab3C \n\n\n<j < \n\n\n<3C \n\n\n-V <j \n\n\n<3C \n\n\n< c \n\n\nCC \n\n\nCs c \n\n\n\n.\' cc \n\n\xe2\x80\xa2cc \ncc \n\n\xc2\xabC \n\n\n\ncoc \n\n\n\ncc cc \n\ncc cc \n\nCC.cc \nCc c c \nCC \n\ncc c< \n\nCC CC \n\nCcc <<<. \n\nCs. \'<\'- \n\nCC \' - \n\ncc \xc2\xab3 \n<cc \xe2\x96\xa0 \n\n. <CC \n\nCCC - \n\n<ccc \n\n\n\n<x c \n\n\n\n\n\n\n"CC c \n\nCC Cc \n\n\n\nvC \n\n\n< ^c <c \n\n\nc C \n\n\n*i= \n\n\n\'<. \n\n\n<r \n\n\n<: \xe2\x96\xa0 < \n\n\nCC \n\n\nc \n\n\nC/ \n\n\n<, \n\n\n<r \n\n\nc:\' \xc2\xabr \n\n\ncc \n\n\nc \xe2\x80\xa2\xc2\xab \n\n\nC\'C \n\n\n< \n\n\nc \n\n\nC5 -c: \n\n\n<r \n\n\nc ^ \n\n\na <- \n\n\nc \n\n\n^C ; \n\n\nCJ <ct \n\n\n<x: \n\n\nc \n\n\nc < \n\n\nr * \n\n\nc \n\n\nCCC \n\n\n<r \n\n\nc \xc2\xab \n\n\ncr<^ \n\n\nc \n\n\ncc; \n\n\nc< c \n\n\ncc \n\n\nc \n\n\nc^ \n\n\n<r \n\n\nc\xc2\xabc \n\n\n. C\'<- \xc2\xab \n\n\n: \xc2\xab \n\n\n\n\nc \n\n\n\xe2\x96\xa0 \n\n\ncCL \n\n\nccc \n\n\n<c \n\ncc \ncc \n\n\n^ \n\n\n<T3 \n\n\nc \n\n\nc^^_ \n\nc\xc2\xabr \n\n\nc c \n\n\nc^ \n\n\nc \n\n\nc \n\n\n\n\ncc \n\n\ncc \n\n\n\xe2\x96\xa0 c \n\n\n\xe2\x80\xa2c \n\n\n\n\n: C \n\n\nCC \n\n\n<c \n\n\nc_ \n\n\nc^ \n\n\nc \n\n\nr r C \n\n\ncc \n\n\ncc: \n\n\nc ^C \n\n\nC- \n\n\n" \n\n\n.^ \n\n\ncc \ncc \n\n\n<c_ \n\nCC \n\n\nf c \n\n\nC; \nc \n\n\nc \n\n\nc <: \n\n\ncc \n\n\n<c \n\n\nc.C \n\n\nc \n\n\n<- \n\n\n( . \xc2\xab\xe2\x96\xa0 \n\n\n- cc \n\n\nCC \n\n\n" c <C \n\n\n\xc2\xabs \n\n\n\xe2\x96\xa0 c \n\n\n\nCCC1C \n\n\n\n3- <^\xc2\xab \n\n\xc2\xabC\xc2\xab*3:* \n\n\n\n\n\n\n\n\n\n<mjc: \n\n\n\nCS?3C \n\n\n\n<ast: \n\n\n\n<SLC \n\n<^C \xe2\x96\xa0 \n<x<c;. \n\nC < \n\nXI < \n\nC \xc2\xab3 % \xe2\x96\xa0 \n\n\n\n^ <7Ct \n\n<ca<c \n- esc: \n\n\n\n\xc2\xabbs\xc2\xabc \n\n\n\n\n\n\n\n\n\n\n\n\ng3C \n\n\n\n>^<3c \n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n^T or \n\n\n\n\n\n\n\n\n\nex. \n\nu\xc2\xab^<: - r \n\n\n\n*c .<:cs: \n\n<5 L < . \n\n\n\n\n\n\n\xc2\xab\xc2\xa37\xc2\xabaC \n\n\n\n<<C \xc2\xabT \n\n\n\n\xc2\xabC<\xc2\xabC \n\n\n\n\n\n\n\n\n\n< \n\n\n\n^(rf \n\n\n\nFURTHER COMMUNICATIONS \n\n\n\nFROM THE \n\n\n\n\nWORLD OF SPIRITS, \n\n\n\nON SUBJECTS HIGHLY IMPORTANT TO \n\n\n\nTIE^E HTTlvr^JNT ZF\'-A-ZMHHiTT. \n\n\n\nBY \n\n\n\nJOSHUA, SOLOMON, AND OTHERS \n\n\n\ni a. %w% \n\n\n\nPUBLISHED FOR THE PROPRIETOR. \n\nA. J. BRADY, PRINTER, 5 TRYON ROW. \n\n\n\n\n1861. \n\n\n\niff* \n\n\n\n\\*>,, \'\'\'-\'-\' \n\n\n\n\n\n\nxr* 1 \n\n\n\ns^%^s4,/t./M\' \n\n\n\n\n\n\nEntered according to Act of Congress in the year 1S61, \n\nBy John Mayer, \n\nIn tha Clerk\'s Office of the U. S. District Conrt for the Southern District of \n\nNew York. \n\n\n\nI S I \n\n\n\nCONTENTS. \n\nPAGB. \n\nON THE VALUE OF OLD TRADITIONS, \nAND THE PROGRESSED STATE OF THE * \nPRESENT AGE. \n\nBy Joshua, the Son of Nun, 5 \n\n\n\nON THE USE OF A MARRIAGE CERE- \nMONY, AND REFORMS IN THE SOCIAL \nSTATE. \n\nBy Maey Magdalene 34 \n\n\n\nON GOD, IN HIS WORKS. \n\nBy Solomon 64 \n\n\n\nON TYRANNY. \n\nBy Luther 94 \n\n\n\nON THE SIDEREAL HEAVENS ; HOW, \nAND WHEN, AND WHERE DID THEY \nORIGINATE ? \n\nBy George Fox 107 \n\n\n\nON THE SPIRIT-WORLD, AND THE LAW \nTHAT GOVERNS THERE, AND ON \nYOUR SPHERE. \n\nBy John the Apostle 124 \n\n\n\nON THE SECOND COMING OF CHRIST. \n\nBy John the Apostle 158 \n\n\n\nPREFACE. \n\nWe would say a few words to the public, or, rather, \nto the readers of the following Essays. They have \nbeen given with a view to benefit mankind, in the best \nsense of the term. Not with the idea of increasing \ntheir worldly wealth \xe2\x80\x94 their mundane possessions, but \nwith the earnest desire to assist them in their upward \npath of progress, which all must tread, however long \nthey may put it off. None can be truly happy without \nfirst exerting themselves to become so in the right way ; \nand it is this way we come to point out to them. \n\nMany mistaken theories are now abroad among men, \nand all find some devoted followers ; but the true and \nonly way for man really to improve his own condition \nand that of others in connection with him, is to reform \nhis own life \xe2\x80\x94 to live out, in his own person, the teach- \nings of our great Lord and living head, Christ Jesus. \nHe will need nothing higher, nothing purer, nothing \nbetter, than the beautiful sermon of our Lord for his \nguide and counselor ; and though he may develop to \nthe highest and holiest spheres in heaven, no better \nteachings can be given him there. It is not that men \n\n\n\nIV PREFACE. \n\nhave been without a knowledge of what they should aim \nto become, but that, with the exception of a very few, \nthoy have never attempted to practice the doctrines set \nforth so simply (and yet so comprehensively) in the Ser- \nmon on the Mount. \n\nWe have touched on many other subjects in our Es- \nsays which will, we trust, tend to the enlightenment of \nthe human family. Some things we have told you that \nmay surprise, as well as interest, the Bible Christian ; \nbut he need not doubt our teachings because they may, \nin some things, conflict with his old opinions. We have \nsaid nothing but what is true, and nothing that can, in \nthe smallest degree, injure or put back a good man on \nhis road to progression. It is natural that many errors \nshould be mixed with your old records ; but that does \nnot say that they are all false \xe2\x80\x94 far from it. \n\nWe have shown you plainly, in our Essay on Old \nTraditions, and some others, that the Eden story could \nnot have been a true one ; neither the Mosaic account \nof the Creation. But we have also shown you that \nmany of the events recorded by Moses are facts. The \ncharacter and office of Abraham was truly depicted. He \nwas a descendant of the old Hindoos, the father of the \nJewish race, and it was promised to him that a Saviour \nshould come through his descendants to redeem man- \nkind from the sins that Abraham, at that time, mourned \nover. The account of the Flood was not altogether \nfalse, though it differed considerably from the wholesale \ncatastrophe Moses described. But, making allowances \nfor these discrepancies, and many others, which a clear \n\n\n\nPREFACE. V \n\nseer can soon discover, there is much truth and a great \ndeal to be learned from the Old Testament. It has \nhitherto "been placed on too high a pinnacle. Every- \nthing it contained men were taught to receive as coming \ndirect from God ; and its study, even by young, pure- \nminded children, was constantly enforced. Now your \nown good judgments, my friends, if you use them, must \nshow you that this could not be right. Much in the Old \nTestament is entirely unfit for publication in your age \nand would sully the purity of any one, much more an in- \nnocent child. \n\nSuch writings were allowable, during the barbarous \nages, when men were more on the animal plane that \nthey now are, and were the reflex of their own minds, \nnot from the Holy Spirit of God. But now, my friends, \nthat true light from the Holy Spirit can penetrate more \nnearly to your souls \xe2\x80\x94 now that it can enter into some \nhearts and dwell there, these old histories and obsolete \nlaws will die out of your remembrance \xe2\x80\x94 they will be no \nlonger needed. Men have higher standards of holiness, \nbetter teachings of right and wrong, purer light from \nthe Gospel of Christ ; and their communion with the \nSpirit-world will help them on in their endeavors to fol- \nlow out the teachings of our Great Master, which have \nso long been a dead letter to them. \n\nWe do not require to say anything further in regard \nto our book. We give it to you for your attentive con- \nsideration, and we think many will be benefited by its \nperusal. Certain we are, it can harm no one ; and we \nhope that each one who feels the good it has done for \n\n\n\nTl PREFACE. \n\nhim, will spread its light and teachings to the best of \nhis ability. My friends, we now take our leave for the \npresent, to return with newer truths, and more devel- \noped teachings when we find you ready to receive them. \n\nTill then, farewell. \nFor the Circle who control "John the Apostle." \n\n\n\nN. B. In dictating the former little -work, entitled " Communications \nfrom the Spirit World, by Lorenzo Dow and others, through a Lady," \nwe were minded not to append the names of the spirits, immediately \ncommunicating ; but, we find men require the sanction of a name to \nmake gook teachings palatable. We do not object to gratifying their \ninnocent desires, and therefore, we say to our medium, that she may \naffix ours to these Essays ; and, when her first work is republished, \nshe may, also, insert the names of the authors of those little Essays, \nif men desire it. We know there is nothing, really, in a name, but \nthat is a step in advance, the world has yet to take. We hope, how- \never, that the readers of our little books will find in them truths of \nfar more sterling worth than the names of the writers, though they \nmay receive them with perfect confidedce ; for they were, really, the \nearthly cognomens of the spirits who inspired the medium. \n\nGeo. Fox. \n\n\n\nON THE VALUE OF OLD TRADITIONS AND THE PRO- \nGRESSED STATE OF THE PRESENT AGE. \n\n\n\nGIVEN BY A SPIRIT OF THE OLDEN TIME. \n\n\n\nMy friends, the world has long wanted some more \npositive knowledge in regard to the Old Testament \nrecords. Their origin is obscure, their teachings, in \nmany instances, barbarous and cruel. The lives of \nthe chief men mentioned therein, often, nay, generally, \nvery immoral and very sanguinary ; and, altogether the \nbook is one that you would never think of putting into \nthe hands of children, were it not for the sanction of \ncustom and the high authority claimed for the authors \nof it. \n\nIt is, indeed, looked upon as divine, in its origin, by \nmost Christian believers ; and they even go so far, in \ntheir blind faith, as to suppose that God himself in- \nspired and excited the Israelitish people to all the acts \nof treachery, murder, and robbery mentioned therein ! \xe2\x80\x94 \nso far will prejudice blind the understanding \xe2\x80\x94 so far \nwill it crush out the light of reason and common sense, \nimplanted in every human soul, to enable it to judge \nand discern things for itself \xe2\x80\x94 " calling no man Master " \nin this important sense. \n\n\n\n6 ON THE VALUE OF OLD TRADITIONS. \n\nMy friends, I will show you the way I would have all \nof you examine these records. Whatever in them ap- \nproves itself to your souls, as good and true teaching, \ncalculated to benefit mankind, if they follow it out, \nmaking them wiser, better, humbler, more truthful, \nmore loving, more self-denying ; that, there can be \nno mistake about ; that, they need not hesitate to fol- \nlow. This seems very easy and simple to do ; and yet, \nmy friends, it is very difficult to make any one see the \nnecessity of attending to this plain rule. This living \nout the teachings of prophet or apostle, is the great \nstumbling block. It is so much easier to talk them \nover, to argue on contested points, to find out contra- \ndictions and fallacies, and all the seeming incongruities \nin the old history, that men waste time, temper, and \neven life in the work when they might be spending \nhappy, useful days, if they had only chosen the better \npart and commenced the reformation in themselves. \n\nBut all this is merely preliminary. We are going to \ntake the matter more in detail, and endeavor to show \nyou ivhy those ancient records cannot be guides to you \nat this present time, and yet were all useful in their \ngeneration. \n\nAs man progresses, so must his teachings progress. \nWhat suited the Israelites, a semi-barbarous people, re- \ncently delivered from slavery, and, consequently, more \nbrutalized than they would have been had they always \nlived in freedom, would not in any way suit the people \nof this century. They had to be restrained with bands \nof iron, and held in check by laws appealing to their \noutward, rather than their inward, sense. Fear of \nbodily suffering, bodily privations, were the weapons \nto be used with them. But all that has now ceased \nto be necessary. Man has a higher knowledge, a higher \nstandard of right, and he knows, or ought to know, that \n\n\n\nON THE VALUE OP OLD TRADITIONS. 7 \n\nif he violates that, if he departs from the course his in- \ntelligence assures him is the right one, punishment must \ncertainly follow ; though no man, save himself, is con- \nscious of his derelictions. \n\nI am not going to enter minutely into the historical \nmatter of the Bible. Moses wrote from his highest \nknowledge, derived from ancient Egyptian and Sanscrit \nrecords, and put together in the simple narrative form, \nto suit the comprehension of an ignorant people. He \nwas, himself, learned in all the knowledge of both na- \ntions ; but it would never have done to give the Israel- \nites the same teachings he had received. He wrote for \nthem as simple an account of the formation of their \nEarth as he could conceive of; making God a personal \nGod, to be feared and worshiped with awe and rever- \nence, and inventing the fable of Adam and Eve to show \nthem the danger of offending against this mighty power. \nWhat a child now would not for an instant credit, if \nplaced before him in its true light, has been solemnly \nand reverently preached upon and believed, by your \nJewish and Christian population, all these centuries. \nThe belief that God, a God of love, and wisdom, and \njustice, has solemnly cursed, not only the earth and its \nfruits, but every individual born upon it, because a poor, \nignorant female gathered and eat a fruit that had been \nforbidden \xe2\x80\x94 a fruit, too, specially spoken of, as tempting \nto the eye and palate \xe2\x80\x94 is too horrible to think of. \nWhat, but the grossest blindness, could so have sealed \nmen\'s eyes that they could not see the fallacy of this \nthing ? \xe2\x80\x94 that they could not discover long ere this, that \nteachings, suitable for the half savage Jews, were en- \ntirely unfitted for more progressed minds ? They were \nvery little more developed than the savages of North \nAmerica. They required a personal Deity \xe2\x80\x94 one to be \nworshiped with outward symbols and sacrifices \xe2\x80\x94 and to \n\n\n\n8 ON THE VALUE OF OLD TRADITIONS \n\nsuit their capacities, Moses adapted his higher knowl- \nedge in the story he gave them. It answered its pur- \npose. They learned about God, as much as was neces- \nsary to make them amenable to control \xe2\x80\xa2 and gradually, \nas they progressed, other teachings were given to them \n\xe2\x80\x94 the ten commandments were written. This was a \ngreat step, far in advance of the Eden Fable. Here \nthere was good moral teaching, mixed with many \nerrors, it is true, but still they contained what was re- \nquired. We cannot now imagine a jealous God \xe2\x80\x94 a God \ntaking vengeance on the innocent children for the crimes \nof their fathers, but they, being still under the law of \nfear, required such teachings. \n\nThe same may be said of the stringent regulations in \nregard to the seventh day. My friends, a day of rest is \nan absolute necessity of our being. Man could not, \nwithout this blessed institution, continue in the enjoy- \nment of health. He would gradually fail, his energies \ndecay, die out, in fact, and the human family become ex- \ntinct much more speedily than any one has an idea of. \nThis is one great reason of the decline of the savage \ntribes, who have no such observance ; though they can \nexist without it much longer than civilized man, as their \npursuits are more healthy. The universal prevalence of \nthis institution among all civilized people, shows the im- \nportance of it, and also, that some wise, overruling \npower has inspired men to insure its observance, whe- \nther in a Christian, Mohammedan or Pagan manner." \n\n* We have said, in a former essay, that the institution of the Sabbath \nhad its rise in fear \xe2\x80\x94 and so it had, as far as man was concerned in pro- \nmoting its origin \xe2\x80\x94 but the All-wise God controlled this movement to \nbring about the good result that followed. He saw the necessity- \nthere was that man should have a day set apart for rest and innocent \nenjoyment. \n\n\n\nON THE VALUE OF OLD TRADITIONS. 9 \n\nThe Israelites were very difficult and stubborn to \nteach. Anything they had not been accustomed to, \nthey rebelled against, and it was only by the law of \nforce, that Moses could control them. Therefore, even \nin an ordinance like this, calculated entirely to benefit \nand make them happy, threats were necessary to insure \nits observance. \n\nMan is now beginning, almost for the first time, to \nfeel his need of more liberty, in regard to this day. He \nis now realizing that he has the right to employ it as he \nlikes ; that the day was made to conduce to his happi- \nness, and not that he should be obliged to observe it \nwith set forms and prayers. This feeling, so proper \nnow, when man has developed up to it and can regulate \nhis own conduct by the light of his reason, would not \nhave done at all a few years back. Men, only a cen- \ntury ago, were not prepared to judge for themselves on \nthese important matters. They required rules and reg- \nulations, and were the better and happier for them. But \nthe minds of the people are making rapid strides now. \nThe schoolmaster may, indeed, be said to be abroad. \nThe teacher, however, is not man, in his fallible sense, \nbut the great power of the Spirit in the souls of all \nwho can receive it. And greater and mightier changes \nshall yet take place in the ruling and regulating of your \nearth-world, not only in respect to the Sabbath, but to \neverything that is not conducted with equity and jus- \ntice. Men begin to see with more clearness, that all \nought to have equal rights. The next question to be \ndebated is, " Why do they not have them?" This will \nbe answered very soon, and then means will be taken by \nmany noble and far-seeing minds, to commence a move, \nment that shall lead to this result, which will spread \nwith unheard-of rapidity, and never cease till the end is \nobtained, the victory over oppression and tyranny won, \n\n\n\n10 ON THE VALUE OF OLD TRADITIONS. \n\nand all be equal, not only in the sight of God and his \nangels, (that they have ever been,) but in the sight of \neach other. \n\nWe seem to wander from our subject, but it is not so ; \nthese inferences and remarks are all necessary. By \ncomparing the present with the past, man learns to rea- \nson and draw his own deductions. He sees more \nclearly the gradual nature of the development he has \ngone through, and he also sees how much there is yet to \nbe done, before he attains to his highest stand-point. \n\nThe Hebrews, as a people, were slow to learn, slow \nto develop ; they clung to their old idols, their old \nsuperstitious usages. Moses, though a learned and \ngifted leader, eminently fitted for his office, both by \nknowledge beyond his countrymen, and great medium- \nistic powers, could not always control them or prevent \nthem from relapsing into gross sins. I would not have \nyou to understand, however, that the events record- \ned relating to his government are all true. Do not \nsuppose that he, who is called the meekest of men, \ncould sanction such butcheries as are there spoken \nof. All those old stories must be read with caution. \nThere is no more truth in the wholesale murdering of \nthe Amalekites, and other nations, in the manner re- \ncorded, than there is in the earlier accounts in the book \nof Genesis, of the long lives of the patriarchs\xe2\x80\x94 the de- \nstruction of the entire world by the flood, etc. In \nregard to the latter, long before the dates spoken of \nthere, had mankind flourished ; many convulsions and \nup-heavings had the earth undergone ; but nothing so \nuniversal as Noah\'s Flood ever occurred as the result \nof God\'s anger against His people. Common sense, if \nyou would only use it, would show you this. In the \nfirst place, what a God, to worship, that must be that \ncould feel anger against all the human race excepting \n\n\n\nON THE VALUE OF OLD TRADITIONS. 11 \n\none family, and determine to destroy, not only them, tut \nall the other living things, and the beautiful face of na- \nture itself, to gratify this debasing passion ! And for \nwhat good result ? Do you see any ? I do not. Noah \nwas certainly not perfect ; he was a drunkard, if no \nworse ; and we do not see any great, or indeed any \nlittle good resulting from this dreadful catastrophe. \nCertainly some benefit should have been perceptible ; but \nI think you will find the people were just as wicked, \njust as rebellious as they were represented to have been \nbefore. Does not this show you, my friends, that there \nnust be misrepresentation somewhere? The fact is, \nthat there had been, in different parts of the earth, and \nat different times, terrible convulsions \xe2\x80\x94 up-heavings of \nlands here, and waters rising there, where people dwelt \nin unsuspecting peace. These traditions were known to \nMoses, and used by him in forming his history ; he made \nthem subserve his purpose in controlling his self-willed \nsturdy followers. It was another engine of fear that he \nheld as a terror over them ; but, instead of threatening \nthem with a recurrence of this catastrophe, fire was to \nbe the agent used for the next and final destruction of \ntheir world. \n\nThat the Israelites, as a people, were remarkably \ncruel to the nations they conquered, is not to be denied, \nand Moses could not avoid, in some degree, sanctioning \nthem in this. He wished to establish the worship of \none true God, not only in the outward ceremonial, but \nin their hearts. The task was a very difficult one ; they \npined after the idols of Egypt, and took every opportu- \nnity to fall back into the worship of them. Their gross \nminds could not conceive so readily of a Spiritual God. \nThe Canaanitish people were idolators of a more de- \nbased kind than the Egyptians, and to avoid the liability \nof Ms people falling into their errors, Moses was willing \n\n\n\n12 ON THE VALUE OF OLD TRADITIONS. \n\nto permit their extermination. He considered he was \ndoing God service ; but, wise as he was, and so far \nsuperior to the people he led, he had not learned all \nthings ; he did not follow in this the laws of wisdom or \njustice. Now he sees things very differently. His love \nfor his countrymen, and his ambition as a leader, then \nblinded his eyes to the claims of the unfortunate posses- \nsors of the soil he coveted for his own followers, and he \nsaw only a lawful and just proceeding where he was, \nreally, a robber and a murderer, trespassing on the un- \ndoubted rights of an unoffending people. \n\nYou will observe that all through his writings he \nbrings forward Jehovah as the author and inspirer of all \nhe does. This increased his authority with his people, \nand made them willing to do his bidding to any extent. \nBut, my friends, you must not be misled in the same way. \nYou must know and feel that such commands never \nemanated from a God of love. That Moses was under \nspirits\' control, very often, is quite true, and sometimes \nvery high and holy influences \xe2\x80\x94 for instance, when he \ndescended from the mount Sinai, and his face appeared \nto shine upon the beholders, after he had received the \ncommandments. But when such cruel orders came from \nhim to slay and destroy young and old, women and \nchildren, not to leave one alive \xe2\x80\x94 these were the unde- \nveloped man\'s own actions, and God must not be made \nresponsible for them. No one is perfect, even now, when \nso much advance is being made. Do not, therefore \ncondemn too freely, a man so much beyond his times as \nwas our great Law-giver and Leader. If he erred and \ndid some wrong things, he did many noble and great \nones. He redeemed his nation from bondage, he gave \nthem higher laws, higher teachings, higher aspirations, \nthan they had ever known ; he led them through\'dan- \ngers and perils by sea and land, undaunted and undis- \n\n\n\nON THE VALUE OF OLD TRADITIONS. Id \n\nmayed. When they rebelled against him, he feared \nthem not ; when they hungered, he found the means to \nsupply their wants ; and during the forty years they \nsojourned in the wilderness, he was preparing and edu- \ncating them to enter once more into the arena as a \ncivilized nation. \n\nNo one now can estimate Moses\'s character justly. \nHe, brought up in luxury, educated in the most pro- \nfound learning of the wise Egyptians, following out his \nstudies and preparing himself for his future career, \nduring the forty years of his banishment from Egypt, \nreturned there, at the expiration of that time, prepared \nto carry his designs into execution. How faithfully he \nworked, his success is the best testimony. The faults \nhe committed were the faults of his time, not of his in- \ndividual character ; that was, even under the most try- \ning circumstances, gentle and unassuming. Only one \ninstance is recorded in which he arrogated power to \nhimself, and for that he is said to have been severely \npunished. Jehovah was in all his thoughts, supreme \nand undivided God. To his orders he attributed every \naction of his career, as leader, and every law he wrote \nfor their internal government. These latter were dif- \nfuse and stringent, cruel and arbitrary beyond any- \nthing that we can conceive necessary now ; but there \nwere reasons for them at that time, that do not at pre- \nsent exist ; and the people learned through them to re- \nspect the rights of others, and more particularly the pa- \nrental tie, previously entirely disregarded. \n\nAlways bear in mind, my friends, in considering these \nenactments, that the people they were intended for were \nin a state of lawless barbarism ; that they had no ideas \nof right and wrong, no moral law, no internal law \xe2\x80\x94 \nthey had to be treated as children \xe2\x80\x94 and coerced by \nfear, if they would not obey from love. \n\n\n\n14 ON THE VALUE OF OLD TEADITIONS. \n\nIt is true these laws remained in force after this state \nof things had ceased to be, but the severity of the pun- \nishment became somewhat modified as time crept on ; \nand it was the mission of Christ to set aside altogether \nthese troublesome enactments, then no longer necessary, \nand substitute the law of love in lieu of the law of fear. \n\nThe perverse and headstrong Jews, retaining their \nold characteristics, refused to follow in Christ\'s foot- \nsteps, as their forefathers had refused to obey Moses ; \nbut the true teachings did find entrance into some few \nhearts, and gradually are leavening the whole mass of \nmankind. We, who now come to you, can preach no \nhigher or better teachings than those Christ gave, but \nwe can aid and assist you to work them out in a more \nperfect and truthful manner than has yet been done, and \nthat is our true mission to you. We are not to pull \ndown, but to build up the religion of Jesus. We do not \ncome to upset churches, nor to attack creeds, but we \ncome to say to every man and woman, " your own body \nis the true temple of the Spirit," let it abide there and \nbring forth its fruits. Individualize yourselves. Let \nnot this man\'s teachings or that man\'s opinions rule \nyou, only so far as they approve themselves good to \nyour own souls. \n\nIf each man followed the internal light that is im- \nplanted in him at his birth, and which it is the duty \nof his parents and teachers to develop to its most beau- \ntiful proportions, he would want no clergyman to teach \nhim how to act ; no creeds to guide him ; no ceremonials \nto bind him. He would have within him the true Spirit \nof God to enlighten and direct him. It would be a \nlamp unto his feet and a light unto his path, and justice, \nlove and wisdom, would mark his progress onward. \n\nThis, my friends, is what God in his wisdom has al- \nways designed for man. This is what he intends him to \n\n\n\nON THE VALUE OF OLD TRADITIONS. 15 \n\narrive at, and he is gradually bringing the result about. \nSlowly and silently he works, but none the less surely. \nMan, developed from the animal he originally was, \nhas now matured into a thinking, reasoning, highly \nintelligent being. He has passed through many gra- \ndations, many new developments, and is now so wise \nthat he thinks he knows all things. But, my friends, if \nhe understood himself aright, he would say he knew \nnothing yet as he ought to know. Self knoiuledge, the \nmost important of all, he entirely neglects. Only, in \nrare instances, do we find one who gives a thought to \nthis momentous subject. And what is all other know- \nledge compared to it? Have you not ascertained, to \nyour entire satisfaction, that men live again ? That this \nlife is only a prelude to an eternal one ? That, accord- \ning as you pass through this state of existence, you will \nbe prepared or unprepared, for another? Another that \nwill endure forever ! And, knowing all this, do you \never, seriously, reflect how far you, individually, are \nfitted for that change that must sooner or later come \nupon you? \n\nMy friends, this is a subject you should all be per- \nfectly versed in. Your own souls should be to you an \nopen book that you can read with pleasure. There, you \nshould find the records of duties fulfilled, desires and \npassions conquered, tempers subdued, aspirations after \ngood and holy things constantly going forth. Charity, \nlove, and patient forbearance for the wants and short- \ncomings of others, always active; and a constant in- \ndwelling peace and joy that the world, and the things \nof the world, can neither affect nor take from you. If \nall of you, my friends, were in this blessed state, if all \nof you carried out your self-knowledge into this self- \nacting: do you not see how much happier, how much \nwiser mankind would become? No need then for sala- \n\n\n\n16 ON THE VALUE OP OLD TRADITIONS. \n\nried ministers to teach you your duties to yourselves or \nto each other. No need then of temples of worship, so \nlarge and costly, and so destitute of true spirit-influence, \nas they generally are, to bring you near to God and his \nangels. The temple of God would he in your own souls. \n" Ye are the temple of God." Every one who can, by \nhis life and actions, draw down this holy influence has \nthe Spirit of God in him, and his body is its temple. \n\nIn this way, and no other, my friends, would we \nattack the churches. We do not come to create con. \ntention, but to do away with it. As men become more \nsensible of the truth of these teachings they will natur- \nally cease to look to men, like themselves, for instruction. \nWhen they can get all they want within their own souls, \nwhy should they go elsewhere? This will, in time, \nempty the places of worship, or change the character of \nthe teachings there given. As men progress their \nteachers must progress in the same ratio, if they expect \nto be listened to ; and Spiritualism will have the effect \nof opening men\'s minds very considerably and changing \ntheir creeds in many very important particulars, even \nwhile the parties may be professed and violent enemies \nto it. Imperceptibly its enlightened teachings will steal \nin among the most bigoted, and their fabric of faith may \nbe all undermined even while they are congratulating \nthemselves that nothing can shake it. \n\nWe have now finished what we had to say of the \ncareer of Moses. We are not intending to make a \nvoluminous book, and shall, therefore, only slightly \nglance at succeeding events. \n\nAs you know, the Israelites gradually succeeded in \nexterminating the rightful possessors of the soil and \nestablishing themselves as an independent nation in the \nland of Canaan, but they still retained much of their \nbarbarism ; they were still cruel, treacherous, deceitful. \n\n\n\nON THE VALUE OF OLD TRADITIONS. 17 \n\nMoses\'s laws compelled them to observe some kind of \norder and obedience to rules, but they were never satis- \nfied unless fighting and quarreling with the neighboring \nnations, or among themselves. Therefore, their favorite \nleaders and chiefs were chosen for eminence in the sci- \nence of war, for personal strength, or personal bravery. \nYou will not find, if you examine into it, that moral \nworth or holiness of life were the distinguishing traits \nof any of them. \n\nThe various fables that are mixed up with the true \nhistory it is only necessary slightly to glance at, and pass \non. Under their leader, Joshua, who succeeded Moses, \ntwo wonderful events are recorded as having happened. \nI allude to the arrest of the sun, in his course, that the \npeople might have longer daylight to continue their \nbutchery of the unoffending Canaanites ; and to the fall- \ning of the walls of a fortified city, in consequence of \nthe blowing of some rams\' horns. "Wonderful events, \nindeed, my friends, if they had really occurred ; but \nthey did not. No such thing ever did or ever could \nhappen as the sun, or rather the earth, standing still. \nDo you not know that chaos would be the result of such \nan unheard-of procedure ? Is not the universe bal- \nanced and controlled by a power that cannot alter an \niota of His own great work, without producing confusion \nand discord in the whole ? And is it probable, even if \nno such direful result were to follow, that God, the All- \nseeing and All-wise, would have favorites ? That He, \nthe mighty ruler of the universe, would direct the event \nof a battle, to benefit a peculiar people of his own ? \nNo, my friends ; such things could not be, and were not. \nLike your own old legends and fables, invented origin- \nally to please and amuse, or perhaps to gratify the \nvanity of some illustrious chief, these stories were \nwritten \xe2\x80\x94 for, I need not say, the legend of the walls of \n\n\n\n18 ON THE VALUE OF OLD TRADITIONS. \n\nJericho, falling down, is as unfounded as that of the \nsun standing still. \n\nYou should not wonder that stories of this nature \ncould have crept in. Is there any history free from \nsimilar ones ? Even your modern ones of Greece and \nRome, and those of a still later date, are made up at \ntheir commencement, with fables quite as monstrous. \nWhy, then, should you be astonished if there are some \nthings in the Hebrew record not authentic ? Their \nhistory is very old. Their vicissitudes, as a nation, \nafter this first part was written, were many. They \nwere carried away captives, their records said to have \nbeen lost ; then some parts found again, and no doubt, \nthe new compilation was very different to the original. \nIt is not at all likely it could have been exactly the \nsame, and I knoio it was very dissimilar where I was \nmyself an actor. No sun ever stood still for me, and \nno walls fell down at my bidding. Like any other man, \nI fought and conquered. \n\nThe Hebrews returned from captivity a humbled and \ncrushed people, and they tried to elevate their unfortu- \nnate condition, in the eyes of surrounding nations, by \nrecounting their former glorious deeds ; and to make \nthem more remarkable, they called their inventions to \naid, and described themselves as a nation set apart \xe2\x80\x94 a \nchosen people (as indeed they were in one respect, for \nthey worshiped the one true God, while all the nations \nround were sunk in idolatry) ; and, to make these asser- \ntions more plausible, they told of the wonderful miracles \nthat had been performed in their behalf \xe2\x80\x94 that is, they \ninvented those wonders to give their statements a greater \nsemblance of truth. There are many other wonderful \nevents recorded, besides those I have alluded to, that \nwill bear examination no better, but it is not necessary \nto take all in detail ; when the fallacy of one or two \n\n\n\nON THE VALUE OP OLD TRADITIONS. 19 \n\nstated is made apparent, it is easy to see how the others \nmay have crept in and become incorporated with the \nother parts of the book, and obtained equal credence. \n\nIt does not follow, however, that because we discredit \nthe miraculous parts of the Bible, we must discard the \nwhole. No, my friends, far from doing so, we admire \nand respect its teachings through its Prophets and Seers, \nand we see much of instruction in its historical record, \nif we study it with attention. The Jews claim for it \nall a Divine origin, good and bad alike ; all came from \nGod ; all was the work of His Almighty hand. Had \nthey claimed less for Him, they would have paid Him \nmore respect, and there would have been fewer to quib- \nble and dispute over what does indeed contain, mixed \nwith errors, the germs of mighty truths. \n\nThe Hebrews always asserted that they were a dis- \ntinct and peculiar people, set apart to maintain the \nworship of one God. Moses instilled this idea into \ntheir minds when he was educating them in the Wilder- \nness ; for, during their long sojourn in Egypt, they had \nalmost lost all traces of the purer faith of their ances- \ntors, and worshipped the gods of the country. But one \nof the first duties of their great Law-giver was, to cor- \nrect this error, to impress their minds with a higher \nidea of their peculiar privileges as the chosen people of \nthe one true God. He did this with the hope of coun- \nteracting the mischievous teachings they had received \nin Egypt, not for any other purpose. Moses wished to \ngive them higher truths, and truer faith, and he did not \nforesee the pride and arrogance he was fostering in \nthem. \n\nIn these more enlightened days, men can readily per- \nceive how widely these vices would spread. An idea \nso flattering to their vanity, as a people, was not likely \nto die out, and you can trace its effects all through their \n\n\n\n20 ON THE VALUE OP OLD TRADITIONS. \n\nhistory. No nation could be right but their own. No \npeople were fit to associate with them. To exterminate \nevery surrounding tribe, was their aim, their highest \nambition ; and all for the ostensible reason of honoring \nJehovah ! True, as we before said, they were the only \npeople who at that time confined their worship to one \nGod, and Moses had done a great work in developing \nthis truth among them ; but there was yet much more to \nbe learned before they could be fitted to regulate the \nfaith of the world, and the ignorance and presumption \nof the Israelites was strikingly manifested in the bold \nway in which they attempted to coerce submission from \nall who differed from them. How much teaching, how \nmuch punishment, they brought on themselves, is plainly \nrelated in their history. Prophets and Seers, or Medi- \nums and Clairvoyants, as you would now say, were \ninspired to talk to them ; nation after nation con- \nquered and led them into captivity ; but still their pride \nremained unsubdued \xe2\x80\x94 their desires still ran after false \ngods \xe2\x80\x94 they loved and clung to idolatry, and at the same \ntime with strange inconsistency, fought with all the sur- \nrounding nations because they did the same thing ! \n\nOne great reason of these back-slidings, was the strin- \ngency and severity of the laws of Moses. Their duties \nwere made too irksome to them ; their religion was a \ntask : and the penalties attached to any neglect or dere- \nliction was so fearful, that they gladly accepted the more \nsensual faiths of the idolators surrounding them. Could \nanother Moses have been given to the Israelites, a few \ncenturies after the advent of the first one, he would soon \nhave regulated these things ; he would have revised his \nstatutes on quite a modified plan ; he would then have \nendeavored to develop the higher and nobler instincts \nof their natures \xe2\x80\x94 appealed to their sense of right instead \nof their sense of fear. Laws that were good and proper \n\n\n\nON THE VALUE OP OLD TRADITIONS. 21 \n\nfor them at the time they were written, he would have \nshown them might now be repealed as worse than use- \nless \xe2\x80\x94 vicious ; and in their place substituted the higher \nlaw of love. But a Moses was not given them, and the \nlaws, as they became more and more obnoxious to com- \nmon sense, were more and more enforced by ignorant \nrulers and demagogues ; no appeal could be made \nagainst them \xe2\x80\x94 none was allowed. It is easy to con- \nceive how proud and self-righteous a strict observer 01 \nthem would become ; how he would despise and look \nwith scorn upon his fellow-man who might be more lax \nin his self-discipline. Nothing of the mild and loving \nmixed with their faith ; arrogance and scorn was what \nit fostered, and certainly nothing could be more needed \nthan the entirely opposite teachings that Christ came \nto bring them. They had been wanted long, but men \nhad not felt the need ; as soon as they did see the ne- \ncessity for something better, and cried out in spirit to \nbe freed from the bondage in which they were held, a \ndeliverer was sent to them \xe2\x80\x94 a teacher of love and har- \nmony was developed, who quietly and unpretendingly \ncommenced the work of reform. \n\nOld laws and old creeds had too firm a footing in \nthe land to be attacked openly. The only way to suc- \nceed with the new teachings and make them take hold \nof the hearts of the people was by showing them the \nvalue of them. If they could once make an impression \non the minds of the multitude, others would be gradually \nbrought in ; and on this principle Jesus worked. He \ntaught the poor oppressed ones to forgive injuries, to \nlove their enemies, and to pray for those who used them \ncruelly. Such teachings were in direct opposition to \nthe laws of Moses. He, in his undeveloped age, had \nsaid, " an eye for an eye, and a tooth for a tooth." But \nnow milder feelings must obtain sway in the human \n\n\n\n22 ON THE VALUE OP OLD TRADITIONS. \n\nfamily. Man had not lived all those centuries without \nsome progression. At the time of Christ he was much \nfarther removed from the animal than he was when \nMoses lived. Therefore, higher and more ennobling \nlaws and teachings were necessary for him, and with \nthe necessity came the supply. Nothing could be more \npure, more simple and more lovely, than the teachings \nof Christ. They supplied all that was wanting. They \ngave all that was necessary to make men good here, \nand happy hereafter. Few, however, could receive \nthem at the time, fewer still act up to them ; and \neven at this distant date, from the period when they \nwere given, how few there are who do more than pro- \nfess an outward faith in them ; how very, very few, live \nthem out. \n\nSpiritualism is a revival, as you may term it, of \nthose teachings Christ labored so hard to introduce \namong men. At present it is not clearly understood, \nand has been misapprehended by the majority of its \nprofessed followers. The higher teachings, and more \nennobling and harmonizing doctrines it would implant \nin the hearts of the human family, have been little \nregarded ; and amusement, or the gratification of curi- \nosity and affectionate remembrances, or the assistance \nof spirits in the pursuit of worldly gain or pleasure \nhave been the highest aims of most of the Spiritualists, \nso called. \n\nBut it is time that all this should be changed ; it is \ntime that mankind should know that something far more \nimportant than these attractive, but not very improving \nmanifestations, was intended ; and that they must be \nsuperseded by those higher ones, of which they were only \nthe forerunners. To improve mankind, in a permanent \nmanner, is the object of this new movement in the spi- \nritual kingdom. They have been long enough groapmg \n\n\n\nON THE VALUE OF OLD TRADITIONS. 23 \n\nunder the weight of laws and burdens too heavy for \nthem to bear. Tyranny in Church and tyranny in State \nhave held down and crushed the finer parts of man\'s \nnature. The Divine principle implanted in him, at his \nbirth, has never had a chance to show itself. Many are \nso brutalized that a soul does not seem to be a part of \ntheir formation, and yet this God-principle is there \xe2\x80\x94 \ncruelly smothered, it is true, but they have it ; and if it \ngets no chance to develop here, it must hereafter, with \ngreater pain and difficulty. \n\nOur knowledge of this, and also our sympathy for \nthose poor debased ones, brings us to earth at this time. \nThe angel world have long felt the necessity there was \nfor some reform on earth more thorough and searching \nthan any that has yet been. They have seen the neces- \nsity of ameliorating the condition of the lower classes, \nin a worldly sense, before much can be done for them \nspiritually ; but the times were not ready for them to \nwork effectually until now. Before spirits could do any \npermanent good it was necessary that some of the human \nfamily should feel the need of reform, and cry out for it. \n"When the magnetism of their prayers and aspirations \nascended on high, our magnetism could meet it, our \nsympathies could be brought into rapport with theirs, \nand our aid could be given to work this great work. \n\nMy friends, there is much to be done. Partial ame- \nlioration, partial reform, is not our aim. To thoroughly \nand entirely redeem mankind from all the sins, vices and \nmiseries that now afflict them, is the work the spirits \nhave determined to perform. It may seem an impossi- \nble thing to your finite minds, but we know our powers, \nand the mighty Power that is above us, and from whom \nwe receive all strength. We know that we shall suc- \nceed. This is, in fact, the second coming promised by \nChrist Jesus \xe2\x80\x94 as different to what men have been taught \n\n\n\n24 ON THE VALUE OF OLD TRADITIONS. \n\nto anticipate, as was his first one to the unbelieving Jews. \nMediums and Seers had prophesied of Him to the Israel- \nites, but their priests and teachers had converted and \nperverted their prophecies of His mission of love into a \nmission of earthly triumph and glory ; and they could \nnot and would not see the nature of the spiritual king- \ndom He came to establish in the hearts of the children \nof men. \n\nConsidering the violence of the opposition Christ met \nwith, is it not wonderful that He produced any effect at \nall ? Nothing but the power of Holy Spirit, so abun- \ndantly poured out upon Him, and afterwards on His \nfollowers, could have caused His success. Men\'s hearts \nwere touched by its softening influences, and they felt in \ntheir inmost depths, the power and force, the beauty and \nholiness of His words ; their moral superiority over the \nteachings of their schools, and how much more they were \ncalculated to produce happiness and peace, and prepare \nthem to live again. The teachings of Christ, had they \nbeen followed out in the same simple manner in which \nthey were given, would by this time have converted and \nredeemed the whole world ; but men had not then de- \nveloped high enough for this result to follow, and it was \nnot anticipated. \' I merely say what might have been \nhad they been prepared to receive them properly. All \nwas done that was expected. Newer and higher stand- \nards of morality were given, and took hold of many \nhearts ; and in spite of opposition the most violent, and \npersecutions the most cruel, they continued to spread \nquietly through many lands, softening and humanizing \nthe people. \n\nBefore bigotry and superstition crept in with their at- \ntendant discords and contentions, the religion of Christ \nwas a religion of love ; but pride and prejudices began \nto assert themselves \xe2\x80\x94 forms and ceremonies took the \n\n\n\nOX THE VALUE OF OLD TRADITIONS. 25 \n\nplace of true love and vital religion \xe2\x80\x94 and the Holy- \nspirit of God could no longer come in its fullness into \nthe hearts of the worshipers of creeds and formulas. \n\nWhen men begin to assert that one teaches this, and \nanother that, you may feel sure that all is not quite as it \nshould be. Either the teachers are arrogating too much \nto themselves, or the hearers, forgetful from whence the \ntruths really come, are making idols of their teachers. \nThere are no discordant elements in the true teachings \nof Christ and his disciples. Passages which you may \nthink contradict each other, have been wrongly given or \ntranslated. Disputatious and ambitious men, in the \nearly ages of the Church, did much injury to the cause \nthey professed to serve, by transforming, mutilating, or \nadding to the true records preserved, to suit their oivn \nviews and purposes. But enough remains pure and una- \ndulterated, and which the veriest child can understand, \nto make men wise unto salvation, if they will only live \nout the teachings. The neglect of this duty has always \nbeen the great stumbling-block. This is what retards \nprogress so much. It is so much easier to talk than \nwork, so much easier to dispute about trifles than to do \ndeeds of kindness and loving-mercy to your poorer \nneighbor. So much, alas ! more easy to slander and \nblame others, than to reform yourselves \xe2\x80\x94 to pluck the \nmote out of your brother\'s eye, and neglect the beam in \nyour own. \n\nWe shall continue to urge these old and simple teach- \nings on your consideration, my friends, with unremitting \npertinacity, till we see men more ready and anxious to \nfollow them out in their daily lives ; making the exam- \nple of Jesus a reality to their own souls, not only beau- \ntiful in itself, but capable of being imitated by all who \nare willing to make the effort. When this state of \nthings partially obtains in the world, when only two or \n\n\n\n26 ON THE VALUE OF OLD TRADITIONS. \n\nthree can be brought together who have really devel- \noped up to this standard, then higher and greater \ntruths may come to you ; more mysteries of the spirit- \nworld may be unveiled to your sight, more of the might \nand power of the great God of the universe may be \nmade plain to you. Secrets may be revealed and expla- \nnations given of many things that now perplex, and in \npondering over which, in your own unassisted, undevel- \noped minds, you often go astray. \n\nIf, therefore, you have really any wish for this higher \nknowledge, this wisdom of the angel-world ; you must so \nlive that you may obtain it. The purity and beauty of \nChrist\'s lessons must be identified in your life and con- \nversation ; your daily walk must be after his example. \nThen these angel visitors, from spheres of wisdom and \nknowledge, will be able and ready to come into com- \nmunion with you, and your hearts will be overflowing \nwith love and happiness \xe2\x80\xa2, while your minds will be the \nreceptors of the great and ennobling truths brought to \nyou direct from Heaven, and which will make you, \nwhile yet dwellers on this earth-sphere, companions and \nfriends of the highest intelligences that come to it. \n\nWe shall now give a rapid summary or glance at the \ngradual way in which man has progressed to his present \nadvanced state. Many errors and vices he has brought \nup with him in his onward path, but still he has gone \nsteadily forward, imperceptibly at times, and sometimes \napparently retrogacling ; but when such has been the ap- \npearance, a more decided advance was sure to follow. \nWhen things are at their worst, they are sure to mend. \nSo it is in the development of the human family. When \nthe darkest ignorance seemed to overshadow them, then \na deliverer would appear, and overthrow the obstacles \nthat were in the way of progression. \n\nMoses was one of these inspired men. Abraham was \n\n\n\nON THE VALUE OF OLD TRADITIONS. 27 \n\nanother. He lived earlier, and in a more barbarous \nage than Moses, but still he did his work, and a very \nnecessary one it was. He recognized only one God at \na time when the worship of idols was universal. What \na grand idea was this for a man to entertain, and that \nso fully and firmly, that he obliged all his followers to \nembrace the same faith. We do not mean to say that \nAbraham was the first who ever realized this idea. It \nhad been given to others centuries before, but had \ngradually lost its hold on men\'s minds. They wanted \nsomething more tangible than a Spirit God, and their \ngrosser senses were more attracted by the glitter and \nmystery of idolatry. Moses found the Israelites very \nmuch in the same state that the people were in Abra- \nham\'s time, but still there was some progress made. \nThey were not quite so ignorant of the one true God, \nnor quite so ignorant of the arts and comforts necessary \nto civilized life. There was decided progress observa- \nble, and it continued to be made for many ages. They \nmight have many backslidings, but some inspired leader \nor prophet, or some severe temporal punishment, brought \nthem to a knowledge of their sins, and they were often \nhumbled and penitent and sought out the Lord with \nfastings and prayers. \n\nAt the time Christ was sent to them other nations \nhad become more mixed up with the Hebrews, and were \nready to receive higher teachings than had yet been \nigiven to them. He was not sent to redeem the Israel- \nites only. He was to give light and knowledge to all- \nwho would receive it. The world at that time, though \napparently prosperous, was sunk in the darkest errors. \nVice and immorality reigned supreme among the Ro- \nmans and other civilized nations. Some few there were, \nmore enlightened and elevated minds, who mourned the \ndecay of all virtuous feelings in their countrymen \xe2\x80\x94 who \n\n\n\n28 ON THE VALUE OF OLD TRADITIONS. \n\nsaw with terror and dismay the progress of the demor- \nalizing influences at work among them ; luxury and \nwealth enervating and enfeebling their minds, and sen- \nsusal pleasures destroying their bodies; and all this \nsanctioned by their false deities. The desires and aspi- \nrations of such minds could not go forth without some \nresult. When men earnestly and faithfully seek, they \nwill not seek in vain. The help may come in a form \nthey do not expect, and perhaps may not desire ; but it \nwill come, and they will some time or other realize it \nand feel its appropriateness. \n\nChrist, then, was the most needed of the inspired \nteachers. The effects of his mission were to be felt in all \nlands and to the most distant times. It was not merely \nwhile he remained among men that the benefit of his \ncoming should continue to be felt. As years rolled on, \nand he had passed away from the scene of his labors, \nthe influence of his teachings would remain and increase \nin weight as men lived up to them. But many dark \nclouds would intervene to obscure their light, many \nerrors, some almost fatal \xe2\x80\x94 could anything be fatal to a \ncause that is bound to succeed? And teachers, inspired \nteachers too, though many errors mixed with their \nteachings, have been from time to time developed to \ncounteract these errors. Luther came when he was \nmost needed. Calvin, too, was necessary for man\'s \nadvancement. You may think the doctrines he advo- \ncated were worse than those he came to reform, but you \nare wrong. Purity of life had almost fled the earth, \nand to check the gross licentiousness of the times the \nmost entirely opposite teachings were necessary. Half- \nway measures would not have taken hold of the minds \nof the people, as it was important they should do ; and, \ntherefore Calvin was a necessary teacher and reformer. \nHis doctrines may appear to you to have been followed \nlong enough. So they have, and they are dying out. \n\n\n\nON THE VALUE OP OLD TRADITIONS. 29 \n\nWe could enumerate many other inspired men who \nhave, in their day, done good service to the cause of \nprogress. Wesley, Knox, Huss, Fox, and Swedenborg \nare of them\'. This latter has made the most decided \nstep in progression of any named. He did not correct \nold abuses ; he gave new ideas. Others labored to en- \nforce and carry out the teachings of Christ according \nto their highest idea of them. Mistaken they often \nwere, but still they were truthful ; they preached them \nas they understood them. But Swedenborg gave en- \ntirely new teachings. He taught men that spirits were \naround, and could communicate with them ; that the un- \nseen world was in their midst, and that all was not \nfinished, on this side the tomb; but that in another \nstate man has a work to do for which he must prepare \nhimself while here. Swedenborg was a necessary fore- \nrunner of the present spirit manifestations j he may be \ncalled the Pioneer of the Spirits, for he was free to de- \nclare what many had known, but none had the courage \nto assert in the same open manner. But it takes so \nlong to get any new truth into men\'s minds, that the \nteachings of Swedenborg have been almost disregarded \nuntil a few years back. \n\nSome minds were capable of receiving them, and trea- \nsured them up as worthy of a greater consideration \xe2\x80\xa2 but \ngenerally he was looked upon as lunatic on these sub- \njects, though acknowledged to be highly intelligent and \nunusually well-informed on many others. So men put \naway truths from them, preferring old errors and preju- \ndices to the newer and better light they might receive \nif they sought knowledge aright. It is true that Swe- \ndenborg did not get all truth. Error was mixed in with \nhis best teachings ; but there were many bright scintilla- \ntions of good that it would have benefited men to have \nfollowed. \n\n\n\n30 ON THE VALUE OP OLD TRADITIONS. \n\nSpiritualism is the full-blown flower of what Sweden- \nborgianisni was only the undeveloped bud. In Spiritu- \nalism you have the highest and most perfect realization of \nthe teachings Christ promulgated to men. When He, and \nother enlightened sages of antiquity, first taught that we \nmust " do good for goodness\' sake," " love our enemies," \nand " treat our neighbors as ourselves," men listened, \nbut did not act ; they thought the theory was beautiful, \nbut quite above the powers of man to perform. The \ndeveloping process that the world has gone through \nduring the last eighteen hundred years, has not, how- \never, been in vain. Men of pure minds and willing \nhearts, can now see that such a state of things is not im- \npossible, and that it is the duty of every individual, man \nor woman, to endeavor to bring it about in themselves. \nBy this means they will reform the world, and by no \nother. In their own persons the change must commence, \nand their bright and beautiful examples will work more \nefficiently than sermon or psalm, in modifying and subdu- \ning the discordant tempers and passions of the unde- \nveloped ones with whom they may be thrown in contact. \n\nWhen this true life commences in the hearts of men, \nhow different will be their pursuits and desires ! To \nseek out the oppressed and suffering, and pour consola- \ntion and relief into their wounds, will be the work they \nmost delight in ; to make others partakers of the same \nhopes and joys they possess, will be their constant aim. \nThey will not shut themselves up in gloomy abstractions, \nmeditating on the follies and vices of their fellow-men, \nand pharisaically congratulating themselves that they \nare so much wiser and better. No, my friends, they will \ngo forth into the world ; they will enjoy all its innocent \npleasures and relaxations, which are as necessary to the \nhealth of mind and bod} T , as the food they eat and the \nair they breathe. \n\n\n\nON THE VALUE OF OLD TRADITIONS. SI \n\nWhile succoring and encouraging all who are in need of \ntheir brotherly assistance, they will cultivate the gentle \nharmonies of their own natures, all the talents and gifts \nthey are endowed with, so that they may add their quota \nto the general fund of cheerful and healthy recreations. \nIt was never intended that this should be a world of \nsuffering. The sins and vices of men have made it what \nit is. Happiness was in their own hands, but they have \ntaken the wrong way to retain it. They have cultivated \ntempers and passions that have brought misery and de- \ngradation in their train ; whereas, if they had developed \ntheir hearts, and their moral natures had been educated \nand warmed into growth by kindly encouragement, the \nwhole condition of the human family would be different. \nSome few people, at different periods, have been found \nliving in this simple, harmonious manner. The Sand- \nwich Islands, when discovered, were in a state of primi- \ntive innocence and purity. Unfortunately, the civilized \ndiscoverers of this happy people have not allowed this \nstate of things to continue. With their superior know- \nledge they have taught, also, the more developed vices \nof their nations, and now we may look in vain for the \npurity and happiness of the poor islanders. \n\nThe Waldenses were also a very harmonious and \nhappy people j they were more enlightened than the \nSandwich Islanders, and they were as pure and upright \xe2\x80\xa2 \nthey had also far higher standards of right and wrong, \nand they faithfully tried to live out what they believed \nto be their duty. The teachings of Christ were their \nrule of action, and the errors mingled with their creed \ndid not interfere with their moral culture. If they \nwere not so assured in their belief as they might have \nbeen, had they had the light you now have, still their \nintuitions were so good, so true, they seldom felt misgiv- \nings of the future, on account of the original sin they \n\n\n\n32 ON THE VALUE OF OLD TRADITIONS. \n\nsupposed they inherited, or the innate depravity of their \nhearts. Many good and inspired men were among \nthem, and Holy Spirit could come and take up its abode \nin the hearts of these simple and devoted followers of \nthe religion, of Christ. Their mountain fastnesses were \nmore enlivened and blessed with its benign influence \nthan any other part of the world has been since the \ndays of Christ and his apostles. \n\nThe Christians of Asia have also retained a conside- \nrable portion of this simple and pure spirit. They have \nheld to their faith, though isolated from all communion \nwith other Christian nations, and may be cited as hav- \ning chosen the better way to happiness and peace. \n\nBut I did not want to give you a history of all those \nwho had followed a better path in the pursuit of happi- \nness, which every one is aiming to possess. I quote \nthese instances to show you how opposite is the plan \nmen generally pursue, for its attainment ; and how much \nnearer and easier to be obtained it is, if they would \nlook in the right direction. My friends, happiness may \nbe the portion of every one of you, if you will follow \nout the teachings we have endeavored to make plain to \nyou, and cultivate, in yourselves, the virtues and af- \nfectional qualities of your being. While bringing them \nforward and encouraging their growth, you will find the \nevil and vicious will gradually die out. You may not \nsee any sudden change, any miracle worked for you, but \nyou will perceive your duties will grow light and easy \nto perform ; your tempers will not rise on every trifling \noccasion ; your kind feelings will predominate more and \nmore, and a joyous, grateful, buoyant spirit of love and \nharmony with man and nature, will be the inmates of \nyour bosom. The beauty and goodness of God mani- \nfested in his works, will be ever present to your minds ? \nand fill you with gratitude and rejoicing. Heaven, \n\n\n\nON THE VALUE OF OLD TRADITIONS. 33 \n\nwhile on earth, will be your portion, when you can once \ndevelop up to this high, but not unattainable standard \nof happiness. The poor Islanders, the Waldenses, and \nthe Christians of Asia, were all happy ; but what was \ntheir happiness compared to the state man is now, with \nhis increased light and knowledge, capable of realizing. \nThe Islanders were not so happy, in an elevated sense, \nas the Christians, for their standard was lower. The \nChristians were not so happy as the true Spiritualist \nmay become, for they had not the same knowledge. \nThey held as true, many errors that Spiritualists have \ndeveloped out of, which errors were the cause of much \nanxiety to them. Of course, I allude to the doctrines \nof depravity, original sin. etc. Uutil they felt them- \nselves purified and cleansed by the blood of Christ from \nthese taints, they had no assurance that they were pre- \npared and redeemed for a future life, and often the \nstruggle was long before they could feel this assurance. \nYou, my friends, live in a happier day. A flood of \nlight has burst upon you. Take care that you do not \nlet the liberty you have found in the spiritualistic teach- \nings degenerate into licentiousness. Show forth in your \nlives the truth and beauty of them. Be patterns and \nexemplars to the world. Let not the fear of men lead \nyou astray. Deny not the blessed gift you have re- \nceived, but let it shine forth in your daily lives and con- \nversation. " If it be possible, as much as lieth in you, \nlive peaceably with all men ; owe no man anything, but \nto love one another. And may the God of all peace bo \nwith you now and forever. Amen." \n\n(Signed,) Joshua, the Son of Nun. \n\nOctober 28th, 1860. \n\n\n\nON THE USE OF A MARRIAGE CEREMONY AND RE- \nFORMS IN THE SOCIAL STATE. \n\nWe have often endeavored, my friends, to get our \nideas on these important subjects more clearly explained \nto you, through the various mediums, than we have yet \nbeen able to accomplish. Something or other inter- \nferes to prevent our speaking our minds as we would \nwish, or even using the mediums at all, if our intention \nis perceived. What is the cause of this ? Is it that \nmen prefer going on in error, and spirits are willing to \nconnive at it? Or is it, rather, the medium\'s own \nideas that are so biased in one direction that even \nSpirit influence cannot overcome them ? The latter, I \nam inclined to think, is most generally the cause of the \nfalse and erroneous teachings so often given, in refer- \nence to these subjects. \n\nWe come to enlighten mankind on all things pertain- \ning to their happiness both here and in the future ; and, \ncertainly, the use and necessity of the marriage tie is \none of the most important subjects, in reference to that \nend, we can well treat upon. Every other has been \nfully handled, and diverse teachings have been given \nin reference to them ; this alone has been slighted and \noverlooked. Free love has been advocated, in many \ninstances, by parties who little knew the dangerous \ndoctrines they were propagating. The poor abandoned \n\n\n\nON THE USE OP A MARRIAGE CEROMONY. 35 \n\nones in your streets have been brought before your no- \ntice, made out by these far-seeing spirits, as choice re- \nceptors of spiritual truths, and the source from whence \nyour best media shall be derived ; while the ennobling \nand dignified position of the heads of families, living \nout their daily lives in the quiet routine of duties ful- \nfilled, calls forth no panegyric from them, no words of \nencouragement, no exhortation to other members of the \nhuman family to " go and do likewise." And yet, my \nfriends, this is the situation it was designed by an All- \nwise Providence you should all occupy ; this was the \naim and end for which you were created. \n\nMan and woman are necessary to each other. Nei- \nther is complete apart. Neither can enjoy life in the \nsame high and elevating sense, when alone, as they can \nwith a companion to sympathize and share with them \ntheir hopes and fears, their joys and sorrows. \n\nFrom the earliest times men have felt the necessity \nof this marriage tie. As soon as they could be said to \nhave been endowed with reason, and while still closely \napproximating to the brutes, jealousy of their com- \npanion or mate was a distinguishing characteristic. \nThey could not endure that another should share what \nthey had so entirely and exclusively appropriated to \nthemselves. It is true that the male usurped an un- \njust and tyrannical power over his weaker companion, \nand often converted what should have been his equal \ninto a drudge and slave ; but, as civilization and en- \nlightenment spread over the earth, these abuses natu- \nrally corrected themselves, and, though not yet alto- \ngether extinct, they are gradually dying out ; and \nwoman, by her virtues, her talents, and her higher and \nmore harmonious development, is, by slow degrees, as- \nsuming the position in the world it was always intended \nshe should fill, viz., the equal and co-ivorlcer ivith man. \n\n\n\n36 ON THE USE OF A MARRIAGE CEREMONY. \n\nIt lias taken many ages, my friends, to develop men \nand women to their present standard. Many rough \nand revolting trials has the weaker vessel had to pass \nthrough ; but she has now nearly attained her proper \nfooting in the most civilized countries, and proportion- \nate elevation will be observed in the more barbarous \nones. \n\nWe do not mean to say that women were not enti- \ntled to this higher and more just consideration before, \nfor we think they were ; but man, in his undeveloped \nstate, could not realize it, or if one did in some rare \ninstance, he was too much the slave of surroundings to \nfollow out his higher intuitions and give her her due. \nNow she will not ask it of him. She will claim as her \nright equality in all things. \n\nThe minds of the age are too far advanced , at this \npresent time, to see inferiority in the intellect of the \nfemale, because her muscular power may be less potent \nthan that of the man. Thinking and analyzing minds \nare ready to acknowledge that, if educated with the \nsame care, having the same advantages for study, the \nfemale would prove a competitor, both in arts and sci- \nences, that the man might find it hard to surpass, if \nequal. \n\nAs a general thing, however, woman\'s mission and \nwoman\'s highest enjoyments are more in the domestic \nline. There is her most genial sphere of action ; there \nshe shines unrivaled ; for man cannot compete with her \nin these daily duties, though she can rival him in what \nhe has hitherto considered his own more peculiar depart- \nment ; and it is this fitness, this adaptedness of the wo- \nmen for these home requirements that makes the mar- \nriage relation perfect. The man and the woman, truly \nharmonizing and living out their highest conceptions of \nthis sacred tie, are a picture of felicity to be imitated, if \n\n\n\nON THE USE OF A MARRIAGE CEREMONY. 37 \n\npossible, by the whole human family ; and so far from \ndepreciating or running down, by jibes and sneers, this \nHoly and God-designed institution, each one should en- \ndeavor to strengthen its bands and give it a firmer \nfooting. \n\nWe, the missionaries of progress, from a higher \nsphere, tell you, my friends, that till the man and wo- \nman act together on terms of perfect equality, true hap- \npiness and harmonious feeling cannot reign in either \nbosom, to their full extent. The man is as much to be \npitied as the woman. He tyrannizes over, or he spoils ; \nhe treats with contempt, or he makes an idol, just as \nhis disposition leads him, of the being God designed \nfor his helper and counselor, his comforter and refiner. \nTo watch over him in sickness, to wait upon him and \nattend to his orders when in health, are employments \nhe is willing she should, and thinks her quite compe- \ntent, to fulfill. To go still farther and allow her to \nmanage his affairs for him, when himself incapacitated, \nin some unforeseen manner ; all this he will allow she \ncan perform to his satisfaction ; but when restored to \nhis normal condition, and able to resume his duties, he \nwould resent any interference, or word of counsel, from \nher as quite out of her sphere, and beyond her cabability \nof understanding. \n\nThis unnatural, and improper state of things is \nfostered and encouraged by all your institutional sur- \nroundings, and your laws. The woman is made second \nto the man, inferior in position, incapable of asserting \nher own rights, and often of holding her own property. \nShe is considered only as a chattel, a toy for his amuse- \nment, and a mother for his children ; to whom, if he \nchoose to will it otherwise, she cannot even be the \nguardian in the event of his decease. This unjust and \nimproper exaltation of the man fosters in him pride, \n\n\n\n38 ON THE USE OP A MARRIAGE CEREMONY. \n\narrogance, and a thoughtless and inconsiderate way of \nacting to his partner, though of course in different dis- \npositions different manifestations are exhibited. \n\nIf a man is violent, and irritable in his temper, impa- \ntient of contradiction, and always fancying himself in \nthe right, the wife\'s chance of happiness is small indeed. \nShe may have a high temper also ; then, what conten- \ntions, what fearful scenes will ensue \xe2\x80\x94 pray God that \nthere be no innocent children to be the witnesses and \nsufferers from them. Again, she may be timid and \nnervous, in which case, she will probably fall into ill \nhealth, and soon be relieved from her cares ; or, if not, \nchange into a lying, prevaricating woman, afraid to \ntell what ought to be known, because she shrinks from \nraising the tempest of ungoverned passion she so much \ndreads. But to take another example. Suppose he is \na man of unsociable, stern and sullen disposition, to \nwhom no one in his family dares speak, to whom no \none has courage to declare their wishes, however \nnatural or innocent; all may feel the heavy and \noppressive weight of such an atmosphere to live in ; \nbut on whom does the burden principally bear ? Who \nis it for whom there is no escape ? Who must not only \nsoothe and conciliate the tyrant, but must, for the bene- \nfit of others, often have to beard him in his den to ask \nthe favors for her children, or dependants, they have \nnot the courage to prefer for themselves ? The wife. \nShe is, you may well say, the greatest sufferer, and we \nagree with you in part. She has her griefs, her burn- \ning, and often indignant, feelings ; but she has learned \nthat it will only make matters worse to show them, \nand she at least smothers, if she cannot entirely subdue \nthem ; and this is, to her, a benefit and development ; \nit will lead her to think of a time when all cruelty will \nbe done away with \xe2\x80\x94 when she shall find rest and peace. \n\n\n\nON THE USE OF A MARRIAGE CEREMONY. 39 \n\nEvery time she restrains her temper, when unjustly \ntaunted, or unkindly treated, she is adding to the \ncrown of glory she is weaving for herself ; therefore, \nthough she may suffer here for a short season, her re- \nward is sure. \n\nBut the man\'s condition is far more to be deplored ; \nfor he does not feel, he does not perceive, the need he \nhas to do differently. He has been so nurtured by \nparents and nurses, teachers and friends, and indeed \nsociety at large, in the idea of his superiority in mental \nas well as physical development, that it never enters \nhis head to question the matter ; and he would go on, \nas his fathers had done before him, hugging himself up \nin this fancied superiority to the end of creation, if such \na thing could be, did we not come to give him light on \nthe subject. We pity the poor misguided ones the more \ndeeply, because we can see into futurity enough to know \nthat all these unjust assumptions and indulged tempers \nwill have to be atoned for in a future state. The very \ncircumstances that have, through suffering, purified the \nwife, have been the great drawbacks in the man\'s career. \nHe, priding himself on his position, swaying all within \nhis control, by his will alone, without consulting or \nstudying others\' feelings and inclinations, making their \npleasures and enjoyments to depend upon, and be sub- \nservient to him \xe2\x80\x94 he has, indeed, much to contend against, \nmuch to outgrow, and, as we said before, the man in this \nunjust state of things, is quite as much, if not more, to be \npitied than the woman. With perfect equality and equal \nrights such a state of injustice would cease. When both \nparties feel they have the same amount of interest at \nstake they will be more inclined to study the best \nmethods of protecting them. When the husband learns \nthat it is sometimes necessary for him to make conces- \nsions, he will be more capable of appreciating the same \n\n\n\n40 ON THE USE OF A MARRIAGE CEREMONY. \n\nthing in his wife. Mutual love and mutual confidence \nwill be much more likely to go hand in hand when this \nunity of duties and feelings rule. \n\nYou may think, my friends, we have been rather hard \nupon the manly character in what we have said. We \ndo not, of course, mean to assert that all men are such \nas we have described ; neither that all women fulfill \ntheir duties in so perfect a manner as to prepare them- \nselves for an eternal reward while struggling here. \nFar from it. Many men are conscientiously and truly \ndeveloping themselves now, and throwing off, by de- \ngrees, the erroneous teachings of their childhood in \nthese matters ; and many more are far from being as bad \nas those I have depicted. But then, again, I might have \nspecified other and more lamentable causes of unhappi- \nness in the married state than those I have touched \nupon, and from which few, in comparison, are entirely \nfree. I shall leave this however for the present, and \nreturn to our more immediate theme. Women, as well \nas men, arc to blame for the general inharmony of the \nmarried state. Though I have previously stated that \nthey are developed by the sufferings their trials cause \nthem, when living with inharmoniously-tempered men, \nthis is always supposing they act so as to profit by their \nsituation. But too often it is quite the reverse, and the \nwoman sinks, as well as her husband, into a contentious \nand discordant state of being. \n\nThere are many other ways, also, in which a woman \nmight do more to make matrimony less inharmonious \nthan it too frequently is. She is often vain, frivolous \nand trifling in her pursuits ; indulging in all the show \nand parade of finery in her appointments and dress; \nplacing, as it might seem, her highest hopes and ambi- \ntions on the amount of display she can make, and the \nenvyings and heart-burnings she can excite. Men are \n\n\n\nOX THE USE OF A MARRIAGE CEREMONY. 41 \n\nalmost as much to blame as their wives in these cases ; \nthey have often quite as low ambitions and take pride \nto themselves when they hear and see the excitement \ntheir wives cause by their profuse and wasteful expendi- \nture. A woman, with a properly constituted and de- \nveloped mind, could not find her happiness in these \ntoys and displays ; she must have something higher and \nnobler to live for ; she would see that though dress and \nfascinating manners may draw crowds around her and \nmake her the idol of her husband for a few months. \nthey are not the attractions that will retain him by her \nside, during the long years they may have to pass in \ncompany. She must have some more sterling qualities \nthan these to build her future happiness upon, or, I fear, \nwhen youth and beauty have departed, that, also, will \nfollow in their train. \n\nWomen have a great responsibility laid upon them, \nand it is time that they understood it aright ; it is quite \ntime their eyes were opened to see the important field \nthey should labor in. We have censured the existing \nstate of things for not allowing women their rightful \nprivileges and for not placing them in the position \nthey were designed by God to occupy. But, my female \nfriends, are you prepared, yourselves, to fill that elevated \nposition in a proper manner? Are you so developed \nbeyond dress, luxury and trifles, that you are fitted to \ntake your rightful places in the councils of your nation, \nor assist in the formation of its laws ? I fear not at \npresent. Other thoughts than these occupy your minds ; \nother desires and cravings are more prominent than ad- \nministering justice or ameliorating the condition of your \nfellow-men and fellow-women, and yet these latter have \na peculiar claim upon your sympathies, and by their \ngroans and tears for relief, continually ascending on \nhigh, seem to make an earnest and irresistible appeal to \ntheir more fortunate sisters for help and assistance. \n\n\n\n42 ON THE USE OF A MARRIAGE CEREMONY. \n\nYou may say that the council is not your sphere, that \nmen are more fitted for such public business, and have \nmore time to devote to it. Granted that it were so, my \nfriends, which however I do not altogether allow, for \nmany women are fitted by talents and leisure to meet \ntheir co-workers there, and the wrongs of their fellow- \nwomen will never be thoroughly righted, till they do so. \nBut allow that it is, as you say, not your vocation. \nHave you no interest in these things? Have you no \nother means of showing that interest, if you object to \npublic demonstration ? Can you not inform your minds \nthoroughly, on these and every other momentous subject \nthat arises, respecting the well-being and development \nof the human family ? And cannot you, by your fire- \nside in your home circle, give to your husband and \nfriends your more softening and humanizing coun- \nsels ? The woman\'s voice should always be raised on \nthe side of mercy. Man\'s passions are stronger, more \nunsubdued ; he is apt to call severity, justice ; but the \nwoman, when properly developed, would then step in, \nand her plea for pardon may be listened to, when the of- \nfender might have supplicated in vain. Her softening \nand humanizing counsels will gradually effect a change \nin the whole moral standard of the man, and by imper- \nceptible degrees, she may bring him to her more harmo- \nnious stand-point. \n\nOf course, I am now speaking only of a progressed \nwoman, for it is only such an one that can exert this \nbeneficial influence. It is time, however, that all women \nshould progress ; it is time they should exert themselves* \nthrow off the shackles of luxury, idleness, and indiffer" \nence, and see things as they really are. While you are \nsleeping thus supinely indifferent, vice and depravity are \nspreading around you. Your own husbands or your \nsons may be among the most guilty. Will you make no \neffort to reclaim them ? Your daughters may be the \n\n\n\nOX THE USE OF A MARRIAGE CEREMONY. 43 \n\nvictims ; will you not try to save them ? Vice, my \nfriends, has no place, no particular station ; it spreads \nas the pestilence, through all ranks, and none are safe \nfrom its influence, because they are elevated, or secure, \nbecause they are lowly. In the moral culture of your \nchildren, and in the charm you can throw around your \nfamily, by your enlightened conversation and harmonious \ndispositions, will be found the first steps to improvement \nin these things. A husband who always feels his home, \ncongenial and happy, his wife cheerful and intelligent, \nwill rarely want to stray. A son, accustomed to the \nelevating and refined pleasures of his father\'s house, and \nseeing the modest and retiring character of its inmates, \nwill shrink disgusted from meretricious charms. The \ndaughters brought up under such a mother and father, \nwould have a seven-fold aegis to protect them from dan- \nger, and would be well fitted to enter into that holy es- \ntate they were destined to fill, when they in their turn \nwill elevate and harmonize their chosen companion. Or, \nshould they be so fortunate as to meet with one entirely \ncongenial, what unalloyed happiness and felicity will be \ntheirs. \n\nThus you see, my friends, woman\'s mission is one of \nthe highest importance. Upon her, more than upon the \nman, the well-being of the human family is dependent. \nShe has more to do with the internal workings of the \nsoul, the finer feelings of your natures ; these, which \nhave so long lain almost dormant, it is her mission to \ncall into action. It is not in man or in woman, alone, \nthat the awakening must take place. All want rousing \nup : none are alive to the value of the beautiful gifts \nthey possess, to their full extent, and some are not aware \nof owning any at all. But, my friends; though lost and \nhidden so long, they are there, ready to be brought to \nthe light, and opportunity is all that is wanting, in most \n\n\n\n44 ON THE USE OF A MARRIAGE CEREMONY. \n\ncases, to develop them. This opportunity is now at \nhand. Teachers and preachers are going forth, uttering \nnew doctrines, and higher truths than have ever yet been \ngiven, and toe have told you many things ourselves, both \nin this and former essays, which, if you will endeavor to \nfollow out in your daily lives, will soon cause these beau- \ntiful flowers of the soul to blossom in you. We want to \nsee all happy, all living out their lives here in harmoni- \nous contentment, and progressing steadily onward to fit \nthemselves for an endless hereafter. Much may be done \nby each one in this great work, both for himself and \nothers. None are so pure, so good, they may not re- \nceive help and benefit on their journey ; and few are so \nlow and debased they cannot do some kind deed, some \ngood, however trifling, to their fellow-creatures. Mutual \ndependence, and mutual reciprocity in kind actions, ex- \ntending through all branches and degrees of society, \nwill tend more to harmonize and equalize the condition \nof the whole, and there would be a more brotherly and \nsisterly feeling developed in this way than in any other. \nBut we are now speaking more particularly on the \nmarriage tie \xe2\x80\x94 the relations and duties existing between \ntwo parties brought into immediate contact, and in \nwhich, more than in any other state, mutual forbearance, \nkindness and considerateness, is necessary. In the world \nat large men may quarrel, dispute, contend, exhibit all \ntheir vile tempers and malicious dispositions ; but society \ncan put a check upon them \xe2\x80\x94 they are not tolerated \xe2\x80\x94 \nfriends are not bound to submit to their humors, and \nthe people will not. In the domestic circle it is quite \ndifferent. As the marriage relation is now understood, \nthe poor wife must bear the brunt of all the tyrant man \nmay choose to inflict ; she has no redress, no escape. \nHowever uncongenial, dissipated or brutal he may be, \nthe wife must submit to all without murmuring. It \n\n\n\nON THE USE OF A MARRIAGE CEREMONY. 45 \n\nis not the thing for a woman to make known her indig- \nnant or wounded feelings on such subjects ; decorum \nsays she must keep quiet \xe2\x80\x94 bury her wrongs in her own \nbosom \xe2\x80\x94 wear a smiling face in public, and let her heart \nbreak quietly in secret. If she is made of sterner stuff \n\xe2\x80\x94 if she can endure and live \xe2\x80\x94 she may, perhaps, rear a \nfamily under such unfavorable circumstances. But what \nkinds of dispositions and physical formations do you sup- \npose children could be expected to have, born under \nsuch conditions ? A mother, unhappy and discontented, \nwould not be likely to endow her unborn offspring with \nharmonious and joyous tempers ; a father, dissipated and \nreckless, could only contaminate them with disease and \nan excess, probably, of his own ungoverned passions. \n\nSuch are the fruits you may expect to gather from \nsuch ill-assorted unions, and unless a change is soon \nmade in your laws, enabling a woman to free herself \nwithout disgrace from such legal prostitution, your de- \nscendants, a few generations hence, will be idiots and \nlepers. We use strong terms, for we know the impor- \ntance of what we urge. We can see, and you may, in \npart, if you will cast your eyes back and then regard \nthe present, that the spread of vice and luxurious effemi- \nnacy have already made their baleful effects visible in \nthe persons and characters of your young men and \nmaidens, especially in your large cities. Have the \nformer the energy, the decided character, the muscular \ndevelopment, the moral worth, the freedom and inde- \npendence of thought, of the men of the revolution? \nHave the women the modesty, the sobriety, the intelli- \ngent and elevated character of their grand-parents? \nNo, my friends, your young men of leisure are idle cum- \nberers of the ground ; prematurely old, developed in vice \nand infamous pleasures, while yet boys, and sated and \nblase with their excesses before their beards are ma- \n\n\n\n46 ON THE USE OF MARRIAGE CEREMONY. \n\ntured on their faces. What kinds of husbands and \nfathers can you expect from such characters ? \xe2\x80\x94 and, in \na lower grade, are they any better ? I think not. If \nyou will read your newspapers, you will see, almost \ndaily, accounts of young men robbing, forging, cheating \n\xe2\x80\x94 and all for what? Why, to vie with their richer \ncompanions in their dress, gambling, and other debasing \namusements ! The same unhealthy, immoral tone of \nfeeling pervades all alike \xe2\x80\x94 only, that some are able to \nindulge their vicious tastes with more ease, from the \npossession of more money. \n\nThe feminine portion of your society are also far from \nliving out the lives of usefulness they were intended to \nfulfill. Though less, apparently and openly, vicious than \nthe men, they are still far from the purity and simplicity \nof life that characterized their ancestors, and which they \nwould do well to imitate. Flirting, dress and admira- \ntion, engross time that is far too valuable to be so mis- \nused ; and often, I grieve to say, far more sinful and de- \ngrading pleasures are indulged in by young and appar- \nently virtuous women, that will bring upon them severe \nretribution, and would, if known to their parents and \nfriends, wring their hearts with agony. No young female \ncan go on indulging in the trifling and inordinate love of \ndress and admiration, to the extent it is carried on in \nthis country, without rapidly deteriorating in character. \nThe time it takes to attend to it, prevents her having \nany leisure to devote to her own or others\' benefit ; and \nby so wastefully and unnecessarily squandering on her \nown person the money she has had committed to her \ncharge, and for the mis-use of which she will be respon- \nsible, she deprives herself of the means of relieving her \nsuffering fellow-creatures. But the evil does not stop \nhere ; dress and admiration will not long content her ; \nshe must have more exciting pleasures \xe2\x80\x94 more stimulating \n\n\n\nON THE USE OF MARRIAGE CEREMONY. 47 \n\ndraughts from the Circean fountain. Intrigue is indulg- \ned in \xe2\x80\x94 assignations are made \xe2\x80\x94 and the modest and vir- \ntuous maiden, that should be, is changed into an aban- \ndoned prostitute \xe2\x80\x94 no better in reality, if so good, as the \npoor despised ones that walk your streets. \n\nThis is a horrid picture, but it is a true one. I wish \nwe had not more to add to it ; but, sad to tell, the wives \nand mothers in your cities are equally, nay, more guilty. \nThey go and do likewise, and in many instances allow \ntheir poor deceived husbands to continue in ignorance of \ntheir sin for years, or for ever ! What good can you ex- \npect among you when such a state of things prevails ? \xe2\x80\x94 \nwhen men and women alike are sunk in debauchery and \nvicious indulgences ? Are these the people from whom \nyou must look for intelligent and wise legislators ? Are \nthese the people from whom you must look for harmo- \nnious marriages, healthy and promising children ? No, \nmy friends ; if this unwholesome and vicious state of \nthings is allowed to continue much longer, your people \nand your institutions must alike fall into decay \xe2\x80\x94 nay, \nthey are already doing so. \n\nBut my business at this time is, more particularly, \nwith the institution of marriage ; and to that subject I \nmust again lead you. It will not require a Solomon \nto tell you that unions consummated between persons \nso brought up, as those we have been describing , are \nnot likely to be very happy ones. One party, probably, \nlooking for wealth to gratify her extravagant tastes ; \nthe other, smitten bj the evanescent beauty of the lady; \nneither giving a thought to the many higher require- \nments, necessary to make the journey of life a happy \none, after youth and beauty and, perhaps, money fails \nthem. Many other equally unlikely cases might be \ncited, but I need not multiply examples to convince \nyou. Daily you see youth and beauty married to age \n\n\n\n48 ON THE USE OF A MARRIAGE CEREMONY. \n\nand wealth to gratify, sometimes, the parents 7 ambi- \ntion, but quite as frequently the daughters\' misdirected \nand perverted tastes. Again, you hear of young, and \nyou would suppose, refined females disgracing them- \nselves by unions with persons far beneath them in \nculture, and habits of life, so that your very thought \nshrinks from the idea of the contact. In such cases \nthe man is quite as much to be pitied as the woman. \nHe is equally out of his own sphere, and as sure to be \na sufferer by the ill-considered step he has taken. \n\nThese things, my friends, constantly occurring in \nyour midst, joined to the low state of morality your \ncities exhibit, outside of, as well as in, married life, \nshould lead you earnestly to examine into the causes \nof them, and try if you cannot find some remedy, \nsome means of checking these growing and deadly \nevils. Are there no far-sighted, and virtuous men \namong you who can suggest some cure ? \xe2\x80\x94 some way \nof eradicating this plague spot that is destroying your \nfairest flowers, and changing the whole face of your \nsociety ? Spirits can, and will show you where the \norigin of this vast evil is. They are not afraid to go to \nthe root of the disease. They see no other way, indeed, \nof performing a cure. Smoothing over the surface is \nnot what is required. It must be a thorough purgation \nalone that will be effectual. \n\nYour institution of marriage must be re-modelled on \na different basis. The foundation is now entirely \nwrong. Man\'s superiority and woman\'s dependence \nare the recognized conditions of the present agreement ; \nequal rights, equal privileges, and equal love, are the \nonly just agreements that ought to obtain among you. \nThis is the first great error that must be corrected. \nBut how many have sprung from it ? The woman, de- \npendent and submissive in ages past, bore the yoke that \n\n\n\nON THE USE OF A MARRIAGE CEREMONY. 49 \n\nwas laid upon her without murmuring, but the injustice \nwas not the less great. Gradually she has learned \nwhat ought to be her position, but not knowing how to \nattain it in a proper manner, she has resorted to wiles \nand snares to establish her power. Her moral nature \nhas deteriorated. Her natural modesty and delicate \nsense of refinement have been too often swept away by \nother feelings and passions ; and instead of being more \nelevated and spiritualized, as she has progressed in in- \ntellectual development, she has retrograded. Love of \ndress, admiration, excitement, pleasure in all its varied \nforms, have occupied the mind, and formed the happi- \nness of beings who, differently situated, would have \nbeen ornaments to their country, and blessings in their \nfamilies. If women are to be respected and virtuous, \nthey must have higher and better aims and aspirations \nallowed to them ; they must be free to act, and free to \nthink ; free to speak, and free to refrain from speaking. \nFree as the man has always been \xe2\x80\x94 free to choose for \nthemselves husbands congenial to them ; and free, \nshould their choice prove an unfortunate one, and they \nfind themselves uncongenially united, to dissolve the \ntie without stigma or reproach attaching to them. \n\nWhat but the grossest injustice could ever have made \nthe laws so one-sided ? Is not this an evidence to you \nthat both the male and female element should be repre- \nsented in your councils ? If women had had any part \nin framing your laws, think you that there would not \nhave been more equality of justice administered? I \nam sure there would. And this leads me to one of the \nother causes of the present demoralized condition of \nyour people. \n\nWomen require, and must have, as high pursuits to \noccupy their minds as the men. Why should they be \ndebarred from studies that could make them happy and \n\n\n\n50 ON THE USE OF A MARRIAGE CEREMONY. \n\nrespectable ? Why, if poor, should they be limited to \nthe use of the needle or menial employments ? Is there \nmore to offend their modest sense of propriety in the \ndaily avocations of business and commerce with men \nupon the mart than in their meetings at crowded thea- \nter or ball-room ? Are they not as fitted to attend to \nthe diseases of the human frame ? Is not their sense \nas keen, their touch more light and tender ? Why \nhave women for so many years been debarred from this \ntheir natural calling ? Every man acknowledges they \nmake the best and tender est nurses. Why then might \nthey not, without so much odium attaching to them, be \nallowed to prescribe as well as practice the healing \nart ? And so I might go on and ask the same questions \nof every branch of employment the world calls honora- \nble. All are closed against the woman ! She may in- \ndeed go upon the stage, and with all the talent of a \nSiddons portray, in living colors, the various passions \nthat actuate her sex, but it is rare indeed when she can \ndo this unscathed. \n\nThe very best women who have followed this calling \nhave been exposed to suspicion ; and but few have been \nable to retain their position in respectable society. \nFrom the nature of their profession, people shrink from \nthem, and yet, with strange inconsistency, they shut \nthem off from other employments for which, perhaps, \nthey are eminently fitted. Is this just ? Is this doing \nto your neighbor as you would be done by ? Man has \ntoo long engrossed for himself the lion\'s share. It is \ntime that his eyes should be opened to see the injustice \nthat has, so far, kept back the woman from her rightful \nsphere. She is not a greater sufferer than he is by the \nmistake that has been made. If they had had employ- \nments and occupations suited to them, their active and \nbrilliant minds would not have gone astray after frivo- \n\n\n\nOX THE USE OF A MARRIAGE CEREMONY. 51 \n\nlous and vain toys. They would have been companions \nand supports to their husbands, instructors and guides \nto their children, ornaments to society, and blessings to \nall around them ; while the man, instead of becoming, \nas is too often the case, a domestic tyrant, would have \nbeen harmonized and softened by the gentler influences \nof the female character, and comforted and assisted in \nall his ordinary business duties. This subject is one \nthat requires deep consideration from you. my friends ; \nyou all ought to know that when minds fitted for active \nthought and employment are left without food, they are \nready to receive any outside influences that may present \nthemselves. Many of your female population, having \nabundant means of living, and no call for exertion in \ntheir families, are ready for any mischief that may pre- \nsent itself, and in these idle unoccupied minds vice often \nfinds ready entrance. Whereas, had they learned to \nemploy themselves in some useful, active manner, they \nmight have been honorable and respected, not only to \nthe outward seeming, but in their own internal con- \nsciousness. \n\nDo you not see then, how much your own happiness \nand comfort is bound up in the elevation of the female \ncharacter ? Do you not see that much of the vice of \nyour sons may be traced to the low standard of the fe- \nmale\'s position ? If she had been justly and fairly treated \nas an eqnal, how much more elevated and refined she \nwould be ? How different as a mother, how superior as \nsister or wife ? What a change there would be in the \nstyle of intimacy and conversation between your young \nand unmarried population. Young fops would not try to \ncharm by their dress and adornments ; they would learn \nthat something higher than outside glitter was required \nto captivate intelligent, self-contained, modest women ? \nfeeling their own individuality and independence of the \n\n\n\n52 ON THE USE OF A MARRIAGE CEREMONY. \n\nmarriage-tie, unless it was thoroughly congenial in heart \nand feelings. \n\nAnd young maidens, too, would have to acquire \nmuch better manners than they now possess, if they \nwould win the love of wise and enlightened men. \nThey must lay aside the alluring looks, the bold and for- \nward style of display, so unseemly, in which they now \ndelight, the loud laugh, the stare, the giggle, the whole \ncatalogue, indeed, of their present captivations (if I may \nso misname them), and substitute in their stead, modesty, \nsobriety and temperance in all things. Purity of heart \nand modesty of demeanor, sobriety in dress and adorn- \nment, and temperance in the pursuit of pleasure and \namusement ; cultivating, instead of those meretricious \ncharms they have so long delighted to display, the \nhigher and more ennobling gifts they are endowed with, \nbut which, hitherto, they have suffered to lie dormant ; \nbringing up instead, all the weeds and noxious plants \nthat spring in the uncultivated soil of the human heart. \n\nMen and women both, you have a long task before \nyou ; for you must undo, by slow degrees, what you have \ntaken so much trouble to do. The paths of vice and \nfolly seem easy and pleasant to follow, but they have a \nsad ending ; and if you, my friends, do not at once re- \ntrace your own steps, and endeavor to convince others \nof the necessity of doing the same, I see nothing in \nprospect for you and your fair land, but ruin \xe2\x80\x94 moral \nand political ruin. It is not yet too late for the effort \nto be made ; but it soon will be. Vice is making such \nrapid strides, corruption in your public offices is so rife, \nmen\'s minds are so stirred up, and yet they know not \nwhere to turn for council and comfort, that a change of \nsome kind must take place ; and it were better for all \nthat it should be a bloodless and internal one ; that in \nyour own souls the reform should commence ; then each \n\n\n\nON THE USE OP A MARRIAGE CEREMONY. 53 \n\none can work for himself, each man can be his own Re- \ndeemer. All of you know your own shortcomings, your \nown delinquencies, and can see the way to correct them, \nif you have the courage to follow it out. No one can \nhelp you as we can, and as we will, if you will only call \nupon us in sincerity. We can do all that you require ; \nmake you strong to resist temptation, patient of injuries, \nkind, gentle and merciful. We can, if you trust in us \nfully, make you to hate and abhor the vices you have so \nlong indulged in. We can bring to your hearts an in- \nfluence of Holy Spirit, that will cause you to loathe and \ndespise every evil way. But we must be sought aright ; \nwe must have truthful and earnest inquirers, if good re- \nsults are to be obtained ; willing and convinced minds^ \nmen who see and feel in their inmost depths that the pre- \nsent state of things is wrong, and that thorough reform \nis necessary for the well-being of the whole community. \nWhen men come to us in this spirit, we shall be pow- \nerful to save. It will seem long perhaps to you, before \nthe effects of our work and teachings are visible, but if \nyou will only go with us heart and hand, much may be \neffected in a short period of time. You must remember \nthat many besides yourselves are inquiring into things, \nand dissatisfied with the present state of the human \nfamily, many that you would little suspect, and who \nwould come boldly forward and join the cause of re- \nform, if it were conducted in a proper manner. But, as \nis always the case in new movements, the scum or worst \npart of its advocates come into notice first, and make \nthe most noise. People listen to their often senseless \nclamor, and are disgusted ; but attention is attracted, \nand when this scum is cleared off and the ring of the \npure metal is heard, men will gladly come forward and \ninvestigate for themselves, what promises so much for \nthe benefit of the race, collectively and individually. \n\n\n\n54 OX THE USE OF A MARRIAGE CEREMONY. \n\nWe are carrying on our remarks further than we at \nfirst intended on this subject, but it is such a momentous \none, and so deeply affects the whole constitution of so- \nciety, that at the risk of tiring you with it we must say \nsome few things more. \n\nAnd, first, in regard to the amount of licentiousness in \nyour cities. I touched only on this in alluding to the \ncauses of unhappiness in the marriage state. It was \nnot, however, because I thought lightly of it, but that I \ndeemed it better to give it a separate notice. It is so \npregnant of misery to numbers in your midst who, out- \nwardly, appear smiling and happy while gnawing grief \nand jealousy are in their hearts, that it must be consid- \nered as taking the lead in the ranks of vice. Many 01 \nyou are not aware to what an enormous extent infidelity \nto the wife is carried on in your fashionable circles ; the \nnumbers of men there are among you, wearing smooth \nface and serious deportment, regular in their attendance \nat their places of worship, and, apparently, fulfilling all \nthe duties of husbands and fathers, who have their regu- \nlar places of assignation, or their kept mistresses. The \nyoung men pattern by the old and middle-aged, and \nrival them in profligacy; and, sorry am I to have to \nadd, to this shameful catalogue, many fair seeming and \napparently virtuous women who sell themselves to these \nmoneyed tempters for the wealth and dress they heap \nupon them. Young men are even known to consent to \nthe sacrifice of their own and wives\' honor to obtain \nmoney for their extravagant and wicked pleasures \xe2\x80\x94 so \nlow is morality fallen among you, so given up are the \nbulk of your people to the intoxication of vicious enjoy- \nments. \n\nIs it not time some reforming hand commenced the \nwork of purification ? Is it not time that those, yet \nuncontaminated, should join the spiritual forces arranged \n\n\n\nON THE USE OF A MARRIAGE CEREMONY. 55 \n\nfor the battle against sin and consequent suffering ? The \nworld has gone on in this wicked manner, unchecked, \nlong enough. The time of retribution is at hand, and \nthe hosts of God are come to cleanse your dark and \nfetid atmosphere and bring in the light of Holy Spirit \nto enlighten and sanctify all mankind. They cannot \nallow this unhallowed state of things to go on. A stop \nmust be put to it by kindly teachings, if possible, \nand, if they fail, justice will overtake the guilty and \nsinful who neglect and despise them. \n\nThe importance of the marriage ceremony was a part \nof the title we prefixed to our essay, and you may say \nwe have left the consideration of it entirely out of sight \nin the - manner we have been treating upon it, but we \nhave not intended to do so. All we have said has had \na bearing and reference to that important point. If you \nwill use your own reasoning powers you will see that \nfrom the present condition of marriage, most of the evils \nwe have enumerated take their rise ; therefore in the \nreorganization of this institution must one of the prin- \nciple remedies be found. \n\nBefore men and women can act in harmony together \nin the wedded state they must know by their intuitions \nthat they are suited to each other \xe2\x80\x94 that they are one in \nfeeling and purpose. There must be no doubt, no ques- \ntioning of this; they must have positive assurance of \ntheir mutual love and of the congeniality, repose, and \npeace they find in each other\'s society, if they would, \nwith propriety, enter into the more intimate relation of \nhusband and wife. Then very little ceremony and no \noath will be necessary to bind them to each other. The \ntie of love, in its highest and purest meaning, will be \nfirmer than adamant to hold them together ; no force \ncould dissolve, no temptation could break such a mar- \nriage ; for no other could be put in comparison with the \n\n\n\n56 ON THE USE OF A MARRIAGE CEREMONY. \n\none to whom they are already united. Such unions as \nthese, where true congeniality is found, where wealth, \nstation, and beauty have been only secondary considera- \ntions, and the true affinity has been sought, will bear \nvery different fruits than you now see from your many \nill-considered marriages that daily take place. Harmo- \nnious in themselves, their offsprings will be harmonious \nalso. Shunning vicious pleasures, their children will be \nhealthy and well developed. The harmonious spirit \nwill have a mortal tenement worthy of it, and the suc- \nceeding generations, instead of deteriorating, as they \nnow do, in physical as well as moral beauty, will grow \nmore and more lovely as they progress. The evil pas- \nsions of your natures, when indulged in, never fail to \nleave their impress on the countenance \xe2\x80\x94 shall not the \ngood and ennobling virtues of your hearts and souls \nleave their traces also? Assuredly they will ; and \nwhen to these moral virtues are added temperance and \nsobriety, in food and drink, and a regular attendance to \nthe laws of health, you will see man approximating to \nthe angels. But it will take more than one generation \nto produce these desirable results. As I said before, \nmuch has to be undone, much to be corrected, and much \nto be purified. The taint of disease cannot be eradi- \ncated in one lifetime. Children must suffer for their \nparents\' sins. \n\nBut if those parents will bring up their children with \nhigher and better aims than they had given to them \xe2\x80\x94 ii \nthey will endeavor to avoid all contention or disputing \nin their presence, and teach them, from the higher light \nthey are now receiving, the importance of living har- \nmonious, virtuous lives, and, still more, the immense \nresponsibility they assume when they enter the marriage \nstate\xe2\x80\x94 the necessity they now see that they should not do \nso unless certain that they have found their true part. \n\n\n\nON THE USE OF A MARRIAGE CEREMONY. 57 \n\nners, they will be paying the way for the next genera- \ntion in the best and most effectual manner ; and if their \nadvice and teachings are followed out by their sons and \ndaughters, they may live to see some of the beautiful \nresults that will ensue from them. \n\nMarriage, to be perfectly harmonious, must be a mu- \ntual agreement between two parties on an equal footing. \nMan is not complete in himself, neither is woman. \nUnited, they form a perfect whole. But because they \nare not complete apart, does it follow that one is greater \nor less than the other ? Certainly not. They are, and \nalways were, the two halves of \'a whole ; neither is per- \nfect separately. If man is the type of wisdom, and \nwoman of love, wisdom is incomplete without love, and \nlove is not perfect, unless joined to wisdom. Both are \nequally good, equally necessary ; but, to be enabled to \nshine forth in their brightest lustre, they must be united. \n\nLet me entreat you, my friends, to take this subject \ninto your earnest consideration. You have much to do \nto reform existing abuses, and you may, and will, meet \nwith strong opposition ; but you have so much at stake \nthat you must not allow any sneers, or war of words to \ndaunt you. Come forward boldly, like men, and assert \nthe rights of your partners and fellow-workers on this \nearth-sphere. It comes from you with a better grace \nthan it does from them, and as you have so long usurped \ntheir rights, it is but fitting that, now you see your errors, \nyou should acknowledge and endeavor to correct them. \nIt will be quite as much for the happiness of the man as \nthe woman when justice is done in this important matter. \nHis nature will be softened and subdued into harmony, \nand all the gentler, happier and more wholesome feel- \nings of his soul will be brought into action \xe2\x80\x94 while the \nwoman, feeling the dignity of her true position, will \ngive up the pursuit of pleasure in the trifling, enerva- \n\n\n\n58 ON THE USE OF A MARRIAGE CEREMONY. \n\nting, and often degrading, way in which she has hitherto \nfollowed it, and try to elevate her mind and cultivate \nher faculties, to bring herself more on the wisdom-plane \nwhich man should, but does not, occupy at present. \nEach one will strive after that which will bring him or \nher more into rapport with their true affinity, and so \nproduce perfect harmony in the married state. No fear \nthen that vice will pollute such a household \xe2\x80\x94 no fear \nthat the one or the other should find tempters outside to \nlead them astray from their duties. It could not be ; \ntheir best and truest enjoyment would consist in per- \nforming them, and making all around them happy. \n\nYou may ask, my friends, for some more definite di- \nrections as to the ceremony of marriage, or whether we \nthink it should be done away with altogether ! My \nfriends, I should like to answer you this clearly and ex- \nplicitly, and I think I shall be able to do so ; at any \nrate, I will try to make myself understood, as I would \nwish to be. In all ages of the civilized world, the mar- \nriage or union of a man and woman has been observed \nas a time of joy and rejoicing, and worship and praise \nto the great Father of all has been one of the accom- \npanying ceremonies. The reason is obvious and beauti- \nfully appropriate. God, the first cause of all, the Fa- \nther and Mother, as we may say, of every living thing, \nis, in this union, more truly typified than in any other \nevent on your mundane sphere. And the marriage is \nmore sanctified and hallowed when His presence and \nHis goodness are recognized and invoked, to bless these \nearthly types of Him, that they, like Him in their \nsphere, may fructify and replenish the earth with new \nrecipients of His bounty and untiring love. No one \nwho thinks rightly on this subject can wish the mar- \nriage ceremony omitted. No right-feeling man or wo- \nman would be contented in such an unblessed, unsancti- \n\n\n\nOX THE USE OF A MARRIAGE CEREMONY. 59 \n\nfied state. They may object to the present form and \nceremony, but that is not to say they would do away \nwith it altogether. To me. my friends, it appears the \nmost solemn, the most important, both to yourselves and \nyour unborn children, and also, if rightly entered upon, \nthe most joyful ceremony that can be performed upon \nyour sphere. And while we would have no oaths, no \nbonds of man\'s devising to cement it, we would have it \nobserved with all dignified solemnity. The prayers and \ngood wishes of the assembled friends should bless the \nday, and the Holy Spirit of God be called down to \nsanctify and purify the newly-married ones for the jour- \nney of life that is before them. \n\nI cannot here set down what forms should be ob- \nserved, but there should be some simple, and at the same \ntime, solemn ones. The day should be one to be remem- \nbered by the parties in a reverent manner : and they \nmust feel that they have undertaken responsibilities, \nwhich they cannot and would not lay aside. There \nbeing no oath or law to bind them, must make no differ- \nence to them in this matter ; they have a moral law in \ntheir own souls, and by that they must stand. \n\nIn the early stages of this reform movement, parties \nmay find that they have been mistaken in the choice \nthey have made, and when this is the case, let them ex- \namine themselves carefully before they make known their \ndifficulties, and when they are convinced that they are \nunconquerable, quietly and decently separate before chil- \ndren, who may be tainted with their parents\' discordant \nfeelings, are born to them. It can only be for a short \ntime that such ruptures of the marriage-tie will occur, \nfor as men and women develop and assume their true \nposition, they will be more particular and more clear- \nsighted in this, as in everything else, and will know by \nintuitive perceptions who is their true affinity. \n\nWe would not be understood to sanction the hasty \n\n\n\n60 ON THE USE OF A MARRIAGE CEREMONY. \n\nand ill-advised unions and separations that are now so \nrife among Spiritualists in the most distant manner. \nNo, my friends ; while we wish to make all free and \nhappy, we hold out no encouragement to licentiousness. \nMany of you have been sadly misled in this matter, and \nwe would give you better and higher teachings. We \nwould show you that there is no union so blessed and \nhallowed by God, as the married one ; and of what im- \nportance it is for each one who thinks of entering into \nit, to examine thoroughly and ascertain to his, or her, \nsatisfaction, that the party selected is the one intended \nfor them ; that they are truly congenial, and that they \nlove them with an undying and well-founded affection \nthat can never know change. Then there will be no \ncause of fear for the results ; they are sure to prove \nhappy ones. Worldly trials and cares may sometimes \ndarken over their peaceful lives, but sustained by a love \nsuch as I have been picturing to you, they cannot injure \ntheir permanent and well-grounded felicity. \n\nThis state of social reform so necessary, so important, \non which the well-being and development of your pos- \nsterity, yet unborn, wholly depends, we call upon you, \nenlightened Spiritualists, to advocate and endeavor to \npropagate by your lives and teachings. You know, if \nthe world at large do not, how important and how \nmuch needed is reformation. You know that the evils \nwe complain of are spreading, and will continue to in- \ncrease, unless more effectual measures are adopted to \nput a stop to them. You also know that the reform we \nadvocate, and so urgently impress upon you to carry \nout, may be commenced individually as well as socially. \nFor, when the hearts are made pure within, outside \nallurements will cease to charm, and when no encou- \nragement is given to your numerous dens of vice and \niniquity, they must of necessity, cease to be. \n\nThese hot-beds of sin are among the first things we \n\n\n\nON THE USE OP A MARRIAGE CEREMONY. 61 \n\nwould attack. Not with man\'s weapons, but by that in- \ncreased purity and morality that will render them useless. \nBut it is possible to go on with more than one thing at a \ntime, and while purifying your social life, carry out also \nyour more enlightened and just measures for the equali- \nzation of the female portion of your population. Let \ntheir rights and privileges be at length assured to them \non a firm basis, and let them assume the position that is \ntheirs, by Divine authority, and which has been so long \nwithheld from them. \n\nWe have now said all that we think, at present, \nnecessary on the important subjects on which we have \nbeen treating. If you will carefully read and digest \nwhat has been here written you will find much to cause \nyou sorrow and regret, and much to teach you how to \navoid, or prevent the continuance of the evils which \nproduce your sorrows. There is no doubt that all we \nhave asserted, as to the extent of moral delinquency, is \ntrue, too true alas! but if you know the evil it is the \nmore easy to apply a remedy. If it continued veiled \nfrom public gaze much longer it would be incurable. \n\nNow, fathers and mothers of families, will you not \nput your shoulders to the wheel ? Will not you assist \nand help us to save your innocent, and as yet pure, chil- \ndren from ruin ? Young men and young women \xe2\x80\x94 you \nwho may already have tasted of the Circean cup and \nfound its concealed bitterness \xe2\x80\x94 will not you help us? \nYour past experience has not been too pleasant, your \njoyous hours have been clouded by remorseful thoughts, \nand the stings of conscience have often checked you in \nyour gayest moments. Will not you then, before all \ngood feeling is dead within you, come out and help us, \nby your advice and example to your younger and less- \nexperienced imitators ? You will receive ample recom- \npense for all you forego in the improved health of your \n\n\n\n62 ON THE USE OF A MARRIAGE CEREMONY. \n\nmoral as well as physical being, and from the harmoni- \nzing and elevating thoughts that will dwell in your \nbosoms, springing up and developing there in place \nof the frivolous and wicked ones that have so long made \nit their abode, but which you and your spirit friends \nwill soon drive out, when good desires and higher aims \nseek to come in. \n\nWe need the aid of all classes, of all grades of society, \nto carry out these wholesome reforms. All are equally \ninterested \xe2\x80\x94 all will be equally benefited. Would, my \nfriends, that we could show you these important truths \nas we see them. Would that we could magnetize you \nwith our magnetism, imbue you with our spirit, then, \nhow differently would you act, how differently would \nyou judge of things ; how would you all rush forward \nto carry out this great work of progression \xe2\x80\x94 this moral \nreform that we are now urging, and waiting on you to \neffect. \n\nUntil these things are corrected, in a great degree, \ndo not think or expect that the true harmonial marriage \nunion we have portrayed to you can obtain much stand- \ning, or be carried out in its purity and beauty among \nyou. A far higher state of morals and of feeling is \nnecessary before the conditions will be right for such \nan entire change in your society as this will involve. \nMen and women must be placed in their right position \nwith regard to each other. Freedom of election on \nboth sides is requisite \xe2\x80\x94 and for this to obtain, the woman \nmust be on a perfect equality in all things. We insist \nso much on it, because we know the strong opposition it \nwill excite in many bosoms, and so retard the progress \nof what we have so much at heart ; but our friends must \nhave more faith, and believe that what we tell them is \nonly for their good. We are so anxious to make the \nhuman family happy, that we may say things, in our en- \n\n\n\nON THE USE OF A MARRIAGE CEREMONY. 63 \n\ndeavors to do so, more in advance of many of your \nminds than you can receive, but you will develop up to \nthem in time, and be able to recognize their necessity \nand beauty \xe2\x80\x94 and ice will work and pray for you that \nyou may be privileged to see the workings of this great \nmovement we project, and feel some of the benefits re- \nsulting from it. All, you can not do, for it will not be \nin your day that its full effects will be perceived or ap- \npreciated. \n\nMary Magdalene. \n\nNovember 6th, 1860. \n\n[The Medium doubted the propriety of giving to the public the \nname which was signed to the above communication, and hesitated \nto do so, when the spirit of George Fox wrote : " Mary Magdalene \ndid exercise the chief control in writing the essay to which her name \nis attached ; but ail are more or less directed by the circle, at the \nhead of which sits Jesus our Lord."] \n\n\n\nGOD IN HIS WORKS. \n\nThe Almighty Framer and Governor of the universe \nhas been hitherto little understood by men. They have \ndelighted in portraying Him as a being with like parts \nand passions with themselves, as a something to be \nfeared and reverenced, appeased and mollified when \nangry, by sacrifices and prayers ; and, when supposed \nto be in a more placable mood, to be gratified with \nsongs, dances, or music. \n\nNothing more unlike the real character of the Deity \ncan be imagined than the one that has been generally \nreceived by civilized nations, both Christian and \nheathen. It is time now that something more real and \nmore true should be known of this great power that \nformed and sustained all things, (not in your sphere \nalone, but in ours also), and who is still framing new \nworlds, new universes. \n\nThis great unknown, unseen Being, so constantly at \nwork, yet never tired, is in your midst as He is in ours. \nHe pervades all space. He is everywhere, and yet He \nis nowhere. He is in the highest heavens, and he is in \nthe lowest hell. None are so high as to approach Him, \nnone so low and debased but that He can reach them. \nHow shall we make your finite minds comprehend us ? \nHow explain our meaning to you? God everywhere, \nyet nowhere. Seeming contradiction, and yet perfectly \ntrue. In His works you will find Him. In the mani- \nfold gifts He bestows upon you. There He is. In the \n\n\n\nGOD IN HIS WORKS. 65 \n\nair you breathe, in the food you eat, God is manifested. \n\nThis great power that pervades everything is the \nEssence, or God-principle, of life or motion. It is not \nmotion, but it is the cause of motion. Motion, you \nknow, produced life. But what caused motion ? This \nsubtile Essence is the light of life, a portion of Deity, \nand Deity, through it caused motion. \n\nThe great centre, the fountain from whence this Divine \nEssence flows, is God. Not a personal being, but yet \ncontaining and originating in Himself all the qualities, \nthe passions, the feeling, that go to form a perfect man ; \nand all the wisdom and love that has designed so many \nworlds, and filled them with such beautiful creations, \nboth animate and inanimate. \n\nThe way in which these stupendous works are \ncarried out, I almost despair of making clear to you ; \nand yet the simplicity, beauty, and order of the whole \narrangement is perfect and complete in every part. \n\nGod, the great first cause of all, sitting on his throne \nof light, sent forth that light, or Essence of Himself, and \nbid it work. How must it operate ? How commence ? \nBy animating the chaotic masses of darkness that were, \nwhere light was not. As this penetrated them they \ncondensed \xe2\x80\x94 they hardened. Still further did the light \ngo on in its work, and, after hardening, it penetrated \nwhat it had condensed, broke it up, and made other \nkinds of formations. This light, this essence, working \nin and through its great Creator, continued on, steadily \neffecting the wondrous changes that led to the present \nresults. \n\nThe thought that originated so many and such vari- \nous beauties, retained its central situation, as the soul \ndoes in your bodies, and the light evolved from thought \ndid the work. Then you will say : Is God thought ? \nHe is. But can you tell us what thought is ? Thought \n\n\n\n66 GOD IN HIS WORKS. \n\nis inspiration in you. It is the essence or light of God \nin your souls. In Him, it is as much more, as much \ngrander, nobler and diviner, as God\'s actions, God\'s \nworks, are superior to man\'s. \n\nYou can now see, my friends, how my seemingly con- \ntradictory assertions can be verified ; for surely thoughts \nmay be everywhere, and yet who can seize them in tan- \ngible form ? If you try you will find they are nowhere, \n\nGod is the impersonation of all wisdom, love, and \nknowledge \xe2\x80\x94 so your teachers say \xe2\x80\x94 but He may rather \nbe considered as the source or fount from whence these \nthings flow ; for He is certainly not a personal Deity, as \nwe told you before. He can give from his fount all that \nis needful to all parts of his many universes, and still \nthere will be no lack of supply. His light pervades \nall things. Not any are too low for it to reach. It \ncan penetrate into the darkest and deepest abysses \nof creation, as well as into the lowest and most degraded \nhuman mind. \n\nChristianity has always taught that God is a being \nto be referred to in troubles and difficulties, and that \nhelp can be obtained from Him to sustain and support \nin such cases. This was good as far as it went. But \nhow far short of the real, tangible benefits men might \nobtain from Him if they understood more clearly the \ntrue nature and power of the great unknown, misun- \nderstood principle (or Deity if you will) that rules your \nplanet in connection with all other worlds or spheres. \n\nMan is a miniature microcosm of the Deity. He is \npossessed of the same powers, the same feelings, the \nsame elements for thought, the same undying life-prin- \nciple, the same capabilities of action ; and when he has \ndeveloped higher and higher in the scale of progression, \nhe likewise may create and multiply creations from his \nthought-plane. But not yet, my hearers, are these \n\n\n\nGOD IN HIS WORKS. 67 \n\nstartling effects to be looked for. Ages and ages of \nprogressive improvement will have to be gone through. \nSpirit must be etherealized into still more ethereal \nspirit ; and still again must it be refined ; over and \nover will the purification be renewed, till the God- \nspirit is attained ; and when this takes place, man may \nbe said to merge into Deity and become part and parcel \nof that Divine and mystical Essence \xe2\x80\xa2 and united to \nit, share and assist, devise and execute works as won- \ndrous, as noble, as grand, as beneficent as those he \nnow, from his low and untaught sphere, admires with \nawe and veneration. (Note 1 .) \n\nNothing is impossible to man. The God who formed \nhim, as he is, foresaw and prepared for a time when \nHis creation would rise to this height, and become like \nHim. The ignorance of men, hitherto, has kept their \ndevelopment back. They never understood the nature \nof the Being who formed them into life. Besides, all \nprogression is necessarily slow at first. It took ages \nto develop man from the ranks of the animal, to bring \nto him a comprehension of articulate sounds, or lan- \nguage, which would enable him to rise. As soon as \nthis was partially accomplished, creative powers were \ndeveloped in him. He began to labor for more com- \nforts, more pleasures, than he had hitherto felt the \nnecessity for. So he has gone on, slowly still, but less \nslowly than at the first. And he will continue to accele- \nrate the speed of his progress the higher he advances, \nbecause more light* can now reach him from the great \nfountain of all progress. \n\nMen originally were created little more developed \nthan apes. Still, they were higher brutes, as the ape \nis higher than the baboon and lower monkey tribes. \n\nAll animals have gradually developed, in improved \nforms, from the next lower species. Man is no excep- \n\n\n\n68 GOD IN HIS WORKS. \n\ntion to the rule ; he was originally, as we have said, a \nwell-developed ape ; but into this Ape God\'s light has \nbeen gradually, more abundantly, instilled than it was \nor ever will be into the lower animal kingdom. He \nwas designed for higher life, nobler purposes ; he had \nmore work to do, more good to perform, more to re- \nceive, and more to lose and suffer for the loss of, than \nthe animals. He was the crowning creation of God \xe2\x80\x94 \nthe ultimatum \xe2\x80\x94 the finishing stroke to his great work \non this earth of yours, as he is on every other. \n\nMan is the perfection of all \xe2\x80\x94 the animal, the vege- \ntable, and the mineral combined, and superior to the \nwhole in possessing the soul or God-principle in him \nthat is to develop up to the God who gave it. (Note 2.) \nAnimals have not anything of this ; they have life and \nthey have instinct, but this essence of divinity that \nshall bring man ultimately to a level with God, they \nhave not. This is what makes man superior to the \nbrutes ; this is what no sins, no crimes can deprive him \nof. Though darkened and degraded he may be, will \nkeep it ; and long and weary may be his necessary de- \nvelopment out of darkness ; but a time must come \nwhen it will shine forth ; a time must come when this \nemanation, this beautiful essence of Deity, must find \nits way to Him again ; and it will not do so without \nbringing the spirit with it. (Note 3.) \n\nThis is a great thought ; man may well not conceive \nof it, for it is hard for many who have passed away to \nunderstand it ; indeed, multitudes do not, and will not, \ntill they are more progressed. \n\nMany different grades of men are on your earth, as \nthere are many different classes of spirits here. You \nhave often wondered why some races of men are so \nmuch more intelligent and progressed than others ; but \nthis should not excite surprise in your minds, if you \n\n\n\nGOD IN HIS WORKS. 69 \n\nlooked at the subject from a right point of view. You \nare so accustomed to consider that all mankind sprang \nfrom one source \xe2\x80\x94 one original pair, that you rarely \nreason fairly on this point. We can, however, en- \nlighten you, somewhat ; and some of our former teach- \nings have shown you what reliance there is to be placed \non that, and many other old fables. \n\nWe also told you that, since its formation, this earth \nhad undergone many convulsions and upheavings. At \nsuch times animal and vegetable life were destroyed, \nand new creations and developments had to be origi- \nnated. Of course, in such cases, the human family were \nproportionately late in their appearance, and are, where \nyou find them inferiorly endowed, only waiting the lapse \nof years and proportionate progress to become as you \nare now. The inequality must always remain as ob- \nservable, for you will be advancing in the same, or even \ngreater ratio. This is a very simple explanation of \nwhat has caused, on your earth, much confusion and \nstrife. And we would urge on all, who shall read this, \nto use their earnest endeavors to mollify the feelings at \nthis time engendered in your midst, originating from \nthe mistaken knowlege possessed on this subject. \n\nWe do not intend to enter into party strifes in this \nessay ; we write for the world at large ; and we would \nbenefit the African, the Hottentot, or the Slaveholder \nequally ; all are the same to us. But we must tell you \nthat war and contention are the enemies of progress, \nfar more deadly than the apparent injustice of the Afri- \ncan\'s bondage. He is not nearly on the same plane \nthat you are. He is happier under his southern mas- \nters than in his native freedom ; and he will develop \nmuch more rapidly. The cruelties you complain of in \nseparations of families and so forth, he rarely feels with \nthe keenness your more elevated and refined natures \n\n\n\n70 GOD IN HIS WORKS. \n\nwould do ; and if you complain of the liberties taken \nwith the women by their owners, I grieve to tell you \nthat, in your own northern cities there is more profli- \ngacy and licentiousness indulged in than in the entire \nSouthern States. \n\nThis is a digression, but a necessary one ; for war \nand contention are at hand, brought about by misguided \nmen, led on by false teachers of an erroneous creed, and \nthey little know the suffering and woe they are bringing, \nnot only on the slave population, but more especially on \ntheir Northern brethren. \n\nIt was necessary that a severe retribution should \novertake your land; your sins have grown to such a \nmonstrous head, purification was absolutely required, \nand it is just that you should, yourselves, light the \ntorch that is to consume you ; but, at the same time? \nwe mourn for the prospects of your ill-clad, suffering \npoor, your unemployed artisans, your women and chil- \ndren. This coming winter will tell a sad tale of woe in \nyour towns and villages, and, as is always the case in \nthese unjust proceedings, the innocent must suffer with \nthe guilty. \n\nFortunately for man, there is a Providence ruling \nover all, and bringing out of the most discordant ele- \nments beauty and improvement. What men think are \nthe greatest calamities often prove, in their results, the \nmost valuable blessings. They turn and twist their \nmundane affairs in the most heterogeneous and con- \nfused manner, and think they are regulating and order- \ning a world, when they are in reality plunging it into \nalmost inextricable confusion. \n\nAt this time such a condition of affairs is impending, \nnot in one part but in all. Revolutions and wars, con- \nfusion and bloodshed will prevail generally, and an \nentire change in the governments of the various con- \n\n\n\nGOD IN HIS WORKS. 71 \n\ntending powers will supervene. Men cannot foresee \nthis ; they cannot tell what may be the termination ot \nthe bloody fights they wage, the ambitious schemes they \nindulge in ; but there are wiser and far more intelligent \nbeings watching the conflict, and ready, when the time \ncomes, to step in and take every advantage of circum- \nstances to benefit and raise the human family. These \noverseeing spirits all receive their light and knowledge \nfrom higher sources, and these higher intelligences re- \nceive it in still more direct proximity to and from God \nhimself, the fountain or principle of it. \n\nI repeat this, that it may impress itself on your minds, \nthat God is in all His works. He sends down His di- \nvine afflatus through us to you, and it pervades all the \nextended regions of space, and benefits and beautifies \nwherever it penetrates. \n\nI am not now going to show you what results will accrue \nfrom the present state of affairs ; but I would encourage \nyou with the assurance that high and developed spirits \nare waiting and working for you at this crisis, and will \nbring much good to the human family generally, out of \nthe seeming evils that now threaten you. Never despair \nof their help ; they are mighty and powerful to aid you, \nand they come not alone, as I saidj the spirit and power \nof God is with them, and they cannot fail in what they \nhave to accomplish. \n\nGod, the supreme Creator and Governor of the uni- \nverses, has now sent down light from his own high \nsphere, to drive the darkness before it. The clouds that \nhave so long obscured men\'s minds shall be dissipated by \nthis penetrating power ; and wisdom, and knowledge \nshall flow in upon them. Men shall be able to see the \nbeauty, order, and love, that designed and perfected \ntheir earth and its inhabitants. They shall read the \nbook of nature with profit and facilitv, and man him- \n\n\n\n72 GOD IN HIS WORKS. \n\nself shall be taught to rightly appreciate his own high \neminence in the structure ; the crowning and finishing \ntouch of the vast edifice. \n\nAnd when they begin to understand these things \naright, then higher knowledge will be given to them, \nand they will be taught to see clearly, how mistaken \nthey have been in their rule of conduct, (how unjust, \nhow illiberal) how they have trampled on all the finer \nand nobler feelings of their natures,, and cultivated \nthose that pertained to their animal and earthly origin. \nFighting, contentions, the desire to rule, the love of \nplace, position or money, all spring from this low source, \nand must and will die out in your midst, when the true \nlight we come to bring can once penetrate and permeate \namong you. \n\nIt is time now that you should realize that you were \ndesigned for something nobler \xe2\x80\x94 better than all this. It \nis time that you should recognize and respect the God- \nprinciple implanted in you, and try to make it work. \nOnly let it have fair play, listen to and follow its dic- \ntates, and you will soon perceive a change in your feel- \nings and tempers, your tastes and avocations. Suppose \nthat all recognized it and tried to follow out its dictates, \ncan you not see for yourselves what a changed world \nyou would have ? No wars, no strife, no contention for \nthis thing or that thing, no ambition to rule, no desires \nfor inordinate wealth, for selfish or licentious pleasures, \nno murders, no robberies, in fact, no sin. Such will be \nthe condition of the inhabitants of your earth, if we \ncan once bring the light to bear upon them fully and \ngenerally. Such is the desirable result we hope to at- \ntain. And before very long, we shall have some of the \nfirst fruits of our labors, visible to the eyes of men as \nwell as spirits. \n\nWhen men are softened and subdued by adversity or \n\n\n\nGOD IN HIS WORKS. 73 \n\ntrouble of any kind, then is the best time for spirits to \nstep in and labor for them. At such seasons they are \nless wrapped up in selfishness, less absorbed by worldly \ngains or pleasures, and we can generally find a crevice \nthrough which to enter into their hearts, and work for \nthem. Thus it is, only on a larger field We hope to find \nthe greatest facility in touching the hearts of men, in \nthis coming time of trouble and distress ; and thus from \nthe general nature of the sufferings impending over, not \nthis country only, but many others, we calculate to pro- \nduce golden fruits in the hearts of many, and general \namelioration, not only in the social system, but in the \nnational governments also. \n\nThings must be more equalized ; the rich must share \nwith the poor. Their superfluous wealth, which is only \na burden and toil to them to manage, must be distrib- \nuted among their more needy brothers, and both be \nmade happier by the division. The intellectual must \ngive of their talents to benefit and improve their loss \nadvanced brothers, and the skillful, in any way, must use \ntheir gifts for the good of their neighbors, as well as for \nthemselves. \n\nI might go on and enumerate the variety of ways in \nwhich this feeling of universal brotherhood would work ; \nbut it is useless at the present time, when men are not \nprepared to carry out our ideas, so we will now return \nto our more immediate theme, " God in his works/\' \nthe multitude and infinity of which should fill your \nminds with awe and wondering admiration. To think \non this great subject, exalts and benefits your souls. To \ndwell on his greatness, brings you more nearly into \ncommunion with Him, and fills you with a portion of \nHis own spirit. You are benefited by the smallest ap- \nproach you can make to this mind of God ; and there is \nno better method for you to pursue in your endeavors \n\n\n\n74 GOD IN HIS WORKS. \n\nto progress, than studying Him in His works. You \nmay say you cannot understand much that you see, much \nthat you hear, in relation to them. True, you cannot. \nBut none are so ignorant that they cannot see beauty in \na flower, a leaf, a human eye, or a human hand ; and \nthey can do more, for all can see, not the beauty only, \nbut the appropriateness, the fitness, the adaptedness of \nthem for their various uses. \n\nCan anything be more wonderfully and judiciously \ncontrived than the eye of a man ? So delicately organ- \nized to receive impressions from surrounding objects, at \nthe same time, so carefully protected from injury by its \njudicious position in the head, and its covering lid and \neyelashes. Did not the thought that originated it, show \nthe highest wisdom ? And can you not find profit and \npleasure combined in thinking on these things ? Or \nare you so accustomed to the offices and appearance of \nthis organ, that it has ceased to be regarded by you ? \nJ hope it is not so ; but if it is, refresh your ideas on \nthis point by visiting some institution for the blind, and \nyou will then see more plainly the blessing you enjoy, \nwithout appreciating its possession. \n\nThen your hand \xe2\x80\x94 have you ever thought on its varied \nuses, its beautiful adaptedness to the numerous offices it \nis required to perform ? Or have you allowed that also \nto pass by unheeded, playing out its part in regular and \nmethodic manner, as you might require its services \xe2\x80\x94 \nyour willing docile slave to do your bidding, while you, \nentirely unconscious of the wondrous beauty of the or- \nganism that thus works for you, accept its services, and \nnever pause for a moment to dwell on the wisdom and \nlove that designed it, or to consider what that Being \nmust be who so multiplies His benefits to all, that men \ntake them as a right, and entirely overlook and neglect \nthe Giver. \n\n\n\nGOD IN HIS WORKS, 75 \n\nThese simple examples will show you how easy it is \nfor the most ignorant to study the Almighty in His \nworks. They are so surrounded by them that they need \nnot seek from abroad subjects of contemplation ; and \nthey will find God\'s Spirit quite as near to them when \ncontemplating His presence in the lowliest grub, as in \nmore exalted and beautiful objects. The same care in \nthe formation, the same adaptedness for its peculiar \nvocation, every organ necessary for it to enjoy life in \nits own sphere, is given to it, and the food suitable to \nits habits and tastes are provided. \n\nSuch thoughts ought to be elevating for any mind. \nThey fill us, in the spheres, with rejoicing and wonder- \ning admiration when we try to bring them home to you. \nIt is true we can see more clearly into these mighty \nworks, we can go deeper into their mysterious beauty, but \nthere is plenty for man to know and feel, if he will take \nthe pains to search it out. \n\nSome of you may be attracted by the wonders of the \nheavens, and look there for evidences of God\'s power and \nthoughtful love, and you may fancy it is more mightily \ndisplayed there ; or again, others may examine into the \nbeauties of the deep, and see its workings there. Any \nand everywhere you will find them, and all display, in \nan equal degree, the power of thought, the wisdom and \nbeneficence of the Being who planned them. In the \nsmallest blade of grass, in the tiniest flower, apparently \nso useless, but yet which has its office, the same careful \nthought is traced, and in the same perfection. \n\nCan you then wonder, man, that we wish you to \nknow these mighty truths for yourselves ? Can you \nwonder that we, your superiors in knowledge and wis- \ndom, wish to make you realize the true nature of the \nGod who formed you ? \xe2\x80\x94 and who, previous to placing \nyou on your beautiful earth, had filled it with such a \n\n\n\n76 GOD IN HIS WORKS. \n\nprofusion of blessings. Are you not daily, hourly, mo- \nmently receiving from him unnumbered benefits \xe2\x80\x94 so \ncommon in their occurrence, that you cease to regard \nthem as such ? And yet should you be deprived of any \none, what a calamity you would consider it. Are you \nnot possessed of everything conceivable to make your \nlives happy, did you only realize what you have in your \npossession ? Most of the wants men feel so deeply, and \nsuffer so much if they cannot supply, are artificial ones ; \nthey have cultivated the necessity for them, and the \nsooner they can learn to do without a great many of \nthem the happier they will become. Food, dress, fire, \nair, amusemeut, exercise, music, drawing, singing, every- \nthing that conduces to the well-being and happiness of \nman we advocate. They are designed for that purpose, \nand every one should enjoy his share of them. But the \nfactitious wants of a few, to supply which the many must \ntoil, are not of God\'s designing ; neither do we approve \nof them. \n\nExcess of all kinds is injurious. Dress is a necessity, \nbut when carried beyond the bounds of simplicity and \ncomfort it is an evil. Food also may be put under the \nsame limits. It is a necessity of your natures, but when \nthe necessity is satisfied, let not the animal step in and \nusurp the place of the man. So I might continue my \nremarks on some of the other things enumerated, but \nyou can see for yourselves that excess in the indulgence \nof any of them may convert great blessings into great \ncurses. And is not this a just retribution ? If one \ntakes so large a share of the good things of life that he \ninfringes on the portion of others, and they get little or \nnone, should he .not be made to feel his selfish greedi- \nness ? He should, and he does, not only here on earth, \nbut hereafter still more. \n\nIt will be a hard task to teach the human family \n\n\n\nGOD IN HIS WORKS. 77 \n\nthat God, the great thought of the universe, sees no \ndifference in men, and that He, in creating all His boun- \ntiful provisions for the happiness of mankind, intended \nthem for all equally. He did not say to one, " thou \nshalt have more than thou needest," and to another, " I \nhave formed thee to starve." No, this dreadful result \nhas been engendered by the indulgence of the animal \npassions in men, blotting out, as much as they could do, \nthe principles of justice and love implanted in them. It \nis time now that they should begin to cultivate what \nthey have so long discarded and disowned. They \nthink they are growing very wise in all knowledge, and \nunderstand many high things. Let them take this \nsimple act of justice into their consideration, and see \nif their worldly wisdom will enable them to overcome \nthe selfishness that has so long kept them in bondage to \nits debasing teachings. Shall the strong always op- \npress the weak ? The rich the poor ? Or shall a more \nequitable state of things supervene, and equal rights, \nequal privileges and equal blessings, be enjoyed by all? \n\nIn this land of plenty much might soon be done to \nameliorate the condition of the lower classes. They \nare not so down-trodden as in other portions of the \nworld, and they could more easily, and with better \ngrace, assume the position destined for them. They \nhave an adaptiveness of character that is very favora- \nble to work upon, and they see and feel more clearly \nthan in other countries the injustice of the inequalities \nthey suffer from. They have developed up to this in \nconsequence of the greater freedom of your national \ninstitutions aud government. Therefore, here the work \nmust commence, here the reformation begin. \n\nSome few men are already laying out plans and devis- \ning methods to effect it, but they have scarcely the right \nidea, and we would be glad to see others take it up \n\n\n\n78 GOD IN HIS WORKS. \n\nand co-operate with them, so as to bring more intelli- \ngence into their meetings, and more worldly know- \nledge, that they may work with better success. \n\nThe great reformer, however, who will lay his axe at \nthe root of these evils, is punishment \xe2\x80\x94 -just punishment, \nbrought on your own heads by social and national \nerrors. You cannot now escape it. The evils you \nhave engendered must be swept awa}^, and with them \nwill disappear much of the pride and pomp of station, \nthe luxury and effeminacy that are corroding your \nvitals. \n\nWhen thoroughly humbled and subdued by the se- \nvere chastisement you must receive, then we can come \nin to you, and take up our abode with you. We can \nthen instill into you the more humanizing and just prin- \nciples we have failed hitherto in making you appreciate. \nWe shall then be listened to with delighted attention. \nOur company will be sought for, onr presence invoked, \nand from mediums of a very different class to those \nyou now consult, will words of wisdom and consolation \nflow. Never again will the social fabric be erected on \nthe same basis that it has been. Men will fight against \nit, and spirits will aid them. When once the convulsion \nis commenced, it will go on, spreading ruin and desola- \ntion over your land, and uprooting most of your old \ninstitutions. For a time it will be sad to see the con- \nfusion and distress that must prevail, but good will \nresult from it. The turbid waters must be agitated, or \nthey cannot be purified and cleansed ; and it is neces- \nsary that this disturbance, in your social and political \ncondition, should take place, that a better order of \nthings may be established. \n\nHad men been wise enough to correct the abuses \nthat are so rife, by wise and stringent laws, and by \nhumane and Christ-like efforts to ameliorate the con- \n\n\n\nGOD IN HIS WORKS. 79 \n\ndition of the poorer classes \xe2\x80\x94 had they felt that they \ncould not, in justice, enjoy their superfluous luxuries \nwhile the starving poor were so destitute around them \n\xe2\x80\x94 then, these calamities might have been avoided, a \nmore prolonged, but at the -same time, bloodless revolu- \ntion might have taken place, and men, by degrees, have \nfound their true position and equality. \n\nWe would like, my friends, to give you some few \nwords of advice on this impending crisis. We would \nlike to warn, and we would like to encourage you. \nCan we do so, think you ? Some, we think, may be \nglad to receive our teachings, and for them we will \nwrite. \n\nWe never weary in our labors for you ; we work on, \nuntiringly, amidst the most apparently discouraging \ncircumstances, for we know that, ultimately, we must \nprevail. The great God who gives us the power, and \nthe will to come, is now making manifest through us \nthe love-principle He has implanted in us, and in you, \nfrom His own great fountain. We, in our more ele- \nvated and progressed condition, feel and act upon it \nmore strongly, and more readily than you can do in \nyour present darkness and ignorance ; but this prin- \nciple is what we come, more particularly, to develop in \nyour hearts. We must have you softened and subdued \nby it, so that you will feel all the sorrows of your \nneighbors as keenly as if they were your own. In \ntimes of trouble and calamity, how needful is it that \nmen should possess this God-like attribute ; how many \nthey may comfort and relieve ; how many they may \nencourage and improve. \n\nFilled with this Divine Principle, they may act the \nparts of ministering angels to their suffering brothers ; \nand such should be your mission, ye Spiritualists, in these \ncoming trials. You know not the good you may do, the \n\n\n\n80 GOD IN HIS WOEKS. \n\nnumbers you may convince of the truth of your belief, \nwhile administering to their bodily necessities. You \nhave much work to do, much that as yet you cannot see, \nbut when famine and pestilence stalk in your midst, then \ndo not ye be found lacking, but, armed with the panoply \nof a true and undoubting faith, go forth to your work. \nRelieve, assist, comfort and support the sufferer to the \nutmost of your power. Help, strength and confidence \nshall be given you. Ye shall carry a balm of healing \nfor soul as well as body, and while ye minister to the \nbodily wants of the poor stricken ones, ye shall be en- \ndowed with words of power mighty to convince. \n\nIt will not be the poor alone that will need aid in \nthese troublous times. Many with wealth and its at- \ntendant luxuries will then be glad to find you out and \nsolicit your services, " for great fear will be upon all \nmen," and they will seek for every means to get conso- \nlation. But stand ye fast in your faith, unmoved by \ndread of earthly troubles, for they shall not come nigh \nyou if you only follow our bidding. We can protect, \nso long as ye are true to your own selves, but beware \nthat ye contaminate not your souls with the dross of \nearth. Let not the vile lust of gain pervert you, for \nthen your souls will become more darkened over than \nthose of the poor afflicted ones ye came to save, and We \ncan no longer work through you. " Ye are the salt of \nthe earth, beware that ye lose not your savor." Keep \nyourselves pure and unspotted, and ye shall be filled \nwith the light and love of God\'s own sphere, and work \ngreater works and perform greater deeds than man can \nat present conceive of. \n\nI speak now to those media who are willing and de- \nvoted servants of our cause. None others need look \nfor these glorious privileges ; and even to our most \nfaithful and tried mediums these warnings are necessary. \n\n\n\nGOD IN HIS WORKS. 81 \n\nIn such time? of confusion as are impending, it is not \neasy for any to keep themselves quite free from all \ntemptations, but wherever we see the willing heart we \nare always near to assist and keep it from falling. \n\nIt is not our province to alarm you unnecessarily, we \nwould rather bring you words of consolation and good \ncheer ; but we should be unfaithful missionaries to you \ndid we not warn, before-hand, of these impending dan- \ngers. They are fast closing around you, and it be- \nhoves every man to be prepared for them. You may \nwish to know, what means you must take for protection. \nSpiritualists who know in what they believe need not \nmake these inquiries ; if they are living out the true \nteaching of their faith, they must be certain that they \nhave no cause of fear. Are they not protected and \nguarded in a way that others can not be ? And have \nthey not the undoubted assurance that if they should \npass away from your sphere, it will be for their advan- \ntage, and to enter far higher and more developed condi- \ntions ? Therefore, to them we only say, " Keep quiet, \nbe prepared for every good word or work we may call \nupon you to perform, and we will order all tilings for \nyou to your best advantage." \n\nBut to those who receive us and our mission as a \nmeans of worldly profit, disregarding all our warnings, \nand pandering to the vices already so prevalent among \nyou, what shall we say ? Our mission is of mercy and \nlove, and we would still strive with them, but the con- \nditions will not permit these unholy, impure, and untrue \nteachings to go on much longer. Sudden destruction \nwill fall upon the heads of those who give them ; their \ngains will be taken from them ; their mediumship will \ncease to be ; and they, and the low and ignorant spirits \nwho have assisted them, will be confounded together in \ndeeper darkness and distress than they can form the \n\n\n\n82 GOD IN HIS WORKS. \n\nleast idea of. It is to them, more particularly, that we \nnow address our warning, for there is yet time for them \nto repent, and we would have all do so. Take advan- \ntage of the short period yet left to you, and cast from \nyou all low and debasing influences, both in your own \nnatures and from the unseen world. Be determined to \nbe pure, and to give pure and elevating teachings. You \nknow that you are endowed with gifts that many might \ncrave and could not obtain. Do not go on abusing \nthem for such low purposes as you now do. When \nfirst you felt the influence of the spirits, it was not so \nwith you. You were then more guileless ; you did not \nthink of trafficking with the Holy Spirit, but were wil- \nling to receive it with grateful and rejoicing hearts. \nWhy could you not go back to this more child-like, \ntruthful way,? Why do you not pray your guardian \nangel to help you to rid yourselves of these evil ones that \nyou have, by your different vices, drawn to you ? And \nwhile you seek their help, why do you not assist your- \nselves, and, by resisting evil in every shape, drive it \nfrom you ? You may say, " How then am I to live ? \xe2\x80\x94 \ndo spirits think I am going to throw away my means of \nsupport, and starve ?" You know well, poor deluded \nones, that spirits never counsel that ; but if your living \nas a medium depends on your giving such teachings, as \ntoo many of you do, it is better to turn your attention \nto some other way of obtaining support, and let your \nmediumship rest till you see opportunities of using it for \nthe benefit of your fellow-creatures, and not, as you now \ntoo often do, employ it for their ruin. \n\nIn the times that are coming good mediums will be \nthe lights and guides of many, and through them we \nshall give our teachings with vigor and effect. Men \nwill want something more tangible, more staple, than \nthe worn-out creeds of their clergy. They must be fed \n\n\n\nGOD IN HIS WORKS. 83 \n\nwith something more spiritual, more enduring, than old \nformulas can supply ; and they will find what they re- \nquire in no other way. We can, through these pure \nsources, give such instruction and such consolation as \nthe world has lacked for so long a time. They will \nnot be of the same nature as your old Bible stories, but \nthey will be what you all want, and what will tend to \nestablish the harmony and equality on the earth that \nprevails with us. For instance, instead of setting chil- \ndren to learn long creeds and catechisms of faith, we \nshall have them go forth into the world of nature and \nfind God there. We shall have them note well the for- \nmation and design apparent in every portion of His \nworks, and the beneficent kindness and overflowing \nlove that planned the whole. Easy will it be to elevate \nand enlarge the minds of your youth by such teachings. \nNo debasing thoughts will have place where God is \nknown to be present, where His principle of love is felt \nin everything they touch, taste, or see \xe2\x80\x94 an ever-present \nliving principle pervading every benefit He bestows \nupon them. Can children not be made to understand \nthese things, think you ? Can they not be made to feel \nthe beauty and the glory of them ? Oh ! yes, far more \nthan man in his more advanced age. Youth is the time \nfor all these things to be instilled, and when you see \nthe results that will follow, I think, nay, I am sure, you \nmust agree with me. \n\nThe minds of children are easily moulded to good or \nthe reverse. But we will take the first, and imagine a \nchild educated in the way I speak of\xe2\x80\x94 for it is educa- \ntion, though so simple \xe2\x80\x94 and commenced in his earliest \nyears. But supposing that he or she is thoroughly im- \nbued with this idea of God, in all the beautiful crea- \ntions he sees around him, and still more, in his own \nsoul he feels and knows His presence, he will have this \n\n\n\n84 GOD IN HIS WORKS. \n\nconsciously present to him on all occasions ; lie can \nnever run away from the thought, and it will be to him \na delight and joy unspeakable. This feeling of hap- \npiness induced, will harmonize his being, and make him \na receptive pupil for any further teachings he may re- \nquire, and spirits can carry on the work so well begun, \nand give him all he needs. They can make of him an \nartist or a musician, a mathematician or an astrono- \nmer, whatever his fancy may turn to. Or should he \nbe very emulous of knowledge, they can endow him \nwith the whole. None of these things are impossible \nwhere harmony exists to bring the spirits and mortals \ninto complete rapport. And when all the confusion \nthat now prevails among you is done away with, and \nmen have time and inclination to look into these things \nmore thoroughly, they will see for themselves the supe- \nrior wisdom of this kind of training for their children, \neven should they doubt the power of spirits to carry \non the work as I have described. \n\nIf the whole world has got to be reformed, as we \nspirits are continually affirming, there must be some \nmeans of doing it, for it would be folly to preach up \nanything impossible to be attained ; but we know that \nthis is not so. Great suffering and punishment will \nhave to be endured, and after that is gone through \nthere will need much wisdom to order affairs on a bet- \nter basis. And in conjunction with all the other means \nto be adopted, and as one from which most benefit may \nbe looked for, we consider this change in the method of \neducating your children, is most essentially important. \nThey, like yourselves, require harmonizing before we \ncan do much for them. Their little minds can resist \nthe spirit when contentious and quarrelsome, and it is \nonly by taking them in their earliest bud that you can \novercome what is engendered in them before birth by \n\n\n\nGOD IN HIS WORKS. 85 \n\nthe inharmonies of the parent stock. By commencing \nat this early period you prevent the additional mischief \nderived from bad surroundings, acting on already inhar- \nmonious natures. \n\nChildren require to be more carefully guarded from \nbad influences the first five years of their lives than at \nany other period. The effect may not be so perceptible \nto you, because you cannot see what the difference would \nhave been if an opposite course had been pursued. But \nat this early period the seed is sown, the buds are de- \nveloped of the, afterwards, ruling passions and disposi- \ntions ; and if they have inherited from their progenitors \ninharmonious and bad characteristics, then, and then \nonly, can they be eradicated by judicious and careful \ntraining \xe2\x80\x94 a training of the physical and moral com- \nbined. Be as watchful over the one as over the other, \nfor much depends on the health of the body when you \nare developing the higher, more spiritual, part of the \nfuture man or woman. \n\nThis important subject has been hitherto too little re- \ngarded. The first few years of a child\'s life were looked \nupon as merely for the development of the physical, and \nmost frequently wrong methods were taken to do that. \nImproper dress, improper food, and too often, improper \nnurses were provided ; sometimes old and infirm, but \noften young, inexperienced, and unrestrained in their \nown tempers and dispositions, and quite unfitted for the \noffice they assumed. \n\nEvery unjust thwarting of the little one raises antago- \nnistic feelings \xe2\x80\xa2 every sly shake and jerk wounds their \nlittle spirits, and every time you accede to their tyran- \nnical demands, when your reason tells you that they are \nwrong, you assist in bringing some unholy temper into \nexistence. \n\nWho that has ever looked into this subject with atten- \n\n\n\n86 GOD IN HIS WORKS. \n\ntion but must have noticed how early in its life a child \nbegins to understand ; how plainly he can evince par- \ntiality or the reverse, and how easily he can be made to \nknow that some things are forbidden him. If they can \ndistinguish in one way they can in another, and be \neasily and pleasantly controlled by the laws of love \nand wisdom combined. In fact, their education should \nbegin with their birth, or before it rather, for much may \nbe done by the parents for their future offspring. \n\nThis, however, is a part of the subject we do not wish \nto enter into at the present moment. We have been \nled farther on, in the matter of education already, than \nmay seem relevant to our subject-matter ; but so much \nof human happiness and progression hinges on this im- \nportant point that we have rather stepped out of our \npath to present some features of this subject to your \nconsideration. \n\nWe will now return to our original theme \xe2\x80\x94 the omni- \npresence of Deity, not only to control and guide our \nactions, as the Bible teachers tell us, but the vital, liv- \ning, acting principle in all nature and in man. God \neverywhere \xe2\x80\x94 wonderful thought ! \xe2\x80\x94 incapable of com- \nprehension by your minds ; and yet, when looked upon \nby the simple intuitions of man, in a natural state, easy \nto be understood. \n\nThe wild and untutored savage of your western wilds, \nrude and uncultivated as he may appear to you, in your \nhigher state of refined civilization, has truer and more \nelevated notions of the Deity than you have. He sees \nand feels the presence of the Great Spirit in every effort \nof nature, not only in the rushing wind, the storm, or \nthe pestilence, but in all the beautiful outpourings of \nHis goodness ; in the flowers, the leaves, the gently \nflowing stream and the shady forest. In all, and every \nbountiful gift he recognizes the presence of the great \n\n\n\nGOD IN HIS WORKS. 87 \n\nPower who created them for his pleasure, and he thanks \nHim for them by appreciating and using them to make \nhimself and his family happy. He does not seek to add \nhouse to house, field to field, and call them his, but he \ntakes the gifts as they are offered to him, uses them as \nfar as his needs may require, and leaves the rest free to \nall God\'s other creatures. \n\nYou may say, these Indians are inconsequent and \ncareless for the future, and so they may be. We do \nnot say they are perfect, neither do we say we would \nhave you take them for your guides in your more ad- \nvanced state of civilization. But, we do say, that they \nare possessed of higher, nobler, truer conceptions of \nDeity than you are, and so far, you may learn from \nthem. They are now fast disappearing from their land. \nThe onward strides of commerce and man\'s greed of gain \nis compressing them into smaller and smaller possessions ; \nbut they will not pass away unavenged ; justice must \nbe done, and if it does not overtake their persecutors \nhere, it will surely do so hereafter. The earth is large \nenough for all to partake of its bounties, and they were \nand are entitled to a share of its gifts. Oh, man, man ! \nshort-sighted for your own eternal interests, and so far- \nreaching after worldly honors and worldly distinctions, \nis there no way of touching your hearts ? Is there no \nway of showing you how fatally wrong is the path you \nare pursuing ? It cannot bring you to happiness, either \nhere or in the future. The temporary and fading dis- \ntinctions of this short life on earth cannot, for a mo- \nment, be put in comparison with the joys of eternity. \nWhy is it that ye continue so blind to these important \ntruths ? Why is it that lust, avarice, pride, and all the \nlowest and most animal parts of your natures are left to \nriot unchecked, and the spiritual graces are entirely un- \ndeveloped ? We could weep for you, would that \n\n\n\n88 GOD IN HIS WOKKS. \n\navail. We would bathe you in our magnetism, and re- \nfine and purify you, but we cannot approach you. Your \niniquities raise up a wall of partition that we cannot \ncross, and it is only through the imperfect means we now \nemploy, that we can at all reach you. Angels and \nspirits mourn over your guilt and degradation ; they \nsee so plainly what it is you are laying up for your- \nselves. They know that every sin must be atoned for, \nevery vice and every evil temper lived out, and that the \nmore they are indulged in here, the longer time of suf- \nfering you are preparing for yourselves. Therefore, \nthey wish to help you now. It is a far easier thing to \nreform while on earth, than in a future state. There, it \nseems almost impossible to progress when sunk so low \nas many of you are. And for the sake of your children \nand posterity at large, they would urge this most im- \nportant subject on your attention, for truly the Bible \nsays, " The sins of the fathers are visited on the chil- \ndren." \n\nWill not you then, one and all, help in this great \nwork we are advocating ? Will not you, each one, com- \nmence this much to be desired reformation ? As we \nhave so often told you, in your own lives the change \nmust begin. Examine them thoroughly and see in what \nthey are deficient or in what they are culpable, and re- \nform both. Every man is sufficiently enlightened to do \nthis in regard to the most glaring sins, and as he cor- \nrects them, his moral perceptions will become more \nclear, and he will be prepared to discover his less con- \nspicuous failings. \n\nWe will now take our leave of this important subject, \ncommitting it to your consideration and earnest atten- \ntion. We may have failed in giving you our ideas as \nclearly or as connectedly as we could wish, but we have \nsucceeded in bringing you some very important thoughts \n\n\n\nGOD IN HIS WORKS. 89 \n\nto meditate upon, and we trust they will not be thrown \naway. Surely some among you will be able to gain \nwisdom from them, and a more correct, though still not \nvery clear idea of the Deity who is so truly "God with \nus ;" for you must see that he pervades all nature and \nall space. His thought and his care are everywhere ; \nnone too high, none too lowly to be the recipients of it. \nEverything good and great comes from Him. \n\nThe effort, we are now so earnestly prosecuting, to en- \nlighten your earth, had its origin in this great mind of \nthe universe, and it is by His power and aid alone, that \nwe can work for you. He gives the thought, the mag- \nnetism, the Spirit to do it, and we, His willing agents, \ncarry out the idea. \n\nSolomon. \n\nNoyembek 16th, 1860 \n\n\n\nNOTES TO GOD IN HIS WORKS. \n\nNote 1. \xe2\x80\x94 We have made use of, seemingly, contradictory assertions \nat the commencement of our Essay, but they would not be so coul d \nyou see things as we do \xe2\x80\x94 for even so it is ; man cannot see God, nei- \nther can spirits ; for He is not a being to be seen, but a principle per- \nvading all space. At the same time developed spirits will attain to \nthat perfection of holiness and love, when they will be entirely per- \nvaded by this God-principle, and merged, as it were, in Deity. Their \nidentity will not be taken away ; their personal freedom of thought \nand action always remains ; and having so far progressed as we have \nsupposed, they will be endowed with gifts from Deity proportionately \ngreat with those we have endeavored to describe in our Essay. Do \nnot, my friends, try to understand, or find out, more than is written. \nWe told you we would do all we could to make ourselves clear to you. \nBut after you have learned what God is not, and what you must do to \ndevelop yourselves, you need not go so far into these mysteries ; they \nare not needed for your progression or happiness. \n\nNote 2.\xe2\x80\x94 Our friend has again asked us for explanation of the for- \nmer part of our essay 5 we are sorry that we cannot oblige him in this \nparticular. But we said, at the commencement, that the subject would \nbe difficult to make clear to men\'s minds, and it seems we were right \nin our conjecture. Be satisfied, my friend, with the light we have \nbeen able to impart ; we may give you more at another time, but not \nnow. God\'s mind is not as the mind of one man ; it is as the mind \nof all. You cannot comprehend this idea, and yet you expect to un- \nderstand clearly and fully how the worlds were formed by Him. \nWhen we attempted to give you some light on the subject, we knew \nthe difficulties we should have to encounter in saying anything that \nwould prove satisfactory, but we hoped what we did bring to you \nwould be true as far as it went, and we know that it is so . We are not \nresponsible for the teachings of other, and perhaps lower, spirits \nWe give, what we do give, from the highest source of knowledge and \nwisdom that comes to man. We do not say that these high and holy \nintelligences come into direct rapport with the medium, and influence \nher hand or control her mind ; but they send it down as directly as it is \never sent to earth \xe2\x80\x94 only two, or sometimes three, circles intervening \nwhen the medium is out of condition. I, Lorenzo Dow, am at this \nmoment standing by her side, and dictating this from that higher \n\n\n\nGOD IN HIS WORKS. 91 \n\nsphere direct. AdcI we would say, before we leave, that it is better to \nbe a little obscure on such high matters than over-plain and methodi- \ncal, as it is not possible for any to understand God as He really is. \nTherefore why should the finite minds of men endeavor to do that, \nwhen the angels fear to look into it. They have never seen Him^ \nThey never will ; but they will progress higher and higher in His light, \nand become more and more imbued with it, and more and more like \nHim, but he will be still an unknown God to them ; for He, as I said \nbefore, is everywhere, yet nowhere. \n\nMy friend, I fear if I go on I shall get you into greater fog than you \nwere in before. Do not strive to be wise above that which is writ- \nten. You have light, abundantly, given to you in various ways. Who \nis more favored with communications from the Spirit-land ? Do not \nbe too anxious to get everything so very undisputable. A little cavil- \ning on some subjects does no harm.. Supposing we do say some things \ncontrary to what others have said, or even supposing we contradicted our- \nselves, is it to be wondered at, when you consider the difficulties we la- \nbor under in getting these things to you ? \n\nWith respect to the development of man from the monkey tribe, \nyou seem troubled at our way of expressing ourselves, and I would \nlike to make it clearer if I could. Monkeys have, you are aware, \nmuch more natural acuteness than any other animals, though many \nshowed considerable sagacity before the monkeys and apes were \nintroduced. \n\nMan is a combination of all these different instincts shown, some in \non-3 brute, some in another, but all collected together in the man. \nHe was not formed out of the earth, as the old record says. He did \nnot start into existence a perfect being, but he was the offspring \nof some other being \xe2\x80\x94 he was, in fact, an offshoot of the monkey \ntribe. Have you not precocious and wonderful children in your \nday ? Wiry could not the power who developed them develop as \ncomparatively wonderful an ape or apes ? Have not all animals \nprogressed in the ascending ratio from the first simple mollusca \nand infusoria? Has not vegetation progressed with them to sup- \nply their wants, from the mosses and ferns, to your present Fauna \nand Flora. If God so ordained and arranged, in his wisdom, for ani- \nmals and vegetables, why should he not finish his work with man, his \nmaster-piece? Is it any degradation to humanity that it has de- \nveloped up to its present high standard from so low a one ? - 1 think \nyou will agree with me that it is not. God, the all-wise, when He \nhad brought His creative work to this closing point, and formed the \nman, developed in him the gifts He intended him to be the recipient \nof. By his beautiful formation, so like, and yet so unlike the animals, \nhe was fitted, admirably fitted, for what he was designed. Every \norgan was brought to its highest perfection in him, and in addition to \n\n\n\n92 GOD IN HIS WORKS. \n\nthe instincts of the animal, reason and a soul were added. Why \nshould this be impossible to a power who had already done so much ? \nIt was the work of ages upon ages to develop the other forms of life \nso that man might spring from them, perfected in body, to receive his \nmental gifts ; and it was not all at once that the full height and know- \nledge of what he was dawned upon him. \n\nAfter he had received his endowments, it took ages yet to develop \nthe embryos in him, and show him his own superiority over the ani- \nmal kingdom. Gradually the light entered into his soul. Like a new \nborn babe, he was unconscious of the gifts he possessed, and ignorant, \nas a child would now be of their value, unless taught by its parents and \ntutors \xe2\x80\x94 for, my friends, you must know that every individual child \nreceives this God-spirit now, just as much as the first developed ape \nor man did. \xe2\x96\xa0 Reason is quite another thing. That, man has cultivated \nfor himself. Instinct first supplied its place, but as the soul shone \nforth in the man, higher thoughts, higher aspirations arose, and he \ncultivated the intellect into its present state of progress. \n\nYou wish me to say something in respect to the color of the differ- \nent races of men. My friends, I will try to do so at some future time, \nperhaps to-morrow \xe2\x80\x94 at present the Medium is tired. \n\nNote 3. \xe2\x80\x94 Men, my friends, having developed from the lower animals \non an ascending plane, have not necessarily sprung from one pair, as \nyou have so long been taught, but from many ; and they did not all \noriginate in one country, or at one period of time, or from the same spe- \ncies of apes. Different latitudes have their different Fauna and Flora, \nand races of men, as distinct in the one case as the other. Is it not \nsimple and plainly to be seen that the various processes of develop- \nment would be influenced, very naturally, by climate and soil ? Nay, \nare you not shown this clearly at the present day, when you undertake \nto change the localities of animals and men ? Do they not lose some \ncharacteristics, and assume others? Very slowly, sometimes,- the \nchange of situation works, but in some instances it is more rapid, \nand, as I said, plainly perceptible to the curious observer. Let \nthis theory obtain in your examination of the causes of the varieties \nin the human species, and I think you will find an easy solution of the \nquestion. \n\nThe higher and more temperate regions necessarily produced a \nmore active and intelligent race of animals and men ; their pro- \nvisions were. not so easy of attainment, more forethought was re- \nquired ; even the insects and animals intuitively laid up food for their \nwinters. Man derived the benefit of all this activity in the lower \nclasses ; it all conduced to his higher status when he made his appear- \nance. Climate, working first upon the animal kingdom, and then upon \nman, tended to produce the fair skin, the delicate and refined features, \n\n\n\nGOD IX HIS WORKS. 93 \n\nand the superior intellectual endowments of what you call the Cau- \ncasian race. \n\nIn the warmer and more enervating climate of the Torrid Zone, \nwhere fruits and roots abundantly supplied the herbivorous animals \nall through the year, supineness and inertia were the consequences ; \nhaving no call to put forth any energy and mother wit, as we may \nsay, to satisfy their wants, Necessity, the great teacher, never devel- \noped it in them, and though the progressive development of the differ- \nent animals went on, it was all on a lower and very inferior plane. But \nif the climate of those regions was not suited to the rapid growth of \nintellect, it was well adapted to the habits of the ferocious beasts of \nprey that flourished there, and contributed their quota to forming the \nman \xe2\x80\x94 uniting in him the ferocity of their natures, combined with the \nlaziness of the herbivorous denizens of those parts, to wit. : the rhino- \nceros and hippopotamus. Climate, that could so alter the animal \nkingdom, would naturally produce a new variety in the man, when \nhe appeared on the stage of existence \xe2\x80\x94 all the particles of which he \nwas composed were developed through a similar yet different process, \nand produced a different race to the Caucasian. His skin dark as the \nrace of apes he sprung from, his hair crisped and woolly, his pro- \ntruding sensual mouth, and low receding forehead, all testify to the \ntruth of what we assert, and show plainly the inferiority of mental \nendowments to the white race. \n\nI might go on and prove to you, still further, the effects of climate \nin the stunted growth of the Laplanders and Esquimaux, caused by \nthe excess of cold in their native regions\xe2\x80\x94 but the Medium feels so \nunwell that I must curtail my communication. You can, for your- \nself, now, having this account of the origin of men, and why they natu- \nrally differ, so clearly pointed out to you, trace the effects still further \nin other countries, where differences from the same cause are still \nplain to be seen. . The Chinese and Japanese have the same origin ; \nthe Hindoos are of a slightly different species, a later development, \nthough they preceded many other races ; the Africans are more \nrecent than any, excepting the Australian ; the Indians of North \nAmerica preceded both the latter, and also preceded those of the \nSouthern Continent ; the Islands of the Pacific are indebted for their \npopulation to stray waifs from other countries, principally China and \nJapan. I have given you this rapid summary, as I thought it might \ninterest you, but I must now leave \xe2\x80\x94 first, however, stating that the \nCaucasian race was developed previous to the others, excepting the \nChinese and Hindoos. Farewell, my friends, I will talk to you again \nat some future time ; at present we must continue our more immedi- \nate work, for times are pressing upon us, and it is much wanted by \nmany on your suffering earth. Lorenzo Dow. \n\n\n\nON TYRAMT. \n\n"We are commencing a subject this morning that may \nbe extended over many branches, though generally the \nterms tyranny and tyrant are applied to rulers and \nkings over the people. But there are domestic tyrants \nas well as public ones, and these latter have power to \nwound and mortify, nay, even slay their victims, with \nas much real ferocity of disposition as the one who, by \nhis more exalted station, has a larger and more extended \nfield to work in. It is with this latter class, more es- \npecially, that we now have to deal, though both will \ncome under our cognizance ; for, though the tyrant \nking puts his victims to death or to torture in a more \nwholesale manner, he does not really inflict so much \npain and suffering as the domestic tyrant does on his \ndefenceless wife and children. \n\n"We do not wish to harrow up your feelings by de- \nscriptions of sufferings and privations that are the \nbirthright, as it might seem, of so large a proportion \nof the human family. We come to redress grievances, \nto amend errors, and to harmonize and make all happy. \nBut, to do this effectually, it is absolutely necessary that \nyou should be made to see in what way you err, or you \ncannot correct your wrong doings. A man may be a \ncomplete slave to some besetting vice or passion, and \nyet be entirely ignorant of his failing \xe2\x80\x94 such is the self- \ndelusion and blindness of the human heart that we \n\n\n\nON TYRANNY. 95 \n\nstrive to enlighten. We tell you plainly what evils are \namong you, we point out their workings and their \neffects, and then we say to you, "examine yourselves and \nsee if this wicked thing be in you," and if it is, cast it \nfrom you. Let it not continue any longer to poison \nthe moral atmosphere of your being, and destroy the \nhappiness of others. For, my friends, there are no sins \nso exclusive that their ill effects can be confined to \nyourselves alone. Some one or more, and perhaps \nmany, may be injured or contaminated by them. There- \nfore it is that we expose vice in all its hideous deprav- \nity. We want to see it appear in as loathsome colors \nto you as it does to us higher intelligences ; and we \nshall take every root and branch of sin that prevails \namong you, and analyze and dissect it for your benefit. \nWhen all are laid bare before you, surely some good \nwill result, some minds will be too tender, too spiritual, \nto go on in the paths they have been shown are so in- \njurious to their moral and spiritual progress. Oh, my \nfriends, the peace and contentment that can flow into a \nheart divested of these gross elements, will richly com- \npensate for any loss of friends or sneers of the worldly \nthat your changed conduct may excite. \n\nI will not go on and imitate your church ministers who \nmake up so much in exhortation for what they too often \nlack in practice, else I might give you a very good dis- \ncourse on the folly of depending so much on appearan- \nces, and following the multitude to do evil ; but you have \noften had these subjects urged upon your attention by \nyour spiritual guides, and hitherto with sadly too little \neffect. I am willing to believe, however, that they \nwould have been more successful in their efforts to benefit \ntheir congregations had they, as I said, lived out their \nown advice, which is the true secret of success in the mis- \nsion of a clergyman, or of any other person who wishes \n\n\n\n96 ON TYRANNY. \n\nto do good to his fellow-men. We cannot show you \nthe beauty of our teachings in this manner, excepting \nas we can inspire you and others to carry them out, and \nwe anticipate the time \xe2\x80\x94 not very far distant \xe2\x80\x94 with joy, \nwhen not one, but many little bands of spiritual bro- \nthers shall be, indeed, practicing what we are laboring \nso earnestly to instill into mankind. \n\nAmong the many causes of unhappiness that prevail \namong men, tyranny is not one of the least. It may be \nexerted in a variety of ways, and often the persons ty- \nrannizing, may be entirely unconscious of their failing. \nHabit has become second nature. This, we might \nalmost say, is the worst form of the disease, for it is far \nthe most difficult to eradicate ; but we will not despair. \nWhile mortals and spirits are willing to work, much \ngood may be done \xe2\x80\xa2 for have they not the light of God\'s \nHoly Spirit to shine into their hearts, and help them on \nin their way ? \n\nTyranny is often found existing in the relations be- \ntween man and man, brother and sister, child and \nnurse, master and servant, friend and friend ; every- \nwhere this feeling can enter, and destroy the hap- \npiness and harmony that should exist. The strong \nrule the weak ; freedom of thought and freedom of \naction are often curtailed, and men and women are fre- \nquently as truly slaves to their positive and self-consti- \ntuted task-masters, as the most oppressed Negro on a \nplantation. Nay, they are in a worse condition of \nslavery, for theirs is the bondage of the mind, in the ma- \njority of cases. This is a lamentable state of things. \nHow are you to progress while it continues ? Neither \nthe slave nor the despot can receive the true spirit influx \nwhile it is the case. \n\nEvery man must be free in thought, in action, in \npurpose ; he must choose for himself the way in which \n\n\n\nOX TYRANNY. 97 \n\nhe would walk, and no other should attempt to control \nhis path. Each one is an individual entity, with his \nown peculiar feelings, tastes, dispositions, and inclina- \ntions, and no other can put himself in his place and judge \nfor him. Neither was it ever designed that he should. \nTo individualize himself, is the duty of every one ; all \nare alike included in this requirement, both male and \nfemale. \n\nWhen we speak of each one choosing his own path in \nlife and progress, of course we do not intend to include \nchildren ; they must be guided, guarded, and carefully \ntrained up from infancy, in all right principles and feel- \nings, that they may, when they arrive at manhood or \nwomanhood, be prepared to make their selection wisely ; \nand much responsibility and care falls upon parents who \nrightly understand and fulfill their duties in a proper \nmanner, so that the children of their love may become \nwise and virtuous individuals. Much of the tyrannical \ndisposition evinced .by boys over their sisters or more \njuvenile playmates, may be counteracted or removed, by \na parent\'s watchful care ; and future good insured to \ntheir offspring, by such means. Many a boy who be- \ncomes in time a domineering, selfish husband, might have \nbeen a blessing and comfort to his family, had his over- \nbearing temper been properly corrected and subdued in \nchildhood. \n\nAll evils, my friends, are of much easier eradication in \nthe spring-time of their growth. Then their roots have \nnot taken such firm hold ; their shoots are young and \ntender, and may easily be nipped off ; and thus, it is far \nmore desirable and more successful in any great reform- \natory movement, to work more particularly upon the \nyoung and tender hearts of your children, than to labor \nto convince and improve the aged. \n\nThe latter are so rooted and grounded in their old \n\n\n\n98 ON TYRANNY. \n\nprejudices, and educational bias is so firmly established, \nthat it is next to impossible to eradicate it, and give them \nmore liberal and just ideas. Therefore, let your cares be \nparticularly bestowed upon the younger members of your \ncommunity, and succeeding generations will feel the bles- \nsed result of your labors. \n\nTyranny in every form is to be condemned. The \nbirds of the air and the beasts of the field, except in \nsome few instances, are free. Man, alone, is the will- \ning slave of his appetites, passions and tempers, and \nbeing ruled so hardly by them, he, in his turn, rules his \nfellow-man or fellow-woman with an equally harsh, \nthough different control. There are so many kinds of \ntyranny exercised among men, that it is difficult to \nknow where to commence our dissection of them ; but \nI think the tyrannies of the passions are among those \nmost to be dreaded. When a man allows any particu- \nlar temper or inclination to attain such power over \nhim that he feels unable to resist it, and weakly yields \nto its indulgence, for the temporary gratification it \naffords, he is the slave of that temper or passion ; be \nit anger, lust, avarice \xe2\x80\x94 whatever its nature \xe2\x80\x94 if he gives \nup to it, and indulges himself in it, knowing it, as he \ncan scarcely avoid doing, to be wrong, he is the bond \nslave of that sin \xe2\x80\x94 and long I fear will it take to de- \nvelop him out of it, if he passes to a future state still \nin its thraldom. \n\nMen are too often slaves to appearances. This is one \nof the weakest and most childish of errors. Because \none man does this thing, and another does that, are you \nto do likewise ? How many different causes may there \nbe that renders an act quite proper in your neighbor \nthat will be just the reverse in you. How much misery \nand guilt this weak and slavish imitation of your \nricher, more influential, or more talented brother can \n\n\n\nON TYRANNY. 99 \n\nproduce, thousands could testify to, if tliey would. \nExpenses incurred that were quite beyond the resources \nof the parties to discharge ; showy and expensive \ndress, furniture, houses, just as it may be, most proba- \nbly all are indulged in, and as they have no means \nof paying for more than a third of what they have \nweakly bought, in order to keep up appearances with \ntheir richer associates, the guilt of dishonesty is ad- \nded to their other failings, and industrious and deserv- \ning tradesmen are ruined by their misconduct. How \nwide spread are such evils as these ! Who can tell \nwhere the effects of guilt are going to stop. The weak \ndevotee of fashion and dress, who gratifies his, pas- \nsion at the expense of his honesty, rarely pauses \nto consider how far the consequences of his sin may \nextend ; how many families of hard-working men \nmay be deprived of necessary comforts from his selfish \nindulgence in luxuries for which he had not the means \nof paying them the money, and of which money he \nwould spurn the idea of depriving them by an at- \ntack on their purses ; and yet, my friends, he might \ndo the one with as much justice as the other. The \nsufferings he inflicts are really more severe ; because \nthe industrious men he wrongs are buoyed up with the \nidea that they are earning a comfortable subsistance ; \nand the^ , on the strength of the money owing them, \nalso incur debts which they cannot meet ; and so other \nindividuals suffer. We might trace the evil farther \nyet, but I think you must now see for yourselves how \nit works, and I hope may be led to avoid it in your \nown lives. \n\nTyranny of the intellect is often the cause of much \nunhappiness. A man or woman fancying themselves \nwiser than their fellows, set themselves up to censure \nand control the rest of the world, or at least that part \n\n\n\n100 ON TYRANNY. \n\nwith which they come in more immediate contact, and \nallow no one\'s opinions to have weight but their own. \n\nNow, this seems a very singular charge to make \nagainst any one, for self-knowledge would naturally be \nsupposed to be a part of their education, as it is so im- \nportant, and that ought to have taught them that no one \nman\'s mind can direct another\'s altogether, much less \nthat of a community. \n\nThe greatest knowledge any one can acquire is \nself-knowledge ; and if a man possesses this he will \nplainly see that he is not yet perfect, and quite unfit \nto teach in this dogmatical way. Very few, indeed, \nhave the true faculty of imparting knowledge aright. \nAnd even when it is possessed, people are not so well \ninclined to listen as they might be. They are so used \nto be domineered over, and have the law laid down \nto them in a dictatorial manner, that when a mild and \npersuasive voice would make itself heard among them, \nthey think there is no power in what is said, because \nit is so mildly and gently spoken ! \n\nBut, my friends, such was Christ\'s method ; he came \nhealing the broken-hearted, cheering the down-trodden. \nHe did not bluster and storm ; he allowed others to \nspeak and to think as well as Himself. He only told \nthem the better way to act, and so it should be with \nyou my friends. Let Christ-like kindness and meekness \nrule your actions. Be not proud and overbearing \xe2\x80\x94 \npuffed up by the little advance in knowledge you may \nhave made beyond your fellow-men. For far, far be- \nyond any learning you may have attained is the knowl- \nedge and wisdom that awaits you in a higher sphere, \nwhere all this earth wisdom will sink into insignificance, \nand you will wonder that you have ever contended or \nstriven about it. \n\nTo tyrannize over the thoughts of another might be \n\n\n\nON TYRANNY. 101 \n\nsupposed to be impossible, but it is not so. Strong \nminds very often tyrannize over the weak, and cause \nthem much oppression and distress. They feel bur- \ndened, and they know not how. An incubus seems to \nbe upon them ; they cannot breathe freely in the pre- \nsence of their tyrants, and they know not why it is they \nhave such difficulty in expressing their sentiments. It \nis only when the cause is removed that they fully real- \nize the amount of the burden they have been laboring \nunder. The lightness and elasticity of feelings, so differ- \nent to what they have experienced in the society of their \nstrong-minded or positive friend, is so delightfully oppo- \nsed to it, that they dread a recurrence of the same feel- \nings now they have become alive to the change. Some- \ntimes, however, they do not find this out for a long \nperiod of time \xe2\x80\x94 the potent magnetism of the one may \nkeep the other enthralled, a willing but not happy \nslave. Sometimes, also, family ties prevent a release \nfrom the bondage, and the captive must be a captive \nstill, unless the captor can be brought to see his or her \nerror and rectify it. Jt is good to be firm and decided \nin a right cause, but different minds see things in oppo- \nsite lights ; the weak tremble and doubt, the strong go \na-head ; but let not the one coerce the other. Freedom \nto act and freedom to think should be allowed to all, \nbut let not the stronger and more powerful mind tyran- \nnize and oppress the feeble one. All have equal rights 7 \nequal responsibilities, and no one can be judged or con- \ndemned for wanting what he never possessed. \n\nTyranny over the soul, in matters of faith, has long \nbeen one of the great stumbling-blocks of the world. \nAll creeds are thought right by their peculiar devotees, \nand, as a general rule, all fancy it their province to bring \nopponents and outsiders to their way of thinking. Va- \nrious measures have been, and are resorted to, to effect \nthis. Sometimes cruelties of the most revolting kinds, \n\n\n\n102 ON TYEANNY. \n\nsometimes kindness and persuasive arguments, but most \nfrequently the tyranny of old usages and customs plays \nthe most distinguished part, in forcing men\'s minds to \nkeep in the faith they often loathe and contemn, while \nat the same time they weakly adhere, outwardly at least, \nto its forms and ceremonies, though they know they \nare a dead-letter to them, and from which they would \ngladly escape, were they not so hedged in by custom \nand the fear of man. \n\nReligion has been felt necessary by all nations ; but \nsuch various and wrong ideas have been adopted by \nthe different sects ; and so much of the positive ele- \nment of men\'s natures have been brought into play, while \ncontending for their different faiths, that it is almost \nan impossibility to impress them with any truer and \nmore liberal belief. Each sect think they have got \npossession of true light, and that all others are mis- \ntaken. Their priests and teachers instill this into the \nyoung minds of their flock from the earliest moment, \nand they become so rooted in their opinions that it takes \nmore effort to overcome their opposition to new teach- \nings, even though so much better than their old ones, \nthan it would to remove mountains. Therefore it is that \nI say it requires firmness, courage, and strong self-reli- \nance to break through the difficulties with which men \nare hedged around, and dare to be free in thought, and \nact on this important point. \n\nFor the clergy, individually, it is an almost hopeless \nattempt to move them from their present position. \nHuman nature is weak and fallible, and they are \ntoo firmly and comfortably ensconced in their pre- \nsent surroundings to desire to make an alteration, \neven though they may perceive it is for a positive \ngood to man. Do not blame them too hardly, my \nfriends, for this. The tyranny of custom, of luxurious \nease, and of worldly deference and respect, are so plea- \n\n\n\nON TYRANNY. 103 \n\nsant and agreeable to them that they cannot shake off \ntheir fetters ; and you must work for yourselves, in these \nmatters, and leave your beneficed pastors, in their con- \ntented supineness, till they find their charges have grad- \nually deserted their folds, and that they are left shep- \nherds minus sheep. We pity while we blame them. \nSome few are of the salt of the earth, and could they \nbe persuaded to look fairly into these things, might be- \ncome great lights in the spiritual horizon. But they \ncannot be moved without great effort, and. who is to \nmake it ? who is to attack the church in its might and \npower, and pull down its defences ? Are you prepared, \nmy friends ? Are you so superior in your lives and \nteachings since you became Spiritualists, that you can \ngo boldly forward to these good men and say : " See \nthe superiority of our faith over yours. We act out all \nChrist\'s teachings ; we call all men brothers, and act \nto them as such ; we hold all our goods in charge from \nGod, for the benefit of all who are in need ; we do not \nlay house to house, and field to field, making treasures \nfor ourselves here ; but we give of our surplus funds \nwillingly, and look for our treasures in a higher and \nholier sphere. We have learned that this earth is not \nto be the boundary for man\'s progression ; we know \nthat we shall continue to go on unto perfection in far \nhigher light ; and that death has lost its terror and its \nnameless dread, and will be hailed by us as a passage \nto a brighter land, where we shall continue to work for \nothers, as well as for ourselves through all eternity. \nWe knoiu that spirits are constantly working now for \nthe people of earth, and trying in every way to bring \nto them the baptism of Holy Spirit, promised by Christ \nand so long forgotten to be sought for in your churches. \nWe knoiv that they can come into direct communion \nwith us, sympathize with us in our joys and sorrows. \n\n\n\n104 ON TYRANNY. \n\nand magnetize us with their heavenly influence till we \ncease to feel our troubles, as we once did. And, when \nno troubles oppress us, we are so buoyed up and ele- \nvated by it, that the petty cares of this world become \nas nothing, and we are filled with light and joy." \nWhen you can go forward and say all this truly, from \nyour own experience, then, my friends, you will be in \na proper condition to talk to these good men, and to \nattack their long-cherished institutions. But, till such \nis the case, it is better to let them follow on in their \nown paths, for you have nothing better to offer them ; \nand they may be doing as much or more good in their \ngeneration than you are. \n\nAdopting the name of Spiritualist does not make a \nman spiritual minded. The spirituality must be in the \nsoul, and many persons who never heard the term Spir- \nitualist may be better followers of that faith than you \nare. \n\nOur writings being generally of a practical charac- \nter, and intended for the use and application of the \ngreat body of the people, irrespective of rank and \nstation, it is to them, individually, we address our re- \nmarks. We wish to give teachings that each soul may \nfind, in some measure, applicable to itself. We do not \nwish when perusing these Essays, that their searching \neffects may be overlooked by any ; we want them ap- \nplied, as they are read, to yourselves. \n\nIt is not our object to lead you off on a useless and \nunkind examination into the failings of your neighbors \nand friends ; but to look carefully into your own \nhearts and examine into your own short-comings and \ndelinquencies. None are so perfect, my friends, but \nthey may find something in what we have written to \nbenefit and improve them, if they will be faithful in \ntheir examination of their inner life. They may dis- \n\n\n\nON TYRANNY. 105 \n\nguise much from the world, and sometimes blind them- \nselves ; but it is this blindness we would remove. \nTheir spiritual eyes we would open, so that the higher \nteachings we come to inculcate may be perceived in all \ntheir beauty, and applied to the healing of each one\'s \nown spirit, wounded and disheartened by the sins and \nshort-coming of its earth-tenement. \n\nIt is on this account, and to further this object, in \nevery possible way, that we leave political and public \ntyrannies unnoticed, and confine our remarks to the evil \nin your social life. You are all clear-sighted enough in \nregard to outside and irrelevant affairs ; you can talk \nover and discuss them freely, and examine, with critical \naccuracy, all delinquents in public life ; you do not need \nany help to assist you in discovering where they are to \nbe blamed. Pity, my friends, that you do not /exert \nequal acumen and depth of thought in making the sur- \nvey of yourselves. What a flood of light and knowledge \nwould dawn in upon you, and how much would you be \nastonished by this true picture of your inner lives! \nUpon this very subject of tyranny, on which we are \nnow writing, how ignorant are the bulk of mankind ? \nLooking upon it as referring to public characters gene- \nrally, they rarely apply the term in any other way ; and \nyet, my friends, one-half of mankind are the tyrants of \nthe other moiety \xe2\x80\x94 tyrants in the true meaning of the \nterm, wounding, mortifying, crushing the hearts and \nbodies of their victims. To remedy this evil much self- \nexamination, self-knowledge, and self-correction is neces- \nsary. One must succeed the other. After examination \nknowledge will be attained, and if you desire, as I trust \nyou will, to reform what is amiss \xe2\x80\x94 correction of the \ntempers, passions, etc., that you have detected in your- \nselves, will be the result. Do not, my friends, let our \nwords of instruction pass idly by you. leaving no im- \n\n\n\n106 ON TYRANNY. \n\npress on your souls. Work for yourselves now, that \nyou may not have to do it hereafter. We have so often \ntold you how much easier it is to reform yourselves in \nthis life than in the future, that I fear we may weary \nyou with the repetition ; but it is so important a truth, \nand so much of your future enjoyment depends on your \nfollowing out our teachings, in this respect, that we run \nthe risk of being tedious in the hope of impressing it \nmore firmly upon you. We have, I think, said enough \non this point now, to show you how deep an interest we \nfeel in seeing this abuse corrected. We leave it in your \nhands, trusting you may be led to see its importance ; \nand how impossible it is for mankind to be happy or \nharmonious, while such unjust sway is exercised, by a \nportion of them, over their fellow-men and women. \n\nLuther. \n\nDecembek 8th, 1860. \n\n\n\nTHE SIDEREAL HEAVENS ; HOW, AND WHEN, AND \nWHERE DID THEY ORIGINATE! \n\nMen have many things yet to learn respecting them- \nselves and the world they inhabit. They pride them- \nselves very much on the slight knowledge they have \nacquired in regard to the Sidereal Heavens, the Solar \nSystem, and all the various ramifications into which \nthey have pushed their inquiries on these subjects ; but \nyet they are really very ignorant and uninformed on \nthese high subjects. What do they really know of the \nlaws governing the universes, of the wisdom that plan- \nned, of the thought that originated them? \n\nMen say, " God created all things, and for His plea- \nsure they are and were created." Others again say, \n" G-od could not create ; He might change the forma- \ntions into other and higher ones, but to create out of \nnothing \xe2\x80\x94 that is impossible." Again, others say, " No- \nthing is impossible with God." So you see, my friends, \nhow little is really understood of Him or of His works. \n\nHere are three assertions, all firmly believed in by \nmany thousands, nay millions, of people, and yet as dia- \nmetrically opposite to each other as it is possible to be. \nWe do not mean to assert that each individual believes \nthem all, but that one or other is his stand-point of \nfaith, and a stumbling-block to his opponent, How can \n\n\n\n10S THE SIDEREAL HEAVENS. \n\nman reconcile these incongruous teachings? He can- \nnot do it with his present light and human wisdom; \nbut, perhaps, we may be enabled to assist him in his \nresearches, if he will follow us in our attempt to eluci- \ndate this, and many other obscure teachings he has \nreceived and promulgated. "We spirits love to teach \nwhere we can find receptive and inquiring minds ready \nto receive us, and give our teachings faithfully to men ; \nand we think that we have now found one through \nwhom we can convey some of our higher truths to the \nhuman family. \n\nWe gladly avail ourselves of every opportunity that \noffers to instruct and benefit mankind, and we shall not \nneglect this one, but, by purifying and developing pro- \ncesses, prepare the medium to be more and more recep- \ntive to our teachings, and capable of giving them to the \nworld at large, in an unadulterated form. \n\nSo much for preface, before we enter upon the more \nimmediate subject we have broached this morning. " The \nSidereal Heavens ; how, and when, and where, did they \noriginate ?" This is a noble theme, and I hope we may \ndo justice to it. \n\nWe may bring forward, perhaps, some startling as- \nsertions, not quite in accordance with old faiths or \nnew philosophy, but you must not be astonished at \nthat. As the world progresses, knowledge increases, \nand men prove many things to be erroneous, that have \nbeen received as the most sacred truths by their an- \ncestors. In the commencement was a blind faith taking \neverything for Gospel that was asserted by teachers or \nleaders. Then a questioning and doubting faith that \ntook nothing for granted, believing nothing without \nproof. Now, a new era has dawned upon men, and they \nmay receive all they require of explanation, and proof \nof what is taught, if they will seek it in the right way- \n\n\n\nTHE SIDEREAL HEAVENS. 109 \n\nSuch is progression, the great law of the universe, act- \ning on great and small alike j all are subject to its influ- \nence, every development in nature, every faculty of the \nhuman mind. \n\nWe will now take a look at the opinions we quoted \nat the commencement, and see what they are worth ; \nand first, that " God created all things, and for His \npleasure they are and were created." This is a start- \nling assertion \xe2\x80\x94 " for God\'s pleasure alone are they cre- \nated!" Surely not. Some other motive than this must \nhave influenced the great mind of the Almighty, in \nforming His beautiful creations. Some more extended \nidea than this selfish one, must have had place in that \nGreat Being who is all wisdom, love, and knowledge, \nand in whom no debasing passion can exist. \n\nThis, my friends, is a libel on our great Originator. \nHe never formed anything in vain ; neither did He form \nanything without some wise motive, some object in the \ngreat plan of creation. But man, as I said before, can \nnot understand God aright ; he cannot realize a Being \nso wise and good that to do good is His only object, and \nin order to accomplish this He forms and creates worlds \nand peoples them with sensient beings to enjoy them, \nendowed with capacities so constituted that they can \nstill go on progressing in happiness, and feeling, by de- \ngrees, some of the same good and wise and loving im- \npulses that characterize their Creator. Man can not \nconceive of such a Being, much less can he conceive of \nHim as the mighty God of the Universes, who could, \nand did, bring them into existence by the breath of His \nword or thought \xe2\x80\x94 who required no previous worlds of \nmatter to make them from \xe2\x80\x94 who wanted no chaotic \nmass to be disturbed into existence ; but could, from His \nown thought, His own Almighty will and order, origi- \nnate matter as easilv as He can annihilate it. Tell \n\n\n\n110 THE SIDEREAL HEAVENS. \n\nme not such things are impossible. Nothing is impos- \nsible to Him. Is He not the great First Cause, the mind \nof the Universe? How can man measure Deity? How \ncan man pretend to understand a Being so inconceiva- \nbly above him, or say such and such things He might \ndo \xe2\x80\x94 such and such He could not \xe2\x80\x94 they are impossible, \nand we must use our reason in all things ? Use your \nreason as much as you will, and if you use it aright you \nwill humbly acknowledge that it is only just and natural \nthat the doings of the great God should be past your \nunderstanding. Would you put yourself on a level \nwith Deity, and measure it with a rule and compass ? \nOh man ! man ! blind and egotistical, bow down thine \nhead in humility and adore the great unknown, unseen \nBeing, who rules and orders all things, both in heaven \nand earth, so wisely and with such inconceivable skill. \n\nWe have made a startling assertion in the above sen- \ntence, but it is true, and men must learn to receive it. \nThe God who had power enough to form the worlds un- \nnumbered that surround your little sphere, might be \nsupposed to have power equal to any emergency \xe2\x80\x94 and \nso He has. More worlds are continually springing into \nexistence, under His controlling will, and still will He \ncontinue to create, to originate them \xe2\x80\x94 it is His pleasure \nto form them as the abodes of future, happy races, and \nfor the development of more and more of the God-prin- \nciple. He must disseminate His powerful mind, it is so \noverflowing in goodness and greatness of conception, and \nin this way He finds the best means of making it felt by \nother beings He developes into existence. \n\nThe idea that God required a seething caldron of \nmolten matter to form His new worlds from, is errone- \nous in the extreme. Where did this lava come from ? \nThat must have been created before He used it. The \nidea has been wrongly brought to you. That heat is \n\n\n\nTHE SIDEREAL HEAVENS. Ill \n\none of the essential requisites in developing a world \nis quite true ; but it is not the original of the world. \nThat was the mind of God. Id Him alone did it ori- \nginate, from Him alone was it produced. Such is the \ntheory we advocate \xe2\x80\x94 such is the intelligence we come \nto give you. \n\nWe do not write unadvisedly ; we are not of that \nlow and undeveloped class of spirits, too many of whom \nhave deluged your earth with false and injurious teach- \nings. We are here from motives of pure humanity and \nlove to men, and we leave you to judge from our for- \nmer writings, whether we should be likely to bring you \nanything that is detrimental and injurious to man, in \nhis spiritual development, or that .would be likely to \nprove false. No, my friends, spirits who have taught \nyou, as we have always done \xe2\x80\x94 trying in every way, and \nby every inducement, to lead you on in spiritual as well \nas moral elevation, would not be the ones to come to \nyou with a lie in their right hands ; and we do not. \nWe are true and faithful to your best interests, and it \nis in order that we may be able to conduce to them that \nwe try to give you correct information on this and \nother important subjects. \n\nMan has always had mistaken views of the power of \nthe Deity, and of His nature. He could not elevate \nhis thoughts high enough for such a subject, neither was \nhe spiritually prepared to comprehend His attributes. \nJudging of Him from his own low plane, he imagined \nGod as a being like unto himself, with arms and feet, a \nbody and a substance \xe2\x80\x94 a personal God, somewhat larger \nand brighter than he was himself, but very little real \ndifference, excepting that He had more power to punish \nor revenge Himself on the wicked, and love and reward \nthose who kept His commandments. A being more ut- \nterly unlike and unworthy to be worshipped as a God, \n\n\n\n112 THE SIDEREAL HEAVENS. \n\ncan scarcely be conceived ; and yet, till very recently, \nthis was the highest conception of Him that the Chris- \ntian world realized, and the followers of other creeds \nwere no nearer the truth. \n\nThe light of reason leads men to question on this \nsubject. They, dissatisfied with the unsatisfying faith \nof the multitude, first stirred up the slumbering ele- \nments, and out of darkness evoked light. These pio- \nneers of truth, though wrong in their premises, still did \nthe required work ; they taught people to think for \nthemselves, and though generally contemned for the \nfreedom and irreverence with which they criticised the \nBible, and the boldness of their assertion, that " what \nwould not approve itself to their reason could not be \ntrue," they made many men think on these things \xe2\x80\x94 \nmen who reverenced God, and had received the old \nfaith from their forefathers in simple confiding trust, \nbut who, when these startling doubters appeared on \nthe arena, were able to separate the wheat from the \ntares, in their teachings, and lay hold upon the former \nand apply it to better purposes than its propagators \noften did. Such is generally the way of progress. It \nis a rough and briary road. On the first promulgation \nof new opinions, much opposition is made to them, and \nmost generally their opponents have considerable jus- \ntice on their side, for error is necessarily mixed with \nthe truth ; but, as time passes on, and men sift them \ndown and detect the sterling ore, they seize on the pre- \ncious metal, and incorporate it into their system ; and \nit becomes the inalienable property of the human \nmind ; for truth, once received, can never die out. It \nis only error that becomes extinct as time progresses. \n\nThis reasoning era of the human mind has been for \nsome time in the fullness of its glory. One startling \ntheory after another has been adduced, controverted, \n\n\n\nTHE SIDEREAL HEAVENS. 113 \n\nand died out, and man still goes on arguing, disputing, \nproving this fact, and that error \xe2\x80\x94 -just as individual \nminds may be led or influenced. All this is good for \nthe world at large, though in respect to the promulga- \ngators of the new theories the benefit to them is more \ndoubtful ; but it all helps men forward, and lifts them \nup out of the miry depths of error they were so deeply \nsunk in. \n\nNow, however, people are growing tired of so much \nreasoning and arguing, so much philosophy and so little \nreal happiness, and they begin to inquire for something \nbetter, more consoling, more tangible \xe2\x80\x94 something more \nadapted to every-day wear and tear \xe2\x80\x94 something that can \nhelp to rule and govern their own spirits, and prepare \nthem for a future that all can see in prospective, but \nwhich they have hitherto driven from their thoughts in \nevery possible way. \n\nThe constant and almost universal fear of death that \nhas obtained among men, is one of the miserable results \nof false teachings, and it is one of those errors that we \nspirits try to eradicate by every means in our power. \nIf men could only look upon this change in its true light, \nthey would derive encouragement and consolation from \nthe thought ; they would see how very much they have \nin their own hands the control of their future state, and \nhow completely they can do away with all fear and \ndread of the short transit to it that death involves. \n\nNo man need fear to die, if he live rightly. " The \nfear of death worketh a snare," the Bible says, and it is \na true saying ; but while we would do away with the \nfear and horror that has so long environed this depar- \nture of the soul from its earthly tenement, we would ad- \nvise every one to make fitting preparation for the mo- \nmentous change, and so live that when they arrive at \n\n\n\n114 THE SIDEREAL HEAVENS. \n\nthe last trying hour, they may be able to meet it with \ncalmness and peace, if not rejoicing. \n\nWe commenced to say that men at this epoch have \nfound out, in very many instances, that the faith they \nhold is not what they require, and this is the state of \nmind we would like to bring all the world into. The \naspirations of the few after something better, are not, \nhowever, disregarded, and much has been, and is being \ngiven to them to make them happier ; and more will be \nadded continually, as we get the chance to bring it to \nthem. The more fervently they send up their prayers \nfor light, the more bountifully will it be showered upon \nthem. \n\n"We have now examined the three assertions we \nbrought forward at the commencement, without, how- \never, particularizing more than the first ; but I think, \nmy friends, you can judge from what we have said in \nwhat light we regard them. We certainly do not agree \nwith the first or second ; but for the last, we affirm that \nit is incontrovertible \xe2\x80\x94 most undoubtedly a truth, and \nwill always be so, though men and angels may find them- \nselves unequal to the comprehension of it. \n\nWe will now continue our remarks upon our more \nimmediate subject \xe2\x80\x94 " the Sidereal Heavens ; how, and \nwhen, and where did they originate ?" \n\nThe glorious starry vault of heaven, so often sung by \nyour poets, so often studied by your astrologers and \nastronomers, and so little really understood, is a grand \nand noble theme to employ the pen of the highest and \nwisest-created beings, and we would bring to it the \noverflowing light and knowledge emanating from Deity \nitself\xe2\x80\x94 for only from that high source can we get the \ntruth on these hidden mysteries. To Deity we apply \nfor aid, and it never fails in supplying it according to \n\n\n\nTHE SIDEREAL HEAVENS. 115 \n\nour wants. He, the great Creator of all, says that He \nwill satisfy all our needs from His great fount of wisdom \nand love, and we come boldly to Him and demand what \nwe require. \n\nThe great Father of the Universes has existed always. \nNo time was, when God was not. He has been ever the \nsame unchangeable Being, great in His isolation, and \ninvisible in His position \xe2\x80\x94 great in His mighty works, \nHis unseen, though not unfelt, power. Let us establish \nthis fact in your minds \xe2\x80\x94 "No time was, when God was \nnot;" no time when this great Being was not just as He \nis now \xe2\x80\x94 the life and essence of all things. \n\nIf you can realize to your satisfaction what constitutes \nthe aroma of a flower, or the life-principle you destroy \nwhen you crush an insect, then you may, with equal sat- \nisfaction, find out what constitutes Deity. He is all- \npervading, all-penetrating, and yet all-unknown to each \none of us. But though we know Him not, we know \nHis works, and we know to a certain extent, how they \noriginated. The same life-principle that pervades the \ninsect and the flower, brought worlds into existence. \nThe God who could make the one, could just as easily \nmake the other. The thought of Deity is the only mat- \nter used in the creation of the multitudinous spheres \nthat crowd in space. Has He not said through one of \nyour old inspired writers, " God\'s thoughts are not as \nman\'s thoughts ; neither His ways as your ways." You \nmay realize the truth of this saying in what we are now \ntrying to convey to you, "God\'s thoughts are not as your \nthoughts." [See Note.] No, my friends, and yet man \n\nNote. That is, they produce the result they aim to accomplish with- \nout any outside help ; they are creative in themselves. When God wills \nto do anything, the subtle essence generated in himself, and which \nyou call magnetism, but which is higher \xe2\x80\x94 more refined than that, is \nthrown off in great abundance. Equal to the want is the supply, and \nthis develops all the other constituents. As worlds and grosser mat- \n\n\n\n116 THE SIDEREAL HEAVENS. \n\ndoes, in a very, very slight degree, partake of the nature \nof God\'s thoughts in his own thoughts, for through them \nHe originates whatever you have, of new and novel \nconceptions, on your plane. True, man must have ma- \nterials to work out his conceptions, but still there is a \nsprinkling of the Essence of Deity which manifested it- \nself in the development of the original idea. \n\nWe may seem to wander from the subject of our Es- \nsay, but we have an object in all we are saying. We \nwish to lead your minds into the right channel by im- \n\nter were first brought into existence by this power, so will it pervade, \nand gradually purify, all it first developed, till, every impurity being \nremoved in time, spirits and worlds shall become again cleansed and \nrarified, till they are returned to the original essence from which they \nwere formed. Understand me, men will not, as spirits, lose their \nidentity, but they will be so etherealized, so ; refined from all gross- \nness, that they will be dwelling, as it were, or pervaded entirely by \nthis essence \xe2\x80\x94 this creative, loving, purifying, and indwelling Spirit of \nDeity. I would like to make it more clear to your minds than we \nhave done in our essay, but I fear it is impossible. We have given \nyou the account of creation as near as we can get it. Your husband \nsaid truly that the Mosaic account is not so far out of the way as re- \ngards the origin of the world. The only and very important differ- \nence is in the time occupied in its formation. From the account by \nMoses, you would suppose that God spoke, and it was done ! We do \nnot say so ; we claim that many, many cycles of years were necessary \nto perfect its development sufficiently for the first living forms to ex- \nist, and still more and more cycles before it was fitted for the abode of \nman. \n\nWe would like to say a few words more in regard to the creation of \nthe different Universes before we leave, as our medium does not feel \nquite satisfied with our explanations, fearing \xe2\x80\x94 for we read her mind \xe2\x80\x94 \nthat they may not be quite pure from her own thoughts. We wish to \nhave it understood by you that, by the laws governing the Universes \nand all the different spheres, and which laws originated in the Almighty \nmind ; one central sun being developed by the thought, and from the \nessence of Deity, other globes, \xe2\x96\xa0 planets, or satellites, whatever you \nmay choose to call them, were, after the lapse of untold time, pro- \njected from it, and developed, by slow process, into worlds, and con- \ntinued to revolve, in regular order, round their central luminary. \n\nYou know there are unnumbered Universes, as there are, to your \n\n\n\nTHE SIDEREAL HEAVENS. 117 \n\nperceptible degrees. Gradually we would draw you \non into our sphere of thought, that you may, while real- \nizing the truths we teach, see no startling anomaly in \nthem. First, endeavor to bring your minds to the ele- \nvation of thought necessary for this great subject, and \nthen it will come home to your hearts, with more weight \nand power. \n\nWe have already told you that there never was a \ntime when God did not exist in all the fullness of His \nglory as at present. There never was a time when He \n\nconfined vision, unnumbered stars 5 and you know that the fixed stars \nyou look upon from your little earth are, in reality, centres of other \nsolar systems. All had their origin in the same way from the same \ngreat fount of light \xe2\x80\x94 God. And far more than you can, in imagina- \ntion, picture to yourselves, are pursuing their equal course in regions \ntoo remote for you to obtain the slightest glimpse of. \n\nWhen you think on these things, and try to realize what we tell you \nhow can you be surprised that it is out of your power to understand \n6uch wonders ? We, who are so far removed from the grossness of \nearth, and can see so much for ourselves, can hardly take in the idea \nof this great Deity as He is. Our more expanded minds find it hard \nto understand how He works ; but be not afraid, my friends, that we \nwill bring error to you ; what we cannot make clear we will leave in \nobscurity. It is better for you to remain unsatisfied on some subjects \nthan to imbibe a lie. That, from us, you shall never do if we can \nrule, and we think we can do so fully. I had intended to say to you \nin an earlier part of this note, that the magnetism spirits are bring- \ning to your earth in such abundance is working a change in every- \nthing and everybody, and men will be astonished by the results, be- \nfore they know the cause, in many instances. It is this magnetism of \nDeity, so unseen, so unfelt, that, in a similar manner, brought about \nthe changes that developed worlds out of darkness. This light, shin- \ning in darkness, brought beautiful creations gradually into existence, \nand our magnetism, working on your earth, will also bring new and \nbeautiful order, harmony and love to light in your planet. \n\nSigned, Jesus, the Christ. \n\nJanuary 27th, 1861. \n\n[In answer to the question if it was proper to give to the public the \nname signed to the above note, it was answered : " The note bearing \nthe name of \' Jesus, the Christ,\' was dictated by Him, and thou mayest \nappend that name to it in all confidence. \xe2\x80\x94 G. F." \n\n\n\n118 THE SIDEREAL HEAVENS. \n\ncommenced or ceased to be the life-principle of all \nthings, both in worlds and space. We cannot attempt \nto describe, for you to comprehend, the boundless sphere \nof His power. When we say boundless, you must try \nto bring the meaning of the word into your conceptions, \nif possible, for then you will understand how he might \nalways have been a Creator, and still be creating. \nBoundless space, like eternity, has no end ; so that cre- \nations, like eternity, may go on forever. \n\nYou may like to know when your little sphere was \ndeveloped \xe2\x80\xa2 into being \xe2\x80\x94 how it came to exist. We \nhave already shown you that it was from the mind of \nDeity. But we would not wish to convey to you the \nidea that the earth was a solitary creation. No, my \nfriends, wise laws rule the development of these im- \nmense bodies. When one is projected into space, it is \ngenerally the developer of many others. It has first to \nbe impregnated itself, with the magnetism of the Al- \nmighty mind, and then it throws off its superabundance \nof this life-principle into the space around, and forms \nother spheres which revolve around it in regular order, \nand it becomes thus the centre of a Universe. The \nmore distant planets being projected from it first, of \ncourse they are older creations than those nearer to the \ncentral sun of their sphere, which sun was first evolved \nfrom Deity Himself, by the all-powerful action of the \nDivine mind. \n\nThus you see how it is. When a thought of God has \nformed or originated this great central sphere, others \nare developed from it. The thought that sent forth its \nlight to develop these spheres, from the surrounding \ndarkness, endowed them also with heat and motion, and \nthese three, light, heat, and motion, continued on the \nwork, and developed other formations. We cannot ex- \nplain this fully to your satisfaction, but you must be pa- \n\n\n\nTHE SIDEREAL HEAVENS. 119 \n\ntient and trusting, believing that we bring you as much \nas we can. \n\nThis is a short account of creation, but it leaves } t ou \nplenty of food for thought, and I think it may be ap- \nplied profitably by all of you, if you will take this \nmighty theme into your consideration. " When, and \nwhere the Heavens originated," is answered in replying \nto the first query. They have existed from a period of \ntime beyond man\'s computation, and were all developed \nin the same manner, and from the same source. As I \nsaid before, if you can conceive of the essence of a \nflower where it originates, you may conceive of these \nso much more stupendous subjects in appearance, but yet, \nwhich do not involve greater impossibilities, as far as \nGod is concerned, than the other. " Nothing is impos- \nsible with God." When you allow this truth, you may \ncencecle to our propositions, startling as they may at \nfirst appear. \n\nWe would enter more into detail on this important \nsubject, but we leave it for some future considera- \ntion when men\'s minds have had time to digest the \nideas we have now brought to them. \n\nThe food we are giving you, through this medium, \nis rather stronger than any you have yet received, and \nyou must get accustomed to it gradually. It is not \nwell to overload the mind, or overtax the system in \nany way, and we would never agree to doing it. So, \nmy friends, we will take our leave of the subject, for \nthe present, to return to it at a future day, when we \nwill enter into fuller details of many things that are \nnow obscure to you, and about which you naturally \ndesire better information. \n\nWe have given you much in this Essay that may be \nserviceable, if you use it aright. We have shown you \nhow widely different is the God men ignorantly wor- \n\n\n\n120 THE SIDEREAL HEAVENS. \n\nship, from the great First Cause \xe2\x80\x94 the originator of all \nthings. Think for a moment on the utter want of \nsimilarity between the two. One, so earthly, so low, \nso undeveloped in His passions, and attributes ; the \nother, so wise, so great, so good, and so full of love for \nall things \xe2\x80\x94 a Being so high, and yet so lowly, not too \ngreat to regard and cherish every tiny plant and flower, \nand yet so great that worlds and universes of worlds \nare evoked from His thought ! Is He not a mighty \nmagician, an incomprehensible being, only to be found \nin His works, yet never absent from them. Though \nmyriads and myriads (and yet more myriads multiplied, \ntill mind fails to follow out the idea) of worlds are de- \npendent on Him. yet He sustains and pervades them \nwith his spirit. Here, there, and everywhere, God is. \nAnd let Him create, and go on creating, as He is \ndoing, to all eternity ; still, His spirit will extend to \nthese new worlds, and His watchful and loving care be \nover them. From the fullness of His own love He en- \ndows and blesses His creatures. He has no higher \nhappiness than this. His wisdom creates spheres \nand peoples them with organic life, and gradually de- \nvelops in each one higher and higher forms, till the \nman appears. When this climax is reached, creation \nstops, but progression goes on, and the love-principle \ncomes into more immediate action. \n\nWhen the man is made he must be educated ; this is \nnot perfected in one, two, or many generations, but, \nthough unperceived, unfelt, it goes steadily forward. \nOne after another, some good or some bad quality is \nbrought to light. If the former, it is encouraged and \nnurtured by the love-principle, as much as possible ; if \nthe latter, the wisdom principle is active to eradicate \nit. This is a very slow process, as you are aware, and \nmeans are used to effect it that would not be recog- \n\n\n\nTHE SIDEREAL HEAVENS. 121 \n\nnized on your plane, but of which you will see the \nwisdom when you pass to ours. By slow but sure pro- \ngression, however, man has now developed up to that \nstate of refinement and knowledge that enables him to \ncome in rapport with still higher intelligences ; and \nsuch being the case, more light, and in greater abund- \nance, can now be given to him, and his advance will \nbe proportionately rapid. \n\nTill very recently, excepting in rare instances, men \nwere too gross for spirits to approach ; they could not \nwork for them as they would like to have done. Now, \nthe doors to the spirit-world are opened, and spirits \ncan pass through to you ; and, in some few instances, \nman can ascend to the spirits. All this is carrying on \nthe system of progression, designed by the All-wise, at \nthe commencement. This is the way He takes to spread \nthe blessings of His love on the countless myriads He \ncreates. None will be finally miserable. God could \nnot, would not, have it so. All, however sinful, must \nultimately emerge from their dark prison houses, and \nrealize the beauty and holiness of the " God-principle" \nhidden, but not dead, within them. \n\nTo your finite minds, and small perceptions, the \nmisery and sin on your little earth may seem to im- \npeach the justice and love of God. But look around \nyou and see from what they proceed. Is not man a \nfree agent ? Has he not always had the power of act- \ning for himself? Has God ever interfered to control \nhim ? Never. Men have followed out their own de- \nsires, smothered the voice of conscience, the God-prin- \nciple in their souls, and oppressed and tyrannized over \neach other as inclinations, or brutal passions, led them. \nThey are now beginning to see this for themselves, \nand, also, that in their own hands is the remedy. \n\nThey have "sown the wind, they must reap the \n11 \n\n\n\n122 THE SIDEREAL HEAVENS. \n\nwhirlwind." But all this was unavoidable, it was \nman\'s development. He may have gone through some \nsevere trials, but all had their uses ; and when time \nshall be no more with him, he will see them. You \ncould not expect that he should rise to the high stand- \nard he will finally attain without some hardships \xe2\x80\x94 that \nhe could become a bright angel of light without some \npurification. Eecollect his origin, from the brutes, the \nroots, the granite rock, the mud and slime of the first \nformations ; and then wonder not that he partakes of \nsome of the lower natures he originated from, and \nshows them sometimes too plainly. \n\nTo avoid, or rather to prevent this ; purity in life and \nthought, purity in food and drink, are essential. Confine \nyourselves to the more developed plants, roots, and ani- \nmal life (if you cannot lay it aside altogether). Let \nyour drink be the one God has provided for you, and \nyou will find purity of thought and purpose will be in- \nduced by the change of juices you generate in your sys- \ntems. \n\nI am happy, this morning, in getting such good control \nof our medium, as it has enabled me to say many things \nto you that may benefit your bodies and improve your \nideas on various points. We must now take our leave \nof you, with earnest good wishes for your progression in \nspiritual truth and development, in all the kindly graces \nand loving attributes that shall fit you for your onward \nmarch when you enter on the new and untried spheres \nthat lie before you. Do as much work for yourselves, \nas you possibly can, while on your earth-plane ; it is the \nplace appointed for it to be performed on ; and you \nhave all the requisites around you to do it properly. If \nyou defer the labor till you come here, you will bitterly \nrepent it. The means are not at hand \xe2\x80\x94 sometimes unat- \ntainable for a long period of time ; and hard, and al- \n\n\n\nTHE SIDEREAL HEAVENS. 123 \n\nmost impossible, it is for those who put off all their \nspiritual development till they come here, to find a way \nto rise. Many, many of you, my friends, are deceiving \nyourselves with the thought that it is easier to do it in \na future state \xe2\x80\x94 " that however dark and miserable you \nmay be at first, you can bear it, it won\'t befor long \xe2\x80\x94 at \nany rate, none are damned ; there is no lake of fire for \nyou to burn in, and you don\'t care \xe2\x80\x94 finally you will \ncome out all right, and you are no coward, yon can en- \ndure some pain without flinching." \n\nThese are miserable sophistries, my friends, and the \nsooner you develop out of them the better for you. \nPunishment must follow every transgression. On your \nearth you may rise above your vices and escape with \nvery moderate correction \xe2\x80\x94 ruined health, temper, or for- \ntune. But if you pass over the dark valley, with the \nsins of your life still rampant in your souls ; the atone- \nment for them will be entirely different. They will, \nthemselves, rise up in judgment against you ; showing \nforth in their naked deformity, made ten thousand times \nmore hideous to you, from your spiritual eyes, being now \nopen, to see them as they are ; for, my friends, in pro- \nportion as God is pure and lovely, so is sin -hideous and \nimpure in His sight ; and His spirit, in you, will make \nthis inferiority as palpable to the guilty sinner, as God \ncan make His love and wisdom felt by the purified and \nangelic minds of the higher intelligences. \n\nThink of these things, my dear friends of earth, and \ndelay not to put the axe at the root of every evil and \ndebasing thought and temper. Try to attain, while you \nare yet spared to do it, to the purity and holiness of \nlife that Christ first came to bring to men\'s notice, and \nwhich we now come to urge on your serious attention \nand practical carrying out. George Fox. \n\nDecember 18, 18G0. \n\n\n\nON THE SPIRIT WORLD, AND THE LAW THAT GOV- \nERNS THERE, AND ON YOUR SPHERE. \n\nThe subject on which we are going to treat, is one \nthat has too little occupied the consideration and atten- \ntion of men. They have gone on their way planning, \nprojecting, executing projects that they considered ema- \nnated from their own brains, their own individuality, \nwhen, probably, hundreds of spirits, unseen, unfelt, or, if \nfelt, disregarded, had labored to impress those ideas, \nthose projects, on their brains for weeks before. Yet \nman considers himself a free agent, and acts as one. He \nnever, or very rarely, takes the future of his being into \nconsideration ; he seldom asks himself what is to be the \nnext state of his existence \xe2\x80\x94 where he will go to when all \nis ended to him here \xe2\x80\x94 for none now can, really, hold the \ndoctrine that their souls remain with their bodies in the \ntomb. But, though men know, and can realize, the fal- \nlacy of this teaching, it is only very recently indeed that \nany have concerned themselves about the question so \nvitally important to you all, viz., if the soul does not re- \nmain there, where does it go to ? This important query \nthey have evaded, and put away from them, to the last \nmoments of their earthly existence, when they could do \nso, and left the discovery of the real state of things till \ntheir separation from the body was accomplished. \n\n\n\nON THE SPIRIT WORLD, ETC. 125 \n\nIs not this strange indifference in men ? Would )-ou \nnot say that their eyes must have been blinded to the \ntruth purposely ? \xe2\x80\x94 that some unseen intelligence must \nhave sealed up their understandings, so that they should \nnot look into these things ? My friends, it is so. The \nlower spirits of the unseen world, who surround you in \nmp-iads, forming a dark wall of separation between you \nand the higher intelligences, have filled your minds with \nfallacious teachings or contented indifference. They \nhave either made you supinely inactive, or blindly \ntrusting in the false teaching? they had previously given \nto men, by some one or other more susceptible to their \nimpressions than the generality of people. \n\nThis dark body of spirits who environ you, and con- \ntrol so many of you, in every worldly action, are the \ndeparted from your sphere, who, having lived upon it in \nthe same thoughtless, indifferent manner that you are \nnow doing, can progress no higher, but still hover \naround the place where they formerly played their part \nin life\'s drama so badly. They remain because they can \nnot rise, and they must continue to hang around and \ninfluence you, till you, by your own efforts, drive them \naway. You are now under their control, but you may \nbring them under your\'s \xe2\x80\x94 for we do not say that this \nstate of things is necessary, if men will work for them- \nselves to remove it. \n\nBut I would return a little from what I am now say- \ning, and continue on my first observation, viz., that men \nare not aware of the influences they are under, and the \ncontrol these unseen beings exercise over every action \nof their lives. \n\nMen and spirits are possessed of a magnetism that \nattracts or repels, as the influences brought in juxtaposi- \ntion to it are congenial or otherwise ; and the magnet- \nism of the earth keeps these low spirits round it on the \n\n\n\n126 ON THE SPIRIT WORLD, ETC. \n\nsame principle. The earth draws this magnetism from \nthe people ; they impregnate everything with which \nthey come in contact, and the earth, being a large sur- \nface, and negative to them, retains this magnetism of \nthe people, and acts as a positive pole to the less dense \nmagnetism of the dark spirits around it. \n\nNow, my friends, it is only by purifying the atmo- \nsphere, in your own souls, that you can reform this state \nof things. It is only by your earnest aspirations after \na higher and better life than you have ever yet desired, \nsincerely, to follow out, that this cloud that hangs over \nyour fair earth, and helps to destroy all harmony and \nhappiness upon it, can be dissipated. By this method, \nyou may draw down, nay, you cannot help drawing \ndown to you, the higher magnetism of the heavens, to \nbaptize you with its influence, and scatter the darkness \naround you. \n\nThe whole spirit-world is regarding, with interest, this \ngreat effort that is now being made, to penetrate to \nyou and bring you light, by the higher and more intelli- \ngent spirits who have left your sphere, but, who can do \nlittle, effectually, till men co-operate with them. \n\nThe time is now come for them to work with success. \nSome light has penetrated, some few are enlightened, \nand can see and feel the importance of the work ; and \nthis being accomplished, and the darkness dissipated, in \nsome few places, the openings will rapidly be made \nwider ; and the suffering earth, as well as its still more \nmiserable inhabitants, shall have light and life brought \nto them. The poor spirits, too, who have so long hung \naround it in hopeless misery, unable to make any change \nfor the better, in their condition, shall be sharers in the \nbenefits \xe2\x80\x94 their bonds shall be loosed, their fetters un- \nbound. Freed, by the action of our magnetism upon the \nearth, from the attraction that holds them to it, they \n\n\n\nON THE SPIRIT WORLD, ETC. 127 \n\nwill be enabled to shake off their fetters, and rise to a \nhigher, better sphere. \n\nMy friends, you little know the sufferings of these \npoor spirits. They arc in darkness, isolation, and \nslavery, to the sins that they, formerly, indulged in. \nThey would rise if they could, but this attraction I \nspeak of, prevents them ; and, being obliged to remain \nnear, they, reading your minds, and attracted also by \nthe similarity of tastes and passions, strengthen and \nassist you in the gratification of them. As spheres of \nlight -and holy spirits are drawn by the pure and truth- \nful mortal, so are spheres of dark and unprogressed \nspirits attracted by men of the same stamp as them- \nselves. The spheres you understand, are the different \nkinds of magnetism which spirits draw around them, \nand which is determined by their state of progression, \nor the reverse. They are drawn, also, by this power to \nmen\'s sides, and they influence, and work in, and for \nthem. If a man strive against the evil spirits, they must \nleave him ; for the very prayerful endeavors he makes \ndestroys their connection, brings him into a different \nsphere, and they cannot remain. Should he, however, \nreturn to his former courses, they will come also, for \nthen, again, he has gone back to his former, or more \nprobably, a worse sphere. \n\nSo you see, my friends, that these outside influences \nunite themselves to those bad passions and dispositions, \nin your souls, with which they are congenial. They do \nno not force themselves upon you, but they are attracted \nby you. When they do come, however, they are sure to \nmake bad, worse ; for they have the same unsated, un- \ngratified passions, and they, being no more developed \nthan you are, and with no means of indulging their de- \nsires in spirit life, will eagerly join and assist you in \nevil doings. They feel enjoyment for the time, and they \n\n\n\n128 ON THE SPIRIT WORLD, ETC. \n\ntry to promote the desires in you, they wish to gratify. \nDo not blame the spirits, my friends, for this ; they are \nno more in fault than you are, nor so much. You have \nthe opportunity to do better ; you might rise if you \nwould. They are not so fortunate ; bound by ties, as \nof adamant, to your sphere, they cannot progress, they \ncannot develop, unless in some rare instances they are \nbrought in contact with higher intelligences through \nsome good medium. But you know, my friends, how \ndifficult this is \xe2\x80\x94 how hard it is to bring them even into \nthe medium\'s sphere, they are so drawn by this power \nof magnetism to their dark abodes. \n\nWe do not enter on this part of our subject so fully \nnow as we might do, but we would say that where me- \ndiums, good and true, will consent to take this great \nmission in hand, they will benefit, not only the poor suf- \nferers, not only their own souls, but millions of people \nyet unborn, who may be by this means freed from the \nbad influences that, unseen, unfelt, have wrought so much \nevil on the earth in times past, and who, at this present \nmoment, continue their destructive work. \n\nWe do not know what our friends will think of the \ndoctrines we advocate, the teachings we bring ; they \nare so entirely opposed to the pride of man, glorying in \nhis reason, and in his intellectual attainments, fancying \nhimself next to a God, and daring to question the wis- \ndom of the power that brought him, and every other \nthing, into existence. But, humiliating as you may feel \nit, my friends, you are, in truth, the bond-slaves of your \npassions, and the servants of the unseen beings who \nwork through them. Apparently free, you are, in reality, \ntied fast in the fetters of all the sins and vices that ob- \ntain dominion over you, and you can only shake off this \nbondage by strong and earnest endeavors after a higher \nstate of perfection, a more developed principle of good \n\n\n\nON THE SPIRIT WORLD, ETC. 129 \n\nwithin you, extending itself into every fibre of your \nbeing. When you do this, either singly or collectively, \ngood results will soon be observable ; change of heart \nwill produce change of life, and the sensual, the debased, \nthe miser, or the sluggard, will cast off his vices as the \nserpent his skin, and appear clothed anew ; the same, to \noutward seeming, but in reality entirely different. \n\nWe now enter upon a new branch of our subject, \nnamely ; the reason why these influences are permitted \nto work with man ; sometimes for his benefit, but, far \nmore frequently, for his detriment. The laws that gov- \nern the different universes, all emanate from the same \nfount of wisdom and knowledge. One rule works in \nand through them. This may be called " the lata of \nCompensation" Each one derives from another its ex- \nistence, each one is dependent on another for its sup- \nport, after it enters into a state of being. The same \nrule holds good through every department of creation, \ntill we reach up to the Great unseen cause of all, who \ndesigned and carried out His conceptions. As every- \nthing, in nature, may be traced to another being for its \norigin, and its support is also drawn from some source \nforeign to itself, so, every living, sentient being is in- \ndebted to some others for like benefits, and a claim may \nbe said to be established upon them. Men and spirits \nare under this law in a more strikingly obvious manner, \nthan inanimate objects ; they can, from their superiority \nof conception and the larger proportion of the God- \nprinciple implanted in them, see and feel their indebted- \nness to their antecedents. But men do not often see \nthat this rule works two ways, and that they may owe \nto them the many evils and diseases that afflict them ; the \nvices and debasing passions, the lust for money, station, \npower ; as much as the more noble parts of their natures. \n\nThe vices and crimes that now so debase men in thoir \n\n\n\n130 ON THE SPIRIT WORLD, ETC. \n\ndeveloped state, were not vices and crimes in the animal \nkingdom from which he originated.* \n\nThese are the laws that govern you ; man must pro- \ngress if he wishes to rise, if he stands still he retro- \ngrades. This law of compensation is what draws the \ndark spheres of spirits around your earth. They sinned \nwhile in the body ; they offended the higher light im- \nplanted in them, by their misdeeds. They did not follow \non in the law of progression as they might have done, as \nthey had abundant means of doing ; and the law of Com- \npensation forbids them to leave this sphere and its sur- \nroundings till they accomplished what they should have \ndone on earth. It is true that they, by remaining round \nyour planet, increase your difficulties, and make it a far \nmore arduous task for you to develop out of your vices, \nbut this is a part of the same law, and must be sub- \nmitted to. From the world, on which they played their \nparts so badly, must they get the means of escaping \nfrom their prison. In various ways they do this, and \nnew ways of escape are now being revealed to them. \nHitherto, these dark spirits have been attracted, by you, \nfor the sake of gratifying their passions, or stimulating \nin you the tempers they delighted to indulge in while \nhere, but, now they most frequently come for light and \ndeliverance. \n\n*But man, when developing from that state, was endowed with \nhigher and finer sensibilities, with nobler, more God-like attributes. \nHe was not left unassisted to attain his present position and future \neminence 5 power was given him equal to his necessities, faculties \nwere implanted, principles were instilled, and he was the recipi- \nent of enough of the God-principle, or soul, to enable him to do all \nthat was required of him by the law of Compensation \xe2\x80\x94 that is, he had \nenough of light given to enable him to do all that was required of \nhim. It was not so bright and defined in him) at first, that he could, at \nonce, cast off the animal and become the man as man should be, but it \nwas there, ready for him to develop its beauties by slow or fast pro- \ncesses, as he might be led. \n\n\n\nON THE SPIRIT WORLD, ETC. 131 \n\nThe spiritual excitement, at present creating such a \nu shaking of the dry bones" among you, has extended \nto them, and they begin to see a way of escape from \ntheir drear abodes. Progression, development, is being \nsung among these poor lost ones as well as among you, \nand with far more earnest anxiety on their part to be \nmade recipients of the blessings. We, of the higher \nspheres, are laboring for them as well as for you of \nearth ; but, we cannot so easily reach them, because \ntheir darkness is a far greater obstacle, it being pro- \nduced by the condition of the spirits themselves who \nflee from our presence, unable to endure our light. We \nhave, however, other means of reaching them, and these \nare principally through some of their own society whom \nAve have been enabled to benefit through mediums, and \nwhose delight it is, after they have received some light, \nto return to the dark spheres and preach deliverance \nto their fellow-captives. These missionaries, in the \ncause, can penetrate much near to them than higher in- \ntelligences are able, because they are not themselves \ntoo light to drive them away. \n\nThe reason why the magnetism of a high spirit causes \nthe poor dark ones to flee from them, when they ap- \nproach, is that its light makes them not only miserable \nbut ill. Now, my friends, this law of retributive jus- \ntice works for all alike. Precisely as a man sows, so \nshall he reap. If you should say, why, he cannot \nhelp himself, he must sow just as the spirits make him. \nI should answer, yes ; he must, indeed, follow their \nleadings. If he yields himself a slave to his passions, \nhe will be led on from bad to worse, in the way he has \nchosen, and spirits will help him to his ruin. But if, on \nthe contrary, he aspires to higher and better things, if \nhe keeps the rein over his desires, and never permits \nhis passions to guide him. If he seeketh after wisdom, \n\n\n\n132 ON THE SPIRIT WORLD, ETC. \n\nand cultivateth the higher part of his being\xe2\x80\x94 the God- \nprinciple, instead of the animal \xe2\x80\x94 spirits will still guide \nhim, still influence \xe2\x80\x94 rule him, if you will : but what kind \nof spirits will they be, think you ? Surely not the de- \nbased loathsome kind that would be attracted to the \nformer character ? No, my friends, high and pure in- \ntelligences will come to him and dwell with him ; they \nwill lead him on in the path he has chosen, unseen and \nsilently, may be, but not the less beneficial and ele- \nvating to him. They will never leave him, never for- \nsake him, so long as he continues true and faithful \' to \nhimself; and they will be the first to welcome him to \nthe mansion he will have prepared for himself, eternal \nin the heavens. \n\nSo does this law of compensation work through all \nthings. It extends its ramifications through all parts \nof creation. Good produces good, evil is followed by \nevil. Shall a fount, at the same time, send forth sweet \nwater and bitter ? Neither can one do good who \nwilleth to do evil. \n\nWe, my friends, have now enlightened you, somewhat, \non these hitherto hidden mysteries of your being. We \nhave shown you plainly, I think, how the laws in re- \ngard to spirits work among you. We have made you \nclearly understand, that though man is apparently a \nfree agent, he is, at the same time, a willing slave. \nWe have shown you that, though he is subservient, now, \nto his vices and passions, and the uDseen stimulants of \nthem, which he draws around him by his want of self- \ncontrol and self-knowledge, he might free himself en- \ntirely from these influences, and, in their stead, draw to \nhim the higher and holier spirits of the unseen world, \nwho are waiting, only, the opportunity to come in unto \nhim and dwell with him. These high powers cannot \napproach men without something to draw them. They \n\n\n\nON THE SPIRIT WORLD, ETC. 133 \n\nrequire the earnest aspirations of your souls to go forth \nfor. light and purification. And, when the prayers of \nmen ascend for these blessings, they will never fail to \nbe answered. But they must work as well as pray ; \nthey must resolutely strive with themselves ; wrestle \nwith their inmost and most unsuspected failings, as \nalso with those more palpably evident. To draw these \nholy spirits to them, they must, themselves, be pure. \nMen cannot accomplish this change in one month or \ntwo, but gradually they will find themselves progress- \ning, and as they rise, in their inner life, to higher stand- \nards, nearer and nearer will they draw the Holy Spirit \nof God, given through us, His instruments, to them. \nThe light in their souls, so long dormant, will find its \ncongenial surroundings, and the man will become har- \nmonized and sanctified, while yet on your earth-sphere. \n\nThus you see, my friends, that, although you are not, \nin reality free agents, there is no reason why you \nshould not make yourself agents for the good, instead \nof the bad influences that surround you. You are free \nto choose who shall be your masters, and we would en- \ntreat you to use your privilege aright. By doing so, \nthe benefit is not confined to yourselves, it will extend \nfar and wide ; as will the evil, if the reverse is the \ncase. Men may think that they have some injustice to \ncomplain of as respects the\' bad influences by which \nthey are surrounded. But I think, my friends, if you \nwill look into the subject with attention, you will not \nfind it is so. From the first, man has been in posses- \nsion of the soul or God-principle within him, just the \nsame as now. Every child is endowed with it, indi- \nvidually, before he enters on your earth-life, and in \nthe same ratio will it continue to be given to men. \n\nWhen man first received the boon, he could not ap- \npreciate it as he now does, or should do ; and, being \n\n\n\n134 ON THE SPIRIT WORLD, ETC, \n\nless enlightened, less was expected from him. He had \nless to be responsible for, consequently, when he passed \nfrom your sphere, the sins he committed, though per- \nhaps more cruel and brutal than yours, did not reflect \nthemselves back to him in the dreadful deformity they \nwould assume in your more progressed state of being. \nLess was expected from him. The laws of compensa- \ntion require only in proportion as they give. These \nancient races have a long stage of advancement to go \nthrough after leaving your sphere, but they are not, for \ntheir crimes, compelled to remain around it and in- \nfluence men now. No, they have long passed on into \nanother state, and are going through their higher de- \nvelopment separate, and distinct, from your earth. \n\nBut, gradually, my friends, after these first denizens \npassed away, changes in the nature of men, climate, \nand animals took place. There was more refinement in \neverything, and men could feel, and know, that they \nwere better, nobler, than the brutes. Then more was \nexpected from them. They had received more light \nand development, and they felt, and knew, there was a \ndifference, a right and a wrong in men\'s actions. Then \nit was that conscience came into more direct sway ; this \ninternal monitor could make itself heard, and, through \nits teachings and promptings, men might have learned \nmuch, but, as in your own day, my friends, they put \naway the light from them ; they preferred gratifying \nthe animal instincts of their natures, though this light, \nthat had dawned into their souls, told them they were \nwrong. But, though they might stifle conscience, they \ncould not prevent the compensation that followed them \nafter they left this sphere. In proportion as they had \nreceived light, so they must receive punishment for dis- \nregarding that light. Still, my friends, these early races \nwere not so hardly dealt with, by themselves, as you now \n\n\n\nON THE- SPIRIT WORLD, ETC. 135 \n\nare. They were more enlightened than the first inhabi- \ntants, but they were far behind you in development, and \ntheir punishments, though severe, are ended, and they \nhave passed on to another sphere to complete their \neducation, if I may so say. \n\nAfter the light of conscience had been given to men, \nthey began, gradually, toreason and inquire into subjects, \nmore with reference to their origin, than any which had \nyet occupied their attention. From these questionings, \nin their rude style, they gradually deduced the fact that \nsome superior power, or powers, had made their world \nand them. They could not get a correct idea, but, in \nsome instances, their notions on this subject were far \nfrom despicable. They made a god, in their imagina- \ntions, like themselves \xe2\x80\x94 fierce in his wrath, terrible in his \ndispleasure. They feared and bowed down to the being \nof their fancy; their consciences told them they were \noften guilty of sins ; their idea of a God told them they \nmust be punished for those sins. So they created altars, \nthey offered sacrifices to this terrible being, and tried to \nappease his wrath in a manner they thought most conge- \nnial to him. Mistaken they were, in their conception of \nhis character, and their mistake has more or less tinged \nall the ideas men have formed of Deity down to this \nlate day. \n\nWhen men had found out, by their intuitions, that \nthere must be a power outside of themselves and of \ntheir earth, it was easy for them to multiply it into \nmany \xe2\x80\x94 to worship it under as many different names as \nthey counted its attributes. So, many deities arose, and \nalmost every division of the earth had its separate, and \ndistinct, God or Gods. \n\nWe have, here, given a rapid summary of the state of \nthe earth, in general, previous to the time of your early \nrecords, but with some of the nations who had pro \n\n\n\n136 ON THE SPIRIT WORLD, ETC. \n\ngressed much farther than the others, we shall enter into \nfurther details. Man\'s advancement has been slow, al- \nmost imperceptible to himself, but, by looking back into \nthe abyss of time we can mark its steady onward march. \nYou can see for yourselves, however, by examining the \ncommencement of the eras from which you date, how \nmuch improvement there has been, even in that short \nperiod of time ; and, by that, you can form some judg- \nment of the antecedent epochs. He has slowly, but \nsurely, ascended the hill of progress, both mentally and \nmorally ; physically, also, he has not retrograded. He \nmay not, now, possess the strength and gigantic propor- \ntions of his ancestors of the tertian era, but he is far \nmore refined and nicely proportioned in his organiza- \ntion than he was then. Size is not a criterion of devel- \nopment. The harmonious arrangement of all the con- \nstituent parts is much more to be desired, and in this \nway man is becoming more and more perfect. He has, \nnow, in some races, attained to a high standard of \nrefinement bodily, but his moral standard has not kept \npace with his physical. He is yet very low on the \nplane of wisdom and love. The God-principle has sunk \nalmost into desuetude, while he has been pampering \nand indulging the more perishable parts of his forma- \ntion, and it is time for him to awake from his lethargic \nstate and seek to elevate his soul also. \n\nThe people who immediately preceded the Chinese, \netc., were tolerably developed from the animal. They \nwere capable of inventing, and forming many useful \nand interesting means of diversifying their existence. \nThey had not, at the first, learned the importance at- \ntached to a separation of the sexes, that is, for a union \nof two together ; but they had found clothing a neces- \nsity ; they had, by their increased refinement of living, \nand habits, generated a finer and more delicate cover- \n\n\n\nOK THE SPIRIT WORLD, ETC. 137 \n\ning ; their skins were fast losing their hard consistency, \nand their hair was now confined, more directly, to the \nparts it at present occupies ; they began to feel the \neffect of summer and winter, and the comfort a coat of \nskins could impart during the latter seasons. When \nonce accustomed to clothing, from necessity, they con- \ntinued it from choice. The garments they had worn \nin winter, to protect them from the cold, naturally in- \ncreased the delicacy of their own bodies, and substi- \ntutes of a lighter kind replaced the skins, as the seasons \nchanged. This comparative refinement led to other \nluxuries. Shelters from the tempests and storms, the \nwind and the sun, were discovered to be wanting \xe2\x80\x94 \nsomething pleasanter than caves and hollow trees might \nbe adopted. So, those more ingenious than the rest de- \nvised little huts. Some made them of clay, some from \nthe branches of the trees, just as they were led. In this \nway, the idea of living in pairs originated. When \nthey had made these little homes, they were not large \nenough to accommodate more than two or three in- \nmates. Naturally a male and a female went together ; \nnaturally they attached themselves to each other, and \nresented any interference in their domiciliary arrange- \nments : and, in this simple manner, originated the pre- \nsent developed state of the matrimonial institution, and \nthe less important, but more absorbing practice, called \ndress. \n\nFrom the description I have given you, my friends, \nof the state men had progressed to after so many, many \nages, you will see how slowly the work goes on, and \nyou will also see that the ignorant races of that period \ncould not be held responsible, as you are, for the sins \nthey might commit. They had not the light and know- \nledge you have, and they were judged accordingly. \nThe law of compensation requires only in proportion \n\n\n\n138 ON THE SPIRIT WORLD, ETC. \n\nas you receive. These, comparatively uninformed and \nyet intelligent beings, had souls as you have, and after \npassing from this sphere they were placed on another \nplanet, and with more refined natures and attributes \nthey continued on in their development. There were \ndifferences in the distribution of gifts bestowed upon \nthem. As they had acted, on your earth, up to their \nhighest light, or the reverse, so were they happy, or the \ncontrary, in their new state. Their advance in refine- \nment and development was justly proportionate to their \nconduct here. But, as they were gross and sensual, \nmore animal, I mean, than the present inhabitants of \nearth, they, when they left the body, assumed a denser \nand more substantial form, in their next abode, than men \nnow do ; and their future was not of the same kind as \nregards rewards and punishments, that are awarded to \nmen now, in their more enlightened state. \n\nHaving, ray friends, brought man down to the period \nwhen civilization may be said to have commenced, L e., \nwhen the human animal dressed himself and took a \nwife, we will now proceed to show you something fur- \nther of the workings of our law. \n\nYou can understand, that, so many ages elapsing \nwhile these changes were slowly passing over mankind, \nand the earth also, which shared in the improvement; \nmany new ideas slid quietly into being \xe2\x80\x94 or rather were \nsilently evolved out of the more progressed minds of \nthe few, and were adopted by the many. The East was \nthe most rapidly developed into the knowledge of those \nthings that constitute the basis of civilized life. The \nraces of men there had more intelligence, as the climate, \nsoil, and vegetable life were all favorable for their de- \nvelopment. The animals were gentle, endowed with \ninstincts and resources in themselves, and they had been \nundisturbed by the many upheavings and convulsions \n\n\n\nON THE SPIRIT WORLD, ETC. 139 \n\nthe world had undergone in various parts. For these \nreasons man came into existence there, under the most \nfavorable auspices, and his advance was in proportion \nrapid. The Chinese and the Japanese have been long \nlaughed at, by the wise savans of the west, for their \nboasted antiquity as a people, and pretensions to su- \npreme knowlege. But, my friends, men too often laugh \nat things they know nothing about. The antiquity they \nclaim is theirs ; the knowledge of many things was theirs \nages and tens of ages before the people of Europe had \nemerged from brutal barbarism. \n\nThey could manufacture; they knew the use of the \nsilk-worm, the tea plant, the compass, the rotation of \nthe spheres around them ; they made their delicate \nchina, their rich silken fabrics, their beautiful carv- \nings and inlayings in ivory and wood, long, long be- \nfore the Christian world came into notice. \n\nThey and the Japanese may claim the earliest civi- \nlized antiquity of any nations on the face of your earth. \nTogether, yet asunder, they progressed. Their isolation \nhas been the result of fear ; their timid natures were \nfirst startled by the hordes of uncivilized savage tribes, \nwho, after the lapse of many ages, invaded their terri- \ntories. War was a new thing to these poor people, \nand they knew not how to resist the strength and \nfierceness of their invaders ; but their indomitable in- \ndustry conceived, and executed a project which is almost \nincredible. They, finding that they could not repel the \nattacks of their foes by force, built the immense wall \nthat still remains a striking monument of their perse- \nvering energy. \n\nThe Chinese and the Japanese have now reached a \nperiod in their history when, other parts of the world \nhaving overtaken them in the march of progress, isola- \ntion is no longer possible or profitable for them. For \n\n\n\n140 ON THE SPIRIT WORLD, ETC. \n\ntheir further advancement, in higher light and better \nknowledge, it is necessary that many changes should be \nmade, many lives be sacrificed ; but, when the present \nturmoil that distracts that country is appeased, new \nteachings, new doctrines will be heard among them \xe2\x80\x94 a \nnew era of progression will commence, and the Chinese- \nand Japanese (for both will be included), shall have a \nhigher and holier light to guide them than they have \nyet had. Their moral and spiritual standards shall be \nexalted, they shall go on with the rest of the nations up \nthe hill of progression, and share with them the better \nand more ennobling teachings we bring to men. When \nthey shall receive this higher light, this wisdom from \nthe heavenly fount, then, a new standard of punishments \nand rewards will come into action for them. Hitherto, \ntheir moral plane has been very low, they have de- \nprived themselves of the benefits that have accrued to \nthe world from the teachings of Christ and other re- \nformers. [See Note.] Since the time of Confucius they \nhave received no new teachings, consequently they have \nbeen, by their condition, under a different law to what go \nverns the more enlightened nations. Their heaven is \nnot the Christian\'s heaven, neither are their punish- \nments as severe ; for, many things that you have been \ntaught from your infancy, and for centuries back, they \nare quite unacquainted with. \n\nNote. From their scornful, and at the same time suspicious and \ntimid, feelings with regard to other nations, they have excluded them- \nselves, as long as possible, from contact with them. \n\nWe told you, in the former part of our Essay, that the Hindoos of \nantiquity were as different from the present inhabitants of that coun- \ntry as the African from the white man. There was no reason why \nthe races should not intermingle and improve by the admixture. Be- \ncause men have chosen to set up different names foi different races, it \ndoes not follow that they are correct. The Caucasian race, so called \nby you, is really the mixed progeny of the Hindoos, and another de- \n\n\n\nOX THE SPIRIT WOULD, ETC. 141 \n\nWe will now leave the Chinese and the Japanese, and \nproceed to the Hindoos, the next race that made itself \na name on your earth. This interesting people did not \nmake their appearance till many ages after the former \nones. Their country had many violent convulsions be- \nfore it finally settled down in its present quiescent state. \nThese convulsions were all good for it ; they purified \nand rarified the strata that was thrown uppermost, and \nthe mountain ranges that bordered it on the North, and \ncropped out in bold relief in some of the southern parts, \ngenerated a climate good for the development of the \nhigher and more intelligent parts of the man ; his physi- \ncal and his nx>ral system soon assumed a more human \n\nvelopment of the monkey, very similar to the class from which the \nHindoos had originated at an earlier date. The special type of mon- \nkey is cot now in existence in those parts, as it naturally merged into \nman. \n\nTake into consideration, my friend, how very slow the process of \ndevelopment from one specie3 to another is, and you will see that the \nprogressed ape would not be so far removed from the unprogressed \nones as to cause a separation. One would naturally learn from ano- \nther, and so, by slow and imperceptible degrees, the change would \ncome. When the necessary advance had been attained, and reason could \ntake the place of instinct, then, the Divine principle, or soul, could \nenter, and the ape become a sentient being. I do not know that we \ncan say anything more on this subject to satisfy our inquiring friend. \nWhy two races of men, originally from the same type of monkey, \ncould not intermingle, and improve by the admixture, I do not under- \nstand. Cannot the Chinese and the Americans amalgamate, and would \nnot they bear fruit differing from both stocks ; perhaps no better, in \nsuch case, as regards the American, but certainly an improvement on \nthe Chinese. And yet they were from entirely different species of \nape, and developed from them at widely separate periods. If the \nrule works with them, why should it not with the ancient Indians and \nthe more recently developed race with which they intermingled ? \n\nIt worked well, my friends, for it produced, as I before said, people \nmore intelligent, beautiful, and skillful in all the arts and refinements \nof life, than had previously existed. The Hindoos, left to themselves, \nhave gradually degenerated to what you now see them ; idle, inoffen- \nsive \xc2\xbb beings if let alone, and cruel, revengeful and treacherous, if \n\n\n\n142 ON THE SPIRIT WORLD, ETC. \n\ntype, if I may so say ; his ideas were more elevated \nthan his Chinese neighbors ; the magnificent mountains, \nthe luxurient products of the soil, the gorgeous plumage \nof the birds, even the ferocious qualities of the animals, \ntended to excite in him feelings of elevation and grand \nconceptions of the Deity, from whom all these emanated. \n\nIs it not wonderful, my friends, how nearly this old \nrace approached the truth in its conceptions of the God- \nprinciple ? Is it not also wonderful how men, having \ngot hold of so much light, could let it go again ? But \nwe must proceed more methodically, and try to trace \ncause and effect to their source. \n\nAt the period at which we have now arrived, man \n\naroused. Some few, among their higher classes, retain a little know- \nledge of the teachings and faith of their remote ancestors, mingled with \nmuch alloy ; but progression has ceased among them, and, both bodily \nand mentally, they are in a state of decay. Those of them who mi- \ngrated to Egypt rallied their energies, and, for a time, made great \nprogress. Sciences and arts flourished among them, though they never \nattained to the refinement and elegance of the Greeks ; still they were \na mighty and industrious people, and the ruins of their enormous tem- \nples and tombs are their lasting witnesses. \n\nThese nations, together with the Babylonian, have been almost \nswept from time\'s records, while the hardy descendants of these mixed \nraces, we spoke of, having long since overtaken these older ones in \ntheir onward march, have steadily ascendod the hill of progress to this \ntime. They have had to mix their blood, in more than one instance, \nwith uncivilized hordes of later development ; but it has not in- \njured\xe2\x80\x94rather assisted in their progress, after a time. \n\nThe barbarians of northern Europe were from a high type of the \nmonkey species ; they were, from the colder and more arid localities \nin which they dwelt, necessitated to endure hardships, and exert their \nintuitional faculties. The temperance of their habits, and the cold- \nness of the region, brought into existence a fairer and more robustly \ndeveloped man than the more tropical regions, and the benefit to the \nrace was great when they intermingled with the southern tribes. But, \nmy friend, I can say no more on these subjects ; let it be a matter of \nthought for yourself. You have now got hold of the thread ; do not \nlet it slip, but work out these ideas in your own mind. \n\nSigned, John. \n\n\n\nON THE SPIRIT WORLD, ETC. 143 \n\nhad made his appearance in different portions of the \nglobe. The Occident, as well as the Orient, had its re- \npresentatives. True, they were not so advanced on the \nplane of progression, but they were approaching to that \nstate which soon merges into civilization. Tho old in- \nhabitants of your Western Continent were no whit be- \nhind their Eastern brothers in their physical endow- \nments. They were a hardy and intelligent race, and \nsoon formed for themselves surroundings that would \nnot have disgraced your more civilized time. \n\nThese denizens of your Western world lived for \nmany ages in unalloyed peace and prosperity. They \ncultivated the arts of civilized life to considerable ex- \ntent. Many inventions were known to them. They \nworshiped a God of Love, and they inculcated peaceful \nand humane teachings. The old sculptures, that now \nremain to you, are of later origin and by a different \nrace ; one that sprung up in the more Northerly parts \nof the country, and, having discovered their more peace- \nful neighbors, carried war and destruction among them ; \nfinally, extirpating them as a nation, and almost annihi- \nlating them as a people. These events occurred during \nthe same period of time that the Hindoo sages had car- \nried their people far up the hill of progress, and had \nerected for themselves a stupendous theory in regard to \nGod, which still remains to testify to their wisdom and \nadvance in knowledge. \n\nAfter the Hindoos had made considerable advance in \nknowledge, a change came over the people ; they sent \nout colonists to various other parts. Egypt was one \nof these selected locations, Greece was another, Persia \nand Assyria, also, were colonized by them. They were \nthemselves a numerous race, highly intelligent and en- \nterprising, and they extended their inquiries and re- \nsearches far and wide. \n\n\n\n144 ON THE SPIKIT WOKLD, ETC. \n\nTo you, my friends, who look upon the down-trodden \ndegraded inhabitants of India now, these things may \nseem incredible. But you must remember we are \nspeaking of a race as different from them as is your \nwhite man from the African negro. They had not so \nlong developed from the animal, and had sufficient \nenergy for every project. They were highly endowed \nwith reasoning faculties, and they had sublime and \npoetical ideas of their God and his surroundings. \n\nThis intelligent people, removed to Egypt, soon \nadapted themselves to the peculiarities of the country \nand climate of the land of their adoption. It did not \ntake them long to form correct observations as to the \nextraordinary overflowing of the Nile, and the succeed- \ning fertility. When they had become accustomed to \nthis phenomenon, they took the best means to make it \nsubservient to their purposes. They watched the \nHeavens, and arranged the stars in clusters to suit \ntheir ideas ; they noticed, with care, what particular \nphase the Heavens bore when the rising of the waters \noccurred ; and after careful and diligent comparison, one \nyear after another, for a long period of time, they \nclassed their clusters of stars under different figures or \ndevices, appropriate to the different seasons when they \nappeared in the firmanent. \n\nThe twelve signs of the zodiac were thus called into \nexistence, typical of the twelve portions of the year \nwhen they appeared in the zenith ; and the rest of the \nstarry heavens were also classified and arranged under \ndifferent names by these wise men. \n\nHaving found out the exact period of time it took \nfor the different constellations to perform their annual \nround and return to them again, they easily determined \nthe duration of a year. \n\nOne important thing they failed to discover. They \n\n\n\nOX THE SPIRIT WORLD, ETC. 145 \n\nimagined that all these bright luminaries revolved \naround their own little sphere. They were mistaken \nin this, but how much have all succeeding races been \nindebted to them for what they did find out and be- \nqueath to them ? \n\nMy friends, these Hindoos, so intelligent, so devel- \noped, were the great pioneers of knowledge and civil- \nization to the world of the East, setting aside the Chi- \nnese and Japanese. The whole European and Asiatic \ncontinents owe their present state of development to \nthem. And, looking from whence the Anglo-Americans \nof the northern continent, and some parts of the south, \nsprang, may we not say they are equally indebted to \nthem ? It is indeed so . From India, the cradle of \ncivilization, enlightenment first emanated. \n\nThe Hindoo sages had comunion with higher sources \nof intelligence than other men. They were so elevated, \nso spiritualized, that they could draw down wisdom \nfrom higher spheres. Their purity and simplicity of \nlife, separate from the noise and confusion, the dis- \ncord and wrangling of lower natures, their isolated \ndwellings, generally in elevated and mountainous re- \ngions, gave them every opportunity to develop into \nthose mediums, for higher truths and more ennobling \nteachings than had previously been given to men. \n\nDo not suppose that in those early ages, of which so \nfew records remain, their wise men practiced the aus- \nterities and mutilations that are now so often used \nas a pretence of sanctity. No, my friends, they were \nas the fathers and guardians of their people ; they \nlived among them a simple pastoral life, inculcating \npure and lofty teachings among the many, and trying \nto bring all into the same peaceful, elevated condition \nthey had attained to themselves. Under the sway, or \n\n\n\n146 ON THE SPIRIT WORLD, ETC. \n\nrather under the paternal care of these wise fathers of \nthe nation, the people were happy and contented, pro- \ngressing in knowledge as well as in love. \n\nBut a time came when a stop was put to all this, \nwhen men began to wax proud, arrogant and assuming \n\xe2\x80\x94 lording it over their weaker brethren. They got \ntired of the wise and paternal rule of their elders, and \ndetermined to make a name and station for themselves. \nSo, to prevent further troubles, their sages proposed \nthat they should emigrate and colonize some other more \nremote region. The proposition was well received, \nand Egypt was the land selected by the first body of \nadventurers. Disturbances still continuing, other par- \nties left their homes and settled, first in Greece, after- \nwards they directed their steps back again, but reached \nno nearer than the country you now call Persia, where \nthey located. Assyria was colonized in the same man- \nner, for the spirit of discontent had gone forth among \nthe poor Hindoos, and a change was to take place. It \nwas for a good purpose eventually ; but in the march of \nprogress individuals and nations must always suffer. \n\nThe disturbances that had affected such changes \namong these, hitherto, quiet inoffensive people, did not \nend here. The remaining inhabitants became discon- \ntented with the simple rule under which they had lived \nso happily. They wanted something grander, more \nimposing ; they would have temples \xe2\x80\x94 palaces. Their \nGod, whom they had so long reverenced in sublime \nsimplicity, must have a home to dwell in, great as their \nideas of Deity. They had also learned that He was to \nbe feared as well as loved ; so they must appease Him \nwith offerings and sacrifices, more or less bloody, as they \nwere more or less guilty. Then were excavated the \nfamous temples of India, so long a mystery to the \n\n\n\nON THE SPIRIT WORLD, ETC. 147 \n\nlearned. They were grand as the conceptions of a \npeople could make them, who had in their souls the \nremnants of a far purer creed. \n\nMen have often speculated as to the comparative an- \ntiquity of the Egyptian and Hindoo ruins. The ques- \ntion may now be answered. Both nations were of the \nsame origin, both originally of the same pure faith. \nBut both, after the lapse of ages, degenerated in their \nbelief. They lost their first love, and went after idols. \n\nConscious of their many derelictions from the spirit- \nual faith they had so long known, they invented other \nand easier, at the same time, more magnificent and gor- \ngeous, modes of worship. They also built colossal tem- \nples, and imaginary deities were installed in them with \nsolemn pomp ; but the pure faith of their fathers was \nstill retained by some few who loved those higher teach- \nings, and it was from one of these faithful followers of \nthe old Brahmin creed, that the Israelites were de- \nscended. \n\nAbraham, the friend of God, so much misrepresented \nin many of his acts in your old records, was this person. \nFull of faith and good works, he had seen the decay of \nthe pure and holy religion, he professed, with heartfelt \nsorrow. Himself a Hindoo, originally, but by birth a \nnative of Mesopotamia, he had followed out the teach- \nings of his people in all their purity. Himself a me- \ndium, he could hold communion with the Angel-world, \nand from it he got comfort and strength. Promises \nwere made to him for the future, as well as the present \ntime. The seal of Circumcision was ordered to be put \nupon his descendants, that they might be known as a \ndistinct and selected race, to keep up the worship of the \none God, and be the cradle in which to nurse the seed, \nthat should in time bear fruit in Jesus Christ. \n\nAbraham, an enlightened and far-seeing man, under- \n\n\n\n148 ON THE SPIRIT WORLD, ETC. \n\nstood and appreciated the blessings bestowed on him- \nself and his posterity. He followed the direction of \nhis spirit-guides. His child was circumcised, his future \nwife was selected for him from some of his old Hindoo \nrelatives, settled not far away, and as yet free from \nidolatry. Isaac, also, endeavored to carry out his fa- \nther\'s teachings. He, too, tried to find wives for his \nsons, guiltless of this crime. In Esau\'s case, he failed \nentirely ; but Jacob still respected his ancestors\' faith, \nand married descendants of his own nation, though, as \nafterwards shown, one of them had fallen from the pure \nfaith of her fathers, and preferred the idolatrous one of \nthe surrounding Nations. \n\nWe have now, my friends, finished our account of the \nHindoos for the present, and we will only add that this \nwise and developed people have long passed away from \nyour sphere and its surroundings. They do not inter- \nfere with the law of Compensation that obtains now. \nTheirs, at one time, might have been designated as the \nGolden Age upon your earth, for they were a happy, \nenlightened, peaceful, and intelligent race ; and they \nhave long since progressed to higher conditions. You \nmay say, " all could not have been equally good, or else, \nwhy any discord, any necessity to emigrate ?" True, \nmy friends, some discordant spirits were, after a time, \npermitted among them, and they stirred up elements of \nstrife and contention. But good, you see, came out of \nevil. Population, knowledge and civilization, were \nmore widely extended than they could have been, had \nthe Hindoos of antiquity always retained their old \nboundaries, as the Chinese and Japanese have done. \nWhile the former have been the civilizers of a good \nportion of the world, the latter have gone on, for cen- \ntury after century, neither advancing themselves, nor \nbenefiting others. \n\n\n\nON THE SPIRIT WORLD, ETC. 149 \n\nWe shall now proceed to another branch of our sub- \nject, viz., the introduction of the so-called Caucasian \nrace into existence, as a people. They had, long before \nthe time at which we have now arrived, developed from \nthe animal ; but as they had made little further progress \nthan the most barbarous nations of your present epoch, \nthey could scarcely be considered as entitled to be \nclassed among the civilized. Their origin was not quite \nas remote as the Hindoos ; they were, indeed, according \nto your computation of time, far later in making their \nappearance. Their physical development from the ape \nwas favorable and rapid in its progress : but, for a long \nperiod of time, they remained in ignorance of most of \nthe arts of civilized life. They were warriors and idol- \naters, before they were anything further. Their rude \nconceptions of Deity were far below the standard of \nthe wise Hindoos, or even of the Chinese and Japanese. \nStones, rocks, etc., images of clay, hideous to behold, \nwere fashioned by them, and servilely adored with \nbloody and obscene rites. They appeased the wrath of \ntheir monster God, with sacrifices, the most revolting \nand the most outrageous to the feelings of a human \nbeing. These savages became, in time, pests to the sur- \nrounding people \xe2\x80\x94 they multiplied and waxed strong in \niniquity. Their sons and their daughters were offered \nup to their idols, and barbarities, the most atrocious, \nWere practiced upon them. \n\nThen came a time when the law of Compensation \ncame into more perceptible action, so that even the bru- \ntalized natures of these untaught monsters, learned that \nthere was an unseen power that could not be always \noutraged with impunity. As their development was \nlow, and they more like children than the men of your \nday, in intellectual attainments, so their punishments \nhad to be apportioned to suit their capacities ; and the \n\n\n\n150 ON THE SPIRIT WORLD, ETC. \n\ninstinctive fear of death, by drowning, or some other \nfrightful calamity, was called into exercise. They were \nsurrounded, by floods of waters, terrified by the internal \nconvulsions of the earth, and rendered frantic in their \ndespair of escape. This dreadful calamity destroyed \nmany of them ; but the remainder, grown wiser by the \nteachings, endeavored to profit by it. They reformed, \nin some degree, their vicious practices. They tried to \ncivilize and amend their condition. The convulsions \nwhich had scattered them, had also brought them into \nnearer proximity to some of the more developed races. \nThe great centre of the inundations was in Arabia, and \nthe parts of Asia Minor bordering on, what you now \ncall, the Black Sea. For some distance East of those \nwaters, did the floods and earthquakes extend, and con- \nsequently drove the savage inhabitants of those parts \ninto the regions peopled by the Hindoo colonists. From \nthem they gradually acquired the knowledge of many \narts, tending to civilize and reform them ; and, being a \nhardy and industrious race, they soon made themselves \nmasters, not only of their arts and knowledge, but in \nmany parts, of their country and persons, almost extir- \nminating them from the earth, in some localities. \n\nThis mixed race, or Caucasians, as men call them, \nwere more immediately the progenitors of the present \npopulation of southern Europe. They migrated there as \nthey increased in numbers and knowledge, and founded \nthe different dynasties of old. The Grecian, the Mace- \ndonian, the Persian countries were all inundated by \nthese enterprising people, and the peaceful Hindoo set- \ntlers had to succumb to the superior strength and power \nof their half brothers. In some parts it was not so much \na war of extermination \xe2\x80\x94 rather a gradual amalgamation, \nand where this happened the highest types of beauty and \nmanly development were the result. The graceful and \n\n\n\nON THE SPIRIT WORLD, ETC. 151 \n\nlithe Hindoo mingled his blood with the hardy for- \neigner, and both were improved by the admixture. The \nrefined intellect of the one was able to work with more \nvigor, when sustained by the vitality and energetic force \nof the other. And so originated the race who may be \nsaid to have called forth, in its highest earthly type, the \nGod-principle, latent in all human beings. \n\nFrom the time of the flood, which scattered and amal- \ngamated these races of men, we now proceed to show \nyou that the law of compensation has been at work. \nBefore that time the most intelligent men were judged \nby a different standard ; as they had not yet attained to \na sufficient development for these laws to come into \neffect. They were, as are the American Indians and \nthe savages of the Isles, and of Africa, tried and judged \nby a- law adapted to them. Some were taken to finish \ntheir development in a different sphere, some to the hea- \nven of their conceptions \xe2\x80\x94 the happy hunting-grounds \xe2\x80\x94 \nwhere added light has been given them ; and they are \nblessed in their degree. The Chinese and the Japanese \nare not to be held accountable by the same law that \nobtains with you ; neither are the poor fallen Hindoos. \nThey will be held responsible to a law adapted to their \nstate. They have all had their own Christs, their own \nteachers, and according to their light will they be \njudged. But, as I said before, the law of Compensa- \ntion came into force, in respect to civilized men, when \nthis latter race, having united to the Hindoo colonists \nin different parts, began an era of progression that has \nbeen going on steadily from that period. \n\nBut, my friends, you must disabuse your minds of the \nidea that there is the same standard for all. It is well \nfor you to realize, that, just in proportion to the light \nyou receive, will you be judged. The savages of Africa \nwill not be responsible by the Christian\'s standard ; \n\n\n\n152 \n\nbut, if you bring them to your country, and educate and \ncivilize them, of course more will be demanded of them. \nSo it has always been. Justice, and love, and wisdom \nrule in all the earth ; call it what you please, there is a \nlaw of Compensation working throughout the universes, \nand that law regulates all things and all people ; but the \nlaw is applied to different parties in different ways, and \nit has its particular bearings, in separate and distinct \nforms, for the Christians, the Mahometans, the Pagans, \nthe Savages \xe2\x80\x94 one cannot interfere with the other. \n\nWith regard to the Christian world, with which we \nhave now more immediate concern, we would wish you \nto understand us clearly. When God impressed Abra- \nham to separate himself from his idolatrous surround- \nings, and endeavor to preserve the worship of the \nEternal in its sublime simplicity, a higher order or \nstandard of right and wrong was commenced with him. \nAs he and his people lived differently, believed differently \nto their neighbors, so were they to be judged differently. \nAs they had more knowledge of the true God-principle, \ntheir rewards were to be greater, if they lived up to the \nstandard given to them, or they were to be proportion- \nately punished if they failed to do so. \n\nFrom Abraham\'s time has the same law of Compensa- \ntion obtained among his descendants, gradually increas- \ning in its requirements as they developed more and \nmore into light. When Christ came he raised the \nstandard far higher than it had ever been before, and \nextended the light of his teachings to other, and far \ndistant, lands. Men of other races had sprung up and \nmade so much advance in knowledge that they could \nrealize the superior beauty and holiness of his concep- \ntions of life. They received them gladly, and by so \ndoing came under the same law that governed the \nIsraelitish people. So it has gone on, my friends, to \n\n\n\nON THE SPIRIT WORLD, ETC. 153 \n\nthe present time ; every new nation or people you bring \ninto this faith comes under this law, and will be judged \nby it. \n\nAnd now, my friends, further advancement must be \nmade. A higher and holier standard must be erected \namong you. Hitherto, your religion has consisted more \nin forms than realities \xe2\x80\x94 in looking after the stray sheep \nof other folds, rather than in cleansing your own. \n\nYour desires and aspirations have gone abroad among \nthe heathen, who have a law of their own by which they \nshall be judged. And you have almost entirely neglected \nyourselves, and the poor down-trodden and more de- \ngraded brothers and sisters of your own enlightened \ncreed. These, my friends, require your first care, and \nthen you can extend your sympathies with more freedom \nand justice to other benighted ones. But, till reforma- \ntion has done its work at home, in your own lives, and in \nthe condition of your humbler classes, do not go abroad \nto heal. The purification must be within yourselves, \nin the first place, for as you have more light, more \nknowledge, consequently you have more penalty for \nsinning. \n\nMy friends, another very important part of this sub- \nject remains yet for your consideration, that is, the state \nof your departed. From the time of Abraham the spi- \nrits of the departed Israelites were judged by a different \nlaw to other nations. They were acquainted with the \nright, in a degree, and if they did not live up to their \nknowledge they were, as spirits still are, in darkness \nand misery \xe2\x80\x94 proportioned to their sins. They had to \ndevelop out of them the same as spirits have now. The \nonly difference was, their knowledge being less, their \nstandard was lower. \n\nPrevious to the time of the flood spirits had gone to \nother spheres and developed there. A new era was \n\n\n\n154 ON THE SPIRIT WORLD, ETC. \n\ninaugurated, as we may say, with it, and they were \ncompelled to remain around their former abode, and \nprogress out of their sins, as best they could, if they had \nneglected to do so while here. This law has continued, \nand will continue to work, as it now does. If men \n" leave undone what they ought to have done, and do \nthat which they ought not to have done," they must \nbear the penalty. They all have to develop, and if \nthey will not do it in this sphere they must in the next \nthey enter, and then it will be far more difficult. The \nspirits who surround you could bear sad testimony on \nthis point, were they in a condition to make themselves \nheard as they could wish ; but, unfortunately for them \nand you, those who suffer most can say the least. They \nare not in a state to return to you and teach you by \ntheir sad experience. But you may learn from what we \nhave now tried to explain to you, the importance we \nattach to the reforms we are endeavoring to inculcate. \nThe unfortunate departed, as well as yourselves and \nyour unborn children, are equally interested in the \nresult. As you cast off the vices and pursuits that \nhave so long bound you captives, you will install a new \nera upon your earth. Sin will flee away with your \nhidden tempters; high spirits, with purer light and \nholier teachings, will take their place; and not only \nbring health and comfort to the sick and suffering on \nyour earth, but the poor world itself, truly cursed by \nman\'s guilt, shall be redeemed from the bondage it has \nso long lain under, and burst forth in renewed and \nadded beauty. \n\nThe prophecies of Isaiah shall be literally fulfilled. \n" Instead of the thorn, shall come up the fir-tree ; and in- \nstead of the briar, shall come up the myrtle ; and the lion \nand the lamb shall lie down together, and all flesh shall \nrejoice. 7 \' We may not have given our quotation quite \n\n\n\nON THE SPIRIT. WORLD, ETC. 155 \n\ncorrectly, but you can understand its drift. Our mean- \ning and his meaning, though he was not, when he wrote, \nconscious of it, is this : That as the earth is now suffer- \ning and diseased by the constant bad magnetism she is \nreceiving from the human family, she cannot bring forth \nher products in the perfection, nor with the facility she \nwould do, were she under better, healthier influences ; \nand this law extends to the animal and vegetable king- \ndoms ; they, receiving nourishment and support from \nthe great mother earth, are tainted and injured from the \nsame cause. The law extends even to your atmosphere. \nYou have so darkened it over by your sins and vices, \nemitting, as they do, such unwholesome taint, that men, \nof purely spiritualized minds, can scarcely exist in it, \nand only low and undeveloped spirits can endure it. \nBut with man is the remedy. He can, by cleansing him- \nself and his surroundings, benefit and improve all that \nis wrong. He can change the condition of earth, air, and \nspirits, if he will only set himself faithfully to the work. \nMany a poor, unprogressed spirit is thrown into deeper \ndarkness by coming in contact with the impure of \nearth ; whereas, had he been kindly and wisely treated \nwhen he had, with pain and difficulty, made his way to \nyou, he might have found light and peace, and have be- \ncome a blessing to his benefactor, who developed him, \nor to spirits, suffering as he had been. \n\nThese things are not well understood among you, my \nfriends, at present ; but pray for more light, and more \nshall be given. The bright spirits of the higher spheres \nare watching and working for you, when a chance is \nopen to them. But do you not see how hard it is for \nthem to reach you ? If they do approach, some unholy \ndesire, some bad passion that rules in you, attracts to it \nspirits of its own class, and the higher influences are \nshut off. Men must work for themselves, if they expect \n\n\n\n156 ON THE SPIRIT WORLD, ETC. \n\nhigh spirits to help them. They must crucify the flesh \nwith its lusts, cultivate the affections, and seek to rise to \na level that will bring them into rapport with the \npowers above, who can aid them so efficiently. \n\nIf men do not choose to make this effort, spirits will \nhave to take the work into their own hands. The earth \nmust be relieved, and the light of the higher spheres \nmust penetrate to do this ; for, though great may be the \npower of low spirits, the power of the higher ones is in- \nfinitely greater, and they can do what they purpose. \n\nNo power of man, or spirits of the lower sphere, can \nstop them in their work. . But they would that man \nshould aid and assist them, as by so doing, much of the \nmisery and ruin that must fall on individuals, would be \naverted. The times are rife for change. Excitement \nmarches at this epoch ; all feel that something is im- \npending. An unsettled, unstable feeling is abroad, and \nno man seems to know what a day may bring forth. \nThis, my friends, is the work of the spirits ; they have \nstirred up these elements of change. The world is now \nin a very similar, though more developed condition, to \nwhat it was at the time of the fearful punishment we \nhave alluded to. Vice reigns supreme. Injustice and \noppression bear sway, and the people have forgotten the \nteachings of their beautiful creed \xe2\x80\x94 the religion of \nChrist \xe2\x80\x94 and are worshiping Mammon, luxury and de- \ngrading vices in all forms. When things have pro- \ngressed to this pitch of iniquity, a change must come. \nThe atmosphere must be cleansed of such pollution, and \na scourge will be found to punish the guilty. We write \nnot this to affright, but to warn ; let each one, while \nthere is yet time, examine into his own case, and then \ntry to amend what is wrong in himself. Much good \nmay be done in this way, even now, though the evil is \n\n\n\nON THE SPIRIT WORLD, ETC. 157 \n\ntoo wide-spread, for the punishment to be evaded alto- \ngether. \n\nWe have now, my friends, brought our Essay to a \nclose. Loose and disjointed you may, at first sight, con- \nsider it ; but when you have read and pondered on it \nwith care and attention, you will see that all parts have \na bearing upon our subject. The last mentioned, but \nnot least important point introduced, is the punishment \nnow impending over your people, and which will, I fear, \nprove to vou the workings of the law of Compensation \nin its most disastrous form. \n\nJohn the Apostle. \n\nJanuary 8th, 1861. \n\n\n\nTHE SECOND COMING OF CHRIST. \n\nThe subject of this Essay,, namely, the mission ot \nChrist in this His second coming to man, will be a \ntheme which will, we think, interest and excite atten- \ntion in the minds of all who study this important sub- \nject. So many contrary opinions are held in regard to \nthe personal attributes and station of this divinely in- \nspired character, and also in respect to His re-appear- \nance on your earth, that we think it may be well to \ngive you some clearer insight into these things than you \nnow possess. \n\nMen have gone on for so many ages disputing and \ncontending as to the claims of Christ to superior, or, ra- \nther, to Divine origin, that they have quite lost sight of \nthe object of his coming among men on the first occasion. \nAnd they are now grown so skeptical and wise in their \nown conceits, that He has been reduced to the plane of \nthe commonest mortal, in their estimation, and the \npromise of his second appearance considered as a myth. \nBut, my friends, mankind have been greatly mistaken \non these points, they have overlooked many important \nfacts, when they have reasoned on these subjects. \n\nBecause some errors and discrepancies had crept into \nthe Old Records, through the mutations and changes \nof all earthly things, it did not necessarily follow that \nsome parts were not genuine, and that a truly spiritual \n\n\n\nON THE SECOND COMING OF CHRIST.\' 159 \n\nseeker could not discover those parts. The first mission \nof Christ to your earth was, really, foretold by the Seers \nand the Prophets of old. The promise was given to \nAbraham when he was lamenting the backslidings of his \npeople ; it was renewed to Isaac and Jacob in a special \nmanner ; and all through the Old Records glimpses and \npromises of a some one, who should redeem them from \ntheir sins, were scattered. Think you, my friends, that \nall this was without purpose ? That there was no good \nend in view 1 That the Hebrews were deceived by the \npromises and fallacious hopes excited ? No, my friends, \nthese assurances were all to be fulfilled, but in a far \ndifferent manner to that which the Jews expected ; for, \nnotwithstanding all the teachings and punishments they \nhad received, they were a worldly and ambitious race ; \nand they looked for a Saviour to raise them, in the eyes \nof the human family, to power and grandeur. They \ncould not receive the spiritual teachings, the exalting, \npurifying doctrines of Jesus. But, because they could \nnot do so, did it make his lessons of less value and im \nportance to the world at large ? By no means. \n\nThe Jews, though they knew it not, were working \nfor the spread of truth when they persecuted and drove \nits teachers from among them. As the Hindoos in \nages back had spread civilization and refinement by \ntheir discords and contentions, so did the Jews by their \nhard-hearted unbelief cause the Gospel of truth to be \nmore widely disseminated. \n\nMen act, and think they are free agents, but even \ntheir evil deeds are made subservient to good purposes \nby the All-wise Disposer of events. The same may be \nseen now among you, my friends ; the evil passions of \nmen are stirred up ; war and bloodshed must follow ; \nruin and desolation must fall upon many ; but good will \nbe evoked from the evil, and wide-spread benefits to \n\n\n\n160 ON THE SECOND COMING OF CHRIST. \n\nmankind, in the aggregate, will be the result. Were \nthere not a wise, superintending Power to order all \nthese things, you might indeed fear when such times \noccur. But convulsions of this nature are necessary \nto cleanse the moral atmosphere, occasionally, and man \nrises purified and benefited, from his punishment. \n\nThe mission of Christ to your earth, so long foretold, \nso anxiously anticipated by the Jews, was not an ordi- \nnary one, neither was it ushered in without many signs \nand manifestations. The accounts in your Bible, though \ngarbled, are mainly true. A star was seen in the \nheavens to guide the wise men of the East \xe2\x80\x94 descendants \nof the old Hindoos. Spirits did appear to the shep- \nherds, and many other phenomena indicated that some \nunusual event was in progress. \n\nMany spirits have tried to explain the nature of \nChrist\'s coming to you, but they have failed to give you \nthe right idea ; it remains to be seen if we can convey \nit more perfectly. That he was not born into the world \nby the same process that man usually is, we do not \nmean to affirm. That he was the child of Joseph and \nMary, to all outward aprearance, is also true ; but \nlaws ruled in the conception of Jesus that obtained in \nno other case. Joseph, the reputed father, while in the \ntrance state, had his place entirely supplied by the \nHoly Spirit, or heavenly magnetism ; so that only the \nGod-principle, unadulterated by his animal nature, had \nany part in the conception, so far as Joseph was con- \ncerned. (See Note.) Mary was herself unconscious of \n\nNote. We would wish to make ourselves clearly understood in \nwhat we have said regarding the birth into the world of Christ, our \nHead. Men have much to learn and much to unlearn ; the pride of \nhuman reason must be abused, and they must understand that there \nmay be some things that are past their comprehension while in this \nfinite state. One of these things is the real character and present po- \nsition of Christ. He was truly " God with us," as he was conceived \n\n\n\nON THE SECOND COMING OF CHRIST. 161 \n\nthe act until afterwards, when it was revealed to her by \nthe spirits. She could then realize the nature of the \ncharge she bore, the sacred burden she carried. Christ \nwas indeed truly born of this virgin. Though unconscious \nto themselves, Joseph had been made the instrument for \nconveying the God-principle to her. The power of the \nHoly Spirit was made manifest to these two people, and \nthey understood what had occurred, and rejoiced with \nexceeding joy that this great blessing had been brought \nto man through their instrumentality. \nThe persecutions and troubles of Joseph and Mary, \n\nin the fullness of the God-principle. He was " the light that was to \nlighten the world." How was He all this ? Only, as He was more en- \ntirely pervaded with that essence of Deity that rendered Him almost \na part of God Himself ; and which fullness of Deity was conveyed to \nHim at His conception, when the animal passions of both parents be- \ning at rest, during their entranced state, the necessary process of gen- \neration was accomplished free from lust, and with nothing to con- \ntaminate or interfere with the God-principle, and the life-principle \nthen and there deposited, to form the nncleus of a being that was in- \ntended and designed to be superior, in all the higher attributes, to the \npeople of Israel, or any other nation. \n\nHe was pre-ordained, by Almighty wisdom, to be the Saviour of men. \nHis first work was accomplished when He expired on the Cross. His \nsecond mission is in progress ; and its fulfilment may now be looked \nfor. Christ is not God. Neither is he equal with God ; for that is an \nimpossibility. But, at the same time, he is the highest created being \nthat has ever been developed on your sphere: and to Him we all look \nas our King and Head, our Leader and Director, our Teacher and Guide, \nin all we undertake for. m2n\'s benefit. Why do we do this, you will \nsay ? Why not look to Deity himself? Simply because Deity has put \nall these things into His hands. He is the appointed Messiah of the \nworld, and fitted for His high office by His superior development in all \nwisdom, love, and knowledge \xe2\x80\x94 the peculiar attributes of the Deity. \n\nIt may be startling, and perhaps mortifying, to the pride of some of \nyou, but it is a fact, nevertheless, that He is the only God you will ever \nsee. He is the nearest approach to Deity you will ever come into \nrapport with. But if you have understood our teachings aright, yon \nwill have already learned that the God-principle will always remain, \nas it now is, an unseen, though ever present power, from which Christ \n\n\n\n162 ON THE SECOND COMING OF CHRIST. \n\nduring the childhood of the infant Jesus, were caused \nby the knowledge, all the Jews possessed, that the time \nhad arrived when they were led to expect a Messiah. \nSome part of the people were displeased that He should \ncome in so humble a guise ; others dreaded that He might \ndeprive them of temporal power. These contending, \nselfish influences, caused the necessity there was, for \nJoseph to remove, for a time, with his precious charge \nfrom the country. \n\nMy friends, we have gone into this explanation of the \nfirst Advent of Christ on earth, that you may the better \nunderstand His true character and mission. Men have \n\nJesus our Lord, as well as we His followers, derive our wisdom and \nhappiness. When I speak of Christ, as the Ruler and Director in \nheaven, I wish you to understand that we refer to things relating to \nyour earth, and the means necessary to take, in order to redeem it \nfrom its present bondage to sin and suffering. \n\nWe do not refer to the gift of Holy Spirit, for that must come from \nthe Divine Originator of it ; neither do we refer to punishments and \nrewards in a future state. They, you have now learned, will be ad- \nministered through yourselves, by the law of Compensation. But \nChrist is, and has always been, the guiding and directing power in the \nwar He has so long waged against sin ; and He draws wisdom and \nstrength for His work from the Deity, who so liberally supplies the \nwants of all who apply to Him. Therefore, my friends, confound not \nyour minds by trying to make all harmonize with your old teachings, \neither of one kind or another ; but tiy to realize to your own benefits \nwhat we now bring you. \n\nThough Christ is so high and so good, so powerful, and yet so full of \nlove for the whole human family ; though He was specially created to \nreform and improve the condition of men ; still, He is not God. He is \nnot to be worshipped as Deity, but He must be ever loved and \nreverenced by His faithful followers who have received so much good \nthrough Him, and who see his constant and untiring efforts to benefit \nand redeem the people of earth \xe2\x80\x94 a work which He will never cease to \ncarry forward till all are brought into the true light of God\'s Holy \nSpirit. East and West, North and South, from all quarters shall the \ndarkness \xc2\xa9f error and superstition be done away with, and true light, \nand love, and peace, shall be the inmates of every bosom. \n\nJohn the Apostle. \n\n\n\nON THE SECOND COMING OF CHRIST. 163 \n\ngrown to undervalue, too much, the records they possess \nof Him. His divine nature is scouted, and His holy teach- \nings disregarded \xe2\x96\xa0 but this should not be. Think you, \nmy friends, that so much preparation would have been \nnecessary to herald a mere man into your sphere? \nTruly, no. The need was great for something higher \nand nobler to visit and redeem the poor human race \nfrom their degraded condition. The promise had been \nmade to Abraham and others, and in this way it was \nworked out. You may think the benefits were not in \nproportion, but you must bear in mind the gross dark- \nness that had to be dispelled, and also how short a time \nit is since these things happened. \n\nChanges, like those Christ advocated, do not take \nplace in a lifetime or in many ages. Reform is a slow \nprocess, especially when it attacks the cherished desires \nand feelings of individuals and nations. To you, my \nfriends, who now know something of the power of the \nunseen world, and the many ways in which it can influ- \nence and guide men, the birth of Jesus into the world, \nin the way we have described, should be no subject of \ncavil or doubt. \n\nYou see many things daily occurring among you, \nequally incomprehensible to the unenlightened man, \nwhich to you are perfectly simple. If mediums can, \nnow, be developed to heal \xe2\x80\x94 to speak words of wisdom \nbeyond their own capacity of conception \xe2\x80\x94 if they can \nuse divers kinds of tongues, and give all kinds of tests \nand manifestations from another world, simply because \nthey are possessed of a peculiar kind of organism that \nrenders them adapted to these purposes, and even able, \nsometimes, to receive the God-principle largely within \ntheir own souls. Think you there was any impossibility \nin conveying through two such good and holy people as \nJoseph and Mary, mediums as they were, the full influx \n\n\n\n164 ON THE SECOND COMING OF CHRIST. \n\nof this Divine Essence to the infant Jesus, who was to \nbe the Messiah of his people ? \n\nMeans must always be used to produce an effect. Jf \nthe human family required a teacher of higher righteous- \nness and purer truths, than they had yet realized \xe2\x80\x94 if \nthey had progressed to that stage of development, when \nthe aspirations of many souls went up for light \xe2\x80\x94 was it \nnot to be given to them ? Do men ever really seek for \nhelp in vain? No, my friends, the world had then \narrived at that state foreseen, by Divine wisdom, as the \neffect of man\'s gradual progression. \n\nThe time was come that prophets and seers had fore- \ntold, and a new era of development was to be inaugu- \nrated on the earth. Simply, and unostentatiously, was \nit commenced. The mother, listening to the wisdom of \nher child, and treasuring it in her heart, is the first \nresult of Christ\'s teachings. Beautiful and suggestive \nidea! She, who had borne contumely and scorn for \nHim, was the first receptor of the benefits He came to \nbestow. You know little, my friends, of the early life \nof our Master and Teacher. It was not spent, as many \nsuppose, in working at any trade, but in holy meditation \nand prayer for that further light that should fit Him for \nHis mission. \n\nYou, many of you, now say He was only a medium. \nThis is not correct. He was, truly, a Medium, but such \nan one as you can little conceive of. From His birth \nHe had been filled with the Divine Spirit of God. He \nwas, while yet on earth, in constant communion with \nthe angels. When He retired to meditate and prepare \nHimself for His work, of which He was fully conscious, \nwisdom was poured down upon Him in all its fullness. \nThe Spirit of God lived in Him, and His earthly nature \nwas entirely subdued by its power over Him. \n\nI would here say, my friends, that you, also, may con- \n\n\n\nON THE SECOND COMING OF CHRIST. 165 \n\ntrol your earthly natures, in like manner. It is possible \nfor you to have this Spirit of God living and acting in \nyou, in the same way it did in Jesus. You have the \ndevelopment of nearly nineteen centuries to aid you, in \naddition to all the wise and beautiful teachings Christ \nleft for your use. And you must not say in your hearts, \n" He could not sympathize with me, for He was never \ntried as I have been." How know you what trials He \nwent through, what developments He passed over? \nHe was human, at the same time that He was so imbued \nwith the Spirit of God ; and it was to subdue His hu- \nman passions aud tempers, and develop the spiritual, \nthat He spent so long a time in solitude, before He ven- \ntured to give His high teachings to the world. \n\nWhen He did come forth in His purified and exalted \nstate, no trials or troubles could move Him. He had \nlearned His lesson fully ; He perfectly understood what \nwas in men, and what was required of Him to teach \nthem. He made no extraordinary parade, no effort to \nattract attention ; but a word in due season, dropped \nhere and there, were the first seeds sown, of the Gospel \nthat was destined to bear such abundant fruits. Men lis- \ntened, with wrapt attention, to teachings so different to \nwhat they were accustomed to receive from their Scribes \nand Pharisees. The simplicity and practical utility of \nHis moral lessons, so easy to follow, and so capable of \nproducing the best results, struck them with admiration \xe2\x80\xa2 \nand multitudes soon waited on him, to listen to his \nwords. \n\nThe wonderful power of healing he possessed (but \nwhich, my friends, will be the gift of every medium, \ntruly spiritualized ; that is, of every one through whom \nthe Spiritual Essence from God can flow,) attracted all \nthe poor sufferers and cripples to His side, " and He \nhealed them." These last, simple words speak volumes, \n\n\n\n166 ON THE SECOND COMING OF CHRIST. \n\ndid you but realize, my friends, the great power of the \nSpirit that must haye been in Him. You cannot see as \nwe do, at present ; and when you think of your own \nhealing mediums, you may be led to imagine Christ act- \ning as they do. But it was far otherwise. His power \nwas from a far higher source ; He had the Holy Spirit \ndirect from God, and His very presence carried a balm \nand consolation with it. The heavenly magnetism He \nthrew off, bore relief on its breath, and men felt, not \nonly purified in spirit, but better in body, from contact \nwith Him. \n\nIt is not necessary for me to go into the details of \nChrist\'s first mission to men ; your Testament, though \nincorrect in some unimportant details, gives you a faith- \nful picture of His life, as far as it is recorded ; and \nenough of His teachings to make man wise unto salva- \ntion, if he only followed them out in the true spirit. \nThe last scenes of His earthly career, there related, are, \nalso, tolerably well described. He suffered the utmost \nindignity and cruelty the hard-hearted and unbelieving \nJews could heap upon Him. He was spit upon and buf- \nfeted, and the pains of His crucifixion enhanced by \nevery indignity they could devise. But how little could \nthey really affect, with all their malignity, the purified \nand spiritualized soul of the blessed Jesus. His suffer- \nings and death were necessary to convince the world of \nthe truth of the teachings he had brought to it, and for \nwhich He willing laid down His life ; but the immor- \ntal soul, the spirit, could not be affected by them. It \nrose superior to every trial, and buoyed up by its own \nconscious integrity, soared above all the malice and \ncruelty of men, rejoicing, rather, that its work being \nnow accomplished here, it could enter into those more \ncongenial spheres with which it had so long held sweet \ncommunion. \n\n\n\nON THE SECOND COMING OF CHRIST. 167 \n\nJesus, the high and pure teacher of the Jewish nation, \nand of many others, through them, entered into the \nplace prepared for Him. Where, my friends, think you \ndid he go ? Far away from the sphere he had so faith- \nfully performed His appointed work upon ? No. He \nwas too good, too earnest far man\'s redemption, to lose \nHis interest in Him when He had left the scene of His \nown labors. As He came here, more fully and divinely \nfilled with light and wisdom, than any other man, so \nwhen He passed from your plane, He took His allotted \nplace high among the heavenly hosts, the acknowledged \nLeader, Governor, and Director, of the spiritual affairs \nrelating to this earth. \n\nOther spheres have also their great controlling \npower, that guides and sways their movements ; but we \ndo not wish now to enter into this subject, but merely \nto say that from the great God-principle, the fountain \nof light, all wisdom, as you know, emanates, and is \ngiven to each and all as they desire it. Christ, from \nthis fountain, derives all the wisdom, love, and know- \nledge He possesses ; but He has drawn from thence so \nmuch more largely than any other human being ; He \nhas made so much more of it His own \xe2\x80\x94 first, by His \nsympathy and devotion to the cause of humanity while \non earth, and, since His ascension to the higher spheres, \nby His continued exertions on their behalf ; that He, by \nright of His superior wisdom, love, and knowledge, \ntakes the lead in heaven in this reformatory movement \nthat is now coming to redeem the earth, in a more tho- \nrough manner than men have the least idea of. He is \nthe acknowledged Head, to whom the lower intelligences \nlook up with love and respect for guidance. He con- \ntrols all the forces that are brought to battle against \nsin and suffering ; and as His power and majesty are \ngreat, and greatly to be feared by the wicked and im- \n\n\n\n168 ON THE SECOND COMING OF CHRIST. \n\npenitent sinner, so is His love and kindness to the hum- \nble and truthful seeker after good, ready to be poured \nout in all its fullness and abundance. \n\nMy friends, we are now entering upon the main ob- \nject of our Essay, namely, to show you what is the \nsecond coming of Christ \xe2\x80\x94 so long foretold and looked \nforward to by His followers. This important event \nwas evidently expected, in all sincerity, by the immedi- \nate disciples of Jesus to be very near at hand in their \nday. They, like you, sometimes mistook the spirits\' \nteachings. They could not understand time, as the \nspirits did, who have no reckoning of it ; and who, \nwhen they said He would come again quickly, thought \nnot of the interpretation that would be put on their \nwords by the human family. But, though periods of \ntime may appear, almost endless, when men look for- \nward to them ; slowly, but surely, they pass away, and \nthe time has now, indeed, arrived when they may see \nthe coming of Christ is nigh at hand. \n\nBut think you, my friends, He will come with loud \nand noisy demonstrations, terrifying the people with \nthunder, and lightning, and earthquakes, as emblems and \nsymbols of his presence? No, my friends, be not \nalarmed by prognostics of such events ; the coming of \nChrist will be very different to this, but far more tan- \ngible to human reason. \n\nIt is to the hearts of the people of earth that his \nappeal will be made. Consciences that have slum- \nbered long will be awakened. Justice will be aroused \nin bosoms that have too often slighted and neglected \nits calls. Pity will be excited. Sympathies will be \nstirred up, and love, the supreme and universal love for \nmankind, shall find an entrance into every bosom. \nThese are the manifestations that will attend Christ\'s \nsecond coming to earth. These are the effects that \n\n\n\nON THE SECOND COMING OP CHRIST. 169 \n\nwill mark his progress. Deeds of violence and blood- \nshed may be enacted before that time. Men may be \nhumbled and prepared by suffering to receive him, but \nall the calamities that threaten to overwhelm this na- \ntion and others, will work out an end commensurate \nwith the good that is to follow. Men are now, as a \ngeneral thing, so well satisfied with their condition, that \nthey do not desire or wish for a change ; but, when \nthey have been tried by calamity, and find all their \nfancied supports failing them, and that even their \nboasted faith does not bear them up under their trials; \nthen will they be glad to receive into their hearts the \nspirits\' teachings. Then can the power of Jesus work, \nand Holy Influence find an entrance into their previ- \nously darkened souls. \n\nJesus the Christ will send His messengers to prepare \nthe way before him ; nay, He has already done so, and \nthey have found entrance into some hearts open to re- \nceive them. He is sending more and more daily, as \nmen can accept their teachings. Soon He will himself \ntake the field in person, armed for the conflict with the \nlight of love, wisdom, and knowledge, from the great \nGod himself. Men cannot yet bear the light of His \nsphere, neither could they receive his exalted teachings \nin their full extent. But, gradually, as the darkness is \ncleared away, and the minds of the people get magnet- \nized with the love and wisdom we bring, higher and \npurer light will be pressed forward, and the darkness \nof error and sin must flee before it. \n\nWe cannot, my friends, make you see these things \nexactly as we could wish, because your minds are not \nyet sufficiently developed in spiritual knowledge to un- \nderstand the workings of spirit power ; but you can un- \nderstand quite enough to show you that Christ\'s second \nmission is also a mission of love to men ; and, that though \n\n\n\n170 ON THE SECOND COMING OF CHRIST. \n\nmuch suffering is necessary to awaken the inhabitants of \nearth from their lethargy, the suffering and sorrow does \nnot proceed from any source but themselves. Man has \nhimself evoked into being the state of affairs that now \nexists, and from which he will not be relieved till he has \nexperienced much necessary punishment. But, when a \nchange does take place, when the more perfect rule of \nharmony, love, and justice, obtains among you, then you \nwill look back upon these times of trial and suffering \nwith joy and rejoicing ; realizing, as you will do, the \nblessings you have received through them. \n\nMy friends, when men think at all of the second \ncoming of Christ to earth, they imagine a dreadful day \nof reckoning and a sorting out among the people, of the \ngood from the bad, the redeemed from the unregenerate, \nand that Christ, as a stern and uncompromising Judge, \nshall sit on his throne, and sentence the wicked to ever- \nlasting condemnation. This erroneous idea has been \nfostered somewhat by a few passages in the New Testa- \nment, erroneously given, and probably inserted, after the \nrecord was written, to assimilate the teachings of the \nChristians, more nearly, to the pagans who believed in \nthe eternal duration of punishment. Be this as it may, \nwe cannot look into that subject now, neither is it requi- \nsite for our purpose to enter into these old disquisitions. \nThe true teachings of Christ are there, in all their beau- \ntiful simplicity, high enough for the wisest sages to dwell \non with rapt attention, simple enough for a child to un- \nderstand and practice, if it is rightly trained. But this \nis a digression, I would say that the misapprehensions, \nregarding Christ\'s second coming, have had their origin, \nin part, from passages in the New Testament, wrongly \ngiven, or inserted after it was written ; and in part, also, \nfrom the bias of mind of the old Fathers who compiled \nthe records, and tinged them with the superstitions \n\n\n\nON THE SECOND COMING OF CHRIST. 171 \n\nironi which many of them had just emerged. Christ \nhimself never gave utterance to such an idea ; he was too \nenlightened, too full of the Essence of Divinity to be- \nlieve, for a moment, that eternal punishment would be \nthe doom of any, however guilty ; and, my friends, while \nI would have you reverence and carry out His teachings \nin your lives, I would advise you to read the Old Books \nwith judgment and discrimination ; taking what is good \nand worthy to be followed to your own souls, and trying \nto live up to the teachings ; but wisely drawing the line \nbetween the good and the evil contained in both Testa- \nments. Much of error got mixed in, in regard to this \nsecond coming of Christ, as I said, and men have specu- \nlated in a very self-righteous way on the subject in con- \nsequence. \n\nHow many thousands have left your earth, wearing. \nas they thought, the bridal garments, and prepared to \nmeet the Lamb, through sanctification by his blood, who \nhave found out their grievous error when too late to \nrectify it ! No, my friends, they only are prepared to \nmeet the Lamb, or Christ, who have, like him, purified \nand sanctified their own spirits. No imputed righteous- \nness of Christ or saint can save or assist a man ; he \nmust be his own redeemer. But then, my friends, he \nmay get help and. strength from saints and Christ, and \nfrom the Deity also, to assist him in his work, if he seek \nfor it in the right way. \n\nChrist Jesus is not coming, and never will come to \nEarth, in a personal form, to judge and condemn any ; \nbut he will, by the power given unto him from on high, \ncome into the hearts of the people and judge and con- \ndemn there. He will open each individual\'s eyes to see \nhis own naked deformity of spirit, and He will give him \nthe means of curing his diseases, by showing him how he \nmay reform and improve himself. \n\n\n\n172 ON THE SECOND COMING OF CHRIST. \n\nDevelopment has been a slow process, hitherto, be- \ncause of the difficulty there was in reaching the human \nfamily through the darkness that surrounded them. \nBut it will be less and less difficult every day, and more \nand more light will be brought down to aid men in this \nnecessary work. Many will rise from their low sur- \nroundings, their impure thoughts, their unholy callings, \nwithout any apparent cause ; a change will come over \nthem, and they will wonder why they are so different. \nOthers will be brought to see the light by trials of vari- \nous kinds ; loss of friends, of wealth, of station, of all \nthat they most valued. A gradual softening of the \nhearts of the people will evince the presence of some \npower foreign to themselves, silently working among \nthem. \n\nAfter its effects are become more perceptible, and \nmen begin to entertain a different feeling for each other \n\xe2\x80\x94 when the rich man can regard his poor neighbor as a \nbrother, and treat him as such, not coldly passing him by, \nregardless of his condition \xe2\x80\x94 when, by the help of your \nmediums, the sick and suffering shall be relieved, and \npeace and plenty shall again bless your land \xe2\x80\x94 then, my \nfriends, shall the power of the Spirit of Christ, and the \nworkings of His sacred mission to earth be more fully \nrevealed to you ; its effects will then be manifested, and \ndaily shall men realize them more and more. Earth, \nair, and sky, shall rejoice together, freed and purified \nfrom the load of sin, and misery, and oppression, that \nhad so long kept them in slavery. Birds, beasts, and \nfishes shall share in the jubilant song of joy. Vegeta- \ntion of all kinds shall improve, shall flourish in luxuri- \nant abundance, relieved from the bad magnetism that \nthe sins of men had so long oppressed it with, and now \nwatered with the choice dews of a purified sphere. To \nyou, my friends, who can realize only the ills that op- \n\n\n\nON THE SECOND COMING OF CHRIST. 173 \n\npress you, this may appear only poetical rhapsody, but \nit is simple truth. You have never known, till now, \nhow wide- spread is the curse that sin brings upon every- \nthing connected with it, and you cannot, with your finite \nminds, comprehend the amoimt of evil, men\'s vicious \nand indulged passions have generated. But you may \nform some little idea of it, when you consider how long \nand how devotedly Christ and his followers have \nworked, trying to bring their light to you, through the \ndense blackness of darkness you have formed around \nthe earth by your misdoings. Now, however, it is pen- \netrated, and a breach having been made, the hosts of \nHeaven rush in armed for the conflict. Doubt not, my \nfriends, but that they will be victorious. With such a \nLeader, and in such a cause, they cannot fail. Their suc- \ncess is certain, their triumph is sure. Pray ye, my \nfriends, that they may come quickly ; assist them in this \nway. Let your aspirations go upwards, and let your \ndeeds be in accordance with your knowledge of what \nChrist comes to enforce. \n\nMany will be cut down in this coming conflict of your \npeople with each other. Many will suffer worldly loss. \nBut if your hopes are fixed on high, if your desires are \nfor the better and purer light of truth that Christ comes \nto reveal to man, you need not fear the approaching \nstruggle for earthly power or human rights. You have \na hope higher than the earth ; more sure and steadfast \nthan anything on this transitory plane ; and which no \nchanges, no disasters can deprive you of. \n\nWe have now concluded what we wished to say to \nyou on this important subject, and with the nature of \nChrist\'s second mission, we shall close our work for the \npresent. Read and digest, my friends, the words of \nwisdom we have conveyed to you. Let them sink into \nyour souls, and nourish and sustain your spirits in the \n\\ approaching time of trouble. There is, in what we \n\n\n\n174 ON THE SECOND COMING OF CHRIST. \n\nhave given you, food suitable to all ; none need go \naway empty or unrefreshed, if they will come and drink \nat the fountain of knowledge and wisdom we have \npoured out for them. My friends, despise not the say- \nings of this book ; they have come to you from the \nsphere of spirits who are now working with Christ \nJesus, for your benefit, and they have made use of this \ninstrument, truthful and unbiased, by the opinions and \nways of the world, to convey to you teachings it is now \nnecessary you should receive, that you may understand, \nmore clearly, the workings of the unseen hosts that sur- \nround you, and assist their efforts in every possible way. \nYou may have received, heretofore, many wrong and \nerroneous teachings from the unseen denizens of the \nlower spheres, for they were, and are, permitted to work \nfor a time. They have their use. When that is accom- \nplished, they will cease to trouble you with their con- \nflicting opinions. But, my dear friends of earth, you \nmust now look for something higher and better. You \nmust press forward in your high calling, and let nothing \nshort of the truest wisdom, love, and knowledge satisfy \nyou in what you receive, and in what you aim to arrive \nat, in your own souls. Then, my friends, how blessed \nwill be the commuuion that the saints of earth will hold \nwith the spirits above. Purified and elevated to their \nstandard, while yet in the bodj T , they will walk and talk \nwith the angels, and draw down, from their spheres of \nwisdom, new food for delightful contemplation. But it \nis almost too soon to enter into this high theme, so few \nmen are prepared to receive it. We must now take \nour leave for a time, of the medium, and the pleasant \ntask we have been mutually engaged in \xe2\x80\x94 trusting, soon, \nto commence another labor through her, which, we \ndoubt not, will be as faithfully performed, \n\nJohn the Apostle. \n\nJanuary 13, 1861. \n\n\n\nAftt.t5.H6-l. \n\n\n\n\n\n\n\nex \n\n\n\nFURTHER COMMUNICATIONS \n\n\n\nFROM THE \n\n\n\nWORLD OF SPIRITS, \n\n\n\nON SUBJECTS HIGHLY IMPORTANT TO \n\n\n\ntteie xa:xjivi^_isr \n\n\n\nJOSHUA, SOLOMON, AND OTHERS \n\n\n\nIHimi llwiil ji \xc2\xa7jiB: \n\n\n\nN \nc* \n\n\n\n(9 \n\n\n\n#eiv *fovk; \n\nPUBLISHED FOR THE PROPRIETOR \n\nA. J. BRADY. 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