Earlier text: The Day LineAddress to Ministers.
By Ellen G. White
Eph. 3: 6, 7. “That the Gentiles should be fellow-heirs, and of the same body, and partakers of his promise in Christ by the gospel; whereof I was made a minister according to the gift of the grace of God, given unto me by the effectual working of his power.” “Whereof I am made a minister:” not merely to present the truth to the people, but to carry it out in your lives. “And to make all men see what is the fellowship of the mystery, which from the beginning of the world hath been hid in God.” Verse 9. It is not merely the words that roll off your tongue, it is not merely to be eloquent in speaking and praying, but it is to make known Christ, to have Christ in you, and make him known to those that hear. “Whom we preach, warning every man, and teaching every man in all wisdom,” not novices, not in ignorance, “that we may present every man perfect in Christ Jesus. Whereunto I also labor, striving according to his working, which worketh in me mightily.” Col. 1: 28, 29. It is the work of God, the grace from God, that is to be realized and felt, that is to grace the life and actions, which is to make a sensible impression upon those that hear. But it is not this only. There are other things that are to be considered; in which some have been negligent, which are of consequence, in the light they have been presented before me. Impressions are made upon the people by the deportment of the speaker in the desk, by his attitude, and by his manner of speaking. If these things are as God would have them, the impression they make will be in favor of the truth, especially will that class be favorably impressed who have been listening to fables. It is important that your manner be modest and dignified, in keeping with the holy, elevating truth you teach, that a favorable impression may be made upon those who are not naturally inclined to religion. Carefulness in dress is an important item. There has been a lack here with ministers who believe present truth. The dress of some has been allowed to be even untidy. Not only has there been a lack of taste, and a lack of order to arrange the dress in a becoming manner upon the person, and to have the color suitable and becoming for a minister of Christ, but the apparel has been with some, even slovenly and untidy. Some ministers wear a vest of a light color, while their pants are dark, or the vest dark and pants light, with no taste or orderly arrangement of the dress upon the person in coming before the people. These things are preaching to the people. They give them an example of order and set before them the propriety of neatness and taste in their apparel, or they give them lessons in lack of taste and slackness which they will be in danger of following. I was pointed back to the children of Israel187 anciently, and was shown that God had given specific directions in regard to the material and manner of the dress those ministering before him should wear. The God of Heaven, whose arm moves the world, who sustains us, and gives us life and health, has given us evidence that he could be honored or dishonored by the apparel of those who officiated before him. He gave especial directions to Moses in regard to everything connected with his service. He gave instruction even in regard to the arrangements of their houses, and specified the dress those should wear who were to minister in his service. They were to maintain order in everything, and especially to practice cleanliness. Read the directions that were given to Moses to make known to the children of Israel, as God was about to come down upon the mount, to speak in their hearing his holy law. What did he command Moses to have the people do? To be ready against the third day; for on the third day, said he, the Lord will come down in the sight of all the people, upon the mount. They were to set bounds about the mount. “And the Lord said unto Moses, Go unto the people and sanctify them to-day and to-morrow, and let them wash their clothes.” That great and mighty God who created the beautiful Eden, and everything lovely in it, is a God of order; and he wants order and cleanliness with his people. That mighty God spoke to Moses to tell the people to wash their clothes, lest there should be impurity in their clothing and about their persons, as they came up before the Lord. And Moses went down from the mount unto the people, and they washed their clothes, according to the command of God. And to show the carefulness they were to observe in regard to being cleanly, Moses was to put a laver between the tent of the congregation and the altar, “and put water therein to wash withal.” And Moses and Aaron that ministered before the Lord, and Aaron’s sons, were to wash their hands and their feet thereat when they went into the tent of the congregation, and when they went in before the Lord. Here was the commandment of the great and mighty God. There was to be nothing slack and untidy about those who appeared before him, when they should come into his holy presence. And what was this for? What was the object of all this carefulness? Was it merely to recommend the people to God? Was it merely to gain his approbation? The reason that was given me was this: that a right impression might be made upon the people. If those who ministered in the sacred office should fail to manifest care and reverence for God in their apparel and their deportment, the people would lose their awe and reverence for God and his sacred service. If the priests showed great reverence for God, by being very careful and very particular as they came into his presence, it gave the people an exalted idea of God and his requirements. It showed them that God was holy, that his work was sacred, and that everything in connection with the work of God must be holy; that it must be free from everything like impurity and uncleanness; and that all defilement must be put away from those that approach nigh to God. From the light that has been given me, there has been a carelessness in this respect. I might speak of it, as Paul presents it. It is carried out in will-worship and neglecting of the body. But this voluntary humility, this will-worship and neglecting of the body, is not the humility that savors of Heaven. That humility that savors of Heaven will be particular to have the person, and actions, and apparel, of all who preach the holy truth of God, right, and perfectly proper, so that every item connected with us will recommend our holy religion. The very dress will be a recommendation of the truth to unbelievers. It will be a sermon in itself. But things that transpire in the sacred desk are often wrong. One minister conversing with another in the desk before the congregation, laughing and appearing to have no burden of the work, or lacking a solemn sense of their sacred calling, dishonors the truth, and brings the sacred down upon a low level with common things. The example is to remove the fear of God from the people, and to detract from the sacred dignity of the gospel Christ died to magnify. According to the light that has been given me, it would be pleasing to God for them to bow down as soon as they step into the pulpit, and solemnly ask help from God. What kind of an impression would that make? There would be a solemnity and awe upon the people. Why, their minister is communing with God. Their minister is committing himself to God before he dares to venture to stand before the people. Solemnity rests down upon the people, and angels of God are brought very near. Ministers should look to God the first thing as they come into the desk, thus saying to all, God is the source of my strength. A minister negligent of his apparel often wounds those of refined sensibilities and good taste. Those who are backward in this respect, should correct their errors and be more circumspect. The loss of some souls at last will be traced to the untidiness of the minister. The first appearance affected the people unfavorably because they could not link his appearance in any way with the truths he presented. His dress was against him; and the impression given, was, that they were a careless set anyhow; we see that they do not care anything about their dress, and we do not want anything to do with such a class of people. Here, according to the light that has been given me, there has been a manifest neglect among our people. Ministers sometimes stand in the desk with their hair in disorder, and looking as if it had been untouched by comb and brush for a week. God is dishonored when they engage in his sacred service so neglectful of their appearance. Anciently the priests were required to have their garments in a particular style to do service in the holy place, and minister in the priest’s office. They were to have garments in accordance with their work, and God distinctly specified what these should be. This laver was placed between the altar and the congregation, that before they came into the presence of God, in the sight of the congregation, they might wash their hands and their feet. What impression was this to make upon the people? It was to show them that every particle of dust must be put away before they could go into the presence of God; for he was so high and holy that unless they did comply with these conditions, death would follow. But look at the manner and style of dress as worn by some of our ministers at the present day. Some who minister in sacred things so arrange their dress upon their persons that it destroys to some extent, to say the least, the influence of their labor. There is an apparent lack of taste in color and neatness of fit. What is the impression given by such a manner of dress? Why, it is, that the work in which they are engaged is considered no more sacred or elevated than common labor, as plowing in the field. The minister, by his example, brings down the sacred upon a level with common things. The influence of such preachers upon the people is not pleasing to God. If any are brought out to receive the truth from their labors, they frequently imitate their preachers, and come down to the same low level with them. It will be more difficult to remodel and bring such into a right position, and teach them true order, and love for discipline, than to labor to convert to the truth, men and women out of the world who have never heard it. The Lord requires of his ministers to be pure and holy, and to rightly represent the principles of truth in their own lives, and by their example bring them up upon a high level. God requires of all who profess to be his chosen people if they are not teachers of the truth, to be careful to preserve cleanliness and purity of their bodies, also cleanliness and order in their houses and upon their premises. We are examples to the world, living epistles known and read of all men. God requires of all who profess godliness, and especially those who teach the truth to others, to abstain from all appearance of evil. Dark or black material is more becoming a minister in the desk, and will make a better impression upon the people than to have his apparel of two or three different colors. From the light I have had, the ministry is a sacred and exalted office, and those who accept this position should have Christ in their hearts, and manifest an earnest desire to have him worthily represented before the people, in all their acts, in their dress, in their speaking, and even in their manner of speaking. They should speak with reverence. Some destroy the solemn impression they may have made upon the people, by raising their voices to a very high pitch, and hallooing and screaming out the truth. Truth loses two-thirds or three-quarters of its sweetness, its force, and solemnity, by being presented in this manner. But if the voice is toned right, if it has in it solemnity, and is so modulated as to be even pathetic, it will have a much better impression. This was the tone in which Christ taught his disciples. He impressed them with solemnity. He spoke in a pathetic manner. But this loud hallooing—what does it do? It does not give them any more exalted views of the truth. It does not impress people any more deeply, but causes a disagreeable sensation to the hearers, and is only wearing out the vocal organs of the speaker. The tones of the voice have much to do in affecting the hearts of those that hear. And many who might be useful men, are using up their vital forces, and destroying their lungs and vocal organs, by the manner of their speaking. Some ministers have acquired a habit of hurriedly rattling off what they have to say, as though they had a lesson to repeat and were hastening through it as fast as possible. This is not the best manner of speaking. Every minister can educate himself, by using proper care to speak distinctly and impressively, and not hurriedly crowd the words together without taking time to breathe. He should speak in a moderate manner that the people can get the ideas fastened in their minds as he passes along. But when the matter is rushed through so rapidly, the people cannot get the points in their minds, and they do not have time to get the impression that it is important for them to have; nor is there time for the truth to affect them, as it otherwise would. Speaking from the throat, letting the words come out from the upper extremity of the vocal organs, all the time fretting and irritating them, is not the best way to preserve health or to increase the efficiency of those organs. You should take a full inspiration and let the action come from the abdominal muscles. Let the lungs be only the channel, but do not depend upon them to do the work. If you let your words come from deep down, exercising the abdominal muscles, you can speak to thousands with just as much ease as you can speak to ten. Some of our preachers are killing themselves by long, tedious praying, and loudly exercising the voice, when a lower tone would make a better impression, and save their own strength. Now while you go on regardless of the laws of life and health, and follow the impulse of the moment, don’t lay it to God if you break down. Many of you waste time and strength as you commence to speak in long preliminaries and excuses. You should commence your labor as though God had something for you to say to the people, instead of apologizing because you are about to address them. Some use up nearly half an hour in making apologies; and time is frittered away; and when they get to their subject where they are desirous to fasten the points of truth, the people are wearied out and cannot see their force or be impressed with them. You should make the essential points of present truth as distinct as mile-posts so that the people will understand them. They will then see the arguments you want to present, and the positions you want to sustain. There is another class that address the people in a whining tone, not with hearts softened by the Spirit of God; but they think they must make an impression by the appearance of humility. Such a course does not exalt the gospel ministry. It brings it down and degrades it, instead of elevating and exalting it. Ministers should present the truth warm from glory. They should speak in such a manner as to rightly represent Christ, and preserve the dignity becoming his ministers. The long prayers made by some ministers have been a great failure. Praying to great length, as some do, is all out of place. They injure the throat and vocal organs, and then talk of breaking down by their hard labor. They injure themselves when it is not called for. Many feel that praying injures their vocal organs more than talking. This is in consequence of the unnatural position of the body, and the manner they hold the head. You can stand and talk, and not feel injured. The position in praying should be a perfectly natural one. Long praying wearies, and is not in accordance with the gospel of Christ. Praying a half or a quarter of an hour is altogether too long. A few minutes’ time is long enough to bring your case before God, telling him what you want; and you can take the people with you, and not weary them out, and lessen their interest for devotion and prayer. They may be refreshed and strengthened, instead of exhausted. There has been a mistake made by many in their religious exercises—in long praying, in long preaching, upon a high key, with a forced voice, in an unnatural strain and an unnatural tone. The minister has needlessly wearied himself, and really distressed the people, by the hard, labored exercise, which is all unnecessary. Ministers should speak in a manner to reach and impress the people. The teachings of Christ were impressive and solemn. His voice was melodious. And should not we, as well as Christ, study to have melody in our voices? He was a man that had a mighty influence—the Son of God. We are so far beneath him and so far deficient that, do the very best we can, our efforts will be poor. We cannot gain and possess the influence that Christ had; but then, I ask you why we should not educate ourselves and bring ourselves just as near to the Pattern as it is possible for us to do, that we may have the greatest possible influence upon the people. Our words, our actions, our deportment, our dress, everything, should preach. Not only with our words should we speak to the people, but everything pertaining to our person should be a sermon to them, that right impressions may be made upon them, and that the truth spoken may be taken by them to their homes; and thus our faith will stand in a better light before the community. I never realized more than I do to-day, the exalted character of the work, its sacredness and holiness, and how important that we should be fit for the work. I see it in myself. I must have a new fitting up, a holy unction, or I cannot go any further to instruct others. I must know that I am walking with God. I must know that I understand the mystery of godliness. I must know that the grace of God is in my own heart; that my own life is in accordance with his will; that I am walking in his footsteps. Then my words will be true, my actions will be right. But there is a word more I had almost forgotten. It is in regard to the influence the minister should exert in his preaching. It is not merely to stand in the desk. His work is but just begun there. It is to enter into the different families, and carry Christ there; to carry his sermons there; to carry them out in his actions and his words. As he visits a family, he should inquire into the condition of that family. Is he the shepherd of the flock? The work of a shepherd is not all done in the desk. He should talk with all the members of the flock; with the parents, to learn their standing; and with the children, to learn theirs. A minister should feed the flock over which God has made him overseer. It would be agreeable to go into the house and study. But if you do this, to the neglect of the work God has commissioned you to perform, you do wrong. Never enter a family without inviting them together, and bowing down and praying with them before you leave. Inquire into the health of their souls. What does a skillful physician do? He inquires into the particulars of the case, then seeks to administer remedies. Just so the physician of the soul should inquire into the spiritual maladies with which the members of his flock are afflicted, then go to work to administer the proper remedies, and ask the great Physician to come to his aid. But give them the help that they need. Such ministers will receive all that respect and honor which is due them, as ministers of Jesus Christ. And in doing this, their own souls will be kept alive. They must be drawing strength from God in order to impart strength to those they shall minister to. May the Lord help us to seek him with all the heart. I want to know that I daily gather the divine rays from glory, that emanate from the throne of God, and shine from the face of Jesus Christ, and scatter them in the pathway around me, and be all light in the Lord. E. G. W. In regard to that Christianity which the world most requires to-day, Bishop Huntington very truly remarks:— “We want in you a Christianity that is Christian across counters, over dinner tables, behind the neighbor’s back, as in his face. We want in you a Christianity that we can find in the temperance of the meal, in moderation of dress, in respect for authority, amiability at home, in veracity and simplicity in mixed society. Rowland Hill used to say he would give very little for the religion of a man whose dog and cat were not the better for his religion. We want fewer gossiping, slanderous, gluttonous, peevish, conceited, bigoted Christians. “To make them effectual, our public religious measures, institutions, benevolent agencies, missions, need to be managed on a high-toned, scrupulous, unquestionable tone of honor, without evasion, or partisanship, or overmuch of the serpent’s cunning. The hand that gives away the Bible must be unspotted from the world. The money that sends the missionary to the heathen must be honestly earned. In short, the two arms of the church—justice and mercy—must be stretched out working for man, strengthening the brethren, or else your faith is vain, and ye are yet in your sins.” Religion Is a Personal Business
RELIGION is a personal business; and if all the rest of the world were to forsake Christ, it would be our duty to follow him. Owe No Man Anything.
By Editor
Among the many excellent things stated by Paul to the Romans, the apostle says: “Owe no man anything, but to love one another; for he that loveth another hath fulfilled the law.” Rom. 13: 8. The apostle continues: “For this, Thou shalt not commit adultery, Thou shalt not kill,” &c. Obedience to the injunction, Thou shalt “owe no man anything,” is fulfilling the great law of love to our neighbor, as well as obedience to the precept, Thou shalt not kill. So argues the apostle. Read carefully, and see. Theft, murder, false witness against our neighbor, and indebtedness to our neighbor, are all the violation of the law of love to our neighbor. Obedience to the second great commandment, “Thou shalt love thy neighbor as thyself,” will lead men to refrain from theft, murder, and, also, from becoming slack in regard to the payment of debts. A man cannot be a Christian unless he loves his neighbor as himself. No man does this who can pay his debts, and neglects to pay them. Delinquents, please read Rom. 13 with care, and then take the advice of another apostle who says: “Be ye doers of the word, and not hearers only, deceiving your own selves.” James 1: 22. There is due the Seventh-day Adventist Publishing Association in small sums the amount of eight thousand dollars for periodicals and publications. This appears very unlovely. This should not be. This is a violation of the great law of love which is the basis of the second table of the covenant. This is sin. And we desire to remove from our patrons the temptation to this sin by adopting as soon as possible the advance pay system on all our periodicals, and the rule to pay down for our publications. Our terms for our publications are one-third discount for cash in hand. To those who plead a want of ready cash, we offer to give from the book fund their first order, providing it is not too large, and then they will have ready cash for all subsequent orders. And we hope to see all delinquents at our camp-meetings with the cash, anxious to pay up, and for one year in advance. A New Application.
By Uriah Smith
NEARLY all our readers are doubtless familiar with the criticism given on Mark 13:32: “But of that day and hour knoweth no man, no, not the angels which are in Heaven, neither the Son, but the Father.” It is claimed, and we think very justly too, that the word “know,” here is not to be taken in its most literal import, implying knowledge of, or acquaintance with; but that it is used in a restricted sense, signifying to make known, or concern one’s self with; just as Paul uses the word, when he says, “I determined not to know anything among you, save Jesus Christ, and him crucified;” 1 Cor. 2:2; that is, he determined not to make known, or concern himself with, anything else. One of our exchanges which believes in the conscious state of the dead, while heartily endorsing the criticism, endeavors to draw from it further consolation, by using it to dispose of one of the principal texts which lie against the last-named theory. It says:— “There are other passages beside those above quoted, in which the word, “know,” is obviously used in the sense here developed. Expressions, for example in Eccl. 9:5–10, ‘The dead know not anything,’ &c.
This is certainly a new application. We cannot say of it as is sometimes said when a new invention is brought out, simple, yet ingenious and useful, “Strange that nobody has thought of this before;” for in this case the strangeness consists in the fact that it should have been thought of at all. It gives very apparent evidence that the view under consideration is laboring hard under that combination of circumstances which is “the mother of invention,” sometimes called necessity. “The dead know not anything.” “Obviously,” says this writer, the word “know,” in this case, is to be taken in the sense here developed; that is, in the sense of making known or concerning one’s self with. “Obviously,” we reply, the word is to be taken in the same sense in this expression, that it has in the first part of the same verse, which says, “The living know that they shall die.” That which “knows,” in the first sentence of the verse is that which “knows not” in the second sentence. And it is the same kind of “knowing” in both instances. In what sense, then, do the living know that they shall die? Is it not in the sense of being aware of, having acquaintance with, that fact? In the same sense, then, the dead know not anything: they are not aware of anything, have no acquaintance with anything. But how will the passage sound if we apply to the word “know,” here, the sense which evidently pertains to it in Mark 13:32: “The living know [that is, make known, or concern themselves about, the fact] that they shall die; but the dead know not [do not concern themselves about] anything.” In this sense, the first declaration in the majority of cases is not true; and the second only brings to view a state of voluntary, instead of forced, inactivity. Solomon is plainly contrasting the condition of the living and the dead. In life there is intelligence, knowledge, and the exercise of all the different emotions of the mind. In death there is nothing of this kind, “for,” says he, “there is no work, nor device, nor knowledge, nor wisdom, in the grave whither thou goest.” The living intelligent man is addressed; and Solomon’s testimony must be impeached, or the doctrine of utter unconsciousness in death is unequivocally established. Obviously the criticism in question, does not, and cannot, apply to this passage. There are only two other ways in which efforts are, or can be, made to nullify its force. The first is, to say that Solomon speaks only of the body in the grave as knowing nothing, finding no work, device, wisdom, or knowledge, while the immortal entity, the intelligent part, is enjoying in intensified consciousness, all the glories of the heavenly world. But this is making Solomon speak of one part of man while he is living, and of another part when he is dead, giving us meantime no intimation of this change in his subject; and this part which he speaks of as knowing nothing when dead, namely the corporeal substance, is that which of itself is not claimed by any one to know anything while living; so that, on this hypothesis, Solomon might just as well have said that the living know not anything, as to have made that affirmation of the dead. This makes sad havoc with Solomon’s logic, and materially detracts from that degree of wisdom which is usually conceded him. This point may therefore be dismissed. The next position is, to assert that Solomon is here stating the Epicurean argument, and denying all future existence! This is the last effort of despair. If Solomon had designed to be so understood, he had ability so to express himself that there should be no mistaking his meaning. But as he has given it as his own language, and moreover affirmed, chap. 12:10, that that which was written was upright, even words of truth, we must take it as a plain straightforward statement of the facts in the case, as authoritative as if found in any other portion of the sacred record, or from any other one of the inspired penmen. Significant Sayings.
By Uriah Smith
At the anniversary meeting of the Congregational Union, held in New York, May 11, 1871, there were some sentiments offered which will be of interest to all whose attention has been called to the prophetic aspects of our times. We make two extracts. The first is from R. Palmer, D. D., and relates to the significant rapidity with which events are transpiring in these days. He says:— “We are reminded to-night how fast the world moves. Since last year a Protestant empire has been formed in Europe; and that other one which was sustained and upheld by forms of the grossest error has been ground in the dust. The poor pope has turned the vatican into a convent, and has himself withdrawn from the world. We wish him peace.” The second is from the President of the meeting, W. I. Buddington, D. D., and relates to the great danger now threatening this nation, and the fearful forebodings which agitate the hearts of the most discerning in view of it. Can we fail to see in this the fulfillment of Luke 21: 26, which was to indicate the near approach of the end? Dr. Buddington said:— “Strangely enough, we have no sooner come up from one grand struggle before another is facing us. I remember, on the Monday morning which followed the battle of Bull Run, taking my seat in the cars for Washington at New York, spreading before me the issues of that morning press, announcing a glorious victory on the battlefield of Bull Run. Till I reached the Delaware it occupied me to read the story of our successes. Crossing that river, it was whispered in my ear by a telegraph operator that news of another significance was even then passing over the wires. Taking my seat in the Baltimore cars, I told the gentlemen around me (men of distinction in military and political life) what I had heard, and the larger part of the time consumed in the journey to Baltimore was taken up in proving that it was not true, and, what was more, could not be true. When we reached Baltimore, the Baltimore Sun was placed in our hands, and that confirmed the evil tidings. But the Baltimore Sun was secession. And the Clipper then came, and the Clipper told the same story with the Sun; and then began a change of feeling, and all the way to Washington our countrymen were filled with the saddest forebodings. And when I reached the city, I was in the midst of a crowd of travelers who expected to see the stars and stripes falling from their heights, and even Lincoln himself tumbled into the Potomac. But, fearful as was the panic that ran through the country at that time—I say it solemnly, and I say it deliberately—there is more serious fear taking possession of intelligent American minds than in that day of evil tidings. The question is, Have we the virtue, have we the manhood to stand up against corruption and misapplied wealth, as we stood up against the embattled lines of rebellion? [Applause.] It has been said that every man has his price, and it seems to be held by the same disbelievers in human virtue that every country has its price. Has our country a price? We are told that one of the great parties of this land are even now laying their plans to make up a sum of sixty millions by which they shall control the nomination of one of the great conventions of the land; and then, by the formation of rings in four or five of the leading cities of the four or five predominating States of the Union, elect the man. I ask you, Shall sixty millions of dollars buy this land, wet with the blood of our sons, and even now billowy with the windrows of her glorious dead? Are we to be sold? Shall these liberties of ours go down where those of the great Roman Empire went—into a chasm excavated by the accursed thirst for gold?” No, says Dr. B., this calamity shall not overtake us; and he looks to the church to rescue the country from this peril. If the members of all the churches were, to a man, persons of unimpeachable integrity, or even if a redeeming majority of them were such, they might do much to check the incoming tide of evil; but, alas! are not many of those most deeply involved in moral obliquity, themselves members of the churches? And where is the line of distinction between the churches and the masses of those whose god is gold, and with whom personal interest and aggrandizement overbalance all public considerations? He who leans upon the professed church as a body, for the suppression of evil, leans upon a broken reed; while the individuals whose hearts are pure, whose motives are true, and whose aims are right, are so few as to render impotent all their earnest and well-meant endeavors. “Why Don’t You Investigate?”
By John Harvey Waggoner
THIS question is asked with great confidence by spiritualists when we refuse to visit their gatherings and to meet them on a level in public controversy. We have investigated. We do investigate. We protest against the injustice contained in this question. It implies that we have not investigated, and will not investigate, spiritualism; which is not true. Webster says to investigate is to search or inquire into. And of course inquiry into anything is for the purpose of gaining an understanding of it. And when it is well or sufficiently understood, the object of the investigation is attained. Now I object to the implication contained in this question. 1. Because, as before said, we have investigated. We have read their books and papers, and heard their speakers, and conversed with them in private, and seen its practical workings in the lives of its most fully-developed adherents. We claim that we sufficiently understand spiritualism. Some, who are not themselves, fully instructed in the wiles of spiritualism, say we do not understand their books—we misapprehend their teachings. We know better than this. Their utterances are too plain to be misunderstood. They deny God, the Bible, Jesus Christ, the law of marriage, in fact, all authority in the most unequivocal terms. I have seen scores of Bible believers who have embraced spiritualism, and without a single exception they go in the same direction. First, and in a short time, they doubt or disbelieve some of the Bible, then all; soon they deny the atonement of Christ, then the existence of a supreme, personal God, and this opens the way for all the abominations of which spiritualism is the parent. See the case of Moses Hull. A lover and earnest defender of God’s word, he fell under the bewildering influence of spiritualism, and immediately rejected the Bible, denied Jesus Christ as a Saviour, declared the Jehovah God of the Bible was the spirit of a dead man! and within two years of the time of the change, he wrote a pamphlet on “Love and Marriage,” in which he prophesied the coming of a conflict which will destroy the marriage institution, and expressed a desire to be in the forefront of the battle, and also the hope that the institution might not be purified, but “consumed.” With such things before our eyes; with such accredited mediums as J. M. Spear pleading his right to beget illegitimate children; and spiritualist papers publishing a vindication of his paramour who denied the right of the government to interfere with her illegal maternity; and women in public congregations denouncing all laws concerning marriage, proclaiming their right to have children when, by whom, and by as many as, they will! and their well accredited authors and mediums proclaiming new marriage rules and a new religion, consisting simply of desire! Can we doubt the meaning of these words? Has Cora Hatch, the trance lecturer, ever lost caste among spiritualists by reason of her living with so many different men? Did not their national convention adopt a resolution that no manner of life should recommend to, or debar from, their fellowship? Investigate, forsooth! if there is any depth of iniquity in spiritualism not yet revealed to us in their teachings and their lives, we pray to be spared the recital. For the sake of our common humanity we are ashamed of what we have already found among them, and see no necessity for further investigation. But, 2. I object to their proposed method of investigation, and think I can show reason why it is neither proper nor efficient. They assume that the only proper way to investigate spiritualism is to come into closer contact with it—to mingle with its votaries, and learn by association what it is in practice. But having ascertained that it is evil and only evil, that an “irresistible influence” falls upon those who come under its control, I affirm that association, that contact with it, deprives of the power of investigation. We all judge thus of other evils, even of those whose influence is not so immediate and irresistible; why not, then, of this? I once asked a man, a native of Massachusetts, who had passed several years in Alabama, how he then regarded slavery. He answered that his convictions were the same that they were when he left his native State, that it was a great evil and wrong; but his feelings had undergone a great change by association. Once he regarded every act of tyranny with horror; but after years of association he did not realize or even notice its most brutal features. And so it is with every evil. Association blunts the sensibilities. Investigate! As well tell me that I must go to the liquor saloon, mingle with the noisy rabble, or join in their indecent orgies, to investigate the nature of intemperance. All that I know of the evil of intemperance I have learned just as I have obtained my knowledge of spiritualism, and yet I believe I understand the true nature and bearing of intemperance better than the most besotted drunkard in the land! Must I visit a brothel to investigate licentiousness, or to learn that it is evil? Does not every one know that such a course perverts the judgment, weakens the reason, scars the conscience, destroys189 manhood, and ruins the victims of such folly and presumption? Were we ignorant of spiritualism; had we not followed it from its rise in Western New York to the present time, and kept ourselves acquainted with its progress by the extensive reading of its literature, we should not speak thus. But to us who have been ever forward to examine its claims, until its enormities lie all exposed before us, this challenge to investigate appears like the “sheep’s clothing” which cannot half hide the “ravening wolves,” eager for their prey, and rejoicing in their power to destroy. “O my soul, come not thou into their secret; unto their assembly, mine honor, be not thou united.”