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THE 
 
 HEALOG OF THE NATIONS. 
 
 CHAELES LI:N'T0K. 
 
 " T.iglit one another." 
 
 " Love one another." 
 
 Preach and practice the truth.' 
 
 WITH AIV 
 
 L 1 B it A R 
 
 NTIVERSITY 
 
 INTRODUCTION^ AND APPENDIX, 
 
 BY 
 
 NATHANIEL P. TALLMADGE, 
 
 LATE XTNITED STATES SENATOR AND GOVERNOR 07 WISCONSIN. 
 
 Here's freedom to him that war! read, 
 
 Here's freedom to him that wad w.-ite ! 
 There's nane ever fear'd that the truth should be heard, 
 
 But they wham the truth wad indite." — Burns. 
 
 SECOND EDITION. 
 
 |itl)li$l]clj 1)1 tilt 
 
 SOCIETY FOP. THE DIFFUSION OF SPIRITUAL KNOWLEDGE, 
 
 553 BllOADWAT, NEW TOEK. 
 1855. 
 
ED'JC. 
 
 PSYCH. 
 
 LIBRARY 
 
 Entered, according to Act of Congress, in the year 1S55, by 
 CIIAKLES LINTON 
 
 AND 
 
 NATHANIEL P. TALLMADGE, 
 
 in the Clerk's Office of the District Court of the United States for the Southern District 
 of New York. 
 
 ///^ 
 
 DA VIES JilST) EOBEETS, STEKE0TTPEK3, 
 
 201 Wmiam Street, N. T. 
 
■'•-'■''V OF 
 
 INTRODUCTION. 
 
 The title of tliis book, " The Healing of the Nations," 
 is dictated from the same spiritual somxe as the book 
 itself. The writer, Chakles Linton, is a native of New- 
 town Township, Bucks County, State of Pennsylvania, and 
 is now about twenty-six years of age. lie is a young man 
 of good natural capacity, of limited education, having only 
 had the advantages of a common district school in Penn- 
 sylvania, and that, too, at a time when the common schools 
 of that State were not as far advanced as they now are. 
 He had no opportunity of going beyond the common 
 branches, and, as he has often said to me, " never did like 
 to go to school." At the age of sixteen he went to learn 
 the blacksmith's trade, and worked at it till nearly twenty- 
 two years of age. He then engaged as a clerk in a dry- 
 goods store in Philadelphia, and afterward as a book- 
 keeper of a firm of lumber commission merchants. Whilst 
 thus engaged, he became developed as a writing medium, 
 and most of his time since he has been thus employed. 
 Some of the purest and most exalted communications 
 which I have seen have come through him. His character 
 for personal integrity and moral purity is unblemished. 
 
 About a year ago Mr. Linton was directed to write no 
 more miscellaneous communications, but to give his atten- 
 tion to writinpr a book which would be dictated to him 
 through spiritual influence. He procured, according to 
 direction, a thick bound blank volume of the largest ruled 
 letter sheet, and in that volume commenced writing. The 
 
4 INTKODUCTION. 
 
 volume itself is almost a miracle. The cliirograpliy is 
 beautiful. His handwriting in this volume is totally dif- 
 ferent from his ordinary handwriting, and can be read as 
 easily as print. He writes with a steel pen, and the orig- 
 inal writing of this book is in the bound volume above 
 mentioned. It is written w^ith an accuracy and neatness 
 which could not be surj^assed by the most expert copyist. 
 There are four hundred and thirty pages in the volume, 
 and not a word of importance erased or interlined through- 
 out the whole ; and any slight mistake, how^ever immate- 
 rial, is entirely attributable to the inattention of the writer. 
 A large portion of the book has been written in my 
 presence. I have, therefore, had the very best opportunity 
 of iudfino; of the manner of the writer. Durins: the time I 
 was vrith liim he wrote from five to ten pages a day. He 
 wrote rapidly whilst the influence was on him, and when 
 it left he would cease writing, and generally not resume it 
 till the next day. I have frequently interrupted him in the 
 middle of a sentence, and engaged him in conversation. 
 As soon as the conversation ceased he would go on and 
 finish the sentence without a moment's hesitation. Many 
 literary and scientific gentlemen have examined the orig- 
 inal volume, and pronounce portions of it beyond human 
 conception. The style is simple and faultless, and adapted 
 to every capacity. The most astute critic can not strike out 
 a word in a single sentence, and substitute another which 
 he can truthfully say will improve it in style or sentiment. 
 JS'either can he select a sentence that he can in like man- 
 ner say does not embody or enforce some truth. I can, in 
 no way, better describe the feelings, the impressions, and 
 the influence under which this book has been written by 
 Mr. Linton, than in his own language in the following 
 communication to me : 
 
 When about to wi'ite in tlie book entitled " The Healing of the Nations," I 
 felt descending upon me an influence vhose holy sweetness words can never 
 express. 
 
 Ere taking my pen to wi-ite, my whole being entered a calm and tranquil 
 state which was expressed to the Holy One in a devout prayer — such as this : 
 
INTEODTJCTION 
 
 " Oh, Father, if it so please Thee, let Thy servant va-ite only that which shall 
 glorify Thee." 
 
 And in answer I have written that which Ifelt to be truth, though at times 
 my outward ignorance was much at a loss to substantiate the wisdom of that 
 written. 
 
 I have never written without the influence of that unseen Power, for it has 
 been my constant desire that I might never write one word of error, or of that 
 which would not lead to man's highest good, and to the highest knowledge of 
 God. 
 
 When writing I always preferred to be alone, though I have often written 
 in the presence of my own family or friends, and sometimes in the presence of 
 entire strangers. 
 
 The presence of other persons seemed to disturb the quiet calmness so very 
 necessary to the flow of that which I do believe to have been from the highest 
 spiritual source ; and for this reason it was that I preferred to be alone with 
 the Power under whose dictation I wrote. 
 
 During the writing of the book I scarcely read any— in any book, or in any 
 form — being conscious that I retained nothing at all of that which I attempted 
 to read. 
 
 Strange as it may appear unto some readers, I never refe7-rcd to any book 
 before the writing, dui-ing, or since having finished the writing of " The Heal- 
 ing of the Nations." 
 
 I never had any books by me save the one in which I wrote. How the con- 
 tents of the book correspond with the contents of other books I do not know ; 
 neither need I care, believing, as I firmly do, that there is nothing but trutli 
 in it. 
 
 It was always sufficient inducement for me to write to feel the sweet influ- 
 ence enveloping me as a flood of light in which was all that I could imagine 
 as necessary unto heavenly happiness. 
 
 I have written in all kinds of circumstances without any apparent diminu- 
 tion of the control of my system had by the unseen Power, The one thing ne- 
 cessary for the obtaining of this feeling — this holy influence — was calm, quiet 
 Prayer. 
 
 I know that prayers are answered ; how, is explained in the book. 
 
 I have felt and seen all that I wrote. I have experienced most holy joy, 
 most serene happiness ; and again have felt the keen despair of the tortured 
 spirit. I have viewed the operation of essences and principles, apparently 
 seeing them as distinctly as any outward object. I have seen all the scenery 
 as in the book described ; and, in short, all that is there written at the time 
 wrote was felt by me as though it was then and there present. 
 
 I feel thankful unto God for the bestowal of so much happiness as I have 
 experienced whilst writing, and since writing, " The Healing of the Nations." 
 
 It has truly healed my spirit, and I may add that one other spirit, as dear 
 unto mine as its own existence, hath found in the words flowing from my pen 
 a balm most healing. It has driven hereditary darkness from our path, and 
 opened a channel unto the Fountain of Light, whose outward flowing waters 
 have nourished our love until it is as the rock of Evcrnal Truth. 
 
6 INTRODUCTION. 
 
 Words can not tell how this high and pure spiritual influence feels— else 
 would I strive to detail all of my exparience ; and sure am I that all who read 
 of such happiness would strive to seek its pleasure. 
 
 The ideas seemed at times to enter my mind with a gleam of light, and were 
 instantly before me waiting to be worded ; at other times I could not see one 
 word ahead of that which I was writing, and have written on, one word at a 
 time, that when the word was written it appeared disjointed and disconnected 
 until the whole sentence was finished, and behold ! I saw a great truth, build- 
 ed, as it were, almost without my knowledge. 
 
 I have at times been conscious of an entire vacancy of what I should term 
 my own mind ; at other times my mind has been exercised violently on some 
 outside subject, and still the writing would continue as though the mind were 
 calm. This was after having cominenced v.Titing, as I never commenced ex- 
 cept in the manner above described — calmly and quietly. 
 
 I have written from one half page to as high as ten or eleven pages daily. 
 The book was commenced on the eleventh of the eleventh month, eighteen hun- 
 dred and fifty-three, and ended fourth month ninth, eighteen hundred and 
 fifty-four. (Commenced Nov. 11th, 1853; ended April 9th, 1854.) I lost one 
 month in writing, being away from the book at the time. 
 
 There are four hundred and thirty (430) pages of manuscript, closely writ- 
 ten, and scarcely containing one mistake. I can say positively, there is no mis- 
 take of any kind which did not arise from my own inattention during the writing; 
 the dictating Power being always right, so far as my comprehension goes. 
 
 I have never felt but ojie Presence and but one Power, which is to me as dis- 
 tinct as my own animal feelings. I know the instant it approaches, and can 
 instantly tell when it leaves me, at which time I have ceased writing, and com- 
 menced exercising in the open air. 
 
 Some will naturally ask, " Yv'hat is that Power i"' In answer to this question 
 I must say, I do not positively know. I leave every reader to be his own 
 judge; believing as I do in individual responsibility, 1 feel at liberty only to 
 tell what I believe, namely, that it is from the highest spiritual source, leaving 
 positive truths vmto God, and all men to judge their own judgment. ..My be- 
 lief concerning the source whence the book came can only be my own belief, 
 and I do not want that to be adopted by any man unthinkingly. 
 
 Would that I could give all mankind as much happiness as I have experi- 
 enced whilst writing under this influence. I am certain, from its effect upon 
 myself, that good unto them would result therefrom. 
 
 Would that all would endeavor sincerely to ascertain whether there is such 
 a blessing as Inspiration numbered among the gifts of God unto man. Would 
 that all would strive cf themselves, with their own individual powers untram- 
 meled by any outward considerations or influences, to draw down from the 
 Fountain of Wisdom that which giveth purest happiness — the love of God. 
 
 I had not the faintest idea, at the commencement of " The Healing of the Na- 
 tions," what the course would be cf that which was being written ; and I must 
 say, that no person can be so much surprised as myself at the order and regu- 
 larity of the course pursued both in regard to the subjects, and the reasoning 
 elucidating them. 
 
INTKODUCTION. 7 
 
 I never planned, or attempted to plan, any thing ahead in ^writing ; for be- 
 side of the Power dictating I felt truly as a little child in Tsisdom, and can 
 now thank God that I was permitted to have a child's trustfulness — thus 
 writing as dictated unto, unheeding the opinions of my own selfish nature. 
 
 I have frequently been asked, "Why do you reject the credit of composing 
 'The Healing of the Nations ?' " I answer all such inquiries thus : " Common 
 honesty bids me do it." 
 
 I commenced the book unknowing that it was to ever be any thing save a 
 few disconnected sentences, continued page after page, not knowing but that 
 every sitting would finish that at which I seemed to be writing. Thus was I 
 ignorant until the book was more than half finished, when the plan seemed to 
 be dimly opened before me, and in all I had done I could now distinctly feel 
 the hand of God working out his own glory, even as I had earnestly desired 
 might be done. 
 
 This to me does not seem much like composing the book ! 
 The only credit I desire to have, and that which I feel to be my due, arises 
 from the fact that I have desired humbly axd sixcerely to glorify a 
 LovixG Father ai^td benefit max. Any man who honestly and openly 
 reads "The Healing of the Nations" will give me this credit, and surely I need 
 not ask more. True it is, that let men say and do as they will concerning that 
 which is written in the book, they can never reach that sweet place within my 
 own spirit, wherein, morning and evening, and in the shady noon, I feel 
 " Well done" vibrating to the Toice of Him whose servant I am proud to be. 
 I have felt more peaceful happiness in this inward communion with the un- 
 seen Power whose scribe 1 seemed to be, than the voice of all mankind could in 
 praising give. Hence do I speak of my work as though it was not my work, 
 
 From this communication it will be seen that the book 
 has been written under an influence believed by Mr. Lin- 
 ton to be from the highest spiritual source. The beautj 
 and simplicity of style, and the purity and sublimity of 
 sentiment, may claim not only a spiritual, but the highest 
 spiritual source. The chapters are divided into paragraphs, 
 just as they were written — the numbers only have been 
 added. 
 
 In presenting this book to the public, I do it on my own 
 responsibility. Neither Mr. Linton nor any one else is ac- 
 countable for the opinions expressed by me. In intro- 
 ducing it, therefore, to the reader, I deem it incumbent on 
 me to give, briefly, the views I entertain of '' Spiritual 
 Manifestations." Those views are principally the result of 
 my own personal observation and experience. 
 
5 INTKODUCTION. 
 
 "Wlien these manifestations were first announced to the 
 public as the "Eochester Knockings/' like most others, I 
 23aicl no heed to them ; thej were so incredible and so 
 marvelous, and not having the support of names known to 
 me, that I passed them by as a delusion, and had no incli- 
 nation even to investigate them. This feeling with me 
 continued till May, 1S52, when I accidentally saw in a 
 leading newspaper in the city of Kew York a communica- 
 tion of Judge Edmonds on this subject, copied from some 
 other paper or periodical, and accompanied by the editor 
 with remarks very severe and denunciatory of the Judge 
 for the avowal of his belief in such an imposture and delu- 
 sion. I had known Judge Edmonds intimately for more 
 than thirty years — had practiced law with him in our high- 
 est courts — had been associated vrith him in both branches 
 of the Legislature of the State of ^STew York — and also as 
 members of the Court for the Correction of Errors. xVfter 
 my election to the Senate of the United States, he was 
 elected a Judge of the Supreme Court, and subsequently 
 became a Judge of the Court of Appeals. I knew him as 
 a man of finished, classical education, a profound lawyer, 
 astute in his investigations and in analyzing testimony, un- 
 surpassed in his legal opinions and in the discharge of his 
 high judicial duties ; and above all, I knew him to be a 
 man of unimpeachable personal integrity, and the last to 
 be duped by an imposture or carried away by a delusion. 
 Under these circumstances I felt that I should do great 
 injustice to him and to those with whom m}^ opinions 
 might have weight, and still greater injustice to myself, if 
 I should longer hesitate to investigate the subject. I felt 
 that however strange and improbable these manifestations 
 might appear, I could not, as an honest man, after they 
 were thus vouched for on the authority of a responsible 
 name, any longer, even tacitly, unite in the denunciations 
 of them. I felt that something was due to human testi- 
 mony — that testimony on which our belief in all things is 
 founded — that testimony on which the Sacred Scriptures 
 
INTRODUCTION. 9 
 
 tliemselves have been lianded down to us through a long 
 series of more than eighteen hundred years, and without 
 which we should have no authentic evidence of their ex- 
 istence. I felt that I should despise myself, and that I 
 ought to be despised by others, if, without investigation, I 
 should presume to express opinions against these mani- 
 festations after such authority for their truth. This feeling 
 has been corroborated by my own experience ; and I have 
 looked on, "more in sorrow than in anger,'* at the thought- 
 less, flippant, and vapid assaults which have continued to 
 be made, notwithstanding the manifestations have been 
 piled up, " like Ossa upon Pelion," and backed by an ar- 
 ray of names which would adorn the history of any science 
 or of any cause. Under these impressions of duty I com- 
 menced my investigations, which resulted in a thorough 
 conviction of the truth of spiritual intercourse, as will be 
 more faily evinced in the course of these introductory re- 
 marks. 
 
 'No cause in the history of the world has made such 
 rapid and unprecedented progress as " Spiritualism" since 
 its first introduction. Unaided, and without an effort on 
 the part of its friends and advocates, and with an oppo- 
 sition unparalleled for its perseverance and its bitterness, 
 it has moved onward with a momentum as resistless as it 
 is overwhelming. It already numbers in its ranks talent 
 of the highest order 'in every department of science and the 
 arts, the most distinguished of the legal profession, the 
 most elevated of judicial functionaries, the most eminent 
 of legislative bodies, the most enlightened of the press, and 
 the most pious and learned of the pulpit ; and above all, it 
 enrolls among its votaries the purest and most intellectual 
 of the female sex, whose modesty and whose virtues would 
 sanctify any cause, and whose advocacy, when openly pro- 
 claimed, will put to flight and to shame the unmanly at- 
 tacks of ignorance and bigotry, and tear from the great 
 " Mokanna" of hypocrisy the unhallowed vail which has 
 BO long concealed the horrid deformity of its features ! It 
 
10 I :x i K O D U C T I O N . 
 
 already numbers more ably edited and better sustained 
 newspapers and periodicals tlian any religious sect or de- 
 nomination in the country ; and it has presented to the 
 public mmd specimens of " spiritual literature" unsur- 
 passed in beauiy of style and sentiment, and unequaled in 
 profundity and sublimity of thought.^ 
 
 ISTotwithstanding all this rapid progress and wide-spread 
 belief in " Spiritual Manifestations," there is nevertheless a 
 pervading ignorance on the subject amongst the masses 
 hardly to be anticipated in this enlightened age. At the 
 same time the fault is not theirs, but is chargeable to those 
 whose duty it is, and whose position requires, that they 
 should enlighten and instruct their fellows in what con- 
 cerns their temporal and eternal welfare, namely, those 
 who control those mighty engines for good or evil, the 
 Pulpit and the Press. 
 
 As I have already said, there are high and honorable ex- 
 ceptions in both these departments. But the public press, 
 as a whole, is without excuse for the manner in which it 
 has treated this subject — a subject presenting phenomena 
 the most extraordinary in the history of the world, and 
 vouched for by names, whose testimony, if the facts were 
 in issue on the trial of a man for his life, would convict and 
 execute him. Yet with these facts staring them in the 
 face, and with this testimony before them, they have in the 
 most violent terms denounced not only the subject, but the 
 
 * The following remarks, from a recent publication against Spiritualism, 
 prove the correctness of my statement. Its opponents ■will not contradict the 
 evidenco of their own witness. 
 
 " In the city of New York, to which circle our personal investigations have 
 been confined, there are, at the least calculation, forty thousand sincere be- 
 lievers in spiritual rappings. Wo can not pretend to give the number of the 
 disciples of this new spiritual doctrine scattered throughout all parts of the 
 United States. It is sufficient to say that it is immense, and far greater than 
 the public generally imagine. These believers are to be found in every class 
 of society, from the highest to the lowest, and among minds of every degree 
 of capacity and cultivation, from the most accomplished scholar to the most 
 ignorant of the ignorant." 
 
INTRODUCTION. 11' 
 
 investigators. When called upon to publish the views of 
 its friends upon which their comments have been made, 
 they have not only refused, but have made that reasonable 
 request the ground for renewed attack, and still more vio- 
 lent assault. Their readers have therefore remained in 
 ignorance not only, but have been plunged into deeper 
 darkness by reason of the one-sided and distorted views 
 which have been presented by the boasted intelligence and 
 the enlightened liberality of the American press ! What- 
 ever may be the origin of these extraordinary phenomena, 
 whether they be spiritual or philosophical, they are equally 
 entitled to the consideration of every intelligent mind, and 
 more especially of those minds that control and direct the 
 public press, because to them the masses look for informa- 
 tion on all subjects, whether spiritual, philosophical, or po- 
 litical. 
 
 In saying this I say it in all charity, and in a forgiving 
 and Christian spirit. At the same time, charity, the bright- 
 est gem in the crown of Christianity, requires that the 
 truth shall be told, let its crushing weight fall where it 
 may. The following remarks of Lord Bacon to me and 
 others are peculiarly applicable to all denouncers of 
 " Spiritualism" without investigation, and were given by 
 him whilst recommending charity toward those who did 
 not, for want of information, believe. 
 
 " Let the dog bark, the cat mew^, or the ass slavishly toil 
 for mere animal existence, still nature will assert its just 
 claims whether in man or brute. And to him who, with- 
 out evidence of either right or wrong, can denounce that 
 as untrue w^hich he has not investigated, you may justly 
 attribute the true prerogatives of his nature. He will bark 
 dog-like to the compulsion of his brute-like organization, 
 and he will toil like the ass to perpetuate the slavery of 
 opinions to which he is bound by error and prejudice." 
 
 But a still more gentle rebuke, and a still higher sense 
 of responsibility on the part of the conductors of the 
 public press, will be found in the following extract from 
 
12 INTEODUCTION. 
 
 the book itself, whicli these remarks are intended to in- 
 troduce : 
 
 God requireth no uncertain action. Thou must know, else write not, nei- 
 tlier speak nor act. * * * ^]^q j^^^ ^j^q q^^^ govern a press, and that 
 which flows from it, hath great chances to instruct almost numberless parts 
 of this great sum — man. And let him take good notice of all that cometh 
 from his great distributor of knowledge. 
 
 Let him watch every word and be sure that truth is therein, for his labor is 
 filed in heaven, and if his deeds be not good he hath condemned himselfc 
 
 "Would the managers of the press remember that there is an All- seeing eye, 
 who knoweth not only every printed word their press utters, but the spirit 
 and intention in which it was uttered, before whom their sheet is either pure 
 and spotless, good intentions, or smeared with the dark ink of darker passions 
 than ink can express, they would be less reckless of their individual respon- 
 sibility. 
 
 The piupit, too, has lent its aid to confirm this ignorance, 
 instead of attempting to dissipate it by wise counsels and 
 discreet conduct. Its denunciations liave been hurled 
 against the cause and its advocates, regardless alike 
 whether they struck down friend or foe, and without re- 
 flecting that the rebound might injure much more tlie 
 assailant than the assailed. Instead of attempting to en- 
 lighten the bigotry of the age, its efi'orts have only tended 
 to sink it still lower in the scale of progressive intelligence, 
 and to prevent its further advancement. 
 
 The believers in " Spiritual Manifestations" have been 
 denounced as denying the truths of the Bible, and the 
 manifestations themselves have been cited as confirmation 
 of the truth of those denunciations. All this has been done 
 against the protestations of the most distinguished advo- 
 cates of " Spiritualism," and against their earnest asser- 
 tions, that the manifestations prove the Bible, and that the 
 Bible proves the manifestations. These protestations have 
 been made after a patient and thorough investigation of the 
 whole subject, whilst the denunciations have been uttered 
 without investigation, and consequently without knowl- 
 edge. 
 
 The Kev. ADm Ballou, who was one of the earliest and 
 most thorough investigators, and who has written a most 
 
INTEODUCTION. 13 
 
 candid and satisfactory explanation of the phenomena, 
 says : 
 
 Whatever of divine fundamental principle, absolute truth, and essential 
 righteousness there is in the Bible, in the popular religion, and in the estab- 
 lished churches, will stand. It can not be done away. On the contrary, it 
 will be corroborated and fulfilled by spirit-manifestations. * * * * Our 
 All- wise and benignant Father in Heaven has left no essential truth or right- 
 eousness dependent on the mere pretension or w/^corroborated testimony either 
 of departed or t^;ideparted spirits. He has addressed his revealments of essen- 
 tial truth and duty to the moral reason of mankind, and authenticated them 
 by every necessary attestation. Any attempt, therefore, to build up a religion 
 or moral philosophy radically different from the genuine Christian Testament, 
 on what is being disclosed to the world through dreamers, somnambulists, 
 impressibles, clairvoyants, spirit-media, spirit-rappings, etc., is absurd, and 
 must prove mischievous rather than beneficial to the human race. But funda- 
 mental truths and duties may be re-affirmed, clarified from error, demon- 
 strated anew, and powerfully commended to the embrace of mankind by fresh 
 spiritual communications. I am of opinion that this is really the case ; and 
 the conversion of many long-confirmed atheists and deistical rejectors of the 
 Christian revelation confirms me. 
 
 The Rev. Charles Beechee, at a regular meeting of 
 *' The Congregational Association of JSTew York and 
 Brooklyn," was appointed to investigate the " Spiritual 
 Manifestations." It should be borne in mind that he is 
 the pastor of a regular orthodox Church. In his elaborate 
 report he assumes the hypothesis that " sjnrits can only 
 obtain access through prepared oclylic conditions f^ that this 
 was the mode of communication by the ancient prophets, 
 and to substitute any other theory " cuts up hy the roots 
 large portions of the prophetic Scriptures^ And he adds, 
 *' Whene'oer odylic conditions are rights spirits can no more 
 he repressed from communicating than water from jetting 
 through the crevices of a dyke^ Mr. Beecher concludes by 
 saying : 
 
 Whatever physiological law accounts for odylic phenomena in all ages, will 
 in the end inevitably carry itself through the Bible, where it deals with the 
 phenomena of soul and body as mutually related, acting and reacting. A 
 large portion of the Bible, its prophecies, ecstasies, visions, trances, theopha- 
 nies, and angelophanies, are more or less tinged with odylic characteristics. 
 The physiology, the anthropology of the Bible is highly odylic, and must be 
 studied as such. As such it will be found to harmonize with the general prin- 
 
14: I^'TKODUCTION. 
 
 ciples of human experience in such matters in all ages. If a theory be adopt- 
 ed everywhere else but in the Bible, excluding spiritual intervention by odylic 
 channels in toto, and accounting for everything physically, then will the cov- 
 ers of the Bible prove but pasteboard barriers. Such a theory will sweep its 
 way through the Bible and its authority ; its j^lenary inspirations will be 
 annihilated. 
 
 This is the conclusion to which the Eev. Mr. Beecher 
 arrived after a long, careful, and patient investigation of 
 this subject. How proudly do the views of these reverend 
 gentlemen above quoted contrast with those reverends who 
 have so bitterly denounced the manifestations as an im- 
 posture and delusion, and who, according to their own con- 
 fession, have never investigated them, and of course know 
 nothing about them ! 
 
 I might quote many more of the clergy to the same 
 effect. In tliis connection, however, I will only cite an- 
 other able writer, and there leave this branch of the sub- 
 ject. 
 
 Hovrbeit vre knoTV that the Holy Spirit, from the '• day of Pentecost" until 
 now, has vouchsafed to communicate with man. Hence, the disembodied spirit, 
 being of the same essence, can make known its wishes through the same chan- 
 nel ; for be it understood, there was a mode of intercourse established by 
 Jesus Christ. This being conceded, then it follows that spirit would be able 
 to use it, as all spiritual information contained in the Bible was imparted 
 through the mortal being. Hence, we who believe in the Divine inspiration 
 of the Scriptures, can not deny the possibility of these so-called spiritual 
 manifestations. 
 
 Neither can those who deny such inspiration reject the di-^inity of Christ ; 
 because if they do, what logic could such Spiritualists bring to prove that 
 man, material, could communicate with spirit, spiritual ? It can only be 
 demonstrated by these facts, namely, that man fell from his spiritual state ; 
 that spirit, infinite in power, reunited the mortal to the spiritual — thus ena- 
 bUng it again to converse with spirit, as before man's fall. Rejecting these 
 men cast off all hope or ability of proving that spirit does communicate with 
 matter, or that it ever was able so to do. * * * Hence, man must first 
 purge from his mind all prejudices against the Bible, before he is competent 
 to examine the phenomena called spiritual manifestations. And, on the other 
 hand, the Bible believer must likewise set aside aU that would bias his mind 
 to think adversely to what agrees with common sense. 
 
 These denunciations by the clergy are still more aston- 
 ishino^ when we reflect that the writincrs of the old fathers 
 of the Church, for four or five centuries after the time of 
 
INTRODUCTION. 15 
 
 Christ and his Apostles, are full of these " Spiritual Mani- 
 festations." They were claimed at that day as evidence 
 that the true spirit of Christianity dwelt in the Christian 
 Church. And the Roman Catholic Church claims to have 
 them even down to the present time. And still, both the 
 Roman Catholic and Protestant clergy denounce these 
 modern manifestations, thus ignoring what the Church has 
 recognized from the earliest period of Christianity. 
 
 I have always maintained, and still maintain, the Bible 
 as the word of God ; and I agree with that accomplished 
 scholar and jurist, Sir William Jones, who declared that 
 " The Scriptures contain, independently of their divine 
 original, more true sublimity, more exquisite beauty, more 
 important history, pure morality, and finer strains both of 
 poetry and eloquence than could be collected within the 
 same compass from all other books that were ever com- 
 posed in any age or idiom." And when I hear clergymen 
 denounce "Spiritualism" as denying the truths of the Bible, 
 I can only say, " they know not what they do." They 
 might with greater propriety denounce all denominations 
 of Christians except their own, because they differ from 
 each other as to what are the truths of the Bible. The 
 Roman Catholic believes in transubstantiation — in the real 
 presence — that the real body and blood of Christ is con- 
 tained in the consecrated wafer. He goes to the Bible for 
 the truth' of this doctrine. Some Protestants go to the same 
 book to prove this doctrine rank blasphemy. Most of the 
 Christian world find in the Bible the doctrine of the Trin- 
 ity, whilst the Unitarian sect, one of the most intelligent 
 and intellectual in this country, finds in it the unity of the 
 Godhead. The same might be said of all the various doc- 
 trines of the difierent religions sects and denominations — 
 they are all, according to their respective advocates, to be 
 found in the Bible, however inconsistent or antagonistic 
 they may be. When, then, these reverend gentlemen tell 
 us that ^' Spiritualism" denies the truths of the Bible, will 
 they be so good as to agree upon and inform us what those 
 
16 INTEODUCTION. 
 
 truths are ? Christ never taught sectarianisra. That has 
 been taught by the creeds of men. Out of these creeds has 
 sprung up the antagonism of the Christian world — an an- 
 tagonism which brought Cranmer, and Latimer, and Kid- 
 ley, and Servetus to the stake — and which would bring 
 Spiritualists to the stake also, if we were not so far ad- 
 vanced in the light and progress of the nineteenth century. 
 
 " AH bliss 
 Each claimed as his alone, denouncing one 
 The other : both all warning that fierce fire 
 Burned for their sake who sware not by a creed 
 Garbled, patched up, and contradictory ; 
 Confounding text and comment, with no rule 
 Intei'pretative ; now as literal, 
 Now figurative, holding laws like plain, 
 Which, where most true, impracticable were. 
 Where possible, intolerable." 
 
 Every real Christian looks forward to the time when this 
 antagonism shall be done away, and we shall stand on one 
 broad platform, founded on the doctrines taught by Christ, 
 instead of the doctrines tsAight by the creeds of men. May 
 not these manifestations be the dawning of that brighter 
 day ? 
 
 Without more light, or without an inner or spiritual 
 sense for the interpretation of the Scriptures, it is impossi- 
 ble that this antagonism shall ever cease, or that these dis- 
 crepancies shall be obliterated. This inner or spiritual 
 sense, and the law for its interpretation, it is believed, is to 
 be found in the Bible itself ''The letter killeth, but the 
 spirit giveth life." A reverend and learned writer says ; 
 
 Some may ask, why the Scriptures, if they are the word of God, were not writ- 
 ten so as to require no explanation— why is it that they are not plain to all minds 
 alike ? These queries may be disposed of in a single sentence. Spiritual things 
 can not be expressed to natural mi?ids but by natural mediujns. Moreover, each 
 mind has an individuality which not only distinguishes it from every other, 
 but which is itself continually changing. It is therefore evident that a literal 
 vehicle, not requiring explanation, could not be advantageously employed for 
 the enunciation of heavenly truths. The divine must, as it were, speak in ci- 
 pher to the human. Nor need this be a stumbling-block in the way to a right 
 
INTEODUCTION. 17 
 
 understanding of wliat He says, when we have learned that the law of inter- 
 pretation is contained within the Scriptures themselves. 
 
 Another able writer remarks : 
 
 It is believed that, owing to the numerous conflicting sects, the mysteries of 
 the Scriptures, the difficulty of knowing what to believe, that opinions, vary= 
 ing little from Deism, and totally destitute of spirit, and vitality, and power to 
 edify, have spread more or less through all classes, and that secret infidel- 
 ity prevails to a great extent. Hence the pulpit is comparatively powerless, 
 and Sabbath after Sabbath presents the sad spectacle of congregations to whom, 
 in a great degree, the words of the preacher are lifeless and without avail. 
 
 I believe that all the truths necessary for salvation are 
 contained in the Bible. But in this conflict of religious 
 opinions it is impossible to ascertain Vv^hat those truths are, 
 and each sect must determine that matter for itself. What 
 is wanted, then, on this subject, is more light to bring out 
 and elucidate those truths. That light has been shed, from 
 time to time, during the Christian era. The doctrine of the 
 Trinity, in which by far the largest portion of the Christian 
 world agrees, was not distinctly settled till the fourth cen- 
 tury.^ If this doctrine is founded on truth, that truth is 
 contained in the Bible, and existed no less before than after 
 this doctrine was established as an item of the Trinitarian 
 creed. Why was it thus established ? Simply because its 
 advocates thought the lapse of centuries had shed new light 
 upon it, and had made that plain which before was envel- 
 oped in doubt and darkness. 
 
 " What though the written word be born no more. 
 The Spirit's revelation still proceeds. 
 Evolving all perfection." 
 
 So with the astronomer — by the aid of an improved 
 telescope he discovers a new planet ; or, as some philos- 
 ophers suppose, he discovers it by reason of the rays of 
 
 * And even then, says a learned writer, " The first attempt, at the • Council 
 of Nice, to establish and make universal the Trinitarian creed, caused dis- 
 turbances and dissensions in the Church which continued for ages, and which 
 produced results the most deplorable to every benevolent mind which exalta 
 charity over faith." 
 
 2 
 
18 INTEODUCTION. 
 
 liglit, wliicli have been traversing tlie immensity of space 
 with incredible velocity for thousands and thousands of 
 years, having just reached the earth. In either case the 
 newly-discovered planet no less existed before than after 
 the discovery. But new light, like the truths of the 
 Bible, brought it to our notice and our adoption. So 
 " Spiritualism," like the star of Hope, whose benignant 
 rays have, for ages, been traversing the trackless waste of 
 time, makes itself manifest to our mental vision, although 
 obscured by the bigotry and superstition of centuries which 
 have gone before us. 
 
 Those great truths of the Bible have, perhaps, been left 
 obscure to us for wise and good purposes. We can not, 
 fathom the wondrous ways of Providence. They were de- 
 livered to an unprogressed and sensuous people, and were 
 handed down with all the light which they and their de- 
 scendants could bear. But the very obscurity which sur- 
 rounded them was evidence that more light, from time to 
 time, would be shed upon them, as the people became 
 more enlightened and better jDrepared to receive it."^ If 
 this were not so, we should, no doubt, have received more 
 of the teachings of Christ and his Apostles than those 
 which have been transmitted to us. We are told by St. 
 John, "There are also many other things which Jesus did, 
 the which, if they should be written every one, I suppose 
 that even the world itself could not contain the books that 
 should be written." Now, suppose that an account of a 
 very small portion of these things had come down to us, 
 such an account would undoubtedly have thrown addi- 
 tional light on that which we have received. For Christ 
 could not say or do any thing that would not tend to elu- 
 cidate the great truths which he delivered to mankind. 
 Suppose, too, that a small portion of the teachings of St. 
 Paul, who preached some thirty years, had been trans- 
 mitted to us, in addition to his Epistles to the different 
 
 * Christ said, " I have yet many things to say unto you, but you can not 
 hear them now." — John xvi. 12. 
 
INTRODUCTION. 19 
 
 churches, would they not have served to render more 
 plain the doctrines Vvdiich he taught, as they were handed 
 down from Chrict, and about which Christ's followers have 
 been contending for more than eighteen hundred years ? 
 If these doctrines were not designedly left in partial ob- 
 scurity, or if it was not intended that new light should be 
 shed upon them in the lapse of time, why should the 
 human mind be distracted by the various creeds which 
 have been established, and by the various expositions of 
 almost every essential portion of the ]N'ew Testament ? I 
 need only refer to one prominent and striking example, 
 where, in regard to a single text, " N'ow a mediator is not 
 a mediator of one, but God is one " — Gal. iii. 20 — not 
 less than two hundred and forty -three expositions have been 
 written ! A learned professor well remarks, " It were well 
 worth while thoroughly to weigh the causes of so enor- 
 mous a discrepancy of opinion in the interpretation of the 
 Holy Scriptures — a discrepancy of which the whole range 
 of classic literature nowhere affords so portentous an ex- 
 ample/' And still, learned divines, with the utmost self- 
 complacency, denounce " Spiritual Manifestations," on ac- 
 count of their discrepancies, and because they deny the 
 truths of the Bible — truths about which they themselves 
 can not begin to agree, and some of what they call truths 
 are there by interpolation ! 
 
 I was once delivering a lecture on " Spiritualism" to a 
 very large audience, aifd whilst commenting on the truths 
 of the Bible, and the alleged discrepancies of the " Spirit- 
 ual Manifestations," I said I had seen a communication 
 which stated, that verses 7 and 8, of chapter 5, of the 1st 
 Epistle of John, was an interpolation ! I was asked to 
 read the verses ; I read as follows : 
 
 7. For there are three that bear record in heaven, the Father, the Word, 
 and the Holy Ghost : and these three are. one. 
 
 8. And there are three that bear witness in earth, the spirit, and the 
 ■water, and the blood : and these three agree in one. 
 
 A kind of shudder, a sort of holy horror, seemed to per- 
 
20 INTRODUCTION. 
 
 vade the audience, that this orthodox text should be de- 
 nounced from tlie spirit- wo rid as an interpolation of the 
 Scriptures I Many were ready, as I learned afterward, to 
 denounce as blasphemous the very allegation of such a 
 thing. I, however, soon relieved myself and the spirits 
 from any responsibility, by informing the audience that 
 the communication to which I alluded was from an em- 
 bodied and not a (disembodied spirit ! that this celebrated 
 passage had been disputed ever since the commencement 
 of the sixteenth century, and that the pious and learned 
 KiTTo, the latest and best authority on the subject, remarks, 
 " That the disputed passage is found in no Greek manu- 
 script, save only in two, both belonging to the fifteenth 
 century ; and that it has not once been quoted by any of 
 the Greek, Latin, or Oriental fathers. It is now, therefore, 
 omitted in all critical editions of the 'New Testament.'' 
 
 Luther, the great Reformer, denounced the Epistle of 
 St. James, and denied its inspiration, because it seemed to 
 impugn his doctrine of *' justification by faith alone," and 
 taught, " that by works a man is justified, and not by faitli 
 only." Still the Epistle of James was received as one of 
 the canonical books of the I^ew Testament. I only cite 
 these facts as specimens of the numerous discrepancies in 
 the interpretation of the Scriptures, and to show how ex- 
 tremely cautious reverend gentlemen should be in de- 
 nouncing others when they can not agree amongst them- 
 selves. • 
 
 These '• Spiritual Manifestations" are recognized and 
 foreshadowed in the Bible. 1 Cor. xii. '' Spiritual gifts" 
 are recognized and described by Paul in his day as a 
 '' manifestation of the spirit," the same as the " Spiritual 
 Manifestations" of the present day. For to one is given 
 the word of wisdom ; to another the word of knowledge ; 
 to another faith ; to another the gifts of healing ; to an- 
 other the working of miracles ; to another prophecy ; to 
 another discerning of spirits ; to another divers kinds of 
 tongues ; to another the interpretation of tongues. And 
 
INTPwODUCTION. 21 
 
 what was enacted tlien is being re-enacted now.* These 
 " Spiritual Manifestations" are also foreshadowed by the 
 Prophet Joel in the Old Testament, and by the same 
 prophet as cited in the K^ew Testament (Acts ii. 17, 18). 
 " And it shall come to pass in the last days^ saith God, 
 I will pour out of my spirit upon all flesh ; and your sons 
 and your daughters shall prophesy, and your young men 
 shall see visions, and your old men shall dream dreams. 
 And on my servants and on my handmaidens I will pour 
 out in those days of my spirit ; and they shall prophesy." 
 Notwithstanding all these and numerous other passages, 
 which recognize and foreshadow these " Spiritual Manifest- 
 ations," still they are denounced by the clergy as contrary 
 to the truths of the Bible, and those who investigate them 
 as enemies of the religion of Christ. As I am one coming 
 within that category, I will take leave, on this occasion, to 
 enter a- little more into detail on this subject. In my in- 
 vestigation I have endeavored, so far as in my power, to 
 hear and read all that has been said or written against 
 "Spiritualism," although, for want of time, I 'have not 
 been able to hear or read every thing that has been said 
 or written in its favor. In pursuance of this determination 
 I listened to a sermon against the " Spiritual Manifesta- 
 tions," of which previous notice had been given, preached 
 in Trinity Church, Washington City, by the " Eev. C. M. 
 BuTLEK, D. D., Rector." That 'sermon has since been 
 printed, curtailed of some of the rough j)oints which char- 
 acterized its delivery. As the reverend gentleman saw 
 fit, in the course of it, to honor me by name, I am unwill- 
 ing to pass him by unnoticed on this occasion, lest such a 
 seeming neglect might unnecessarily wound liis sensibility, 
 not to say his delicacy. At the same time, in thus intro- 
 ducing him, I introduce him as the representative of a 
 class, and not in his individual capacity. What he said 
 
 * Christ even foreshadowed greater things than these ; for He said, " He 
 that telieveth on Me, the works that I do shall he do also ; and greater works 
 than these shall he do." — Johi xiv. 12. 
 
22 INTEODUCTION. 
 
 on that occasion has been said by many before him ; 
 though in his ultraism he has, in some respects, out- 
 stripped his predecessors. Mj limits will not allow of a 
 general review of his discourse ; but I will touch a few 
 prominent points by way of illustrating the principles of 
 " Spiritualism," and shielding it from the attacks alike of 
 ignorance and bigotry. 
 
 The reverend gentleman starts with the broad proposi- 
 tion, thrice repeated, that there is not '-^recorded in the 
 Old or New Testameiit a single instance of a disembodied 
 human spirit Quanifesting itself on earthy and communicat- 
 ing with TTien^^ By way of illustrating this proposition, 
 he cites the Scrij^ture in regard to consulting "familiar 
 spirits," and also gives his views in reference to Saul and 
 Samuel, Abraham and Lazarus, and Moses and Elias. In 
 this s^rt of polemics, authority sometimes goes as far, 
 if not farther, than argument. I therefore avail myself 
 of the authority of the Rev. C. H. Haevey, of the Meth- 
 odist Episcopal Church, as well as his able argument on 
 these several texts, which together are more satisfactory 
 to my mind, as they will be to the mind of the reader, than 
 any thing I could offer. [See Appekdix A.] 
 
 After this triumphant vindication of the " Spiritual 
 Manifestations" against the "lame and impotent conclu- 
 sion" of Dr. Butler, it would seem unnecessary to pursue 
 the subject further. Af the same time, I can not refrain 
 from citing an additional authority from another distin- 
 guished writer, Prof S. B. Beittan, who says, in allusion to 
 this subject : 
 
 It sliouM be observed that what is said of the rich man, his brethren, and 
 the beggar, including the interview between the former and father Abraham, 
 is not a relation of actual occurrences, but merely a parable, which is a fabu- 
 lous or allegorical representation from which some important moral or useful 
 instruction may be derived. This view has been entertained by the most dis- 
 tinguished commentators. " The main scope and design of it seems to be, to 
 hint the destruction of the unbelieving Jews, who, though they had Moses and 
 the prophets, did not believe them — nay, would not believe, though one (even 
 Jesus) arose from the dead." 
 
INTKODUCTION. 23 
 
 Professor Eeittan proceeds : 
 
 The following extract from the fifth and sixth pages of the Doctor's dis 
 course, for the bold dogmatic spirit and utter recklessness of statement ■srhich 
 it exhibits, is not likely to be transcended : 
 
 *' It is to be remarked, moreover, that among all the strange and miraculous 
 events of both dispensations, there is not one instance on record of the mani- 
 festation of a disembodied human spirit to the minds of men. Samuel appeared 
 to Saul imder the incantations of the witch of Endor, as much to the surprise of 
 the sorceress as to the terror of the impious king. But it was not the disem- 
 bodied spirit of the prophet which manifested itself to Saul. It was his body, 
 or a visible representation of his body, which God miraculously summoned for 
 his own wise purposes. Moses and Elias appeared in visible forms, talking 
 with Jesus on the Mount of Transfiguration. At the time of the Sa^•iour s 
 cruciiixion, it was not the disembodied spirits of the saints that revisited the 
 earth, and peeped, and muttered, and rapped through floors and tables at 
 Jerusalem • but it was ' the bodies of the saints that arose and appeared unto 
 many.' There is not, amid all the miraculous appearances of angels, and of 
 men temporarily summoned from the regions of the dead, which are recorded 
 in the Old and New Testaments, a siagle instance of a disembodied human 
 spirit manifesting itself on earth and communicating with men." 
 
 Here the author positively affirms that neither the Jewish nor Christian dis- 
 pensation has furnished a single instance of the return of a departed human 
 spirit, or the manifestation of such a presence to the minds of men. Speaking 
 of the case of Samuel, Dr. Butler says, it was not the "spirit of the pro2)hef' 
 — i. e., the prophet himself — which appeared to Saul 5 but we are told that 
 God performed a special miracle, either reconstructing the decomposed body 
 of Samuel, or otherwise producing a visible image of the prophet's form. Thus 
 the Divine Being is represented as directly cooperating with the Witch of 
 Endor by a most unusual and marvelous display of his power, and for what 
 purpose ? What, but to give the most signal endorsement to witchcraft, and 
 to deceive the Hebrew king, by causing him to believe that the spirit — Samuel 
 himself— \7SLS really there, when it was only an automaton figure that arrest- 
 ed his attention. Our author and his brethren are shocked with the profane 
 nonsense of Spiritualists, who maintain that departed human beings come 
 back and make their presence felt amongst men, by revealing their forms, or 
 otherwise, but he evidently presumes that it altogether comports with the dig- 
 nity of the Divine nature to do the same thing, even to produce a mere puppet 
 to support the pretensions of an old woman, who, according to our author's 
 notions, was in league with the devil. Is not this straining at the gnat and 
 swallowing something larger ? Moses and Elias are disposed of in the same 
 manner. It is all the work of an instant. Their immortal natures are exor- 
 cised by a single dash of Dr. Butler's pen, and behold they are nowhere. 
 
 Jesus doubtless thought that he was honored by a spiritual visitation " on the 
 Mount of Transfiguration." Moses and Elias verily appeared to be there, with 
 all the imperishable elements and faculties of their spiritual being. But 
 according to Dr. Butler, they were not there at all ; Jesus merely saw and 
 
24 INTRODUCTION. 
 
 conversed with "visible forms," composed of common earth and air. In like 
 manner all the saints who are said to have appeared at the time of the cruci- 
 fixion are promptly dismissed or forbidden to show themselves, while their 
 mortal remains, disorganized, corrupt, and corrupting, are made to crawl 
 throuo-h six feet of kindred earth, and to stalk abroad on its green surface. 
 It was not the departed saints who " appeared nato many," accoiding to Dr. 
 Butler, but only a number of soulless bodies, which very much resembled the 
 saints themselves! To such unmitigated absurdity modern theologians are 
 driven to get rid of the spirita Like children frightened at a ghost, they rush 
 headlong and blindly away, not pausing to consider whether, in order to 
 escape the phantoms, it be better to dive into a ditch or stumble over a wall. 
 
 These absurdities result not only from Dr. Butler's ig- 
 norance of the " Spiritual Manifestations," but from his 
 careless and reckless reading of the Scriptures themselves. 
 How else can we account for that bold and unqualified as- 
 sertion, that there is not a single instance of a disembodied 
 human spirit manifesting itself to man ? What does he 
 make of that portion of Eevelation delivered to John on 
 the Isle of Patmos, where he sajs, 
 
 And I, John, saw these things, and heard them. And when I had heard 
 and seen, I fell down to worship before the feet of the angel which showed me 
 these things. Then saith he unto me, See thou do it not ; for I am thy fellow- 
 servant, and of thy brethren the prophets, and of them which keep the sayings 
 of this book : worship God. 
 
 Here was a disembodied human spirit, one of the old 
 prophets, called an angel — in other words, a messenger of 
 God — sent to deliver to John, and through him to the 
 world, the most important revelations ever made to man 
 since the time of Christ. And yet this passage of Scrip- 
 ture is entirely overlooked or ignored by the reverend gen- 
 tleman in his zeal to disprove the fact of a disembodied 
 human spirit ever returning to earth ! Why, every boy, 
 whom his mother has taught to read the Scriptures, is per- 
 fectly cognizant of this fact, and would, without hesitation, 
 cite it to disprove the position taken by Dr. Butler. How, 
 then, are w^e to account for this apparent recklessness? 
 IN^ot that he has not capacity to understand so plain a por- 
 tion of Scripture, for the position he occupies precludes that 
 idea. ]^ot that he would intentionally attempt to mislead 
 
INTRODUCTION. 25 
 
 his hearers or his readers, for his character as a clergyman 
 is presumptive evidence against that. It can only be ac- 
 counted for by an oblivious memory, by which the passage 
 had been wholly obliterated from his mind, the same as a 
 partial obliteration caused him to say that " the ricli man, 
 in torment, desired that Abraham might be sent to his 
 brethren on earth," instead of Lazarus, as the Scripture 
 account hath it ! 
 
 It is with extreme mortification and humiliation that I 
 am compelled thus to speak of Dr. Butler. He belongs to 
 the Protestant Episcopal Church, to which, from my ear- 
 liest manhood, I have been, and am still, devotedly at- 
 tached, lie is one of the professed guides of the church. 
 How, then, could I be otherwise than mortified and humil- 
 iated when I heard from such a source the crudities and 
 absurdities which he has put forth to enlighten a denom- 
 ination of Christians who boast in their ministry some of 
 the purest and brightest lights of this or any preceding 
 age ? The reverend gentleman showed, nay acknowledged, 
 that he had never investigated the subject, and still under- 
 takes to give opinions in regard to it as if it were as famil- 
 iar to him as " household words."" 
 
 Dr. Butler undertakes to comment, in the most dispar- 
 aging terms, on a communication purporting to come from 
 Daniel Webster to myself and others through a writing 
 medium. The communication will be found in the Ap- 
 pendix to Judge Edmonds' book on " Spiritualism," with 
 the explanations in regard to the medium and the circum- 
 stances under which it was received. I pronounce that 
 communication infinitely beyond the capacity of the me- 
 dium, vastly beyond the capacity of those present, and far 
 beyond the capacity of Webster himself in his best days 
 on earth, because it contains a profundity and sublimity 
 
 * " He that answereth a matter before he heareth it, it is folly and shame 
 unto him." — Prov. xviii. 13. " The heart of him that hath understanding 
 seeketh knowledge; but the mouth of fools feedeth on foolishness.'* — Prov. 
 XV. 14. 
 
26 INTBODIJCTION. 
 
 of thought beyond human conception ! And still this sub- 
 lime communication was characterized by the reverend 
 gentleman, in his discourse as delivered, and after quoting 
 from it, as "miserable twaddle!" I will not attempt to 
 characterize the reverend gentleman's discourse by such 
 language as that, because it is helow my sjyhere. But I will 
 say, that it shows a want of capacity to comprehend the 
 sublime truths of that communication that is perfectly 
 astonishing — a communication that exhibits mind that 
 would stand in comparison with his own as " Hyperion 
 to a Satyr." 
 
 The concluding advice of the reverend gentleman to his 
 '' friends and brethren," is worthy of a passing remark. 
 He said, "I earnestly entreat you, under the persuasion 
 that it is a crime denounced by God, not to allow your- 
 selves either to act as mediums, or to be present where 
 others are professing to act as mediums, or in any way to 
 countenance this dangerous delusion." When I heard this 
 it carried me back to the dark ages, when ignorance and 
 superstition covered the world like a pall ; when the mind 
 of man was enslaved by the dogmatism of priestly usurpa- 
 tion ; when the soul of man — a spark of Divinity itself — 
 was cramped and warped till it became the mere " coun- 
 terfeit presentment" of that great and benevolent God in 
 w^hose image man was made. I could not realize that we 
 were now advanced beyond the middle of the nineteenth 
 century, but fancied that the car of Time had rolled back 
 until we were again enveloped in that " blackness of dark- 
 ness," from which I fondly hoped the world had emerged 
 forever. 
 
 A learned, and pious, and aged clergyman of the Prot- 
 estant Episcopal Church, with a share of " common sense" 
 not common to some of his brethren, once said to me, that 
 he knew nothing of this subject ; but, if he did not investi- 
 gate it, he would say nothing about it ; for, said he, if it be 
 true, opposition can not stop it, and if it be not true, it 
 will die of itself. Why, then, said he, shall we distract 
 
INTRODUCTION. 27 
 
 our people and bring dissensions and divisions into the 
 Church, and by our folly inflict wounds that can never be 
 healed ? 
 
 The spirit of this advice was the same as that of Gama- 
 liel, a doctor of the law and president of the Sanhedrim, 
 when the Jews were endeavoring to find cause to put 
 Peter and the other Apostles to death. He said, " Kefrain 
 from these men, and let them alone ; for if this counsel or 
 this work be of men, it will come to naught ; but if it be 
 of God, ye can not overthrow it, lest haply ye be found 
 even to fight against God." Xow these manifestations are 
 either of men or of God. That they are of men, no one 
 having a decent regard for his own reputation will pretend 
 to assert. The day for the cry of imposture and delusion 
 has gone by. That they are of God — that is, according to 
 God's laws — no one can doubt who is familiar with the 
 communications purporting to come from the spirit-world ; 
 for they are not only in accordance with God's laws, but 
 are made — as I have abundantly shown — in the same man- 
 ner that similar manifestations were made, as recorded in 
 the sacred Scriptures. That they are from spirits, both 
 good and evil, is proof of their spiritual source ; for the 
 same law that enables the good to communicate, enables 
 the evil to communicate also. It may be asked, if they are 
 from both good and evil spirits, how are we to distinguish 
 the good from the evil ? I answer, by the rule laid down 
 in tiie First Epistle of John iv. 1, 2, 3 : " Beloved, believe 
 not every spirit, but try the spirits, whether they are of 
 God ; because many false prophets are gone out into the 
 world. Hereby know ye the Spirit of God. Every spirit 
 that confesseth that Jesus Christ is come in the flesh is 
 of God ; and every spirit that confesseth not that Jesus 
 Christ is come in the flesh is not of God." If the spirits 
 did not hold intercourse with men, why should this warn- 
 ing be given and this rule be laid down by which to "try" 
 them ; which warning and which rule were delivered to 
 
28 INTEODUCTION, 
 
 mankind after Christ had gone to his Father, and were 
 designed for all future time ? 
 
 The follovring communication, purporting to come from 
 the author of that Epistle, enforces the same doctrine. It 
 was made to a select circle of the mxost intelligent and in- 
 tellectual ladies and gentlemen — a circle composed of. those 
 described in the communication — and through a medium 
 of the highest character and respectability, the wife of a 
 Methodist clergyman. I took down the communication 
 myself, letter by letter, as it was given through the tippings 
 of the table. 
 
 Lo an assembly of wise men from the East and from the West, and the 
 North and the South, lawyers and doctors, judges and governors, and divines, 
 are met to try the spirits. Beloved, ye do well. Ye are instructed from the 
 great Book of Books, even the Book of God, thus to proceed. Beloved, if all 
 spirits were evil, or if all spirits were good, this trial would be useless. By 
 their fruits ye shall know them. Beloved, can the leopard change his spots, 
 or the Ethiopian his skin .' When the spirit leaves the earthly form for a 
 spiritual, the spirit is the same, but in a new temple. My little children, 
 ye have the privilege to make that new mansion an abode of happiness or 
 misery. Beloved, ye have been truly instructed that every thought, word, and 
 action, is registered in heaven, even in the house to which ye go. When ye 
 meet the deeds done in the body ye will know them. They will cause you un- 
 utterable bliss or unutterable woe. My little children, be instructed by one 
 who loves you. Serve God with singleness of heart. Be a friend to the race 
 for which Jesus died. Johx the Beloved. 
 
 Tried by the above rule who can doubt the character of 
 this spirit ? And where, in the whole range of the Old 
 and Xew Testaments, can be found purer doctrine than 
 that embodied in this communication ? I have received 
 communications of the most exalted character, enough to 
 fill volumes ; and still Dr. Butler, without investigation 
 and without knowledge, objects to the spiritual source of 
 the communications by reason of their low order. He has 
 not sought information from those who could show to him 
 this high order of communications, and instruct him on the 
 subject ; but he has picked up the lowest that have been 
 given to the public, and put them forth as specimens of 
 the productions of the spirit-world. lie might as well 
 
INTRODUCTION. 29 
 
 descend into the most degraded purlieus of Washington 
 City, and repeat the language and sentiments he got there 
 as specimens of good society, as to repeat this low order 
 of communications as specimens of spiritual intercourse. 
 The truth is, most of those who have received this high 
 order of communications have been unwilling to give them 
 to the world. They have seen the denunciations of others 
 for avowing their faith in " Spiritualism," and they have 
 had no disposition to subject themselves to the same or- 
 deal. But the time is near at hand when no one will hesi- 
 tate to avow his or her opinions on this subject. " Spirit- 
 ualism" is making rapid advances in the highest classes of 
 •society, and its onward progress will soon render it fash- 
 ionable, and then no human power can resist it ! 
 
 Because the communications are both good and evil, 
 and because they are from both good and evil spirits, it is 
 no objection to the position that the manifestations are ac- 
 cording to God's law ; for the law of communicating gov- 
 erns both, and is established for wise purposes, even though 
 the wisdom of man should not be able fully to comprehend 
 it. It should not excite our distrust or wonder any more 
 than the account that the Lord put a " lying spirit" in the 
 mouth of four hundred prophets in the time of Ahab, to 
 persuade him to go to battle for the purpose of his own 
 destruction. 1 Kings xxii. 23. 
 
 If, then, these manifestations are from God, and not from 
 men ; in other words, if they are according to God's laws, 
 and made by God's permission, how great is the responsi- 
 bility of those wdio undertake to denounce them ; who un- 
 dertake to set a limit to the power of the Almighty ; and 
 to proclaim that there is neither the necessity nor the 
 power for further manifestations to elucidate the truths of 
 the Bible — truths about which mankind can not agree, and 
 never will- agree, till further light is shed upon them ! 
 This responsibility is great here, but it will be greater 
 hereafter. And none will see it and feel it with such 
 crushing weight as the clergy who have denounced it ; 
 
30 INTRODUCTION. 
 
 wlio have shut out the light from their people, and caused 
 them to walk in darkness, when the brightness of these 
 manifestations has been shining around them. Let them 
 take heed to themselves. This warning is founded on com- 
 munications from a high spiritual source. And let them 
 rest assured that, though they may stay for a brief season 
 the mighty torrent of " Spiritualism," which is covering 
 the earth as the waters cover the sea, they will not be able 
 to check it in the world to which they go, but will there 
 be held to an awful accountability ! If they had but a 
 small share of practical common sense, they would irxves- 
 tigate it, and proclaim it from the pulpit as confirming the 
 truths of the Bible, and as re-affirming the doctrines which 
 Christ taught and practiced. Instead of attempting to 
 resist it they would '^ take the tide at its flood," and en- 
 deavor to " direct the fury of the storm." If they do not, 
 they will find the foundations of their antagonistic creeds 
 washed from under them, and swept away by the resistless 
 tide which is now setting, 
 
 " Like to the Pontick sea, 
 "Whose icy current and compulsive course 
 Ne'er feels retiring ebb." 
 
 They may as well attempt to stem the torrent of Xiagara, 
 and silence the thunders of the mighty cataract. The day 
 for intimidation has gone by. Those liquid fires, whose 
 terrors have been so long used, have been quenched by the 
 pure waters of truth flowing from the fountain of Love ; 
 and their lurid glare is lost in the brilliant light shed by 
 the sun of righteousness which has risen w4th healing on 
 its wings. 
 
 Again, Paul says, Heb. i. 14, speaking of angels : "Are 
 they not all ministering spirits, sent forth to minister for 
 them who shall be heirs of salvation ?" From this it will 
 be seen that, in some way, they are employed in adminis- 
 tering to mankind. The mode of administering may be as 
 various as the wants and necessities of man, but neverthe- 
 less designed to promote his welfare. But, it may be said 
 
INTRODUCTION. 31 
 
 that angels tlins ministering to man are not disembodied 
 hitman spirits ; that they are a distinct creation, and a dis- 
 tinct order of beings from human spirits. Though not 
 positively stated, this position may be inferred from Dr. 
 Butler's discourse. I am aware that some commentators 
 have endeavored to establish this doctrine, but have never 
 been able to find any direct authority for it in, but have 
 inferred it from, the Scriptures. On the contrary, others 
 have endeavored to prove that an angel is the spirit of a 
 just man made perfect. One of the ablest writers amongst 
 the reverend clergy says : 
 
 We have no other idea of an angel than that of the spirit of a just man 
 made perfect. The notions that angels were created such ; that they existed 
 prior to mankind, and were made a superior race, are rather the intimations 
 of poetry than the teachings of revelation. The Scriptures frequently and 
 forcibly show the existence of angels, but it is nowhere said that such was 
 their state by original creation ; nor is any thing written respecting them, 
 which is not consistent with the idea that they are the spirits of just men 
 made perfect, enjoying the immortality proper to their natures, and perform- 
 ing the uses for which they had qualified themselves during their lifetime in 
 the world. 
 
 The author adds in a note as follows : 
 
 Heb. xii. 23. Man was created in the image and likeness of God. Con- 
 sidered in the primeval state of holiness and wisdom, he was the highest object 
 of the Di%Tne creation. What object of creation can be higher than that which 
 is an image and likeness of the Highest ? The Scriptures represent angels to 
 be glorified men; and they frequently speak of them as men. The three 
 angels who appeared to Abraham in the plains of Mamre, are called men. 
 Gen. xviii. 2, xix. 5; and the angel with whom Jacob wrestled is called a 
 man, xxxii. 24. The angel who appeared to the wife of Manoah is called the 
 man of God, Judges xiii. 6, 10, 11. The angel Gabriel, sent to Daniel, is 
 called the man Gabriel, Dan. ix. 21. The angels who were seen by the 
 woman at the Lord's sepulcher, are said to be two men, Luke xxiv. 4. The 
 angel whom John was about to worship said, " See thou do it not ; for I am thy 
 fellow-servant, and of thy brethren the prophets," Eev. xxii. 9. And the 
 measure of the wall of the holy city is said to have been " the measure of a 
 man, that is of the angel," Rev. xxi. 17. It has been said, to avoid the force 
 of these facts, that angels only assume the forms of men, to be seen as such ; 
 but where in the Scriptures is there any thing said respecting such assump- 
 tions .' Saints are thought to be the proper designation of men in heaven, and 
 not angels. But the Scriptures do not teach us this. Sai7its are holy per- 
 sons, and these, of course, exist in heaven ; but they must, as such, have pre- 
 viously existed in the world. Aaron is called the saint of the Lord Psalm 
 
6:!> IXTKODUCTION. 
 
 cvi. 16 ; and again it is written, " Precious in the sight of the Lord is the 
 death of his saints," cxvi. 15. Saint is most properly the designation of a 
 holy man on earth ; but angel is the name of a holy man in heaven. 
 
 ]!^ow, whatever Dr. Butler, or any other reverend gentle- 
 man, may think of this, one thing is certain, namely, that 
 the angel who communicated with John was nothing more 
 nor less than a disembodied human spirit — one of the old 
 prophets — the spirit of a just man made perfect — for he 
 said, " I am thy fellow-servant, and of thy brethren the 
 prophets." An angel^ in the original Greek and Hebrew 
 languages, means a messenger. Hence, this disembodied 
 human spirit, this spirit of a just man made perfect, is the 
 angel or messenger of God to reveal his will to man. If, 
 then, it was a disembodied human spirit that delivered to 
 John, many years after Christ had ascended, and through 
 him to the world, the most important revelation tliat God 
 ever made to man, may we not conclude that further reve- 
 lations may be made, and tliat all other angels spoken of 
 in the Scriptures are also disembodied human spirits, the 
 spirits of just men made perfect? If this conclusion be 
 correct, then the Scriptures are full of authority for the 
 spiritual intercourse for which we contend. If this be de- 
 nied, there is still abundant proof in the Scriptures left to 
 fully establish that intercourse. 
 
 The belief that departed human spirits revisit the earth, 
 that they attend us, and impress us for our good, and 
 guard us from accident and danger, is as old and as uni- 
 versal as the world. On this subject I can not forbear to 
 give an extract from a letter of a highly intelligent gentle- 
 man and classical scholar connected with one of our South- 
 ern colleges — a gentleman who had not investigated the 
 subject, but was desirous of information in relation to it : 
 
 The abusive and contemptuous manner in -which the whole sulyject is treated 
 b}" those Avho, by their own confessions, have not in the smallest degree inves- 
 tigated the matter, is te my mind no evidence of its unreality. And it seems 
 to me that the faith of men of acknowledged ability and high standing in 
 manifestations so extraordinary and unprecedented, can not but have some- 
 Avhat that is reasonable for its foundation. Besides, the belief in communica- 
 
I N T E O D U C T I O N . 33 
 
 tions of some sort between the dead ayid the living is as old aiid universal as 
 the world. And to such universal conviction we confidently appeal in the 
 discussion of other problems of man's nature. Why, then, should we ignore 
 these convictions, when a problem such as the " Spiritualists" put before us iis 
 presented ? 
 
 AmoDgst tlie numerous authorities for this belief, I will 
 cite a few. 
 
 E. K. Cralle, the able editor of Calhoun's Works, says : 
 
 The opinion that men are acted upon and influenced by spiritual beings, 
 whether called angels, spu-its, demons, or devils, is coeval with the earliest 
 records of our race, and coextensive with all human society. There never was 
 a period when it did not prevail, nor a people that did nob entertain it. The 
 theological systems of every nation on the globe with which we have any 
 acquaintance give the doctrine a prominent place. The Jewish, Egyptian, In- 
 dian, Persian, Chaldean, Grecian, and Roman records attest the fact. The 
 ancient philosophers — men who not only impressed themselves on the age in 
 which they lived, but the traces of whose deep wisdom are not yet entirely 
 efl'aced — universally admitted and inculcated the doctrine, not excepting even 
 the founders of what are called atheistical sects. Thales, the earliest amongst 
 the Grecian philosophers, according to Cicero, Plutarch, Stoboeus, and the 
 Christian philosopher, Athenagoras, taught that the souls of men after death 
 were spiritual substances, distinguished into good and evil, and that they 
 acted directly and powerfully on men during their life in this world. The 
 same doctrine was taught by the Egyptian priests before the time of Thales, 
 as we are told by Jamblicus and others ; and such was the theory of Pytha- 
 goras and Plato, as we learn from Plutarch, Cicero, Psellus, and Fabricius. 
 Zeno and his followers maintained the same doctrine with a clearness and 
 force hardly credible when we consider the age in which they lived. 
 
 Luther, the great Eeformer, maintained fully and openly 
 the doctrine of spiritual intercourse and the guardianship 
 of angels. 
 
 President Dwight gave full credence to the agency of 
 spirits, and says that 
 
 Angels (or spirits) should communicate thoughts, either good or evil, to 
 mankind is originally no more improbable than that we should communicate 
 them to each other. "\Ye do this daily and hourly in many ways which are 
 familiar to us by experience, but which were originally unimaginable by our- 
 selves, and probably by any other finite beings. We show our thoughts to 
 each other by words, tones, gestures, silence, hieroglyphics, pictures, letters, 
 and many other things. All these, antecedent to our experience of them, 
 were hidden in absolute darkness from our conception. If all mankind had 
 been born dumb, no man would have entertained a single thought concerning 
 the communications of ideas by sjjeech. The conveyance- of thoughts by looks 
 also, if never experienced by us, would have been necessarily deemed myste- 
 
 3 
 
34 INTKODUCTIOX. 
 
 rious anJ impossible. Yet very many thoughts are thus conveyed by every 
 person living, and vrith very great force, and frequently with very great pre- 
 cision. Nay, the countenance often discloses the -whole character at once. 
 
 Dr. JoHXSoXj one of the most enlightened and most cele- 
 brated men of his own or of any age, maintained the same 
 belief. He observed : 
 
 That the idea of the spirits of the deceased revisiting the scenes on earth, 
 where in the flesh they had either suffered or rejoiced, seems to have been 
 grafted in the human mind by the Creator. 
 
 And an able writer adds : 
 
 For the obvious salutary purpose of keeping alive in it the belief of a, future 
 state; the conviction that we are connected with the spiiitual world; the 
 assurance that the great compound man shall not " all die," but that his bet- 
 ter and essential part, that soul which distinguishes him from " the beasts 
 that perish," preserved from the ruin that shatters his material frame still — 
 
 " Shall flourish in immortal youth, 
 Unhurt amid the war of elements, 
 The wreck of matter, and the crush of worlds." 
 
 If, then, it be allowed that such a notion, for^ such a reasonable final cause 
 make a part of man s original constitution, it seems to be a fair inference that 
 this conception would be nourished and supported by occasional allowed 
 appearances of the disembodied shade, or in permitted impressions upon the 
 imagination of such appearances ; and that this is the actual fact, we have all 
 the evidence that the mind in a proper state of conviction can desire — that is, 
 exercising its reasoning faculty, but sensible at the same time of the narrow 
 limits by which that reason is bounded and the imperfection in which it is en- 
 joyed. We have the concurring accounts of all nations and ages of the world 
 for the authentication of the fact ; we have the solemn and dispassionate asser- 
 tions of the wise and good to corroborate it ; we have the records of history 
 and the declarations of Scripture to confirm it. 
 
 The following extract from the pen of Bishop Potter, 
 of Pennsylvania, for whose great talent and exalted piety 
 I entertain the most profound respect, goes to establish. the 
 same doctrine : 
 
 There is another moral and religious use of Life as manifested in its mi- 
 nutest forms. It shuts us up toward a more spiritual tone of thinking — 
 toward faith in the invisible and supersensual. In respect to whatever lies 
 beyond the cognizance of sense, we are prone now to skepticism, now to super- 
 stition. Let us descend by the aid of the microscope down one and another 
 rank of organized beings, receding farther and farther from magnitudes visi- 
 ble to our organs or appreciable to our intellects — and at every step the par- 
 tition wall between the material and immaterial seems to grow thinner. We 
 are prepared for a transition to a world where matter is not, and spirit-forms, 
 
INTEODUCTION. 35 
 
 impercep-iljle to moral sense, shall throng about us. Time wni \vhen all the 
 countless multitudes of microscopic forms, that now animate the -waters or 
 float on every breeze, were to man as though they had no being. They were 
 working for him in many ways — supplying food to the fish on which he fed — 
 purifying as well as animating the water he drank — removing from the air he 
 breathed the taint, perhaps, of many a pestilence. Other forms there were, 
 perchance, which penetrating to his lungs or viscera, became the sources of 
 disease and death. Here, then, were innumerable ministers of good or ill 
 about him wherever he went — ever busy for his weal or woe — of whom for 
 ages he knew not, thought not ; of whom he thinks but little now because they 
 do not press on his grosser senses. Should not this fact suggest to us how 
 much like truth are the revelations of Scripture, in respect to the good and 
 bad angels that are represented as abroad amongst men — those legions of spir- 
 its that are flying as God's ministers of mercy to his heirs of salvation, or as 
 the devil's emissaries in the work of death to souls ? 
 
 " Think not," says Milton, " though man were none, 
 That Heaven would want spectators, God want praise ; 
 Millions of spiritual beings walk the earth 
 Unseen, both when we wake and when we sleep." 
 
 The Rev. Dr. JSTott, the venerable and distinguished 
 President of Union College, maintains the same doctrine. 
 At the recent College Commencement on the Fiftieth An- 
 niversary of his Presidency, in an address to the Alumni 
 of the College, he holds the following language : 
 
 In the next Semi-Centennial Anniversary, you, or some of you, may be 
 present, with tremulous voices, tottering steps — as the speaker that now ad- 
 dresses you, regarded with interest — with melancholy interest, as ruins al- 
 ways are. With some it may be so, but the rest of you, where will you be ? 
 Where the dead are, and so forgotten ! Who now thinks of Smith, of Edwards, 
 and of Maxcy .' Tombs have been passed by to-day in yonder cemetery which 
 lines the path that leads into this house — tombs of such as these — and who 
 paused to look at them .? But, though the dead be forgotten by the living, 
 the living loill not be forgotten by the dead. The dead may be present, see- 
 ing though unseen, sent back to earth on some errand of mercy ; or, per- 
 haps, the guardian angels of living ones left behind. 
 
 These are the sentiments of one whose head is silvered 
 o'er by the frosts of more than four-score winters, but 
 whose mental vigor is that of the maturity of manhood — 
 of one pre-eminent throughout the range of science and 
 the arts — of one equally distinguished in the ancient classics 
 and in modern literature — of one whose eloquence in the 
 pulpit has never been surpassed — of one, the example of 
 whose pure and unblemished life has been the star which 
 
INTIiODUCTION. 
 
 has guided many to the haven of eternal rest — of one pro- 
 foundly versed in the theology of the Bible, as well as in 
 the theology of Xature — of one vrho maintains that science 
 and religion are not at war, though by many modern di- 
 vines falsely supposed to be — of one who seeks truth wher- 
 ever it is to be found, and proclaims to the world that 
 " Truth is no less truth when taught by the sunbeams 
 above, or the fossiliferous rocks below, than when in- 
 scribed on parchment or chiseled in marble" — and, above 
 all, of one more deeply read in the Bible, and in all that 
 relates to the never-ending future of man, than any whose 
 age and experience, and whose talent and study have not 
 equaled his own. And yet it is in opposition to such 
 opinions from such a source that we iind these modern 
 sciolists of the pulpit arrayed ! 
 
 It would seem unnecessary to add to the above authori- 
 ties ; but I can not omit to refer to the Rev. John "Wesley, 
 the founder of Methodism, who was familiar with "Spirit- 
 ual Manifestations" in his day, and fully maintained the 
 doctrine of spiritual intercourse. The following extract 
 from his sermon on Heb. i. 1-1, ^^ Are tJiey not all minister- 
 ing sjnrits^ se?it forth to minister for them who shall "be 
 heirs of salvation F" shows his views of their mode of min- 
 istering — which mode, after the lapse of nearly a century, 
 is fully confirmed by these modern " Spiritual Manifesta- 
 tions." He says : 
 
 May ttiey not also minister to us Tivitli respect to our bodies in a thousand 
 Tvays, which we do not understand ? They may prevent our falling into 
 many dangers which we are not sensible of, and may deliver us out of many 
 others, though we know not whence our deliverance comes. How many times 
 have we been strangely and unaccountably preserved in sudden and dangerous 
 falls ? And it is well if we did not impute that preservation to chance, or to 
 our own wisdom or strength. No so : God, perhaps, gave his angels charge 
 over us, and in their hands they bore us up. Indeed, men of the world will al- 
 ways impute such deliverances to accidents or second causes. To these possi- 
 bly some of them might have imputed Daniel's preservation in the lion's den. 
 But himself ascribes it to the true cause : " My God hath sent his angel, an-l 
 hath shut the mouths of the lions."— Z)an. vi. 22. 
 
 When a violent disease, supposed incurable, is totally and suddenly re- 
 moved, it is by no means improbable that this is effected by the ministry of an 
 
INTRODUCTION. 37 
 
 angel. And perhaps it is OTving to the same cause that a remedy is unac- 
 countably suggested, either to the sick person, or some one attending upon 
 him, by which he is entirely cured. 
 
 It seems, what are usually called divine dreams, may be frequently ascribed 
 to angels. We have a remarkable instance of this kind related by one who will 
 hardly be called an enthusiast, for he was a heathen, a philosopher, and an 
 emperor : I mean Marcus Antoninus. " In his meditations, he solemnly 
 thanks God for revealing to him when he was at Cajeta, in a dream, what to- 
 tally cured the bloody flux, which none of his physicians were able to heal"' 
 And why may we not suppose that God gave him this notice by the ministry 
 of an angel ,' 
 
 And how often does God deliver us from evil men by the ministry of his an- 
 gels ? overturning whatever their rage, or malice, or subtilty had plotted against 
 us ? These are about their bed, and about their path, and privy to all their 
 dark designs ; and many of them undoubtedly they brought to naught by 
 means of that we think not of. Sometimes they are just ripe for execution ; 
 and this they can do by a thousand means that we are not aware of. They can 
 check them in their mad career by bereaving them of courage or strength ; 
 by striking faintness through their loins, or turning their wisdom into foolish- 
 ness. Sometimes they bring to light the hidden things of darkness, and show 
 us the traps that are laid for our feet. In these and various other ways, they 
 hew the snares of the ungodly in pieces. 
 
 Mr. Wesley's views were also adopted and ably sus- 
 tained by the pious Mrs. Mary Fletcher, widow of the 
 Eev. John Fletcher. Any one interested in this subject 
 would be instructed and enlightened by a perusal of her 
 views as contained in her Life by Henry Moore. 
 
 In this connection, too, and in confirmation of all I have 
 said, I refer with pleasure to the views of a lady distin- 
 guished alike for her piety and literature, "On the Minis- 
 tration of Departed Spirits in this World." I mean Mrs. 
 Harkiet Beecher Stowe. (See Appendix B.) 
 
 I also add an extract from a discourse preached by the 
 Eev. J. B. Ferguson, of Xashville, Tenn. Mr. Ferguson 
 is a minister of an orthodox church. E"otwithstanding this 
 frank avowal of his belief in "Spiritualism," his congre- 
 gation, with great unanimity, retained him as their pastor. 
 (See Appendix C.) 
 
 It appears, then, that this was the belief of the ancient 
 world before the time of Christ, and has been the belief of 
 all Christian denominations since. We are taught it in* 
 
38 INTKODTCTION. 
 
 the nursery ; we are taught it in the churches ; our hymn- 
 books are full of it ; and our voices ascend in anthems 
 of praise to the great Giver of all good for this manifesta- 
 tion of his goodness to the children of men. Kay, the 
 inspirations of the poet everywhere teach it to us. Take 
 the following from Young's " Kight Thoughts :" 
 
 Smitten friends 
 Are angels sent on errands full of love ; 
 For us they languish, and for us they die : 
 And shall they languish, shall they die in vain ? 
 Ungrateful, shall Ave grieve their hovering shades 
 Which wait the revolution in our hearts ? 
 Shall we disdain their silent, soft address — 
 Their posthumous advice, and pious prayer ? 
 Senseless as herds that graze their hallo-w'd graves, 
 Tread under foot their agonies and groans ; 
 Frustrate their anguish, and destroy their deaths ? 
 ******* 
 
 A good man, and an angel ! these between, 
 How thin the barrier ! What divides their fate ? 
 Perhaps a moment, or perhaps a year ; 
 Or, if an age, it is a moment still. 
 
 Read, also, the lovely and elevating sentiments of the 
 pure and gifted Mrs. Hemans, which seem to be a fore- 
 taste of the angelic communications w^hich have been 
 received from her in the spirit-world : 
 
 Hast thou been told that from the viewless bourne, 
 The dark way never hath allow'd return ? 
 That all which tears can move with life is fled — 
 That earthly love is powerless on the dead ? 
 Believe it not, * * * * 
 
 * * Before me there, 
 
 He, the departed, stood ! Ay, face to face, 
 So near, yet how far ! his form, his mien, 
 Gave to remembrance back each burning trace. 
 
 And never till these " Spiritual Manifestations" were 
 presented have we found men bold enough to deny the 
 faith of their fathers, the belief of their churches, and the 
 universal belief of the Christian world. But even now 
 their number is comparatively few ; and the time is not 
 .distant when even those few will confess in sorrow and in 
 
I X T K O D U C T I O N . 39 
 
 shame the folly of their denunciations. The time will 
 come " when Christianity, which, like the Prodigal son, 
 has for centuries wandered from its Father's house, and fed 
 on husks which the swine refused, will again return to its 
 Father's mansion. For fifteen hundred years and more it 
 made the distance between itself and the Father's house 
 greater and greater. Since that time it has been going 
 back — been seeking its Father's house ; and we hope that 
 soon, very soon, the Church will again occupy the stand 
 which Christ Himself ascribed to it, and be able to pro- 
 gress from that point. Spirituality is the last and greatest 
 step that has been made ;" and when it shall be received 
 and acknowledged by the Church and the world, then will 
 have come the consummation of the Christian's hopes ; 
 then will have arrived " The Golden Age" of the poet : 
 
 When the glad slave shall lay down 
 His broken chain — the tyrant lord his crown — 
 The priest his book — the conqueror his wreath : — 
 When, from the lips of truth, one mighty breath 
 Shall, like a whirlwind, scatter in its breeze 
 The whole dark pile of human mockeries ; 
 Then shall the reign of mind commence on earth ; 
 And, starting fresh, as from a second birth, 
 Man, in the sunshine of the world's new spring, 
 Shall walk transparent like some holy thing. 
 
 Perhaps we ought not to be surprised at these denuncia- 
 tions and persecutions from all quarters, " Turk as well as 
 Christian." It is no more than what has been handed 
 down to us in the history of the world. And were it not 
 that we are so far advanced in the nineteenth century, and 
 have seen such rapid progress in science and the arts, we 
 should not wonder at them at all. Galileo was persecuted 
 by the Church till he was compelled to renounce the 
 theory that the earth revolved on its axis, although, as he 
 said, it would continue to turn round notwithstanding. 
 Columbus was ridiculed for his notions of the existence of 
 a Western Continent ; and still the Kew World was dis- 
 covered. The art of printing was denounced as the work 
 of the devil, and from what we have seen of its operations 
 
40 IN TEODUCTION. 
 
 in these latter days, we are not surjDrised that such a belief 
 should have prevailed to a greater or less extent ; although, 
 properly conducted, the press would be all that it has been 
 described by an elegant writer : " By the powerful ener- 
 gies of the press information is diffused on every side, and 
 the world has become a vast whispering gallery, and the 
 echoing notes of the human intellect now vibrate through 
 its eternal dome." Fulton was ridiculed beyond measure 
 in his first attempt to navigate the Hudson by steam ; and 
 now steam navigation has spread throughout the world ; 
 and if it could be withdrawn commerce would be almost 
 annihilated. The locomotive, too, for its tardy movem.ents 
 was also ridiculed and denounced on its first introduction ; 
 and now it has attained a " velocity that scarcely lags be- 
 hind the celerity of thought !" The electric telegraph was 
 received wuth as much distrust and doubt as " Spiritual- 
 ism" at the present day. And if Professor Morse had been 
 a man of large means, and had had some good friends de- 
 sirous of getting possession of his property, they would 
 have either got out a commission of lunacy for him, or, 
 like the case of a certain Spiritualist, would have hurried 
 him off to a lunatic asylum without a commission ! For- 
 tunately, at that time, the learned professor, like most of 
 the Spiritualists of the present day, was not burdened with 
 a superabundance of this world's goods, and was, there- 
 fore, left to perfect his invention, by which he has been 
 enabled to " conquer time and space." When Harvey dis- 
 covered the circulation of the blood, he was denounced 
 and ridiculed as other great pioneers in art and science 
 had been before him. The same might be said of Mesmer, 
 Gall, and Spurzheim, who have shed so much light on 
 phrenology and other kindred subjects. The following ar- 
 ticle from the Scottish Review^ headed *' Blind Bigotry," 
 sums up the whole matter far better than any thing I can 
 say ; I therefore introduce it : 
 
 The establishment of the Royal Society was opposed because it was asserted 
 that " experimental philosophy was subversive of the Christian faith," and. 
 
INTRODUCTION. 41 
 
 the readers of D'Israeli will remember the telescope and microscope were stig- 
 matized as " atheistical inventions which perverted our organ of sight, and 
 made every thing appear in a false light." What ridicule and incredulity, 
 what persevering opposition, greeted Jenner when he commenced the practice 
 of vaccination ! So late as 180G the Anti- Vaccination Society denounced the 
 discovery as " the cruel, despotic tyranny of forcing cow-pox misery on the 
 innocent babes of the poor — a gross violation of religion, morality, law, and 
 humanity." Learned men gravely printed statements that vaccinated chil- 
 dren became " ox-faced," that abscesses broke out to " indicate sprouting 
 horns," that the countenance was gradually " transmuted into the visage of a 
 cow, the voice into the bellowing of bulls" — that the character underwent 
 " strange mutations from quadripedan sympathy," The influence of religion 
 was called in to strengthen the prejudices of ignorance, and the operation was 
 denounced from the pulpit as " diabolical," as a " tempting of God's provi- 
 dence, and therefore a heinous crime," as " an invention of Satan," a " daring 
 and profane violation of our holy religion," a " wresting out of the hands of the 
 Almighty the divine dispensation of providence, and its abettors were charged 
 with sorcery and atheism." When fanners were first introduced to assist in 
 winnowing corn from the chaff by producing artificial currents of air, it was 
 argued that " winds were raised by God alone, and it was irreligious in man 
 to attempt to raise wind for himself and by efforts of his own." One Scottish 
 clergyman actually refused the holy communion to those of his parishioners 
 who thus irreverently raised the " devil's wind." Few of the readers of " Old 
 Mortality" will forget honest Mause Headrigg's indignation when it was pro- 
 posed that her " son Cuddie should work in the barn wi' a new-fangled ma- 
 chine for dighting the corn frae the chaff, thus impiously thwarting the will 
 of Divine Providence, by raising wind for your leddyship's ain particular use 
 by human art, instead of soliciting it by prayer, or waiting patiently for 
 whatever dispensation of wind Providence was pleased to send upon the sheel- 
 ing hill." A route has just been successfully opened by Panama between the 
 Atlantic and Pacific. In 1588 a priest named Acosta wrote respecting a pro- 
 posal then made for this very undertaking, that it was his opinion that " hu- 
 man power should not be allowed to cut through the strong and impenetrable 
 bounds which God has put between the two oceans, of mountains and iron 
 rocks, which can stand the fury of the raging seas. And, if it were possible, 
 it would appear to me very just that we should fear the vengeance of Heaven 
 for attempting to improve that which the Creator in His almighty Avill and 
 providence has ordained from the creation of the world." When forks were 
 first introduced into England, some preachers denounced their use " as an in- 
 sult on Providence, not to touch our meat with our fingers." Many worthy 
 people had great scruples about the emancipation of the negroes, because they 
 were the descendants of Ham, on whom the curse of perpetual slavery had 
 been pronounced. Many others plead against the measure for the emancipa- 
 tion of the Jews, that the bill is a direct attempt to controvert the will and 
 word of God, and to revoke his sentence on the chosen but rebellious people. 
 
 These are specimens of the ignorance, bigotry, supersti- 
 
42 INTKODUCTION. 
 
 tion, ridicule, folly, denunciation, and persecution, which 
 have characterized past ages, and the darkness of which even 
 the light of the present age has not yet been able fully to 
 dispel. In addition to the ridicule and denunciation which 
 " Spiritualism" has received from the Pulpit and the Press, 
 gentlemen of high civil positions have not deemed it be- 
 neath their dignity to unite in this modern crusade. They 
 have even gone out of their way to attack it, notwithstand- 
 ing they had the authority of names as elevated and as 
 responsible as tlieir own for the truth of the manifestations. 
 The facts, on such testimony, they could not doubt, and, 
 whether spiritual or philosophical, were equally deserving 
 their candid consideration. But they had not the moral 
 courage to investigate the subject, and preferred to float 
 with, rather than stem, the current of public prejudice and 
 ecclesiastical bigotry. I could refer to several of this class 
 of denunciators ; but I will on this occasion only allude to 
 one, namely, the Hon. James Shields, of the United States 
 S^ate. My views in regard to the course of this gentle- 
 man will more fully appear in Appendix D. 
 
 To account for these extraordinary phenomena, theories 
 in rapid succession have been introduced, and have been 
 as rapidly exploded, e. g.^ the toe and knee-joint theory of 
 the Buffalo doctors ; the galvanic battery of Professor An- 
 derson ; the "nervous principle" of the author of "To 
 Daimonion ;" the " vital electricity" of the facetious author 
 of "The Bappers;" the machinery of Professor Page, con- 
 cealed about the person of the medium, and working under 
 the protection of the drapery of her dress, so "that a very 
 distinct motion of the dress was visible about the right 
 liypogastrlc region." This learned professor very gravely 
 concludes that the " raj)jnng'^'' can not be produced in 
 "Bloomer costume," or "be performed by men, or in male 
 attire." Xow every one familiar with these manifestations 
 knows that the "rapping" is produced through men and 
 boys, as mediums, in male attire, as well as through fe- 
 males in the ordinary dress of the sex. And yet a gentle- 
 
IKTEODUCTION. 43 
 
 man with pretensions to science, after two visits only to a 
 rapping medium, comes to this sage conclusion ! Xext 
 comes the theory of Professor Faraday of world-renowned 
 fame, that the moving of the table is by the unconscious 
 force of the medium, when there are thousands of witnesses 
 to the fact of the movement of tables, where neither a me- 
 dium nor any other person was near them ! The theory of 
 Dr. Eogers is even more marvelous than the spiritual 
 theory itself. It is very difficult to gather from his work 
 what his real theory is ; and lest I might misapprehend it, 
 I quote from one of his coadjutors as follows : 
 
 Mr. Eogers credits the existence of a newly-discovered j^^^ysical agent, 
 " distinct from electricity, but closely allied with animal magnetism," and 
 which is identical with the od or odylic force of Baron Reichenbach. This 
 force can be traced in two distinct forms of operation ; one is totally independ- 
 ent of a presiding intelligence — the other exhibits the phenomena of intelli- 
 gence ruling and guiding it. It thus becomes prevision— intelligent clairvoy- 
 ance — acts at a distance through matter and space, and thus produces all the 
 phenomena that have been attributed to direct spiritual agency. 
 
 This theory is founded principally on the case of Ange- 
 lique Cottin, which is cited from thirty to forty times in 
 some twenty-two chapters of the book. The facts in this 
 case turn out to be no facts at all, according to the report 
 of the commission appointed to investigate them by the 
 French Academy of Sciences, of which M. Aeago was 
 President. The report concludes as follows : 
 
 After having weighed all these circumstances, the Commission is of opinion 
 that the communications transmitted to the Academy on the subject of Mdlle. 
 Angelique Cottin ought to be considered as not having happened. 
 
 The Pev. Charles Beecher says that the argument of Dr. 
 Eogers " is precisely the argument of avowed Material- 
 ists" — that it belongs to the same school with Priestley, 
 Cooper, and others, and adds: "I^or could the disciples 
 of the latter school in any way more effectually promote 
 their ends than by a republication of Dr. Rogers' book, 
 condensed, with Dr. Cooper's tracts on Materialism ap- 
 pended." Thus it will be seen that this theory leads 
 directly to Materialism, to the undermining and subversion 
 
44: INTRODUCTION. 
 
 of the very foundations of Christianity. And yet I have 
 known reverend gentlemen, in their zeal against "Spirit- 
 ualism," take Dr. Eogers' book as a sort of vade meciim^ 
 and exhibit it to overthrow " Spiritualism," whilst, at the 
 same time, it was sapping the very foundation of the reli- 
 gion they professed. The following lucid exposition of his 
 theory is from Dr. Rogers himself, as reported in a Boston 
 paper : 
 
 He said that he thought the revelations were not spiritual, but a cerebral 
 automatic movement, depending for its development upon the idiosyncratic 
 temperament of each individual, inspired through the spinal centers by a mun- 
 dane process of electrized vitality, acting upon every molecule of the system ! 
 
 Dr. Dods explains the "Spiritual Manifestations" on the 
 principles of what he calls the voluntary and involuntary 
 powers of the mind ; but with great frankness says, that if 
 certain facts are true, " theii I must candidly confess that I 
 have no ji)hiloso])hy to reach the caseP Now the class of 
 facts to which he alludes is w^ithin ray own knowledge, and 
 the knowledge of hundreds, nay, thousands, of those wdio 
 have had ample opportunity to investigate the subject. 
 
 Most of those who maintain the above theories discard 
 electricity and magnetism as the agents to produce the 
 manifestations ; whilst others still contend for that agency 
 as the only means of accounting for them. As long as 
 this idea prevailed, the movement of tables was the prin- 
 cipal amusement at all large and fashionable parties. But 
 this amusement ceased as soon as it was contended that 
 these agents did not enter into those physical manifesta- 
 tions, but that they were from a spiritual source. That 
 they are not produced by electricity or magnetism, is evi- 
 dent to every one conversant with those elements. These, 
 or some other natural laws, may be the medium by which 
 the manifestations are made, but there must be an intelli- 
 gence to direct the force thus applied, wdiich can only be 
 accounted for on the spiritual theory ; and more especially 
 when intelligent communications are received through the 
 rappings or tippiugs of the table. These communications 
 
INTRODUCTION. 45 
 
 do not come from the mind of the medium nor from the 
 mind of any one present, for they are frequently in answer 
 to mental questions, the answers to which are neither 
 known to the medium nor to the interrogator, but their 
 truth is ascertained afterward. These natural laws may be 
 tlie means of conveying this intelligence to us, but they 
 can not make it. By way of illustration, a friend in jSTew 
 York wishes to communicate with me at Washington 
 through the electric telegraph. He writes his communi- 
 cation — hands it to the operator — the electric fluid brings 
 it to me. Electricity, therefore, is the medium of commu- 
 nication. But does electricity miake the communication ? 
 Certainly not ; that can only come from mind — in this in- 
 stance the mind of my friend in ]^ew York. What, then, 
 is the source of this intelligence f I answer it is mind. 
 What are the sources of mind ? They are two — mind in 
 the body, and mind out of the body. If, then, it can be 
 shown that these intelligent communications are not from 
 mind in the body, they must, of course, come from mind 
 out of the body — in other words, from a spiritual source. 
 This is a perfect syllogism, and the conclusion from the 
 premises can not be resisted. That they do not come from 
 mind in the body is evident to every one familiar w^ith the 
 subject, and from the fact that communications are often 
 received infinitely above the capacity of the medium, and 
 vastly beyond the capacity of any one present or absent, 
 because they are above human thought ! But it is often 
 said, that in due time there will be some natural law dis- 
 covered which will account for the manifestations. I an- 
 swer, there is no natural law, discovered or undiscovered, 
 that can make intelligence. The time may come when we 
 shall better understand how those laws are the medium of 
 conveying that intelligence to us ; but the time will neveT 
 come when any natural law, developed or undeveloped, 
 can make intelligence. The source of this intelligence, 
 therefore, is from mind out of the body ; in other words, 
 from a spiritual source. Mesmerism. Clairvoyance, and 
 
46 ' I N T K O D U C T I ON . 
 
 Psychology are all " Spiritual Manifestations." They 
 show the operation of a spirit in the body upon another 
 spirit in the body ; in other words, the operation of mind 
 upon mind, and the power of the spirit to leave the body 
 and again return to its fleshly tabernacle. 
 
 " Mind's command o'er mind, 
 Spirit's o'er spirit, is the clear effect 
 And natural action of an inward gift. 
 Given of God, whereby the incarnate soul 
 Hath power to pass free out of earth and death 
 To immortality and Heaven, and mate 
 "With beings of a kind, condition, lot, 
 All diverse from its own." 
 
 If, then, the psychologist, being more positive, can op- 
 erate on one more negative, so as to influence and control 
 his action, how much more can a spirit out of the body, 
 ^vho has " shuffled ofi" this mortal coil," operate on a spirit 
 in the body ? 
 
 In every instance where science has attempted to ex- 
 plain these extraordinary phenomena it has signally failed. 
 And although scientific men and scientific bodies have 
 been invited, nay challenged, to investigate them, they 
 have pusillanimously and ignobly shrunk from the task. 
 They have not been backward to unite in the denuncia- 
 tions of them, but they have been extremely cautious how 
 they investigated them, lest conviction should follow in- 
 vesticration. Xot Ions* since, the attention of the American 
 Scientific Association, then sitting at the Smithsonian In- 
 stitution, in the city of Washington, was invited to this 
 subject. That learned body was cautioned by a learned 
 professor of that institution not to meddle with it, and on 
 his motion the subject was laid on the table — yes, laid on 
 the table on the motion of a professor of an institution in- 
 tended by its liberal founder "for the increase and diffu- 
 sion of knowledge among men !" And this was the mode 
 by which knowledge on this important subject was to be 
 increased and diffused ! How mortifying, how humiliating, 
 in this progressive age, to see bigotry and science going 
 
INTRODUCTION. 4? 
 
 liand in hand to prevent the spread of that light which 
 these extraordinary manifestations are destined to shed 
 upon the world ! 
 
 There has not been a single instance where scientific 
 men have thoroughly investigated this subject, that they 
 have not come to the conclusion that these manifestations 
 establish beyond question or cavil the fact of spiritual in- 
 tercourse. In this connection it gives me pleasure to 
 mention the names of Professor Hare, of Philadelphia, 
 and Major G. W. Kaines, of the U. S. A. The former 
 ranks amongst the most eminent of men of science, and 
 the latter a graduate, and for a time assistant professor at 
 the Military Academy at West Point, is distinguished as 
 one of the most accomplished electricians of the age. 
 These gentlemen, with strong and decided prepossessions 
 against the spiritual source of the manifestations, com- 
 menced their investigations, and, against their precon- 
 ceived opinions, were drawn, step by step, to the irresisti- 
 ble conclusion that disembodied human spirits do com- 
 municate with men. Here is an example worthy to be 
 imitated by those votaries of science who have not the 
 moral courage to be the bold and worthy pioneers in such 
 a cause, but who may, perhaps, summon sufficient resolu- 
 tion to follow the lead of these undaunted champions of 
 truth and philosophic investigation. 
 
 I have proven, beyond doubt or cavil, that the belief is 
 as old and as universal as the world, and that it is, and al- 
 ways has been, the belief of all Christian denominations 
 that the spirits of the departed do revisit the earth — that 
 they attend us and impress for our good. If we believe 
 this, and if all Christendom believes it, then, I ask, what is 
 the objection to believing that there is now a mode discov- 
 ered by which departed spirits may communicate more 
 directly with us ? IS'one in the world, provided the facts 
 justify that belief. If the communication by impression is 
 for our good, then certainly a direct communication is still 
 more for our good. There is nothing in it unreasonable or 
 
48 INTEODUCTION. 
 
 unpliilosopliical. If we receive the former, our reason tells 
 us we must receive the latter. If we reject the latter, our 
 reason also tells us we must reject the former. Do the facts, 
 then, justify the belief? I could give the evidence of thou- 
 sands to prove my position, and whose testimony would 
 present phenomena even more astounding than any I have 
 seen. I intend, however, to confine myself to manifesta- 
 tions I have witnessed, knowing them to be amply suflfi- 
 cieut to establish my position — thus relying upon my own 
 personal observation and experience as equally satisfac- 
 tory to myself, and probably more satisfactory to others. 
 
 Of impressions which we receive, every one's own indi- 
 vidual experience will bear me out in what I say. How 
 often has it happened to almost every body that he or she 
 has been impressed to do or not to do, to go or not to go, 
 and by obeying that impression has been saved from acci- 
 dent or danger ? I could cite abundant authorities in 
 proof of this, but I will only relate one instance in regard 
 to myself. I was on board the war-steamer Princeton, in 
 the Potomac River, in the year 184:4:, when the dreadful 
 disaster occurred by the bursting of the "big gun," which 
 sacrificed the lives of several of our most distinguished 
 citizens. A large party of ladies and gentlemen had been 
 invited by Com. Stockton, the distinguished commander 
 of the Princeton, to take a trip down the Potomac to wit- 
 ness the movements of the steamer, as well as the firing of 
 the gun called the ''Peace-maker," a gun of wrought iron, 
 of immense weight and caliber. I had under my charge 
 two ladies. It was announced that the gun would fire 
 three times. When they were preparing for the first fire, 
 I took my position at the breech of the gun. The vessel 
 being in motion, the smoke, after firing, was immediately 
 left behind, and in my position I could take the range of 
 the shot of immense weight as it gracefully bounded over 
 the water. I took this position at each fire. After dinner 
 I went with the ladies on deck at the stern of the vessel, 
 and soon discovered the gun was again being loaded. I 
 
INTRODUCTION. 49 
 
 immediately went to the gun at the bow of the vessel, and 
 learning that the commodore, and the President and his 
 cabinet, and other gentlemen were momentarily expected 
 up to witness the last fire, I determined to remain, and 
 took my position as before. I waited a minute or two, 
 and was suddenly impressed to leave the gun — why, I 
 could not tell ; I had no fear of the gun, for I supposed a 
 wrought-iron gun could not burst. Yet, by an irresistible 
 impulse, I was compelled to leave the gun. I went to the 
 stern of the vessel, and was told the ladies had just gone 
 below. I went down into the cabin, and immediately 
 heard the report of the gun ; and in a moment came the 
 news that two members of the cabinet and three other 
 distinguished gentlemen had been instantly killed by the 
 bursting of the gun. I rushed on deck, saw the lifeless 
 and mangled bodies, and found that the gun had burst 
 at the very spot where I had stood at the three former 
 iires, and where, if I had remained at the fourth fire, I 
 should have been perfectly demolished ! Here was a spir- 
 itual im])ressio7i which I could not resist, and by obeying 
 which my life was saved. It is not for me to say why my 
 life was saved and others sacrificed. We can not fathom 
 the mysterious ways of Providence, but we can derive 
 benefit from the manifestations thus placed before us. 
 
 Here is a signal case of im.jpressioii. I will now show 
 that the manifestations justify the belief in direct commu- 
 nications : 
 
 First^ Physical Manifestations, such as the moving of 
 Tables and other ponderable Bodies. For this class, see 
 Appendix E. Here were tables moved without any one 
 touching them or being near them ; tlie table was raised 
 wholly from the floor with a great weight upon it ; it was 
 riteted, as it were, to the floor, so that it resisted the 
 eflorts of four persons to raise it till the top gave way, and 
 then, by permission of the spirits, was raised by myself 
 alone without difficulty ; bells were rung and made to 
 chime in with the beating of time to a marcli ; th^ guitar 
 
 •i 
 
50- IXTKODUCTION. 
 
 was played bj an invisible hand, as by the most "accom- 
 plished performer ; deep indentations were made by the 
 tip end of the handle of a bell (being pointed with brass) 
 in hard cherry wood, which could only be done by a power 
 that could thus wield the bell, and by an intelligence to 
 direct that power ; the bell and a hand were impressed on 
 various parts of the person ; finally, a sentence was written 
 purporting to come from Johx C. Calhoun, which his most 
 intimate friends testif}^ is the perfect handwriting, or a 
 perfect fac simile of the handwriting of Calhoun. All 
 these manifestations were made by an invisible power and 
 intelligence, the room being well lighted, and where there 
 was an utter impossibility for the interposition or agency 
 of any human power. Dr. Dods upon his theory might 
 undertake to say that the persons who relate these things 
 were psychologized, and supposed they saw them, when in 
 truth they were deluded. If they were in a psychological 
 state, and merely imagined these things to exist, when they 
 come out of that state these imaginary facts would vanish 
 with the delusion that produced them. But it so happens 
 that the indentations in the table are still to be seen, and 
 the handwriting is still preserved, and in my possession, 
 and has been shown to hundreds of persons. Dr. Dods, 
 then, has " no philosophy to reach the case," to use his 
 own language, and must become a Spiritualist. There are 
 thousands of similar facts, and many vastly more astound- 
 ing than those above related. 
 
 In the month of June last I attended a select circle in 
 the city of Kew-Tork, composed of the very elite of the 
 city. The room was darkened, and an accordion placed 
 under the table by direction of the spirits. The circle sang 
 several beautiful airs, and the accordion played the ac- 
 companiment as perfectly as the most skillful performer 
 could have done. " Sweet Home" was then played on the 
 accordion by an invisible hand, without voices accompa- 
 nying it, in a style as beautiful and exquisite as I ever 
 heard it in mv life. All the members of the circle felt the 
 
INTRODUCTION. 51 
 
 impressions of hands upon their persons ; some had their 
 handkerchiefs taken from their pockets, and afterward re- 
 turned to them ; one gentleman had letters taken from his 
 pocket, and one by one returned to him ; I felt a hand on 
 different parts of my person, and then it passed over my 
 face, so that I distinctly felt the fingers ; my eye-glass was 
 taken from one pocket and transferred to another, together 
 with various other manifestations unnecessary here to re- 
 peat ; and made, too, whilst the members of the circle 
 joined hands as they had been previously directed. 
 
 On another evening the same circle met. They had 
 previously been directed to bring three guitars. I was di- 
 rected through the rappings to place the guitars under the 
 table, the room having been darkened as before. They 
 commenced tuning the guitars, which, it was perceived, 
 were badly out of tune. I remarked it w^as a pity they 
 were so out of tune, but if the spirits could tune them the* 
 manifestation would be still better. I could hear the keys 
 turned and the strings touched as plainly as I ever heard 
 such an instrument tuned. In a little time the alphabet 
 was called for, and it was rapped out, " You will perceive 
 they are in tune ;" and they were in perfect tune. The 
 circle were then directed to chant the Lord's Prayer, which 
 they did, the guitars playing the accompaniment. In like 
 manner they were directed to sing " Old Hundred," which 
 they did, with the same accompaniment. They then sang 
 several fiishionable airs accompanied by the guitars, as 
 perfectly and as exquisitely as I ever heard them at the 
 most celebrated concerts. They were then directed to sing 
 '' Hail Columbia.'' They commenced singing ; one of the 
 guitars came out from under the table, moved by an in- 
 visible power, and as it passed over the circle, beat time 
 on the head of each one with the body of the guitar as it 
 passed, whilst the strings were playing the air above ! It 
 then returned under the table as before. During most of 
 these performances one of the guitars, which had been, by 
 invisible hands, placed between my feet and rested on my 
 
52 INTRODUCTION. 
 
 knee, was played at intervals until it was finally removed 
 from me. 
 
 One of the guitars then played successively " Old Dan 
 Tucker," "Uncle Ned," and "Lilly Dale" most exquisitely. 
 A gentleman sang the air to each. The guitar then struck 
 up what is known as the "Shaker Song" in Ethiopian min- 
 strelsy ; and when that was finished, the alphabet was 
 called for, and it was rapped out, "My name is Luke 
 "West, formerly of Christy's Minstrels." One gentleman 
 remarked that he believed there was a performer by that 
 name at Christy's, but was not certain. The next day I 
 caused inquiry to be made, and was informed there had 
 been a performer by the name of "Luke West,'' but that 
 he had died within a week, on a recent tour to Boston ! 
 Is'ow let skeptics account for this manifestation. Here was 
 a person unknown to any of the circle — no such perform- 
 ance was anticipated — and still his disembodied spirit 
 manifests itself both by the music and the name in a man- 
 ner that leaves no room for doubt, and which perfectly 
 identifies the spirit ! I might multiply tliese physical 
 manifestations to any extent. But I feel that I have said 
 enough under this head. 
 
 Secondly. Rapping and tipping Mediums. Tliese mani- 
 festations are sometimes objected to as low and undignified. 
 It should be recollected that by this means the great mass 
 of mankind are more easily reached than by any other. 
 They require something that appeals to the physical senses, 
 and vastly more persons are convinced by the rappings 
 and tippings than by any other mode. If, then, these 
 manifestations are designed for the benefit of mankind, the 
 means are adapted to the end by the various phases in 
 which they are presented. Let any one look at some of 
 the communications through these mediums, and ponder 
 on the purity and sublimity of sentiment, and he will no 
 longer entertain the idea of a want of dignity in the mode 
 of communication. In another connection I gave one from 
 ^' John the Beloved." I now insert one from John How- 
 
INTKODUCTION. 53 
 
 ard, tlie great English philantliropist. It was received 
 tliroiigli the same medium, and by the same circle, com- 
 posed of some of the highest judicial functionaries, and of 
 ladies and gentlemen of the highest literary and scientific 
 attainments. It is as follows : 
 
 My mission, both in my physical and spiritual form, has ever been, and still 
 is, to ameliorate the condition of the human race. I have penetrated the 
 darkest abode of vice in every clime, and dropt the seed which sprung up to 
 reform and repentance. I have visited the cell of the maniac, and calmed the 
 troubled spirit, and led forth the sparkling gem to glow and expand in the 
 sunlight of freedom — to attract and be attracted. I have looked upon the 
 poor slave in his chains and degradation. I have inspired his sinking soul 
 with hope, and taught to revile not when reviled, but to look forward to that 
 great day when color shall be lost in brilliancy. 
 
 I have sit in the councils with the framers of human laws. I have expanded 
 their views and softened the rigor of their spirit, and infused into their souls 
 the spirit of liberty. My zeal will never flag, neither will my spirit weary or 
 my labor cease, imtil angels shall look down from their bright abode upon this 
 darkened sphere, and behold reflected, as from the face of a polished mirror, 
 the image of the Most High from every heart of every son of man. 
 
 JoH?f Howard. 
 
 It will be perceived that the style and sentiment of this 
 communication are perfectly characteristic of the one from 
 whom it purports to come. When the communication was 
 read over, the spirit directed the words, " to attract and be 
 attracted," to be annexed as the close of the sentence 
 where they now stand, instead of the commencement of the 
 next paragraph, as I had taken them down. The propriety 
 of the correction will be at once seen. I then inquired if 
 the spirit wished to change the words "dropt" and ''sit" 
 into more modern form and tense, and was answered, 'No. 
 It will be seen that these words are used as they were com- 
 monly used in his day. I mention these things merely as 
 significant of the intelligence which directed the comm.uni- 
 cation. In communications purporting to come from Cal- 
 houn, he has frequently directed a word to be changed, 
 and even the punctuation to be altered, to m.ake the sen-, 
 tence more complete. Tliis^ too, is perfectly characteristic 
 of him. I might add many more communications throui^h 
 
54: INTRODUCTION. 
 
 the rapping and tipping mediums, of the same exalted 
 character. But let these suffice. 
 
 Thirdly. Drawing ^tediums. This is an extraordinary 
 phase of the manifestations. I have seen drawings of the 
 most exquisite style and finish, made hy persons entirely 
 nnacquainted with drawing, and with a delicacy of touch 
 and shading beyond any thing that can be done hy the 
 most distinguished artists. These drawings are made with 
 a single pencil — the hand of the medium is involuntarily 
 moved, and in an incredibly short space of time the draw- 
 ing is finished. They purport to be drawings of leaves, 
 vines, fruits, and flowers of the spheres. Suffice it to say, 
 they are unlike any thing on earth, and no botanist has 
 ever been able to classify them. I have heard the most 
 distinguished artists in Washington, who have seen the 
 mediums in the act of drawing, say, that what would take 
 the medium one hour to draw, would take them a whole 
 day to copy, and they could not even then begin to come 
 up to the original — and whilst the medium uses but a 
 single pencil, they would have to use the whole range of 
 pencils ! 
 
 Fourthly. Writing Mediums. Under this head, this 
 book itself is a most prominent example. Were not this 
 sufficient, I might introduce communications written through 
 the same medium, of the most exalted character, enough 
 to fill a volume. I can not forbear, however, to insert one 
 from an old friend whom I introduced to the knowledge of, 
 and who became a believer in, "Spiritualism," and who 
 has since gone to his spirit-home. He was a man of the 
 highest order of intellect, and in this communication, 
 amongst many others I have received from him, he gives 
 his views of the Divinity of Christ : 
 
 " Twin Being, God with ]\Ian, 
 Whose double nature indicates in Heaven 
 The natural and the spiritual." 
 
 Age after age, and century after century have rolled into that boundless 
 sea of eternity since the bright and glorious Taper was lighted upon the shores 
 
INTRODUCTION. 65 
 
 of the dark midnight of Earth. The man came who was to be unto eternity 
 a bright and shining star glistening in the Heavens, yet visible ever as one of 
 the gems of the Earth. 
 
 Mankind may mock at the lowly one who was nailed upon the cross, but 
 surely they know not what they do. 
 
 The human mind requireth some high point after which to strive and obtain. 
 This must be an earthly object for the earthly part — an high and spiritual 
 object for the spiritual part. 
 
 The Man of God, called Christ Jesus, was, and still is, this Ideal. He was 
 of Earth, yet of Heaven — he was of Man, yet of God, 
 
 He was the model after which man could pattern, and why is this miracu- 
 lous .' Did ye understand the laws of your being, this miracle would be as 
 simple as the production of the most deformed object termed man. 
 
 The Angel of the Lord appeared unto Mary his mother, who came forth as 
 the child of Joseph, yet as the child of God. 
 
 Within the spirit of the mother the angelic Ideal was formed, and from this 
 Ideal the child grew, strengthened, and came forth to be the Ideal Angel upon 
 Earth. 
 
 Herein we have the beginning of the great Ideal Man. And this Ideal must 
 in Man be highest of his high conceptions, else must he raise his eyes still far- 
 ther and still higher toward the Great Fountain wlience all Ideals come. 
 
 God hath proven his love for man in this great safeguard unto his existence 
 more than in any other one thing — this is, in establishing within the mind an 
 Ideal which every man must seek to obtain, and in the seeking elevate himself 
 toward the ever-receding point which, when at last obtained, is upon the right 
 hand of the Father, and in his glorious presence blessed. 
 
 See, oh, friend, the majestic beauty of this arrangement, created to seek, and 
 in seeking blessed. Oh, how good and how lovely is the Great Father ! 
 
 Man separates the Ideal from the man Christ, and as a consequence, the 
 earth being earthy, the great and good production dwindles, as doth the lovely 
 rose, into the dead dry dust. 
 
 Do thou seek high. Pause only when thou hast attained the starry crown 
 of Ideal perfection, and dost wear it in the regions of celestial essence. 
 
 Around thee will circle the radiant light emanating from Deity, and reflected 
 from thy crown unto the boundary of the universe. Every angelic spirit will 
 know thee ; every bud, blossom, and flower will hail thee as the one who sought 
 the high and the holy spheres of heaven. 
 
 Oh, friend, it is a blessed thing to seek highly. 
 
 It is a blessed thing to strive to do God's will as thou dost feel it revealed 
 within thy own spirit-sanctuary. 
 
 Oh, take heed lest thou stumble ; follow no light save God's within thy spirit 
 revealed. 
 
 Love — gentle incense — ^heavenly dew — hath no affinity for the dark desires 
 and fierce hatreds of erring man. 
 
 Neither hath the high and pure spiritual Ideal any affinity for the low and 
 groveling opposite. 
 
 Seek to obtain a grand elevation of thought, for as thou dost plant on earth 
 
56 INTEODUCTION. 
 
 so wilt thou seek in heaven the fr-aits of thy labor. Ay, seek, seek, and ye 
 shall find within God's eternal presence the consummation of your perfected 
 hopes. 
 
 There is no thought on earth that hath not form in heaven. There is not a 
 seed, however small, that is not eternal. The condensation of light within the 
 germ which is brought forth to view in the outward by the light without, 
 taking upon itself the form of new-bom life, this quiet essence is an emanation 
 of that purity surrounding the great I Am, and from which himself enjoyeth. 
 
 The sweetness of the lovely flower coming unto you is but an effluence of this 
 light divine which emanateth from the Great Fountain from which all nature 
 drinketh and in which Jehovah dwelleth. 
 
 Oh, man ! why love the form ? that which it represents is sweeter far than 
 its dense expression, pictured in dust, and with dust in scent 'tis mingled. 
 
 The great I Am, the all of essensic puinty, hath never in the fleshy mind of 
 man assumed the form of an ideal. 
 
 Forever above and beyond — forever sought — forever found that none may 
 e'er despond — yet never, never bound. 
 
 Boundless, infinite Jehovah ! All nature heaves her breast at thought of 
 thee, oh, most high and loving Father. 
 
 Trust thy God, and ever unto him submit; patiently under his rod be 
 chastened. 
 
 He loveth and will ever protect the faithful. 
 
 Friend, such is my love ; I would fain stay thee, as thou didst strive to 
 strengthen me when I chafed against a cold and bitter earth. May God 
 bless thee and thine, and may around thee shine emblems of eternal day — 
 scintillations of the ray of God's bright face. 
 
 Oh, mayest thou ever live, and unto the troubled give joy such as unto me — 
 so kindly — so free — thou didst give. 
 
 God bless thee too, my friend, and unto thy life send virtuous plenty ; that 
 thou mayest ever write, the darkness into light, and always fill the empty 
 with joy serene.* 
 
 Such, my love, 'tis from above — and from such love hatred must move — as 
 all at God's command. 
 
 I give you joy in the glorious dawn which hath followed the darkened, mid- 
 night hour. 
 
 Farewell, farewell ! Yet will we ever meet, and in communion sweet, our 
 joy we'll tell. k. 
 
 Before I leave this class of mediums, I will give a speci- 
 men of poetry which is worthy to be ranked with Key's 
 "Star Spangled Banner," Drake's "American Flag," or 
 Campbell's " Hohenlinden." It was written through spirit- 
 ual influence by Mary Jane Cunningham, of AYashington 
 
 * This refers to the medium, ^Ir. Linton, through whom this and former 
 communications came 
 
INTKODTJCTION. 57 
 
 city, fourteen vears of age, and who liad never attempted 
 to write poetry, and had no peculiar taste for it. It is as 
 follows : 
 
 OUE NATIONAL ENSIGN. 
 
 Flag of the planet gems ! 
 Whose sapphire- ciioled diadems 
 Stud ev'ry sea, and shore, and sky — 
 Oh ! can thy children gaze 
 Upon thy silver blaze. 
 Nor kindle at thy rays. 
 Which led the brave of old to die ? 
 Thou banner ! beautiful and grand, 
 Float thou forever o'er our land ! 
 
 Flag of the stripes of fire ! 
 Long as the bard his lofty lyre 
 Can strike, thou shalt inspire our song — 
 We'll sing thee 'round the hearth. 
 We'll sing thee on strange earth, 
 "We'll sing thee when we forth 
 To battle go, with clarion tongue ! 
 Flag of the free and brave in blood. 
 For aye be thou the blest of God ! 
 
 Flag of the bird of Jove ! 
 Who left his home, the clouds above. 
 To point the hero's lightning path — 
 Around thee will we stand, 
 With glitt'ring sword in hand. 
 And swear to guard the land 
 Which quell'd the British lion's wrath ; 
 Flag of the West ! be thou unfurled. 
 Till the last trump arouse the world ! 
 
 Flag of two ocean shores ! 
 Whose everlasting thunder roars 
 From deep to deep, in storm and foam — 
 Though with the sun's red set 
 Thou sink'st to slumber, yet 
 With him in glory great 
 Thou risest, and shall share his tomb ! 
 Thou banner ! beautiful and grand, 
 Float thou forever o'er our land ! 
 
 I will also add the following little gems, written under 
 the same influence, and by the same medium. 
 
5S I 2< T li O D U C T I O X . 
 
 LIFE. 
 
 The Past ! what is it but a gleam, 
 
 W}iich Mem'ry faintly throws ? 
 TIiG Future ! 'tis a fairy dream, 
 
 Which Hope and Fear compose ! 
 The Present is the lightning's glance, 
 
 That comes and disappears. 
 Thus Life is but a moment's trance 
 
 Of memories, hopes, and fears. 
 
 As the wild waves of ocean glide. 
 
 And life's deep waters flow, 
 Hope's foam-bells dance upon the tide, 
 '^ xVnd memory pearls below. 
 
 Fifthly. Speaking Mediums. It is more difficult to give 
 specimens of commiuiications throngli speaking mediums, 
 because, usually, there is no reporter present "who can 
 take them down and follow the speaker in the rapidity of 
 utterance. But I have heard speeches and addresses 
 through speaking mediums that have surpassed in elo- 
 quence any thing I ever heard from human lips. Of most 
 of them I only have brief notes, which give a very inad- 
 equate idea of the style and sentiment of the speaker. If 
 all that I have received had been taken down by a report- 
 er, thev would fill volumes of the hio^hest order of elo- 
 quence ever given to the world. These efforts were infi- 
 nitely above the capacity of the mediums ; and if they 
 could be supposed to come from his own mind, they would 
 show a versatility of talent which no man on earth ever 
 possessed before. 
 
 I will conclude this branch of the subject by giving two 
 productions through a speaking medium delivered in my 
 presence, and taken down by a phonographic reporter, and 
 written out word for word as they appear. The first is 
 from TVebstek, and was given under the following circum- 
 stances : After the organization of the " Society for the 
 Diffusion of Spiritual Knowledge," and whilst the Trustees 
 were together and deliberating about an address, I re- 
 marked tliat we should be pleased if some one of oiu' 
 
INTRODUCTION. 6d 
 
 spirit-friends would give us an address. Immediately the 
 medium was entranced, rose and spuke the address as from 
 Webstek, and with his manner of delivery. The style and 
 language will at once be recognized as perfectly Webste- 
 rian. Xo address could have been so well adapted to the 
 occasion, or have contained so much in so condensed a 
 form. (See Appendix F.) 
 
 The second is from Alexander Hamilton, through the 
 same medium, on " Civilization." I was present at its 
 delivery, as also at the delivery of the two preceding 
 addresses which are alluded to in this, namely, on the 
 " Bible," and on " Christianity." They are all worthy the 
 high intellect of the great American statesman, and the 
 one here given will be read with pleasure by every one 
 who feels an interest in the history of the past, and the 
 progress of the future. (See Appendix G.) 
 
 There are other phases of mediumship, namely, for mu- 
 sic, dancing, and singing. I have seen a boy of twelve 
 years of age, v.lio had made no proficiency in music, play 
 the violin in a style equal to the most distinguished artists. 
 He purports to be influenced by Paganini. Good judges 
 pronounce his performance of the " Carnival of Venice," 
 equal to that of Ole Bull. 
 
 I have seen a young lady in the trance-state dance with 
 all the ease and grace of Fanny Ellsler. She would then 
 sing to any air which might be played on the violin or the 
 accordion, the words being improvised, first in Italian and 
 then in English. She has no knowledge of any language 
 but the English. She purports to be influenced by Bellini, 
 the great Italian composer. 
 
 I have heard a young lady in the trance-state sing in a 
 style, as certified by competent judges, equal to the most 
 celebrated performers. She purports to be influenced by 
 Catalini and Malibran. 
 
 I have seen a lady in the trance-state engaged in trans- 
 lating the books of the Old Testament into a sort of hiero- 
 glyphics, whicli the spirit called the original language in 
 
60 INTRODUCTION. 
 
 which they were written. She had got to the 49th chapter 
 of Genesis when I saw her. She opened a quarto Bible 
 which lay before her at that chapter, looked at it, and 
 then commenced her hieroglyphics, and put the whole 
 chapter on one page of letter paper. The characters were 
 made with perfect neatness with a steel pen ; were written 
 with great rapidity and accuracy on straight lines. Before 
 she commenced the 50th and last chapter in Genesis, her 
 husband said he would now take the lights from the room, 
 and we would see in the result that she wrote just as well 
 in the dark as in the light. He did so, and left some six 
 or eight of us present totally in the dark. I could hear 
 her dip her pen into the inkstand, hear it pass rapidly 
 over the paper till she ceased writing. The lights were 
 then restored, and we saw the 50th chapter written on one 
 page of letter paper in the same manner as I have de- 
 scribed the 49th. Her husband said she had frequently 
 got up in the night and wrote a chapter in the dark, and 
 he would find it on the table in the morning. A gentle- 
 man present told me he was once there, and expressed a 
 desire for a specimen of these characters. She immediately 
 took from her pile of manuscript one chapter, and handed 
 it to him. He at first declined taking it because it was a 
 chapter of her translation. She said she could make an- 
 other. At the very next sitting she translated this chapter 
 anew. Afterward the gentleman was again present. On 
 being informed she had translated that chapter again, he 
 was curious to compare his with it. On comparison they 
 were found to agree in every j)articular as perfectly as if 
 they had been both taken from the same copperplate ! 
 
 In June, 1S53, after my return from i^ew York, where I 
 had witnessed many manifestations, I called on a writing 
 medium in my neighborhood. A communication came 
 through her to me, directing me to form a circle in my 
 own family, and that a medium would be developed that 
 would be all I could desire. I asked who it would be. It 
 was answered, a daughter. I asked which daughter, as I 
 
INTRODUCTION. 61 
 
 have four daughters. It was answered, Emily. I was 
 then directed, when a circle should be formed at my house, 
 to put Emily at the piano. I asked, " Will you teach her 
 to play?" It was answered, " You will see." Emily is my 
 youngest daughter, and at that time about thirteen years 
 of age. It is here proper to remark that she never knew a 
 note in imisic^ and had never ^leiyed Oj tune on the piano in 
 Iter life. Tlie reason is this. Tiie country was entirely 
 new when we moved here, and there was no opportunity 
 at that time for instruction in music. She was instructed 
 in other branches of education at home by myself, or some 
 member of the family. I soon formed a circle in my 
 family, as directed. Emily took paper and pencil. Soon 
 her hand was moved to draw straight lines across the 
 paper till she made what is termed a staff in music. She 
 then wrote notes upon it ; then made all the different signs 
 in music, about all which she knew nothing. She then threw 
 down her pencil, and began to strike the table as if striking 
 the keys of the piano. This reminded me that I had been 
 directed to place her at the piano. I proposed it to her, and, 
 though naturally diffident, she at once complied, and took 
 her seat with all the composure and confidence of an expe- 
 rienced performer. She struck the keys boldly, and played 
 " Beethoven's Grand Waltz," in a style that w^ould do 
 credit to one well advanced in music ! She then played 
 many familiar airs, such as " Sweet Home," " Bonnie 
 Doon," ^' Last Kose of Summer," " Hail to the Chief," 
 "Old Folks at Home," "Lilly Dale," etc. She then 
 played an air entirely new, and sang it with words im.p 
 vised or impressed for the occasion. Kew and beautifi 
 airs continued to be sung by her, tlie poetry and sentiment 
 being given as before. She was also soon developed as a 
 writing medium, and I have received many beautifr.l com- 
 munications through her, and of the purest religious senti- 
 ment. 
 
 I have witnessed seeing mediums, who see and describe 
 with perfect accuracy spirits present, whom they have 
 
 ro- 
 
 1 
 
62 INTRODUCTION. 
 
 never seen nor heard of before ; also healing mediums of 
 almost miraculous po^Yer. 
 
 After all this, who can doubt the spiritual source of these 
 manifestations? The facts justify this belief ; and reason 
 and common sense, as Vv^ell as the Scriptures, indorse it. I 
 conclude, therefore, that as the whole Christian world has 
 always believed that de|)arted spirits revisit the earth, that 
 thev attend us and impress us, there is no objection, under 
 these extraordinary manifestations, to believing that they 
 now have a more direct mode of communication, which 
 mode, if the other was for our good, is still more for our 
 good. 
 
 But the question is often asked, What good is to come 
 of these manifestations ? Xo matter how this question 
 may be answered, it has nothing to do with the manifesta- 
 tions themselves. The great thing to be established is the 
 feict of sjjintual intercourse. If that fact be true, then we 
 may well wait for further developments, if we are not al- 
 ready satisfied of the good which is to come of it. But 
 that question has already been answered with characteristic 
 brevity, in a communication to me, through a rapping me- 
 dium, purporting to come from John C. Calhoun. He 
 says, "It is to bring mankind togetber in harmony, and to 
 convince skeptics of the immortality of the soul." What 
 two greater objects can we conceive of than these? The 
 establishment of the one gives us, as it were, a heaven upon 
 earth, and the establishment of the other gives us a fore- 
 taste of the heaven which is to come. To accomplish the 
 first there must be a radical change in society. The toiling 
 millions must be raised to an equality of privileges, "so 
 that the rich man, who rolls in luxury shall not cause the 
 svreat to pour from the poor man's brow." In other words, 
 again to quote from a communication from Calhoun: 
 "Were labor so equalized that all might bear a part, each 
 in his respective capacity, all might share in the benefits, 
 and yet all be in their proper places, not to create confu- 
 sion, or a vast revolution, or plan of socialism, but so 
 
INTKODUCTION. 63 
 
 dividing and diffusing that the wants of all should supply 
 the wants of all ; the works of all supply the works of all ; 
 mind as well as labor. By so doing there would be no 
 necessity for the poor beggar to wander through your 
 streets, for the little stray waifs, the homeless ones, to be 
 cast on the broad sands of iniquity." This change must 
 also extend to morals, religion, and governments. Morals 
 must be based on the pure foundation where Christ placed 
 them, instead of the factitious and debased system which 
 the selfishness of man has adopted. Religion must be 
 founded on the doctrines which Christ taught and prac- 
 ticed, and not on the sectarianism which has been intro- 
 duced by the perverted creeds of men. Governments must 
 be reformed, so that the people shall enjoy the rights and 
 privileges which despots have so long usurped. Tiiese great 
 reforms are to be wrought out by the principles of Spirit- 
 ualism, and its mission will not end until they are fully 
 accomplished. 
 
 " I can conceive a time when tlie world shall be ^ '^ — 
 
 Much better visibly, and when, as far [ j[y I> 
 
 As social life and its relations tend, 
 
 Men, morals, manners, shall be lifted np ^r r ^-j , 
 
 To a pure height we know not of nor dream ; — 'v 
 
 When all men's rights and duties shall be clear. 
 And charitably exercised and borne; ^Xjj O ' 
 
 When education, conscience, and good deeds 
 Shall have just equal sway, and civil claims ; — 
 Great crimes shall be cast out, as were of old 
 Devils possessing madmen : Truth shall reign. 
 Nature shall be re-throned, and man sublimed," 
 
 To accomplish the second, the skeptical man is brought 
 by these manifestations to investigate the subject, and the 
 evidence presented from beyond the portals of the grave 
 convinces him of his own immortality. What higher ob- 
 ject can be presented to mankind to strive after than to 
 satisfy them of the immortality of the soul ? to convince 
 them of an "hereafter," and that " death is 7iot an eternal 
 sleep ?" Infidelity is sown broadcast over the land. The 
 Church has no vitality. It has lost its power to check this 
 
64 INTEODUOTION. 
 
 mighty torrent. Sectarianism and the antagonistic creeds 
 of men have impaired the confidence of the masses in the 
 vital truths of Christianity as presented in the Bible, till 
 they doubt and even deny the immortality of their own 
 souls. The ministers of the gospel, from the sacred desk, 
 utter their ineffectual lamentations over the mournful scene 
 around them, and find in themselves no power to stem the 
 onward current of infidelity, which passes by them with 
 an increased and still increasing force. The religious press 
 of Great Britain and the United States teem with articles 
 on the same subject, and with all the eloquence which pens 
 can indite and types distribute, unite in one loud cry of 
 wild despair over the impending ruin. In the midst of 
 this scene of despondency and doubt come these "Spirit- 
 ual Manifestations," and 
 
 " Like the airy pluin'd dove, 
 God's own type of love," 
 
 give assurance that the waters of this mighty flood are sub- 
 siding. Infidelity is prostrated before them. The skeptic 
 yields to these evidences from beyond the tomb ; confesses 
 and recants the great error of his past life ; for the first 
 time believes and proclaims the great truths of the Bible : 
 embraces the sacred volume as the pillow of his hope ; and 
 returns most fervent and devout thanks to the Giver of all 
 good for the " manifestations" vouchsafed to the children 
 of men. This is no fancy sketch. I speak of what my 
 own eyes have seen, and my own ears have heard during 
 the course of my investigations. Behold here is accom- 
 plished that for which the church and the religious press 
 have labored in vain ; but instead of gratitude and exulta- 
 tion over this great victory, wrought out by these " Spirit- 
 ual Manifestations," we hear them again and again de- 
 nounced, and the question is again put. What good is to 
 come of them ? Can ignorance, bigotry, superstition, and 
 fanaticism go further? Let justice and honor, let religion 
 and true piety answer the question. 
 
 The conversion of the infidel is not the only o^ood which 
 
INTRODUCTION. 65 
 
 has already appeared from these raauifestations. The ten- 
 dency of " Spiritualism" is to make every believer a better 
 man. This is exemplified in his daily walk in life. He 
 endeavors to leave upon every act the impress of his faith, 
 of his love to God and man, of his love to his neighbor as 
 to himself; and he acts as if he believed " that every 
 thought, word, and action is registered in heaven," and he 
 tries so to make up his own record that he will not be 
 afraid to meet it there. He does not live a life of iniquity 
 in the vain hope, before he ends his earthly career, that 
 some sudden change may transform the demon of earth to 
 an angel of light. His is a faith that works by love, and 
 he shows his faith by his works ; he believes that faith 
 without works is dead. He believes, and he acts up to his 
 belief, '^ that one sermon with the hand is worth a thou- 
 sand with the tongue." He believes that our dear and 
 loved friends and relatives are still our associates and com- 
 panions ; that they watch over us, guard us, and protect 
 us. The belief in their presence restrains him from any- 
 wrong act ; and the idea of their cognizance is brought home 
 to him with more palpable distinctness than the vague idea 
 of an omnipresence, which, though believed by all, is 
 heeded by few. He believes that by a life of purity he 
 shall join those relatives, friends, and companions. He 
 believes "when the spirit leaves the body it goes to its own 
 place ; and we are now, by our lives here, each one and all, 
 building for ourselves a habitation there, a temple not made 
 with hands, which we shall surely find ready for our occu- 
 pancy when we pass on. According as we sow we shall 
 reap. If we wish to find our home in the future a home of 
 love and truth, goodness and wisdom, we must cultivate 
 and mold our thoughts with such principles here." His 
 belief has robbed death of its terrors, because by a life 
 in accordance with that belief he feels assurance, that he, 
 in the language of Calhoun, " shall lie down with compo- 
 sure, and await his change from earth to a happier sphere 
 with as much pleasure as he would exchange an old gar- 
 
 5 
 
INTRODUCTION. 
 
 ment for a new one." And " he begins to understand the 
 character of our heavenly Father, who wills that all shall 
 enjoy the happiness their capacity can bear." 
 
 In my investigation of " Spiritualism," I have not stopped 
 to inquire about particular doctrines or tenets of belief. 
 My great object has been to become satisfied of the fact of 
 spiritual intercourse. Of that fact I am as well satisfied, 
 from the most irrefragable proofs, as I am of my own ex- 
 istence. That being established, and these manifestations 
 being in accordance with God's laws and with God's per- 
 mission, there must necessarily follow from them important 
 results. I await those results with equal interest and plea- 
 sure. We have but just learned the alphabet of these mani- 
 festations. Further and higher developments are promised 
 and anticipated. Let none be deterred from investigating 
 the subject by reason of any discrepancies in communica- 
 tions already given to the world. With equal propriety 
 might they be deterred from investigating the subject of 
 religion itself, because of the discrepancies existing amongst 
 the various sects. Let them once satisfy their own minds, 
 as I have done, of the fact of spiritual intercourse, and they 
 will be prepared to judge these manifestations by the 
 standard of their own reason and of the truths of the Bible. 
 These truths may thus be elucidated and made plain to our 
 comprehension. We may thus be taught anew and more 
 palpably the knowledge of " our duties and relations to 
 each other — the progressive development of mankind, ex- 
 tending through all past time, and onward forever — which 
 shall consume sectarian faith, and break down the partition 
 walls which have so long stood between man and man, and 
 blasted the peace of society with its contaminating influ- 
 ences ; whose mission it shall be to develop moral, in- 
 tellectual, and social worth, and thereby establish peace 
 and harmony on earth, and prepare the soul for a truly 
 blessed reception in heaven." 
 
 The great doctrine derived from spiritual communications 
 is that of everlastino; Pkogeession. This is the doctrine of 
 
INTRODUCTIOIS". 67 
 
 the Bible ; and that progress depends upon ourselves and 
 the purity of our lives whilst on earth. And " while on 
 the one hand it holds out to the pure a never-ending and 
 still-increasing happiness, so on the other it denounces 
 against the willfully vicious, the hard, the cruel, the selfish, 
 the worldly man, a condition of self and mutual torment . 
 more revolting than any material hell which man's imagi- 
 nation in its wildest flights ever painted." 
 
 We see Progression in every thing — even in religious 
 doctrines and religious teachings. Within my recollection 
 I have heard from the pulpit, unbaptized infants consigned 
 to eternal damnation in liquid fires, together with other 
 doctrines equally revolting, and which no man at the pres- 
 ent day dare utter either in public or in private. The 
 Bible teaches Progression. It sliows difi'erent gradations 
 of the progressed and progressing spirit to that of the spirit 
 of the just man made perfect. Paul was caught away to 
 the third heaven — Christ " ascended up far above all 
 heavens." Christ also said, "In my Father's house are 
 many mansions;" and the Scripture says, "Then shall the 
 dust return to' the earth as it was, and the spirit shall re- 
 turn unto God who gave it." And nature, which is but a 
 revelation of God himself, teaches the same doctrine. I 
 was once present when a communication was received from 
 Lord Bacon on the subject of Progression. I transcribe a 
 portion of it for its beauty of style and profundity of 
 thought : 
 
 The question is often asked, What is the true purpose and object of life ? It 
 may be said this differs in all persons ; that the situation, position, the con- 
 nections, and the associations change or alter the destiny of all men. True, 
 this may be so ; the action of life may differ in most men, but this does not 
 touch the question proposed. What is the true object of life, or for what pur- 
 pose were men created or placed on earth ? * * * * * 
 
 Do you, gentlemen, who hare seen much of life, mingled with all classes of 
 society and all kinds of men, you who have measured intellect with intellect, 
 and have wandered through many a mazy p^th to arrive at your present 
 positions, do you really feel that all your early understanding of religious 
 teaching has in fact opened to your minds one truism in regard to your pres- 
 ent or future state ? 
 
68 INTEODUCTIOX. 
 
 Can you place your finger on one statement, in all the teachings of priest or 
 layman, which is truthfully explanatory of what the true object of life is ? 
 
 Look at the little shrub growing by the wayside ; it bears no resemblance to 
 the tall, branching tree at the foot of which it humbly bows its head to every 
 blast which passeth ; and who shall say for what purpose that insignificant 
 shrub is placed in that precise locality ? Who shall say that when year after 
 year shall have rolled over its little branches, it may not bow, too, its giant 
 arm— sturdy body, too, alike to the storm, as well as the towering oak near 
 which now it so meekly vegetates ? 
 
 The whole history of man must convince you that in spite of all oppression, 
 despite of all combinations, and against all tyranny too, religious, civil, or 
 political, he has manifested the true object of his existence, the sublimation of 
 his material nature, or Progressio:^. 
 
 Now I pretend to say, that in every department of nature this statement 
 can be corroborated ; that even from the earliest period, when erst the incon- 
 gruous masses of matter were fashioned into shape by the omniscience and 
 omnipotence of the First Cause — even from this period has, step by step, the 
 whole creation developed itself as from a simple germ. 
 
 Let the geologist explore the depths of the illimitable abyss, and he will 
 bring up from the dark cavern of earth's interior the evidences of a step by 
 step progression. Yes, and the astronomer too, as he wanders among the dark 
 mysteries of space, tracing the comefs pathway through the orbits of sur- 
 rounding worlds, sees in the flashing illuminations of that shadowy germ the 
 nucleus of another world; and even man, from the little mass, unshapen, un- 
 sexed, and undeveloped, there springs up, step by step, another important evi- 
 dence of the truth of this doctrine — a man in form, but a God in spirit. 
 
 The pious Hekvet in his " Meditations" maintains the 
 same doctrine : 
 
 In the world above, are various degrees of happiness, various seats of honor. 
 Some will rise to more illustrious distinctions and richer joys ; some, like ves- 
 sels of ample capacity, will admit more copious accessions of light and excel- 
 lence. Yet there will be no want, no deficiency, in any ; but a fullness both 
 of divine satisfactions and personal perfections. Each will enjoy all the good, 
 and be adorned with all the glory, that his heart can wish, or his condition 
 receive. 
 
 I can not leave this branch of the subject without citing 
 an additional authority in support of it. The Eev. Dr. 
 Clakk, Bishop of Khode Island, in a sermon preached be- 
 fore his elevation to that high dignity said : 
 
 I have now closed my argument, and would be glad, if time allowed, to pass ' 
 to the survey of another most interesting question — "What are the conditions 
 of our future existence .' But as it is, I can only allude to one or two general 
 points, and then leave the subject to your individual reflecticns. 
 
INTRODUCTION. 69 
 
 1. In the first place, provision will undoubtedly be made hereafter for the 
 culture and the exercise of all the intellectual and moral faculties of our 
 nature. Heaven will not be a monotony. All which belongs to our nature, 
 that is not sensual and sinful, will there find free scope for its development. 
 Nothing, then, which we here learn, is lost. No elevated taste is cultivated 
 in vain. No healthy affection withers ujider the touch of death. There are 
 strains of melody, and sights of beauty, and holy friendships in the spiritual 
 world. Every thing which God has made on earth, and which man has left 
 untouched by sin, is only a symbol of something grander and more resplen- 
 dent in reserve for the holy hereafter. What music will be heard in heaven ! 
 What prospects will charm the eye ! What thoughts will be uttered there ! 
 What emotions will be enkindled there ! What variety of employments, and 
 yet nothing servile, nothing selfish ! How is it, then, that we shrink from the 
 future ? Why does eternity come before us as a cold, blank void ? a sea with- 
 out a shore, moaning and groaning under a starless sky, where the soul floats 
 like a helmless wreck, solitary and despairing ? Because there is a stain of 
 corruption on the soul which needs to be washed out ; because the sense of sin 
 makes us afraid. 
 
 2. In the second place, we observe that to the righteous the future will be a 
 constant and unending progress. The law of this progress may be essentially 
 the same as it is now, only it will operate under greatly improved conditions. 
 We shall never reach a point where we shall stop and make no further ad- 
 vance ; for then there would lie before us an eternity without occupation. All 
 mortal creatures are capable only of a limited improvement, because theirs is 
 a limited existence ; man must advance forever, because he lives forever. The 
 time will no doubt come when we shall look back upon all that we have ac- 
 quired and done in this world as we now regard the experiences of our earliest 
 infancy, and we shall wonder that we then thought ourselves so wise. 
 
 3. And finally, our future destiny will be in precise accordance to our de- 
 serts and characters : we shall reap what we have sown. We shall begin our 
 life hereafter as we close it here. There is no such thing as separating the 
 man from his character, and there is no such thing as separating the character 
 from the destiny. 
 
 What a tremendous appeal therefore sounds from the other world, to those 
 who are living in sin and alienated from their God ! 
 
 These are Spiritual doctrines to the full extent. ITo 
 Spiritualist could present them with more clearness. I cite 
 them with the more pleasure because they emanate from a 
 distinguished organ of the Protestant Episcopal Church ; 
 and by his election to the Bishopric of Ehode Island have 
 received to that extent the sanction of that denomination 
 of Christians. 
 
 In this brief view — brief in comparison wath the import- 
 iince and magnitude of the subject — I have proved to the 
 
< U INTRODUCTION. 
 
 satisfaction of every impartial and candid mind tlie fact 
 of spiritual intercourse, and that these manifestations are 
 in accordance with, and designed to elucidate the truths of, 
 the Bible as the word of God. It remains to be seen, after 
 this ''flood of livino: lio^ht,'' whether these denunciations 
 are to continue, or whether the denunciators will longer 
 expose their ignorance or incur the responsibility of such 
 a course, or whether they will be prepared to embrace this 
 great Bible truth, 
 
 " And gather the laurels of Fame from the boughs of Eternity's Tree." 
 
 But, whatever that course may be, the friends of this 
 great and Godlike cause can not be driven from their pur- 
 pose, for they are backed by a power which no human 
 power can withstand or resist. I can not so well express 
 my views on this subject as by quoting the language of 
 "Webstee, through a speaking medium (taken down by a 
 phonographic reporter), in exhorting us to lirmness and to 
 action : 
 
 Hurl defiance to the enemies of truth. Tell them to come on and draw 
 their swords and see whose steel is the better tempered. Tell them yours is 
 truth — truth forged in Heaven ; and that there is not a blade borne upon this 
 earth which can turn its keen and strong edge. It will cleave, and it will 
 hardly leave a mark ; but backed by the power behind, death follows its re- 
 sistless blow. So you shall find, my friends, if you stand up before the world 
 and draw your swords of truth, and let your banner float in the breeze, 
 though all the world come on en masse to crush you in the place in which you 
 stand, it will melt away before you like the snows in a spring morning, leav- 
 ing nothing but moisture in your path to lay the dust and make the road more 
 pleasant to travel in. Such, my friends, is the power of real. Heaven-born 
 truth. Its possessor is armed better than Achilles, for even the heel is not left 
 exposed. The time has come, my friends, when you should present yourselves 
 to the world, and claim the consideration which is your due. I say, stand up 
 on every occasion, and when any man or set of men throw Spirituality or 
 Spiritualism in your teeth, throw back the truth to them, and you will con- 
 quer, whether their name be one or legion. 
 
 Such is the spirit with which the friends of truth have 
 embarked in this great cause. They are not to be de- 
 terred by the denunciations of the press, the fulminations 
 of the pulpit, nor even by the bulls from the Yatican. 
 
INTRODUCTION. 71 
 
 Thej claim for themselves liberty of thought, liberty of con- 
 science, liberty of speech, and liberty of action. They are 
 "men who know their rights, and, knowing, dare main- 
 tain" them. 
 
 In conclusion, I commend "The Healing of the 'Na- 
 tions" to the respectful consideration of every candid 
 mind. It appeals, in tones of loving sympathy, to all 
 classes of society, from the highest to the lowest. It is 
 emphatically "The Book for the Millions.'^ It reaffirms, 
 at the same time that it elucidates, the great truths of the 
 Bible, and sustains the pure doctrines which Christ preach- 
 ed and practiced, instead of the sectarianism established 
 by the creeds of men. 
 
 'N. P. Tallmadge. 
 
 Fond du Lac, Wisconsin iJVbvember, 1854. 
 
THE 
 
 HEALING OF THE NATIOIS. 
 
 CHAPTEE I 
 
 1. God the Father reigneth. His are the heavens and 
 the earth. His is space, and its numberless inhabitants 
 are but fruits of his will. 
 
 2. All his creation enjoy eth each one its own perfected 
 happiness. 
 
 3. He giveth joy unto all ; for he being the center of 
 goodness, his effects are purely happy. 
 
 4. His powers are felt by all his creation — by the amount 
 manifested within the separate individual being. 
 
 5. Existence is the greatest of blessings ; for without the 
 action of God's will it were not, and he only acteth for 
 good. 
 
 6. Existence hath a cause, and giveth as its effects all 
 that can recompense the cause. 
 
 7. If the effects be good, then is the cause glorified ; for 
 all causes are but one cause, which is God. 
 
 8. One and eternal, indestructible, and unchangeable 
 Father raleth. 
 
 9. He causeth all cause. 
 
 10. He is the center whence all power cometh, and 
 through whom all enjoy. 
 
/ 
 
 74 THE HEALING OF THE NATIONS. 
 
 11. Without him existence were not known, and chaos 
 were supreme. 
 
 12. He came in his might of power, and in the still, 
 quiet voice of the central essence spake forth creation. 
 
 13. Chaos, obedient to its Master, retreated, and does 
 still retreat before his will. 
 
 11. He said, "Let there be light," and darkness shrunk 
 behind it as a shadow. 
 
 15. Light being named first by his voice, is greatest of 
 his creative essences. 
 
 16. It is his own pure Intelligence through whose agency 
 all things became quickened into life by that voice. 
 
 IT. Great and simple, good and holy art thou, oh, Great 
 First Cause. 
 
 18. Below him all are limited. 
 
 19. Man is in his imao:e. 
 
 20. Limited is he, yet master of his own limitation. 
 
 21. He can, through the agency of light, enter the re- 
 gions of God's love, and in that pure channel bathe away 
 all his impurities. 
 
 22. Formed of the earth, yet finished by God, he either 
 serveth the one or the other, and in proportion is his re- 
 ward in God's presence. 
 
 23. Man is his own savior, his own redeemer. 
 
 21. He is his own judge — in his own scale weighed. 
 
 25. He buildeth his own altar, performeth his own sac- 
 rifices, and in the sight of God writeth his own Destiny. 
 
 26. He is in his own independent circle of existence, 
 which, completed in all its parts, is as perfect as his Fa- 
 ther in Heaven ; for is not the circle of an atom as perfect 
 as the boundary of the Universe ? and is not God the per- 
 fect center of all things ? 
 
 27. Light bringeth Life eternal. 
 
 28. Wisdom is its fruit. In the light none stumble and 
 act unwisely, for light is perfected in the action of its vo- 
 taries. 
 
 29. Man hath the light and its shadow placed before 
 
THE HEALING OF THE NATIONS. 75 
 
 liim ; lie hath their essence within him ; he must choose 
 his way between them. 
 
 30. The light is always greatest, will always overcome 
 darkness, because God said, " Let there be light," and 
 darkness fled. 
 
 31. The light within all things is the focal point of their 
 intelligence in affinity with the light of God's intelligence, 
 and by that guided. 
 
 32. Man being in God's image is necessarily one, inde- 
 pendent, eternal being. 
 
 33. Being the son of God, is capable of attaining perfec- 
 tion in the ages which compose eternity. 
 
 34. So long as earth remaineth in him he must of neces- 
 sity be impure. Light can not penetrate a dense mass, 
 neither can the light within totally remove the darkness 
 without. 
 
 35. Refining while he liveth, giveth glory unto the sep- 
 aration of his body and spirit, and maketh the light to 
 shine unclouded by the clay departed. 
 
 36. Man being limited, yet master of his own limitation, 
 and having the intelligence of his own God-given existence 
 perfect, must of necessity be free to act as his own intelli- 
 gence dictates, or wander therefrom among the surrounding 
 error ; for remember, light hath always a shadow ; intelli- 
 gence hath its opposite, error. 
 
 37. He can, through the agency of his own spirit's light, 
 attract unto himself the intelligence of the grand Fountain 
 which will purify, refine, and elevate him toward perfec- 
 tion. Yet, if he choose, the opposite lieth before him, 
 and he can wander about in the shadows, guided by a dim 
 taper, stumbling and erring at every step. 
 
 38. Why did God create ? 
 
 39. God is Perfection, and, consequently, unto imperfect 
 man incomprehensible and mysterious, because the imper- 
 fect is less intelligent than the perfect. 
 
 40. Whence came Man ? 
 
 41. From God. Because his actions prove his cause to 
 
76 THE HEALING OF THE NATIONS. 
 
 be more intelligent than himself, and his intelligence 
 proves him to be above all below him : he being above all 
 below him, can not be produced thereby, for a whole is 
 greater than its parts. Whence comes his life, light, and 
 love, save from the fountain of divine love and purity ? 
 
 42. He came from God because God is the perfection of 
 all his powers manifested in his actions. He acteth like 
 unto God, when following his highest and purest prompt- 
 ings; and what are these promptings, save the rays of 
 God's own pure intelligence ? From darkness came forth 
 light ; from flesh cometh, by the word of God, the eternal 
 spirit, and along with its kind Father, in glory reigneth. 
 
 43. He came from God because he is controller of him- 
 self. Because in his most trifling thought he imitateth the 
 fountain of thought, and because his thoughts are imper- 
 fect, and because he has the power to think ; therefore is 
 there a perfect thought and a perfect power to think. 
 
 44. And because man is imperfect, God is perfect, and 
 created him. 
 
 45. All things have a share in man, and thus is he in 
 God's image. 
 
 46. He is happiest when Good, and thus as he approach- 
 eth Deity does he approach perfect happiness. 
 
 47. God, being good, does not destroy his own works, 
 and man, being in his image eternal, and having his living 
 and loving attributes, therefore can he communicate with 
 God while in the body, and with God and his fellow-man 
 when the body is left behind on the earth whence it came. 
 
 48. Principles and their essences emanating from God 
 are indestructible, and as the harmony of God's works 
 proveth his love for all, therefore can man, while in affinity 
 with God, draw toward him and reap in His divine intelli- 
 gence, his reward. 
 
 49. Light, divine Intelligence, Instinct, or by whatever 
 name called, is the grand moving power of Creation. 
 
 50. It giveth the countless changes of outward nature ; 
 it giveth the variations of thought, regulates its elevation 
 
THE HEALING OF THE NATIONS. 77 
 
 or depression to suit the comprehension of its enjoyer, and 
 in all things, actions, and thoughts, proveth that its cause 
 of production was a boundless, universal, and supreme 
 Love, filling the mind of Deity. 
 
 51. God doth not destroy, because a necessity for de- 
 stroying proveth imperfection in creating ; and hence did 
 he destroy his own works, he would, of necessity, prove 
 his own fallibility. 
 
 52. In His works search is vain after waste, destruction, 
 or annihilation. 
 
 53. I^either is there Isolation, for all things being parts 
 of God must all blend in Him in unison. 
 
 54. God's love cementeth all unto one another, and into 
 Him. 
 
 55. He is known by His fruits to be a harmonious, lov- 
 ing, and merciful Father to His creation. 
 
 56. Discord can not produce harmony, neither can hatred 
 produce love, neither can revenge produce mercy ; and as 
 these things are nowhere in God's works visible, but their 
 opposites, harmony, love, and mercy, therefore, are they 
 the fruits of Deity wherever or whenever found. 
 
 57. These fruits are extended unto man, His child in 
 godly liberality, and all things below him and above him 
 tend to furnish his animal nature and his spiritual being 
 with perfect happiness. 
 
 58. All creation joins in a happy hymn of praise unto 
 its great first Cause — its kind and indulgent Creator — its 
 loving and merciful Father. 
 
 59. Happiness cometh only from goodness. 
 
 60. The lower creation are of necessity happy, for their 
 powers are without their own control, being dependents 
 upon God for all things. 
 
 61. Man's happiness is advanced in proportion as he is 
 an imitator of his Father in Heaven. 
 
 62. God hath not created unhappiness, and if man be 
 unhappy his own error must carry the burden. 
 
 63. He that hath light yet prefereth darkness, stum- 
 
78 THE HEALING OF THE NATIONS. 
 
 bleth of himself, and can not blame the light he will not 
 use. 
 
 64. Let no man sav, "I know not the right," for he 
 casteth a reproof upon his Father. 
 
 65. All are responsible for themselves only, and when 
 weigiied before the throne of mercy only their own weights 
 w^ill be used. 
 
 G6. Let no man weigh another's load, for he assumeth 
 God's power. 
 
 67. Let no man say unto his brother, " Do as I do," for 
 no two are alike in the sight of God. 
 
 68. Light ye one another, that your brethren who are in 
 the dark beholding God's light reflected in your works 
 imitate your ways, and thus through your instrumentality 
 glorify God your Father. 
 
 69. And He will be fond of you, for His heart is filled 
 with love for His s^ood children. 
 
 70. Ye are all rays of your Father's glory ; all separate, 
 yet all having one common center. 
 
 71. Then stand not in another's light, for thou dost not 
 thus imitate thy Father who doeth good impartially unto 
 all. 
 
 72. But love ye one another, and by your goodness raise 
 the fallen. By the light placed high show thy brother his 
 road. Do not compel him to enter thy path, for either 
 must thus be retarded in the journey toward perfection. 
 
 73. Let each and every one search for God within his 
 own light, for therein doth the Father search for him. 
 
 74. And if he be found in another's light what credit 
 hath he ? His own talents' idleness is a reproof unto him. 
 
 75. Check not thy light, but compel none to look thereat, 
 lest thy brother's task be unfinished, and he, through thy 
 instrumentality, lose his reward. 
 
 76. No two have the same task, and can not have the 
 same reward. Therefore it becometh every one to guard 
 their own talents, and to use them to glorify their Creator. 
 
 77. Let no man asl^:, "Am I my brother's keeper?" for 
 
THE HEALING OF THE NATIONS. i\) 
 
 God keepeth all by the fullness of his love, and all just 
 men imitate his ways. 
 
 78. Then keep not aloof from thy brother who is in 
 error, but go to him and ask, " Art thou thus glorifying 
 thy Father in Heaven ?" and his own light will reveal his 
 path unto him. 
 
 79. Sufficient unto each one is the light within. 
 
 80. The vessel when full is not asked its measure, for 
 with God the Father justice giveth unto each its own 
 amount of happiness. 
 
 81. The size is not asked, for* that is with God, but the 
 fullness thereof, for therein lieth the glory. 
 
 82. The small measure would not fill the measure of the 
 large, neither would the small hold for the large ; each 
 must have its own, else discord would be the result. 
 
 83. All things blend and mingle in harmony, each with 
 its own particular kind, and all unite in the glorifying of 
 the Creator. 
 
 84. From the center doth come all. 
 
 85. God is the eternal light, and his word is the truth, 
 and all truth is his word. 
 
 86. He cometh unto each one as the overflowing of their 
 own powers or gifts ; as that which is beyond their com- 
 prehension, the grand and good, yet mysterious and in- 
 comprehensible, in all his ways. 
 
 87. In His light all things are expanded and purified, 
 and thus can man elevate himself and increase his happi- 
 ness by earnestly striving after that pure intelligence which 
 removeth all unhappiness from before the face of God. 
 
 88. A certain Man arose early in the morning to journey 
 up the mountain. He shook ofi* the slumbers of the night, 
 and with only a strong staff commenced his journey. 
 
 89. All around him was dark and gloomy ; the dawn 
 was still afar ofi", yet in faith he stumbled on in the dark- 
 ness, knowing that day must at length appear. 
 
 90. He was all alone ; the slumberers had refused to be 
 awakened, and he went along in what he felt to be the 
 
80 THEHEALING OF THE NATIONS. 
 
 pathway beneath him ; often did he pause and feel around 
 him to be certain that he was right. 
 
 91. At last when he began to weary and wonder, when 
 light was coming, he chanced to cast his eyes above him, 
 and behold the top of the mountain already shone with the 
 glorious rays of the rising sun. 
 
 92. His path now became by the reflection distinctly 
 visible, yet in looking in the direction Avhence he came, all 
 seemed darker than before, and he was thankful that so 
 much time had been gained. 
 
 93. As the traveler jotirneyed on, the light came down 
 the mountain side to meet him, and when it shone full 
 upon him, his spirit bounded, and strength increased ten- 
 fold. He paused at a pure mountain spring, and refreshed 
 himself with a sparkling, joyous draught, and onward and 
 upward bent his way. 
 
 94. Ever and anon he paused and turned toward the 
 valley, yet it was long, very long, ere he could distinguish 
 any of the sluggards moving up toward his elevated posi- 
 tion. He saw them in the valley eating the rich fruits, 
 unmindful that the day was waning ; some singing and 
 dancing, others wrangling about trifles, and in various 
 ways hindering themselves from their journey. Few, very 
 few, were pushing on right along the narrow path, with 
 their eyes steadfastly gazing toward the top. 
 
 95. He went on up higher and higher, and ere long, with 
 the same eyes with which he could not at the start see one 
 pace ahead, he could now see far and wide over the wide, 
 extended planes, and his spirit breathed deep thankfulness 
 at every step. 
 
 /96. At the noon he rested in the shade on the bank of 
 /a little rivulet bounding down the mountain side toward 
 / its home, and again commenced his journey upward. 
 
 97. As the evening approached, the shadows filled the 
 vale, yet the warm rays of the setting sun carried his 
 thoughts on their own golden wings to a bright and happy 
 home, whence all darkness was removed. 
 
THE HEALING OF THE NATIONS. 81 
 
 98. Tlie top is gained, and away down the mountain 
 settles the black cloud of night, enveloping all below him 
 in its folds. 
 
 99. Where he sits all is serene and calm. The last ray 
 of the departing sun closes his eyes, and while a gentle 
 zephyr fans him, sleep. Heaven's loved messenger, carries 
 his happy spirit home to the regions of eternal day. 
 
 100. Thus is the journey called Life. 
 
 101. Unto the one who ascends high toward God cometh 
 the Light Divine, the manifestation of God's love unto his 
 children, to guide him on his way. 
 
 102. Behold, oh, man, son of God, thy position, and re- 
 joice that into thy own keeping art thou given, yet bound 
 unto God as the earthly child unto its parent, by the loving 
 tie of affinity. 
 
 103. If thou w^ouldst approach God, be God-like. 
 
 104. Thy Father being perfection can not change to suit 
 thy imperfection ; thou must imitate his ways, and thus 
 become his true child. 
 
 105. He cometh to thee not in exhibitions of wrath or 
 discordant sounds, but in the still, small voice that is al- 
 ways harmonious and loving. 
 
 106. It is the music of God's voice that awakens thy high 
 and holy aspirations, and starts them up the mountain upon 
 the top of which is his own pure light reflected. 
 
 107. It is His voice that in the silent sanctuary of thy 
 own spirit cometh to commune with thee, to influence thy 
 steps into the homeward path. 
 
 108. It is His voice that in its divine intelligence giveth 
 thee assurance of His supreme love for thee. His erring 
 child. 
 
 109. He does not come to thy spirit in startling tones of 
 thunder to terrify thee, but in the thrilling tones of love 
 does he continually manifest his power. 
 
 110. In the deep and enduring thoughts of His children 
 is his witness, ever working out His own glorious truth as 
 a result inevitable unto thoughts inspired by His light. 
 
 
 
82 THE HEALING OF THE NATIONS. 
 
 111. Aspirations are all fervently silent in proportion as 
 they are holy. God's glorious mind is the pure and eternal 
 home of the powerful intelligence in the image of which 
 man's mind and its resultant fruits were created, and who 
 with outer ears while trammeled with earthly cares can 
 jiear, or with outer eyes see, the voice or effects of this 
 great mainspring of all things ? 
 
 112. As the life-blood silently and effectually courses 
 the veins and arteries of man's animal nature, so does the 
 life-blood of God pervade all his creation. As the deep, 
 silent thought of man incites him to imitate God's work- 
 ings by doing that which is good unto others, by loving 
 his neighbor as himself, and his Father in Heaven su- 
 premel}^, so do the deep and loving thoughts emanating 
 from Deity as eternal floods of living Light give unto all 
 things the essence whence cometh being, thought, and 
 aspiration. 
 
 113. Deity being, as it were, the embodiment of all re- 
 fined essences, so pure and perfect that from them, though 
 of his own creating, he reapeth all his own enjoyment. 
 
 114. Oh, then, man of God ! how art thou blessed, that 
 within thy being thou dost carry the purest of God's es- 
 sences ; the essence of light, of love, of thought, of truth 
 — yea, of all that is noble and God-like. Thou art like 
 unto thy Father — as hath again and again been said, his 
 Image — and if thy Father loveth thee, and in thy aspira- 
 tions as the essence of thy being enjoyeth the food of thy 
 giving, oh, wilt thou give thorns for roses, or stones for 
 bread ? 
 
 115. Oh, son ! when thy Father asks of thee, it is heaven 
 in purity unto thee to give, for in God's love the more 
 thou givest the richer thou art. 
 
 116. Unto God give all thy thoughts, and in thy actions 
 he shall be glorified, and in his love thou shalt be rewarded. 
 
 117. "The laborer is worthy of his hire," and in the 
 labor is the hire while working for God's glory, for it re- 
 doundeth unto the glory of the laborer even while yet 
 
THE HEALING OF THE NATIONS. S3 
 
 upon his footstool. But oh, how small the labor and how 
 great the reward when a short life given to God insures 
 a life of perfect happiness unto all eternity ! 
 
 lis. Labor only for the glory of God, and he will feed 
 thee of his own food, pay thee of his own pay, and give 
 thee of his Qwn rest when thy task is finished. 
 
 119. Thou must of necessity imitate him to be happy, 
 for he hath not created a being equal unto himself; and 
 there being but one fountain of purity, there must thy 
 spirit drink to be happy. 
 
 120. Let no man mete out unto another that which God 
 hath given him, as his brother's guidance, but let each and 
 every one labor as they be called. Thus will the greatest 
 possible results be attained. 
 
 121. Let no man envy his brother his calling, for in 
 each call is sufficient glory. God doth not labor in vain, 
 neither those that he calls unto the labor. 
 
 122. Behold the Lilies of the field ; they grow among 
 weeds, mingling their roots and their sweetness with the 
 rankness of the neighboring plants, yet is the lily as sweet 
 as when found in the choicest garden. And if God hath 
 thus created them, which in his sight, oh, wise man, is 
 sweetest? Is not that which fulfills its destiny most ac- 
 ceptable? Doth it not give God most glory? 
 
 123. Then if thou hast a sweet thought, or can do a good 
 action, do not check it because thy brother will not imitate 
 thy ways, for he may be filling to perfection the destiny 
 God hath marked out by the light bestowed upon him. 
 
 121. Xever presume to measure the designs of Deity. 
 
 125. Thou knowest thou art limited, and therefore can 
 not comprehend that which is unlimited, and certainly 
 it is folly for incomprehension to attempt to measure com- 
 prehension. 
 
 126. Yet be not idle — strive to fill full thy own measure, 
 and thou wilt find therein all the happiness thou canst 
 comprehend. 
 
 127. Thou canst expand it by the life-giving influence of 
 
84 THE HEALING OF THE NATIONS. 
 
 God's light, and thus of thyself, by thy own faithfulness, 
 increase thy own glory by attracting that of God. 
 
 128. Eemember that when thy eye is elevated thou canst 
 view far and near the beauty of God's works — all things 
 in this position are exceeding lovely — yet when thou comest 
 down into the valley thou canst scarcely see beyond thy 
 own works ; their largeness and importance become greatly 
 increased, for the eye is obstructed in its vision. 
 
 129. Thus with the world-worshipers, the outside being 
 seen, heard, and felt, and they being able to compel it to 
 suit themselves, wdll blindly fall dow^n before effect and 
 worship, when, did they elevate themselves by their own 
 humility before God, they would be enabled to see their 
 true position. 
 
 130. Xo man can comprehend that which is above his 
 powers, yet all can understand that which is below them. 
 
 131. His spirit longeth continually after that which is 
 beyond and above its present attainment. He hath pro- 
 gressed in knowledge and happiness, is still progressing, 
 and therefore w^ill progress to all eternity ; for it is impos- 
 sible to force a great tree back into its germ-cause, and so 
 with the growing sjDirit, it is ever growing and never 
 grown to completion. 
 
 132. God is illimitable, indestructible, incomprehensible, 
 save to himself. 
 
 133. In Him lieth all knowledge and its cause. 
 
 134. In Him lieth perfection. He is the beginning and 
 the cause of beginning. 
 
 135. He is love and the cause of love in all his crea- 
 tion. 
 
 136. Space is but as a flood of love and light in which 
 float the numberless bodies which are but the outside 
 evidence of the love and light. 
 
 137. Yet man in his wisdom hath called this the crea- 
 tion ; being content with outside evidence, he hath lost 
 sight of the great and still simple truths which the num- 
 berless bodies floating in space reveal. 
 
THE HEALING OF THE NATIONS. 85 
 
 138. Whence came those bodies ? Of what are they the 
 result ? 
 
 139. The harmony of their perfect action proves them to 
 be the fruit of Love, and their existence proveth that there 
 was supreme Intelligence or Light manifested in . their 
 formation ; hence are they from the hand of the Creator of 
 these causes, God. 
 
 140. Love being the most powerful cementing essence, 
 binding kind unto its kindred, producing harmony and re- 
 moving discord, is thus of God, and from him receiveth 
 strength. 
 
 141. Light, being the essence of all wisdom, spirit, or 
 instinct, and having power at all times to refute error and 
 lead unto truth, having power over darkness, is therefore 
 one of God^s pure causes. 
 
 142. Love doth not create itself, neither doth light with- 
 out a cause exist. These with their fruits all combine 
 and center in the great and good first cause, the I Am, 
 essence of all — ruler over all, the supreme, ever-living 
 God. 
 
 143. The Great One, center and circumference, begin- 
 ning and ending. Unto all mysterious, yet lovely ; grand, 
 yet simple in all his ways. 
 
 144. Pure beyond conception is the love which floweth 
 from this sweet fountain, and blessed are they that quench 
 thirst thereat. 
 
 145. Oh, man: this stream runneth through tlfee, and 
 giveth joy celestial in its passage. Turn to it and drink 
 freely, for blessings unnumbered will it give. 
 
 146. Let it flow unto thy thirsty kind ; be not a barrier 
 unto a Father's kindness, but rather act in unison with him, 
 and oh ! great will be thy reward. 
 
 147. Live and love as God, and high in the eternal Home 
 shalt thou rest, and in purer smiles and richer enjoyments 
 dwell continually. 
 
 148. Thou canst ascend unto the fountain even while yet 
 upon earth, for God's love and his light and his truth ex- 
 
S6 THE HEALING OF THE NATIONS. 
 
 tend everywhere; and in these essences canst thou ascend 
 and meet thv Father, who with open arms will receive and 
 bless thy returning spirit. 
 
 149. Thou hast gone out into the harvest to labor. His 
 is the wheat; His tools are given thee to work with; all 
 thy glory dependeth upon how many sheaves thou bringest 
 home with thee in the end of the day. 
 
 150. If thou dost idle away thy time, when night coraeth, 
 and thou art required to give an account of thy day's la- 
 bor, behold thou art empty, and so will be the reward, 
 for thou art worthy of thy hire, and hast fixed thy own 
 price. 
 
 151. Think not that thou canst be idle, and still gain a 
 reward. It can not be done. God labored to create thee, 
 and is he not worthy of his hire as well as thee? And 
 what is his hire, save thy faithful labor in his own harvest, 
 which he hath designed for the employment of thy exalted 
 jDOwers? 
 
 152. In thy existence thou hast need of labor. Thou 
 canst not exist without it; for God, the cause of all exist- 
 ence, is active, and did labor to bring forth from Chaos his 
 own Creation ; and that which his laws regulate must of 
 necessity be in harmony with him. 
 
 153. God asks of thee the rendering of a just account of 
 all that is intrusted unto thy keeping. 
 
 154. Thy own spirit must give its actions, thoughts, and 
 all unto^which they lead, as His recompense for its creation. 
 He is supremely just, and if unto him thou art faithful, the 
 heavens and the earth will pass away ere unhappiness can 
 cross thy path. 
 
 155. Thy Father in heaven worketh only for good. His 
 actions are manifested in the outer lovely and loving 
 creation. 
 
 156. Tliy field of action is Man. In him thou must la- 
 bor, and the result is the regulator of thy reward. 
 
 157. Let all of thy actions be in harmony with those of 
 thy Father, and he will assist thee always. Thou wilt at 
 
THE HEALING OF THE NATIONS. 87 
 
 all times have sufficient strength and wisdom given thee to 
 overcome and make plain the difficult duties, and wherever 
 thou goest, and whatever thou doest, will be in God's name, 
 and give him all glory. 
 
 158. In man. thy brother, wilt thou find a broad and 
 barren tract laid before thee. This must have the weedy 
 desires and the rocky passions removed ; the forests of 
 error and the swamps of despair removed, and in their 
 places must be grown lovely flowers, nourishing fruits, and 
 mighty truths and glorious light fill up the blank and 
 noisome places in his spirit. 
 
 159. The flesh hath encroached upon the spirit. Dark- 
 ness hath entered the path where light were wont to guide. 
 
 160. Hatred, envy^ and unkindness have almost choked 
 out the fragrant flowers of love. 
 
 161. And error, superstition, and bigotry have assumed 
 the garb of truth, and in their uncouthness have frightened 
 the earnest seeker from its sweet simplicity. 
 
 162. Then behold thy labor spread out before thee. 
 
 163. Light removeth darkness, therefore Light one an- 
 other. 
 
 161. Love removeth all unkindness, therefore Love one 
 another. 
 
 165. Truth removeth error, superstition, and bigoted 
 feelings ; then preach and practice the truth. 
 
 166. This doth God ; thou art in his image ; go thou and 
 do likewise ; for in this is all goodness, and this giveth thee 
 heaven even upon earth. 
 
 167. This is loving thy Father supremely, and thy Brother 
 as thyself. 
 
 168. This giveth thee sheaves in abundance, whose fruit 
 angels will enjoy when thou takest them home. 
 
 169. And thy Father will sound in thy ear the greatest 
 of all reward — "Well done, thou good and faithful servant, 
 thou didst labor in darkness ; in Light shalt thou see thy 
 reward. Thou didst labor in unkindness, and in Love be- 
 hold thy joy given. Thou didst war with error, and behold 
 
88 THE HEALING OF THE NATIONS. 
 
 here in my presence the perfection of the truth which sus- 
 tained thee in thy numberless trials." 
 
 170. Thus sayeth the laborer's Father, and here is the 
 perfection of all fought for, and the absence of all warred 
 against. Here is God's presence, well earned by a good 
 and faithful life, enjoyed unto all eternity. 
 
 171. Oh, how easy the labor and how great the re- 
 ward ! 
 
 172. Oh, Man I can earth recompense thee for idleness, 
 or can its treasures buy one of God's divine rays to shine 
 upon thee? 
 
 173. Let thy erring brother rave and scoff at and spit 
 upon thee ; thou must forgive and love him. With his Fa- 
 ther is his account to be settled, and within himself is the 
 witness that shall condemn him. 
 
 171:. Thou art thy own judge, not thy brother's, there- 
 fore be very careful lest thou dost imitate his ways instead 
 of thy Father's. For if thou dost judge him, what better 
 art thou than him when he judges thee? 
 
 175. Thy brothers error is no excuse ; thine belongs to 
 thee. 
 
 176. God doth not judge by neglects, but by fulfillments. 
 
 177. Then he that fulfills his own destiny is not con- 
 demned ; while he that does not, writes his own condemna- 
 tion. 
 
 178. And when thy brother, by his own neglect, con- 
 demneth himself, do not therefore condemn thyself, but 
 rather imitate God thy Father, and be good and loving 
 unto all. 
 
 179. Oh, preserve thy own independence of thought and 
 action, monuments unto God's glory, for they are the repre- 
 sentatives of his pure spirit upon earth. 
 
 ISO. Do thou go fearlessly unto thy own duty, and thus 
 by thy example show thy brother his pathway unto his 
 Father's house. 
 
 181. God's love continually loveth, is not the changeful, 
 fitful thing which man in his folly would represent, but the 
 
THE HEALING OF THE NATIONS. 89 
 
 one grand eternal principle by wliicli all things, from the 
 atom mito Deity, are bound together in unison. 
 
 182. God's light is the immeasurable and uncontrollable 
 essence in whose pure depths Life findeth its birth. This 
 is not idle ; it continually reporteth unto its Creator the har- 
 mony of his Creation ; giveth him in its returning floods 
 joy pure and holy. It is as the eye of Deity which pierceth 
 every household, uncovering the deeds of the Godly and 
 the ungodlike before the mind with which it cometh in 
 contact. 
 
 183. Oh, Man ! why seek to smother thy light, and thus 
 hide thyself in thy own darkness from the eye of thy kind 
 and loving Father ? 
 
 18i. Set it forth firmly, fearlessly ; yet in all places and 
 at all times let love prompt its action, for separated they 
 can not exist, because they have been created to unite in 
 their work of elevation. 
 
 185. Light and Love, the intelligent eye and kind heart 
 of God, twin sisters in holiness, decorate the brow of their 
 stern brother Truth with Heaven's choicest garlands. 
 
 186. Their kindness and their wisdom make the rugged 
 coast and sandy desert bloom as heavenly resting-places 
 unto the journey er unto Truth's kingdom. 
 
 187. Their sweetness and their beautiful colors awaken 
 the dying rose, and make it bloom fresh and pure as though 
 an angel had dropped it in its passage through the heavens 
 to please a favorite child on earth. 
 
 188. Their subtile power crosses the Philosopher's path, 
 and builds mysteries which his outer brain can not fathom. 
 
 189. Their simple purity enchanteth every beholder, 
 and puts to shame the wordy temples erected by worldly 
 divines. 
 
 190. They make manifest God in all their actions, and 
 man must find his truths within their silent depths or go 
 hungering away. 
 
 191. They speak unto man in thrilling tones, making his 
 spirit vibrate as the harp-strings to the gentle zephyr ; and 
 
90 THE HEALING OF THE NATIONS. 
 
 at every beautiful strain purity is attracted, until at length 
 she comes and dwells within the vibrating spirit in har- 
 mony. 
 
 192. The mysteries of Creation lie hidden in the depths 
 of these pure essences, simple and eternally active. 
 
 193. Man, if thou wouldest be wise, heed well the Light, 
 and love thy Creator supremely, and thy brother-man as 
 thyself. 
 
 191. The light will reveal unto thee the simplicity of 
 God's truth, and thus give thy spirit of his own pure food 
 to nourish thee. 
 
 195. Oh, beware of darkness and the dark in spirit ; the 
 truth is not in them, and if thou goest unto them for food 
 thou wilt go away empty ! 
 
 196. If darkness can furnish pleasure and life, give an 
 eternity of happiness, why did God say, " Let there be 
 Light," or why doth light remove it without and within? 
 
 197. The sum of dark thoughts, the point unto which all 
 darkness of spirit tends, and of which all erroneous ways 
 are but avenues leading unto, is the opposite of God, the 
 opposite of goodness, the opposite of his divine rays man- 
 ifested in his love and his light ; and as these show unto 
 the searcher in their bright truths that God is the Great I 
 Am, so does the sum of darkness show in its sable folds 
 that God does not exist unto the perception of the worship- 
 ers of Chaos. 
 
 19S. There is but one darkness, and this is the absence of 
 liglit. 
 
 199. Oh, ye who wander darkling among the shades of 
 night, whence cometh your perception of the different de- 
 grees of its blackness ? Ye can not, without light, under- 
 stand your own darkness ! 
 
 200. And therefore is light greater than darkness, for the 
 revealer is greater than the revealed. 
 
 201. Darkness in man's spirit is, turning from the light 
 within him and searching among the things without for the 
 truths of God's creating. 
 
THE HEALING OF THE NATIONS. 91 
 
 202. Truths not understood do man no good. 
 
 203. Within the spirit of God's children is his own 
 breath breathed, giving them the knowledge of truth and 
 error, which will ask in every action,. '• Art thou right?" 
 and if heeded will always show the direct pathway unto 
 Deity. 
 
CHAPTER II. 
 
 1. Is there a God ? 
 
 2. There is existence, and it hath a cause. Causes all 
 tend to one center, and from it are seen to diverge, spread- 
 ing their rays unto the outer circumference. 
 
 3. From tliis circumference we see that they tend inward, 
 converging toward the point ; thus in man, the body, the 
 life, and spirit, three mighty strides toward the living 
 center, and the center lieth still within, for the spirit hath 
 a cause of necessity more intelligent than itself, for the 
 effect is less intelligent than its cause ; and thus from less 
 to greater intelligence, establishing a line of progression, 
 we can in imagination arrive at the point where all pro- 
 gress toward and none pass beyond. 
 
 4. This is the fountain whence the causes flow in har- 
 mony, producing resultant harmonious truths, which in 
 their turn show forth, in countless variations, the power, 
 goodness, and love actuating the one grand center of cen- 
 ters, the cause of all causes, pure beyond concej^tion of 
 auglit produced thereby. 
 
 5. This is God, the living and loving Creator of all 
 things, the supreme Father. In Heaven and Earth, in 
 space and its inhabitants, everywhere and at all times 
 known by his fruits to be producer of good and enduring 
 seed, known by his effects to be the one pure Cause 
 of all. 
 
 6. The center is not inactive, but is continually in mo- 
 tion, doing good in all upon whom fall its divine rays. 
 
 7. Do not imagine that God is stern and unkind, for is 
 not the spirit of man more loving than the animals that do 
 
THE HEALING OF THE NATIONS 93 
 
 not enjoy his elevation, and then is not God far more lov- 
 ing than man's most rapturous joy can picture ? 
 
 8. Oh, yes, children of the living God, he is indeed the 
 perfection of all goodness and holiness, and oh, strive to 
 repay him for your existence by imitating his holy ways ! 
 
 9. Let not dark philosophical teachings in their outer 
 demonstrations mar the pure serenity of thy inner light. 
 Let thy God claim all thy thoughts, and thus strive to rec- 
 ompense him for giving thee power to think. 
 
 10. Thou hast thy pay in the act of thinking ; then let 
 the resultant actions be wholly and solely God's. 
 
 11. Error hath erected its own God. Being short-sighted 
 and imperfect it hath, after its own mind, erected the Idol, 
 and poor deluded man hath worshiped. 
 
 12. Chaos brought from out her depths light and life at 
 God's command. Yet had he not commanded they had 
 not existed ; being in existence, and God being perfect, 
 they can not be annihilated. 
 
 ' 13. Error hath set up an opposite of God, of heaven, and 
 of an eternal life. 
 
 14. There are two powers, or one and its opposite ; but 
 as the one increases, the other diminishes ; and as God is 
 the perfection of the one, its opposite must be but that 
 which is termed Chaos. 
 
 15. If in the creation there can be one atom destroyed, 
 then is the whole imperfect. When error hath accom- 
 plished this destruction, then, and not until then, will it 
 have a firm foundation, and will need its own destroying 
 God, and its own reign will be perfect. 
 
 16. Man, by viewing the outward with contracted vision. 
 sees life and death, so termed, blending in all things, and 
 yet hath drawn the erroneous conclusion that there is a 
 living embodiment of destruction, a home for this being, 
 and food as terrible as himself. 
 
 IT. If God said, "Let there be Light," and life is caused 
 by light, which is proven by the barrenness of darkness, 
 then can there be no life independent of him. 
 
94 THE HEALING OF THE NATIONS. 
 
 18. When presumptuous man usetli his individuality to 
 try and substantiate the existence of a being which would 
 re-create chaos by its very existence, it were far better that 
 he had never been born than to thus live in vain. 
 
 19. Oh, how weak is man! And yet how noble and 
 hiirh could he be did he learn of truth and dwell in love, 
 did he follow God and forsake the temples of error. 
 
 20. Did he need proof of the love and kindness of his 
 Father in Heaven, it would seem sufficient that while not 
 following in the paths of truth and righteousness he is still 
 permitted to exist and enjoy his own perversion. 
 
 21. Still permitted to be a monument unto his Father's 
 love and mercy, and thus in his very perversion proving 
 that God is indeed good and worthy of all imitation. 
 
 22. God is not changed by man. 
 
 23. He may be misrepresented, and His child by way- 
 wardness may injure himself, yet the pure and eternal One 
 remaineth the same unto all eternity. 
 
 24. The duties of man are as varied as themselves. 
 Tlieir organizations all being different, and duty being but 
 a result of organization, each and every one must have a 
 different sphere of action. 
 
 25. Individuality is thus obtained and thus proven to 
 exist. All are thus their own independent monuments 
 unto God's glory, yet all builded by the hand of God, and 
 in a measure dependent upon him. 
 
 26. Below Him there is nothing perfect as Himself All 
 being His fruits are good ; all produced by love, and by 
 love blended and united throughout the whole creation ; 
 depending upon one another merely as God's love is mani- 
 fested in them, and thus only truly and entirely dependent 
 upon him. 
 
 27. Man's departure from this love depriveth him of the 
 strength which unity giveth. "Without God's love there is 
 no unity, and can be no harmony, neither strength. 
 
 28. Love must cement that which lasts, for there is no 
 lasting thing without it. It is folly to unite in any save 
 
THE HEALING OF THE NATIONS. 95 
 
 the bonds of God's love, for in sncli unity God is not 
 glorified. 
 
 29. If jou unite in the flesli, what credit have ye when 
 the flesh returneth whence it came? There is only the 
 more darkness to overcome. But when in love you unite, 
 then in the fullness of God's light j^ou will receive strength, 
 and be equal unto all the powers that can oppose your 
 progress. 
 
 30. God being perfect can only be glorified by the 
 agency of his own attributes. Flesh pots, or dead bodies 
 in their stench, though they are outwardly useful unto 
 creation — for there is nothing wasted — do not appear half 
 so lovely, or are not half so acceptable, as the living, 
 burning light within. 
 
 31. Man is an emblem of creation — the cap which beau- 
 tifies the column. He hath light and darkness, life and 
 death. Deity and chaos, represented within his own being. 
 
 32. Death is his tribunal, light his judge — and Deity 
 holdeth within his hand the just reward. 
 
 33. Life holdeth before the light his actions, and the 
 decision is according as the deeds performed. 
 
 34. Chaos yieldeth her picture in evidence, for every 
 good action of the life hath drawn a light line upon her 
 dark face. 
 
 35. Beware of the dark colors, for they do not show in 
 the perfect darkness, and the time thus wasted maketh an 
 unfinished picture that shall condemn thee. 
 
 36. Dip thy pencil in the fountain wherein is God's own 
 pure light, and with it draw and color firmly the scenes of 
 thy life, and behold at the tribunal thou shalt see it adorn- 
 ing the most favored portions of thy Father's House. 
 
 37. Light attracteth light, and darkness loveth darkness. 
 
 38. If life be by light revealed, darkness is thereby re- 
 pulsed ; yet if darkness reveal the life, light is thereby re- 
 pulsed, and the future progress of the spirit thus rendered 
 more gloomy and slow than if the light were attracted. 
 
 39. The spirit which hath eyed the light, and acted in 
 
96 THE HEALING OF THE NATIONS. 
 
 love while in the body, making manifest God's pure truth, 
 Lath established an affinity for the light, and can approacli 
 it rapidly when freed from outside influences, to dwell in 
 its own pure depths unto all eternity. 
 
 40. If dark thoughts have prompted actions darker than 
 themselves, and the life become stained with black images, 
 then is an affinity for darkness and error formed which it 
 is indeed hard to break. 
 
 41. Thus while the light attracteth toward its purity, the 
 opposite attracteth toward its impurity, thus retarding the 
 homeward passage of the poor benighted child of error. 
 
 42. Light in man being the emblem or the essence of 
 the light without, visible by reflection to the outer eye of 
 man, and this essence being the germ of thought and its 
 resultant actions — being .the moving power of man — there- 
 fore is the outer light the moving power of the outer 
 bodies and substances of the whole creation, from the atom 
 up to man. 
 
 43. When God said, " Let there be Light," the essence 
 of the light within his own pure spirit produced and gave 
 laws unto the light without, which was but the result of 
 its active essence. 
 
 44. Thus the circling motion of Deity's hoh' thoughts 
 giveth as a result the numberless circling orbs that illumi- 
 nate the vast space comprehensible only unto the spirit of 
 the great and good Producer. 
 
 45. The actions of the perfect Creator are seen in the 
 varied yet harmonious actions of the universal creation. 
 The outer is but the embodiment of the inner, and hence 
 how supremely wise and loving must be the grand Source 
 whose condensed thoughts are countless heavenly bodies ! 
 
 46. Oh, who save Himself can understand His ways ? 
 
 47. Thou holy and eternal Father, Avhom we love yet 
 can not comprehend, oh, grant that in doing thy will we 
 may merit thy presence and communion. Oh, let us not 
 live in vain I Let us with words of living light make 
 manifest unto tliy children thy supreme love and mercy. 
 
THE HEALING OF THE NATIONS. 97 
 
 Oil, Father, grant tliy wayward cliildren may see and know 
 thee as thou art, even as an hungering parent who longeth 
 to restore them to happiness and peace. Father, they are 
 perishing in darkness, they will not heed the light; oh, 
 give strength and holiness unto thy poor instruments, that 
 the erring may hear and see that thou art indeed pure be- 
 yond conception, loving beyond measure. Oh, Father, we 
 would not dictate unto thee, and know thou seest all ; yet, 
 Father, the pent-up love bursts its bonds, and would fain 
 anoint thine holy feet. Oh, strengthen us to a firm re- 
 liance upon thee ; permit us in sincerity, truth, and love to 
 say, "Thy will be done." We are weakness itself, and oh, 
 beside thee we are very poor in wisdom. Oh, let not our 
 short-comings dishonor thy name, but let our every thought, 
 action, and aspiration be as rays of thy divine purity. 
 Father, sustain us in our labor with thy own powerful arm. 
 Give us wisdom, strength, and purity, and oh, grant us hu- 
 mility, that our spirits may always remember that of our- 
 selves we can do nothing, and thine will be the glory forever. 
 
 48. It is a fearful thing to teach. The secrets of true 
 knowledge are hard to find, and when found are hard to 
 be explained. 
 
 49. Hard to find, because they tend step by step toward 
 the center, God ; and hard to be explained, because all 
 things are as rays of him, and he can not by aught below 
 him be comprehended. 
 
 50. Man hath always striven to trace in from the cir- 
 cumference of ISTature's objects around him, searching for 
 laws of government from their surfaces, and thus classify- 
 ing outsides and drawing imperfect conclusions. He should 
 first open the channel of his central communication with 
 the Fountain of all wisdom, and thus be enabled to view 
 the central powers of J^ature's numerous host with an en- 
 lightened understanding. 
 
 51. He hath labored a long life to produce that which 
 death hath shown him to be void of truth. Material eyes 
 were constructed to view matter, and thus save the inner 
 
 7 
 
98 THE HEALING OF THE ITATIONS. 
 
 power of the eje and man from constant contact witli it ; 
 vet God never intended that only the outside eve should 
 be used, that only the bod}^ should be fed, but intended it 
 to be the living proof of the inner existence. 
 
 '52. Welling up from the great and pure fountain cometh 
 the Light-Divine ; penetrating all centers, producing all 
 life, quickening all germs, feasting all intelligence, and 
 spreading its rays unto the outer circumference of the 
 numberless objects in nature, it completeth its circle by 
 again concentrating its rays in the fruit produced, which 
 again receives life-blood from Deity, and again rolls around 
 its circle, giving God glory in all its existence by the har- 
 mony manifested therein. 
 
 53. From God cometh all. All life, as hath been said, 
 is but the effect of light. ]^one save God is perfect. Each 
 and every one hath within its being that vacancy which 
 maketh change necessary. If all were perfect there could 
 be no change, for in perfection there is no imperfect attri- 
 bute from which change arises. 
 
 51. God created, yet himself changed not. He produced 
 all things, yet did not grow ; in all things implanted the 
 seed of change or motion, yet over all things is the sole 
 and eternal independent Euler. 
 
 55. Two Gods can not exist, neither can there be three 
 Gods. Two perfections would be but one perfect, and 
 three would be no more. All j^erfect attributes are neces- 
 sary in one, and if more were allowed to exist they must 
 be imperfect, which is an absurdity. 
 
 56. From the atom, up to the Great Creator, all are dif- 
 ferent ; all have individuality ; all divide into innumerable 
 ones ; and whence can come oneness, save from one per- 
 fect Creator ? Disagreement proveth imperfection ; har- 
 mony is the fruit of perfection. All the ones of the cre- 
 tion harmonize ; all are effects ; and thus we infer that 
 there exists but one central cause from which all flow, and 
 by which all are governed. 
 
 57. Man, not being perfect, yet thinking he knew the 
 
THE HEALING OF THE NATIONS. 99 
 
 truth, hath made unto himself a god of each attribute of 
 Deity, and thus blinded, hath led the blind into his own 
 trenches. Whence cometh thy individuality ? Analyze 
 th^^self, and thou wilt in imperfection find the image of 
 the very attributes thou dost worship — yet thou art not 
 three, nor yet two — thou art one, and thus the image of 
 one Father. 
 
 58. Without a false foundation, false temples can not 
 be erected. And thus to remove these dangerous edifices, 
 it is best to undermine them at once. There is danger in 
 scaling their slippery sides, lest we fall and become crushed 
 ourselves. It is not safe to begin at the top, for the wary 
 watchers within would not permit stones to be thrown, 
 every fall of which tended to destroy their lives, or to 
 render them helpless. 
 
 59. They are built upon sand ; error enthralls them. 
 Pour upon the sandy foundations the divine waters of 
 Truth, and the dreadful weight above shall sink them for- 
 ever beneath the surface. All thinsrs brought to the res- 
 cue will but increase the weight and render the destruction 
 more sure, for error can not help sustain that which truth 
 is sinking. 
 
 60. One grain's weight of pure truth is heavier or of 
 more weight than all the error man hath ever created. 
 
 61. Oh, could man see and believe this, how much more 
 happiness and purity would he enjoy! Error vaunteth it- 
 self. Truth is honest and simple, yet is the corner-stone 
 upon which God's own Throne standeth. 
 
 62. How often are long lives spent in wasting talents 
 that should glorify their Creator ! Body, mind, and even 
 spirit itself, are made subservient unto low desires ! In- 
 stead of communing with Angelic companions, and feast- 
 ing in the light of divine wisdom, how often do they stoop, 
 and in the darkened crowd of misled children, grovel in 
 filthy, corrupting passions ! 
 
 63. And such are honored of men ! The blinded can 
 not see that they are led by the blind, who call, " Lo! here 
 
100 THE HEALING OF THE NATIONS. 
 
 is liglitj come and see ;" and they not seeing, go, and in 
 going lose the po^Yer to see, and all is darkness. 
 
 64:. There is sufficient light for all, and all have suffi- 
 cient unto their own need, which, if used, must elevate 
 themselves and their brethren. 
 
 65. The blind submission of man unto the might of out- 
 side power, and his fear of its punishment, hath kept his 
 spirit in bondage. 
 
 6Q. The bound spirit putteth the body in chains. 
 
 67. As God is free, so must man become ere earth can 
 be worthy of his divine presence. Free from error, clean 
 and transparent in the sight of his Father, noble and God- 
 like in his bearing, and from his mouth flow forth tones of 
 living wisdom, unto which Deity can listen as unto a wor- 
 thy companion. 
 
 68. And why not, oh, man ! why not render thyself wor- 
 thy of this high position ? Thou hast the power of aspiring, 
 which is the seed from which springeth the longed-for re- 
 ality, and if true unto thyself, thou canst attract, not only 
 angels bright and holy, but the pure One, in whom center 
 all pure essences, will approach, and bless, and purify thy 
 spirit with his Divine presence. 
 
 69. Oh, how thou clingest unto error ! Rank supersti- 
 tion holds thee, hypocrisy binds thee, and bigotry whips 
 thee as with many cords ! The son and child of God a 
 slave unto flesh ! A ruler in the Heavens serving upon 
 earth ! The noblest of God's w^orks polluted, degraded, 
 wallowing in filth, whilst in the high and holy mansions 
 of his Father his appointed tenement is unoccupied ! 
 
 70. Was it for this thou wert created ? "Whence came 
 those exalted powers thy slavery of spirit rendereth use- 
 less? "Whence thy high and pure aspirations? Oh, do 
 believe that only these purities ornament thee in the sight 
 of God, and cast from thee the baubles that pass away with 
 thy fleshy tabernacle. 
 
 71. Know, oh, Man, that every thought is recorded in 
 thy own light, and in thy own circle is revealed unto the 
 
THE HEALING OF THE NATIONS. 101 
 
 sight of God. Thought is eternal as thy own spirit, and 
 as thou thinkest so dost thou plant seed, which, if holy, 
 will bring forth actions which will render thy sphere most 
 acceptable unto God. 
 
 72. The spirit must grow, and divine intelligence is its 
 nourishing food. Love of God sustains its faltering steps, 
 and truth lendeth a firm yet willing hand. 
 
 7S. Man, thou art an eternal being, fed by eternal food, 
 nourished by draughts of enduring strength, and of these 
 thou must partake to fulfill thy destiny. 
 
 74. Do not all things on earth pass away ? Yesterday 
 they were, to-day are not ; then can an immortal spirit find 
 food therein ? Immortality hath only congeniality for that 
 which is unchangeable unto all eternity. There is but one 
 unchangeable Being, and hence all food for spirit's suste- 
 nance must be found within His own pure attributes. 
 
 75. Why feed upon that which createth hunger, even as 
 thou dost partake of it ? 
 
 76. Below there can not be food for that which is 
 above. 
 
 77. All thino;s on earth are below thee. There is no 
 spirit save thine on earth. There is life and instinct, yet 
 no self-controlling spirit save thy own. Thou canst com- 
 mune with thy brother-spirit, and if it be more fully de- 
 veloped thou canst receive food ; yet if below thy devel- 
 opment, thou wilt go hungering aw^ay. And where can 
 food come from save from above ? 
 
 78. Spirit being an eternal essence, can not be nourished 
 by matter. The breath of Deity can not inflate material 
 lungs. The Light of His divine atmosphere can not enter 
 outward eyes, and his voice can not by outer ears be heard. 
 
 79. Spirit of man is the child of God. His body is the 
 child of earth, yet therefrom produced by God, who in his 
 production created the laws for his reproduction. 
 
 80. The body being created from the earth, must re- 
 ceive its nourishment therefrom ; and as there is in all 
 things the seed of death, which is necessary to reproduc- 
 
102 THE HEALING OF THE NATIONS. 
 
 tion, so in man is death of the body implanted at his con- 
 ception. 
 
 81. At death of the outer body the true life of the inner 
 spirit commenceth. 
 
 82. As in life it hath followed the path of its Father's 
 lighting, so in death is the seed of eternal life quickened by 
 the effulgent glory of the light perfected. 
 
 83. As on earth it strove for the true life, so in Heaven 
 are the seeds thus planted permitted to bloom and give 
 forth celestial fragrance. 
 
 81:. Oh, strive for the true life. Plant and nourish holy 
 seed, making thy portion of thy Father's vineyard worthy 
 of his own enjoyment. 
 
 85. All life is of God — all death but his quickening at- 
 tribute which in the outer prepareth the path for his life 
 to enter ; thus to give the dead life, and from the life his 
 return receive. 
 
 86. Can death glorify God ? Can corruption give beauty 
 and comeliness to the' beholder ? Then if ye labor among 
 the dead, and can not give life unto them, of what avail is 
 your labor ? 
 
 87. God doth not search for the living among the dead. 
 He alone imparteth life, and He alone can quicken. 
 Among the spirits of men must spirit labor to be exalted 
 of God. 
 
 88. If ye labor among the dead, when called by your 
 Father from the vineyard, you will be covered with stink- 
 ing filth, and behold all your labor hath been in vain, for 
 you could not impart life, and your reward is lost ! 
 
 89. If unto the outside cares you give the life then as 
 they pass away with your body, is not the spirit barren as 
 when the vineyard was entered ? 
 
 90. Whereas if in the light w^ithin you ye have labored, 
 giving God, your Creator, glor}^, then in the fullness of His 
 light are ye glorified. As ye labor for God so do His holy 
 attributes labor for your own exaltation. 
 
 91. All of God's holy attributes are implanted in the 
 
THE HEALING OF THE NATIONS. 103 
 
 soirit of man. These work out the will of their Creator if 
 not hindered by the individuality of the possessor. By 
 the perverseness of man by his outer education they can 
 be kept, as it were, in a state of idleness, yet they ever 
 live, and must eventually rule his actions. 
 
 92. Ignorance and selfishness have constantly encroached 
 upon the spirit's privileges. Its ways are peace. Its voice 
 gentle and loving. It shrinks from tumult, and in the 
 silent and fervent prayer ascends unto its Father for sym- 
 pathy. By selfish, and, consequently, ignorant man, its 
 voice is unheeded, as he whirls along the beaten track 
 toward his end of earth ; yet when the end cometh in 
 view, and the far-off shadow is a dread reality, then pass- 
 eth before him the vanity of a wasted life ; then in the 
 dread silence is heard that still, small voice, and oh, how 
 mournful its sound ! 
 
 93. The spirit hath on earth a hard warfare. Fighting 
 the good fight in its own household, yet always striving to 
 benefit others as well as itself thereby. 'Tis hard to govern 
 unruly inherited passions, whilst all outside influences seem 
 to conspire against the light within. 
 
 94. How very little time is taken for its benefit. 
 
 95. It must inspire good actions, prompt holy deeds, and 
 in all things strive to glorify its Creator, and often behold 
 all of its good intentions frustrated, and its very prompt- 
 ings used to gratify unholy passions and exalt selfishness. 
 
 96. If true through the dark passage, if it continually 
 eyes the light within itself, and is thereby at. all times 
 guided through the surrounding darkness, then indeed is 
 the true fight fought, and the great reward obtained. 
 
 97. The Holy One looketh down through the centers of 
 His creation, and seeth harmony everywhere exhibited. 
 
 98. The remotest body in space hath its central essence 
 connected with Him, and is thus the evidence of His glory 
 to its fullest power and extent. He hath a witness in every 
 atom in the universe. And what avail were these evi- 
 dences and these witnesses were there not intelligence to 
 
10-i THE HEALING OF THE NATIONS. 
 
 comprehend them ? and if intelligence lie idle, of what 
 avail is it, or what credit hath its Creator and Bestower ? 
 
 99. Intelligence in man is the result of active powers 
 which the intelligence of his God created. If the powers 
 be clogged and hindered, the intelligence is thus compara- 
 tively less than were they actively employed. 
 
 100. If they be kept active, their capacity is expended 
 and more intelligence obtained. 
 
 101. Through him the intelligence of God passes, as it 
 were, jrivino: life to his enero^ies, and showino^ itself in his 
 individuality separate and distinct from all other individual 
 intelligence, yet blending with all in its sphere of purity. 
 
 102. If the organization or powers of individuality be 
 kept pure, then the intelligence can be relied on, and will 
 carry with it the impress of its divine nature. If not per- 
 mitted to pass thus freely, then it must creep out and reveal 
 itself in the actions of the selfish individual. 
 
 103. Who can be selfish and deceive God ? Is it not his 
 intelligence passing through them, and can not he separate 
 his own purity from their selfish impurity ? 
 
 lOi. lie knoweth all. The shades cast on light's pure 
 face by the surrounding darkness are familiar to His all- 
 seeing eye. 
 
 105. lie can not be blinded or misled by man. All 
 wanderings note themselves, all goodness elevates His 
 child, and in either case they are by divine intelligence 
 stamped upon the mind of Deity. 
 
 106. Can earth repay one who hath by unfaithfulness 
 turned away from God ? The barren love darkness, but 
 the fruitful love the light. There is no enjoyment in dark- 
 ness, else had light never removed it, for God doth not 
 remove or change that which is good. 
 
 107. Behold a child of Purity, a true Man, the son of 
 God. He is a transparent being. His individuality does 
 not check the pure intelligence in its passage. 
 
 108. He walks among men unobserved. His ways are 
 peaceful when duty does not call for activity. 
 
THE HEALING OF THE NATIONS. 105 
 
 109. To himself the divine light fioweth unobstructed, 
 and through him it passeth in purity. 'Tis the light of 
 his eye, the wisdom of his mouth, and the sweet, joyous 
 strains unto which his enchanted spirit loveth to listen. 
 
 110. It descendeth as a shaft of living light into liis 
 spirit, and, illuminating the temple in which it dwells, 
 sends out rays of brilliant glory unto all observe];:s. 
 
 111. His vision is purified. He looks at the Creation 
 with an enlarged understanding. Seeth naught but purity 
 and harmony blending in all things. 
 
 112. To his eye all is lovely. The delicate flower show- 
 eth unto him the love which brought it forth ; the mighty 
 tree is to his vision but evidence of his Father's good laws 
 of production ; the rocky mountain mass, the lovely plain, 
 the purling brook, and mighty river, or the deep roar of the 
 boundless ocean, all and every one, unto his purified gaze, 
 are beautiful evidences of the goodness and enduring love 
 of God. 
 
 113. He looketh in the pure light in which his Father's 
 eye beheld his creation, and then pronounced it "Good." 
 
 114. His purity is used by Deity to behold his works. 
 
 115. Every breeze carrieth unto his sense of smell its 
 load of pure incense, fans his sense of feeling, and soothes 
 him as a gentle mother doth her fondly loved infant. 
 
 116. E"o discord reaches his ear ; all is counteracted by 
 the outward-flowing harmony. He becometh familiar with 
 the pure tones within, and naught without can drown them 
 or sully their sweetness. 
 
 117. Over the Earth his senses wander guided by purity, 
 and they revel in holy joy among its bright and lovely 
 scenes. 
 
 118. He turneth toward the Heavens, his longed-for home, 
 and the light bursteth forth in new joy, for here is its fount, 
 here it resteth, and with the happiness that all created use 
 in seeking home, it boundeth on its way. 
 
 119. To his vision now cometh his Father's Throne. An- 
 gelic hosts smile down upon him ; and oh, in their midst 
 
106 THE HEALING OF THE NATIONS. 
 
 standetli one who bendeth down liis gaze and slieddeth 
 around him the holy light of Divine favor. 
 
 120. To his ear cometh, in tones so soft and sweet that 
 his enraptured spirit weeps for joy, "Laborer, behold thy 
 reward. This bright crown, formed of thy own high aspi- 
 rations, wreathed by angelic hands, is for thee to wear in 
 my presence unto all eternity. Thou art worthy by faith- 
 fulness, and by purity ennobled. Humilty hath exalted 
 thee unto the high position, and with thee am I well 
 pleased." 
 
 121. And again the Angels sing, making the heavens 
 resound with their sweet tones of loving praise unto his 
 holy name. 
 
 122. Such the Earth, and such the Heavens reveal unto 
 the gaze of the purity-attracting spirit. 
 
 123. Duty, however irksome to others, is easy unto him. 
 
 121:. The spirit of God worketh through him, and noth- 
 ing so disagreeable or uncongenial as to sully this pure 
 helpmeet. 
 
 125. Calmly, serenely happy within, no jarring without 
 can affect him. He hath no affinity for discord ; his calm- 
 ness repels it, and it shuns hira as an enemy. 
 
 12G. Oh, what an enviable position ! jet how few seek 
 earnestly to obtain it. 
 
 127. When obtained it is never lost. The spirit who 
 hath seen the bright and glorious home, or who hath viewed 
 the fruits of Deity in his own light, can not descend among 
 the transient things of earth, and with darkened vision seek 
 for happiness and peace. 
 
 12S. Heaven's glory lasteth. God's light is eternal. 
 And whosoever partaketh thereof can never forget the 
 sweetness of the draught. 
 
 1 
 
CHAPTER III. 
 
 1. God's light is not confined unto his own presence, and 
 by high encompassing walls barred from his children on 
 earth ; but freedom unto it is given, and not only Heaven, 
 but boundless space is filled with the rays thereof. 
 
 2. Wherever is attraction for it, there is it found. 
 
 3. With His child on earth, earnest, sincere desire, with 
 an humbleness of spirit, always produceth, as a result, a 
 vacancy of self, which is supplied by the holy light and 
 love of God. 
 
 4. If this vacancy be not created, light can not be sup- 
 plied ; and if created, God alone can check his light from 
 filling it to overflowing. 
 
 5. This is the Philosophy of Prayer. 
 
 6. The humble spirit seeth its unworthiness ; being hin- 
 dered and cramped for room in its narrow cell, it falls upon 
 its last and only resource, in agony asking for light. 
 
 7. Asking in humility that whiqh is good, is creating in 
 the fleshy temple a vacuum which the light within, being 
 weary and exhausted, can not fill, hence in floweth that 
 which is attracted, even the pure light of God. 
 
 8. Flesh can not pray ; teeth, tongue, and lips can not 
 attract the life-giving light; neither can they strengthen 
 the w^eary light within ; they are governed by it, and conse- 
 quently constantly exhaust it, whilst its only food is that 
 which cometh from above its present. 
 
 9. The purest and sweetest food floweth directly from the 
 Father. Oh, children, beware of those who would limit 
 the power of your Heavenly Father. They would fain 
 thrust the sw^eet draught from your lips ; they would fain 
 
lOS THE HEALING OF THE NATIONS. 
 
 keep you in darkness. Oh, guard well your own God- 
 given privileges ! Heed only liis light ; follow only his 
 teachings, and boundless glory awaits you. 
 
 10. Oh, when you feel that dread hollowness or dead- 
 ness within, fear not to fall at your Father's feet, and the 
 result will prove unto your spirit that none go from Him 
 hungering away ! 
 
 11. He is just. There is no desire but what is a result 
 of powers of his creating, and, having created them, is he 
 incapable of their gratification ? 
 
 12. In man there are not privileges which allow him to 
 measure Deity's designs, and when this is attempted, know 
 that of a certainty error hath prompted it. 
 
 13. The ways of Perfection must always be mysterious 
 and incomprehensible unto imperfection ; and the more 
 imperfect, the more mystery. 
 
 1^. To those whom error leads, the trusting dependence 
 of the truth-loving is mysterious. Having never experi- 
 enced that God is not afar ofi:', they look for Him and his 
 Throne with outer eyes, and not seeing him or it in the 
 dim distance, conclude there is no such in existence. 
 
 15. They would limit the speed, strength, and purity, by 
 measuring God's light in their own vessels. Thus 'tis to 
 them very strange that the prayer of the humble martyr 
 (juencheth the torturing fire and filleth the departing spirit 
 with hymns of hoh- joy. 
 
 16. From the central essence of spirit riseth the humble 
 prayer. The outward agony seemeth to be too hard for 
 spirit to bear. Strength is waning, and from it bursts 
 forth, "Help, Father; save thy child." 
 
 IT. It is enough. From His holy hand descendeth, as a 
 ball of joyous light, peace and happinesss ; it bursteth 
 within the seeking spirit, and poureth to the outer cir- 
 cumference its holy balm ; and the agony is removed by 
 the hand of God. The end is permitted ; the flames en- 
 croach until the connecting link is severed, and the illumi- 
 nated one is freed forever. 
 
THE HEALING OF THE NATIONS. 109 
 
 18. How simple, when understood ! 
 
 19. When chained to the stake, with the crackling and 
 blazing lagots piled high around thee, whence could come 
 from without a power to check the pain ? Of what avail 
 all outward sympathy ? If outer hands quenched the fire, 
 inner spirits would first prompt the action. God never 
 forsakes the trusting spirit, but in time of greatest need is 
 ever most ready to aid his child. 
 
 20. Naught can encompass or overleap his power ; and 
 if not understood, is nevertheless unlimited. 
 
 21. There is in the Creation no unsupplied desire. 
 
 22. The various wants of the outer creation are supplied 
 by God through the channel of laws created therefor. 
 
 23. The thirsting flower and sparkling dew-drop mu- 
 tually destroy their own wants. The sandy Desert and 
 boundless Ocean create and supply wants of the earth. 
 The high and barren mountain, the lovely plain, attract 
 from the earth's great reservoir the sweet, refreshing show- 
 er which restoreth harmony by supplying the vacancy of 
 want. 
 
 24. All is arranged by harmonious principles ; all gov- 
 erned by them, and they by their Creator. 
 
 25. Man is not an exception to this harmonious arrange- 
 ment. 
 
 26. His Individuality, though exalted, can not limit the 
 bountiful love of God. 
 
 27. As all nature asks for its supply by its own want, so 
 do the wants of Man, through the cliannels of pure love, 
 draw down Heaven's pure light in abundant supply, even 
 while askino^. 
 
 28. In Nature, want must precede supply. In man, ask- 
 ing must precede answering. 
 
 29. His Heavenly Father knoweth every want, yet . 
 wasteth not his food. He that will not ask is not humble 
 enough to receive thankfully or use rightfully. 
 
 30. There are those, styled Philosophers, who believe 
 not in prayer ; they think all below Deity is regulated by 
 
110 THE HEALING OF THE XATIOXS. 
 
 laws which to them seem bejond his own control. They 
 think to measm-e and regulate Infinity with finite powers ! 
 
 31. If God hath created, in the act he hath imparted 
 boundary unto his creation. And if he hath limited his 
 creation, is he not master of that limitation ? 
 
 32. Man, the highest on Earth, is limited, yet, as hath 
 been. said, master of his own limitation; and should he 
 then deny powers nnto his Maker which he himself is but 
 a living monument unto ? 
 
 33. There is power to pray, and God hath power over 
 his creation. Prayer is a result of powers or privileges, 
 and hence can He answer all prayers by an exercise of the 
 privilege which his supreme power giveth. 
 
 34:. What folly to condemn that which has never been 
 tried. 
 
 35. Those who condemn Prayer are ignorantly striving 
 to deprive themselves of their greatest privilege, even that 
 of communing with their Father in Heaven. 
 
 36. Taste of the fountain ere thou condemnest that which 
 floweth therefrom ; but when thou wouldst approach, leave 
 behind all thy selfish desires after worldly exaltation, and 
 in sincerity, humility, and entire resignation ask for Wis- 
 dom. Thou wilt receive a draught which will drown all 
 the silly words thou wouldst utter, and strengthen thee for 
 higher attainments and more glorious wisdom. 
 
 37. Those who have tasted of this Heavenly food, never 
 condemn it. It is so full in supply, and so nourishing unto 
 the poor seeker, that 'tis never forgotten. 
 
 3S. The Patriarch looks back to the far-distant days of 
 his youth, when friendless, homeless, and helpless he was 
 wandering in the trackless desert of Life. 
 
 39. He remembers one, and the first heartfelt, ao-onizinof 
 prayer unto his Creator. It was short — it burst forth, un- 
 heeded by flesh, " Father, save me, or I perish !" 
 
 40. And as his memory dwells on this brightly-remem- 
 bered spot, tears of purest joy course down the time-worn 
 lines of his aged face, and the same spirit ofi'ereth again 
 
THE HEALING OF THE NATIONS. Ill 
 
 thanksgiving for the life of peace which this short prayer 
 opened the door unto. 
 
 41. That is not prayer which remaineth unanswered . 
 
 42. If thou thinkest thou hast prayed, yet received no 
 answer, take heed lest thou art worshiping an Idol of thy 
 own creating. 
 
 43. If thou askest of Idols thy own fancy hath builded, 
 what canst thou expect in answer above thee ? That which 
 thou worshipeth is of thy own creating, and hence below 
 thee, and can not elevate, thee ! 
 
 44. When thou askest, let it be of thy Creator — thy 
 Heavenly Father, for he alone can grant thee that which 
 for thee is best. • 
 
 45. If thou prayest sincerely and in humility, and yet 
 thou dost not feel thou art answered, remember thou hast 
 asked of the fountain of wisdom, and perhaps for thy good 
 this feeling is permitted. 
 
 46. True prayer seeketh not to know its answer, for in 
 the very seeking its design would be frustrated by want of 
 humility and sincerity. 
 
 47. If thou askest of God thy duty is performed, the re- 
 sult lieth with him. 
 
 48. Thou canst not ask of Him, unless thou dost need, 
 and needing will always warrant that thou dost merit that 
 which is asked. 
 
 49. Eaise high thy aspirations. Seek the feet of thy 
 Eternal Father, and solicit his own pure love to dwell 
 within thy spirit, and thou wilt not go away empty. 
 
 50. If God, thy Father, useth principles through which 
 to assure thee of his love and purity, do not thou fall down 
 and worship them. They being but effect of Him and his 
 power, being neutral agents, the channel through which 
 Intelligence and Love flow are not only secondary unto 
 Him, but also unto these pure, loving essences, the Attri- 
 butes of Deity. 
 
 51. Principles, Laws, Essences, .and Consolidated Es- 
 sences, or results thereof, are all effects of One still more 
 
112 THE HEALING OF THE NATIONS. 
 
 pure than tliey, wlio hath created them and fixed the com- 
 pass of their power. 
 
 52. They can not get beyond his control, for they are but 
 an emanation, a result of that Intelligence from which they 
 sprang, and surely a result can not surpass its cause in any 
 thing. 
 
 53. These are the Machinery of Creation in which the 
 power moveth to accomplish the will of Deity^ which will 
 first accomplish their construction. 
 
 54. Man, however skilled, can not model his own Ideal. 
 If he approach it, it flieth away above and beyond him ; 
 and as he followeth on, and still upward, more glorious 
 doth the bright vision become, until he seeth it revealed in 
 the purity and holiness of the Center wdience it came. 
 
 55. Principles must eternally be the same in compass 
 and power, eternally working as the directing power will- 
 etli ; no progression, no enjoyment, save as given by the 
 passage of purity and holiness through them, which purity 
 and holiness are separate and distinct from the inanimate 
 channels through which they operate. 
 
 56. They are as the shades through which God"'s briglit 
 rays pass, only visible by contrast with the light, and by 
 its passage purified, or by its absence dense as the darkness 
 of Chaos. 
 
 57. Of what were principles if not understood ? and how 
 could they be understood without an Intelligence superior 
 to themselves existed? Is not that which comprehends 
 superior to that comprehended ? 
 
 58. Man can, to a certain extent, comprehend principles, 
 and to that extent can control them in action ; making them 
 imperfectly perform for him what they perfectly accomplish 
 for their Perfect Controller. And hence, again, Man's im- 
 perfection proveth God's perfection. His imperfect control 
 proveth there is perfect control ; and his imperfect under- 
 standing proveth there is One w^ho perfectly undsrstands 
 all of their actions. 
 
 59. Prayer is unto the poor, tired, and hopeless spirit 
 
THE HEALING OF THE NATIONS. 113 
 
 the essence which floweth out after peace, unmindful of 
 aught but its own intense suffering ; it toucheth one of the 
 numerous chords vibrating unto the ear of Deity, and all 
 danger is removed and all want supplied in the abundance 
 of the peace bestowed. 
 
 60. All nature aboundeth with fruits of his divine love. 
 The lovely scenery and glowing light shed upon it, the ice- 
 bound cliff and snow-capped mountain, the smooth surface 
 and dark, deep roar of the mighty ocean, all by their soft- 
 ening and blending shades and beauty prove that they are 
 the result of an enlightened and living Love. 
 
 61. The bright rays of the summer sun, the bleak howl 
 of the winter storm, the soft beams of the pale moon, the 
 twinkling of the brilliant stars, or the deep blackness of 
 the stormy midnight hour ; all and every one are but the 
 outside guards stationed at the portals of the Temple 
 wherein pure Love dwelleth. 
 
 62. On the waving boughs of the lofty and graceful tree 
 is fastened securely the nest of the mother Bird. By her 
 side the loved and fondly-loving mate singeth, and every 
 joyous note proclaims that happiness their lot is, and love 
 their bindins: tie. 
 
 63. The Eagle's wild scream, and his fiery eye, and 
 fiercely-clenching talons, showeth unto the wary seeker 
 after unholy spoil, that his offspring are dearer than the 
 life that defends them. 
 
 64. The little Lamb is guided to the sweetest pasture on 
 the sunny bank, and in danger fiercely defended by its 
 ever watchful and loving mother. 
 
 • 65. The Lioness at the approach of danger carrieth her 
 cub to the safest recess in the den, and then by the side of 
 her lord taketh her stand. Wo unto the one whom an 
 unwary step placeth in their power, for their fierceness is 
 ten-fold augmented by the burning of their love within. 
 
 66. As the warrior entereth the field of battle, the 
 thoughts of a fondly loved home, a dear native land, pass 
 through his mind. He sees them changed, the old home- 
 
 8 
 
114: THE HEALING OF THE NATIONS. 
 
 stead in ruins, the inmates slain, the land of promise deso- 
 lated, and maddened unto desperation he dealeth harder 
 blows, and maketh more deadly assaults. 
 
 67. See that tender Mother, how she loveth the little one 
 nestling on her soft bosom — how she caresses it, and how 
 its sweet smiles repay her affection. Behold her now — she 
 had left the dear one asleep, and returning beholds the 
 house in flames ! Spurning control, throwing aside strong 
 opposing men, she rushes to the flame-enveloped bed, 
 catches therefrom the unharmed treasure, and falls fainting 
 from the window into the strong arms of the crowd below. 
 
 68. All are cemented and sustained by the soft, blending 
 influence of thy pure Love, oh, thou great and good Cre- 
 ator. 
 
 69. In thine own holy presence is it found in purity. 
 
 TO. Around thy Throne it circles, and in its soft joy 
 myriad angels revel in eternal happiness. Their beings 
 drink deep of this delicious liquid, and from them it re- 
 turneth thanks in sweetest strains of melody. 
 
 71. This is indeed worth striving for. Love in purity 
 bringeth from within itself all that Deity can by his favor 
 bestow. It blendeth with his own pure intelligence into 
 all that can by spirit be comprehended. 
 
 72. They blend in truth and reveal its strength, and are 
 of themselves all truth. 
 
 73. Without Love in the Divine Father, Light or intel- 
 ligence had never existed ; and separated from his light 
 love were useless and dead. 
 
 74. Light and life precede love ; yet without it isolated 
 Individualism w^ould reie^n in the creation. 
 
 75. Remove love, and every atom in the creation would 
 separate from its neighboring atom. The mountains 
 would crumble and fall, the earth separate and float from 
 its moorings in space, countless brilliant stars would dis- 
 solve, separate, and become invisible, channels through 
 which it flowed would become dense, separate into atoms, 
 and become useless. 
 
THE HEALING OF THE NATIONS. 115 
 
 76. Spirit would forsake its encasement, and in tlie in- 
 centering love seek its Father's house, there to be exter- 
 minated forever, and behold Deity and Chaos are again 
 alone in space, and from him again would have to come the 
 command. Let light come forth, and plant and nourish love 
 in the newly lighted space. 
 
 77. When light in purest essence within the mind of 
 God conceived the idea of creation. Love sustained the 
 idea, and it grew and came forth into space, taking form 
 and being in harmony with the essences froni which it 
 resulted. 
 
 78. The indwelling love of the spirit of God was the seed 
 from which the love and harmony of the creation grew. 
 First within his Holy Spirit it moved ; and as the circling 
 light burst forth into the hollow void, the cementing 
 essence went forth in unison ; and as one illuminated 
 space by removing darkness, the other collected the more 
 dense (because less refined) particles into centers, added 
 more and more as light grew more and more brilliant, 
 until unto the ends of space all was moving as a vast and 
 mighty Machine. 
 
 79. Thus side by side they forever dwell. Building stars 
 in space from what man termeth nothing, and illuminating 
 the surfaces thereof, until even his material eyes can see 
 their fruits. 
 
 80. God worketh his own glory out of all opposing ele- 
 ments. Chaos, or that termed nothing, is the only direct 
 opposite unto him. Then behold the greatness of God ! 
 He hath builded worlds upon worlds out of nothing, yet 
 the instant he commenceth, that instant is Chaos moving 
 with newly conceived Life. 
 
 81. As the Light within conceived the creation, the light 
 without created. And as the love of God in his own pure 
 spirit blended and doth blend its own attributes into one 
 independent. Eternal Being, so in the receding love was 
 the outward harmony of Oneness revealed. 
 
 82. Man can not build that which equals his own spirit. 
 
^ 116 THE HEALING OF THE NATIONS. 
 
 Neither in the outward satisfy himself, nor in the inward 
 reap pure enjoyment, yet he can build and can reap enjoy- 
 ment to a certain extent. 
 
 S3. God builded the creation by the agency of his own 
 pure attributes, yet he is not the creation, nor is it an em- 
 bodiment of him. As Man remaineth separate and distinct 
 from his building, so God doth remain independent of his 
 creation. 
 
 81. As man can not build that which is beyond his con- 
 trol, neither can Deity surpass his power. 
 
 So. The opposite of Deity is Chaos, or nothing ; then can 
 he from nothing surpass his own perfection ? 
 
 SG. Oh, God, those who would make thee as an uncon- 
 trollable dead machine have never tasted of thy love, 
 neither have they viewed thy creation in the only light 
 that can fully reveal it, even thine own Divine rays. 
 
 ST. Humility is the first step on the road leading up 
 unto the Temple wherein true knowledge dwelleth 
 
 88. If man be not humble, he closeth the avenues lead- 
 ing from his Father into his spirit ; and as light can not 
 penetrate a solid mass, neither can love enter in purity a 
 stubborn arid wayward spirit. 
 
 89. Man's elevation dependeth upon how he attracteth 
 God's own pure light and love. 
 
 90. If he repel them, in reality he is approaching God's 
 opposite ; and, as chaos is nothing, from nothing must he 
 receive recompense. 
 
 91. Oh, children of God, ye who love your offspring, 
 and delight at all times to render them happy by kind ac- 
 tions performed by you, believe that as the love within 
 you is not of your own creating, and not under your own 
 control, do believe from the joy it giveth that it is from 
 One derived in whom it dwelleth in purity. 
 
 92. Ye could not love had not your Father in Heaven 
 in his creation of your being implanted within it his own 
 eternal attribute. 
 
 93. All the creation is the result of desire in the 
 
THE HEALING OF THE NATIONS. 117 
 
 mind of Deity, and must of this desire partake to 
 exist. 
 
 94. Love desireth. This desire is unquenchable save in 
 the fountain whence love floweth. It leaveth its home on 
 an errand of mercy ; around the vast circumference of 
 Heaven it floateth, nourishing the hosts within. It passeth 
 through space, visiting every body floating therein ; it 
 poureth upon them the Father's blessing ; it again center- 
 eth inward toward its desired home, and is again purified 
 by the Creator to again depart and again return. 
 
 95. As love of God in purity desireth to return to its own 
 fount, and as man's love is an emanation thereof, it must 
 partake of that from which it emanated, and must eventu- 
 ally draw near unto the everlasting fountain of pure Love. 
 
 96. As love of God sustained him in his creating, and 
 supplied the wants of created, so must man's love sustain 
 him in all his good works, helping him unto his own glori- 
 fication, his own perfection. 
 
 97. Love descending from Deity passeth through his 
 child on earth, and by the Individuality through whom it 
 passeth is rendered visible in action, and is thus a beauti- 
 ful illustration of Harmony. 
 
 98. The actions of man which love hath prompted and 
 rendered eflfectual return unto the actor the pleasure which 
 only dispensed goodness can bestow. 
 
 99. And herein behold the harmony of love illustrated ; 
 it acteth, and in the action receiveth return, thus complet- 
 ing its circle, and proving that in the creation there can be 
 nothing lost or annihilated. 
 
 100. The light and love within man's spirit make it to 
 desire still brighter light and still holier love, for they long 
 for their eternal home. 
 
 101. They would elevate him, raise his individuality 
 unto the high position which they in purity occupy. 
 
 102. They are the component parts of his individuality. 
 The body is but a result, the eflTect of God's power through 
 their instrumentality manifested. It is built of that on 
 
118 THE HEALING OF THE NAT IONS. 
 
 "svliicli it dwells, and from which it can not escape, for har- 
 mony requireth that it should return nnto earth all that it 
 hath taken therefi'om. 
 
 103. So does harmony require that the spirit should 
 complete its circle by returning unto its Father in Heaven, 
 whence it came. 
 
 101. xind as light and love have nourished, so must it 
 in action complete their w^ork within it in its own expan- 
 sion and comprehension. 
 
 105. If man by unharmonious actions striveth to mar 
 the designs of God, striveth for and serveth God's opposite, 
 it were better that life had never been given him. His 
 opposition doth not affect Deity, for, as hath been said, 
 He worketh his own glory out of all opposing elements ; 
 yet by the wayward and heedless individuality, those things 
 designed in the bestowal of his talents are frustrated, and 
 he liveth as the dead effect instead of as the true life 
 requireth. 
 
 106. All life is pure in proportion as it assimilates unto 
 the life of God. 
 
 107. All enjoy it in proportion as his holy attributes 
 find a resting-place within their spiritual being. 
 
 108. Life being in the outward, as also in the inward 
 being of spirit, but an effect of God's active will, must, in 
 its very birth, inherit those attributes which existed, and 
 do exist in the will which created it. 
 
 109. God is the cause and controller of all life. 
 
 110. Being thus within His power, it can not be con- 
 trolled by ought below Him. 
 
 111. Man hath no power over life. It is eternal, for 
 God liveth. He can neither create nor destroy it. 
 
 112. The eternal attributes whicli must stamp its being 
 as an emanation from God, are light to create, and love to 
 blend it in harmony with all created. 
 
 113. God knoweth whence he came, and whence his 
 power. He knoweth how to create. He knoweth all. 
 He can comprehend himself. 
 
THE HEALING OF THE NATIONS. 110 
 
 lltt. Man hath greater power than he hath ever im- 
 agined. 
 
 115. lie hath been so enraptured with his own littleness, 
 that his greatness hath never been discovered. 
 
 116. Those who should have opened the eyes of man- 
 kind, have shut them. 
 
 117. As God knoweth how to create, so can man per- 
 fected comprehend his creation. 
 
 118. Being in the Image of God, all else is below 
 him, and can be understood, and, if God desireth, con- 
 trolled. 
 
 119. Thus is he an inheritor of his Father's Kingdom, 
 yet never an usurper of liis power. 
 
 120. Thus can he sit upon the eternal Throne by his 
 Father's side, and sway myriad worlds, yet not create an 
 atom ! 
 
 121. Being in "the image of God, hath deep meaning. 
 
 122. Breathing eternal life is not an idle fabrication, for 
 all life is an emanation of God's life, and, as hath been 
 said, must be eternal. 
 
 123. 'Next unto God, is man his child. 
 
 121. Those who have never lived in flesh are holy and 
 pure, yet in power second unto the spirit of man. 
 
 125. Angels and Archangels are for his guidance upon 
 earth, and are thus ministering servants of God unto 
 man. 
 
 126. But it is the child that the Father loveth to exalt. 
 It is the child for whose welfare they are sent, and in 
 whose service they are to labor in the eternal home of 
 God. 
 
 127. Man hath been taught that he was the child of 
 God ; yet the Teacher of this simple, exalted truth, a true 
 child of God, was doomed to an ignominious death. 
 
 128. Thus hath truth been received in past ages of the 
 world. But behold, oh, man, truth still liveth and grow- 
 eth, in defiance of all thy opposition. 
 
 129. Thy spirit, as it becometh more and more exalted. 
 
120 THE HEALING OF THE NATIONS. 
 
 will see and know that upon the ever-living truths of 
 God it must rely to be saved from chaotic ignorance and 
 error. 
 
 130. Thou mayest by thy selfishness hinder thyself, and 
 check entirely for a season thy progress ; yet, so sure as 
 light overcometh darkness, so sure wilt thou in the end 
 come to know the truth in purity. 
 
CHAPTER IV. 
 
 1. The highest of all attainments is to know God. 
 
 2. This is alone His own privilege. 
 
 3. The second great attainment is to know thyself, and 
 thy connection with thy Father. 
 
 4. To know thyself thou must use His wisdom, for to 
 comprehend requireth superiority. 
 
 5. The third great attainment, and second great privi- 
 lege is to know and comprehend thy Father's creation. 
 
 6. Oh, strive, through thy Father's aid, to know thyself 
 Strive to comprehend thy spiritual privileges. Fear not to 
 ask for aid, wherein thou must have it ere thou dost take 
 the first true step. 
 
 7. If thou dost know that which thou art using, then 
 canst thou succeed ; if not, failure is inevitable. 
 
 8. Thus thou seest that a sense of want leadeth unto that 
 which giveth true knowledge, even the favor of God. 
 
 9. Be humble, and thou canst sink deep ; be exalted 
 with pride, and thou canst not get below the surface. 
 
 10. Be simple and honest, true and good, and all will be 
 well. 
 
 11. If he thus begin, he can not fall from that which he 
 attaineth, for all below him is the eternal truth of God. 
 
 12. He can only fall by a blind dependence upon him- 
 self. 
 
 13. If he lean not upon God, whose is all strength, he 
 becomes weakened and falls. He is leaning upon that 
 which God's attributes are continually changing, and he 
 must be as fickle as the staff upon which he leans. 
 
 11. The first step in error is a falling off from the truth 
 
122 THE HEALING OF THE NATIONS. 
 
 obtained. All falling is con:iparatiYe. All being different, 
 if they err they fall as their own scale is graded. 
 
 15. The light within regulates all in connection wdth the 
 spirit in which it is placed. 
 
 16. If God and Truth are high, error and ignorance are 
 low ; and as the spirit of man favors the one he rises, or as 
 the other he falls. 
 
 17. The greatest fall of man is sinning against the light 
 of God placed within his own spirit. 
 
 18. To sin against, is to knowingly violate. 
 
 19. If a man know of a truth that which his Father re- 
 quireth, yet of himself goeth directly opposite thereunto, 
 great is the fall of that man. 
 
 20. God doth not change, neither can he know wrath, 
 and man's individuality alone must carry the burden of his 
 transgression. 
 
 21. Being the child of God, and perfected the constant 
 companion of God, it is a fearful thing to knowingly cast 
 censure in action upon the kind One who in purest love 
 bestowed the power which is thus perverted ! 
 
 22. To have thy high position in the Heavens, thou must 
 on earth have the essence of Light and Darkness within 
 thee. 
 
 23. To rule, thou must comprehend what thou art ruling. 
 21. Thou canst not comprehend that which thou hast not 
 
 felt and known of thyself. 
 
 25. To rule over chaos, thou must have chaotic powers 
 represented within thyself. Hence the body which be- 
 longeth unto the denser creation must and doth have pow- 
 ers separate and distinct from the light or spirit within. 
 
 26. These are placed within thee for thy government 
 upon earth ; and as thou dost govern the essences within, 
 so in the future shalt thou govern the effects, or bodies and 
 worlds without. 
 
 27. Thus thou seest, that being in the image of God hath 
 indeed deep meaning. 
 
 28. He createth all, and knoweth all ; and if thou wouldst 
 
THE HEALING OF THE NATIONS. 123 
 
 learn of that wliicli mast elevate thee in His sight, and in 
 His light, ask, and thou wilt receive. 
 
 29. Thou knowest that light removeth darkness ; and if 
 thou encourage the darker powers, thou must be removed 
 far from thy Father and thy high place in Heaven. 
 
 30. Thou art to overcome darkness as thy Father in his 
 creation, and thus prove thyself to be indeed a. worthy 
 child. 
 
 31. Thy Father will not trust thee to rule others if thou 
 canst not perfectly rule thyself; and he sees thee as thou 
 art. Thou mayest deceive and blind thy silly brother by 
 professions, but unto God thou art visible and naked. 
 
 32. To rule thyself thou must attract the attributes of 
 God, the eternal Ruler. 
 
 33. If aught but His Will could have ruled, why did 
 Chaos retreat at his command ? And if within thee his 
 power is not greatest, what favor from Him canst thou -ex- 
 pect ? 
 
 34. He loveth thee with a perfect love. His love was 
 used in thy creation, and hence can not be used to annihi- 
 late thee and thy powers. 
 
 35. Thou canst obey or disobey, love or hate, yet art at 
 last responsible for thy inheritance. 
 
 36. He giveth thee control of error by planting within 
 thee the essences of truth. Thou must use his attributes 
 to live, and in living repay him for the use thereof. 
 
 37. Thou art in His school, which is a practical 
 one. 
 
 38. He seeth the compass of thy powers, and would fain 
 show their extent unto thee, that a sense of thy own weak- 
 ness should increase thy strength by asking His assist- 
 ance. 
 
 39. Imperfection can not give perfect judgment. 
 
 40. The perfection of love in man is Charity. 
 
 41. A sense of weakness within maketh thee charitable 
 unto thy brother, who to thy superior understanding seem- 
 eth to err. 
 
12-i THE HEALING OF THE NATIONS. 
 
 42. The perfection of love to God is a firm reliance upon 
 him. 
 
 43. He is purely charitable unto all his children who 
 should imitate Him in charity one to another. 
 
 44. Greatness and simplicity are inseparably connected. 
 
 45. Simplicity is as necessary unto true greatness as is 
 charity unto love. 
 
 46. If thou wouldst be a faithful follower of God, be 
 simple in thy ways, and let love shed around thy pathway 
 its holy fruit. 
 
 47. Be not elated with favor, even of God, neither be 
 cast down in spirit by any save its own inward sense of 
 weakness. 
 
 48. If thou feelest most unworthy of thy Fathers notice, 
 remember that thou art his child ; and though thou mayest 
 err, his love and charity remain eternally pure. 
 
 4-9. As hath been said, thou must feel these seasons of 
 depression ; thou must know the opposite of Light, in or- 
 der to know fully its ^sweetness. 
 
 50. Oh, Man ! when wilt thou believe the mighty truths 
 among which thou mo vest are all within thy power of com- 
 prehension ? 
 
 51. When wilt thou look at effect as but a demonstra- 
 tion of cause, and all causes but as a demonstration of the 
 power of the good Creator of them ? 
 
 52. Thou canst never successfully search for the inner 
 cause among outer effects, for the current is against thee. 
 
 53. The light floweth out, and thou art striving to enter 
 in opposition unto it. 
 
 54. There is little connected with thy earthly life which 
 is of importance for thee to know. Thy spiritual being is 
 the real and true existence, and this should thou develop to 
 its fullest capability. 
 
 55. If thy spirit be not fed and clothed with the proper 
 food and clothing, it can not enter the future existence ca- 
 pable of understanding its power, and this ignorance hold- 
 eth it back. 
 
THE HEALING OF THE NATIONS. 125 
 
 56. If thy body take all thy time, art thou thus preparing 
 for Eternity. Of what avail is comeliness of body unto a 
 deformed spirit ? 
 
 57. And if in the sight of imperfect man thou art per- 
 fect, remember that imperfect vision can not behold per- 
 fection. 
 
 58. When man would exalt thee, seek thy Father in 
 Heaven, and there, in his presence, learn what is true ex- 
 altation. 
 
 59. When he mocks thee and heaps upon thee all man- 
 ner of abuse, thou art not, therefore, to forget God and 
 imitate the abuse. 
 
 60. Learn to act unto man as though thy Heavenly Fa- 
 ther was beside thee, and though man receiveth thy action, 
 yet for God dost thou act. 
 
 61. Learn to expect reward only from God, and thou 
 wilt never be disappointed. Thou mayest think thou 
 art not rewarded, but thy thoughts do not regulate 
 Deity. 
 
 62. On the other hand, He may be thus regulating thy 
 thoughts to enable thee by faithfulness to receive still 
 greater rewards than thou hast conceived possible. 
 
 63. Oh, hadst thou comprehension, couldst thou be in- 
 duced to open thy spiritual eyes and see and understand 
 the holiness and purity of the good Father, thou wouldst, 
 indeed, by humility before him, take the first step unto 
 true knowledge. 
 
 61. God is not hindered as thou by time and distance — 
 everywhere, at all times, can he be. His power is un- 
 limited. 
 
 65. If thou dost sincerely desire his presence, can he 
 not come ? Canst thou in desire surpass the bounty whicli 
 gave thee the power of thyself to desire ? 
 
 66. Then do not heedlessly walk the earth, imagining 
 that thy Heavenly Father is at a great distance because 
 unseen by thee. 
 
 67. Yet if He were from thee a greater distance than 
 
126 THE HEALING OF THE NATIONS. 
 
 thou canst conceive, all thy actions and thoughts would be 
 visible and known to him ! 
 
 6S. Thou knowest how swiftly the outer light flies, then 
 does not its producing essence surpass it in speed incon- 
 ceivably ? 
 
 69. "What tho'd canst comprehend, strive to apply right- 
 fully, and thou wilt need few teachers. 
 
 TO. Thy thoughts, through the agency of thy vision, 
 circle instantly around the most remote star in space ; and 
 if thy thought and vision are so quick, what must be the 
 pure thought and perfect vision from which they ema- 
 nate ? 
 
 71. "Who, save God, can measure Thought? All the 
 creation is but the evidence that God thinketh and did 
 think to create. 
 
 T2. Man can not think perfect thoughts lest he could act 
 perfect actions ; and when on earth he striveth after holi- 
 ness, his striving is the product of thought. 
 
 73. In thinking he useth essences which result from the 
 refined essences within the mind of God, in whose man's 
 mind was created. 
 
 71. If, then, the controlling essences of thought in man 
 are but the denser representatives of the pure essences 
 of thought within the mind or spirit of God, how utterly 
 impossible is it for thought to die or to escape the sight 
 of God ! 
 
 75. Thought unto God is as visible as the earth or the 
 largest and most brilliant body in space. 
 
 76. Unto a limited comprehension it seemeth strange 
 that one being can be at all times in all places ; and the 
 more limited, the more strange, which proveth that unto 
 the unlimited comprehension it is not strange at all. 
 
 77. It hath been proven that Deity can not create that 
 which is beyond his power or control, and surely was any 
 being permitted to pass entirely without the range of hi's 
 vision, his own imperfection would thereby be proven. 
 
 78. All the vast machinery of creation, being the result 
 
THE HEALING OF THE NATIONS. 127 
 
 of perfect thought, is harmonious, and needs no controller, 
 save as God desireth. 
 
 79.. Principles and their essences result alike from more 
 and still more refined essences, which, in circling, spiral 
 lines, ascend toward the top, whereon is the One in whom 
 is all refinement made perfect. 
 
 80. Harmony is the fruit of God, and not God of Har- 
 mony. 
 
 81. He produceth that by His perfect action, and it is but 
 a name for the proof of His action. 
 
 82. All things emanate from Him, and if in His creation 
 thou canst see different grades of power manifested in the 
 life around thee, do not draw the erroneous conclusion that 
 all things united produce God. 
 
 83. How can the Germ, without a superior quickening 
 power, be quickened into new life? Dost thou think that 
 the earth, in which it is placed, is this superior power ? If 
 so, what art thou but the lowest on earth, instead of the 
 highest ? 
 
 81. If thou canst establish the absurdity that wdiat is 
 below in power produceth that which is above, thou hast 
 annihilated God and thyself, and restored chaos to exist- 
 ence wherein ye have existed ! 
 
 85. If this were established, the least would be greatest! 
 The smallest atom would commence creation, and add, and 
 build, and form, advance, and refine upon itself, until be- 
 hold it vieweth at last the ever-increasing and never-ending 
 addition of tliat which came from nothing and was of 
 nothing composed ! 
 
 86. Thou seest that the supposition of a beginning would 
 be undermined by that which began it, and where in the 
 dim shadows of night, where in chaos, even, couldst thou 
 begin? Thou wouldst forever sink and never find rest ! 
 
 87. It were better to commence with the plain, simple 
 fact that thou dost exist. And having established this to 
 thy satisfaction, thou hast a firm base upon which to rest, 
 as thou dost look about thee. 
 
128 THE HEALING OF THE NATIONS. 
 
 88. Tliou didst not produce thyself. Thou couldst not 
 by the most refined animal life build a man equal unto thy- 
 self. Kemember that in thy production reproduction is 
 established, but thou didst not establish it. 
 
 89. Therefore acknowledge thy weakness, and the supe- 
 rior power whose fruit thou art. 
 
 90. Thou canst think, yet must admit that thy thoughts 
 appear to come to thee, instead of being produced within 
 thee ! Thou hast within thy brain the powers which 
 thought useth to make itself known and felt. 
 
 91. If thou canst produce Thought, tell its component 
 parts. 
 
 92. Thought, as an essence and controlling power, is 
 above and beyond, yet constantly around thee. 
 
 93. Within thy Brain is that individuality upon w^hich it 
 playeth, as the light upon the germ, quickening it into life, 
 and giving wisdom as a result, pure in proportion as in 
 purity the essence is received. 
 
 9-1. Thought created, and existeth around its creation. 
 
 95. As thou dost attract pure and holy thoughts, so will 
 they come and dwell aromid thee, and at every opportunity 
 enter thy household. 
 
 96. Yet if thou attract unholy thoughts, thy brain be- 
 comes deadened, and will not vibrate unto the strain sung 
 by the holy ones. 
 
 97. How simple, truthful, and trusting is the little un- 
 learned child ! It believeth all are as honest and trustful 
 as itself; no suspicion nor care; yet it giveth evidence of 
 thought. 
 
 98. It showeth in all of its actions that its thoughts are 
 pure and holy — an emanation of God's light and his love 
 instilled into its being by the quickening of its existence. 
 
 99. Hard and bitter are the lessons which make it as the 
 world in which it moves without. 
 
 100. And if, in after years, it showeth a reckless regard 
 for truth and honesty, do not blame the child ; for in child- 
 hood it was tempted and misled by its very virtues, im- 
 
THE HEALING OF THE NATIONS. 129 
 
 posed upon for confiding, abused for truthfulness; it yielded 
 to the mighty errors without, and in agony fell a victim to 
 the fearful odds against it. 
 
 101. Emblems of God's pure love and charity are his 
 little children on earth. 
 
 102. Beside them and their humble trustfulness of spirit, 
 the mightiest on earth are in the sight of God but as the 
 dark, dry atom unto the bright and genial sun ! 
 
 103. In the sight of God children are holy and pure. 
 
 104. Are they not His children ? Hath He not in their 
 mothers' pure love implanted the purest of His lovely rays 
 shed upon earth ? 
 
 105. Ye who love not children know not God. Ye who 
 teach them error are planting within your spirits thorns 
 that ages can not extract. 
 
 106. Over them God hath a watchful eye. His pure at- 
 mosphere encircles them, and upon their infant brain his 
 own pure thought playeth, and their smile sheds around 
 them holiness and peace. 
 
 107. Oh, if thou wouldst study thought in its purity, 
 mark well the lisping prattle of thy child. 
 
 108. Go not unto proud, conceited man, for in his very 
 pride he spurns from him the simplicity of true greatness. 
 
 109. Mark the look of thy child when the deceitful 
 tongue is speaking, and from its unexpressible comprehen- 
 sion revealed in the sparkling eye, learn how to act. 
 
 110. From its serene happiness, the result of purity, learn 
 how to live. The door of Heaven or happiness serene is 
 never closed against thee, and if thou dost become an in- 
 strument upon which thought in purity can play, tliou w^lt 
 be an honest and truthful child of God. 
 
 111. Thy actions will be directly inspired by God, thy 
 aspirations will be holy, and high thoughts will descend 
 from heaven and circle round thee, as brilliant rays of 
 light. 
 
 112. As this light descends from heaven, it quickens thy 
 brain, loosens thy tongue, and from thy mouth sendeth 
 
 9 
 
130 THE HEALIXG OF THE NATIONS. 
 
 forth streams of living wisdom, couched in lovely language, 
 unto the astonished multitude. 
 
 113. Thou canst in thought see a better life which thou 
 couldst live — oh, encourage the thought of it, and thou wilt 
 rapidly approach that which in the past seemed perfection. 
 Yet, as thou dost approach and attain, the atmosphere be- 
 cometh more and more pure, and thoughts still more holy 
 approach ; thou dost grasp ; retain, and grasp further again, 
 until the presence of thy Heavenly Father satisfieth every 
 desire. 
 
 ll-t. As thou dost lovingly ^ive unto thy child tasks to 
 develop his powers, so unto thee doth God give trials to 
 develop thee. 
 
 115. Thou hast a living, aspiring spirit. Tliou art in the 
 light and dark ; thou learnest from thy own experience 
 how to master them and guide their influence, and unto 
 thy child giveth this knowledge, ahvays showing the dark- 
 ness contrasted by the brilliant light. 
 
 116. Ere thou enterest the difficult studies, seek first the 
 proper knowledge of the thoughts thou wilt have to use 
 therein. 
 
 117. Strive to receive them in purity, and all thou dost 
 think about will assume a pure and lovely shape, and every 
 step will advance thee in the true knowledge. 
 
 118. If thou dost not use pure thouglits, what canst thou 
 learn in purity ? And if thy knowledge be impure, of 
 what use can it be unto one destined for the regions 
 wherein dwelleth all purity ? 
 
 119. True knowledge must always illustrate God's power, 
 love, and harmony, for of them and by him is it composed. 
 
 120. All who obtain true knowledge are thereby exalted 
 in the sight of God. Yet if it be not obtained, whence can 
 come exaltation ? To know thou art exalted require th true 
 knowledge. 
 
 121. On earth true knowledge consisteth in the compre- 
 hension of thy connection with God, thy Fellow-man, and 
 the creation of which thou art part. 
 
THE HEALING OF THE NATIONS. 131 
 
 122. Thus thou seest that the first true thought would 
 be of God the great originator of thy power to think. 
 
 123. And surely He should claim all thy thoughts and 
 their effects as His due recompense and return for thy 
 privilege. When thou thinkest of man, let it be to raise 
 him, and thus glorify thy Maker ; when of His creation, 
 let it be to search for outward proof of His love and 
 harmony. 
 
 124. Of God thou canst know but little whilst on his 
 Footstool, for thereon thou art very limited compared unto 
 the height thou wilt in the glorious future attain. Yet, oh, 
 strive to comprehend his ways, for in the striving art thou 
 exalted. Strive to understand thy connection with him, 
 and thou wilt learn of privileges bestowed upon thee, his 
 child, of which thy most enraptured imaginings fall far 
 short ! 
 
 125. Oh, seek His communion, seek to counsel with 
 God thy Father, and all that can benefit or give happi- 
 ness unto thy spirit will in pure love and perfect charity 
 be given. 
 
 126. Thy little child hath a hard task ; its little spirit 
 wearies under the weight ; it can not unaided proceed, and 
 with perfect trustfulness it asks thee for help, and thou 
 canst not refuse. 
 
 127. Is not God thy Father ? Is he not more loving 
 than thou art, and can, not he give more perfect gifts, and 
 more willingly bestow favor than thou ? 
 
 128. Oh, then, as thou art imperfect, yet lovest so fond- 
 ly, what must be that perfect love which dwelleth within 
 the spirit of God ! 
 
 129. Wouldst thou not sooner sufi'er than to have thy 
 child in pain ? Wouldst thou not sooner bestow favor 
 upon it than be favored ? Oh, then, believe what thou 
 dost experience to be but a result of the same pleasure, 
 the same powers within thy Father's spirit. 
 
 130. Oh, then, in view of these things, do thou seek 
 communion with thy Father, even in the confidence with 
 
132 THE HEALING OF THE NATIONS. 
 
 ■which thy child seeketh thee, aud thou wilt learn wisdom 
 from his own lips in purity. 
 
 131. Beginning thus at the Fountain, thou canst float 
 safely down the tide of true knowledge, stopping ever and 
 anon to examine some truth whose lovely simplicity had 
 heretofore escaped thy observation. 
 
 132. All things will seem unto thy spirit much plainer 
 and much more simple than thou hadst ever imagined. 
 Thou wilt be astonished at the simplicity of the causes 
 whence all effects come. Thou wilt see them branching 
 off in all directions from the parent cause, as the grain 
 from one single germ, and in abundant effects fill full the 
 demand of the ever-acting cause. 
 
 133. In ZvEan thou wilt see beauties of which thou wert 
 before ignorant, and errors which unto thy vision seem 
 most foolish. 
 
 131. Thou wilt see him moving on the earth as one 
 grand connecting link between God and his creation below. 
 
 135. His spirit of heaven, his body of earth, his mind an 
 instrument played upon by the one, and composed of the 
 most refined particles of the other. 
 
 136. Thus when earthly things are before him, the mind 
 with its governing reason can act almost independent of 
 the refined spirit ; but when he searches in the Heavens, 
 then the spirit calleth for help from above, knowing full 
 well that plodding reason would become giddy in the great 
 flight. 
 
CHAPTER V. 
 
 1. The Spirit of Mau is that refined essence of Intelli- 
 gence which in the Spirit of God had birth. 
 
 2. It is above all, save God its Creator and Father. 
 
 3. It receiveth from God strength, and in his presence 
 becometh perfected. 
 
 4. It is independent governor of the body in which it is 
 placed. All powers or actions of the body are under and 
 liable to its control. 
 
 5. The house belongs unto it, yet it is capable of possess- 
 ing v/ithout constantly inhabiting it. 
 
 6. It combines with the denser particles of the man, and 
 thus constitutes Reason. 
 
 7. Reason is slower of perception and comprehension 
 than spirit, and not so pure and perfect in its conclusions, 
 for the mixture is more dense than is the independent spirit. 
 
 8. The spirit is unto reason what in a measure God's 
 intelligence is unto the spirit. 
 
 9. Reason, unquickened by spirit, is exclusively outward, 
 and its conclusions partake of an outward form. 
 
 10. In the child, spirit controls entirely, and consequently 
 we see them truthful, simple, and loving. 
 
 11. They do not exhibit intelligence which the more de- 
 veloped spirit does, yet infinitely more perception and love 
 of truth than the most wary reasoner. 
 
 12. They can be enticed by love in sincerity, yet know 
 instantly the hypocrite. Whilst reason with all her 
 strength would labor in vain to detect truth and remove 
 error, the little child would seek the one and reject the 
 other instantly. 
 
13:1: THE HEALING OF THE NATIONS. 
 
 13. And is not this the true knowledge of Man and his 
 powers ? To know first the connection of his spirit with 
 its Creator, and, secondly, its connection with himself? 
 
 14. Whilst spirit enters Heaven and plucks therefrom 
 choicest flowers, reason convinces the beholding doubter 
 that indeed they are from on high. 
 
 15. AYhilst spirit seeth God's own pure truths to convey 
 the proof unto the spirit less gifted with vision that it 
 sees, it must excite the reasoning powers, and with unmis- 
 takable logic founded on truth which the doubter can com- 
 prehend, prove unto him through the convincement of his 
 reason and next spirit, that indeed by the first pure truths 
 are seen and comprehended. 
 
 16. Thus each has his own light ; but if one wishes to 
 trim the other's taper, outside and denser means must be 
 used to reach and do it. 
 
 IT. The reason is simply this : the spirit is alone con- 
 nected inseparably with God, and in its creation was in- 
 tended to draw therefrom its highest wisdom ; and hence 
 to convince it of a truth which hath never in its center 
 been revealed, the center must by outside means be 
 reached. 
 
 18. The laws of affinity do not annihilate the dependence 
 of spirit upon God, and its independence of other spirits, 
 however congenial. 
 
 19. Seest thou not the wisdom of this good arrangement ? 
 Thou dost labor exclusively for thyself, even while doing 
 the utmost good unto thy fellovv'-man. And while he is 
 idle, himself alone loses his reward. 
 
 20. If thou wouldst exalt thy reasoning powers, and pour 
 forth thoughts pure and holy, give up all unto the sway of 
 thy spiritual powers. 
 
 21. Thy spirit knoweth that which Eeason can never 
 comprehend, because it inhabits in eternity the pure place 
 wherein is all truth, and where no outside proof is re- 
 quired. 
 
 22. For this it is created, whilst, as we have said, reason 
 
THE HEALING OF THE NATIONS. 135 
 
 formeth its connection with the outer creation, and is 
 partly of the outer creation composed. 
 
 23. In the home of spirit, wherein is no error, where all 
 is bright and lovely, there is no co.nvincement needed ; for 
 to see is to know, to hear, believCj and to taste filleth the 
 spirit with purest joy. 
 
 24. God hath no need of Reason to convince his purified 
 spirit-children that he is good and perfect, for they are 
 from his good spirit created, and can comprehend their 
 bright and glorious position without any demonstration of 
 a lower nature. 
 
 25. Reason perfected is a great helper of spirit unto the 
 convincement of those who still in the flesh exist, and for 
 this purpose, used in Truth's behalf, it is a glorious instru- 
 ment. 
 
 26. If used exclusively for outer influence and gain, it 
 retards itself, and hinders its controlling spirit by constant 
 opposition from progressing rapidly in the cause of true 
 knowledge. 
 
 27. Misguided reason develops unholy passion, and thus 
 constantly obstructs ihe will of God as made manifest 
 within the spirit of his child. ■» 
 
 28. When by Passion the outside man becomes deadened 
 in feeling, the spiritual power is proportionately weakened ; 
 and hence the downward course, once entered, is frequently 
 fearfully rapid unto its darkened close. 
 
 29. Every successive erroneous step makes the next step 
 easier, because tlie last has trampled on one more spiritual 
 tie, loosened one more spiritual bond of connection with 
 God, and hastened forward with redoubled power the poor, 
 blind wanderer. 
 
 30. As the upward course, guided by the spirit and sus- 
 tained by an exalted reason, is slow at first, and of un- 
 steady step, yet in the end it maketh mighty strides toward 
 perfection — so in the descent, the spirit checks and warns, 
 the reason shows the hideous deformity of the debasing 
 passions ; but as the hold slips again and again, the strides 
 
136 THE HEALING OF THE NATIONS. 
 
 become longer and more fearful, until all is extinguished 
 in the last dying resolve ! 
 
 31. Eeason connects spirit with matter. 
 
 32. They all unite and form Mind, which is but a name 
 for the whole. 
 
 33. Without Eeason the spiritual powers could not be 
 connected Avith earth ; and without spirit the reasoning 
 powers would be useless, for they would be cut away from 
 all access above them, and would be but blind drudges be- 
 low the animal Instinct. 
 
 34. All things emanating from God are, as hath been 
 said, in harmony ; yet there is that which unto the refined 
 spirit is not at all harmonious. 
 
 35. In the spirit and its enjoyments affinity is harmony. 
 
 36. In reasoning, liarmony is produced by the blending 
 of the spiritual intelh'gence with the subject reasoned upon. 
 
 37. Thus after all thou seest that the next highest quality 
 thou dost possess hath to solicit the spirit's aid, to make 
 plain that with which it cometh in contact 
 
 38. And this plain and simple one seeketh in humility 
 its Father in Heaven, and there of him asketh for wisdom, 
 which is never refused. 
 
 39. Descending through thee is light's brilliant stream ; 
 first touching thy spiritual being, through it purity is trans- 
 mitted to the minor powers of thy mind, and show them- 
 selves completing their circle in thy circumference in 
 actions, which, as wheels cogging together, catch another's 
 circumference, and thus move another center ; and thou, 
 oh, God, only can see the end ! 
 
 40. One true man, with the spirit of God shedding light 
 upon his spirit, can shake and move a world. 
 
 41. With plain and simple truths, revealed by an ex- 
 alted simplicity of reasoning, he catches the ears, feeds the 
 understanding, and finally moves the spirit in unison with 
 his own, and with this first step cometh redoubled power. 
 One by one the wheels move, and error after error is crushed 
 between their close-fitting surfaces. 
 
THE HEALING OF THE NATIONS. 137 
 
 42. Pride stands firm in error's support, and selfishness 
 almost stops the machinery with its giant strength ; but a 
 new shaft of light is added, and behold the Giant Brothers 
 are crushed to atoms by the ever onward and powerful 
 truth ! 
 
 43. The True Man is simply one who seeketh for spiritual 
 food in Heaven, and displays and dispenses it unto his kind ; 
 no opposition intimidates, no praise exalts him, but with 
 firmness he proclaims truth's strength and beauty at every 
 opportunity. 
 
 44. He who receives the light of God in his spirit, and 
 would save it therein, knows not the richness of Heaven's 
 blessings. 
 
 45. Love, to give happiness, must flow constantly, as 
 God its creator designed in placing its channels in the 
 creation. It can never rest. 
 
 46. Like the silver stream leaping down the mountain 
 side in the bright sunlight, it is cooling, nourishing, and 
 pure ; yet if pent up, its purity is deadened by the noisome 
 earth on which it is confined. 
 
 47. The pent-up Love eateth away the connection be- 
 tween spirit, and the body and mind in which it dwells. 
 
 48. The purest on earth is that w^hich passeth through 
 the spirits of the Mothers of God's children. If pent up 
 in their spirits by agonizing grief, it will soon sever the 
 connection with all earthly things, and let the oppressed 
 spirit free. 
 
 49. If the loved object prove ever so unworthy of its 
 bestowal, the channel hath in childhood been opened wide, 
 and can never be closed. Unto Keason's view the Mother's 
 love is most unreasonable, yet unto the enlightened spirit 
 it is the Holy of Holies on earth. 
 
 50. Ever onward floweth the pure stream, giving joy and 
 gladness unto all who drink of its waters. 
 
 51. Love doth not require words to make itself known 
 and appreciated. From God, the holy Fountain, it flow- 
 eth void of reason, free from care ; it entereth every open 
 
138 THE HEALING OF THE NATIONS. 
 
 door in spirit, and dispenseth the joy it received unto the 
 receiver. 
 
 52. This thou knowest, if thou hast ever tasted of its 
 jnirity ; if not, thou canst not judge. 
 
 53. Words will not convince the child that thou dost 
 love it. Thine eve must reveal the kind and congenial 
 spirit within, lest it will shrink from thee as from some 
 dreaded yet unknown evil. 
 
 54. In spite of all tliy arguments, love stands aloof and 
 despises thee for thy littleness of comprehension ; whereas 
 if thou dost love, the congenial spirit knoweth it in spite 
 of all thy arguments to the contrary. 
 
 55. Quick as thought she knoweth all, and if not hin- 
 dered by outside influences, will impart her simple tale 
 unto thy listening ear. 
 
 56. If thou dost condemn, she suffers, yet loveth still, 
 for the channel hath been opened and through it must pass 
 that which God designed in its creation. 
 
 57. It unites with spirit and blends in wisdom — which 
 wisdom floweth out in the clear, deep stream of Philosoph- 
 ical Reasoning only used by the exalted child of God. 
 
 58. Reason showeth by its arguments the connection of 
 light and love with the outer creation, by blending them 
 therein, yet without their moving and blending power the 
 machinery would forever stand still in Death. 
 
 59. Thou canst herein see that even thy reasoning pow- 
 ers which thou hadst thought were surely thine own are, 
 through thy spirit, connected with God. 
 
 60. The spirit's perfection is reason's annihilation. 
 
 Gl. So soon as the spirit hath served out its time of 
 servitude, and in the presence of God is pure, then, as hath 
 been said, reason is useless. 
 
 62. Where there are no errors to be destroyed and re- 
 moved, there is no destroying instrument needed, and sure- 
 ly in God's presence all must be perfect. 
 
 Go. As flashes of light Thought in purity entereth thy 
 spirit, Love can not restrain it, and the thought must bo 
 
THE HEALIXG OF THE NATIONS. 139 
 
 worded and fastened without tliee, as tlie brilliant diamond 
 in its golden settings. 
 
 64. Tliou canst not, if true, keep it within thee, but on 
 thy outer surface, as the gem, it will reflect its pure beams 
 unto all observers. 
 
 65. If a pure and holy thought enters thy spirit, do not 
 let it die therein, for all seed should grow and bear fruit, 
 glorifying their Creator. 
 
 66. Thou may est not have great physical development ; 
 thy reasoning organs may be deficient, yet let forth thy 
 thought, and leave the rest with God. 
 
 67. It is not the greatest mind that preaches purest truth, 
 but the greatest and humblest spirit. 
 
 6S. Mind is the result of spirit and matter, yet in some 
 men spirit predominates, in others matter. 
 
 69. In the first, thought is always purest; in the last, 
 reason may be greatest. 
 
 70. By the largely spiritual man truth is instantly com- 
 prehended, yet expressive powers may not be given to a 
 sufficient extent for the convincement of others. 
 
 71. Such will, by living out in action their comprehen- 
 sion, glorify themselves in the sight of God far more than 
 the greatest reasoner in whom the spiritual development is 
 small. 
 
 72. The proper balance of mind is only obtained by hav- 
 ing the Intellectual or Heasoning faculties completely under 
 the control of the grand regulator, spirit. 
 
 73. In those men whose regulator is out of order, the 
 tendency is to run into absurd extremes. 
 
 74. All charity leaves the mind the instant the spirit 
 loses her sway. Love's channel is closed, and instead of 
 life-giving light and love's congenial warmth, we find only 
 the cold, darkened icebergs of a heartless and spiritless 
 Reason. 
 
 75. In such men reform is rashness — love, vanity — and 
 life but the moving power to shake dry bones in their 
 sockets. 
 
140 THE HEALING OF THE NATIONS. 
 
 76. Their very breath is chilling to the spiritual-minded, 
 and by all good men their presence is shunned. 
 
 77. They would freeze love in the humble spirit, and 
 laugh at its torture. Their world is dark, their God 
 o-looray, and their future that which is entirely beyond 
 their comprehension ! 
 
 78. If thou wouldst test thy brother, ask him of the fu- 
 ture. He may master the present as it is passing beneath 
 him, but the future, without the spirit's aid, can never be 
 fathomed. 
 
 79. If he point thine eye upward, and in humility tells 
 thee, " A just and loving Father reigneth, unto whom my 
 spirit is ever grateful," then go thy way in peace, for in 
 that spirit Hope hath her taper lighted, and all is well. 
 
 80. If he tell thee that the present occupieth all his 
 time, then say unto him, " Eternity is before thee and be- 
 hind thee, but God, thy loving Father, is above thee ; look 
 up, brother, look up," and thy loving words shall touch 
 the chord which ever vibrates in the spirit of man. 
 
 81. Thou art God's child, and must never forget that 
 man is thy brother, equally the son of God. If he err do 
 not reprove him, for reproof is a dangerous weapon in im- 
 perfect hands ; love him, and in that love act. 
 
 82. If thou feelest no love within thee, do not attempt 
 to show it unto thy brother, for his spirit will brand thee 
 as a hypocrite ; go quietly away, and first learn to love. 
 
 83. Words uttered in unkindness are hard to recall ; it 
 were better to guard thyself, and keep silence. 
 
 81. If thou art in doubt advise not, for such advice is 
 very liable to err. 
 
 85. Learn to wait until thy spirit speaks, then thou wilt 
 find very little spoken to recall. 
 
 86. The instant light flashes upon thy brain, the ma- 
 chinery moves under its power, and the result proves its 
 power and clearness. But if the light comes not within, 
 how can it shine without ? 
 
 87. Always remember tliat silence is preferable unto error. 
 
 J 
 
THE HEALING OF THE NATIONS. 141 
 
 88. The former is on the level, but the latter is below the 
 surface of truth. 
 
 89. That which thou knowest utter, and words will bo 
 given thee. If thou dost not know, how canst thou saj ? 
 and how canst thou know without a proper connection witli 
 the Fountain of all knowledge ? 
 
 90. Thy connection with man results from God, and 
 should by his attributes be sanctified. 
 
 91. Without a common Father there could be no bond 
 of connection. With him the bond is perfected in love. 
 
 92. If thy brother be ever so highly developed, do not 
 worship him ; if among the lowest, do not despise him. 
 
 93. Until thou art perfect, judge not. If a brother err, 
 pity and help him. If he do good, go thou and do like- 
 wise. 
 
 94. In all circumstances remember to give thy Father 
 in Heaven the first offering and last thanksgiving. 
 
 95. If thou art inwardly right, as hath again and again 
 been said, no outside influence can afl'ect thy spiritual 
 serenity. 
 
CHAPTEE VI. 
 
 1. Passions might be termed habits of mind. 
 
 2. They are the result of careless Individuality. 
 
 3. A misguided Reason, spurning help from above, and 
 thus shutting oif its regulating power, becomes easily 
 swayed to and fro, settling on organs which in the mind 
 are largest, and as a result. Passions become fixed, and 
 sway their habitual power over the minority. 
 
 4. They are the resulting fruit of a mind but dimly 
 lighted from above. In all well-balanced minds passions 
 are strangers. In such minds an earnestness and strength 
 is always visible, yet the blind and hasty passion is never 
 seen. 
 
 5. Passions, once formed, are hard to remove from the 
 mind ; they are almost a second nature, that is, their power 
 is almost beyond all control in the mind where they have 
 lived. 
 
 6. Some rage only while the body is strong, and as age 
 advances, the spirit again resumes its sway, others leave 
 only with the last ebb of life. 
 
 7. Hatred, being love's opposite, is darkest of the dark- 
 ened group. It branches off into Pevenge, Envy, Jealousy, 
 and forms part of every unholy passion disturbing the mind 
 of man. 
 
 8. Light or Intelligence being pure, of necessity opposes 
 all impure passions, and must blend with love in their de- 
 struction. 
 
 9. Hatred, as a deadly serpent, hisses forth his malicious 
 venom, and defies the mild tread of his opponent. 
 
 10. His path is slimy ; he lives in dark holes ; eats un- 
 
THE HEALING OF THE NATIONS. 143 
 
 holy food in his own selfish home, digests it in bitterness, 
 and with its strength calls up new inventions to torture his 
 victim. 
 
 11. In deep, dark dens his plots are laid, and in the mid- 
 nicrht hour executed. Lis^ht to his view is hideous and 
 most unwelcome. 
 
 12. He shuns the light, for its bright rajs pierce his 
 glaring eyeballs and till him with horror. 
 
 13. To be seen is to be known as a hateful thing, worthy 
 of being at all times shunned. 
 
 14. Hatred, unholy thou art and most degraded, yet thy 
 Very existence is bound by a perverted love, and the skill 
 revealed in thy dark, deep plotting, is but thy own perver- 
 sion of God's pure light within thee ! 
 
 15. Thou dost plant the seed and eat the fruit of Eemorse. 
 
 16. Thou canst change love's holy joy into the suspicious 
 stings of jealousy. 
 
 17. Revenge sates thee, and offers thee abundantly of 
 the richest fruits remorse can bring. 
 
 18. Envy entices thee to the edge of the precipice, and 
 along it thou dost crawl, an uncouth thing never visible to 
 the eyes of purity. 
 
 19. Oh, thou dost torture the mind that lets thee in ! 
 
 20. Warmed and fed, with new strength thy fiery tongue 
 doth prick the bosom in which thou wert nestled ! 
 
 21. Oh, Man, pause and reflect well ere thon dost de- 
 grade thyself in Heaven's sight by sway of unholy passions. 
 
 22. Active perverted powers constantly plant in thy path- 
 way pain and anguish in their bitterest forms. 
 
 23. Shun them as thou wouldst annihilation. 
 
 24. They retard thy steps, darken thy joy, make peace 
 a stranger, and in all thy life torment thee. 
 
 25. It requires no more energy to love than to hate most 
 bitterly. It is easier and more pleasant to do good than to 
 injure those among whom thou art placed. 
 
 26. In doing good God's strength sustains thee. In 
 hating and injuring thy brother thou hast all his holy attri- 
 
14:4: THE HEALING OF THE NATIONS. 
 
 butes opposing thee, and protecting the injured one, and 
 surely thv strength must unto thee seem great to fight 
 against such mighty power. 
 
 27. PassioDs only dwell in Time. In Eternity they have 
 no share, save that their existence in the flesh hath greatly 
 retarded the spirit's passage after the flesh hath crumbled 
 away. 
 
 28. Tlius, though they enter not beyond the gates of 
 Death, yet their baleful effects are painfully perceived by 
 the darkened and weakened spirit. 
 
 29. "Within the Human mind Hatred dwelleth. The 
 lowest animal of God's creating hath it not. They are 
 governed by an instinctive perception, yet not capable of 
 removing from under its control, and as this perception is 
 implanted by Deity, hatred, the opposite of the love which 
 implanted it, can not enter the being. 
 
 30. Alone Man enjoyeth its torture. The perverted law 
 through which love floweth in man, alone giveth its sting- 
 ing reward. 
 
 31. Thy own exaltation alone giveth thee power to per- 
 vert thy powers. Had God left thee as the animal, he 
 had been childless, and thou hadst not been at all, save as 
 the beasts of the field that perish. 
 
 32. Thou, unto them, art as God unto thy spirit. 
 
 33. Thou art the child and companion of God. If thou 
 dost seek for proof of thy exaltation , thy powers of rising 
 and falling, of elevation and perversion, should be sufficient 
 to convince thee. 
 
 31. Within thee thou hast concentrated the powers of 
 light and darkness. Thou canst love most purely and hate 
 most bitterly ; thou canst drink deep of everlasting wisdom, 
 or wander among the bogs and quicksands of most de- 
 graded ignorance. 
 
 35. Thou canst scale Heaven's pure walls, and dwell in 
 everlasting joy, or descend to the confines of darkness, and 
 start anew toward the far-off home of God. 
 
 36. Thou art the grand sum of Creation. Placed on 
 
THE HEALING OF THE NATIONS. M5 
 
 earth as the link perfecting harmony, with powers to obey 
 or disobey, progress or retrograde, yet always thyself re- 
 sponsible. 
 
 37. Thou alone dost admit within thee the pure and bril- 
 liant light, and sweet nourishing love of God, or invite the 
 dark hosts of Ignorance and Hatred. 
 
 38. Thou alone canst call angels from high Heaven to 
 commune with thee, or canst call up from a distempered 
 imagination the darkened fiends thy hate hath created. 
 
 39. Thou alone canst, in humility of spirit, commune 
 with thy Father in Heaven, even while upon his footstool, 
 or turn thy back upon his loving presence to wander to- 
 ward the depths of Chaos. 
 
 40. Marvel not that thou hast j^owers great. Thou art 
 the summit of God's power, the Keystone of the arch, 
 without which the Temple had never stood ! 
 
 41. To perfect his creation, and bring under his control 
 chaos, God created thee the connecting link, holding all 
 together and making all perfect, releasing the liand of God 
 from control, and in guiding thee, his child, he guideth all 
 liis creation. 
 
 42. Thou art the focal point upon which all the creation 
 turns. Thou art the recipient of the spirit of God. From 
 his nostrils didst thou breathe the breath of Life Eternal. 
 
 43. All below thee change and pass away. Thou art 
 eternal. Thy body the sum of all the outer creation ; thy 
 spirit the pure child of God. 
 
 44. Perfection produced thee, and then rested, for the 
 task was great. 
 
 45. What joy must have entered the mind of God as he 
 viewed the child he had created — saw him move, speak, 
 and give signs of Love ! Yes, the perfect spirit of God 
 l)eheld its work, and pronounced it very good ! 
 
 46. Man hath no joy in the inanimate ; neither had God. 
 Companionship and converse Avere necessary unto him, and 
 all was in Man embodied. 
 
 47. Light and Love, at God's command, had formed and 
 
 10 
 
146 THE HEALIN-G OF THE NATIONS. 
 
 fashioned all below. Yet thej could not by aught in the 
 creation be comprehended. 
 
 48. They emanated from Him, and by Him alone were 
 known. 
 
 49. From the dust of the earth He formed a lovely statue, 
 lie filled full His own Ideal of Beauty in the outward. He 
 turned the limbs, molded the features, gave tension to the 
 muscles, and placed over them the ever-acting, transparent 
 skin. 
 
 50. He shaped the skull, and of the most sensitive sub- 
 stances in creation filled it. He strung the system of 
 nerves as a musician would his harp, to play the sweetest 
 melody. The Machine was perfect, yet below the light 
 and love he had used to shape and produce it. 
 
 51. It was this beinof lie desio^ned as His child — one who 
 should comprehend His creation, and unto his Creator give 
 happiness. 
 
 52. The perfection of outward form was accomplished, 
 yet the desired comprehension was not there. 
 
 53. From His own pure and perfect Spirit, Deity pro- 
 duced the spirit of his child. Chaos had helped in the 
 material body, but from God alone could come the power 
 which was to rule over chaos — the living spirit of Man. 
 
 54. The spirit entered the body. The statue breathed, 
 moved, and became animate. The harp-strings were swept 
 by the breath of God, and gave forth tones of living 
 melody. 
 
 55. The Child and Father were alone. The one Perfec- 
 tion, the other its Fruit. The one capable of doing all 
 things, the other capable of comprehending all that was 
 done. 
 
 56. Perfection and its Fruit perfected ! God and the 
 cliild of his love. Companions eternal. Between them 
 flowed living streams of Light, and Love dwelt within their 
 union. 
 
 5T. Man was placed on earth, the last and best created, 
 with access to Heaven. He could with his feet wander 
 
THE HEALING OF THE NATIONS. 147 
 
 among the lilies on tlie soft meadows of earth, and in spirit 
 roam among the glowing beauties of his Fatherland. 
 
 58. With choicest fruit his body was sustained, with 
 deepest wisdom his mind was stored, and with purest hap- 
 piness his spirit was blessed. 
 
 59. His outer eyes beheld the glowing sun, the lovely 
 flowers, and dark green fields of earth ; his inner vision 
 pierced the dome of high Heaven, and revealed all the 
 actions of his Father. 
 
 60. His outer ear heard the song of myriad warbling 
 birds, murmuring brooks, and waving trees ; his inner 
 spirit listened, enchanted, to the pure tones of wisdom, as 
 they flowed from that kind Father's lips. 
 
 61. He was the embodiment of Harmony. He walked 
 the earth comprehending heaven ; understanding all, and 
 understood by none save God. 
 
 62. This was Man. And if he is not now, who is re- 
 sponsible ? 
 
 63. If he hath lost sight of his great first privilege — the 
 communion of his Heavenly Father — himself alone must 
 bear the burden. 
 
 64. If, in desiring to rule on earth, he remove his de- 
 pendence upon God, he can not draw from him light and 
 love in purity. 
 
 65. And if he by selfish action degrade himself, God will 
 not thereby be degraded. 
 
 66. If he pervert light and love to sustain unholy pas- 
 sions, their fruit will his reward be. 
 
 67. If he dare use his life in time to pamper pride and 
 worldly selfishness, what will he be in the coming eternity? 
 
 68. Great and fearful is the contrast between the true 
 child of God and the dark-minded child of earth ! 
 
 69. The one drinketh deep of the fountain whence the 
 living waters flow ; the other of the bowl of bitterest grief 
 and woe partaketh daily ! 
 
 YO. Great indeed is the contrast between light and dark- 
 ness, between heaven and earth, God and his opposite. 
 
14S THE HEALING OF THE NATIONS. 
 
 Oh, do thou, howsoever lowly iiiid degraded, appeal unto 
 thy God to shed upon thee his light, and his restoring love 
 shall encourage thee to forsake that which thou hast been, 
 and enable thee to again walk upright in the sight uf 
 Heaven. 
 
 71. Oil, with light from above, view thyself. See liovv-, 
 in the eyes of purity, thou dost stand. 
 
 ■72. Uncover all, for God seetli thee. Lay thy spirit bare 
 before liini. and humbly ask for help. 
 
 73. Tliou hast seen what man was when he dwelt with 
 God and held communion with him, and oh, believe that 
 that which hath been can a£:ain be. 
 
 7tl:. Thou hast been shown those essences and powers of 
 which thou wert composed; been taught their connection 
 with thv Father in Heaven : and with enlarsfed understand- 
 ing view thyself; see where error lieth and where truth 
 should be, and then o^et thee to thy task. 
 
 75. Bring back the steps that would lead thee into error ; 
 curb the thought that would do no good ; smother it within 
 thee, and it will not again seek utterance. 
 
 76. Thou hast seen thou wert the child of God, only de- 
 pendent upon hi-m ; then fear not to approach thy Father 
 when thou art unable to proceed. Thou wilt find him of 
 easy access; he will not repulse thee, but as thou wouldst 
 forgive thy erring child, so will he abundantly bless thee. 
 
 77. Thou mayest have been taught by those who mis- 
 represent God by their own perverted indmduality, that 
 he was a God of wrath, whose vengeance was terrible ; 
 but verily thy position is far preferable unto such teach- 
 ers'. 
 
 7S. The^' know not the light, yet sell their ovru inven- 
 tions as such to their more ig-norant brethren. 
 
 79. Within thyself must thou turn, and God will give 
 tliee instructions. Do not ask man if such instructions be 
 correct ; for they were given unto thee, and none other can 
 comprehend them so well as thou canst. 
 
 80. Thy connection with God is eternal. Thy connection 
 
THE HEALING OF THE NATIONS. 14:9 
 
 with man is as a brother, whom thou shoaklst do unto as 
 God within thee shall dictate. 
 
 81. Thy connection with the creation below thee is 
 formed within thy being for thy good. 
 
 82. The earth shall of her choicest food give thy body 
 strength, and in return thou slialt till and cultivate it. 
 This labor is exclusively for th}- body's development. Thy 
 spirit shall influence the body, and by it be influenced in 
 return. 
 
 83. The spirit doth not produce the body, neither can 
 the body produce spirit. 
 
 84. On earth they are connected, yet all is for the glory 
 of God. If the body be not fed from that of which it was 
 produced, whence could food come? It is material, and of 
 matter must receive nourishment. 
 
 85. The spirit, though connected with matter, is from 
 God, and must receive nourishment therefrom. 
 
 86. The mind, as hath been said, is that in which spirit 
 and matter blend to produce the oneness of tlie Man. 
 
 87. If the mind be overbalanced by a superior develop- 
 ment of material organs, then as a consecpience the indi- 
 vidual traces after matter or earthly things, for therein is 
 affinity. 
 
 88. Such developments are hard for the spiritual power 
 to overcome, for all outside influences conspire against it ; 
 and when habit hath formed passions, then indeed is hope 
 almost extinct in the spirit. 
 
 89. Yet so sure as God is greater than the earth of v/hich 
 the body is formed, so sure is the spirit of every man 
 greater, and can overcome, if permitted, the lowest and 
 most degraded forms of animal passions. 
 
 90. Passion hath run wild with unheeded sway ; th6 
 spirit hath groaned in agony ; the brain hath by some 
 great grief been almost frenzied ; the material is weak- 
 ened, and the spirit poureth over the mind her sweet sooth- 
 ing balm — a man is saved, and again commences on the 
 long-forsaken upward path. 
 
150 THE HEALING OF THE NATIONS. 
 
 91. Thy body only requiretli food and raiment ; and 
 Avlieii from the earth thou hast received these, all is re- 
 ceived that it hath power to give. 
 
 92. Thy body only requireth fooa to keep its connection 
 with the living spirit perfect. It only requireth raiment to 
 keep away the biting cold of winter, or the scorching heat 
 of summer. 
 
 93. And shouldst thou degrade thyself by the worship 
 of that with which thou art fed ? that which passeth from 
 thee even whilst thou art eating? 
 
 9-i. Shouldst thou elevate into an idol that which only 
 keeps thee warm, or which keeps thee cool ? 
 
 95. A Man descend to worship weeds! Bow in humble 
 submission before a man, because clothed in costlier gar- 
 ments ! Degrade thyself in Heaven's sight to crave favor 
 from an earthly slave ! 
 
 96. Is this thy proper connection with the creation ? 
 
 97. If it were, what must be thy connection with 
 God? 
 
 98. Man, the child of God, King over creation, can that 
 come from earth which will elevate thee? 
 
 99. If so, why did not thy Creator leave thee as but a 
 statue ? why from his own spirit produce thee in his own 
 eternal image. 
 
 100. Dust thy body is, and unto dust will most surely 
 return ; but thy spirit is of God, and can not feed upon 
 dust as the serpent that crawleth beneath thy heel. 
 
 101. The earth is thy Father's. Thou canst not own it; 
 and if thou dost hold it, and reap abundantly of its fruit, 
 yet give not unto thy needy brother, in the sight of God 
 art thou by thy selfishness condemned. 
 
 102. The earth, and all from it produced, is secondary 
 unto the spirit of man. Yea, all the creation will retreat 
 into chaos, ere one of God's children can perish. 
 
 103. That came from chaos at his command. The spirit 
 came from within his own pure spirit, and hath thus pow- 
 ers which all the combined creation can not produce. 
 
THE HEALING OF THE NATIONS. 151 
 
 104:. Yet all have part in man ! lie hath power over all 
 save God ! 
 
 105. And should he, so exalted, wish for or crave ex- 
 altation in the sight of material eyes from the creation 
 produced ? 
 
 106. Those who seek power to rule on earth, proportion- 
 ally lose power in Heaven. 
 
 107. The energies of the spiritual nature are perverted 
 to subserve selfish ends, and the spirit must be thus eter- 
 nally retarded. 
 
 108. All matter was produced from chaos, and surely if 
 man seek chaos he can not thus elevate himself in the sight 
 of God, who created him to rule in Heaven. 
 
 109. If he take unto his bosom the dust of earth, in the 
 sight of God his perverted love rendereth him earthy. 
 
 110. As ye act, so in the sight of God ye are. Earth and 
 all of the silly pride connected with its possession can not 
 hide thee or paint thee unto his vision. 
 
 111. If He see thee offering daily sacrifices unto the 
 fields and fruits of earth, yet never turning thy eyes to- 
 ward Him, never asking His counsel, what must He think 
 of thee His child ? 
 
 112. And how must thou lower thyself? for remember 
 thou art thy own judge. If thou dost labor for earth, there 
 is no reward in Heaven. 
 
 113. If thou dost pile around thee heaps of earth, thy 
 load is so much heavier, thy passage in proportion slower, 
 
 111. Dust can not enter Heaven. From the confines of 
 perfect darkness it came, and must return to fill the 
 vacancy. 
 
 115. In the perfect mind of God the creation was con- 
 ceived, and from it created. 
 
 116. The earth was stored with beauty. Perfect loveli- 
 ness dwelt upon its sunlighted face. Eich and health- 
 giving fruits grew, blossomed, and bore. 
 
 117. Grains of greatest nourishment filled the ground, 
 sprung up, and yielded ample fold. The clear waters 
 
152 THE HEALING OF THE NATIONS. 
 
 triislied forth from the raoiiiitain's side, and wound their 
 silver course to the niiglitv Father of Waters. 
 
 118. All things conspired to please and gratify the com- 
 ing child of God. 
 
 119. Behold he came. All had been molded to gratify 
 the taste his Father intended to give him, and the ends 
 Avere all accompdished. 
 
 120. His pure and perfect child did eat, drink, grow, 
 and develop to perfection all his powers. And all was 
 verv o-ood. 
 
 121. This was and still is the proper connection of man 
 with the creation below. 
 
 122. Oh, wouldst thou but drop thy material eyes, and 
 view the earth around thee, it would seem far more lovely 
 to thee, and of far more use in thy proper spiritual devel- 
 opment. 
 
 123. Thou wouldst see that God had indeed made all 
 o-ood that was made. 
 
 o 
 
 121:. The earth, viewed with unselfish eyes, is far more 
 beautiful than man can in his contracted view conceivGa 
 
CHAPTER VII. 
 
 1. Matter was made for Man, and not man for matter. 
 The instant a man gives the outward more weight and 
 more thought than the inward, that instant doth he lower 
 himself. 
 
 2. It is a pitiable sight to see an immortal spirit chained, 
 as it were, to a load of error and ignorance, the fruit of 
 unholy seed planted by corrupt passions. 
 
 3. As thou dost live amongst the things of earth, as thou 
 dost use them, so dost thou help or hinder thy spiritual 
 progression. 
 
 4. Thy mind being the battle-ground in which spirit and 
 matter contend for sway, as the one succeeds, the other 
 must fail. 
 
 5. If thy mind be overbalanced by coveting organs, thou 
 wilt soon become the slave of avarice ; and if by it thou 
 art governed, fearful indeed is thy position. 
 
 6. Wouldst thou covet that which God hath freely given ? 
 Wouldst thou stand in his sight a revealed tliief? And 
 what better art thou if thou dost hide away that which 
 would do a brother good ? 
 
 7. As God hath given thee power to think, and thought 
 fed thy spirit with holy joy, upon him should thy thoughts 
 center. Thou shouldst not pervert his holy gift, and make 
 it the slave of erring, avaricious man. 
 
 8. Thou mayest deceive man, but God never. 
 
 9. Think not that because man can not see thy plotting 
 thoughts, that they are invisible 
 
 10. Thoughts live, and thou wilt find them the swift and 
 sure witnesses that shall exalt or condemn thee. 
 
 11. God doth not wait for the consummation of tliv 
 
154: THE HEALING OF THE NATIONS. 
 
 thoughts in action, for all action in thee is outward ; but in 
 the immutable laws in which thought moves, art thou 
 recorded precisely as thou art. 
 
 12. This record is eternal as the thoughts of Deity, 
 whence thy power to think cometh. Thou art free if not 
 willfully bound by thy own passions ; thou canst attract as 
 thou wilt, and as thou dost attract, so wilt thou surely re- 
 ceive. 
 
 13. Open those organs which should increase thy energy 
 in the heavenward passage, by striving to ascend ; and in- 
 stead of love's pure incense, pour upon them the bitter 
 juice of hatred, and thou art prepared for thoughts and 
 actions of deepest and darkest nature. 
 
 14. If thou dost thus feed thy spirit — if thou constantly 
 bring it fruits of earth to feed upon, instead of joys in 
 Heaven, thou must suffer ; for the spirit can not turn mat- 
 ter into spirit, and all thy feeding will only the more starve 
 thee. 
 
 15. The earth and the fruits thereof are given unto the 
 children of God. 
 
 16. He hath not let it out unto a few, but unto each and 
 every one in the giving of life hath given guarantee that 
 the life should be nourished. 
 
 IT. TTould a just God give life without sustaining it ? 
 "VTould a loving Father create a child for misery to con- 
 stantly dwell within its being ? 
 
 IS. Behold the difference between God and man. 
 
 19. The one gave existence, and therein gave all that 
 could be given ; the other, inheritor of this great gift, con- 
 tracts and concentrates this existence into a thing within 
 its own selfishness gratified ! 
 
 20. God gave all. This established all ; and as God is 
 perfect good, so must his child imitate him to be purely, 
 perfectly happy. 
 
 21. If he leave the earth, yet retain its soiling care and 
 influence upon his garments, he can not enter the place 
 whence the earth was given. 
 
 I 
 
THE HEALING OF THE NATIONS. 155 
 
 22. Let him first wash clean his skirts, as for a journey 
 to his Father's house, and then at any moment can he 
 start if called upon. If he be filthy he will not be wanted, 
 for only the pure can enter purity. 
 
 23. Those who enter the garden clean and white, yet in 
 the labor become soiled and stained, can not carry fruits 
 unto the Master's house ; whereas those who kept pure 
 and spotless, will fill their baskets with choicest fruits, and 
 be most welcome guests at the Master's table. 
 
 24. Those who eat their share in the garden must go in 
 empty, for they are laboring for themselves. 
 
 25. The Master judgeth by the amount of fruit each 
 bringeth with him, and if one hath eaten his portion, what 
 remaineth ? 
 
 26. Thou canst not labor for God with a closed hand. 
 
 27. Be ever willing to give, knowing that God hath a 
 receiver in every one who asks. 
 
 28. He only asks his own, and in giving He fixes thy 
 pleasure. 
 
 29. If thou hast abundantly, thou art the more abund- 
 antly responsible. That which thou dost possess on earth 
 belongeth thereunto. Time dwelleth upon the ever-chang- 
 ing earth — eternity surrounds and envelops them both. 
 
 30. If to time thou art given ; if thou art in life only 
 engaged in treading her dial-plate, and at every second 
 adding unto thy selfish nature, in the end, when the sand 
 is out, where wilt thou stand ? 
 
 31. One good deed — one kind, encouraging word, or one 
 pure, fervent aspiration is worth more unto a dying man 
 than all the earth combined. 
 
 32. Oh, how dark looks the long selfish life as the poor 
 sufferer is casting about among its rubbish for one good 
 action ! 
 
 33. How small, then, seemeth that over which he once 
 exulted ! 
 
 34. He hath lands, wealths, and worldly honors ; yet 
 these are not that after which he is seeking. 
 
156 THE HEALING OF THE NATIONS. 
 
 35. Oh, conld he begin again ! or could he live to use 
 righteously that which was unrighteously hoarded, all 
 would be well ! The Messenger hath come ; Hope hath 
 gone home, and the poor spirit groans in agony. 
 
 36. Years worse than wasted, tears spurned, the famish- 
 ing mother rejected — frozen on the door-step, with the 
 iamishing babe at her breast I All now assemble around 
 jiis bed — the fiends of the mind which hath constantly re- 
 pulsed and trampled upon the poor spirit within. 
 
 37. Frenzied with fever, parched, stiffened in body, yet, 
 oh, God, how that mind is tortured ! All seems to conspire 
 against him. 
 
 38. Can not God's mercy sway for an instant his justice ? 
 Will not the Father spare his child ? Alas, he did not ask. 
 Shook and rent with horror, the spirit could not regain her 
 long lost sway ; and in a future world must commence the 
 journey which should have been completed on Earth. 
 
 39. The body worshiped Earth, and was for its accumu- 
 lation worshiped in return. 
 
 40. Laid in a gilded sepulcher, food for worms, is the 
 last ofiering on the dusty shrine, and soon all is forgotten 
 save his outward effects. 
 
 41. Over these the fierce contention rages by those who 
 were as he, and as he will be, when they in turn leave all 
 behind, save a consciousness of many mispent years on 
 Earth. 
 
 42. The scene changes. An aged form is yonder reclin- 
 ing under the boughs of that tree which in childhood his 
 own hands planted. 
 
 43. The setting sun gilds his brow and the soft zephyr 
 waves his straggling hair. 
 
 44. Tears are coursing down his cheek ; but as he casts 
 his eye upward, the expression of the face, the moving lip, 
 we know that the evening hour is arrived in which he 
 walks with and communes with his Father in Heaven. 
 
 45. He hath blessed his kind. His labor was crowned 
 with success. The Earth, beneath his tilling, yielded her 
 
TKE HEALING OF THE NATIONS. 157 
 
 willing fruits ; Man, his brother, from the same hand re- 
 ceived them as they were thankfully given. 
 
 4:6. At his door want was a constant seeker; yet ere his 
 locks were gray, the youthful bread cast upon the Vv^aters 
 returned to bless him ao;ain and again. 
 
 47. He knew God was his Father, and did not forget 
 that man was his brother ; and whosoever that kind Father 
 sunt was sure to go away blessing him and his liberal child. 
 
 48. 'Twas a bleak night : the chilling snow flew wildly ; 
 the winds whistled, the old trees groaned, and even the old 
 homestead windows shook and vibrated in their oaken 
 casements. 
 
 49. Seated around the evening table, on which was 
 stored the healthy food abundantly, wxre the happy family. 
 Mirth was high, for the warm room contrasted vividly with 
 the cold, gray night without. 
 
 50. The father springs to his feet ! Horror is depicted 
 upon his countenance. All is still save the crackling fire, 
 the purring cat, and the raging storm without. 
 
 51. Upon the Ear breaks a low, wailing sound. The 
 watch-dog rises, but is bid be quiet. The father rises and 
 opens the door. There, before his eyes sits a mother; at 
 her breast a little babe, but grief and cold have chilled the 
 currents in which the sweet food was wont to flow, and the 
 little sufterer mingles its tiny wail with that of the howl- 
 ing storm. 
 
 52. Oh, how that man's heart beats ; his brow throbs, 
 and tears course down his cheeks ; he thanks God that they 
 have come. 
 
 53. They are brought in to the fire; the wife takes the 
 little one, and with warm, nourishing food feeds it, feeliiiij^ 
 amply repaid for her trouble by the trusting smile of tlio 
 infant. The children vie with each otlier in kind ofiices, 
 and the poor sufferer offers up unto Almightv God her hum- 
 ble thanks for this timely salvation. 
 
 54. Ko questions are asked ; she is one of God's needy 
 children, and that is enough. 
 
15S THE HEALING OF THE NATIONS. 
 
 55. Such scenes as this are flitting before the old man's 
 spirit, and 'tis no wonder that the silent teai's are flow- 
 ing. 
 
 56. It is no wonder that he feels thankful for such deeds. 
 God hath blessed his aged mind with the peace which only 
 such actions can merit. 
 
 57. He longs for his Home, and as he totters on his stafi" 
 he feels that this night the messenger is coming. 
 
 58. Around his bed are gathered the silent children 
 waitino^ for his hour to come. Peace is written in sweet, 
 smiling confidence upon his aged face. 
 
 59. It is hard to part with that good man ; yet they have 
 been taught to feel "Thy will be done," and do not mur- 
 mur. 
 
 GO. He tells them of his inward peace, and of the 
 life which liath led him unto its enjoyment ; and tells 
 them to be good stewards unto the Lord, and all will be well. 
 
 61. The Messenger hath come. He kisses them, blesses 
 them, and his calm features settle away into the cold smile 
 of Death. 
 
 62. The deeds of that man follow him. 
 
 63. These scenes are placed before thee that thou mayest 
 see by vivid contrast thy path and its consequences. 
 
 64. Thou hast existence and must act, for all existence is 
 active, and as thou dost act so thou art. 
 
 ^^. Thy connection with the lower creation connects thee 
 with thy brother man outwardly. 
 
 ^^. Ye are both in the same field, picking the same 
 fruits, and must either help or hinder each other. 
 
 67. It is a fearful thing to heap up mounds of earth in a 
 brotlier's path — to place temptation in his way at every 
 step. Eemember thou art among God's children, and he 
 loveth them. 
 
 ^'^. As thou dost cramp the energies of thy brother, or 
 misdirect his steps, so art thou by his spirit condemned. 
 Thy influence doth cramp his mind, and in it the spirit 
 dwells, which, though inseparably connected with God by 
 
THE HEALING OF THE NATIONS. 159 
 
 cords thou canst not sever, is also connected with tliee by 
 all outside ties as a brother. 
 
 69. Unto God is he responsible, and so art thou, and 
 thus tlds responsibility can never clash; but in an out- 
 ward sense and through more dense channels are ye mutu- 
 ally responsible for each other. 
 
 TO. If thou dost by thy passions overbalance thy broth- 
 er's mind, and upon unhealthy organs play by thy superior 
 strength, thou art not only responsible for thy own per- 
 verted powers, so far as thyself is concerned, but also 
 unto God doth his spirit complain of thee as an enemy 
 unto its peace. 
 
 71. If a trusting brother be by thee deceived, and in 
 action do wrongly, thou art in a fearful position. 
 
 72. And if in after life he form passions through the in- 
 fluence of thy deception, though he may see his error, thou 
 art unto God responsible for his child. 
 
 73. If thou dost not know what right is, thou canst not 
 in the sight of God do wrong ; yet if thou dost not seek to 
 know, therein art thou to blame. 
 
 74. God never planted dead seed. Within thee is the 
 seed of knowledge, and upon it shines the quickening lio-ht 
 of God. 
 
 75. i^o man was ever left without sufficient light for his 
 own seed. God is just. That which he hath created is 
 good. Turn within thee where he is manifest, and thou 
 wilt glorify him forever. 
 
 76. There are those among men who presume to teach, 
 yet are themselves most ignorant. 
 
 77. They love not the light of God more than the favor 
 of man. Their teaching is dead. From their mouths flow 
 muddy streams ; no pure nourishment for the hungry spirit 
 conieth from them. 
 
 78. They commence with perversion, and end in blas- 
 phemy. Through their mind can not come the pure spirit- 
 ual truths, for they have formed passions which absorb all 
 the spiritual powers in their unholy action. 
 
160 THE HEALING OF THE NATIONS. 
 
 79. Their desire after renowPx becomes tlie worst and 
 most degraded form of avarice — light measures darkness. 
 Their light, their perverted powers, their contracted selfish 
 vision condemns them. 
 
 80. Thej reduce the holiest calling — teachers of God's 
 truth — into a dead, drj, dusty mass ! 
 
 81. Uncouth and sickly ! Horrid distortions, in hatred 
 bred, and in anger born I 
 
 82. With grim and sallow faces the}' sing their silly 
 cant, and in bitter wrath condemn those who will not 
 listen ! 
 
 83. They wrap their darkened spirit in sable mantles, 
 and pity those wlio enjoy life ! 
 
 81. First in council, last in reform ; first in their own 
 sight, last in God's ; controllers of the ignorant, yet them- 
 selves most blind ! 
 
 85. Their blindness is willful, else are they not con- 
 demned. 
 
 86. To teach sight, yet not know the light, is to err. 
 
 87. If thou canst not find the light, whose eyes will fit 
 thy organization ? 
 
 88. If a man say, "I know," suspect him of pride. If he 
 say, " I hope," then listen, for wherein is hope, there is 
 hope for that spirit, indeed, and thou canst safely trust it. 
 
 89. Of all action and conversation tliou shalt be thy own 
 judge, yet never thy brother's. 
 
 90. If he preach false gods unto thee, be sure thou know- 
 est the right one ere thou removest them from before him. 
 
 91. He can not show unto thy vision as he seeth ; and in 
 his spirit God may see himself reflected, yet thy vision is 
 at best imperfect. 
 
 92. Those who judge God, and preach unto his children 
 the fruits of their imperfect judgment, will of necessity be 
 judged by their own preaching. 
 
 93. They form their own tribunal, and are their own 
 judges. 
 
 91. If thou dost feel thou art ris^ht and hast more knowl- 
 
THE HEALING OF THE NAT10:sd. 161 
 
 edge of truth than thy brother, do not smother it, for that 
 were wrong. Cast out thj thoughts, and let those who 
 gather scan them well ere they take them home to their 
 spirit. 
 
 95. If thou knowest, it is as criminal not to teach as is it 
 to teach if thou knowest not. 
 
 96. The more simple thy outward occupations, the more 
 easily art thou influenced aright. 
 
 97. Be simple, plain, and honest. Walk among men 
 shunning observation. Never take conspicuous and re- 
 sponsible positions on earth, lest thy outward connections 
 should weaken thy inward connection with thy Father in 
 Heaven. 
 
 98. Oh, thou dost not know the full extent of thy priv- 
 ileges ! True exaltation can not be given by any save 
 God. If thou dost rule among m.en, a heavy weight is 
 attached unto thee, which, if thou art not very strong, will 
 sink thee below the position thy Father designed thee to 
 have in Heaven. 
 
 99. Thou canst not be exalted save by the favor of thy 
 Heavenly Father, as hath again and again been said ; and 
 when man would elate or elevate thee into a Ruler, turn 
 away, knowing, as thou must know, that no imperfect man 
 can rule justly. 
 
 11 
 
CHAPTER VIII. 
 
 1. From the minutest atom unto perfected m'an, all are 
 governed by the perfect laws of God's love and intelli- 
 gence. 
 
 2. There is no want nnsupplied, no supply not wanted. 
 Chaos gave up lici- dark atoms in obedience unto the de- 
 mand of God. His liglit penetrated them, and his love 
 cemented them into bodies of greater and still greater 
 dimensions. And knovr, oh man, that these essences are 
 the rulers in God's creation — always obedient and sub- 
 servient unto his holy and supreme will. 
 
 3. Thou art outwardly a product of atoms. Beautiful 
 and symmetrical art thou ; upon thy brow is written by 
 the hand of God in deep lines the product of his own 
 thought. Thou dost move an embodiment of God's Ideal. 
 Yet thou art of dust composed ! That fine eye and majestic 
 brow, those dark locks and transparent skin, those finely 
 molded limbs ; all, all save God within thy spirit given, is 
 dust, the product of Atoms ! 
 
 4. God formed thee of them. They can not degrade thy 
 spirit; it can ennoble them. They can not enter Heaven, 
 yet have by Heaven been entered. Thy spirit governs 
 them through God's attributes — not them govern thee. 
 
 5. They need laws, and God gave them. Classification 
 and arrangement, attraction and repulsion, formation and 
 dissection, combination and dissolution, are all products of 
 God's laws, created in the production of the atoms con- 
 trolled. 
 
 6. So much greater as thou art than matter, so much is 
 thy spirit above material laws. 
 
 I 
 
THE HEALING OF THE NATIONS. 163 
 
 7*. Matter is governed in thy body by precisely the same 
 laws, as it is witliout thee in the outer creation. 
 
 8. Thou wilt fall or rise, if the spjiritual power be inert, 
 as will an}^ similar body composed of the same amount of 
 atomic w^eight. 
 
 9. Thou art attracted to tlie earth as the stone. 
 
 10. Thou dost of the earth receive nourisliinent, as the 
 ox. In short, thy atomic nature is in affinity with the 
 atoms of the earth and their laws. 
 
 11. Thus thy body needs no laws, having been in its 
 creation supplied with all that could be necessary for its 
 government. 
 
 12. Thy spirit is above all laws and above all essences 
 which flow therein. 
 
 13. God created thy spirit from within his own, and 
 surely the Creator of law is above it; the Creator of 
 essences must be above all essence created. And if thou 
 hast what may be, or might be termed laws, they are 
 always subservient unto thy spirit. 
 
 14. If a law cramp thy spirit, that law is wrong. 
 
 15. Remember that the mind of man is a combination of 
 spirit and matter. And if the minds of men be not swayed 
 by the spiritual power, their resultant laws will of neces- 
 sity injure the spirit by encroaching upon its privileges. 
 
 16. Selfish law-givers can not give good laws, for their 
 mind is not under the proper regulation itself, and surely 
 an irregular motive power can not give a true and regular 
 resultant motion. 
 
 IT. Whereas, if the spirit hath sway, no laws are needed, 
 for the body is already governed, and the spirit, being in 
 harmony with God, needs no governing. 
 
 18. Laws are dead letters, which are secondary unto all 
 the parties concerned, not only in the outer creation, but 
 in the ruling of man. 
 
 19. Simplicity of conduct is sufficient law for man. 
 
 20. If a man do wrong, what law, save the law through 
 which true knowledge floweth, can make him right? 
 
1G4 TUE HEALING OF THE NATIONS. 
 
 21. Surely, if one do wrong, being wronged by the mass 
 in return will not remove it, but greatly increase tlie error. 
 
 22. Good men need no laws, and laws will do bad or 
 ignorant men no good, especially when expounded by 
 those more selfish and really more ignorant than the erring 
 one. 
 
 23. If a man can not see the folly of all laws in connec- 
 tion with man, save those God gave in his creation, he does 
 not know enough to expound the rules such as he shall 
 produce. 
 
 24. A man who is gifted with superior spiritual powers 
 can comprehend the true laws for man's government. lie 
 must be above the laws in development to apply them 
 properly to his fellow-man. 
 
 25. If a man be above the law, he should never be gov- 
 erned by it. If he be below, what good can dead, dry 
 words do him ? Fear is not elevation, neither is constraint 
 love. 
 
 26. Rulers make laws, and laws sustain rulers. 
 
 27. Reverse the order. Let selfishness feed, instead of 
 being fed, and there would be a great increase in honesty 
 and truth. 
 
 28. Simple, plain men are honest ; then what are those 
 who weave complex webs, and so entangle honesty and 
 dishonesty, truth and falsehood, that an honest and true 
 man would not touch tlie mixture ; or, if he did, would be 
 soiled by the contact. 
 
 29. It is a great mistake to punish for the violation of 
 laws which must at best be imperfect. 
 
 30. God's laws are perfect, and, consequently, to vio- 
 hite them is to sufifer. 
 
 31. If a law be imperfect, who sliould obey it ? and what 
 man or set of men can form perfection ? 
 
 32. True knowledge removeth all laws from power by 
 placing the spirit of man above it. 
 
 33. From God the guidance and protection cometh. His 
 power entereth the spirit of his child. Truth is by pure 
 
^ THE HEALING OF THE NATIONS. 165 
 
 light revealed. It bursts forth, spurning all laws, and in 
 brilliant glow illuminates the speech of its firm and fear- 
 less advocate. 
 
 3 k Threats are of no avail ; mistaken friendship unheed- 
 ed as the Man walks erect in the sight of God. 
 
 35. The fiery Stake, the loathsome Prison, the bigoted 
 Betrayers of God's trust, tlie solemn law and its framers 
 and executors, are all as so much chafi:' before the whirl- 
 wind of pure truth, as it floweth from the good man's 
 mouth. 
 
 36. He hath seen God's ways, and the ways of Man can 
 not sway him from his duty unto them and his Father. 
 
 37. For such men laws are useless. 
 
 38. They can not engage in law-making, for they know 
 that each man hath his own laws of spirit separate from all 
 other spirits, because he is himself separate and distinct 
 from all. 
 
 39. The same amount of light can not enter two spirit- 
 children of God, and can not govern' them equally, or give 
 equal results. 
 
 40. Each separate individual organization would have to 
 be governed by a separate rule, did man's laws become 
 just ; and if they are unjust, surely they can not give 
 justice. 
 
 41. And as no man can measure another's spirit, as he 
 can not see his brother's comprehension or capability, all 
 would at last center upon the only true rule of govern- 
 ment, which is the voice of God within his child. 
 
 42. True knowledo-e of God's love and of his lia^ht, in 
 
 O CD ' 
 
 their numberless variations and combinations, shows 
 nothing but the loveliest harmony. 
 
 43. Those things which are termed inanimate, are in re- 
 ality as much the fruit of these pure essences as is the 
 body of man. 
 
 44. God hath instilled into the most remote and most 
 inanimate atom, blessings which it can not comprehend 
 beyond. 
 
166 THE HEALING OF THE NATIONS. 
 
 4:0. The same law holds good up the vast ascent to the 
 outward form of man. 
 
 4:6. The mmd swayed by material organs can not get be- 
 yond the comprehension those organs give. 
 
 47. The laws governing matter are fixed, and inseparably 
 connected with the matter governed. 
 
 48. Hence if the material mind makes laws or rules of 
 government contrary to those inherent in the matter gov- 
 erned, they must be constantly liable to violation. 
 
 49. Man did not create himself He can not remove 
 from under the control, or annihilate the laws of his be- 
 ing. Then why, in the face of all this knowledge of his 
 own weakness, presume to lay down laws for the govern- 
 ment of that which God already governs in perfection ? 
 
 50. If God can not protect his children, can man, with 
 all his tangled fabrications, shield him? 
 
 51. Good men need no protection. Bad men need pro- 
 tection, because they are ignorant of God's Love. 
 
 52. Teach them the true knowledge, and they will see 
 and thankfully acknowledge that they have thus been pro- 
 tected from the errors of ignorance. 
 
 53. The laws of Mind are the combination channels con- 
 necting the highest developed matter with that of lower 
 development. 
 
 54. Mind can not be governed correctly by any laws or 
 rules it is capable of framing. 
 
 55. The human Mind can not live in a stationary po- 
 sition. It must grow and develop, or contract and die. 
 
 56. It is never healthy without striving after some object 
 above and beyond its present attainment. 
 
 57. This arises from the spirit's connection in it. It 
 longeth after its home, which is ever above and beyond its 
 present. 
 
 58. If the spirit can not sway the material portion of the 
 mind, then, as a natural consequence, the mind must de- 
 scend, or become more and more material, governed more 
 and still more by the laws developing matter. 
 
THE HEALING OF THE NATIONS. 167 
 
 59. Matter grows and develops in man under laws as 
 fixed as the laws which develop the grain, the bush, or the 
 great tree. 
 
 60. And as these laws are arbitrary, man's only elevation 
 can come from a reliance upon the spirit, and the laws in 
 which it moves in harmony. 
 
 61. The mind is below spirit. The powers of the human 
 mind are below the privileges of the fully developed spirit. 
 it is the gre^t connection between God and his creation : 
 and, properly swayed by the scintillation of his own spirit, 
 is a bright and lovely composition. 
 
 62. The spirit of man wields its weapons, and all below 
 falls before it. 
 
 63. The mighty Eiver is handled as the rivulet; the 
 roaring Ocean, the fiery Lightning, the rock-ribbed Moun- 
 tains, all fall before matter they themselves furnished, 
 swayed by the living spirit of Man. 
 
 64. Yet, with all its power, it is far below the sublime 
 height spirit unmixed with matter can attain. 
 
 65. If impurity can attain a given height ; if the spirit 
 can to a certain degree of comprehension draw up its load 
 of matter, how much higher and how much freer must it 
 soar when all the dust in which it dwelt is forever left 
 below ! 
 
 66. As Mind grows dizzy with the great height, the 
 spirit longs for freedom, that it may soar into the confines 
 of Heaven's broad domain in search of that which the im- 
 pure or material can never comprehend. 
 
 67. And should the spirit be anchored fast on earth be- 
 cause its house is there? 
 
 68. It is in a strange land, and the husks are being eaten 
 among swine. It longs for its home. 
 
 69. Oh, man, why dost thou not let the poor child free ? 
 God, its loving Father, wishes its companionship. He 
 wishes to commune with his child. 
 
 70. Let thy spirit free ; bind it not in chaining laws — 
 thou art above all thou canst produce. 
 
168 THE HEALING OF THE NATIONS. 
 
 71. As God is above liis creation, so ait tliou above all 
 created. 
 
 72. Oh, stoop not ! If men do crown thee, and in tlij 
 hand the ruling scepter place, be thou firm, and steadfastly 
 refuse their favor. 
 
 73. They can not make right or wrong for thee. 
 
 74. Xeither canst thou execute justly for them. 
 
 75. God created Law, and fills it with his own power. 
 
 76. If thou dost presume to clutch from tliy Father's 
 hand his scepter, and with perverted power sway the poor 
 deluded crowd of his own children, how wilt thou appear 
 in his pure sight ? 
 
 77. He hath made thee responsible for thyself; and 
 wouldst thou tell Him thou hast greater power than He 
 did give thee ? 
 
 78. Wouldst thou heedlessly become responsible for the 
 temptations, perversions, and errors thy course would 
 place in the path of the multitude ? 
 
 79. Xever presume to judge save for thy own good, for 
 in God's sight thou mayest be worse or less developed than 
 the one thou hast judged. « 
 
 80. Every man knoweth there is condemnation which 
 cometh not from man. There is also elevation, or an in- 
 ward exaltation, which all the favors of man can not equal. 
 
 81. These are the reward for fulfillment, and punishment 
 for transgression of the laws of God. 
 
 82. His Government is all invisible ; for Himself is in- 
 visible, and governing laws are the fruits of His wilh 
 
 83. He punishes His child only for its good, and His 
 punishment is never by outer eyes witnessed. He does 
 not hold up the sufferer to ridicule, and increase thereby 
 the passion and consequent guilt of the crowd, but in the 
 still watches of the night is the tribunal formed in the 
 spirit of the erring one. 
 
 81:. The violation of His laws brings punishment. 
 85. Their fulfillment bringeth happiness and knowledge ; 
 and so in a measure does the opposite — violation — for the 
 
 I 
 
 I 
 
THE HEALING OF THE NATIONS. 169 
 
 law is fixed, and once violating and once suffering bringetli 
 knowledge of the law ; 
 
 86. Thus proving the Harmony and Perfection of God's 
 government. The Love flowing in his laws saturates the 
 v^ound, and it healeth. His Love ruleth in the channels 
 termed law. He giveth a balm for evevj error in the error 
 itself, which balm is the knowledge bj the violation earned. 
 
 87. He worketh His own glory out of all oj^posing ele- 
 ments, and man must imitate Him. 
 
 88. If a man know error, and useth not his knowledge, 
 he is erring liimself. 
 
 89. Unto God there is no error; all is comparative good. 
 Chaos is God's opposite ; and, as he giveth happiness, 
 peace, and knowledge, that must, in all whom it enters, 
 give the opposite unto them. 
 
 90. And herein canst thou judge between them. If thou 
 art unhappy, think well whom thou art serving. Eemem- 
 ber thou art above the law. Wert thou governed by it, all 
 would be well ; but thou, through thy spiritual privileges, 
 canst arise and go unto thy Father for counsel, or stoop, 
 and upon the unknown waves of arbitrary laws have thy 
 bark beaten in pieces. 
 
 91. In creating, God designed all the earth, and even the 
 arbitrary laws of matter, to be under the control of his 
 child placed thereon. 
 
 92. To accomplish this great design, man must of ne> 
 cessity have the material laws inherent in his being. 
 
 93. He did never intend that man should labor with his 
 hands. His mind was the field of labor for him, for there- 
 in was the concentration of all material powers ; and to 
 properly understand the human mind and its powers, is to 
 understand the earth, and all the laws in which it moves 
 and through which it is governed. 
 
 91:. The law that plants, plants again in the reaping of the 
 harvest. And if the harvest be not reaped, the seed can 
 never die, but will bloom and bear, fall again into the earth, 
 be beaten therein and covered by the warm rains of summer. 
 
170 THE HEALING OF THE NATIONS. 
 
 strengthened by the frosts of winter, nonrislied by the sun 
 of spring, until again comes forth the seed abundantly. 
 
 95. The sun, the moon, the countless brilliant stars, are 
 all ministers unto the wants of the children of God. 
 
 96. It seemeth strange unto the ignorant that God would 
 provide so much for them ; yet their ignorance can never 
 measure his knowledge, their weakness can not compre- 
 hend his power. 
 
 97. If thou art the child of the Creator of these bodies, 
 thou must be above them all ; and howsoever weak or igno- 
 rant thou mayest be, there is that within thy being which 
 the whole creation could not produce. 
 
 98. Thou canst apply Knowledge unto inanimate matter, 
 and it moves under thy guidance with immense power. 
 
 99. The blending of thy spiritual knowledge and the 
 material knowledge produced from the matter of thy brain 
 upon which the spirit plays, will give idleness unto thy 
 hands, and most instructive and pleasing activity unto thy 
 mind. 
 
 100. Thy feet were made to walk the earth, yet thy brain 
 can build that which will carry thee with almost lightning 
 speed in perfect safety. And still thou art most ignorant 
 of th}^ powers. 
 
 101. Thou canst curb the Lightning, and safely guide it 
 by the use of material means ; yet thou hast not discovered 
 that thought can leave it far behind, and accomplish its 
 mission much more eflectually. 
 
 102. God, the unlimited, can be at one time in all places. 
 Man, the limited, can send his thoughts with unerring pre- 
 cision to any given place instantly. 
 
 103. This is not all. Those thoughts can, by a passive, 
 harmonious spirit, be comprehended and immediately an- 
 swered. This can never be accomplished without har- 
 mony, for the same channels must be used in which Deity 
 views instantly his whole creation, 
 
 101. Thy hands would never have to labor. That which 
 thou wouldst do would be but to execute the dictates of 
 
THE HEALING OF THE NATIONS. ITl 
 
 thy own enlightened mind, and would amply repay thee in 
 the abundant pleasure obtained even in the act. 
 
 105. To attain this exalted position thou must be patient, 
 honest, and truthful. 
 
 106. Study -well tlie lines of true knowdedge. 
 
 107. Within thyself be honest, giving thy own powers 
 sway. 
 
 108. IS'ever forget that thou hast some very good quali- 
 ties different from those with whom thou dost come in 
 contact, and that it is thy duty to develop such qualities. 
 
 109. Harmony among men would produce great results. 
 All the different good qualities would reveal themselves, 
 and, in the companionship of other harmonious qualities, 
 would be in stren<xth and loveliness increased. 
 
 110. All men are naturally different in some respects. 
 
 111. Hence, when upon any given point they strive to 
 agree, it is in reality a disagreement, unnatural to each in- 
 dividual. Unless it be for each one to judge, decide, and 
 act for himself in those things which he feels himself most 
 adapted unto the accomplishment of. 
 
 112. Thy brain can not produce the precise conclusion in 
 regard to a disputed point that thy brother's »will. They 
 may look at the same object, yet different powers are 
 operating, and must produce different results. 
 
 113. You may both view the most simple object, yet in 
 each eye is it different. You may agree upon a name, yet 
 the name does not unto your two minds convey the same 
 object. 
 
 11-1. The little blade of grass, viewed by the geologist, 
 chemist, agriculturist, or the unlearned, is entirely and 
 widely different, still is it the same blade of grass. 
 
 115. It makes no difference how thou dost look, so that 
 thou dost seek knowledge ; for knowledge will come and 
 take the shape best ada23ted unto thy own peculiar organi- 
 zation. Seek, and thy part is accomplished. 
 
CHAPTER IX. 
 
 1. The creation, so far as matter extends, is the product 
 of atoms. Thou canst find, bv pulverizing, that Indivisi- 
 bility hath no part in matter. Of these atoms, thou and thy 
 brain are composed in unison. One atom added or sub- 
 tracted in thy body or brain makes thee different from 
 what thou wast before. Then, in view of this fact, thou 
 must know that no two bodies or brains can be in God's 
 view precisely alike, nor can they produce the same re- 
 sults. 
 
 2. From these truths thou canst see that the study of 
 thy connection with the lower creation is one of vast ex- 
 tent. To balance the creation perfectly, and know to a 
 certainty that it balances, is within the scope of the pow- 
 ers of man. 
 
 3. Within thy mind is the labor for thee. Thy brow 
 must sweat because the brain within it worketh. Thy 
 hands shall pluck the abundant fruit and satisfy the animal 
 desire for food, but thy mind must labor for thy exaltation. 
 
 4. Within thy mind must first be formed that which thy 
 hand doth execute ; and if the hand doth not execute, the 
 mind's formation is as true, and from it is as much knovrl- 
 ed^re 2:iven as thouo^h the ideal were reduced to material 
 existence. 
 
 5. Still thou wilt labor with thy hands, for thou hast not 
 attained the primitive strength and purity thou didst first 
 receive from God. 
 
 6. When thou hast ceased entirely to depend upon thy 
 material powers, tlien will God's own Laws feed thy out- 
 ward body with ample food. 
 
 1 
 
 I 
 
THE UEALINQ 01' THE NATIONS. 17 J 
 
 7. Thy present laborious habits curb thy spirit. Thou 
 dost labor for more than subsistence requires, and bj fa- 
 tigue of body produce consequent fatigue of mind. 
 
 8. If thou wast to become content with enough to eat 
 and drink, and be content with warmth, and upon' thy 
 mind's cultivation bestow the balance of thy arduous la- 
 bor, tliou wouldst be an ornament unto Earth. 
 
 9. Be ambitious to appear great in the sight of God, not 
 heeding what material minds say of thee, and thou wilt be 
 astonished to find how few are thy real wants. 
 
 10. The earthy-minded love the earth because the bal- 
 ance is in its favor. The greatest weight of the powers in 
 the mind sways to that side, and they act and attract 
 thoughts in harmony with their development. 
 
 11. Even in the present unnatural state of mau, labor 
 might bo in the mind higher and far greater, and with the 
 hands much easier, did he once start with firm tread up the 
 plane toward true knowledge. 
 
 12. Should he dwell more in Heaven and less upon earth, 
 he would find food of the first so sw^eet and nourishino: that 
 the fruits of earth would supply every desire. He would 
 eat eagerly in Heaven and sparingly on Earth. As a con- 
 sequence, his spiritual powers would elevate his mind unto 
 a state of pure transparency, through wdiich would shine in 
 loveliness the brilliant torch within. 
 
 13. If, on the contrary, he give the earth all thought and 
 his hands all labor, what must become of the spiritual in 
 his mind ? It would dwindle as the plant in the dark, be- 
 come w^eakened, and thus would the stronger material de- 
 velopment constantly rule the mind. 
 
 14. Oh, why upon thy body place ornaments, and within 
 thy mind be dull and dusty ? Why forsake those gems 
 God loveth to give, and upon the passing dust of eartli 
 bestow thy affection ? 
 
 15. Let thy mind labor early and late. Let it attract 
 high and holy thoughts, and they will come and dwell 
 around thee. Earth will envelop thy remains, worms feed 
 
IT-i THE HEALING OF THE NATIONS. 
 
 upon thy body ; yes, even the harp-strings thy exalted 
 mind hath strung will crumble away, but the pure, en- 
 lightened mind will leave them all below for regions of 
 eternal joy. 
 
 16. Upon thee God sheds his divine rays. Thou art 
 cared for by his Almighty Spirit. Oh, then, what should 
 thy care be, save by faithfully doing his will, to merit his 
 care bestowed. 
 
 IT. If thou art daily laboring with busy hands and idle 
 brains ; if thy hands receive and bestow recompense, while 
 the mind idly plays, how canst thou be exalted ? 
 
 18. Thou knowest flesh can not leave the earth. ; tliou 
 hast seen bodies, once beautiful and lovely, stiffened and 
 pale in death, yet for this thing thou dost labor ! 
 
 19. The worms thy body feeds will not thank thee for 
 thy care of it. They can not comprehend that thou hast 
 labored early and late through a long life for them. 
 
 20. They eat a king with no better relish than his hum- 
 blest slave. Their comprehension is so limited, that had 
 his body words, it could not convince them of its exalted 
 station on earth ! 
 
 21. It is their mission to reduce to practical elements 
 that over which man hath spent so much hypocritical time, 
 and they fulfill to perfection that which in their existence 
 is required. 
 
 22. If thy bod}^ were all of thee, thy destiny would not 
 be worth existing for. If thou couldst not look beyond the 
 pit in which are hungry worms awaiting for thee, surely 
 thy living would be worse than death. 
 
 23. Having a vision that can peer beyond the grave, 
 thou shouldst not cease to use it, and use exclusively that 
 which death terminates. 
 
 24:. It makes no difference how thou dost gild thy fu- 
 ture or paint the far-off death, the truth is the same, thou 
 must cease to exist in the body, and leave all material pos- 
 sessions behind thee. 
 
 25. Tliat which thou art so earnestly striving to col- 
 
THE HEALING OF THE NATIONS. 175 
 
 lect will be as food for worms in tlio bodies that outlive 
 thee. 
 
 26. The Earth is God's. That which it produceth must 
 remain upon it forever. 
 
 27. God looks into thy spirit, and thy golden crown, 
 with all its brilliant gems, can not sway justice in per- 
 fection. 
 
 28. Thou wilt find that matter retards spirit, if permit- 
 ted to cling uuto it, and with giant grasp holds it back from 
 God. 
 
 29. He will never ask thee what thy hand hath done. 
 
 30. If He seeth that it relieved the widows' wants, and 
 relieved the fatherless from temptation, the spirit that 
 prompted the action will be exalted. 
 
 31. If by thy development thou art not exalted, who is 
 to blame? Thy spirit must labor, thy mind must labor, 
 and thy hand give forth their good fruits unto man — then 
 indeed art thou worthy of Heaven. 
 
 32. But if thy spirit labor not, thy mind be idle, and 
 thy hand labor most violently, worms eat the hand and 
 the fruits of its production, and what glory hast thou 
 therein ? 
 
 33. Oh, God careth for thee, and shouldst thou only for 
 his lowest developed creatures care ? Is this thy gratitude, 
 tliis thy return for his abundant Love ? 
 
 34. If thou hast not knowledge, thou canst not enter 
 whence it floweth ; having it, thou canst not be debarred 
 therefrom. 
 
 35. Can thy hand give knowledge? Can ilesh ennoble 
 thee ? Oh, why seek of such things to glorify thyself? 
 
 36. Thy Creator's spirit gave birth to Thought. It grew 
 and bore fruit to nourish thee. In thought thou canst 
 never be filled. Every successive step raises thy power to 
 attract purity, and eternally thou dost progress. 
 
 37. How different the toiling care of thy body ! Thou 
 dost enter the world weak ; strength increases as thou dost 
 walk around thy circle, until thou dost pass the meridian ; 
 
176 THE HEALING OF THE NATIONS. 
 
 and then thou comest back with tottenng step and childish 
 ways to the point completing thy circle in death. 
 
 38. And all of earth dies with thee, if thou liastbeen trno 
 unto God on earth. If thou hast iilled full thy measure, ail 
 is well. Thy talents are thy judges. Thy comprehension 
 ] eo'ulates thy reward. 
 
 80. Tliou art as happy as thou canst comprehend, yet 
 art thou to regulate thy comprehension by faithfulness on 
 earth. 
 
 40. If God hath formed thy brain for a given purpose, 
 and hath made thee master of that brain, and, instead of 
 accomplishing his purpose, thou hast attempted to thwart 
 and distort thyself, how must thy comprehension be there- 
 by limited ! 
 
 -ll. God is greater than principles. Principles are greater 
 than that which they produce. Thy thoughts produce thy 
 actions, and surely they must be greater ; and it must be 
 of greater moment unto the spirit to have high and holy 
 thoughts than to labor with thy body as hardly as it will 
 bear. 
 
 42. Draw thy lines clearly and distinctly. Do not act 
 in such a manner as to cramp thy spiritual powers. Go 
 hungry on earth in preference to being hungry for heavenly 
 food. 
 
 43. Labor for God always in preference unto thyself. 
 
 44. Always have thy spiritual weight greatest. 'Never 
 cease laboring for the glory of God. 
 
 45. God first thought his creation. In his Spirit was 
 Light busy. His will sent it forth. Yet that will was in 
 iiarmony with the thoughts from which it resulted. Crea- 
 tion was produced ; yet, had not thought previously exist- 
 ed, the result had never been accomplished. 
 
 46. Do thou strive after high and holy thoughts ; and if 
 thou shouldst never be able to embody them in material, 
 or even in words or signs express them, yet know that thou 
 art in God's view far more lovely than if thou didst act in 
 thoughtlessness. 
 
THE HEALING- OF THE NATIONS. 177 
 
 47. Concentration of thought produceth Will. Will pro- 
 duceth Action. If thy thoughts be impure, or of low 
 orders, thy will must be lower and thy action weaker, or 
 more in the region of matter. 
 
 48. It is more glorious to make men attract holy thoughts 
 than to feed them. It is more acceptable unto God to re- 
 veal his truth to man than to clothe his body in costly 
 garments. 
 
 49. It is far better to expand the mind with fervent de- 
 sires after knowledge, than to cramp it by desires after the 
 limited and limiting things of earth. 
 
 50. It is better to scale Heaven's pure walls with trust- 
 ful aspirations, than to worship the good opinion of erring 
 man. 
 
 51. When thought centers in thy mind, thy will is the 
 result. 
 
 52. It forms within thee a seed, as it were, from which 
 groweth actions. These actions are viewed by the wills 
 within other men, and if approved by their regulating 
 spirit, will again come forth in the actions of the body in 
 which the will is encased. 
 
 53. Thus thy thoughts centering in God unite thee unto 
 him. Thy will, being the evidence of thy individuality, 
 unites thee with, or separates thee from, all other men. 
 
 54. Thou art judged by thy fruits. Thy will is thy fruit. 
 The actions it gives forth unto the world may be hypocriti- 
 cal, but God knoweth what thy will is from the thoughts 
 that surround thee. 
 
 55. Thy spirit is accountable for all that is done. And 
 as thoughts are attracted, so is the will the witness that in 
 its very existence proveth the source whence it came. 
 
 56. Thou mayest do kind actions with a hating heart, 
 thus deceiving man ; but that action can never sanctify 
 thy hatred. 
 
 57. If thou dost love, and man thinketh thou dost hate, 
 thy will exalts thee in the sight of God. 
 
 58. Thy most trivial action is the result of thought. 
 
 12 
 
178 THE HEALING OF THE NATIONS. 
 
 59. Tims dost thou imitate thy Creator. Thon alone 
 dost possess the power of thinking. Thy %Yill, or the com- 
 bination in action of the powers of thy mind, is the only 
 concentration of thought on earth. They form around 
 thee, as thou dost advance, a bright and still brighter at- 
 mosphere. From this thou dost form still purer actions, 
 the result of an ever-increasing purity of will within thee. 
 
 60. This is the region of thy labor. As hath been said, 
 thou hast matter in its greatest refinement within thyself; 
 and surely it w^ere folly to employ all thy time in the study 
 of the mass without, when within thyself are all the beau- 
 ties it can give, as well as all the real truths connected 
 therewith. 
 
 61. Had God intended the earth as thy pleasure-ground, 
 he had not given thee such short space for the enjoyment 
 of it. On earth thou must labor for thy development, for 
 as thou art developed so is Heaven unto thee. 
 
 62. Thou hast a material existence, or an existence com- 
 menced in matter ; but the time spent therein, compared 
 with the countless ages of eternity, is as the atom unto 
 God! 
 
 63. And wouldst thou, while in the atom, labor only for 
 its glory, its dying advancement? 
 
 64. Oh, why shouldst thou be blessed so highly, and no 
 give more recompense for thy blessings ? 
 
 65. What art thou deprived of spirit? A poor, dead, 
 worm-eaten lump of earth. Yet, in the proper union of the 
 spirit with the earth, thou dost take a stand second only 
 unto God ! 
 
 66. Thou art, with Him, all— without Him, nothing! 
 Oh, Man ! how little is required of thee, and how much 
 God hath given! Thou dost little give, and art never 
 satisfied with receiving? Surely thou art not what thou 
 mightst be. 
 
 67. Countless blessings bless thy way on earth, and thou 
 dost grasp and devour most ravenously. 
 
 68. What proof of thy exalted powers, that thou canst 
 
THE HEALING OF THE NATIONS. 179 
 
 pervert God's goodness into bitterness, his liberality into 
 craftiness, his love into hate, his godliness into thy ungod- 
 liness ! 
 
 69. Why, man, thou art proving God's glory, even in 
 thy very degradation ! He is perfect, and surely the more 
 imperfect thou art the greater and more in his favor must 
 the contrast be. Thou wilt find that the enlightened spirit 
 hath no difiiculty in separating thy glaring errors from 
 God's pure truth. 
 
 70. If thou dost oppose God, though thou mayest nega- 
 tively glorify him by the contrast, thou art in the wrong 
 position to be glorified by him. 
 
 71. Thy imperfection does not regulate God's perfection. 
 
 72. Thy unfaithfulness will never check his liberality. 
 
 73. If thou hadst never existed, God's power or his love 
 and light had never been less. Having existence, if thou 
 dost not comprehend them surely the fault is thine own. 
 
 74. A little time is given thee on earth, and in that time 
 thou dost see all things perishing, changing, and unto thy 
 sight passing away. Then why shouldst thou labor about 
 and among them ? 
 
 75. The earth is regulated by time, thou by eternity. 
 
 76. Tliat is the creature of a day, thou the ornament of 
 a God-given eternity. That is thy feeding-place, designed 
 to give thee strength and knowledge. Eternity is the home 
 whence the knowledge cometh, and in which thou wilt 
 learn in purity that which emanates from the eternal foun- 
 tain of Light. 
 
 77. Thou art a seed dropped in earth by God's own 
 hand. 
 
 78. Thou art nourished by His own holy attributes. 
 
 79. His pure Light quickens thee, feeds thee with 
 thought, forms the harmony of thy mind ; His Love, as a 
 gentle dew, falls upon thy morning and evening wander- 
 ings, and in the shade of the sunny noon He fans thee as 
 a mother doth her sleeping babe. 
 
 80. A bright seed art thou. Thy roots seek the earth, 
 
180 THE HEALING OF THE NATIONS. 
 
 and draw from it the highest and purest nourishment, 
 feeding thy body, producing elasticity of mind, filling per- 
 fectly all thy earthly senses. Thy spirit attracts the light, 
 and in love it descends as showers of blessings upon 
 thee. 
 
 SI. Thou springest from earth. Thy vine is trailed by 
 God's appointed up the height, until thou dost in perfect 
 beauty bloom in the bright and holy gardens of eternity. 
 
 82. Of thy sweetness God doth scent. Around his 
 Throne art thou twined, and thou dost fill his own presence 
 with celestial incense. B}- thy side he resteth. In thy 
 blossoms is the rich Love poured, and upon thy leaves does 
 his own light play. Thou dost bring forth seed, which he 
 again scattereth upon earth, and in thy perfected fruit doth 
 lie reap his own pure happiness. 
 
 S3. Think not that the earth around thy roots is valued 
 by Him save as it doth nourish thee. Life doth not value 
 death. 
 
 84. Thou art likened unto the vine ; but if the vine re- 
 fuse to ascend, and clings to the surrounding weeds of 
 earth, the glorious height will not be attained. 
 
 85. The seed will bring forth fruit in affinity with the 
 weeds unto which it clings, and the blossoms will have 
 their sweetness destroyed by the rank-smelling things 
 around them. 
 
 S6. Such have by their affinity for earth debarred them- 
 selves from entering Heaven. Men may relish their fruit, 
 but God can never enjoy such vines. 
 
 ST. If thy mind cling fast unto the passions and frailties 
 of the ilesh, instead of striving constantly for that which 
 is above and beyond — even the eternal Throne of God — 
 the seed is indeed perverted. Tluit which should have 
 brought forth high and holy aspirations, bringeth forth 
 nothing but desires that in their fruits bring death. 
 
 88. Thou art here to-day ; to-morrow is beyond thy com- 
 prehension. Yesterday, yes, the second just left behind, 
 is in eternity ! Thou art walking on earth one step be- 
 
 i 
 
THE HEALING OF THE NATIONS. 181 
 
 tween two eternities — the present dropping sand. From 
 eternity thou comest, and to eternity thou art going ! 
 
 89. Thou canst not stop ! Thou canst not stay for an in- 
 stant the machinery of creation I Thou art in harmony 
 with the controlling powers, and. must move on, on, for 
 ever onward ; yes, and uj^ward, until eternity grows old 
 and God decays ! 
 
 90. Canst thou imagine the annihilation of God? Xay, 
 verily. Thus, then, thou art limited, and should in liu- 
 mility bow before the unlimited Creator. 
 
 91. Dropped from the hand of God from the pure and 
 holy seed within his own spirit formed, thou must bring 
 back in the returning floods of Light and Love thy pure 
 fruits as the recompense unto his snirit for the seed which 
 produced thee. 
 
 92. Without Ilim thou hadst not been. Being, thou 
 must glorify His holy gift in action. And what is action 
 for man ? Canst thou alter or remove one of God's laws ? 
 Canst thou stop upon thy road ? Is not even time beyond 
 thy control ? Then did God design thee to act in that over 
 which there is no possibility of thy spirit on earth obtain- 
 ing sway ? Did he place thee on earth to grasp in imper- 
 fection what alone perfection produced and dotli perfectly 
 govern? 
 
 93. Did He create of dust for thee to smother thy spirit 
 therein ? 
 
 94. Action for man is perfected in obtaining pure and 
 perfect knowledge. Knowledge giveth happiness. 
 
 95. That which is beyond thy comprehension can not 
 give thee lasting happiness. 
 
 96. Did not God comprehend his creation, there could 
 be no happiness derived from it. 
 
 97. If thou dost not know, how canst thou enjoy ? 
 
 98. Within thy spirit is the happiness of pure knowledge 
 manifested. It is demonstrated to thy outer vision by the 
 countless formations of Xature, but within tliy spirit alone 
 is the comprehension of their cause. 
 
182 THE HEALING OF THE NATIONS. 
 
 99. Thy action is the result of Will, or of thy concen- 
 trated thought. And to seek for knowledge in the right 
 direction, would be to turn within thyself to the thought 
 which causeth thy action. 
 
 100. Thy outward action is, as God to his created effects, 
 the result of opposites. Th}^ spirit thinks or attracts 
 tlioughts, condenses them into wdll, puts forth the will, 
 and the resultant outer action is produced. 
 
 101. Thus spirit, through flesh, becomes manifest. 
 
 102. God first thought. Man first thinks, ere he attempts 
 to act in the body ; yet even thought is secondary unto the 
 spirit, for being the child of Perfection, when perfected, 
 every action must be perfect, even though prompted by no 
 previous thought. 
 
 103. Every man hath at times acted even in body when 
 thought seemed entirely absent. Such actions are pro- 
 duced by a gigantic effort of spirit when all the animal 
 powers of the mind are rendered useless by excessive dan- 
 ger, grief, love, or some other accidental and unforeseen 
 cause. 
 
 101. This is the place where spirit assumes sway, even 
 in the greatest developed animal organization. 
 
 105. The earthly powers are checked — the brain stands 
 still — thought can not enter ; there is no will formed for 
 the emergency, and without the spirit-action at this point 
 all would be o'er. 
 
 106. Upon the verge — upon the very edge of the preci- 
 pice a m.an is standing, viewing the foaming waters be- 
 neath. 
 
 107. His thoughts are seeking his far-off home ; he 
 wishes all the fondly-loved ones could stand as he, and view 
 revealed the mighty power of his God. Absorbed in 
 thought, he turns away. At his feet a widening seam ap- 
 pears in the rock which hath stood the shock of ages ! He 
 bounds from the spot to fall upon the bank a saved man, 
 while the broken mass crashes down into the gulf be- 
 neath! 
 
THE HEALING OF THE NATIONS. 1S3 
 
 108. Thought returns ; it seems an age since it left his 
 brain ! He rises, and with tottering steps leaves the place 
 where one thoughtless bound had barely saved him from a 
 fearful death. 
 
 109. The spirit hath a perception above all save God, 
 who is the perfect w^hole whence it came. 
 
 110. Thought is slow in action or in producing action by 
 the side of the untrammeled spirit of man. 
 
 111. Thought surrounding man, and through his will 
 producing outward action, must take some of his earth 
 in acting, and, having a heavier load than the spirit, can 
 not act so quickly. 
 
 112. If placed in great danger, thou dost act, and then 
 think about thy action afterward. Where such action is 
 not required, the will is sufficient. 
 
 113. Thy will is secondary unto thee, being a result of 
 thy own producing. 
 
 114. Thy spirit is connected with thy body by innume- 
 rable ties ; thy will, the result of this connection, can not 
 sway the body or sj^irit, as the spirit can the body or will, 
 at pleasure. 
 
 115. The will is a result of thy brain's action, thy spirit 
 the controlling power, not only of that brain, but also is 
 diffused to a certain extent throughout thy entire animal 
 organization. Thy Being is spiritual. All that confines 
 thee to earth, even while in the body, is the body itself. 
 
 116. Thy inclination is constantly to ascend to the Source 
 whence thou came, and therein reap enlarged enjoyment 
 from an enlarged comprehension. 
 
 117. Surely the proper region of thy action can not be 
 the knowledge of that which keeps thee back from that 
 which thy spirit is constantly seeking. 
 
 118. Thou hast seen that all connected with thee is be- 
 low the power and purity of thy spirit. Even the swift 
 thought and strong will are second unto thy spirit in speed 
 and power in action. Then thou shouldst study the mo- 
 tives, powers, and comprehension of which thy spirit is ca- 
 
184 THE HEALING OF THE NATIONS. 
 
 pable, thus beginning at the cause in which thou dost 
 center and which thou art. 
 
 119. Thy actions are but the outer creation of thy spirit. 
 As the mountains, rivers, oceans, and earth itself, with all 
 the vast array of the bright witnesses in the heavens, are 
 fruits of God's creative power, so are thy actions in the 
 body, and with the body the creation of thy spirit within. 
 
 120. If thou dost build with matter, thou dost first con- 
 struct within thy brain that which is builded. 
 
 121. If thou dost speak from thinking, thought was at 
 w^ork ere the material word was produced, and spirit open- 
 ed the door for thought to enter. 
 
CHAPTEE X. 
 
 1. WouLDST thou know what thy Spirit is ? Ask thyself, 
 thy Father in Heaven. Thou must get above it in order 
 to fully comprehend it. 
 
 2. It is that within thee which knows more than words 
 can embody, gives more peace than thought can reveal, 
 and joins thee to thy unknown Source with ties of strongest 
 affinity. 
 
 3. It warns thee in danger, strengthens thee in trial, and 
 in thy joy gives thee foretaste of its eternal home ; 
 
 4. Prompts in virtue, stays in love, and unto thy as- 
 pirings giveth godliness. 
 
 5. It is God within thee manifested — child in the image 
 of its Father. High, holy, and pure, offspring of Jehovah 
 — created of God's own purity, entombed in earth to bloom 
 in Heaven throughout an endless eternity. 
 
 6. Great Father, thou alone canst see what thy child can 
 never know. Thou alone art above and beyond the all of 
 his perfection. Thou alone art his Father, and he alone is 
 thy child. 
 
 7. Oh, Man! what thou art is above and beyond thy 
 conception — that which God alone knoweth ! 
 
 8. 1^0 man can know another ; and if through the kind- 
 ness of an all-wise Parent he knoweth himself, his knowl- 
 edge is indeed great, and beyond the highest attainment of 
 earth. 
 
 9. Oh, do not despair ! Thou mayest be scoffed at and 
 abused, condemned and persecuted of men, because thou 
 art true unto God ; but thy spirit tells He is found of thee, 
 and all is well. 
 
186 THE HEALING OF THE NATIONS. 
 
 10. Art tliou poor? Art thou in rags, soiled, tired, and 
 fainting by the roadside, and none minister unto thy 
 wants ? 
 
 11. Turn thou upward. Eags do not defile thee, weak- 
 ness is no censure in the loving eye of thy Father. He 
 seeth thy spirit, and if from it cometh the unselfish prayer, 
 though thou may know it not, that prayer is heard above 
 the ocean's roar, the city's tumult, or the howling rage of 
 the hurricane. 
 
 12. Yes, thou hast that wdthin thee which, though un- 
 heard of outer ears, is far stronger-voiced than the wliirl- 
 wind, softer than the murmuring rill, and more sweet than 
 the warblinfrs of the bird. 
 
 13. The voice unto which the harp-strings of Heaven 
 vibrate in unison — a voice unto which thy Creator loveth 
 to listen, as thou dost unto thy own lisping child. 
 
 11. The sweetest voice and tone God e'er created — his 
 own trusting child communing with him, when all the 
 earth condemns. Oh, such condemnation is nothing unto 
 those who have in spirit communed with the high and holy 
 One, above and beyond all — perfect. 
 
 15. Thou canst not reach God's ear by heartless words 
 nor outside works. Effects to him are dead. Thou art 
 alive, a living spirit; thou dost not die, and of thee this 
 voice is expected. 
 
 16. All the creation blends in their every voice the full- 
 some happiness they feel. The tinkling water, the falling 
 dew, the sweet rose swaying to and fro, the wind's wild 
 scream, the thunder's roll, and the forest's stately moan — 
 all blend, and upward wind their way. 
 
 17. They soften in blending as they leave the earth, and, 
 far short of God's throne, would be lost, were not all con- 
 centrated and sweetened in the voice of thee his own loved 
 child. 
 
 18. Of purest strings thy harp was strung. God gave 
 thee powers free for their control, and his own breath 
 littered first the note thou shouldst ever repeat. Love 
 
THE HEALING OF THE NATIONS. 1ST 
 
 sounded from Jehovah's lips, and unto it thy strings vi- 
 brated in unison, producing the first, highest, and purest 
 tone e'er heard in Heaven ! 
 
 19. Thou wert the last. All was combined in thee. 
 The stars had sung together, and enchanted space had lis- 
 tened unto their deep, rolling swell. Earth had sent up her 
 combined choral song of praise. Deity listened, but the 
 tenderest tone of his spirit was still — nothing created reached 
 its purity. 
 
 20. Hark! The child hath tuned his harp, and as his 
 tender voice mingles with the rising song, that high and 
 holy tone vibrates to the sound of congenial Love ! 
 
 21. Hast thou ne'er heard this tone ? 
 
 22. Upon yonder bed the fondly loved daughter, the 
 sweet sister lieth. Pain hath racked her mortal frame until 
 the pure spirit is about leaving behind that in which it was 
 too pure to longer dwell. 
 
 23. The Love-light of Heaven is in her eye. She hath 
 heard this tone vibrating in answer to her prayer. 
 
 24 Listen to her now, as, with words and voice that 
 would grace an angel's lips, she sendeth up her trusting 
 petition to the kind Father for the guidance and protection 
 of thee, her dearly loved and loving brother. 
 
 25. And as within thee thou dost feel the holy calm of 
 heavenly happiness welling ujj, and as thy spirit joins with 
 hers, thou dost feel 'tis well for her to depart whilst within 
 her Father's spirit she is joining in holy communion. 
 "Within thee that tone hath sounded, and it can never cease 
 vibrating. 
 
 26. Thou mayest be thrown into the hottest of life's bit- 
 ter strife, and. mayest have to grapple with deadly passions 
 fiercely; but, as thou dost pause upon the last brink from 
 v/hich hope seems leaving to return no more forever, within 
 thy spirit sound eth the long-smothered tone, and a sister's 
 dying prayer bursts upon thy ear — thou art calmed, oil 
 is poured upon the turbulent waters, and thou art saved ! 
 
 27. Such is the Spirit's Voice ; and if thou hast ne'er 
 
188 THE HEALING OF THE NATIONS. 
 
 heard it, there is that in store for thee which only the freed 
 spirit can give. 
 
 28. Heard and felt, 'tis never forgotten. Xo music can 
 equal its richness, no poesy express its sweetness ; for it is 
 pure, unsullied love, flowing through its highest and holi- 
 est channel. 
 
 29. It vibrates through space, and where'er is God's 
 loved child there is perfected harmony. 
 
 30. Matter, however refined, can not be tuned in unison 
 to this voice of God. Only the spirit, free from earth, or 
 by denser things untrammeled, can listen to its enchanting- 
 strain. 
 
 31. In denser music it becomes proven. The voice of 
 man, the string's vibratory sound, are but denser proofs of 
 its existence. 
 
 32. As thou dost listen to the thrilling tones of the In- 
 spired Musician, thou dost need no science to enable thee 
 to fully comprehend its harmony. 
 
 33. Within thee thy spirit sings, and its every tone is 
 rich with melody. Thou dost feel that Heaven hath been 
 near, and that its pure rays have fallen upon thy pathway. 
 
 34. Listen to Science from wdiich spirit hath fled. Upon 
 thy susceptible spirit nothing is felt save an uneasy con- 
 sciousness of the waste of talents designed for great and 
 good productions. 
 
 35. Thou leavest to return no more, hungry, seeking and 
 not finding, wondering why thou wert not pleased with 
 that w^hich evidently was so well performed. 
 
 36. The very air will not vibrate so well to tones in 
 which pure and undefiled Love is not. Tones love hath 
 created become sweeter from utterance. The air is an 
 outer demonstration of God's love, and through its purity 
 the loving tone flieth free, clear, and strong, and harmony 
 is produced. Whereas Science is a result of outward con- 
 nections, and can only catch the outer denser substances 
 of the things in passing, and as a consequence is less im- 
 bued with life and strength and power. 
 
THE HEALING OF THE NATIONS. 189 
 
 37. Affinity is as fixed in music or harmony as in anglit 
 else of denser natm-e. 
 
 38. If thou dost love, love vibrates to thy voice ; and 
 though no response be heard by thee, still it must widen 
 and widen as the circles of water, until it is mingled with 
 the surrounding sea of Love. 
 
 39. Thy loving voice will curb the bitterest passion, for 
 beneath its raging fury vibrates the spirit-tone which thy 
 voice hath touched. 
 
 40. If thou dost hate, hating passions vibrate as thou 
 dost shock the air with thy uncongenial voice. Assume 
 Love's gentle tone, and thou wilt, by the air carrying thy 
 twisted voice, be branded as a hypocrite before the listen- 
 ing spirit. 
 
 41. Thou mayest flatter thyself thou art expert in hy- 
 pocrisy, but thou canst not deceive thyself, nor the ele- 
 ments in which thou dost exist. 
 
 42. If a tone escape thee, it vibrates until it mingles 
 with the ever rising hymn of creation. 
 
 43. If thou dost sing an elevated strain of Love, in 
 which thy spirit leads, then indeed thy voice ascends high 
 into the arched heavens, and is known unto all therein as 
 the sweetest tone from earth. 
 
 44. If by low and groveling passions thy voice be 
 swayed, matter may vibrate through force of thy superior 
 power, but never can the tone ascend above the limits unto 
 which dust is confined. 
 
 45. All things are fruits of a great and loving spirit, and 
 unto loving notes are tuned; partaking of the nature of 
 the source whence they came, combined by love into per- 
 fect harmony. 
 
 46. All have difterent notes, yet God formed, tuned, and 
 knoweth every one. The flowing brook blends its sweet 
 notes with the waving bush on its bank ; the ocean's and 
 the thunder's roll soften and mingle with the wind's load 
 of sweeter, richer melody, and all blend in one. 
 
 4T. Upon the water's peaceful bosom soundeth the lov- 
 
190 THE HEALING OF THE NATIONS. 
 
 ing strain — all jS'ature blending in perfect Love. Man, 
 enchanted, listens, and from his inmost depths the spirit- 
 tone is heard strong, pure, and clear ; it rises to the highest 
 point attained, and, mingling with its Creator's voice, 
 leaveth far behind the earth in the search after its causing 
 essence. 
 
 48. Within thj spirit, oh. Holy One, was Love born. It 
 sang to thee, and thou didst listen. Unto thy child the 
 tone was taught, and in return gave thee purest joy. 
 
 49. Love, thou art God's loved. Where'er thou art, his 
 great spirit lingereth near to listen to thy strain. 
 
 50. The mother singing to her babe, the strong man's 
 sigh, the lover's tale, the sweet reply, all convey unto thy 
 ear, oh, God, their rich load of trusting Love. 
 
 51. And pleasure Thou must receive which mortals can 
 never comprehend. 
 
 52. What matter whence it cometh ? If thy poor spirit, 
 oh, Man, feel almost too low to live, if thou art in the 
 deepest, darkest dungeon man can build, if passions bind 
 thee fast, God loveth thee ; and if from thy spirit riseth 
 the holy incense of aspiring love, Hope will ne'er forsake 
 thee. 
 
 53. Sing thy spirit's song, and a loving ear is listening 
 which naught can influence against His own holy attribute 
 thou art using. 
 
 54. Thou canst not whisper, nay, thou canst not feel 
 within thy spirit this tender seeking after thy Father's aid, 
 without all being known unto him. 
 
 55. Does this seem strange to thee ? Kemember there is 
 not an essence or a resulting principle in all the universe 
 that hath not its creating and controlling seed in God's 
 light and his love, and this seed is again under the direct 
 control of his own holy hand. 
 
 56. Thou hast seen how thy voice is heard, though all 
 seems to conspire to drown its tone. Oh, believe that God 
 is indeed good, and created not only for his o^vn pleasure, 
 but difi'used that pleasure throughout his creation. 
 
THE HEALING OF THE NATIONS. 191 
 
 57. Listen not to conceited, selfish man, when he would 
 show thee his God, especially if he exult in having such 
 and such an one ; know that within thyself thou must 
 listen, or never hear His own pure tones. 
 
 58. Men who have heard the voice of God are meek and 
 lowly. 'No assumption escapes them ; they are afraid of 
 discordant notes, lest the sweet tone unto which they love 
 to listen should be rendered inaudible by the jarring tones 
 without. 
 
 59. If thou hast been in the presence of thy Heavenly 
 Father, all things assume a holier and purer aspect. Thy 
 eyes have been purified by seeing purity, and oh, within 
 thee is that sweet, celestial joy, which only God's com- 
 munion can bestow upon thee. 
 
 60. Thy Father is in spirit visible unto spirit. Thou 
 mayest have been taught, and mayest have believed, that 
 thy Father was walled up in a city of Gold, so far from 
 thee that approach required an eternity to accomplish ! 
 Such doctrines are necessary unto those who are ambitious 
 to help their brethren along a road they have never them- 
 selves traveled, and know nothing concerning ! 
 
 61. If thou art impure and unholy, God is as far from 
 thee as is purity and holiness. The distance between thy 
 imperfection and his perfection separates you. This does 
 not take away God's power of approaching thee, nor of thy 
 approaching him. 
 
 62. Howsoever impure thou art, or imperfect, thou canst 
 aspire after the unknown purity and perfection which dwell 
 in His holy presence, and thy ignorance doth not limit 
 God's knowledge. He can see the extent of tliy measure, 
 and fill it with ever-growing seeds of purity. 
 
 63. Thou canst feel tlie breath of God sweeping thy 
 earthly harpstrings, and listen enchanted to the strain. 
 
CHAPTER XI. 
 
 1. There are moments when every spirit that hath 
 breatlied eternal life, feels in the presence of some great 
 and unknown power. In the cool evening, the shady noon, 
 or the dewy morning, all and every one have felt that some 
 power above the earth was near. A silent spell sheds o'er 
 the spirit a foretaste of Heaven's joy. Thoughts come as 
 rays of light illumining the cell within, and, peering out 
 over the lovely landscape, reveal beauties that were never 
 seen before. 
 
 2. Such moments stir the Poet's soul. They light with- 
 in his spirit the fiery Inspiration, and from his lips drops 
 music, the vibratory soundings of the holy tone within. 
 All men have felt it. God hath revealed himself unto thee 
 in thy own spirit's light. Thou hast felt that all without 
 was dead, until quickened by his own holy light, it grew 
 in loveliness. Heaven descended upon the dry and dusty 
 earth, and all things bloomed in perfect beauty. 
 
 3. Think not that God hath ne'er approached thee. Thou 
 art one of his children, and unto his great spirit art thou 
 near and dear. 
 
 4. Thou mayest not have stirred the spirits of the multi- 
 tude with thy inspired logic — the music of thy tones. Thou 
 mayest not have penned thy poetical spirit in lines of liv- 
 ing poetry, or called up from God's pure fountain the deep, 
 strong words of inspired truth. Still within thy spirit hath 
 God been felt. 
 
 5. Spirit attracteth spirit, as matter doth matter. Then 
 can not thou attract God, and he draw thee heavenward ? 
 
 6. Oh, guard thy privileges ! God gave thee existence. 
 
THE HEALIXG OF THE NATIONS. 193 
 
 Oil ! fill full thy powers. Grasp from Heaven's higli altar 
 the holy torch, and o'er thy head its lovely beams shall 
 shed Divinity. 
 
 7. Drop thy earthy load ! Plume thy spirit-wings for 
 regions of Eternal day, and in the light of God's own love 
 will purity bless thee. Thou art a Man. The child of 
 God should in the Heavens dwell. What if on earth thy 
 feet are walking, is not thy head above them ? And do 
 they limit the vision of thine eye ? 
 
 8. Thy hand should draw down Heaven's fruits and give 
 them unto man. Wouldst thou give a brother — an hun- 
 gering brother, a stone ? 
 
 9. Oh, Poet, within thy spirit God hath looked, and 
 great is thy responsibility ! 
 
 10. Thou canst not escape. Within thee hath the watch- 
 fire been lighted by God's own hand, and he alone can 
 quench it. 
 
 11. Thou must stir and feed the flame, and as it sparkles 
 catch them on thy pen, and with mighty power wield the 
 greatest weapon on Earth. 
 
 12. Wait not for form. The wild Bird's scream is living 
 music which can not be imitated. The Dove's soft cooinsj 
 can ne'er be worded. ^N'ature speaks, and nature vibrates 
 to the sound. 
 
 13. Through thy spirit must pour the holy stream of In- 
 spiration free and strong. If thou dost wait for form of 
 words or length of verse, the water stagnates, and upon its 
 sweet, pure surface appears the dark-green selfishness. 
 
 14. When God would speak through thee, presume not 
 his voice to guide. Be thou a passive instrument in his 
 divine hand, and from thy pen shall flow streams of living 
 Light whose banks are blooming ever. 
 
 15. Angels will listen nnto thy strain. Through the vast 
 vault of Heaven will their voices sound its praise. 
 
 16. Through thee God hath spoken, and unto the voice 
 the universe vibrates in unison. 
 
 17. The tones are grand, the words are simple, the mean- 
 
 13 
 
19tl: THE HEALING OF THE NATIONS. 
 
 ing plain, yet God's own Love in purity mingles witli tliy 
 eternal strain. 
 
 IS. They speak, they live, the living voice can not die. 
 Forever and forever liveth, and unto thee the penner giv- 
 eth happiness on high. 
 
 19. Let forth thy words, pen thy feelings. Fear not the 
 rules of man. Remember God is with thee dealing. Thou 
 mayest mar a purer, holier plan than man hath e'er dis- 
 covered. 
 
 20. Free from earthly trammels must thou be ere God's 
 voice can thy spirit quicken. He comes not, as thou or 
 rules would dictate, but with the freedom of the pure, clear 
 air, and the sweetness of the bird's pure notes, he cometh. 
 
 21. Thou dost feel too full for utterance. The spirit can 
 not be controlled, and from thee bursts Light and Love, 
 couched in tones of highest and holiest melody. 
 
 22. Should these be trimmed and stinted to suit the 
 fleshy ears of animal critics ? Should God stoop to dis- 
 pute with man about a word, its length, breadth, or depth? 
 
 23. Are words Poetry ? Poetry ! thou art the embodi- 
 ment of God's voice, as upon his child he calls, " I love 
 thee, I love thee." Thou art Xature's hymn, the mother's 
 note, and maiden's sigh. Thou art that which whispers, 
 " Man can never die." 
 
 24. Thou wert born when God first spake, and thou wilt 
 cease when his great spirit is buried beneath the folds of 
 chaos ! when eternity hath ceased, and Heaven's lights 
 gone out forever ! Thou came from God, and unto God 
 wilt thou return. 
 
 25. Oh, Poet ! thy Gift is not of Man. Sing thy strain 
 to Heaven. Let that which from thee flows be pure. God 
 hath appointed, and doth reward thee. 
 
 26. If man can not comprehend thee — if thou art not un- 
 derstood, and by ignorance misrepresented, must thou for- 
 sake thy Father's throne and worship those below thee? 
 Be true to thy trust. God is near thee, and though man 
 may belie thee, he will ever hear thy voice. 
 
THE HEALING OF THE NATIONS. 195 
 
 27. Thy spirit will seek its Father, and from his voice 
 will take the note from which to tune the Harp. Angels 
 surround thee, and from their tones thou wilt gather 
 strengthening sympathy. Upon thee will fall Heaven's 
 high favor, and, though erring man scoff and mock, within 
 the presence of its holy host wilt thou reap harvests of 
 purest joy. 
 
 28. Man's degradation should not tie thy wings. Thou 
 art God's poetic voice, and upon thy kind should call,' 
 "God is good." Show that he loveth them. Teach them 
 with musical voice that thou art true unto him, and their 
 unbelief will never stand between thy sjDirit and his. 
 
 29. All the voices God hath tuned conspire to help thee 
 in thy song. They hover near thee, all saying, '' I am 
 true, I am true." They lend their sweetness, show their 
 greatness, or their harmonious blending prove. They give 
 thy themes new charms by their ever- varied beauty, and 
 through thee would explain their plain and simple truths. 
 
 30. Thy eye beholds the light, and through its refining 
 and purifying influence all things God's hand hath made 
 assume newer and lovelier shades. Blending with the 
 darkened face of Chaos, thou dost see thy Father's rays, 
 and dost pen with clear distinctness the mighty truths 
 revealed. 
 
 31. Love enters thy spirit, and over thy talents sheds 
 her soft and genial glow. Escaping through thy pen with 
 noiseless feet, she carries her holy balm unto the bursting 
 heart. 
 
 32. It is worthy an Angel's hand to sit and from high 
 Heaven draw Love's pure beams, and shed them free o'er 
 man. 
 
 33. Upon his dark and hopeless path God's own light 
 to reflect, raising and sustaining him by gentle, easy steps. 
 
 34. Angels' converse, God's communion. Harmony spo- 
 ken low — in words of sweetest union Heaven's poetry doth 
 flow. 
 
 35. Dost thou think, oh, Poet, that thy Heavenly Father 
 
196 THE HEALIXG OF THE NATIONS. 
 
 measures his words when he speaks? Does it not seem 
 most likely that the speaking giveth ever-varied rules unto 
 all that is spoken ? And if through thee that voice would 
 manifest itself, speak ! and let men change their Rules to 
 suit thy words. 
 
 36. If they wage a war against thy voice, remember 
 thou hast a higlier duty than to quarrel with thy brother. 
 
 37. Time will rub out rules. Eternity can not efface 
 truth, or truthful expression. Thou write for eternity ; one 
 good and truthful Idea will last longer than all the wordy 
 verse the outside poet can write. 
 
 38. Poetic Rules and Divisions are always secondary 
 unto the spirit of the poetry. They are but that by which it 
 is or should be measured ; and if it do not fit the measure, 
 should it therefore be exterminated? Surely dead rules are 
 never preferable unto living truth. 
 
 39. A slave to rules can never speak for God. His voice 
 is free, freely given, and must be freely expressed, else 
 not at all. 
 
 40. If thou hast Talents, yet use them, to tickle the pas- 
 sions of man, thy reward will be to see thy verses buried 
 ere thou thyself art consigned to dust. 
 
 41. If man were continually stationary, then, perhaps, 
 thou might die ere thy works for him compiled ; but 
 ever onward and upward is his course. That which pleased 
 him yesterday is stale to-day, and will be forgotten to- 
 morrow. 
 
 42. Do not write to be forgotten. Let truth be in thy 
 every word, and upon the eternal rock wilt thou see an 
 everlasting monument erected in honor of thee, Truth's 
 Poetic Teacher. 
 
 43. Why live to waste that which God designed for use? 
 And worse than waste is it to teach falsely, because thou 
 mayest chance to think truth would not be comprehended. 
 
 44. It were far more glorious to not move at all than to 
 enter the field in open warfare upon God's own truth. And 
 if within thyself thou dost smother that which would do a 
 
THE HEALING OF THE NATIONS. 197 
 
 brotlier good, therein art thou warring with thy Father's 
 will. 
 
 45. Take up the cross of self-denial on earth, and in 
 Heaven will the crown be worn. Yes, and from thy ex- 
 alted height wilt thou peer down and see thy hungry 
 brethren partaking of the celestial food thou didst leave on 
 earth. 
 
 46. Thou wilt see that fame doth follow thee. If he 
 walk with thee in life, he will be also with thee in death, 
 and by thy side be buried. 
 
 47. But if thou dost strive for an exalted, eternal fame, 
 know that in the glory of the present thou canst have no 
 share. 
 
 48. Truth being the embodiment of God's great attri- 
 butes — Light and Love — is eternal. 
 
 49. As thou dost make it manifest in its own beautiful 
 simplicity, so in the same ]3roportion art thou eternally 
 glorified. 
 
 50. Thou canst not create, but with the light of Divine 
 Inspiration thou canst ever discover new truths unto man, 
 and with a loving strain impart eternal knowledge. 
 
 51. Simplicity is the Poet's greatest weapon. 
 
 52. Tell thy tale with as few words as possible. Have 
 every line big with meaning. One line of truth will live 
 longer than if the line be spread over the pages of the 
 largest book. Condense thy style until the words fit the 
 substance as the bark doth the tree, and every one who 
 looks will see precisely that which thou dost wish seen. 
 
 53. Whereas, if words form a rhyme, and this take all 
 thy time, thou wilt find that thou dost end thy verse, with 
 that which is as bad or worse, than if thou hadst ne'er 
 begun. 
 
 54. Always endeavor to embody great truths in great 
 simplicity, thus : 
 
 55. All Mankind are but Brothers ; 
 Then "Do thou unto others 
 As they should do to thee." 
 
198 THE HEALING OF THE NATIONS. 
 
 Let "Love ye one another" 
 Bind thee unto thy brother, 
 For thus bound thou art free. 
 
 56. And it were well to never forget that where truth is 
 not, there is no employment for the pen of the true Poet. 
 
 57. True Lispiration can not be enlarged upon nor 
 diminished without great danger of injury. 
 
 58. It is the voice of God. The same tones that pro- 
 duced all things from nothing. Within thy hollow spirit 
 can this tone create that which unto man is as acceptable 
 as the dew-drops to the withering rose. 
 
 59. The creation and its voice must be harmonious. 
 
 60. As within thee the voice is heard, so must it be 
 penned, else art thou not true unto God ; and the very air 
 thou dost breathe, the light in which thy words are read, 
 will brand thee as a betrayer of God's confidence. 
 
 61. The Lily is beautiful, yet if thou strive to paint it, 
 the sweetness is corroded, and it withers in thy hands. 
 
 62. If thou dost stop the mountain-stream, and within 
 thy own sluggish drain confine it, the nourishment con- 
 tained within it dies, and upon its surface there appears to 
 others' eyes the fruits of thy own perversion. 
 
 63. If man see thee thus easily, how must thou stand 
 viewed by the one who designed thee as His mouthpiece ? 
 
 64. When God speaks, every word is perfect. If man 
 do not understand, what then ? He will when up the as- 
 cent he hath progressed sufficiently. 
 
 65. As well might the River complain of the mountain- 
 springs from which its strength arises, as for man, with his 
 own conceited rules, to strive to measure the free and strong 
 voice of his God. 
 
 66. Within every man the Spirit is first and greatest. 
 It may be stinted by low passions through its connections- 
 with the flesh, but the voice of its Father will ever find a 
 string vibrating within its cell, however deep and dark. 
 
 67. And should this cause of thy Eules be by the lower 
 nature tied ? Spirit, thought, will, action, resultant rules 
 
THE HEALING OF THE NATIONS. 199 
 
 produce. And should the pure spring be blamed if in its 
 passage through the lower channels it becomes mixed with 
 their sediment ? 
 
 68. Should their dirt be carried up the mountain, and 
 be made to defile the waters of purity ? 
 
 69. Purity needs no rules. They must check its flow. 
 In flowing, it giveth all that rule should measure. 
 
 70. The voices of all E'ature are free. Why not, oh, 
 man, lay down rules for the regulation of the wind's strong 
 whistle or the bird's sweet carol ? 
 
 71. Chain fast the wind, and make it sway to suit thy 
 thinking ; whistle or moan, or at thy will, with thy chain, 
 commence clinking. 
 
 72. Cage thy bird, and its soft, sweet note is left in the 
 wood behind thy rules produce — 'twill be of no use, and 
 thou wilt flnd that through its throat God's voice speaketh 
 free. 
 
 73. Make the Eose be sweet by Eule ! Teach the strong 
 tree how to grow ! Prove thyself the only fool on the Earth 
 below. 
 
 74. Art thou, man, the only one God hath left free to 
 govern thyself, and wilt thou make thyself in all things the 
 slave of thy own governing ? 
 
 75. Must spirit be bound by flesh ? Must God's voice in 
 thee be still, whilst in every tree and bush birds sing as 
 they will ? 
 
 76. From thy throat must come Inspiration, pure and 
 strong, else forever be thou dumb, and in God's sight do 
 no wrong. 
 
 77. Poetry is worded harmony. It is boundless and free 
 as God's own words. It is as lovely as his own love, and 
 the expression of his own purity. 
 
 78. It is always God's instrument, and never the tool of 
 man — can not be perverted. Though man may think he 
 hath turned it aside from holiness and trailed it to his own 
 arbor, still he will find that at the turning-point Inspiration 
 stopped. 
 
200 THE HEALING OF THE NATIONS. 
 
 79. It is God's help-meet — a root whose branches bear 
 fruit in Heaven sweet, and unto man most rare. 
 
 80. It springeth up within the spirit of man — blooms and 
 bears. He partaketh of its fruit, and ever-varied happi- 
 ness fills him with continual jo v. 
 
 81. Inspiration is a glorious gift. Oh, how little is it 
 known ! Man is the only one upon whom it is bestowed. 
 ]S"ature sings her hymn unto God, but Inspiration mingles 
 the voice of man with the ever-living tones of his Father. 
 
 82. God's voice comprehended by his child alone, pure 
 tones never ended circling round his throne. 
 
 83. The holy One speaketh, and on the listening ear falls 
 Heaven's highest tone ; the child on earth it greeteth, " Thou 
 art not alone." 
 
 84. Oh, listen unto that voice ! and let thy talents be as 
 they will, glorious light will result from them. 
 
 85. God sheds o'er thee his Love, and in it thou dost 
 act. All things conspire to aid thee, and all thou dost ac- 
 complish, be it ever so trifling, must redound unto the 
 glory of thy inspiring Father. 
 
 86. It is the soul of music, the life of Poetry, and the 
 highest, holiest food for spirit. 
 
 87. Hast thou no talents ? Art thou ignorant, un- 
 learned of man ? Canst thou not understand as man teach- 
 eth ? Turn to a better master. God fills thy measure full 
 within thyself. There is some point in which thou must 
 excel, if unto God and thyself thou art just. 
 
 88. Ask not man for knowledge. He can not teach thee 
 that which he can not know — that unto which thou art best 
 adapted. 
 
 89. Thou art one of thyself, and on the earth there is no 
 other one like unto thee, and so long as the world exists 
 there can never be ; and if unto thyself thou art true, even 
 in the eyes of men thou wilt seem exalted. 
 
 90. One man is true, and as a consequence, he excels. 
 Thousands fail in striving to imitate him ; that is, in striv- 
 ing to imitate that which he hath accomplished, instead of 
 
THE HEALING OF THE NATIONS. 201 
 
 properly imitating his truthful reliance upon God and his 
 own powers. 
 
 91. There is no man truly great who is not perfectly true 
 unto himself. 
 
 92. True men lead all rules. The true Poet leaves he- 
 hind all old, worn-out measures, and soars free and far 
 above all that rule hath ever measured. 
 
 93. Imitators rule out his style, and then with their 
 distorted machinery strive to approach his inspired pro- 
 ductions. Alas ! the very machine is their greatest obsta- 
 cle to overcome ! 
 
 94. A great thought approaches ; into the machine 'tis 
 thrown and turned and twisted, until, when it comes out, 
 there is nothing of the original shape left ; yet this thing 
 is gilded and thrown out into the vast sea of words as 
 Poetry ! 
 
 95. Machinery is never master of Inspiration. 
 
 96. The true Musician breaks forth ever and anon in 
 strains of richest melody. Inspiration cometh pure. The 
 startled helpers drop their machines in utter amazement. 
 Having never before heard music, it vibrates strangely on 
 their practical ear. 
 
 97. As the strain becomes familiar, a machine is builded 
 to suit all of it they can comprehend, and they attempt to 
 pass this thing as the inspired strain ! 
 
 98. The most ignorant man God ever created would in- 
 stantly see the vast difference between them. 
 
 99. Inspiration speaks for itself, and unto its voice all 
 that God hath created vibrates in harmony. 
 
 100. The Poet catches hold of man's spirit, not with 
 words, but with the deep, pure truths of God's own home. 
 The truths vibrate in the Musician's voice, or along his 
 harp-strings, and the enchanted spirit listens itself away 
 into the pure home whence the loving Sisters come. 
 
CHAPTER XII. 
 
 1. There is one coming of lovely form. His face seems 
 fresh from Heaven. His bright eye glistens. Upon his 
 brow is stamped beneath the flowing curls the deep lines 
 of majestic beauty. 
 
 2. The sweet sisters greet him with lovely smiles, and, as 
 he approacheth, the eldest from her Garden brings lovely 
 flowers ; and as she sings, the younger joins her holy strain, 
 " Brother, thou art come again." 
 
 3. " Glad are we thou hast come smiling from the inner 
 home ; for as we sing, thou canst draw colors from above, 
 and upon the human sight, in God's own glorious light, 
 condense, explain, and beauty prove existing in our Father's 
 love." 
 
 4. And as they sing, the Pencil used condenses all their 
 song, and upon the Canvas brings, in colors pure and 
 strong, Love condensed by Light revealed. 
 
 6. The happy Trio wander through beauteous groves, 
 amid the shady wood. Purity, holiness, and love, essences 
 of all things good ; by their true hands displayed in loveli- 
 est tones and colors their Father ever made. 
 
 6. The tinkling brook is waded, the mossy bank they 
 tread ; the deep and mighty river, mountains overhead — 
 all mingle in their strain, and in shades of beauty plain are 
 laid in lasting colors. 
 
 7. Flowers waving in the sun ; the moon's soft beams ; 
 the dark cloud's frown — all blend as along the stream of 
 life they run. 
 
 8. The bird is warbling free, the sisters sing his song, 
 but, ''Brother, what aileth thee? Come, brotlier, come. 
 
THE HEALING OF THE NATIONS. 203 
 
 along." The Pencil dropped. The Painter's hand was 
 still ; he could not catch the magic song flowing from its 
 little bill. 
 
 9. They enter an earthly home, and before his hand they 
 bring happiness, joy, mirth, sorrow, despair; and show 
 the sting of hatred's venomous tongue. True unto life 
 they are drawn ; the Lovers speak — sound seems moving 
 on their lips. 
 
 10. The mother's bitter tears, the father's dark despair, 
 in truthful lines are painted; in purity untainted love 
 breathes in the air, removing all their fears. 
 
 11. The Brother sits, and as they sing, his pencil flits, 
 and from the spring of light the shades of night doth bring, 
 and, mingling, show their beauty. 
 
 12. Whilst the sisters pen and sing melodies pure and 
 high, the brother's pencil forms their expression in colors 
 from light produced, and, viewed in the light God's kind- 
 ness shed o'er earth, his work seemeth all alive. 
 
 13. Inspiration guides the Pencil, and beneath his hand 
 the holy voice of God is fixed in stern reality. He feeds 
 God's children with food congenial. Every line he draw- 
 eth seems fresh from Heaven. 
 
 14. Amid his shady groves Angels seem to whisper; and 
 as the gazer looketh on, a dreamy consciousness of a high 
 and holy presence stealeth over him, and his spirit seems 
 wrapt with the loving arms of an all-wise and loving 
 Parent. 
 
 15. Inspiration condensed on canvas ! The outside evi- 
 dence of God's power through man manifested. God's cre- 
 ation imitated through his trusting child. 
 
 16. It requires no words, no tones to explain. There 
 before the gazer stands revealed in beauty all that the in- 
 spired hand can paint. 
 
 17. Is it a joyous scene? thou canst not help mingling 
 thy smile with the painted joy. Is it mirth? from thee 
 escapes the unnoticed laugh — the best compliment that 
 picture could receive. 
 
204 THE HEALING OF THE NATIONS. 
 
 IS. Pass to this scene. The laugh dies upon thj lip 
 and the tear gathers in thine eye, as before thee thou dost 
 see a poor mother seeking bread for her starving child. 
 Thou dost mark her agonizing expression, and the pale, 
 calm, quiet little one calls up within thee a thousand recol- 
 lections of thy own happy childhood. Thy hand seeks the 
 well-filled purse, and from thy pocket 'tis well-nigh drawn, 
 as thought returns, and before thee thou dost see — a Pic- 
 ture ! From his studio the Painter marked thy emotion 
 and thy action, and unto God his thanks are ascending that 
 he hath with his brush touched the tender chords of the 
 human Heart. 
 
 19. Turn this corner. Ha! why didst thou start? and 
 why did fear paralyze thy features? From the rugged 
 rock the Lord of the Forest hath sprung ; mid air he 
 hangs, yet seemeth ever descending upon the helpless one 
 below, his mane afloat, his bright eye glaring, and from 
 his mouth and throat thou dost seem to hear that which 
 maketh the forest tremble and all flesh quake with fear. 
 
 20. And now as thou dost reach thy hand the tempting 
 fruit to grasp, behold amid their richness coiled the unno- 
 ticed asp ! Starting back, alas ! thou dost think from that 
 cooling spring thou wilt surely drink, but again doomed to 
 disappointment ; for, ere thou canst gain its edge thou dost 
 see upon the ledge of rock the dark coils of the guarding 
 snake ! 
 
 21. Here is the Sunset scene. The mellow light seems 
 blending the bright day-beams with those of coming night. 
 The lazy cow-boy and lazier cattle, the oxen yoked — 
 does the wagon rattle? It almost does, for in truthful 
 colors it is so plainly painted. The Farmer leaning on the 
 fence, the old dog by his side — friends are they in every 
 sense, and ofttimes sorely tried. Over all the softened light 
 sends a peaceful glow, and thou dost feel that coming night 
 will remove from thy sight ere long this peaceful scene. 
 
 22. Again within thy spirit is the tender chord touched, 
 as thou dost behold the happy family gathered in their 
 
THE HEALING OF THE NATIONS. 205 
 
 evening devotion. Thy cliilclhood again flits to thy view, 
 tlie prayer thy loving mother taught cometh upon thy lip, 
 and again thou dost seem clasping that loved mother's 
 knee a happy child. 
 
 23. When thou leavest the studio of the Inspired Por- 
 trayer of God's Truth, thou art a better man. Thou hast 
 been benefited by viewing truth in simplicity. 
 
 24. 'No Rules — no lines and shades need be understood, 
 for the plain, simple truth is there revealed, and thou dost 
 see its greatness. 
 
 25. How difi*erent thy feelings whilst viewing the scenes 
 portrayed by the stiff brush the ruled hand doth use ! The 
 drawing, forms, and colors may be well described, but 
 upon thy spirit doth not come that which maketh it rejoice 
 with the joy and mingle thy tears with the weeping. 
 
 26. All within thee vibrates to Inspiration, and is by 
 outside curbing E-ules shocked. 
 
 27. Thy eye useth God's light through which to view all 
 things, and through this light beauty only can be revealed. 
 The uncongenial, discordant colors hurt the inner light of 
 thine eye, and it turns away not knowing why. 
 
 28. The light is an intelligent principle. If the outside 
 body of light only be used, color alone is seen; whereas 
 if the life of light within the painter dwelleth, his coloring 
 assumeth this lifelike expression, which expression Rules 
 nor lines can ever measure. 
 
 29. It can no more be imitated than can God's voice. 
 
 30. Painter, if thou hast talents, water them at God's 
 pure fountain, else drop thy brush and easel, and seek 
 some drudgery that requireth less of thee. 
 
 31. IS'ature is thy field. Art may help thee, but beware 
 lest it tie thee fast with its selfish cords. 
 
 32. Paint things as they are. If thou canst not do this, 
 the intelligent light reveals thee in thy painting. 
 
 33. Color as ^N'ature coloreth ; always remembering that 
 between light and darkness thou must work. Tlie lovely 
 Rose in different lights is not the same in appearance. It 
 
206 THE HEALING OF THE ^NATIONS. 
 
 is not in particulars, but in generals, that true painting is 
 distinctly seen. 
 
 34. Expression is instantly placed on its proper level by 
 the first glance of the gazer. If he have to look for it, the 
 painting is bad, unless it be painted expressly to puzzle the 
 beholder. 
 
 35. The harmonious whole of the picture strikes the vision 
 of the beholder, and at his leisure he views the minutiae. 
 
 36. If he have to build thy picture out of thy glaring 
 Particulars, he will pass on ere his task is finished. 
 
 37. Catch the eye with expression^ and judgment will 
 have a hard trial ere it dethrone thy merit. 
 
 38. How lovely the natural landscape ! "What makes it 
 lovely? 'Tis thy Light-within viewing the blending of the 
 light and darkness without. To prove this, it merely re- 
 quires the shutting of thy eyes. Then do not forget that 
 every man hath this light-within, and useth it to view thy 
 blending of light and darkness. As thou art true unto the 
 outer, so will the inner exalt or condemn thee, for they are 
 as cause and efi'ect connected. 
 
 39. It is no easy task to represent life with dead colors. 
 Surely God, thy Father, must aid thee, in order to accom- 
 plish this much-desired end. He produceth life from death, 
 light from darkness ; thou must construct with death that 
 which seemeth life, and with his help surely the task were 
 easier. 
 
 40. Practical Kules and skill, however accomplished, can 
 not arrive at the point where inspiration begins. 
 
 41. Death without God produceth no life. If within thy 
 breast God hath never lighted the inspired flame, thou 
 raayest ever work and never be exalted. 
 
 42. Dost thou think that through thy hand can come 
 beauties tliou dost not feel ? Harmony is the Key-note of 
 the universe, and thou must be harmonious within thyself, 
 and blend thy harmonious feelings in the labor of thy 
 hand, else Immortality to thee will be as dead as thy life- 
 less painting. 
 
THE HEALING OF THE NATIONS. 207 
 
 43. What influences thee to act? a desire for earthly 
 fame ? If so, act as if thou wert above the earth. Man- 
 kind look at thy paintings as if thou wert not among them 
 — as though thou didst by magic spell call down from 
 Pleaven beauties rare, and unto their astonished gaze open 
 the far-oif future. 
 
 44. Thou, to live, in the present or future, as an artist, 
 must be inspired. Ask thyself why " Old Masters" are so 
 closely studied ? They were true men. They builded for 
 themselves, and God's own hand sustained them. 
 
 45. Yet thou art not they. Carve for thyself a monu- 
 ment, and for thy Father's sake and glory do not have it in 
 the same mould cast. 
 
 46. Be original as God made thee. Learn all thou canst 
 from others, but never lose thyself in their productions. 
 
 47. If thou hast not talents enough to glorify thyself, do 
 not do so, or attempt to do so, at another's heels. 
 
 48. Walk for thyself. Is there no great truth in thy line 
 yet undiscovered? and dost thou not know that the dis- 
 coverer is always far more glorified than the one who useth 
 that discovered ? If thou dost not know this much, it will 
 be impossible for thee to ever appreciate true pailiting. 
 
 49. Do as thy talents direct; and if thou dost fail to 
 fulfill thy own ideas, how couldst thou ever fill another's ? 
 
 50. Look over the records of the Past. Take a view of 
 those who have been termed Immortalized. Thou wilt not 
 find one who was so glorified by Imitation. 
 
 51. Immortality and Imitation can never be connected. 
 
 52. All things are different — Original. Thou canst not 
 successfully imitate, and must at last be original, save the 
 schooling in imitation — the loss of valuable time — thou 
 hast undergone. 
 
 53. Thou art viewing the prized sketch of an " Old 
 Master," yet do not flatter thyself thou seest it as he. He 
 caught it on an Inspired pencil — his spirit was wrapped in 
 the work, he forgot all form and rule ; and there is the 
 production, which after hundreds of years have passed 
 
208 THE HEALING OF THE NATIONS. 
 
 away is looked upon as most valuable — valuable to draw 
 rules from ! which rules can never fit the picture, and can 
 never fully be executed if they do. 
 
 54. Thou dost look with cold eyes, spirit dull and heavy. 
 He prized it as his life ! Ay, it was part of that life, and 
 he loved it as he did his hold on earth. 
 
 55. Is it strange thou canst not ioiitate him and his 
 work ? Thou canst not feel as he felt ; canst not see as he 
 saw. It was his own work ; 'tis not thine, and can never 
 be. 
 
 56. Oh ! would men be true unto themselves, and thus 
 be true unto God and their fellow-man, the earth would be 
 a lovelier home, and God's visits far more frequent there- 
 unto. 
 
 57. True men will be free. God is free. Thou art in 
 his Image in every thing ; thou art a result, an effect of 
 his divine producing. Surely no man can be more than 
 this, and should not by his brother be worshiped. 
 
 58. If thy brother excels by truthful reliance upon God 
 and his own powers, imitate his reliance, and not that unto 
 which his reliance brought him. 
 
CHAPTEK XIII. 
 
 1. If to thy lot it falletli to be unable to appreciate 
 color, and yet within thy spirit there is that which giveth 
 gratification in constructing the beautiful, sever a Kock 
 from its mountain home, and from its bowels draw lovely 
 yearning in the sympathizing human heart. 
 
 2. Thou hast nature before thee, and if thou hast the 
 proper talent within thee, in stone thou canst reveal it. 
 
 3. God formed his child of the dust of the earth. Thou 
 dost imitate him, and indeed he is worthy of all imi- 
 tation. 
 
 4. If thou canst with Inspired hand and guiding eye call 
 from the rock petrified loveliness, do so, for thus wilt thou 
 glorify God. 
 
 5. If within thee such talents live, reveal them, that man 
 may know thou art doing thy all, be it however small, for 
 the elevation of thy kind. 
 
 6. Beauty was the form all things took when fresh from 
 the hand of God they came. He had and has life at his 
 command. This on earth thou canst never have ; yet the 
 beautiful is as enduring as the life it arises from. 
 
 7. Thou canst with thy chisel carve and shape that which 
 man will linger near and gaze upon, wrapt in deepest and 
 sublimest thought. 
 
 8. Thou canst show what man inspired can do, and the 
 glorious height attained is there in the lifeless statue before 
 him. 
 
 9. It can not speak, nay, can not move, yet the lines of 
 high and holy thought on that inanimate brow call up 
 within the gazer the deep, strong, pure emotions which^ 
 
 14 
 
210 THE HEALING OF THE NATIONS. 
 
 though perhaps unknown unto himself, must help him up 
 toward his God. 
 
 10. Love thy chisel showeth in quietness reclining, whilst 
 angels linger near the verj^ air refining. 
 
 11. Thy spirit seeks thy Father's Throne, sees lovely 
 forms perfected, and back to earth it flieth ; the busy 
 chisel plieth revealing all in stone. 
 
 12. The Angels from on high circle round thee, giving 
 touches ever whose beauties confound thee. Thou dost see 
 and feel thy Ideal being replaced by something purer, 
 nobler, and higher than thou hadst at first deemed possible. 
 
 13. Inspiration worketh with thy hand, and its produc- 
 tions astonish thyself as much as the unpracticed gazer. 
 
 14. Thou dost select the Marble, form thy Ideal, and 
 commence the work. As chip after chip flieth from be- 
 neath thy chisel, there appears growing from the stone a 
 rough, jagged, uncouth form. 
 
 15. This is play. Thou canst do this very well by rule. 
 Tools are large and strong in proportion to the work. 
 Perhaps thou dost have helpers who need the rudimental 
 teaching of thy art. 
 
 16. But when the form assumeth the desired shape, thou 
 dost wish to be not only unaided, but alone in thy work. 
 
 17. As the Features begin to appear, thy strokes are 
 lighter and farther between, for now hath come the time 
 and place where Rule can never fit. 'Now thou hast a 
 Stone to deal with, and from it thou hast of thyself to show 
 thy power to draw a semblance unto life ! 
 
 18. That Brow is blind. Thought is there revealed as 
 first within thine own brow 'twas felt. Ay, thou must feel 
 thy work, or it will never be by others felt. 
 
 19. Thy brow must be as fair as Love's, or as deep lined 
 as thy petrified thoughts, else thou hadst better never take 
 up thy Chisel and Mallet. 
 
 20. The Eye begins to appear. Xow thou hast thy match. 
 In every light 'tis viewed, and surely it is difficult to catch 
 the pure expression. 
 
THE HEALING OF THE NATIONS. 211 
 
 21. Softly thou dost handle this delicate part, and any 
 observer from the expression of thine own eye could in- 
 stantly comprehend what thy whole spirit is so intensely 
 striving to accomplish. 
 
 22. What rule can carve an Eye ? What form of words 
 reveal the knowledge from on high that through its glances 
 steal ? 
 
 23. 'Tis done. It is peering into the deep purities of 
 Holy Inspiration. Volumes are written there already. 
 
 24. The Artist drops his chisel, and thanks God for aid 
 which he feels he must have had to accomplish such great, 
 such grand expression. 
 
 25. The ISTose is turned in perfect beauty. And around 
 the Mouth the chisel playeth. 
 
 26. Again the Artist feeleth that help must come from 
 riim who first formed the mouth of man, that unto its lov- 
 ing sounds his own holy spirit could listen with purest joy. 
 
 27. Upon him descends Heaven's high favor. His spirit 
 seems wrapt within an holy influence. Before his eye ap- 
 pears a mouth wherein is all that he could desire. 
 
 28. Patiently he labors until his ow^n work seems com- 
 muning with him, as did God's pure child with his loving 
 Father when first dust spake. 
 
 29. An holy strain of Inspired Eloquence, seems flowing 
 from those pale lips ; the eye and brow lend their magic 
 aid. 
 
 30. The chin is turned, the neck, and hair ; the form, 
 complete at last, is viewed, whilst around its feet the stone 
 from which 'twas hewed appears. 
 
 31. The Artist gazes on his work enchanted. It is all, 
 and more, than he had dared to ask. Yes, and he feels that 
 he hath discovered the true secret of success, the attracting 
 of Divine Inspiration. 
 
 32. Before the astonished multitude The Oeator is pro- 
 duced, and silence binds their senses ! They forget that a 
 statue is before them, and instinctively wait to hear that 
 great expression worded ! 
 
212 THE HEALING OF THE NATIONS. 
 
 33. The spell is broken, and from their spirits burst the 
 delighted tones of high enthusiasm ! 'Tis hailed as a God, 
 and at its feet the artists of the world all worship ! 
 
 34:. Produced from stone by the aid of steel I Tlie God 
 seems perfect beauty. And why not all accomplish such 
 great productions, oh ! artists ? 
 
 35. Do ye strive to fill your own Ideal? God will never 
 help thee chisel that which he hath already helped another 
 to do. 
 
 36. That which is done seemeth perfect until it is sur- 
 passed, and canst thou measure the high attainment of 
 which man is capable ? 
 
 37. Truth in Statuary is, as truth everywhere. Eternal. 
 Error is the breath of a day. 
 
 38. If thou dost seek to draw from stone the embodiment 
 of some great truth, see that first that truth is highest and 
 firmest fixed in thy mind. 
 
 39. Then thou dost have a living reality from which to 
 shape thy dead production. Whereas, if thou dost begin 
 in doubt, thou wilt most likely end in uncertainty, and thy 
 production will of course meet with a very uncertain kind 
 of reception among men, particularly among good and 
 truthful artists. 
 
 40. Whatever thou dost attempt to carve must be, as it 
 were, a part and parcel of thy own life, for thou art work- 
 ing in that which is most dead, and of thy superabundance 
 of life must fill it. 
 
 41. If, on the other hand, thou art representing Death, 
 thy task is easier. Thou hast death helping thee, and it is 
 only required to show, with the dead, what Life was. 
 
 42. This does not require the intense feeling that it does 
 to represent life correctly. Did it require so much, it could 
 never be represented, for death can not be experienced but 
 once, and the Artist could not relate or portray his feel- 
 ings. 
 
 83. Life can be inspired to reveal Death, but it requires 
 less labor and feeling to reveal the expression of death 
 
 1 
 
THE HEALING OF THE NATIONS. 213 
 
 than of Life, because there is less expression to be re- 
 vealed. 
 
 44. Sculptor, if thou art seeking Immortality, choose for 
 thy hand to execute the highest and holiest objects of which 
 thy spirit can conceive. 
 
 45. Love is eternal as God its creator, and whose attri- 
 bute it is. All else will cease to enchant or please the hu- 
 man spirit, long ere Love be stale or unwelcome. 
 
 46. The Passions of man die with him ; yes, die even in 
 his life, and, ere death enshrouds his form, his spirit longs 
 for the Love of Heaven. 
 
 47. The dark representations of hatred in its numerous 
 forms may astonish and shock the sight — yea, may even as 
 exhibitions of skill please mankind. But such statuary 
 must crumble and fall unnoticed long ere the deep and 
 pure expression of abiding Love. 
 
 48. Do thou represent Love, or reveal Light in the deep 
 lines of intense thought upon the brow of thy production, 
 and thou art Lnmortalized. 
 
 49. If thou dost stoop to sell thy talents to the present, 
 to feed sectional pride, or the ends of selfishness subserve, 
 forgetfulness thou dost earn, and wilt most surely receive. 
 
 50. How canst thou expect to live after death, if thou 
 dost represent that which dies before thee ? 
 
 51. Man does not like to view the deformities which ig- 
 norance hath brought upon him. He constantly yearns 
 after that which is above and beyond his present attain- 
 ment, and as he views thy Inspired production, he thanks 
 thee for thy labor. 
 
 52. If thou hast represented, however truthfully, the 
 glaring, thoughtless eye, and distorted brow of the Maniac 
 — the furrowed cheek, disheveled hair, and frothing mouth 
 of thy poor, suffering brother, who will want to see thy 
 statue the second time ? It will be shunned, as it deserves 
 to be. 
 
 53. Love is holier than fear — affection more lasting than 
 hatred. 
 
214 THE HEALING OF THE NATIONS. 
 
 54. Ob, strive to represent that which Perfected man 
 will be when upon the earth he stands communing with his 
 Father in Heaven ! 
 
 55. Call upon God for thy Ideal, for his holy help, and 
 thou wilt a statue form, which, couldst thou quicken with 
 the inner Light of God's intelligence, would draw down 
 Heaven to earth and reveal its purity unto man. 
 
 56. Oh ! strive to elevate thy kind by this means God 
 hath placed within thy power. 
 
 57. Do not think they will not appreciate thy desire — 
 they can not help it ; thou art represented in thy work, 
 and by thy work will be judged within the spirit of every 
 one who views thy production. 
 
 58. It is a condensation, as it were, or a building, out 
 of thy inward nature produced. 
 
 59. It represents thj^self, at least for the time used in its 
 production ; and if thy aspirations are high and pure, thy 
 statue will be lovelier than if for effect exclusively thou 
 dost labor. 
 
 60. All that raises the thoughts of man, of necessity ele- 
 vates him ; and however little thy statue may raise him, 
 how much better is this little than if thy work had let him 
 down a step by the revealment of some lower desire or 
 passion. 
 
 61. If thou dost thrust him by the influence of thy work 
 below the level plane on which he stood, thou hadst better 
 never taken up the chisel. 
 
 62. Remember always that the eye of a Brother, the 
 child of God, is going to view until it crumbles into dust 
 that which thou art forming, and guide thy hand to suit. 
 
 63. It is no trifling thing in thy favor if every eye that 
 looks upon thy statue is pleased by viewing something 
 noble, high, or lovely. 
 
 64. God formed his lovely creation for the eyes of his 
 children to view and reap therefrom pure pleasure ; hence 
 all is lovely and harmonious. 
 
 65. Thus must thy work be, else how can He be pleased 
 
THE HEALING OF THE NATIONS. 215 
 
 with thee who hast taken His useful work, and from it pro- 
 duced the opposite of that which He designed to be pro- 
 duced by its very formation ? 
 
 66. Oh! learn to reach a Brother's spirit through the 
 agency of his vision ; even as God giveth pleasure, so do 
 thou strive to give it ; thus wilt thou not only raise a 
 brother, but in God's sight wilt thou raise thyself. 
 
 67. He would use thee to bring His children home, and 
 wilt thou refuse ? His holy voice ha-th spoken within thee, 
 and thou must the voice repeat. 
 
 68. Upon the lovely Earth man was placed with access 
 to Heaven. 
 
 69. Deity smiled upon his perfect children, and in his 
 high communion they were blessed. 
 
 70. Error hath entered the Household ; flesh hath en- 
 croached upon Spirit. 
 
 71. Man was not God. Within his being was the lower 
 creation condensed. His spirit was pure, yet beneath it 
 was placed for its government all the desires of the animal 
 creation. 
 
 72. Man turned to earth for that enjoyment which only 
 animals can elate, and as he turns he falls from the high 
 estate his Father had bestowed upon him. 
 
 73. Yes, every child of God hath fallen a victim to error, 
 yet think not, oh, man ! that error is God over thy Father, 
 for within every spirit born is the curbing, guiding voice 
 of an All-wise and loving; Parent. 
 
 74. Thou mayst turn aside from God, but oh ! remember 
 thou dost fall against thy Father's will. 
 
 75. He ever wills thy return, the return of All His 
 fondly loved children. 
 
 76. The Holy One upon his Throne of Purity reclineth. 
 Angelic hosts surround. All seemeth beautiful and serene. 
 The voice of Him is heard, ^ My child, my child !' 
 
 77. The Creator loveth all, for in their being is that Lov5 
 implanted, which not returning to a Father's heart, leaveth 
 therein a void which nauo-ht can till. 
 
216 THE HEALING OF THE NATIONS. 
 
 78. To bring back to His child, to show him distinctly 
 the lines dividing truth from error, to elevate him again, 
 to place him upon the right hand of His Throne, to again 
 elevate his spirit to its primitive purity, the great and ever- 
 loving Father resolved. 
 
 79. From His Holy Presence a White Dove flieth. An- 
 gels watch its course, and as with speed of thought it takes 
 its way earthward, from its bill droppeth the loving tone, 
 all words centered into one, the highest, purest, ever known, 
 God's own Inspiration. 
 
 80. Down, dow^n to earth it flies, bright Bird from be- 
 yond the skies, calling unto man, "Arise, thy Father is 
 near !" 
 
 81. With simple living words of truth and love unto 
 man it cometh, teaching purity, holiness, and in the light 
 of Heaven revealing the Father in mercy dealing with his 
 error-smitten child. 
 
 82. Wherever the bird is found, w^here'er it takes its 
 way. Light, Love, blend around, emblems of eternal day. 
 
 83. She whispers to the sweet-voiced one, and unto the 
 whisper vibrating is heard Love's gentle tone. It leaves 
 the earth, and enchanted spirits listen unto the strain ; and 
 when the voice descends, and with denser things blends, 
 they fain would hear those tones so dear repeated oft 
 again. 
 
 84. And the Pen she wields, and o'er the fields of 
 Heaven's loved garden flieth, and from its end doth beau- 
 ties send which wdth their richness vieth. 
 
 85. ISTow the Pencil she hath taken, and from the earth 
 her colors drawn. Her lines are perfect, shading pure ; all 
 things beneath her touch revealed in beauty are. 
 
 86. The Kose seems sweet as in the air 'tis sw^inging ; 
 the little Bird is so complete, you listen for its singing. 
 
 87. All blend in lovely colors showing her great Creator, 
 master of all good scholars, to be no " Imitator." 
 
 88. With strong and steady hand she grasps the Artist's 
 steel, and as if by magic wand pure beauties doth reveal, 
 
THE HEALING OF THE NATIONS. 217 
 
 imbedded in the Kock wliich for ages the shock of tempest, 
 of storm, hath withstood. 
 
 89. Whatever she touches blooms as first did earth when 
 upon its sod, first in Form, first in might of Power, upon 
 it walked our God. 
 
 • 90. Over the earth man's vision guides, his thoughts on 
 high she taketh, and in love provides for wants that error 
 maketh. 
 
 91. Her voice cheers him in his trials, and in his enjoy- 
 ments purifies his happiness. 
 
 92. She severs his earthly ties, and binds spirit with ties 
 of loving affinity unto his Father in Heaven. 
 
 93. She opens upon his mind high hopes of a glorious 
 immortality, encourages him in truth, shows perfect light, 
 and upon him sheds love's soft and genial beams. 
 
 94 Oh, Man ! without Inspiration thou wert a hopeless 
 child. 
 
 95. In his mercy God hath sent his Dove with its bough 
 of Inspired promise, and wilt thou reject his oflering ? 
 
 96. If, thou canst do aught as thou hast seen with the 
 Pen, the Pencil, or the Chisel, or with aught else to catch 
 the vision and elevate the thoughts of thy kind ; if unto 
 thee this bird hath come, oh ! reject not the ofi'ering, but 
 with firm and fearless -hand put forth that which is required 
 of thee in the reception of thy talents. 
 
 97. Inspiration is a grand earthly center in connection 
 with, and under the direct control of, God. 
 
 98. It is a pure fountain at which all must, drink ere 
 they can forsake their errors and cling steadfastly unto 
 truth. 
 
 99. From it branch off all the different avenues that 
 conspire to please the spirit of man, and through this high 
 pleasure elevate him toward the Fountain whence this 
 fountain cometh. 
 
 100. Inspiration hath been misrepresented. Those who 
 could not receive it in purity, because their impurity was 
 not in affinity with it, have attempted to make plain that 
 
218 THE HEALING OF THE NATIONS. 
 
 which thej did not comprehend, and, of course, revealed 
 their own ignorance instead of God's knowledge. 
 
 101. Inspiration must reveal truth, must show Light dis- 
 tinct and separate from darkness, and prove that Love is 
 that which God feeleth toward his children. 
 
 102. Some men think Inspiration does not exist, that is, 
 that there is no such thing as God's children on earth re- 
 ceiving direct instructions from him. 
 
 103. Individuality is eternal. Man is progressive in na- 
 ture. God being perfect can not progress, because there 
 is no progressing beyond perfection. God is unlimited, 
 and Love is his great binding attribute. Man is limited, 
 yet, being, must of necessity have God's love implanted 
 in his being, and surely an unlimited God can commune 
 with a limited child through his own Holy Attribute within 
 the child implanted. 
 
 104. And as Perfection is above imperfection, the com- 
 munion must raise the child toward perfection, for He 
 alone is progressive. 
 
 105. Inspiration to the one inspired is an infallible guide. 
 It is God's voice within the spirit revealed ; and as the spirit 
 is for itself responsible unto God, the voice must be unerring. 
 
 106. But every one should remember that all Inspiration 
 coming through another organization, must be weighed 
 well and closely ere it be allowed to guide. 
 
 107. The Inspired one drank for himself at the fountain, 
 and thou must do the same if thou wouldst receive pure 
 nourishment. 
 
 108. He may give thee instructions far more pure than 
 can come from the uninspired ; but if thou wouldst know 
 what to thee is most pure, drink for thyself. 
 
 109. If he carry water for thee it may be sweet, but it 
 would be cooler and more pleasant and lasting to draw 
 and drink at the well for thyself. 
 
 110. To receive properly for another would require a 
 a double Individuality to receive, and a double God to 
 give. He is one, and unto ones he giveth. 
 
CHAPTER XIV. 
 
 1. An Inspired Teacher, one who has an harmonious 
 organization — spiritual development very large — can im- 
 part truth in such purity that God alone can see its imper- 
 fection. 
 
 2. His words bear the impress of Divinity, and unto 
 their tones the human spirit loveth to listen. 
 
 3. Truth iiows from him free and strong. He feareth 
 nothing save to violate God's loving requirements. Bold 
 in truth, yet in flesh simple and unassuming. He hath 
 tried God's love, and knoweth its sweetness. 
 
 4. The Earth could not buy his independence of man, 
 or his dependence upon God. 
 
 5. His heart feels for his kind, and in all ways and by 
 all means strives to do them good. 
 
 6. His duty calls him to teach what godliness is, and he 
 doth that duty perform. 
 
 7. A plain, honest man. A mouth which God uses for the 
 good of his children. He learns of God, imparts unto man. 
 
 8. I^eeds no Books. — can not be taught save by the Holy 
 One whence all cometh. Seeks no reputation, shuns ob- 
 servation. In his own silent sanctuary worships. 
 
 9. Speaks not of himself, but waiteth upon God, and His 
 pleasiire delighteth to do. 
 
 10. Couches great thought and holy truths in little 
 words. Feels what he speaks. Says nothing for effect, all 
 for the furtherance of truth. 
 
 11. God's Light guideth him, and through him his 
 brethren. Love dwelleth within his spirit, a pure spring, 
 in which is holy water free unto all that thirst. 
 
220 THE HEALING OF THE NATIONS. 
 
 12. God givethj and he distributes the gift freely as 'tis 
 given. 
 
 13. His pleasure is Godlike, his enjoyment pure. 
 
 14. He hath from his Father learned the blessedness of 
 giving. His Father hath given him knowledge, and he 
 knoweth that imitating his holy example must bring a 
 portion of that pure happiness which God feeleth, 
 
 15. The love of God is within him ; and this pure es- 
 sence is not allowed to stagnate, but is sent forth freely 
 unto all. 
 
 16. He knoweth that the passage of Love through the 
 human spirit bringeth its greatest enjoyment. 
 
 17. A willing hand hath he for a heavy-laden brother. 
 His spirit is big with sympathy for his suffering kind. He 
 hath seen that God is merciful ; and he never judgeth man, 
 lest in God's perfect mercy he should not act. 
 
 18. He understands man's nature ; and upon the affec- 
 tions he playeth, shunning at all times the darkened 
 passions. 
 
 19. He vieweth error as God vieweth it, as undeveloped 
 good. 
 
 20. He traces with a keen perception the rays of divine 
 Light as they penetrate the dark folds of chaos, and to 
 their uttermost extent seeth good. 
 
 21. He mourns in spirit that his brethren will not turn 
 toward the light, and forsake the dark background of 
 chaotic night. 
 
 22. Light to him is so lovely, so perfect, that in purest 
 pity he dealeth with those who will not look toward it for 
 guidance. 
 
 23. Love, charity, mercy, humility, and simplicity are 
 his great characteristics. 
 
 24. Having seen the simplicity of God's dealings within 
 his own spirit, he dealeth in simplicity unto others. 
 
 25. God's charity, and numberless mercies upon himself 
 bestowed, showeth him that humility is his highest duty 
 unto God.- 
 
THE HEALING OF THE NATIONS. 221 
 
 26. Love is the food of his spirit. At this pure fountain 
 his high and holy aspirations drink deep and lasting 
 draughts of celestial joy. 
 
 27. Upon his head the Dove alighteth, and accompany- 
 ing angels hover near. Inspired words from his tongue 
 gush forth, and upon the human ear fall like lovely 
 music. 
 
 28. Simple and slow he commences. Word by word, 
 step by step, his hearers mount the plane. As outside in- 
 fluences are forgotten, as his spirit becomes absorbed in 
 the flowing truths God's inspirings reveal, his tones are 
 purer, words simpler; but oh! such thoughts can only 
 come from Heaven. 
 
 29. Onward and upward are the listeners carried on the 
 wings of Light ; whilst far away is held at bay the dark, 
 deep cloud of night. 
 
 30. Higher and still higher, holier and more pure the 
 truths appear, whilst the listening spirits shed the unno- 
 ticed repentant tear. 
 
 31. The earth is left with its toiling cares — all left far 
 behind — and upon the astonished ear, calling unto his kind, 
 doth seem to come from Heaven's high dome the Inspired 
 voice of man. 
 
 32. Love, pure from God's great spirit, through his 
 child appears to flow to soften man, and once again raise 
 him from below to the high place this pure love first 
 bestowed. 
 
 33. Truths mighty flow from this man's lips. Unheeded, 
 unguided, by his own listening spirit drank in, they roll 
 forth clear and transparent. 
 
 34. All is forgotten ; he hath left the earth, and upon his 
 ear the loved voice of his God doth fall. His mouth gives 
 forth instinctively the rich tones as they fall upon his 
 spirit. Oh! how it gushes now, as from Heaven's own 
 purity the truths are selected, bound by love, and by light 
 in harmony connected. 
 
 35. God seems again on earth, and man seems by his 
 
222 THE HEALING OF THE NATIONS. 
 
 side; the Father and son seem bound in one, and down 
 the tide of holiness seem floating. 
 
 36. Far out they go to the boundary of all His works, 
 the Father teaching his child in accents mild, who well His 
 pure wisdom marks. 
 
 37. Together wander over space, see wisdom in all things 
 blending, see love, charity, and grace, attributes never 
 ending, in all things manifested. 
 
 38. And now again to earth they come, show the beau- 
 ties of this lovely home God gave unto man. 
 
 39. Encourage him with bright promises of a happy 
 home at last, wherein all are sheltered from the fearful 
 chilling blast of error. 
 
 40. His voice sinks down from its grand and sublime 
 tones unto the soft and encouraging strains of Love. 
 
 41. Mercy beameth in every word; charity of God unto 
 bis child is proven in simple, plain, comprehensive words 
 of truth. 
 
 42. Man is shown how to ascend the heights of purity, 
 and therein reap as his reward the never-ending commu- 
 nion of his God. 
 
 43. Shown his erring ways in contrasting with the rays 
 of his Father's glory his own selfish life. 
 
 44. The returning child is helped along his way, and the 
 unheeding one admonished to return to a loving Father's 
 Heart. 
 
 45. As the Inspired Teacher ceaseth, the multitude re- 
 main in unbroken silence of deep meditation. Within 
 their spirits has the pure fire been kindled, and by the 
 silent spell 'tis known to be burning deep and low beneath 
 the outer ears of the body. 
 
 46. An holy voice hath whispered in every listener, 
 " Come home, child, come home." 
 
 47. The seed is planted which in the harvest shall 
 abundantly repay the one who planted and the one who 
 reaps. 
 
 48. Inspiration is never lost nor wasted. That which 
 
THE HEALING OF THE NATIONS. 223 
 
 from it flows is purity — part of God nnto his child be- 
 queathed as an unerring guide. 
 
 4:9. It ever seeketh its home. The pure Bird longeth to 
 return whence it came, with the message, ''All is well, the 
 mission accomplished, Thy Child liatli come !'' 
 
 50. Banished from Heaven, to return only when the chil- 
 dren of God worship him in spirit and in truth, each and 
 every one partaking daily of her promises, the pure Dove, 
 Inspiration, to the earth w^as sent. 
 
 51. Knowledge unbounded she hath in her possession. 
 Treasures of lovely promises made on earth, fulfilled in 
 Heaven. 
 
 52. A bright and joyous bird! Upon the Orator she 
 sends beams of heavenly thought ; he catches them, and 
 before the gaze of man shows bright and holy glances of 
 his future happy home. 
 
 53. Opposition quails before her. Error, the child of 
 chaos, born of man, flees before her. Enmity is between 
 them, yet Inspiration conquereth ever. 
 
 54. Before her pure wings the sable child retreats, and 
 still retreats, until his darkness blends with the perfect 
 blackness whence he came, and, unpursued, the pure one 
 returns to the loving source, to depart no more forever. 
 
 55. Oh! Bird of God's love! hover near his child, and 
 with words of truth, in accents mild. His yearning show to 
 those misled. 
 
 56. Oh ! prove to him that his Father's holy spirit goeih 
 out after the fondly loved one continually. Show him to 
 be a God of mercy, who loveth to forgive, and who is 
 never tired in well doing. 
 
 57. Call upon him in his hours of grief, or in the deep 
 and silent meditation of his spirit, call, " Child of God, 
 return !" 
 
 58. Show him the vacant mansions in the House of his 
 Father. Oh ! make him to feel Heaven's joy, that a sweet 
 foretaste may incite him on unto the perfection of all 
 above ! 
 
221 THE HEALING OF THE NATIONS. 
 
 59. Oh, man ! how blind thou art ! And thon dost thy 
 blindness worship! Whilst God's loved messenger would 
 within thine own spirit-sanctuary impart his own pure 
 knowledge, thou dost prefer to grovel among the dusty 
 volumes of bygone ages, and grasp therefrom the fabrica- 
 tions of man ! 
 
 60. Learn God from Books ? And who so grand and so 
 sublimely intellectual as to condense God into words that 
 will suit all his created children ? 
 
 61. Inspiration, it is thy mission to implant within the 
 human spirit each and every truth of which that spirit is 
 on earth capable of comprehending. 
 
 62. Thou art the voice, the messenger of God, knowing 
 each and every organization, and unto that development 
 dost thou give its highest truths and highest duties. 
 
 63- What is flesh? What its highest and proudest 
 achievements? All vanity, considered by the side of the 
 food the spirit receiveth from God. 
 
 61. The uninspired may spend the longest life in select- 
 ing food from their own fleshy brains, from their own 
 storehouse of words ; but within the spirit pure Inspiration 
 hath not been, and it can never be imitated. 
 
 65. They may build Temples, Theologies, Gods, to suit 
 their own degraded minds, but from their altar Love taketh 
 nothing. Inspiration cometh alone within the spirit. 
 
 66. Oh ! how lifeless, how very dusty and void of beauty 
 are the forms and creeds by the uninspired compiled ! 
 
 67. God is a living Being, and must with living spirits 
 be worshiped. 
 
 68. Do not all things live — do they not change and pass 
 away ? Is not error alone man's production, which, in re- 
 ward for its production, strives continually to hold him 
 back from truth ? 
 
 69. Man can not build a stationary religion. He is pro- 
 gressive, and can not worship at a stationary altar, without 
 indeed he be a hypocrite ; and still, hypocrisy, it should be 
 remembered, is not worship. 
 
THE HEALING OF THE NATIONS. 225 
 
 70. Truth is eternal. The Religion founded upon truth, 
 though eternal, must constantly assume a different form, 
 as age after age adds its newly-discovered truths there- 
 unto. 
 
 Tl. What folly to attempt to tie back the spirit of man 
 to the old worm-eaten theologies of bygone ages ! Truths 
 that then were good and pure are so now, and will forever 
 be ; yet all were not then discovered that now are known ; 
 and surely until time is no more, man can never discover 
 all the truths of God. 
 
 72. Of what avail are lifeless forms? Can they help a 
 brother unto his God? What form can measure his pure, 
 loving spirit? Who on earth can comprehend, were it 
 measured ? And if incomprehensible unto man, why strive 
 to measure at all ? 
 
 73. Great God ! they know thee not, yet would fain 
 teach what thou art, and mete out thy love by measure 
 unto man ! They know not what they do, and herein is 
 their only excuse ! 
 
 74. Oh, ye uninspired, who presume to teach, how little 
 ye seem, and most ignorant ! Teach God, yet know not 
 godliness ! Reveal Inspiration, yet know not its quicken- 
 ing power ! Mete out Love, yet feel it not ! 
 
 75. Ye erect an uncouth, unharmonious God, the pro- 
 duct of designing flesh, selfish, wrathful, and given to 
 vengeance ! 
 
 76. The promptings of this Idol sell to the listening mul- 
 titude, and drink your fill of the hypocritical worship ! 
 
 77. Wordy temples unto a worldly God erected ; bitter 
 denunciations, uncharitable remarks, and even fierce hatred, 
 are all brought his unholy self to sustain in power. 
 
 78. Years of laborious study it taketh to comprehend the 
 beautiful inconsistencies of this thing, and when all the 
 absurdities are by habit of study instilled within the pas- 
 sions, the learned one is prepared to violate all the inward 
 promptings of his spirit, and with serious cant do homage 
 at the feet of his sustaining Idol ! 
 
 15 
 
226 THE HEALING OF THE XATIOXS. 
 
 79. Iso talents are required ; fixed liabit is sufficient, for 
 the God is thoroughly understood, and can most easily be 
 explained. 
 
 80. The scholar, learned of man, arises, and with most 
 becoming solemnity calls upon the God his sect hath 
 builded. His system worries through its tiresome worship, 
 and when at length the worship ceases, he breathes as 
 though the load were heavy, and in this last is most heart- 
 ily joined by all who have been near him ! 
 
 81. He hath quoted the best authorities, produced his 
 best arguments, and feels proud of the production, and, no 
 doubt, the God is proud of him. 
 
 82. He goes through more labor, and tortures himself 
 far more to keep within the bounds of a set belief, than 
 would be required to annihilate the whole ground plan of 
 his acquired belief. 
 
 83. It is every man's duty to listen attentively to the 
 voice of God within his spirit heard, and most faithfully 
 perform its requirements. 
 
 8i. Man can not teach pure and undefiled Religion. He 
 can receive within himself promptings which unto him are 
 best and highest, yet to teach these promptings as pure 
 voices from God is assuming too much. 
 
 85. God is in every eye viewed by different light, and 
 must appear differently unto each eye. God seeth himself 
 in thine eye as thou seest him, and he knoweth thereby 
 thy vision's extent. 
 
 86. Truths may be taught so far as comprehended, but 
 he who would limit truth to his own boundaries is on bad 
 ground. 
 
 "ST. Xo man can teach another as God can teach him ; 
 and as all are children of God it seeraeth very assuming to 
 strive to pull another into thy path, as though God cared 
 not for his children, or did not know how to instruct them. 
 
 88. If thou wouldst teach, and dost know thou art In- 
 spired of God, be thou humble, for remember he hath a 
 witness in every one who hears thy voice. 
 
THE HEALING OF THE NATIONS. 227 
 
 89. Thou must be free from prejudice on eacli and all 
 subjects connected with the welfare of man, must have an 
 enlarged understandiag, and an enlarged charity. 
 
 90. Beware how thou dost condemn. Be lowly in de- 
 portment, humble in speech. 
 
 91. God speaketh to thee in a low, quiet voice, and thou 
 shouldst report his speech without using boisterous or 
 unseemly language. 
 
 92. In the Daily walks and occupations of Life, practice 
 all thou canst of that which within thyself is revealed. 
 
 93. Men mark thy every step and imitate thy every 
 action. 
 
 94 As from thy inspired spirit lovely truths flow, thou 
 art expected in life to live those truths. 
 
 95. If thou art inconsistent, if thy voice do not proclaim 
 the truths which are in thy actions revealed, the voice is 
 condemned. 
 
 96. Man looks to the outside of thy life, and is not to 
 blame, for he can not see thy inner life and the inner 
 instructions. 
 
 97. He judges thee by thy effects ; and hence God must 
 judge thee thereby also, for they are the fruit of the seed 
 he himself planteth. 
 
 98. If thou art not inspired, oh, presume not to teach 
 thy brother the pathway unto God ! A mighty responsi- 
 bilit}^ rests upon thee, and the chances are fearfully against 
 thy rapid progression ! 
 
 99. There is no voice coming from uninspired man that 
 can lastingly benefit his kind. He may in the present 
 please, yet his production is at best but a handsome 
 corpse. 
 
 100. God is the fountain of Life, and life can only be 
 nourished at this fountain. From him it came, and to him 
 and his presence it must return. 
 
 101. Inspiration is the nourishing life-blood of spirit; 
 given with perfect freedom unto man ; to seek is to find it 
 always ready and waiting to bless the seeker. 
 
228 THE HEALING OF THE NATIONS. 
 
 102. It can not be learned, and can not by uninspired 
 learning be ever comprehended. God alone understands 
 and fully comprehends himself. 
 
 103. Inspired knowledge is the only true knowledge. 
 All knowledge is from God, whose voice is Inspiration. 
 
 104. If thou art not learned in books, this fact doth not 
 annihilate God nor limit his power. Every atom to come 
 from his hand must upon it and in it bear the impress of 
 that hand. Thou didst come from God, and surely he 
 molded thy body, formed thy spirit, and can control each 
 part of thee as unto him seemeth best. 
 
 105. What matter, then, if thou hast not read of Him ? 
 or if thou canst not read at all, can He not speak ? and 
 surely it requireth no outside learning to hear His voice. 
 
 106. Canst thou not hear the Bird sing, the Wind whistle 
 its hymn, the Ocean roar, the Thunder roll ? and if thou 
 canst hear His voice through these comparatively dead 
 effects, canst thou not hear it within thy living eternal 
 spirit essence ? 
 
 107. Oh, ye who are termed " Learned," ye are the 
 most ignorant of God's children ! Yet ye build unto him 
 learned books ! ye rack your brains for stones to build the 
 Temple ! ye make the Altar, and upon it sacrifice a valua- 
 ble life unto vanity, your only God ! 
 
 lOS. Oh, ye worms ! Ye may gnaw your own life away 
 on earth, and unto your brother's vanity do homage, but 
 God's Light condemns you ! 
 
 109. Oh, strive to do good ! Strive to glorify God and 
 ye will never be rejected. Striving after holiness on earth 
 bringeth holiness in Heaven. 
 
 110. Learning, so termed, hath strewn the path ot man 
 with briers, thorns — and beneath his feet rolled rough, 
 sharp, cutting stones. 
 
 111. It leaveth the fountain, seeks it not. L^pon effect 
 wasteth time. Showeth how effects class together. Show- 
 eth the strength, size, durability, and value of effect. Ef- 
 fect it is, and unto effect it returns. 
 
 I 
 
THE HEALING OF THE NATIONS. 229 
 
 112. Lifeless at birth, produced from dead books, it 
 deadens the susceptibility of every spirit with which it 
 Cometh in contact ! 
 
 113. Around its seat are the glorified fruits it bears — 
 dusty volumes encasing dustier contents. 
 
 114. Bringeth unto its votaries an earthly renown, earthly 
 monuments — of earth constructed, and by Time unto earth 
 consigned. 
 
 115. Stiffens and ties the machinery spirit longeth to 
 use, until it groans and grinds out its slow rounds at every 
 turn, throwing out husks in which grain hath never been, 
 and from which it can never be extracted. 
 
 116. The husks are bound together according to husky 
 rules, and are sent out as food unto all husk-eaters. 
 
 117. To the seeker after True, Inspired Knowledge, they 
 are dry and most harsh. Grate upon his keen, susceptible 
 spiritual perception, as discordant sounds unto the harmo- 
 nious ear. 
 
 118. Whether spoken or written, or without either — the 
 glancing of the eye — within Inspiration is an attraction 
 man''s spirit can not resist. 
 
 119. It revealeth unto the Blind Light-within that can 
 never be fully worded. It supplieth all senses with their 
 highest and purest gratification. 
 
CHAPTER XV. 
 
 1. The Inspired Yoice is sweetest music. Tliat which 
 manifests itself through different organs, and comes forth 
 from the hand of The Inspired Composer, is of more last- 
 ing, more concise, and of more comprehensive nature. 
 
 2. The ear is a quick messenger unto the brain ; and the 
 brain, stimula-ted by the Inspired voice, throws upon the 
 perceiving spirit rapid showers of knowledge — but they 
 pass along with such speed, only their pleasing effect is 
 left thereupon when the voice ceases. 
 
 3. The ear tires with slow speech. 
 
 4. The eye is quick as thought in its glances — ay, 
 quicker — and unto the passive spirit bringeth through the 
 mind quick views of lovely scenes which require no di- 
 gestion in the mind, being self-evidently lovely or the 
 reverse. 
 
 5. But the eye feeds the mind slowly and deliberately, 
 as o'er the page of Inspired knowledge, traced by the In- 
 spired Composer, it searcheth. 
 
 6. Every word is well weighed, for he hath not one too 
 many — and every sentence studied, for each successive 
 glance seems to reveal some new beauty or some new 
 truth. 
 
 7. His Book opens with Truth, explains truthfully, and 
 when perused and closed, leaves the impress of truth upon 
 the passive spirit. 
 
 8. Reopened, new truths appear that were unobserved 
 before ; the reason being, a different light is shed upon 
 them through the beholding spirit. 
 
 9. Writer, if thou art inspired, fear not ; God's light is 
 
THE HEALING OF THE NATIONS. 231 
 
 in thy every word, and it will be read, and by His children 
 be comprehended. 
 
 10. Inspiration can not be successfully resisted ; and if 
 thou feelest the holy power shedding o'er thee its sweet 
 influence, oh, give words to the feeling. 
 
 11. Ask none to take thy productions as pure; remember 
 thou art a man, and mayest err even in judging of thy 
 own Inspiration. 
 
 12. Do thou write, and leave the rest with God. It is 
 thy duty to give as thou receivest. If it do not fit a 
 brother, it may shelter him while he maketh for himself a 
 garment. 
 
 13. Write for the good of all. This thou must do if in- 
 spired, for there is no goodness not of God. Eeveal his 
 simplest truths thankfully — for are not his greatest truths 
 simplest? Are they not all of him? And canst thou 
 judge better than he which should by thee be written ? 
 
 14. Depend implicitly upon God. If he fail, who can 
 sustain thee ? Expect not favor from man ; for surely if 
 they were all inspired, it would be scarcely necessary for 
 thee to write thy feeliugs — all would have the feelings and 
 knowledge unto their best welfare adapted. 
 
 15. Study and laborious thinking are unnecessary. Be 
 thou a passive instrument in God's hands, and from thy 
 Pen shall flow truths firm and pure, and in such simple 
 style clothed, that all thou whitest will be thankfully re- 
 ceived by thy brethren. 
 
 16. Silent, passive meditation will always strengthen 
 thee against the time of need. 
 
 17. Shun all unharmonious and uncongenial influences. 
 Quietly walk and commune with thy instructing Father. 
 Man can not teach thee ; God would fain through thee 
 teach him his duty. 
 
 18. He would through thy instrumentality open channels 
 leading into a brother's spirit — He would awaken the dor- 
 mant spirit, and upon its reopened susceptibility pour His 
 own pure knowledge. 
 
232 THE HEALING OF THE NATIONS. 
 
 19. He does not expect thee in person to combat with 
 the world without, but from thy quiet retirement He would 
 send forth glorious beams of light Jthat shall darkness re- 
 move from the world without. 
 
 20. There are those who will give sound unto thy words, 
 voice unto thy pen ; do thou quietly and patiently work 
 thy Father's will as he shall direct, knowing that thus 
 thou must be exalted in his sight. 
 
 21. If before thee open the broad fields of Science, the 
 deep researches of Philosophy, or the lighter rays of more 
 easy Literature, enter thou in, never fearing but that God 
 will bring forth through thy instrumentality great and grand 
 productions. 
 
 22. Surely He is Master of all ; and as all the truths in 
 science, philosophy, or any other class of literature are but 
 rays of His own Divine Intelligence, thou canst, with His 
 help, make them plain. 
 
 23. Thou canst trace the rays inward, and, while other 
 writers strive to grapple with efiect, thou canst prove the 
 effect to be but a production of an inward and still inward 
 cause, until thou dost condense, confine, and prove all 
 existing causes but effects of one grand, good, eternal 
 center, even the God and Father over all. 
 
 21. Philosophy, to thy view, will bring the harmonious 
 arrangements of effects, show them blending, uniting, and 
 striving to prove unto man that God is indeed good. Thou 
 wilt trace after their causes, leaving previous conclusions 
 and applications far behind, and come out boldly before 
 man, proving why God arranged them thus. 
 
 25. Philosophers have seldom striven to show God's con- 
 nection with his creation. Content with showing what 
 they could comprehend of effects — their effect upon other 
 effects — they have made efiect cause, and forgotten the 
 Cause of causes. 
 
 26. Man, being the highest on earth, should have all 
 things represented and executed in such manner as to do 
 himself most good. Surely the Philosophy of Effect must, 
 
r ! THE HEALING OF THE NATIONS. 233 
 
 unto man, be dead at his death, and can not advance him 
 toward the Heaven wherein Cause reigneth. 
 
 27. Philosophy is but that which shows the connection 
 between cause and effect. Is not God all cause, and is not all 
 else effect ? Then, surely, to understand philosophy prop- 
 erly, thou must understand first thy own connection with, 
 and dependence upon, God. 
 
 28. Thou wilt, with Inspired Pen, show the Scientific 
 true science— the Philosophers true philosophy — prove all 
 to be results of God's producing Love for Man. 
 
 29. Think not that it is impossible for Inspiration to 
 enter the region of that termed "Light Literature." 
 
 30. There are in God's works an endless variety, and 
 thou hast seen lovely flowers growing on the border of the 
 deep river, or upon the side of the majestic mountain. 
 
 31. Do thou imitate Him and His ways. If thou art 
 called or dost feel a power to write light and pleasing pro- 
 ductions for the good of thy kind, do so ; but be thou sure 
 that beside thy flowers is the deep, pure current, or the 
 majestic height of God's own truth. 
 
 32. Children will gather thy flowers, but will have to 
 see the pure and placid river, and reflect upon its strong, 
 flowing water ; or, scaling the mountains to grasp thy 
 sweets, will be so elevated as to see new beauties in the 
 plane below which were before unobserved. 
 
 33. The Human mind, and spirit too, tires under con- 
 stant, heavy lading, and longs for resting activity. Surely 
 all can rest, scenting ef thy sweet bouquet, and viewing 
 before them thy lovely scenes. 
 
 34. The tired wayfarer stops in his path to rest, and from 
 the waving bush plucks a flower, carries it with him until it 
 withers, but always remembers the bush whence it came. 
 
 35. Oh, be ever willing to please thy kind with that 
 which in pleasing imparts lasting good. 
 
 36. Let opposers enjoy their opinions, but let thy pen 
 write, for God sustains and will guide thee unto a sure 
 reward. 
 
234 THE HEALING OF THE NATIONS, 
 
 37. The violent opposition unto light Literature hath 
 tended to hold back the true and good from writing, and 
 let loose the heedless and uncaring, who have flooded the 
 world, as it were, with, muddj streams in which is con- 
 tained the selfishness of the uninspired composer. 
 
 38. They have builded distorted characters, belied hu- 
 manity, and set a good and loving Father's will at naught 
 in their very action of WTiting. 
 
 39. Liglit loads to the tired spirit, mind, or body are 
 always welcome. 
 
 40. Such writers build their monuments upon this very 
 tired feeling which all men at times have. They give an 
 attractive title to their nonsense, and the listless one 
 obtains, reads, throws by, and forgets at the end of tlie day ; 
 perhaps vrondering why such stuff was written, perhaps 
 not even giving it this much thought. 
 
 41. With rest cometh forgetfulness ; but one copy hath 
 been perused, and one atom added unto the m.onument of 
 the composer. 
 
 42. How very different the productions of the Inspired 
 one ! 
 
 43. Truth, simplicity, and love stand out boldly. The 
 light garb thrown around their pure forms onlj- serves to 
 make them assume the light and airy shape suited best 
 unto the organization of the writer. 
 
 44. Every character hath a grounding in firm truth. 
 Every word used is simple, natural, and plain, and the love 
 represented seemeth the essence angels use, let down from 
 Heaven to elevate man. 
 
 45. Should trifling mistakes or incongruities appear unto 
 the reader, he covers them v\'ith the abundance of good 
 intentions he feels to be contained in the work. 
 
 .46. Critics may send their darts, envy try its sting, 
 but all in vain ; the spirit of man hath been touched by 
 God's inspired instrument, and must vibrate unto the 
 touch. 
 
 47. True unto God and man, thou canst not write that 
 
THE HEALING OF THE NATIONS. 235 
 
 which is uninspired, nor that which man will not appre- 
 ciate. 
 
 48. Interest — selfish, earthly interest — may buy opposers, 
 but the strongest are weak before God. 
 
 49. If thou hast talents to write, let thy hand do its duty. 
 Talents are given by God for his glorification, and should 
 be used therefor. 
 
 50. Eemember thou art responsible for thine inherit- 
 ance. Glory awaits thee, if true unto thy calling. 
 
 51. Strive always to have the attributes of God within 
 all thy writings manifested, and all will be well. 
 
 52. If thou art led into the Theological fields of litera- 
 ture, beware thou art not punctured or bruised by the 
 briers or stones therein. 
 
 53. Show unto man the true character of God, as within 
 thyself revealed. 
 
 54. Show them True Worship to consist in the Individ- 
 uality of man's inner being worshiping God as within 
 himself revealed. 
 
 55. Show that each and every man must worship, not a 
 diflerent God, but the same God differently. 
 
 56. Encourage each one to seek for himself, and show by 
 thy own happiness that to seek is to find. 
 
 57. Oh, be sure thou hast indeed God's help, else enter 
 not these fields, for every one who enters assumes a fearful 
 responsibility ! 
 
 58. Be sure thou hast indeed Inspired knowledge, ere 
 thou dost attempt to show others inspiration. 
 
 59. Life must exist in thy every word ; Love and Light 
 blend in exalted truths; pure reasoning, learned of God, 
 prove His purity from the simplest evidences thou canst 
 bring. 
 
 60. Herein thou hast indeed a wide field, for herein 
 should center all true knowledge. Such knowledge as God 
 himself only creates. Such knowledge, the simplicity of 
 which should confound the wise and great among men, and 
 still unto children be plain. 
 
236 THE heali:ng of the nations. 
 
 61. A knowledge of God's ways must elevate man. 
 
 62. Every Book written should have as a foundation 
 Truth. 
 
 63. Ko matter what subject upon, or in what manner 
 discussed, truth should be written indelibly on every page 
 of it. Kemember, writer. Truth is the only thing that can 
 be written indelibly, and words once penned are hard to 
 recall. 
 
 6J:. Hence, if thou dost attempt, unaided, to show the 
 character of God — a character which, unaided, thou canst 
 not comprehend, Inspiration will condemn thee in the 
 spirit of every man who peruses thy writings. 
 
 65. Shut out all preconceived opinions. Calmly and 
 patiently await thy Father's time and pleasure. If thou 
 dost sincerely desire to write that which shall lastingly 
 benefit man, and do not write one word, remember thy de- 
 sire hath been all required of thee, else thou wouldst have 
 received power. 
 
 QQ. Thou art a poor and prejudiced judge of thy own 
 talents, and may have drawn wrong conclusions. 
 
 67. That which God requireth will be made plain. Is 
 it not large enough ? Canst thou carry a heavier burden ? 
 Canst thou carry as much as he thou thinkest a favored 
 brother? 
 
 68. Ask thyself if thou canst fully appreciate that given 
 unto thee ? Art thou judge over God's gifts? Canst thou 
 tell Him which is greatest or most important ? 
 
 69. God requireth no uncertain action. Thou must know, 
 else write not, neither speak nor act. 
 
 TO. Uncertainty of faith hath given unto God false colors 
 of character, by the hand and voice of those who should 
 especially glorify him by virtue of their great profession. 
 
 71. An uncertain man writeth the character of an uncer- 
 tain and wavering God. 
 
 72. He portrays his own character, and sets it up for the 
 universal worship of man. He can not without help from 
 above write that which is above his comprehension ; and 
 
THE HEALING OF THE NATIONS. 23T 
 
 surely an •ancertain, unsteady, and wavering organization 
 can not correctly delineate the perfection of truth, of love, 
 and of light, as revealed within the unchangeable charac- 
 teristics of God. 
 
 73. Want of proper appreciation of God's character, and 
 man's ignorance of his own failings, hath loaded his brain 
 with dry productions from Theological pens, until Inspira- 
 tion can scarcely obtain sway in any mind on earth. 
 
 74. Surely God is alive. And can he be honored, or 
 comprehended, or explained by the dead ? 
 
 75. Put Life in thy writings — do not trim God down 
 until thou hast nothing left but thine own selfish image. 
 
 76. Thou wert made, and should be, in His image, but 
 do not strive to reduce Him to thy own stature. It were 
 far better to leave His character entirely alone, and live 
 and die unnoticed, than to be noticed simply because igno- 
 rant and presumptiA'C. 
 
 77. Do not strive to add unto the mass of words already 
 afloat before the eyes of man. If thou canst not quicken 
 that which cometh by God's own inspiring light, keep idle, 
 and thus be no active dishonor unto him. 
 
 78. Surely there is enough trashy writings in the world ; 
 and when thou hast written the last inspired truth, stop — 
 knowing that all added cometh of selfish error. 
 
 79. Theology and Inspiration should never separate ; if 
 they do, the former must inevitably fall before the stroke 
 of time. 
 
 80. Justice, being one of God's great distinguishing 
 qualities, must always be evident in his voice. 
 
 81. If thou hast the organization which lets in it Inspira- 
 tion in the shape of an enlarged sense of God's justice, do 
 not stop thy hand because, perchance, man be unjust. 
 
 82. Write down all oppression. Strive to bring all thy 
 kind unto an appreciation of supreme justice. Show them 
 that to be just one to another, is a duty implanted in and 
 proven by the very elements in which and by which they 
 exist. 
 
238 THE HEALING OF THE NATIONS. 
 
 83. Show tlie numberless blessings bestowed upon tliem 
 bj their mutual Parent. Show that all men are brethren, 
 and in God's sight responsible for their own powers. 
 
 84:. Stir up their heart's best feelings, and encourage 
 them to help their needy brethren. 
 
 85. This is thy duty, and whithersoever oppression exists, 
 there must thou strike. 
 
 86. The spirit is first on earth, and greatest. Therefore 
 commence thy labor in the spirits of thy kind. Remove 
 error from man, and injustice will leave him instantly. 
 
 87. Get the motive-power right, and the results will be 
 good. 
 
 88. Illuminate dark minds by the light of inspired knowl- 
 edge, and thus wilt thou do great good. 
 
 89. There is no freedom not of God. Being bound in 
 spirit unto God is man's highest and purest freedom. 
 
 90. But, oh, man, when thou dost bind a brother unto 
 thee, thou hadst better have the millstone chained to thy 
 neck and be thrown innocent into the Sea ! 
 
 91. Take a brother from God's loving care and presume 
 to task him for thy selfish gratification ? Oh, why assume 
 such fearful responsibilities ? Why for flesh and upon 
 fleshy shrines sacrifice the high capabilities of spirit ? 
 
 92. It is indeed a fearful position to hold ! own a 
 brother ? be nnto him a Master ? art thou God ? 
 
 93. God is merciful, and loveth the oppressor equally 
 with the oppressed.. He vieweth them with perfect light, 
 and for man it would be most difficult to tell which in his 
 sight is seen most favorably. 
 
 94. Light is the standard of Justice. If the oppressor 
 know he be wrong, he surely can not be right ; yet if he 
 know not, how can light in his ignorance condemn him ? 
 
 95. Be charitable with thy pen. Strive to elevate man 
 by giving him knowledge. Give him exalted knowledge 
 of God's justice, and then if he use not this knowledge 
 righteously, he is by the light rendered as unjust. 
 
 96. Do not thou be unjust unto him simply because he 
 
THE HEALING OF THE NATIOXS. 239 
 
 be so unto others. God hath never made thee his judge, 
 and injustice in thee is no better than in him, and if thy 
 light be greater, thy injustice would also be, didst thou 
 wrongly condemn him. 
 
 97. Mistaken justice is not justice at all. Those who 
 uncharitably condemn their brethren whose light is less 
 than their own, are upon sandier foundations than the 
 condemned. 
 
 98. A violent headlong Philanthropy, so termed, is a 
 dangerous thing for man. It binds his spirit with the 
 worst of passions, and in every action thwarts that which 
 true Philanthropy would accomplish. 
 
 99. A slave to passion is a slave to ignorance and error, 
 the worst and most debasing slavery on earth. All true 
 freedom commences in the spirit of man when the first 
 ray of God's pure Love and of his Light falls upon 
 him. 
 
 100. If God be the only perfectly free, the Godlike must 
 approach nearest freedom. Then see thy task ; strive to 
 make men Godlike. All mankind are his children ; hence 
 thou canst be bound in thy sympathies by no sectional 
 creed or influence without danger of losing thy inward 
 power. 
 
 101. Do good ; be just impartially unto all ; be a monu- 
 ment unto the pure justice thou dost strive to teach unto 
 others. 
 
 102. An inconsistent teacher is never heeded. If thoii 
 dost enter the field against oppression with its own pas- 
 sionate weapons, if thou dost conquer, the weapons defile 
 thee and all who operate with thee. 
 
 103. Do not attempt to remove hatred with hate, for 
 all who behold the fierce contest will be harmed by a view 
 of it. 
 
 104. Love contrasted with dark passions seems lovelier 
 and more attractive from the contrast. 
 
 105. Love all, strive to do them good, and thou canst 
 not harm them. 
 
2i0 THE HEALING OF THE NATIONS. 
 
 106. Wield tlij pen for the Glory of God, and thy glori- 
 fied spirit shall dwell eternally in his holy presence. 
 
 107. It is a mighty weapon, and a mighty responsibility 
 is attached unto the using of it. Oh ! if not conscious of 
 God's sustaining help, never write one word, for thou canst 
 not know the full extent of wrong one erroneous word may 
 be unto man. 
 
 108. From her pure wing the loved bird Inspiration 
 plucked a strong quill. She gave it unto God's chosen 
 Scribe, saying, '' Write faithfully the Will of thy Father 
 in Heaven. 
 
 109. " Heed no man. God hath selected thee. That 
 which shall be written will be pure beyond the measure 
 of man. If thou dost not thyself comprehend, write, and 
 God will in time reveal unto thee all the mysteries of 
 Heaven. 
 
 110. " Bring back, man, thy erring brother, unto that 
 pure state his spirit in childhood enjoyed. Childhood is 
 man's Eden — the lovely land wherein all is lighted by 
 God's own pure rays. The children of God bring back to. 
 this simple, innocent, trusting state, and bid them look to 
 God as their great good and foqdly-loving Parent. 
 
 111. '^ Scribe of God, get thee to thy task." 
 
 112. The voice ceased. The bright Bird alighted upon 
 his head, around his form her lovely influence shed, and 
 with slow and fearful tread he commenced his journey. 
 
 113. Word by word came slowly. The Pen wrote them 
 as they came, simple, plainly, lowly, yet in them ever the 
 same, deep, strong truths from Heaven. 
 
 114. Patiently, silently, prayerfully the task was com- 
 menced, and firmly continued. Obstacles were surmounted 
 outwardly and inwardly. As experience grew upon him, 
 as from the droppings of his pen he learned the depths and 
 purity of his Father's Love, his hold became firmer, style 
 simpler, and oh, what conciseness and clearness was used 
 to bring out faithfully the truths shed down upon him ! 
 
 115. The Bird ascended oft to Heaven, and from its 
 
THE HEALING OF THE NATIONS. 241 
 
 King received new and greater knowledge to bring down, 
 and through His Scribe send out over the earth. 
 
 116. Love became seen in piiritj, Light clear and trans- 
 parent, Truth by them composed sent out an attractive 
 glow unto erring man. 
 
 117. God shone forth in his own pure rays. The erro- 
 neous views of his character were all removed, and he was 
 revealed in truth a loving Father unto man. 
 
 118. Error, terror stricken, fled before him. Dark pas- 
 sions were by Heaven's holy rays purified, giving earth 
 unto earth, and spirit unto God. 
 
 119. Whatever subject his pen touched, shone forth in 
 new beauties, or in such darkness was revealed that all 
 mankind shunned them. 
 
 120. Divine Inspiration clothed him, and his countenance 
 shone as an angel's fresh from God. 
 
 121. The Dove dictated every word, stopping ever and 
 anon to see if the pen would move without aid ; but no, as 
 the last pressure of its bill was felt, the hand stopped until 
 again admonished to move. 
 
 122. He entered fearlessly unexplored regions, and was 
 astonished at the simple beauties therein. His mind ex- 
 panded, his thoughts became higher, and his aspirations 
 holier and more pure, as indeed he felt upon him the hand 
 of God directing his children heavenward. 
 
 123. Unlearned of men, and chosen of God to confound 
 the wise, he firmly and fearlessly penned his way before 
 him into the deep recesses of true and hidden knowledge. 
 
 124. Unto his astonished gaze opened the bright realms 
 of God's own home ; and entering in he plucked boughs 
 of lovely promises, brought to earth and freely gave them 
 unto man. 
 
 125. He was by the Dove taken unto the Throne of the 
 Great Creator, and from his own Holy Hand received the 
 Key of Knowledge — and from the Divine lips was bid, 
 "Take this key, use it on earth ; at death thou shalt bring 
 it back unto me." 
 
 16 
 
2J:2 THE HEALING OF THE NATIONS. 
 
 126. He opened first the door of man's affections, showed 
 hhn the beauties enthroned therein, learned him how to 
 quicken the entombed into new life, and to bring forth 
 glory out of error. 
 
 127. He traced the darkened rajs of selfishness until he 
 saw them entering the central chaotic blackness. 
 
 128. He viewed the lovely earth, sallied forth over 
 mountains, plains, and majestic rivers. 
 
 129. He wandered among effects, and those who wor- 
 shiped them, but returned sickened and tired in spirit. 
 
 130. In his quiet retirement the Key unlocked the door 
 whence the pure rays come to earth ; and herein came food 
 so sweet, so pure, and so nourishing, that he grasped the 
 Inspired pen, to loose his hold upon it no more until he is 
 bid " Bring back the Key." 
 
 131. Faithful unto death, truth's scribe, be thou. Serve 
 God with thy pen as required. Use thy Key, and unto 
 thee will earth come to be purified. Man will seek thee 
 out to bless thee, for seed thou hast unknowingly planted 
 in his spirit. 
 
 132. The old will totter to thy side to give their last 
 blessing unto thee ! the strong will grasp thy hand, and 
 feel j)roud to shake the hand that holds the Key of Inspired 
 Knowledge ! Mothers will teach their babes to lisp thy 
 name, and in their childish way ask God to bless thee ! 
 
 133. The poor, oppressed by passion, by flesh, or by 
 selfish degradation, will thank thee for thy helping hand, 
 that by writing a timely word saved them from the darkest 
 despair. 
 
 13i. Oh, scribe ! wherever thou art, let every word 
 glorify God, for thou knowest not the day he may call thee 
 hence with his Key. 
 
 135. What is earth to thee ? What all that erring man 
 can produce? Art thou not called by God unto a glorious 
 mission ? 
 
 136. Oh, do not upon a few years on earth sacrifice a 
 high and glorious seat in Heaven ! 
 
THE HEALING OF THE NATIONS. 243 
 
 137. Oh, do not, by neglecting God's glorious gift, limit 
 thy comprehension, and class thyself among the erring! 
 but by a glorious faithfulness earn a glorious immortality. 
 
 138. Write for truth, and truth will sustain thee. Write 
 for love, and love will give thee pure enjoyment. Write 
 to illustrate God's Light — Intelligence pure and spotless — 
 and thou wilt learn therein highest and holiest knowledge. 
 
 139. Be faithful unto God, and he will never desert thee. 
 
 140. Thou wilt need His constant aid ; for unaided by 
 Heavenly knowledge, earthly selfishness would entrap or 
 enthrall thy pen. 
 
 141. Be firmly and fearlessly God'* scribe, and thou wilt 
 never write in vain ; but every word will glorify him on 
 earth, and thee throughout an endless eternity. 
 
 142. Called of God to labor, his hand will reward thee. 
 
 143. He is just; do thy duty, and all will be well. 
 
 144. Oh, it is indeed a blessed thing to be called of God 
 to labor for him! Thousands upon thousands live and die 
 on earth, scarcely giving him one thought, action, or aspi- 
 ration ; but oh, how limited their reward ! 
 
 145. To be called of God because of humble reliance 
 upon his helping kindness, is indeed the greatest blessing 
 his earthly children can enjoy. 
 
 146. He withholdeth nothing that can be of lasting use 
 unto them, but openeth freely his treasures of love and 
 knowledge, saying, "Enter in and enjoy." 
 
 147. Oh, how good is God ! Write on, write on, scribe I 
 God's loving smile sheds o'er thee the light that filleth 
 Heaven with celestial joy! Oh, what rich rewards await 
 thee! Earthly conception can not measure God's boun- 
 teous love. Thy comprehension will expand with the life- 
 giving Iruths thou dost pen, until thou wilt be pronounced 
 worthy to enter the holiest and highest realms wherein 
 God's Throne is surrounded by all essencic purity. 
 
 148. To dwell in the presence of high heaven's purest 
 One, is indeed worth a life of care, trouble, or the bitterest 
 agony. 
 
244 THE HEALING OF THE NATIONS. 
 
 149. Write as the Dove shall guide — write the loving 
 Will of God. Oh ! let naught turn thee aside — be thou 
 his chastening rod. 
 
 150. Eeveal Him unto man in lovely colors drawn ; 
 show godliness in every line, and from His hand show man 
 descending unto earth to again return to Him in Heaven. 
 
 151. Show him in truth precisely as the voice of Inspi- 
 ration teacheth thee. 
 
 152. Thou art God's penman, elected to the high office 
 by his own Almighty will ; and if faithful, that will 
 uphold thee even though the earth pass away, and chaos 
 again return in the channels wherein life is wont to 
 flow. 
 
 153. Knowledge is unbounded as God ; for is it not his 
 own great Intelligence? Oh, then, never fear that thy 
 productions will be old or stale repetitions of that which 
 may have been before produced ; for as the ever-flowing 
 river it shall pass along to the boundless ocean of God's 
 Intelligence, and by the action of His almighty will be 
 again carried to the mountain springs, to again pass down 
 through the same channel, yet never the same water — 
 through the mountain pass, the dark ravine, or the dark 
 green meadows of earth bordered by loveliest flowers, 
 passing and ever passing, yet never the same stream, never 
 the same waters of truth. 
 
 154. An endless variety, yet ever truth — God's own 
 eternal truth ! 
 
 155. Mightiest of the mighty — the throne of God ! The 
 Guard of all his powder ! unpervertible, unchangeable, yet 
 ever varied, and in all things difi'erently represented. 
 
 156. Around the little bud clustereth volumes of his^h 
 and pure thoughts. Centering in, cause after cause be- 
 cometh visible, until 'tis seen to be the atomic part of a 
 great and grand whole, whose refined sweetness is by Deity 
 him*self enjoyed. 
 
 157. Truth, how grandly simple thou art ! Yet of what 
 strength ! Thou art eternity ! The scepter of Almighty 
 
THE HEALING OF THE NATIONS. 245 
 
 God, yet the supporting staff of his weakest, humblest 
 child on earth ! 
 
 158. Oh ! scribe of God's choosing, thou dost wield the 
 mightiest weapon on earth. Thou canst with thy pen grasp 
 all the powers of man, and turn them all toward God. 
 Limit not thyself by man's chains ; snap asunder all that 
 would stand between thee and the fountain of true knowl- 
 edge. Always hold fast thy Key, else perchance it may 
 drop from thy hand, and thou wilt descend from thy high 
 position sorrowing. 
 
 159. Be patient, humble, and let simplicity mark thy 
 every step in life. Be steadfastly fixed in thy mission, 
 and all that thou canst write can not measure thy eternal 
 reward. 
 
 160. God loveth and will protect the faithful. 
 
 TJ-:^iy-^^KSTTY OF 
 
OHAPTEE XVI. 
 
 1. Inspiration is not confined unto a few of God's chil- 
 dren, but liath an avenue leading into every spirit on earth, 
 and through the spirit it can aifect all the regulations of 
 man. 
 
 2. It is not confined, as it were, to the dictation of Ac- 
 tion, but can through the spirit become itself manifested in 
 power of the action produced. 
 
 3. The Inspired Physician hath powers which unto unin- 
 spired men seem most niiraculous. 
 
 4. He is one whose spirit is enlarged in sympathy by 
 viewing the sufferings of his kind. Unselfish, virtuous, 
 above all the things of time, sincere worshiper of God, he 
 hath power by God bestowed over all disease. 
 
 5. He enters the chamber of the sufiering calm and se- 
 rene ; speaks little, yet upon the sufierer's spirit sheds his 
 own trusting dependence upon God. 
 
 6. Disease is frightened at his approach. The sufiering 
 is by his manner half removed. 
 
 7. He at once obtains the assistance of the poor oppressed 
 spirit within the suflferer, and thus having the controlling 
 power in his aid and sympathy, can surely direct a speedy 
 removal of pain. 
 
 8. He never fails where cure is possible. 
 
 9. Physician, thou art unworthy the name, if ignorant 
 of the intimate connection of spirit with the mind, and 
 through the mind, the body. 
 
 10. The governing power thou canst never reach without 
 knowledge from above. If thou knowest no more than un- 
 aided Intellect can teach of man, thou canst never appre- 
 
THE HEALING OF THE NATIONS. 24:7 
 
 ciate the power of the spirit of which thy intellectual power 
 is but a result. 
 
 11. A result can not understand its cause. This should 
 be thy first great lesson in Physic. 
 
 12. To understand the causes of Disease, it is necessary 
 to understand first the cause and connection with the spirit 
 of the body. 
 
 13. There is no man, unaided by Inspiration, who can 
 see or understand this connection. First, and greatest, and 
 most difficult, the spirit must be understood. 
 
 14. l^ot only in relation to the body in which it exists, 
 but in its immediate connection with God its Creator. 
 
 15. Thou must in humility seek God ; for, remember, all 
 the spirits of his children are connected with him, and 
 for thee to thrust thyself between them rudely, is certainly 
 presuming. 
 
 16. Ask of Him help. If thou hast obtained this aid, 
 disease must fly before thee, as chaff before the wind. 
 
 17. Disease is simply unharmonions action or passion. 
 
 18. To remove this thou must of necessity be in harmony 
 with God, and through him with the elements surrounding 
 thee and the sick. 
 
 19. Tliou must be also in an harmonious state with the 
 spirit of the sufferer. This can only be obtained by a sym- 
 pathizing spirit. 
 
 20. Eemember thou canst not deceive the wary spirit, 
 especially when by excessive pain the body hath been 
 weakened. 
 
 21. Thy spiritual vision must be opened by God, the 
 Great Physician, and all things in connection with the dis- 
 eased body will be plain. 
 
 22. Body can not see spirit, neither can mind ; but spirit 
 can see the mind, and also make the body clear and trans- 
 parent. 
 
 23. It is very necessary that thou shouldst have an har- 
 monious spirit, for without it thou art thyself diseased in 
 thy most vital part ; and if, by accident, thou didst cure, 
 
248 THE HEALING OF THE NATIONS. 
 
 the cure would be little, if any, better than the dis- 
 ease. 
 
 24. For perfect health, the spirit must be harmoniously 
 connected with God, and in his sweet communion receive 
 nourishing food — sending down through the mind the joys 
 of perfect peace, reveal itself in form of vigorous manhood 
 in the outer body. 
 
 25. With those in harmony with God's great Spirit, yet 
 Avithin the outer body the inheritance obstructs the spirit- 
 ual power, all disease can be by the Inspired Physician 
 removed by the simple touch. 
 
 26. He with his powerful harmony removes the obstruc- 
 tion by sim^ply stimulating the spiritual power of the sick. 
 
 27. Surely God can not ever be diseased, and his perfect 
 health must impart strength unto the poor spirit who hath 
 to live in a diseased body, which disease is an unharmo- 
 nious infringement of his perfect laws. 
 
 28. Where the flesh predominates, the mind sways to 
 the animal • passions, disease must not only be more com- 
 mon, but harder to cure or remove. 
 
 29. More common, because this very preponderance of 
 flesh is a disease in aliinity with all diseases. It being 
 intended by God that spirit should rule in the body, any 
 deviation from this intention must in reality be returning 
 from him to earth — from life to death. 
 
 30. Harder to remove must the diseases of such be, sim- 
 ply because this animal preponderance must be broken 
 down ere a cure can be efl'ected. 
 
 31. Until the abundant weight of flesh be removed or 
 rendered perfectly passive, the spirit within the body can 
 not act, and no cure or removal obtained. 
 
 32. This fact hath builded a systematized Druggery 
 which drugs not only the animal into passiveness, but 
 upon the spiritually-minded heaps loads that indeed it 
 requires a strong spirit to remove. 
 
 33. Through passiveness of the animal nature all cures 
 must be made. 
 
THE HEALING OF THE NATIONS. 24:9 
 
 31. Tliis passiveness is obtained by each different School 
 in as many different ways ; and as often by the unschooled 
 in as many more ways and by as numerous means. 
 
 35. Surely the body must be a poor physician. The 
 spirit is the intelligent controller of Life in the body, and 
 must know best how to manage all the diseases flesh can 
 be trammeled with. 
 
 36. Did Physicians study the spirit more, and bones and 
 muscles less, there would be more good physicians and 
 less afflictions through their ignorance as well as through 
 the ignorance of those who sustain- them. 
 
 37. It is a noble and Godlike calling. 
 
 38. Oh, Physician, thou art indeed in a responsible 
 position ! At times life and deaih are in thy hands. Thou 
 art made the judge to say whether lime to thy patient is 
 done. 
 
 39. Ponder well ere thou dost accept this great and good 
 station. 
 
 40. Great, because good, and good because thou dost 
 imitate thy Father in Heaven. 
 
 41. If thou dost enter its walks — the path of great use- 
 fulness unto thy kind — fear to depart from God. Oh ! 
 seek him first, for indeed he is first in all things, and surely 
 God over life and death. 
 
 42. All study is second unto His favor, for without his 
 favor what can all study avail ? 
 
 43. Before thee He will open the Book of Knowledge, 
 and thou wilt therein learn the cause of life, disease, and 
 death ; which book hath never taught on Earth, and with- 
 out God's aid, never can teach. 
 
 44. Thou wilt look therein at the beginning, the middle, 
 and the ending, and canst not draw erroneous conclusions, 
 for truth sustains, explains, and teaches unto thee. 
 
 45. Oh, how necessary unto thee is this knowledge ! 
 Thou shouldst know the cause of life, its course, its length 
 and termination. Thou shouldst know all in connection 
 with man, and in knowing this thou wouldst see within 
 
250 THE HEALING OF THE NATIONS. 
 
 thyself povN-ers of healing all flesh, which, with true knowl- 
 edge applied, would immediately accomplish its end. 
 
 46. Thou canst not without Physical means, if unaided 
 by God's power, obtain the desired passiveness of flesh. 
 If perfectly under his control, thou canst never fail, for his 
 wisdom will never guide thee into channels in which fail- 
 ure is sure to come. 
 
 47. That which thou dost undertake will be encompassed, 
 as it were, by His wisdom, and He knoweth the ending 
 from the beginning. 
 
 48. This thou canst learn also, and tell at a glance 
 whether life can be sustained, or whether death must 
 ensue. 
 
 49. Thou canst measure instantly the spirit's strength 
 and body's weakness, and draw correct conclusions. 
 
 50. Thou must have an enlarged spiritual vision to accom- 
 plish this much-desired end. 
 
 51. Call thou first upon God, for without him thou art 
 but a poor, diseased child thyself, and can not obtain the 
 clearsightedness necessary unto the true PhysiciarL 
 
 52. TJpon the couch of sickness the poor suflferer lieth. 
 Thou dost enter his room, and station thyself by his side. 
 
 53. Pain hath almost removed the spirit's hold upon the 
 body, and dissolution seemeth unto others inevitable. 
 
 54. Thou dost see the struggling spirit opposing the 
 onward march of disease, and when the flesh seems over- 
 come with the fierce contest, the desired passiveness hath 
 arrived. Thy hand is placed upon the throbbing brow. 
 Sleep, not of death, but in which cometh new life, visits 
 the sufi'ering one, and when it passes off", thy stimulating 
 help hath overcome and quelled the disease. 
 
 55. Of what avail were drugs ? The load was already 
 too heavy, and why add unto it ? 
 
 56. One thoughtless or thoughtful dose had but hurried 
 the spirit into eternity. The body was weak with disease ; 
 the spirit must be strengthened by harmonious sympathy, 
 or remove from the body forever. 
 
THE HEALING OF THE NATIONS. 251 
 
 57. "Where disease hath produced the desired passive- 
 nesSj all medicines are an injury, for they are only such 
 amount of load for the spirit to overcome. 
 
 58. There can be no affinity between lifeless matter and 
 spirit. 
 
 59. The one directly from God's spirit produced, the 
 other directly by him from earth produced. 
 
 60. Earthly food can not nourish spirit, neither can 
 drugs composed of the earth help the spirit in operation, 
 save as hath been stated in those cases wherein the animal 
 organization greatly predominates. And herein they in 
 reality break down the living powers of the flesh by giving 
 it an overload of death, contained in the drugs, to be scat- 
 tered over the system already diseased. 
 
 61. They being lifeless and void of spirit, must act upon 
 the man as the worst form of disease, so far as the body 
 alone is concerned. 
 
 62. Take away the Physician's confidence in his drugs, 
 in whatever form used, and they are perfectly useless in 
 curing, and worse than useless unto the one in which they 
 are used. 
 
 63. A physician, with a firm reliance upon his own 
 powers, is always most successful with the same drugs, 
 instruments, or whatever he may use, simply because he 
 obtains instantly the confidence of the one diseased. 
 
 64. An uncertain physician will have his patients die 
 whilst he wavers between two opinions, when, liad he 
 perfect confidence in either opinion, a cure would be 
 certain. 
 
 65. There is but one true system of Healing ; this is that 
 in which Love obtains passiveness, and through which 
 passiveness, spirit assists spirit to throw off the unharmo- 
 nious action of the being, either spiritual or physical. 
 
 66. Man is more diseased than any other animal forma- 
 tion God hath ever created, merely because he has power 
 to and does infringe upon the harmonious arrangements of 
 his own nature. 
 
252 THE HEALING OF THE NATIONS. 
 
 67. All infringements upon spiritual freedom is the worst 
 form disease can take, because its powers govern and regu- 
 late the whole of the mind's actions, and the body's habits 
 and ^propensities. 
 
 68. The Agent to remove Spiritual disease is certainly 
 God's Love. 
 
 69. Spirit being independent of earth, save in its imme- 
 diate connection with man, can have no affinity with the 
 matter composing the earth. 
 
 70. Its sustenance must come directly from God, and 
 hence can never be diseased, because he giveth perfect 
 food. 
 
 71. Error and ignorance assume the form of disease, but 
 they arise not from God's food, but from the spirit ignorant 
 or erring, not partaking of the food as given. 
 
 72. Surely the physician is not to blame if the patient do 
 not take his medicine as directed. 
 
 73. A willful reliance upon self hath made man diseased. 
 
 74. Attempting to take his destiny from God's hands, 
 and for himself out of earth create happiness, he hath in 
 reality severed in this act his connection with the highest 
 enjoyment and purest freedom — a dependence upon God. 
 
 75. And as he wandered over the earth seeking for lost 
 enjoyment, striving to take from earth what was never by 
 God given unto it — pleasure for man's spirit — to obtain its 
 highest j^leasure, he ate his richest fruits, and drank its 
 sweetest honey, yet he returned diseased, broken down, 
 helpless. 
 
 76. Avoiding health he started in transgression, and dis- 
 eased would fain return to begin again in a better path. 
 
 77. Forsaking God is man's first most vital transgression. 
 
 78. This is not only a spiritual truth, but through the 
 spiritual channel a physical truth, and one Physicians 
 must understand ere they attempt to heal. 
 
 79. First, be certain thou art whole ere thou dost attempt 
 to make others so. 
 
 80. Diseased premises can not give a sound conclusion. 
 
THE HEALING OF THE NATIONS. 253 
 
 81. Sickness of flesh is not tlie commencement of disease. 
 It is but an effect of transgression, which transgression, of 
 whatever form or character, makes at last its center by 
 entering the transgression of God's law through which pure 
 love floweth unto the spirit. 
 
 82. Physicians spend their powers upon the effect, in- 
 stead of commencing at the proper cause. Effect may 
 change the nature of effect by addition, but there are two 
 effects in the system instead of one health. 
 
 83. Change of disease is no cure, and yet many great 
 fames and great names have been builded upon this change. 
 
 84. Their monuments are builded upon a changing foun- 
 dation, and must by time be changed until forgotten in the 
 famous ocean of eternity. 
 
 85. Faith in God would remove disease from the lot of 
 man. 
 
 86. lie would see in the bounteous love of his Father all 
 that spirit could enjoy, and would nourish his earthly body 
 with the simplest healthiest food he could find. 
 
 87. The enjoyments of animal disease would be left be- 
 hind, and he would only live to enjo}^ perfect health. • 
 
 88. Physician, do thy duty. The removing of disease 
 can only be accomplished by understanding correctly the 
 cause of all diseases, and this understanding can only be 
 given by God 
 
 89. Thou must show the preventive of disease as God 
 showeth it unto thee, else his showing will certainly cease. 
 He is just, and givetli unto none more than others equally 
 deserving of trust. 
 
 90. Thy vision must by His aid be so refined as to pierce 
 instantly all flesh. Thou must borrow, as it were. His un- 
 limited vision, and as He view His children. 
 
 91. "With Him in His unlimited knowledge there can be 
 no mysteries, and nothing mysterious, and unto thee there 
 is more or less mystery in the human form as thou dost 
 approach or recede from Him. 
 
 92. It should always be open unto thee, and transparent 
 
20tt THE HEALING- OF THE NATIONS. 
 
 as air. Is this impossible ? If tliou thinkest so, so long 
 as thou thinkest, it is, but thou art measuring with thy 
 own measure, and not as thou wouldst with the aid of 
 God. 
 
 93. How very little man knoweth of himself! and the 
 deeply-schooled Physician is often most ignorant of his 
 own intimate connection with an all-wise Creator. 
 
 94. Is not spirit the controlling power of man ? It is 
 connected with every portion of the man. It is the Intel- 
 ligent principle through and by which man discerns that 
 which he understands. 
 
 95. Then can not spirit in affinity with, and having the 
 confidence of, the spirit of the suffering man, see instantly 
 through this intelligent controlling principle the disease 
 and the cause of the disease ? Surely, man, the mysteries 
 of thy being are not so mysterious as ignorance would 
 represent. 
 
 96. The sick man knows his feelings much better than 
 he can explain them to his blind physician; and though 
 perhaps the physician could cure did he know correctly 
 the*disease, the chances are fearfully against his knowing 
 them from the imperfect description of the symptoms. 
 
 97. Whereas could the Physician see for himself — and 
 he can if faithful unto God — the disease correctly, its cause 
 and its present stage of progression, no words or signs 
 could mislead him, and no ignorance thwart him from 
 curing. 
 
 98. The compass and power of the outside human eye 
 have been measured, discussed, and settled upon as under- 
 stood. This is in an exclusively outward sense. The out- 
 ward man looks outward, and with outward instruments 
 can measure the range of his vision. 
 
 99. The eye is used, but what is it that sees ? 
 
 100. Bv the wild movements of the madman, his writhino* 
 and leaping where untouched by all outward things, his 
 starts and stops, reaching and falling, 'it is plainly visible 
 to the sane man that unto his vision there come the shapes 
 
THE HEALING OF THE NATIONS. 255 
 
 and figures of most fearful objects. Yet the eye is sound, 
 save the suifering produced by affinity M parts. 
 
 101. Then it is not the outward eye that sees. ]N'o ; the 
 eye visible is but the machine of the eye invisible, and by 
 the intelligent spirit used to bring before its vision the 
 outward things of nature. 
 
 102. The invisible eye of man, that which unto spirit 
 reveals scenery more gorgeous than words can describe, 
 and the operations of laws more perfect than flesh can con- 
 ceive, is the true and ever living organ of sight. 
 
 103. This organ, though entirely invisible to the outer 
 eye, is connected with, and seated in, every human being. 
 
 104. Physicians can not see it, yet through and by it 
 must see, or forever be blind as to the invisible cause and 
 stages of disease. 
 
 105. Unto the spiritual eye flesh is transparent ; the eye 
 being the focal point of the sense of sight, in immediate 
 connection with the whole system which spirit permeates, 
 must be instantly able to penetrate any portion of the 
 system, or to take in the w^hole system at a glance. 
 
 106. The outward eye is used exclusively to view out- 
 ward objects, thus bringing the inward, spiritual eye in 
 contact with the objects desired. 
 
 107. The spiritual eye sees most clearly when the outer 
 vision is perfectly under its control, but can see without 
 the use of the outer eye at all. This is well known unto 
 all physicians. 
 
 108. Physicians stop here, making no application of this 
 valuable inward or spiritual sight. 
 
 109. To see or know correctly the cause, or seat, or pro- 
 gressive stage of disease, this inward sight must be used ; 
 and as it attains perfection, so can the physician see suc- 
 cessfully the much to be desired object. 
 
 110. Surely he must use this sight to a certain extent to 
 locate disease from uncertainly described symptoms, and 
 with earnest, sincere desire could certainly cultivate the 
 sight. 
 
256 THE HEALING OF THE NATIONS. 
 
 111. The controller of all is God. 
 
 112. From Hinf branch off rays of intelligence pene- 
 trating space, pervading the spirit of man, and giving 
 unto every thing all it knoweth or can know. 
 
 113. At the fountain all the effects are visible. God 
 peereth down through the rays of his own intelligence, 
 and knoweth instantly all things. 
 
 11-1. To open thy inner spiritual vision, oh, physician, 
 go thou to the fountain, and humbly ask permission to 
 drink thereat. 
 
 115. Thou wilt not go hungering away, but will leave 
 thy Father with knowledge man can never teach. 
 
 116. He will bestow upon thee powers that are unto 
 ignorant man most miraculous, yet unto thee most plain. 
 
 117. What is plainer than that God, the creator of all, 
 must know all perfectly ? and if he knoweth, will he not 
 give unto thee if deserving ? Oh ! measure not God's 
 bounty in thy own selfish measure. 
 
 118. Is not pure intelligence greater than ignorance ? 
 Life greater than death? Oh, then, if thou wouldst know 
 how to nourish life, seek first thy Father in Heaven, and 
 of him learn first how very ignorant thou art. 
 
 119. Books upon bones, upon muscles, upon blood, upon 
 nerves in their various forms and combinations, are piled 
 high upon the physician's shelves ; but where are they 
 that illustrate clearly the connection between the spiritual 
 controlling power and these parts of the machine it 
 controls ? 
 
 120. The beginning is entirely deserted, and conse- 
 quently the desired end never obtained. 
 
 121. Let the first question in Medical books be, "What is 
 spirit? the second. What is its proper connection with its 
 Creator? the third, What its connection with the animal 
 life of man? 
 
 122. And let these, answered correctly, be the founda- 
 tion of the system, and disease will be removed from the 
 inheritance of man. 
 
THE HEALING OF THE NATIONS. 257 
 
 123. Think not, oli, timid Physician, that thy occupation 
 Yvoulcl cease ! Instead of curing disease, thou wouldst 
 teach correctly all the ennobling parts of thy mission. 
 
 12i. Man, under thy Inspired instructions, would walk 
 the earth as a God. 
 
 125. In form perfect, in mind and spirit the Image of 
 his Fatlier in Heaven. 
 
 126. Reproduction would be understood. Thou wouldst 
 unto the mothers of God's children reveal laws that would 
 make their loved babes pure and perfect as angels in 
 Heaven. 
 
 127. Oh, vvhat a noble mission ! To bring back the halt, 
 the lame, the erring — all, all of God's children who are 
 afflicted by the diseases of error's producing — to bring 
 these sufferers all back to their Father's house well, happy, 
 and rejoicing! 
 
 128. Surely an Angel's hand could not do a nobler deed, 
 and an angel's crown of rejoicing could not be purer than 
 that which will crown thy brow, oh, physician of God's 
 choosing, if thou unto him art faithful ! 
 
 129. It is surely more noble to give health than to re- 
 move disease — more noble to prevent than to cure — and 
 this is the physician's greatest privilege, to tell unto man 
 that which shall make him avoid disease, which through 
 ignorance he would otherwise suffer. 
 
 130. An understanding of the outward machinery of 
 man is of great importance unto the uninspired physician. 
 This hath led him into the error of forsaking that which 
 controls the machine. 
 
 131. He has been so astonished at results, that the sim- 
 plicity of causes has passed unnoticed. 
 
 132. Instead of looking at the seed, the germ, or the 
 root, he hath looked at the full-grown tree, and attempted 
 to grasp therefrom the fruits that were beyond Ins short- 
 ened arm. 
 
 133. Whilst engaged iu counting the numerous bones, 
 and in naming the numerous muscles, arteries, and the 
 
 17 
 
25S THE HEALING OF THE NATIONS. 
 
 connection of tliem with one another^ and showing how 
 they compose the frame, bands, and axles of the machine, 
 behold, he forgets the motive power, and when the ma- 
 chine is put in motion can not fathom the cause of its 
 moving ! 
 
 134. And is this incomprehensible merely because the 
 machine part of thy own eye can not see it? Use thy 
 spiritual vision, and in connection with man there is noth- 
 ing thou canst not know. 
 
 135. God never intended thee to be incomprehensible 
 unto thyself. Surely the Creator of wisdom can not take 
 pleasure in listening to the hum of a machine — especially 
 when that machine makes only a distortion of a loved 
 child that should be a comprehender of the supreme wis- 
 dom in which he was created. 
 
 136. Profess to regulate man, and know not how and 
 why he hath motion ! Heal flesh at the expense of 
 spirit ! Trample heedlessly under foot God's greatest pro- 
 duction ! 
 
 13 To Physician, if thou art so ignorant, learn ere thou 
 dost attempt to stand between God and his child. 
 
 138. God loveth thee, and would fain make thee an in- 
 strument to remove from flesh the burden of his children 
 therein. ^ 
 
 139. There is that in store for thee even on earth, if 
 faithful, of which thou canst not conceive. 
 
 110. There is but very little known of the true science 
 of healing. Drugs are looked upon as necessary. If this 
 be the case, why were they not allotted a separate apart- 
 ment in thy Individuality ? Why not desire them as food 
 and drink ? "Why not be tortured to death unless in health 
 thou hast them? 
 
 111. True knowledge will sweep drugs into the earth 
 whence they came. They are necessary unto the harmony 
 of creation, else had they never been created ; yet being 
 created does not impose upon man the duty to eat or drink 
 them instead of wholesome food. 
 
THE HEALING OP THE NATIONS. 259 
 
 142. Man, if a Physician visits thee, ask him to tell thee 
 what the life is he would save. If he know not, tell him 
 to depart, and put thyself in God's hands. 
 
 143. A good sympathizing nurse is man's best phy- 
 sician. 
 
 144. The doctor may drug and drench, but in so doing 
 can never cure. There is no affinity between life and 
 death ; they are opposites, and unto opposites are con- 
 stantly striving to return. 
 
 145. If mankind were fully sensible that change of dis- 
 ease is no cure, the number of those called physicians 
 would instantly diminish. 
 
 146. A temporary excitement may bring relief to the 
 animal feelings for a season, but a strained exertion bring- 
 eth in its very nature a consequent depression. 
 
 147. At the point where visibility and invisibility to the 
 outer senses unite, the healing art hath always stopped. 
 Leaving all the inner beauties of man unnoticed, because 
 invisible to senses intended to be exclusively outward, 
 the art hath become a practical and disagreeable occu- 
 pation. 
 
 148. Thousands upon thousands study medicine, and 
 having learned that which their masters know, and per- 
 haps have known for ages, commence their game of life or 
 death with a Diploma in one hand, " Medicine" in the 
 other, and in the head all the various bones, muscles, 
 nerves, and diseases man is heir to imaged promiscuously ! 
 
 149. Thus equipped they are ready for action. 
 
 150. A Patient enters, serves his complaint. A wise 
 look, sonorous cough, rubbing of hands, and slowly taking 
 down of the bottle, would lead one uninitiated into the 
 belief that he was acting more from habit than from a pre- 
 cise knowledge of v»^hat he was doing. 
 
 151. Something must be done ; the man is in pain and 
 must be relieved ; and he is determined the physician's 
 drug, and not his own natural powers, shall do it. 
 
 152. The complacent Physician doses him by rule, and 
 
260 THE HEALING OF THE NATIONS. 
 
 lie departs in anticipation of being cured ere long. Could 
 he hear nature's voice perhaps she would sav, " I could 
 have cured you sooner and easier without having had 
 poison added to that which I must remove.'" 
 
 153. If the dose or disease be too large, perhaps the 
 patient dies ; but in either case, " the physician hath done 
 all ' medicine' could do," and all is well ! Yet if a man 
 get well, " it is almost a miraculous cure ;'' and surely it 
 is if he hath not thrown his " medicine" all away as soon 
 as the physician left him ! 
 
 154. Surely God created man for higher and holier pur- 
 poses. 
 
 155. Why endow him with such exalted powers of con- 
 ception, if he be but a mere tool unto the caprice of his 
 ignorant and selfish animal nature ? 
 
 156. Why give the high and pure spiritual communion 
 with one another, and above all gifts the communion with 
 his Maker, if he be but an animal whose end is in earthly 
 dust ? 
 
 157. Oh, Physician ! thou canst not deceive Supreme 
 Wisdom ; and if thou canst deceive man, and on earth reap 
 the reward of thy deception, thou wilt in a future life reap 
 also thy just dues. 
 
 158. Man groans in bondage! Error hath filled his flesh 
 with corruption. Disease mars his earthly life, and retards 
 him in his future career. 
 
 159. Physician, behold thy work ! God requireth naught 
 thou canst not perform. "Who, save him, can know what 
 thou with his aid canst perform ? 
 
 160. Oh, reject not God's favor ! The faithful only are 
 worthy, the faithful alone are chosen as executors of his 
 will on earth. The faitliful only are permitted to enter 
 his own holy presence to enjoy unbounded freedom and 
 love throughout an endless eternity. 
 
 161. Thou canst not serve God without serving man also. 
 Thou art one of his family, and only exalted as thou art a 
 good, loving, and faithful child. 
 
THE HEALING OF THE NATIONS. 261 
 
 162. Oh, how noble ! how Godlike to heal ! God heal- 
 eth all with his abounding love and mercy, and to imitate 
 him is indeed Godlike. 
 
 163. Physician, man may in ignorance mock thy wisdom, 
 yet if his mocking affect thee thou art most unwise, and 
 must learn more ere thou teachest. 
 
 164. Is not God's favor sufficient unto thy need ? If 
 not, who can satisfy thee ? 
 
 165. Seek higher. There are purer, holier truths beyond, 
 and still beyond, beckoning thee on to regions of eternal 
 day. 
 
 166. In God's pure Light there are no mysteries ; all is 
 clear and transparent, for none enter his presence who wish 
 to pervert the light. Oh, seek this pure and holy gift, 
 and before thy astonished vision will open the Book of 
 Light and Love, and behold thou dost see before thee the 
 cause and controlling power of all Life ! 
 
 167. This is thy starting point ; enter thy name in God's 
 book first, and thou wilt never fail. 
 
 168. Physician, seek God, and all with thee will be 
 well ; yea, '' good," as is all the product of His own holy 
 wisdom in which thou wilt be taught the beginning and 
 ending. 
 
 160. Think not that because He is seldom if ever men- 
 tioned in the books of the dead, thou hast studied that 
 He is afar off, and only to be reached by a choice few 
 on earth ! God is near thee, around, and in thee, knoweth 
 thy every thought and action : oh, listen to his loving 
 voice ! 
 
 170. Love, thou knowest not in purity, and can not 
 measure the forgiving kindness and sustaining help of an 
 all- wise Parent until thou dost in humility seek him within 
 thyself. 
 
 171. Therein He is always manifest. Listen and learn 
 of His own holy voice the mysteries of thy being, and 
 firmly, fearlessly, impart thy knowledge unto man. 
 
 172. Thus wilt thou be his own appointed Physician to 
 
262 THE HEALING OF THE NATIONS. 
 
 pluck from his garden the rank weeds of disease, and trim 
 and nourish the tender, lovely plants. 
 
 173. Thus wilt thou become one of earth's true orna- 
 ments, one true, upright man, the noblest of God's good 
 handiwork. Thus be thou an ornament to earth, a bright 
 and shining star in the eternal Heavens. 
 
 I 
 
CHAPTER XVII. 
 
 1. In the old and easy chair sits an aged man. 
 
 2. His straggling hair is white as snow : surely he rep- 
 resents the winter of man in his covering ; but that brow, 
 so deeply lined — those eyes, that study has dimmed — and 
 that mouth, whose firmness hath mingled its peaceful smile 
 with the serene fixedness of the old man's face, do not 
 seem like winter. They seem to have beaten back the 
 chilling frosts of age, and settled into an emblem of eter- 
 nal, aged childhood. 
 
 3. Around the Inspired Philosopher are strewn manu- 
 scripts whose trembling lines and figures show well they are 
 the product of his own hand. 
 
 ) 4. Along the numerous shelves are arranged in perfect 
 order the names and works of those unto whom time hath 
 promised Immortality. 
 
 5. Instruments for measuring the heavens and the earth ; 
 the solids, liquids, and various combinations thereof; in* 
 short, all that Philosopher can use, from the greatest to the 
 simplest, is in that extensive Librar}^. 
 
 6. And there sits the old Man in his earthly heaven 
 musing, absorbed in deep meditation. That mighty mind 
 is striving to solve a problem, 
 
 7. "Love one another," upon the page before him, hatli 
 set in motion all his being. 
 
 8. A mother holds him on her knee, and im.parts unto 
 his eager mind instruction. She opens the door of futurity 
 before him ; shows him snares and pitfalls in the track man 
 is wont to tread ; shows liim how to avoid their dangerous 
 errors, by seeking true knowledge. 
 
264 THE HEALING OF THE NATIONS. 
 
 9. And as his face turns upward, the expression reveals 
 the pure thankfulness of his spirit for a good and loving 
 Mother who watched so faithfully over his tender years. 
 
 10. Xow he is bringing forth chemical affinities. Their 
 inanimate congeniality showeth harmony to be firmly fixed 
 in their existence. 
 
 11. The Heavens, and the numerous hosts therein, are 
 viewed as so many demonstrations of perfect harmony. 
 
 12. The Seasons, as they continually roll time into eter- 
 nity, life into death, and death into new-born life, show 
 him, in their effects, that they are but a part of one harmo- 
 nious whole. 
 
 13. Figures, in their simplest addition, or in their grand- 
 est and sublimest combinations, can not be made truthfully 
 to trespass upon the sacred ground — Harmony. 
 
 li. The mysterious Circle and Triangle, whence its 
 center cometh, show him that man is still ignorant of all 
 the most refined elementary principles of all things. 
 
 15. The mind returns, falls again upon the sentence, 
 " Love one another," and he exclaims, " It is the founda- 
 tion of tlic universe ! Oh, Philosophers, how little have 
 ye known ! Ye begin, mid- air, to build, and can never 
 rise above the air you build in ! This is true philosophy, 
 founded by God after his own pure mind — the illustration 
 of his own holy will, manifest in all the creation — the voice 
 of Eternal Harmony, ' Love one another !' " 
 
 16. He hath in lono^-o^one vears searched throuo^h the 
 depths and heights of man's lore, and returned to his chair 
 to dwell within his own silent communion. His aged mind 
 is fresh as youth. Children love him. Men almost wor- 
 ship his great intellect, but, unheeding all, he keeps his 
 eye firmly fixed upon the future home wherein he hopes 
 soon to enter. 
 
 17. Daily communion with his all-wise Creator hath 
 opened unto his astonished gaze new and mighty truths. 
 Simple and good, all things emanating from God's hand 
 are seen by him. 
 
THE HEALING OF THE NATIONS. 265 
 
 18. The mysteries of philosophy imto him are simple. 
 Where others have ended and pronounced all beyond 
 unattainable, by a trusting, depending spirit upon God, he 
 hath viewed all, and more than they could imagine, be- 
 yond the reach of man. 
 
 19. He hath reduced and re-reduced, until cause after 
 cause was seen to be but an effect of a still simpler cause. 
 
 20. Onward and inward hath he traced, until the points 
 of the Triangle are distinctly seen, whence the center of all 
 things is found. 
 
 21. lie seeth the fountains of Divine Intelligence, of 
 Pure Love, and Eternal Truth, all flowing downward and 
 outward unto the uttermost extent of the universe, and 
 within he knoweth exists their central cause, whose Al- 
 mighty power the pure fountains reveal. 
 
 22. He traceth the waters unto the chaotic shore — seeth 
 them return, ebbing and flow^ing in a continual circuit of 
 eternal duration. 
 
 23. Behold the mystery of the Triangle and the Circle. 
 
 24. lie separates Life and death. Light and darkness, 
 Love and hatred, Truth and error ; by this all-powerful 
 combination of wisdom. 
 
 25. He understands why man hath never fathomed the 
 truths of the perfect Circle. He knows that eff'ect can not 
 understand cause, and herein seeth the difficulty. 
 
 26. Three is the mystic number, of which one is the 
 center. 
 
 27. This one is Eternal, even Jehovah. The three great 
 attributes pervading all things — Love, Light, and Truth. 
 They blend, illustrate, and prove all things ; combine, 
 distinguish, and show Individuality to be the lot and inher- 
 itance of all. 
 
 28. They are the circumference of all, as God the Crea- 
 tor is the center. The}' are, as it were, the body of Jeho- 
 vah, whilst the spirit within is the eternal essence of all 
 purity. 
 
 29. Without the operation of these great attributes, our 
 
26G THE HEALING OF THE NATIONS. 
 
 Father would be childless in space. Thej exist' and ever 
 operate as God's helpmeets. Give joy unto his holy 
 spirit, and unto the smallest animalcule he hath created, 
 give also its fullest comprehension of happiness ! 
 
 30. Oh I how sublimely simple, yet how vastly grand 
 and great art thou, O God ! What words express thee 
 unto man ? Who, save thee, oh ! Father, can sufficiently 
 do thy will to enhance thy glory on earth ? Oh ! may thy 
 will ever be done. 
 
 31. Philosopher, who, save God, can limit thy mission ? 
 Who or what, save his favor, fill it ? Philosophy is all 
 that man can ever comprehend. 
 
 32. The sum of all intellio^ence man can understand — the 
 name of all parts in one — a grand whole of earthly knowl- 
 edge, subdivided into branches, seed, and fruit. 
 
 33. Oh, man ! think not that branches, or fruit, or partic- 
 ular seed can give thee the name of Philosopher. Thou 
 must understand the root and cause of all, know whence 
 all cometh, and whither it returns, lest thou wilt merit but 
 part of this great name. 
 
 34. Men may confer titles upon thee, but these do not 
 increase or give knowledge, as thou must know from the 
 numerous titled examples among men. 
 
 35. Knowledge, to be great, must be simple. A truth 
 plain in itself should never be named in such obscure lan- 
 guage as to become a mystery to those termed unlearned. 
 
 36. Peveal thy truths simply, remembering that, though 
 thou mayest have discovered them, they are part and par- 
 cel of God's eternal attribute. 
 
 37. Had God not made truths plain and simple, how 
 could man have ever discovered them with his limited per- 
 ception ? If he were not so selfish as to be proud of his 
 little discoveries, greater ones would bless his eftbrts. 
 
 38. Truth being simple, man must be simple-minded and 
 honest enough to give as he receives, before he can discover 
 the most valuable truths unto him. 
 
 39. By truthful simplicity of character he enters the 
 
THE HEALING OF THE NATIONS. 267 
 
 affinity of simple truths, and is far more apt to uncover 
 them, as it were, than those whom science hath elated. 
 
 40. Understand this to mean causing truths, and not 
 their resultant effects upon wdiich so many Philosophical 
 monuments have been builded. 
 
 41. Monuments of time — atoms of a day! are unworthy 
 of the occupations of the true Philosopher. 
 
 42. He should build as God buildeth — for eternity. Out 
 of the fundamental truths of God should he shape his 
 knowledge, and in simplicity reveal the conclusions of his 
 arduous study, making all to illustrate God's love for his 
 benighted children. 
 
 43. The discovery of truths gives far more pleasure than 
 the learning of error. 
 
 44. Within the spirit of Man truth is ever a welcome 
 visitant. Error may please, by its flattery, for a season, the 
 passions of men ; but 'tis a short-lived thing, and the more 
 known the more it is dreaded. 
 
 45. The Philosopher should combine within his knowl- 
 edge all the different forms of Theoretical knowledge. He 
 should also understand the physical or mechanical effects 
 and demonstrations of this knowledge as relating to man 
 and nature. 
 
 46. The Philosophic Chemist reaps knowledge, as it were, 
 by dissecting nature. He traces after essences, divides 
 bodies, combines, separates, and distinguishes their differ- 
 ent qualities. 
 
 47. He should show unto man that the divisibility of 
 matter is a demonstration of God's extensive power over 
 all the atoms of the universe. By the subtile essences in 
 ivhich matter is inconceivable, he should show the imagi- 
 native purity of those essences which the great Creator 
 must have used to produce the effects among which he 
 labors. 
 
 48. He should not spend his valuable time in endless de- 
 scriptions of intricate machinery for dividing and subdivid- 
 ing the arrangements of nature, but upon the harmonious 
 
268 THE HEALING OF THE NATIONS. 
 
 blending of essences with matter, and their strong proof of 
 one pure and powerful, combining and cementing, all sur- 
 rounding Love to be existing everywhere. 
 
 49. What matter if man do not know the component 
 parts of Light, if the knowledge be not applied for the glory 
 of God ! What matter how air is composed, if in the 
 knowledge no good is produced ! With God there is no 
 such thing as unapplied knowledge, or useless knowledge. 
 
 50. His knowledge is all useful, as is proven by nature, 
 His great illustrator. 
 
 51. Water is no more sweet or refreshing, or rej^resented 
 by no more beauties, from knowing its component parts, 
 unless this knowledge be applied as proof of the insepara- 
 ble connection of all things with one another, and with 
 God. 
 
 52. It enhances the value of the cool draught to know 
 that it is supplied by the love of an ever-living Parent. 
 
 53. The thirsty traveler does not stop to ask how it is 
 made, or of what composed ; for he knows from his thirst 
 that it alone was made to quench the drought of nature. 
 
 54. The air he breathes in the cooling shade around the 
 spring is inhaled freely, unmindful of its name or nature ; 
 he feels its power in his blood ; feels it being condensed 
 into strength ; feels it removing fatigue, all unknowing as 
 to its scientific weight or elasticityo 
 
 55. As tire setting sun meets his eye, and he glances o'er 
 the lovely landscape through which he is treading, he 
 needs no study to say that Light is lovely, and a pure 
 revealer of the living beauties God hath given unto man 
 most bountifully. 
 
 56. As upon his tired way night falls, aud upon his bed 
 his head is pillowed, his sweet sense of earned rest now 
 enjoyed showeth him that darkness in its place is good as 
 light, or aught else unto man on earth given. 
 
 57. Behold how God applieth his knowledge. 
 
 58. Chemist, if thou canst simplify by separating, show 
 how different effects are results of the same cause ; show 
 
THE HEALING OF THE NATIONS. 269 
 
 that all center toward, the holy fountains, love, light, and 
 truth ; then, indeed, canst thou glorify God and thyself 
 thereby. 
 
 59. Then, indeed, thou art worthy of being His child ; 
 then thou art w^orthy of thy portion of the great name, 
 Philosopher. 
 
 60. Whereas, if thou dost become a product of retorts, 
 acids, essences, and matters in general unto thy trade per- 
 taining, thou art as thy component parts — of earth, earthy. 
 
 61.- Earth may love thee in selfish love, but Heaven nor 
 the spirit of man ever will. There is no affinity between 
 you. Thou dost repel all the softening light and love, 
 essences of the truths thou dost dissect, by thy selfish 
 usurpation of their own just credit, and they in return repel 
 thy selfishness. 
 
 62. Surely if thou art not in affinity with these great, all- 
 pervading attributes of Jehovah, thou must expect to not 
 be united with by them. 
 
 63. And if thou dost insert a neutralizing substance in 
 your midst, take care thou art not used to cleanse the earth 
 from the hands of thy more Adrtuous brethren. 
 
 64. Be thou clean before God. Strive to glorify him, 
 and thou wilt be assisted by his own hand. Does this seem 
 strange ? Prove it by thy chemical affinitieSo It is within 
 the range of thy mission. 
 
 65. Dense affinities are but results of affinities more rare. 
 If thou dost ascend to the sublime purity of the living spirit 
 of man, thou wilt see that it hath in its nature an affinity 
 for tlfat W'hich is still purer and forever more refined ; and 
 what, oh. Chemist, can be more refined than man forever, 
 save God, his creating Father ? 
 
 66. Thou canst show by thy skillful combinations that 
 simplicity ever increases as thou dost center in toward 
 God ; and from this constantly-increasing simplicity of 
 elementary truths what powerful evidence thou canst bring 
 that there is but one great Truth within the center of all 
 things, which is God^ 
 
270 THE HEALING OF THE NATIONS. 
 
 67. Prove unto man that thou hast fathomed all thou 
 couldst of thy adopted science, and thou hast returned an 
 humbled child prepared to acknowledge thankfully that 
 thy Father in Heaven is good and loving beyond thy 
 limited conception. 
 
 68. Prove to them, thy brethren, that cause hath evaded 
 and escaped thee, until at last thou didst leave the retort, 
 feeling that such search could only be crowned with suc- 
 cess by Cause Himself. 
 
 69. Do thou stand up before God, prepared to show that 
 thou hast not striven in vain with his productions. Show 
 unto him that thou hast not wantonly meddled with his 
 elements, but that proof after proof hast thou deduced 
 therefrom of his holy and supreme Wisdom. 
 
 70. Prove by a harmony of parts a resultant, harmoni- 
 ous whole. 
 
 71. Be thyself a proof of thy theories. Be composed of 
 as many parts as thou wilt, but let them be under and 
 subject to the control of thy spirit, and it in turn under the 
 control of Deity. 
 
 72. Be God's in desire, and he will be thine in fulfill- 
 ment. 
 
CHAPTEE XVIII. 
 
 1. The Philosophic Botanist hatli a field of labor which 
 is indeed lovely, and calculated to elevate all who enter 
 therein. 
 
 2. What beauties surround him ! The air he breathes 
 is fresh and pure from the bedewed surfaces of myriad 
 lovely and sweet-scented flowers. 
 
 3. Gardens, fields, mountains, glens, and the green, shady 
 depths of the majestic forest are searched o'er and well 
 scanned for the obtaining of those gems with which God 
 hath so liberally decked the earth. 
 
 4. A lovely Maiden treads lightly o'er the dewy mead- 
 ows with her basket, gayly singing unto the quiet morn- 
 ing. 
 
 5. As she wanders o'er its scented grass, plucking ever 
 and anon fresh-budding beauties, the startled sky-lark 
 leaves his resting bed, and upward wings his way. Her 
 song ceases, for from the throat of the happy bird is 
 streaming a wild, unmeasured strain of music, surpassing 
 her wildest imaginings. 
 
 6. Upward he rises, and purer seems his song. She 
 listens her spirit away unto the unknown land where flow- 
 ers never wither, and birds, ever unmolested, sing their 
 fullest joy. 
 
 T. Again she gathers flowers — again in happiness sings. 
 
 8. The King of Day arises, turns toward her his smiling 
 face, seeming to say, "Love the beautiful on earth, that 
 thou mayest appreciate its perfection in Heaven." 
 
 9. Here and there she wanders, gathering ever new 
 beauties. 
 
272 THE HEALING OF THE NATIONS. 
 
 10. The last seemeth always most beautiful, for, alas ! 
 as soon as plucked from its parent stem, each tender little 
 bud and blossom seems to lose its joyous smile and settle 
 down, closing its leaves in melancholy anticipation of 
 coming death. 
 
 11. She feels for them, and regrets that they must be 
 killed ere they be dissected to bring out their inner 
 beauties. These inner beauties have spoken to her spirit, 
 and she returns with her basket filled with flowers, but her 
 spirit filled with sorrow from contemplating the great 
 difiTerence between God's life and man's death. 
 
 12. She sees the Great Creator's works full of life and 
 sweetness, inviting all unto their feast of pure enjoyment. 
 She sees the rude hand of man sweeping these beautiful 
 evidences of his love into an untimely grave. 
 
 13. She would have all study flowers in the bright 
 morning, ere the thirsty sun had drank up all their delicious 
 drops. She would have them to view, as she hath done 
 the greeting of the Sun, as bud after bud opens her beau- 
 ties unto him, seeming to ask for a cup full of nourishing 
 rays. 
 
 14. She would have all view the glistening diamonds 
 upon the blushing brow of the Kose, as the great Day-King 
 smiles upon its modest beauty. 
 
 15. Tlie soft grass seemeth inviting her feet to tread it 
 down, confident that one so innocent, so pure, can not hurt 
 the tenderest of God's created plants, and as she wanders 
 homeward, the glow of morning's health spreads o'er her 
 cheek its enlivening glow. 
 
 16. She dreads the separating and classing of the dead. 
 She saw them in perfect life, and upon them light shed its 
 richest hues, but now decay hath taken all from them, save 
 name and the untombed remains of the dead. 
 
 17. Sweet, even in death ; but the beautiful is gone to 
 the bosom of light, whence it came, to return in that form 
 no more forever. 
 
 18. How different life and death, as viewed by her as 
 
THE HEALING OF THE NATIONS. 273 
 
 she separates lier decaying treasure and remembers tlieir 
 beautiful life, as upon the meadow's soft bosom they sang 
 their happy song in nature's listening ear. 
 
 19. Again she wanders forth in the bright morning, but, 
 instead of the knife and basket, for the destroying and 
 collecting of the beautiful flowers and plants she sees, she 
 hath her brush, her pencil, and pen. As she wanders 
 about, every bud and blossom is penciled in nature's own 
 colors, and by her pen explained unto all who may here- 
 after view her life-like collection. 
 
 20. She catches their joyous smile as unto the zephyr 
 they bow with Nature's untutored grace. She gives their 
 bright and shining luster as the light of new-born day sheds 
 upon them the soft and genial rays. 
 
 21. They are in their own natural colors and in their own 
 useful qualities arranged and classified with such distinct 
 and truthful lines, that all who view them instantly recog- 
 nize some sweet face fiimiliar unto their own eye in the 
 long-gone childish rambles. 
 
 22. Every leaf and stem, every bud and fiower, are all 
 i'resh and pure as in nature's bower. 
 
 23. She is nature's friend, and from her soft bosom the 
 beautiful truths are in kindness given unto one, who ex- 
 plaineth all as if she had in Heaven her knowledge gained. 
 
 24:. The maiden hath learned the secrets of Botany. She 
 could not understand the dead, and she went forth in the 
 dewy morning to learn from life what living beauties were. 
 Returning, she knoweth all. Life, and light, and love 
 liave been viewed blending in the bud, the bush, and tree. 
 
 25. She hath seen and transcribed, and in her own spirit 
 transplanted that which Book never taught. 
 
 26. Oh, Botanist ! if thou wouldst learn the beautiful 
 and the true usefulness of beauty, rise with the Lark, and 
 with his truthful eye seek for pure knowledge among 
 nature's dewy fields. 
 
 27. Think not that God hath covered the hills with their 
 soft, green robe, or the meadows with their dark, flowing 
 
 IS 
 
274: THE HEALING OF THE NATIONS. 
 
 grass, interspersed with pure Lilies, for nauglit but the 
 oje of an unthinking gazer to look upon. 
 
 28. Every spear or blade of grass hath its name and 
 nature. Every bud hath its sweetness, and every flower, 
 bush, or tree have their separate missions on earth, and do 
 fulfill them. 
 
 29. The beautiful harmony of nature manifests the inan- 
 imate love of earth for the Source whence it came. 
 
 30. Thou art above all things on earth, and these minis- 
 ter unto thy spirit only through the outer channels. Thou 
 must never lose sight of the Cause of these beauties thou 
 dost seek to obtain knowledge of. 
 
 31. They do thee great good if thou dost use them to 
 give thee pleasure, for they can thus do thee no harm, 
 being themselves harmless, and wherein is innocent beauty 
 and loveliness, therein and therefrom must man obtain 
 great good. 
 
 32. Become familiar with the outward beautiful, and 
 the inward beauties of thy spirit will expand more and 
 still more rapidly. Cultivate a taste for that which can 
 but elevate thee in the sight of God and man. 
 
 33. Let thy labor be truthful, and thy reward will be 
 beautiful as truth understood in purity. 
 
 34. On earth develop thy perception of its glorious 
 beaut}^, and in the essence shalt thou learn that which 
 unto the truths known on earth is as light unto darkness, 
 life unto death. 
 
 35. The beautiful things thy mission opens unto thy view 
 are, as it were, inclosed in death. The winter cometh, and 
 the leafy shrubbery seemeth the lifeless sticks ; the sweet 
 bush whereon the lovely flowers grew seemeth but a dull, 
 dry thornbush. 
 
 36. And yet in the winter is the seed tried, in the spring 
 it is quickened, in the summer it groweth, and in the fall 
 it is reaped, or again consigned into the arms of apparent 
 death to again come forth in the now-born spring-time of 
 life. 
 
THE HEALING OF THE NATIONS. 275 
 
 37. A continuous circle is life, born of time, consigned 
 to eternity. Companion of man in the outward and in the 
 eternal inward hath its central cause. 
 
 38. Outer bodies attract his body, inner beauties attract 
 his spirit, thus forever unto his child congenial are the 
 works of an all-w^ise Parent. 
 
 39. Botanist, thine is the mission " ever to please.** If 
 thou art true unto thy God, thyself, and nature, thou must 
 accomplish the end desired. 
 
 40. Oh ! please thy kind. Show them the beautiful 
 varieties of their Father's works, and thus cast a gentle 
 reproof upon their dull routine of sameness termed life 
 and its enjoyment. 
 
 41. Teach man that as God hath varied the outward, so 
 must the inward be varied. As the outer demonstration 
 of power is beautiful, so must the inner cause be more 
 refined in beauty. 
 
 42. Teach that as God produced all things from nothing, 
 the nearer his purity all things become, the more beautiful 
 they must be. 
 
 43. Show the Intelligence manifested by the flowers and 
 vines thou dost trail ; show the course of all to be onward 
 and upward toward the great and good Fountain whence 
 they came. 
 
 44. Let thy desires center in that which should be the 
 desire of every one on earth, to glorify God by the eleva- 
 tion of man. 
 
 45. If, oh, man, thou hast an organization which unto 
 the earth and its component parts giveth thee adaptation, 
 thou must be very careful lest its soil contaminate thy 
 spirit in thy researches. 
 
 46. The Philosophic Geologist hath a field of labor 
 which contrasts most vividly with that of the Botanist. 
 
 47. The one among Flowers and waving trees is found, 
 the other in the bowels of the earth digs his darkened 
 way. 
 
 48. The one views all things in the light of the sun ; the 
 
276 THE HEALING- OF THE NATIONS. 
 
 other must ofttimes obtain his most beautiful specimens 
 from the dark depths of rocky caves guided by the flicker- 
 ing taper. 
 
 49. The one might be styled the ornamental, the other 
 the practical. The one the building, the other its adorning. 
 
 50. They must be connected, for without soils of earth 
 flowers could never grow. Remove the hills and valleys, 
 and what would become of the shrubbery thereon ? 
 
 51. The earth is composed of various strata and soils — 
 rocks and metals, which lose their mystery as soon as 
 understood. 
 
 52. Thy work, Geologist, is to show that from the com- 
 bination of the denser earthly elements with the more 
 ethereal and rarefied elements surrounding the earth's. Life 
 is sustained upon, around, and in the earth. 
 
 53. Thy researches should not be exclusively earthy. 
 Thou mayest bring up from hidden depths precious metals, 
 or upon the surface discover valuable gems, or give by 
 analysis correct demonstrations of the richness and capa- 
 bility of soils ; but all these things are secondary unto the 
 one simple fact, that light revealeth all. 
 
 54. Light, which thou dost use to reveal the mysteries 
 of the earth, is separate and independent of the earth. 
 
 55. As thou dost penetrate the shaft deeper and still 
 deeper, darkness more dense enshrouds thee. Down thou 
 dost descend until in imagination the central fires are seen 
 rolling their endless round. 
 
 56. The central fires of earthly darkness seeking vent. 
 Tlie inner point whence cometh repulsion. The central 
 axle whereon turneth the world as it is propelled through 
 space by the ever moving Light. 
 
 57. Within the earth is the central reservoir whence 
 cometh the opposite of light, which by constant tendency 
 to hold all things close unto itself, is known to be the 
 opposite of the divulging and ever spreading light without. 
 
 58. A vast Battery is earth. Within all is dark, and 
 without is all light. Thus in direct opposition to the 
 
THE HEALING OF THE NATIONS 2 i i 
 
 formation of man, m whom all is liglit, and without all is 
 darkness ; still, oh, Geologist, thou sfeest that in the com- 
 parison earth is always darkest and densest. 
 
 59. As thy Light within thee is thy moving power, and 
 thy body, which represents darkness in thee, the resisting 
 and repelling power, as thou hast different powers of 
 motion, so in the earth, whence thy body came, is the 
 denser darkness overcome by the denser light without, and 
 Motion is obtained through elements w^hich are but denser 
 results of thy own governing essences. 
 
 60. Herein thou seest the reason why all things on earth 
 are governed by its motion — yet, also, why animal life hath 
 a separate motion, and spiritual being a still separate mo- 
 tive power ; yet, again, all uniting into one harmonious 
 whole, with one common center ! 
 
 61. All things produced from earth have a center in 
 harmony with its center. All things with this inheritance 
 receive that which is termed death. The central fires of 
 death, or the opposite of life, constantly consume all in 
 which earth hath part. 
 
 62. Warriug continually, each striving for mastery, yet 
 always in harmony, are the great opposites, life and death. 
 
 63. The centers of the universe have afiinity one for 
 another. Light, wherever found, bringeth from them 
 life. 
 
 6L Thus world upon world is ever whirling through 
 space, yet ever governed by light and centered by its 
 opposite. 
 
 65. Upon the earth, Intelligence or light is seen rising 
 by easy, successive stages, until the glorious height of man 
 is obtained. 
 
 66. From him we see that his movements are by this 
 intelligence governed ; and in the animals of lower devel- 
 opment we see that the nearer his intelligence they become 
 the greater their independence of action. 
 
 67. Thus, the more light within, the more easily is the 
 darkness without overcome ; and can not we infer the 
 
2ib THE HEALING OF THE NATIONS. 
 
 opposite to be equally true, that the darkness of the dense 
 earth must be overcome by the light surrounding it? 
 
 68. jS'ow, if a body be equally lighted all over its sur- 
 face, the central repulsion and outside light would balance 
 each other, and could produce but one motion, which must 
 be around its own center ; whereas, if upon one side of 
 the body the light shine, that side must strive to recede 
 from the light, for the central power remaineth the same, 
 and the outside opposing force is comparatively weakened. 
 
 69. The central power of the moving body must be in 
 affinity with that which moves it. This affinity can never 
 be overcome. The earth's center is in affinity with the 
 sun's center; yet the earth's darkened surface repels the 
 sun's light, thus begetting a motion which the sun hath 
 not, and could only have by reversing their positions. 
 
 TO. The spirit of man is his center, and is in affinity with 
 God the center of Wisdom. His outside is of earth, and 
 by the outer light governed, and by it, united with the 
 earth, sustained all through life. 
 
 Tl. Geologist, show man that earth is governed by the 
 same laws, less rare, that he is. 
 
 72. Show him how and why he is of earth composed. 
 
 Y3. Light his path before him. Do not search the earth 
 to find out its age exclusively, nor to see how much more 
 selfish man can be made by possessing that termed the 
 "precious" part of it. 
 
 74. Surely there is nothing precious unto man, save that 
 which enhances the glorious knowledge of his future 
 destiny. 
 
 75. How canst thou add unto his happiness by giving 
 any thing but wisdom ? And if thou canst not give this, 
 give not at all. 
 
 76. Is it wise to pervert God's bounty ? to make his own 
 created earth to be an instrument for the removal of his 
 children farther from him than ignorance hath already led 
 them? 
 
 77. Thou shouldst give all thy knowledge unto man, in 
 
THE HEALING OF THE NATIONS, 279 
 
 such simplicity that thy humblest helper, who digs the soil 
 or rock for thee, could understand all thy teachings. 
 
 78. Man is too prone to search below him for truths of 
 value, lie shouhl seek above, knowing, as he must know, 
 that spirit is eternally above all the earth. 
 
 79. Of what advantage can dust be unto dust ? Both 
 are of the same composed, of whatever form or in what- 
 ever mold cast, and must unto the same return. 
 
 80. The age of the world hath been a rock upon which 
 many valuable minds have split. They have searched its 
 depths and heights far and wide, and returning have had 
 to acknowledge that though God is unlimited, man is 
 surel}^ limited in every respect, whilst the earth hath part 
 in him. 
 
 81. If it were established, known to a certainty, the 
 very hour and minute the earth were born, of what possi- 
 ble advantage could the knowledge be unto man ? 
 
 82. Man is a progressive being, and consequently can 
 have no affinity with that which is gone forever behind 
 him. 
 
 83. Did he retrograde, then the distance he had to travel 
 back to the beginning of earthly time would be valuable 
 knowledge unto him ; but the mystery surrounding the 
 commencement of time is ample proof that the present 
 and future are unto man far more important than the past. 
 
 84. All knowledge is valuable ; but that which is already 
 buried in oblivion beyond the hope of recovery, that which 
 is already entombed in eternity, should be permitted to 
 remain there. 
 
 85. Still, if thou hast talents which nothing save these 
 researches gratify, search on, and let thy discoveries prove 
 unto man that even the past, well applied, is still of ad- 
 vantage unto him. 
 
 86. The analyzation and demonstration of the component 
 parts of the earth, its adaptation to different productions 
 valuable and necessary unto man's present conditio%on 
 the earth, is certainly a noble occupation. 
 
280 THE HEALING OF THE NATIONS. 
 
 87. To teach liiin bow to gain time by skill in the out- 
 ward, so that bis inward nature shall develop itself more 
 rapidly, is a noble and useful mission. 
 
 88. The Geologist must do this, else is he not true unto 
 his trust. 
 
 89. It becometh thee to be well on thy guard, else per- 
 chance thy numerous temptations ma}" overcome thee. 
 
 90. Do not pander thy talents unto those who pervert 
 the knowledge gained to torture their fellow-man. It were 
 better that innocent ignorance w^ere thine, than to pervert 
 the gift of true knowledge. 
 
 91. Prove to man that indeed thou art worthy of thy 
 portion of that exalted name. Philosopher ; and unto God 
 prove thyself a trusting, truthful, and loving child. 
 
 92. If thou dost worship thy occupation, thy reward 
 must be earthy as that thou dost worship ; whereas if 
 thou dost work in the earth as a means of good unto man 
 and glory unto God, thou art thereby glorified throughout 
 an endless eternity. 
 
 93. The Geologist peers into the depths of the solid 
 earth; but there is one coming whose mission it is to view 
 the distant inhabitants of space, and report their proceed- 
 ings unto man. 
 
CHAPTER XIX. 
 
 1. The Philosophic Astronomer hath a field so wide in 
 extent and so glorious, that it would seem snfiicieDt for a 
 separate and distinct name ; still it is connected with all 
 the sciences relating to earth and earthly substances so 
 intimately as to come at last into the general name, almost 
 boundless — Philosopher. 
 
 2. How grandly sublime this mission ! What can bound 
 thy gaze, oh ! astronomer, save the One who in creating 
 set bounds thereunto ? 
 
 3. Thou canst view with thy outward eye the multitude 
 of bodies in space, and see the loveliest order in their 
 arrangement, whilst the ignorant see them as but a con- 
 fused, unharmonious mass. 
 
 4. Oh, what pictures of God's immense 2)ower thou 
 canst draw ! What proofs of his love through the har- 
 mony of these sublime eftects thou canst produce ! What 
 glorious light thou canst prove to be centered around his 
 holy presence by the brilliancy of those bodies which show 
 but the effect thereof ! 
 
 5. Yet how very often does it happen that the astron- 
 omer descends from his observations of heaven, as it were, 
 to deck himself with earthly laurels, and at the feet of 
 ignorant man solicit worship ! 
 
 6. Oh, what a falling for Man! To leave the gorgeous 
 fields of the starry Heavens, and upon a dusty lump of clay 
 erect a monument ! 
 
 7. Thou dost peer through space with thy naked eye. 
 
282 THE HEALING OF THE NATIONS. 
 
 and upon thy vision falls the evidence of most remote 
 existence. 
 
 8. Thou dost use thy Glass, and behold that which before 
 seemed the end, now seemeth but a beginning, and thou- 
 sands of times greater seemeth the dimensions of space and 
 of the numerous inhabitants therein. 
 
 9. Who can view the bright orb of earthly day, or in the 
 clear midnight hour view the bright hosts of the heavens 
 without feeling how very small is earth, and the part of 
 man of it composed? 
 
 10. Who can but feel in the presence of these witnesses 
 that goodness alone is enduring ? 
 
 11. Who so hardened as to gaze heedlessly upon the 
 pale Moon, as unto earth she giveth freely as she receives 
 the softened Light ? 
 
 12. The first question upon the gazer's lips is. Whence 
 come these bodies ? Of what are they constructed ? Of 
 what are they the result ? Why is LigTd alone visible ? 
 Why are they not seen darkling, instead of ever the same 
 brilliant, reflective gems ? 
 
 13. Wherein is that glorious center^ whence cometh 
 all? 
 
 14. How easy to ask, how hard to answer ! 
 
 15. Thou canst peer through space unto an almost in- 
 conceivable distance. Into the darkened void thy eye 
 seeketh in vain for rest, and, returning, is glad to rest upon 
 the bright and shining gems surrounding thy own inherited 
 home. 
 
 16. Astronomer, thou canst with thy outer eye and outer 
 glass see the host of outer bodies in space, but in viewing 
 them, what dost thou look through ? 
 
 17. Is that all hollow void which in thy upward gaze 
 meets thy vision, save the few bright specks of shining 
 matter set as brilliant gems therein ? 
 
 18. What is the creation ? Is it a purely material ex- 
 istence ? Is there nothing in space save outside build- 
 ings ? If so, whence came this nothing which hath and 
 
 1 
 
THE HEALING OF THE NATIONS. 283 
 
 requireth so much more room than the things named 
 creation ? 
 
 19. Imagination runs wild, and the unaided brain wea- 
 ries under such mighty thoughts as these few simple ques- 
 tions call up before the mind of man ! 
 
 20. There is one Truth revealed by the hosts of Heaven, 
 by the bright stars above thee, that is as simple unto the 
 child as unto the greatest Philosopher, and by the one as 
 easily demonstrated as by the other, unless he be aided by 
 a power above Man. This truth, selfevident unto all 
 gifted with sight is, that the stars, either fixed or unfixed — 
 whether solid or fluid, of whatever shape or size — do give 
 forth Light. 
 
 21. A man lights his taper, and it giveth forth rays 
 unto the beholder for a season, yet dwindles and becomes 
 extinct ; 
 
 22. Thus proving that an unlimited being can not be 
 imitated by him. The knovv-ledge of the past and present 
 corresponds in asserting that the surfaces of the heavenly 
 bodies, so termed, have ever shone brightly — indeed, but 
 little variation hath ever been discovered in the intensity 
 of their brightness ; thus proving them to have been light- 
 ed and to be lighted by a Being beyond the comprehension 
 of man. 
 
 23. They are lighted. What lights them ? God. 
 
 24. Again behold thyself, O man ! Thou art the highest, 
 save One. In thee that which causeth thy elevation above 
 all save this One, is thy light within. This giveth thee 
 powers noble and pure ; this elevates and sustains thy 
 powers. This is the governing essence of thy existence in 
 affinity with the fountain whence it came, and whence it 
 doth receive all nourishment. 
 
 25. Oh, what valuable truths men throw aside as useless, 
 and out of their own dust build errors wherein truths 
 should dwell ! 
 
 26. As thy light within governs thee and thy motions, 
 so does the light without, which is but an emanation from 
 
284 THE HEALIXG OF THE NATIONS. 
 
 the same 23ure Fountain, govern, regulate, and create the 
 motions of the stars in space. 
 
 27. Are they not all visible ? and why visible ? "What 
 canst thou see in total darkness ? 
 
 28. God's pure witness from every surface speaks in 
 tones of harmony, " Light is our cause and our only con- 
 trol." 
 
 29. How beautiful the simplicity of God's truth ! 
 
 30. Every child can see with outer sight that Light 
 everywhere existeth, and could therefrom infer God's power 
 and immensity of his intelligence more easily than from 
 any mystifying explanations man can deduce from any 
 other premises. 
 
 31. How vast the difference between God's simplicity 
 and man's complexity ! 
 
 32. The shining stars reveal their greatest truth, and the 
 truth unto which all other truths connected with them are 
 secondary, unto every gazer. 
 
 33. They give light freely unto all, and unto the most 
 ignorant of God's children say distinctly, "The power which 
 produced us is forever beyond thee." 
 
 3J:. L^nto the spirit of the poor, unlettered child of God, 
 they whisper in simple strains of soothing truth, and unto 
 him say, "Thy benighted path is lighted by an ever kind 
 Beino; who loveth thee." 
 
 35. Li the still watches of the night the witnesses are 
 ever testifying that there is a bright land above, ever 
 smiling upon the beholder, ever gentle guardians over the 
 earthly flocks. 
 
 36. They testify unto the goodness of God by the mani- 
 festation of his outer light unto those gifted with his holy 
 lio-ht within. 
 
 37. They act upon the spirit of man by outer channels, 
 thus as the earth giving outside proofs of a Father's love. 
 
 38. Who can gaze upon the gorgeous canopy above 
 without feeling that the Creator thereof is indeed above, 
 not only the gazer, but also the host gazed upon ? 
 
THE HEALING OF THE NATIONS. 285 
 
 39. Thou dost look up and behold the light. Surely 
 herein is found truth sufficient for a life's reflection. And 
 if they, the lighters, be set in a dark, unfathomable back- 
 ground, so much the brighter the light revealed. 
 
 40. Oh, what volumes of true knowledge open before the 
 astronomer's gaze, as his enlarged mind drinks in the sim- 
 ple grandeur of his Father's works ! 
 
 41. He understands why man is so ignorant of God's 
 goodness. He sees them wandering about among the en- 
 tangling, complex webs woven in ignorance and by error 
 idolized, instead of grasping the self-evident, simple truths, 
 and therefrom and thereby render clear all the mysteries 
 of the heavens. 
 
 42. All things conspire to please and gratify the spirit 
 of man. All that God hath done, viewed by man's spirit, 
 is indeed good. And how vividly contrasts this perfect 
 good with man's error ! 
 
 43. Astronomer, a glorious mission is thine. Oh ! be 
 true to thy trust. Reveal thy heavenly visions unto man 
 with truthful simplicity. Teach him of an exalted Love 
 above the animal desire which ofttimes assumes its pure, 
 white garb of innocence. 
 
 44. If thou dost forget thy duty unto God and man, thy 
 discoveries had better never been made. 
 
 45. It is a fearful thing to scale Heaven's high walls, 
 pluck therefrom the lovely gems to scatter under thy own 
 feet, thus trampling in dust that which should be a witness 
 ever unto the purity of truth. 
 
 46. If thou dost view the order of Heaven's starry 
 arranofement but as a m.eans of self-exaltation, thou art a 
 poor, deluded wanderer among beauties thou canst never 
 appreciate. 
 
 47. Search the Heavens, and therefrom draw that which 
 must elevate man thereunto. Show him that within his 
 own being is that which a loving Father delighteth to 
 gratify. Teach him that indeed the numberless bodies 
 in space are but inanim.ate witnesses unto the love of the 
 
286 THE HEALING OF THE NATIONS. 
 
 pure One whose eternal hand did create and regulate 
 them. 
 
 48. Oh, encourage the benighted to hope on, until hope 
 at last bloometh in new-born beauty beyond the end of 
 time. 
 
 4:9. Encourage the storm-bound to trust in God. Teach 
 them that though dark clouds may intervene between them 
 and the Fountain of light, still forever brightly shineth the 
 Sun of Righteousness, enlivening the pure regions of Eter- 
 nal Day. 
 
 50. Thy region of reflection is boundless. Unto thy 
 mind cometh mystery after mystery, but the pure In- 
 telligence, the true and perfect knowledge, maketh all 
 plain. 
 
 51. Thou art not content to view only outside evidences, 
 and draw the fallible conclusions of outside astronomers. 
 
 52. Thou dost humbly and trustingly seek the Fountain 
 whence all knowledge cometh, and solicit therefrom that 
 which alone can quench the spirit's thirst. 
 
 53. , Before thy spiritual vision opens the door of space. 
 
 54. Glasses and all measuring instruments are forgotten. 
 
 55. Thou dost behold the vast machinery of creation 
 silently working out that which was, and ever must be, 
 pronounced " Good." 
 
 56. All material bodies become as but so many weights 
 to regulate the eternal motion of their own producing 
 essences, which essences all branch off from the Fountain 
 of Divine Purity, whence the opening draught was given 
 unto thee. 
 
 57. Space giveth up her mysteries, and that which unto 
 the outer gaze must ever be mysterious becometh visible 
 and understood by the light of spiritual vision. 
 
 58. The Glass of greatest scope and power ever builded 
 by man, can not reveal the truths hidden in the depths of 
 invisible space. 
 
 59. Herein is the field for astronomical investigation. 
 
 60. Be not content to draw imaginary lines across the 
 
THE HEALING OF THE NATIONS. 287 
 
 boundless depth, and show the length thereof. Do not rest 
 satisfied with proving that matter attracteth matter. 
 
 61. Dive fearlessly into the hidden mysteries, and from 
 the unknown shores of eternity bring back the proof of the 
 causes of these truths which are plain without explanation. 
 
 62. Some bodies have a common center in another body. 
 
 63. Some are apparently firmly fixed. In what are bodies 
 resting upon apparent nothing firmly fixed ? Surely the 
 inferences drawn from outside astronomical observations 
 make nothing — perfect void — a God ! and reduce our Heav- 
 enly Father — as an opposite thereunto — as nothing ! 
 
 64. Wherein is the seat or focal point of the Supreme 
 Intelligence manifested in the arrangement of the universe? 
 
 65. Matter is seen by material eyes to be ever changing 
 and passing away from life to death, from light to dark- 
 ness. The home of Perfection can not exist in matter, or 
 aught else changeable. 
 
 66. The reflected light rendering the starry host visible 
 must have a cause separate from its object. The earth does 
 not generate or produce its own light, neither its own 
 attraction, nor any thing termed principle connected with 
 its existence. 
 
 67. The Harmony and Order which is known to exist 
 among the heavenly bodies must have a cause separate 
 from the bodies whose state of being the terms merely 
 express. 
 
 68. And wherein can these sublime causes exist, save in 
 the vast and boundless home of principles and essences 
 termed space ? 
 
 69. Man, thou dost live and move in space. Go not 
 beyond thy depth, and run thy imagination wild with in- 
 conceivable distances, but come down to the simple truth 
 that no thing thou seest produceth itself or its governing 
 principles. 
 
 70. Dost thou say that the earth and elements surround- 
 ing it produced all upon its surface ? And what produced 
 the earth and its elements, hanging it in space, making it 
 
288 THE HEALING OF THE NATIONS. 
 
 ever move in its own true line of existence, in liarmony 
 with all existence ? 
 
 71. Great God, where'er we turn, thou alone art visible ! 
 "We may think when we discover some new truth unto us, 
 that the mystery of existence is solved, but, alas ! the ques- 
 tion first and last is, " What causeth all ?" 
 
 72. Unto the naked eye come the brilliant specks or 
 points glistening in a vast and boundless void ; bright and 
 sparkling drops illuminating man's night. 
 
 73. And the void unto the outer eye becometh the bright 
 source of all. this glory unto the refined spirit's gaze. 
 
 74. Surely imperfect vision can not see perfection. 
 
 75. That which eye can not see does not therefore not 
 exist. 
 
 76. Life on earth confined in the vegetable, the animal, 
 or in its highest plane, man, leaveth its dwelling to return 
 therein no more forever. Whence did it come, whither 
 doth it go ? 
 
 77. Individuality is eternal. The fruit of eternal essences 
 which centerino^ in from their densest outside eartblv or 
 material home, at last find their pure cause to be in the 
 Fountain of Divine Perfection. 
 
 78. Thy eye can not see life in its simplest form, does it 
 therefore not exist ? And why conclude that the ethereal 
 void is indeed void of all existence ? Why conclude that 
 simply because thy imperfect vision can not see aught 
 save bodies in space, that these are all therein ? 
 
 79. Oh, how short-sighted and narrow-minded is man ! 
 He presumes to measure God's creation with powers which 
 are but an outside result of the same creative power whence 
 the outer all came. 
 
 80. The startling immensity of space studded here and 
 there witli brilliant gems is forgotten, and the gems alone 
 are sought, and being found are placed in tlie frontlet of 
 the finder, as thougli he were the one unto whom all credit 
 was due ! 
 
 81. Unto the invisible spiritual eye, the inner Intelli- 
 
THE HEALING OF THE NATIONS. 289 
 
 gent principle of man, all things unseen of tlie outer eye 
 are visible. 
 
 82. Unto this principle or intelligent essence the myste- 
 ries of creation are plain and simple. Yet the mystery of 
 creating is alone God's. 
 
 83. Purity dwelleth above and around thee. Love — gen- 
 tle essence, sweet breath of Jeliovah — ever leads thy step, 
 and light from the Fountain sheddeth around thee soft and 
 genial rays of true knowledge. 
 
 84:. Inward thou dost search, and still inward until the 
 fount is reached, and behold in the majestic beauty of 
 Divinity all thy knowledge is obtained. 
 
 85. The Celestial Key and Chart are given thee. Tliou 
 dost see, as it were, essensic bands and principles emanat- 
 ing from the perfect center of all power. Far out they go 
 unto the end, which in imagination alone existeth, and as 
 they retreat and return again, behold celestial motion and 
 celestial music are produced. 
 
 86. Here flieth the swift-winged Comet with his abun- 
 dant light, but can not get beyond the light whence he 
 came. Onward, over, through, and around all, he traverses 
 with speed sight can not reveal unto tlie understanding of 
 man. God's swift messenger unto all the most remote of 
 his creation. 
 
 87. And when will the messenger return ? When will 
 the circling band be completed ? The messenger hath 
 returned in every one who acknowledges the power of the 
 ever-living God. The circling band is completed in the 
 boundless circumference of eternity. 
 
 88. Intelligence, love, combines into truth. The one 
 eternal center whence the circumference is obtained is 
 God. The first, the bindino- and blendino^ of all thino^s, 
 the result, the last, the end of all things, is this sublime 
 Cause, our God and Father ! 
 
 89. God doth not work with effects, he produceth all. 
 What he is, whence he came, or whence came his unlimited 
 power is his own knowledge, useless unto man, for man is 
 
 19 
 
290 THE HEALING OF THE NATIONS. 
 
 but an effect of his produciug, less intelligent than the 
 Cause. 
 
 90. An unlimited explanation can not or could not be 
 understood by a limited comprehension. 
 
 91. Astronomer, if thou hast not the spiritual vision, the 
 most valuable discoveries in thy mission will remain en- 
 tombed in space, and thy fellow-man remain ignorant of 
 that which thou shouldst teach. 
 
 92. It is very easy to say that attraction or repulsion 
 produces and regulates the motions of the systems and 
 bodies in space ; it is a very easy matter to substitute one 
 effect for another, but there must ever remain some point 
 uncovered by this half-way system of explanation. 
 
 93. How is it that bodies produce attraction, and at the 
 same time are governed in their being by this attraction, 
 an inherent power or product from within themselves 
 derived ? 
 
 9i. They are an effect ; then how at the same time can 
 they be equally cause ? Surely a deduction leaveth that 
 deducted from less than it was before the deduction. And 
 if from a body attraction is deducted, can it still therein 
 remain ? 
 
 95. At the center of a perfect circle attraction becometh 
 extinct. 
 
 96. At the circumference, all parts being equally distant, 
 must all be equally attracted to the center. 
 
 97. xVt the earth's surface, bodies are equally attracted 
 toward its center. Above and around it the densest atmo- 
 sphere is always found nearest its surface, and as we rise 
 it becometh lighter and lighter, until it ceases entirely to 
 exist. 
 
 98. It would seem from this that attraction is a quality 
 belonging to the matter attracted, and inseparable there- 
 from. 
 
 99. If it leaves not matter, how can it pass through 
 the perfect void, so far as matter is concerned, termed 
 space ? 
 
THE HEALING OF THE NATIONS. 291 
 
 100. If it do leave matter, how can it govern the motion 
 or force thereof? 
 
 101. Principles which were created to dwell within the 
 earth, or any other planet or body in space, can never leave 
 it in which they were placed. 
 
 102. Outside Philosophy can not pass beyond the atmos- 
 pheric boundaries of earth, and with earthly principles and 
 material bases fathom the depths of Truth. 
 
 103. As we have ofttimes seen, there is one essence, so 
 pure and so perfect, which cometh unto man's vision, de- 
 fying his analysis and his control, even pure Light of spirit- 
 knowledge ; this will instantly solve the mystery of all 
 things created. 
 
 104 The only visible power, the greatest and highest 
 seen in the heavens, and upon the earth so kind unto man, 
 one of the Three Holy Fountains ; Light, thou art all our 
 knowledge ; all our existence came forth good as thou didst 
 leave the center on thy never-ending, creating mission ! 
 
 105. A Body can not govern itself. The bodies in space 
 can not govern or have within themselves perfect self-con- 
 trol. They do not create themselves, having no power of 
 accumulation or destruction, and being in effect but dead 
 results compared with that Supreme Intelligence whence 
 they came. 
 
 106. Attraction, or, to use a broader and more expressive 
 term. Affinity, is an emanation of Light, of whose nature 
 it partakes. 
 
 107. The emanation dwelleth in matter termed inani- 
 mate, as attraction or gravitation, and in the matter termed 
 animate, as affinity. 
 
 108. The light of the most distant visible star is seen in- 
 stantly by our eye, yet who would attempt to demonstrate 
 that either attraction or affinity brought the shining speck 
 to our view? 
 
 109. Is there not a higher plane, a higher range for thy 
 vision, oh, astronomer, than hath ever been discovered? 
 
 110. It is attraction which we feel toward that which is 
 
292 THE HEALING OF THE NATIONS. 
 
 above, that maketh the light of the star to be in affinity 
 with the light of our own eye. But this attraction and this 
 life-like affinity are not of matter. They are an emanation 
 from our light within, which, in turn, emanates from our 
 Father in Heaven, the cause and combination of all. 
 
 111. The separate bodies in space can not govern their 
 own existence, create or control their own motion. Then 
 if no part can govern itself, how can the whole of the ma- 
 terial creation govern itself? 
 
 112. Can an imperfect combination produce a perfect 
 result ? 
 
 113. Can a combination of effects produce the cause 
 whence they came? 
 
 114. Surely God hath never builded himself and his 
 power entirely out of his control in matter. And how else 
 could perfect governing powers be bestowed upon matter ? 
 Who, save One. is perfect ? 
 
 115. The plain truth that something save matter exists, 
 proveth that it is not all in existence ; and how else could 
 it be the One perfect, needing and heeding no control ? 
 
 116. Intelligence Supreme, through essences and prin- 
 ciples of intelligence, governeth all things. 
 
 117. Light, as hath again and again been said, is the 
 outside evidence and demonstration of this governing in- 
 telligence. 
 
 118. It is separate and distinct from Matter — an ethereal 
 essence beyond the control of man, the most intelligent of 
 God's creatures. 
 
 119. Grand help-meet unto Life, which it produceth and 
 sustaineth. 
 
 120. It is the messenger from Planet to planet, from 
 System to system, and from Star to star, ever carrying its 
 binding message of Love, and revealing the simplest, sub- 
 limest truths God hath e'er created. 
 
 121. Independent of matter, yet giving it color, and life, 
 and enjoyment. Eemove it from creation, and death, de- 
 cav, and dissolution must ensue. 
 
THE HEALING OF THE NATIONS. 293 
 
 122. Oh ! Astronomer, how grand, how exalted thy mis- 
 sion ! Thou dost walk the earth, viewing the mysteries of 
 Heaven ! 
 
 123. Do not lose sight of those bright lands above thee, 
 and upon that beneath thy feet waste thy precious time. 
 
 124:. Beseech thy Father in Heaven to bestow upon thee 
 that pure knowledge wherein error hath never dwelt. Seek 
 first the Fountain of Purity, and all with thee will be well. 
 
 125. Without the aid of God, his works can not be com- 
 prehended ; and though unaided thou mayest astonish man, 
 remember that, unaided, thou canst never know true knowl- 
 edge, and can not teach it. 
 
 126. Reveal the heavens in their own light unto man. 
 Simplicity is the test of knowledge. Truth is ever good 
 unto all. Love all, and with thy powers do them good. 
 
 127. A Friend approaches, who is necessary unto not 
 only thee and the seekers after thy knowledge, but one 
 necessary as a combining link, holding the Philosophic 
 Tree, roots, trunks, and branches, all into one great sum 
 of knowledge. 
 
CHAPTER XX. 
 
 1. The Philosophic Mathematician might almost be 
 termed the " Cementer" of all man's knowledge. 
 
 2. Proportion is necessarily understood ere any thing is 
 thoroughly known concerning any proposition, division, 
 combination, or result whatsoever. 
 
 3. Every branch of Scientific, Theoretical, or Practical 
 knowledge is necessarily dependent upon Mathematics as 
 an illustrator. 
 
 4. Philosophy without mathematics would be a collec- 
 tion of stubborn facts, separate and distinct from each 
 other. 
 
 5. This branch of science might be termed with truth the 
 Love of knowledge. The harmony it reveals as every- 
 where existing in God's works, and the errors of man 
 making plain, showeth it to be indeed but a figurative ex- 
 pression of Harmony. 
 
 6. It is the science of demonstration from which a knowl- 
 edge of God's love must result, if the Mathematician be 
 true unto his trust. 
 
 7. This exalted science hath ever been kept in too low a 
 sphere. 
 
 8. Man hath degraded it by making it subserve most 
 selfish ends. 
 
 9. lie hath used it to calculate his chances of injuring 
 a brother, instead of doing him good. "Wisdom in Figures 
 hath been made but a secure vehicle in which selfishness 
 rides. 
 
 10. It hath been used to show the value of the outward — 
 
THE HEALING OF THE NATIONS, 295 
 
 how to make the effects of earth subserve the fleshy wants 
 of man ; 
 
 11. Been made a tool for the hand of avarice to use at 
 the expense of all the higher and holier desires of man. 
 
 12. Thus, in common with all different branches of 
 knowledge, being perverted and used to drive man farther 
 from his true position, m the sight of God, than to elevate 
 him thereto. 
 
 13. The pruning and cleaning of this vast field is surely 
 a great undertaking, and one that should not heedlessly be 
 entered into. 
 
 14. The demonstrating of Harmony requireth an harmo- 
 nious organization to accomplish. 
 
 15. God is the great producer of harmony, and conse- 
 quently the founder of all true systems of explanation 
 thereof 
 
 16. He is The Mathematician. 
 
 17. Thy duty, as in the foregoing branches we have 
 demonstrated, is to seek Him first. 
 
 18. Thy mission, O Mathematician, is one of such vast 
 proportions, that only a great Spirit and peculiarly organ- 
 ized mind can understand it. 
 
 19. Its mysterious emblem, the Circle — its source, the 
 Fountain of all knowledge. Unlimited as its Creator — 
 whence it sprang as He gave birth unto sound. His first 
 tones were the birth of musical lumbers. 
 
 20. The tones divided Chaos in measured proportions. 
 As they sped in circling lines, their resultant harmony 
 became displayed in the objects created. 
 
 21. The Heavenly host sang together their own mea- 
 sured strain, and every string of the grand, celestial Harp 
 was numbered. The vibrations were known, and through 
 all ran the majestic proportions in their birth eternally 
 fixed. 
 
 22. The Stars were numbered, their compass measured, 
 and their capability understood ; their distance apart reg- 
 ulated, their individuality secured, and their surfaces 
 
296 THE HEALING OF THE NATIONS. 
 
 trimmed into the necessary shape to give forth the desirable 
 tone. 
 
 23. The Earth took its circling, endless pathway through 
 space — one among the unknown number unto all thereon. 
 
 24:. It was balanced, weighed in perfect scales, set in 
 motion, waving its eternal word " good" before the eyes 
 of its distant kind. 
 
 25. Life came forth in the air, in the seas, upon the 
 Earth and beneath its soil, yet every bird, fish, beast, and 
 insect had its numbered sphere and its own number fixed. 
 
 26. The wants of these were known and numbered, and 
 the supply regulated to forever surpass their greatest 
 dimensions. Every tree that grew upon the earth — every 
 shrub, bush, and flower, yea, every spear and blade of 
 grass — all were numbered and assigned a place and 
 mission. 
 
 27. Man came forth the last and greatest. 
 
 28. Creation was the emblem of oneness, each being 
 represented one in the vast number wdiich one began and 
 One ended. 
 
 29. Next unto God stood the one termed man. All else 
 were below him, and by his comprehension measured. By 
 his side stood the beginning, the middle, and ending. 
 
 30. The One who knoweth all things — unto whose wis- 
 dom man's knowledge is as his individual one unto the vast 
 sum of ones below him. 
 
 31. Man was a grand sum — a product outwardly of all 
 things outward. His capability was fixed, comprehension 
 bounded, and he too was "Good." 
 
 32. The hairs of his head were numbered, and every pore 
 and nerve in his skin had length, breadth, and depth as- 
 signed unto them. 
 
 33. Ilis wants were in harmony with his supply. All, 
 all, from the Creator to the minutest atom, were numbered 
 as one — a part and parcel of the One whence they came. 
 
 34:. The atom is in harmony with Infinity, and all things 
 between are, as it were, between them — thus forming 
 
THE HEALING OF THE NATIONS. 297 
 
 the sum of creation whence all comparative power is ob- 
 tained. 
 
 35. Who can solve this sum ? Who from the two given 
 points determine the third one ? Who can solve the grand 
 Problem, Individuality ? 
 
 36. The understanding of the given points can not be 
 obtained save through the gift of God. Man can not weigh 
 the atom — he can not measure Deity, and can not deter- 
 mine truthfully, unaided, any given point required between 
 them. 
 
 37. The sum, evident unto all is, that all are ones — all 
 different, yet all from one produced. They all, united with 
 the Intelligence of Deity, form the one harmonious whole. 
 
 38. If God is one, all must be fractional parts of him, 
 and he alone be all. 
 
 39. Man can never obtain a fixed, outward starting- 
 point. 
 
 40. His mathematics must get within the spirit's range 
 of knowledge, or he can not solve the problems most val- 
 uable unto his eternal being. 
 
 41. All things being numbered, must by numerical pro- 
 portions be revealed. 
 
 42. The Creation balances. God balanced it perfectly. 
 He set it in motion. He keeps it where it is by the princi- 
 ples instilled within it at its birth. 
 
 43. Whatever channel we enter, proportion strikes our 
 view, and we see the outward and inward ever moving 
 onward in their endless rounds. 
 
 44. Divisions, additions, or subtractions tell ever wherein 
 is truth, and its proportion with other truths. 
 
 45. The emblems of these demonstrators are ever truth- 
 ful. 
 
 46. The Musician measures his strain with them in order 
 to give the ignorant an idea of its outward form, for he 
 knoweth they will reveal truthfully. 
 
 47. The Poet builds out his Ideal as nearly as it can be 
 done by the use of figures, therein barring all imitation. 
 
298 THE HEALING OF THE NATIONS. 
 
 and making his own worded harmony to immortalize him- 
 self bj this truthful means of demonstration. 
 
 48. The Painter may not number the proportions of 
 Light he uses to reveal his inner beauties, but the propor- 
 tions are used, and, if expressed at all, can be most truth- 
 fully by the use of Figures. 
 
 49. The Sculptor knoweth that one stroke too many or 
 too little must leave his work less beautiful than without 
 the defect. 
 
 50. And as his chips lie around the statue, he knoweth 
 that they, added unto it, would again produce the identical 
 block whence it came. 
 
 51. Thus is Mathematics, or the science of proportions 
 and combinations, the vehicle in which man's productions 
 of beauty securely ride before the gaze of his admiring 
 kindred. 
 
 52. The Composer's sentences are either smoothly round- 
 ed or roughened and jarring, as upon tlie eye they fall. 
 
 53. His productions pass freely into the mind of the 
 reader as they are truthfully proportioned ; or, if rough 
 and uncouth, they grate upon his sensitive sight and mind, 
 and give his reader ample excuse for leaving the dispro- 
 portioned production. 
 
 54. The Orator knoweth full well that sound hath length, 
 breadth, and depth, and is very careful to word his swells 
 with those phrases in wliich sounds are most beautifully 
 proportioned. He seeth wherein others fail, and learns 
 from their ignorance the beauties of truthful expression to 
 use successfully. He combines great truths with simple, 
 plain expressions, and thus holds his listener with beauties 
 few indeed can understand the simple causes of. 
 
 55. The Physician proportions his medicine to suit his 
 comprehension of the disease he desires to remove there- 
 with ; and if he cure, the proportion is noted as a success- 
 ful combination for the removal of that disease. 
 
 56. Every branch of Philosophy is dependent upon the 
 proportions shown by figures for its demonstrations. 
 
THE HEALING OF THE NATIONS. 299 
 
 57. What could the Chemist reveal of his divisions with- 
 out first dividing, and how can he divide without using 
 proportions or parts to show combinations ? His numerous 
 vessels, jars, and retorts would forever stand idle, uncom- 
 prehended, if he had not this truthful means of conveying 
 his discoveries unto man. 
 
 58. And the Botanist must count his floral collection, 
 arrange them in order by the numbers and sizes of their 
 leaves, and buds, and blossoms. 
 
 59. Every portion of his pleasing task becometh easier 
 from this arrangement, and the combinations of his bouquet 
 more pleasing from the regular distribution of different 
 colored gems. Stern lines divide his beauties, and to ex- 
 press their division proportion must be used. 
 
 60. The Geologist in his simplest analysis must also 
 borrow of the Mathematician his truthful figures. All his 
 results tend to show combined eflfects, and the efi'ects of 
 which combination is a result. To perform his simplest 
 experiments, to obtain his simplest truths, and to prove 
 unto others that he hath obtained them, he must use a 
 portion of the earth, and show the proportions thereof. 
 
 61. The Astronomer can not take an observation of the 
 Heavens unless his glass be rightly adjusted, and he can 
 not build his glass or regulate its height without being to 
 a certain extent a Mathematician. His distances are un- 
 known if he hath not figures at his command. The shapes 
 of bodies, their sizes and number, are all unto him con- 
 veyed through truthful proportions expressed by correct 
 figures. 
 
 62. He can not prove the Harmony of the Universe with- 
 out using the emblems of harmony and truth, the demonstra- 
 tions of all true science couched in simple, plain Figures. 
 
 63. Thus is the Mathematician the keeper of the Keys 
 opening all doors leading unto true science. He is the 
 foundation, as it were, of the edifice. Without his firm 
 Rock, representing Love in its mighty strength, all sciences 
 would fall. 
 
300 THE HEALING OF THE NATIONS. 
 
 64:. The reason is, siinplj because truth is in every figure ; 
 
 65. Thus making Figurative Truth the beginning and 
 ending of all science. It would seem that the long sought 
 Magic Stone, producing all things, refining all things from 
 dross to purity, is found to be composed of Light blended 
 by Love into Truth. 
 
 66. These three points blended into one, will give Man 
 all that man can desire. The fountain of knowledge is 
 God's favor. 
 
 67. Those favored of Him are favored by All. 
 
 68. Oh, Mathematician, what proofs thou canst bring of 
 God's loving nature ! "What goodness thou canst prove 
 existino^ in all thino-s ! Not onlv in the diflerent branches 
 enumerated, but in their branches, and in ever}^ depart- 
 ment of man's occupations in life, thou hast employment. 
 
 69. Truth is ever simple and lovely, and all mankind 
 must acknowledge its power. They may, through interested 
 motives or downright ignorance, strive to pervert or shun 
 it, but so sure as God endureth, so sure will his attributes 
 endure. 
 
 70. Yet the truthful figures have been used in selfish 
 channels, and been made to pull man down instead of ele- 
 vating him. 
 
 71. Why is this ? Ignorance of truth hath done it. Did 
 men know the strength, simplicity, and durability of truth, 
 they would never reject it. 
 
 72. Not knowing truth, and being taught error, it hath 
 grown familiar, and being engrafted by habit into man's 
 nature, it hath become a great cancer, as it were, whose 
 veins permeate all flesh. 
 
 73. The Mathematician hath gone astray, and with his 
 great powers turned purity into impurity. He hath taken 
 a pure mind, and with an entangling net of lines, angles, 
 and circles bewildered it, until the selfishness caught in its 
 ample folds was added unto the vast disease already in the 
 Human System. 
 
 74:. He hath made his monument out of Demonstration 
 
THE HEALING OF THE NATIONS. 301 
 
 instead of the eternal Truths demonstrated. He, too, hath 
 chased after the effects of creation instead of the desio-ns 
 in creating. 
 
 75. He hath left God, and at the feet of Idols worshiped ! 
 
 76. High and holy are the truths within his grasp, yet 
 if he leave the truth, and before his kind only bring his 
 demonstrations thereof as a show, he hinders the cause of 
 truth by his own selfishness. 
 
 77. Surely that which is eternal is more w^orthy of notice 
 and admiration than that w^hich is born of time and soon 
 perishes. 
 
 78. Difficult combinations are used to express simple 
 truths. Entangling lines, angles, and figures are used in 
 such complication, that he must be learned indeed who can 
 see the use of the mass before him. 
 
 79. This grand Key of the Sciences has been used in 
 such debasing work, that rust hath corroded its surface, 
 and the bolts can scarcely be made to obey its demands. 
 
 80. Solids and liquids of earth have been measured, 
 weighed, and used by this perverted rusty key for the 
 most selfish ends. 
 
 81. Calculations and plottings against the earthly happi- 
 ness and eternal welfare of man have been locked beyond 
 the sight of the ignorant mass by this perverted key. 
 
 82. Not only in the knowledge termed " scientific," but 
 in that termed " practical," hath this science of propor- 
 tions and combinations been used as a means of selfish 
 gratification and pride. 
 
 83. Oh, Man, how hast thou fallen ! Descended from 
 Truth's upright simplicity to errors dangerous complica- 
 tions ; and thou dost search therein for pleasure ! Surely 
 God is not a God of errors ! 
 
 84. It would seem that all knowledge hath been used to 
 add unto fleshy cares by illustrating only those things which 
 belong unto time and man's earthly passage. 
 
 85. As though knowledge of all kinds was not the dem- 
 onstrator of eternal Truths ! and as though the baubles 
 
302 TIIK HEALIXG OF THE NATIONS. 
 
 whicli delight a sensnal, earthly appetite could elevate one 
 in the sisrht of Jehovah ! 
 
 o 
 
 86. Oh ! return to the Fountain, thou worshiper of the 
 shells of science, and therein dip thy Compass and Rule ; 
 therein dip thy pen and scribe truthfully the enduring beau- 
 ties of eternity. 
 
 ST. Canst thou separate time from Eternity ? Bo not 
 battle with the ever onward current, but peacefully upon 
 its bosom lay as it hurries on toward the sea wherein is all 
 knowledge. 
 
 8S. Demonstrate God's love unto man. Thy Figures in 
 their simplest combinations reveal th.e harmony wliich is 
 but an evidence of the supreme Love whence all things 
 came and by which are all governed. 
 
 89. Outside is continually changing and passing away, 
 then can it be its own creator ? Surely that which ever 
 changeth can be but an unsteady foundation upon which to 
 risk a monument. 
 
 90. An exalted pride and the highest self-love would 
 dictate unto all mankind that a trusting dependence upon 
 an Eternal God was the only enduring good they could 
 seek. 
 
 91. If thou dost love thyself, love God, who alone 
 can exalt thee to the highest point attainable in the 
 Heavens. 
 
 92. Is earth and all of its matter worth striving for? 
 Surely, when obtained, if it do not pass away from thee, 
 thou must leave it behind and empty return unto Him- 
 who expected more of thee. 
 
 93. Truth, sublimely simple and lovely, ever beckons 
 man toward the Source whence he came. Error, or that 
 which was intended to be below man's use, but by his 
 weakness songht, is ever the reverse of simplicity, and its 
 fruits are the reverse of love. 
 
 94. Thus beliold the difterence again between God's per- 
 fection and man's perversion. The one showeth his truth 
 in lovely simplicity, the other weaves webs whose mys- 
 
THE HEALING OF THE NATIONS. 303 
 
 tery alone recommend them to the ignorant admiration of 
 his kind. 
 
 95. The Mathematician, seeking God's favor, should 
 leave the demonstration of effects, and reveal the causes 
 thereof Instead of revealing the comparative weight, size, 
 and distances of objects, let him search after their invisible 
 properties ; and if he use the outward, let it be to show the 
 inward beauties thereof. 
 
 96. The Figures he uses are but outward signs depend- 
 ing upon his own inner intelligence for demonstration, and 
 upon the intelligence of the observer for comprehension. 
 
 97. Thou might forever work and never be comprehend- 
 ed, if none save thee were intelligent. 
 
 98. Let thy field be one wherein intelligence alone 
 existeth. Show man, through this unerring means, the 
 highest duties God hath given him to perform. Let not 
 thy treasures be wasted upon those things upon which man 
 is already too prone to dwell, but raise him by thy truthful 
 means to a higher plane, whereon shineth light nearer the 
 Fountain of Purity. 
 
 99. Show the great capability of man's mind. Show him 
 the lovely proportions thereof. Teach him the combination 
 of spirit with his earthly life ; and, oh ! far more import- 
 ant than all, teach him the intimate connection between 
 his spirit and its creating Father. 
 
 100. Enter the regions wherein pure knowledge dwell- 
 eth, and prove thyself worthy of thy high mission as Love's 
 demonstrator. 
 
 101. Why hath thy branch of knowledge laid almost 
 idle for centuries ? Why hath the apparent climax been 
 reached ? 
 
 102. Is it not because man is content to worship at the 
 shrines erected in by-gone ages, offering stale sacrifices on 
 old shrines, instead of offering up daily living tribute unto 
 a living God? 
 
 103. How can any science progress which looks only 
 backward. 
 
304 THE HEALING OF THE NATIONS. 
 
 104:. The reason Matliematics does not progress more 
 rapidly in the present, is simply Ijecause the old truths are 
 so tenaciously held fast unto. 
 
 105. Tliey are worthy of all admiration so far as they 
 are truth, and because they are truth ; but they are not 
 all of the truth, and should never be viewed as all of this 
 great branch of knowledge. 
 
 106. If thou canst see no outlet in outside Philosophy 
 for the outpouring of thy talents, remember that there is 
 a higher philosophy and a higher plane for its exercise 
 than man hath e'er discovered. 
 
 107. Solve the mystery of the Circle. As thou art nec- 
 essary unto all science, show thyself the master of all. But 
 to be master, thou must first be servant. 
 
 108. Man hath admitted his limitation in the slow steps 
 thy science hath taken. Then go unto the Unlimited for 
 thy key, and the limited will have their vision expanded 
 by thy faithful portraiture of the truths thou hast learned. 
 
 109. When the Germ is quickened, and life takes on its 
 outward form, growing to perfection, so termed, and then 
 gradually returns again toward the invisible Source whence 
 it came, all can see the full-grown fruit, the decay and 
 death, but none save the Creator can see the beginning and 
 the ending. 
 
 110. This mystery is bej^ond all calculations. The 
 minutest fractions of which man's imas^ination can con- 
 ceive, can not define the commencement nor fix the ending. 
 
 111. There is but One who begins and ends in the same 
 place ; 
 
 112. This is God. Man, next unto him, commences in 
 the germ, yet groweth unto the comprehension of great 
 wisdom, dies, passes away, yet not to the starting-point. 
 
 113. The simple truth that man does progress or retro- 
 grade ; the truth that nothing stands still in the universe, 
 showeth that the lines in which all principles and essences 
 governing the creation move, must be circling spiral lines. 
 
 111. The vine takes its circling course upward, and in 
 
THE HEALING OF THE NATIONS. 
 
 305 
 
 its fruit its seed is glorified. The seed is gone, jet a 
 greater number is come unto the earth to supply greater 
 demands, 
 
 115. The Points of the Triangle, whence the center is 
 found, are ever beyond the control of man. lie can ascer- 
 tain no beginning, and can fix no ending. 
 
 116. How, without a fixed center, can a circumference 
 be obtained. 
 
 117. And how canst thou fix a center in that which is 
 governed by a spiral motion ! Perfection is eternally 
 beyond the compass and comprehension of Man. 
 
 118. Light emanating from the Supreme Intelligence of 
 Deity is of itself a result of that intelligence, and by its 
 source alone comprehended. 
 
 119. It unites with the pure essence Love, and they, com- 
 bined, constitute the being and laws of being in all things 
 implanted. 
 
 120. Their nature, as demonstrated in man, is ever on- 
 ward and upward. They are living attributes of Deity, 
 and wheresoever they exist, therein is found life, intelli- 
 gence, and love. 
 
 121. Then if Intelligence ever circles upward and on- 
 ward, and all things are an emanation of Intelligence 
 within the spirit of God, how can man reduce this ever- 
 moving essence to an outside dead production ? 
 
 122. A limited part can never comprehend an unlimited 
 whole. 
 
 123. The lines of intelligence encompassing space, SLn& 
 all therein, are spirally coiled around the focal Point of all 
 Power. All things emanating from God are thus in con- 
 stant change — eternal motion from the Center produced. 
 
 124. Knowledge must ever increase to give happiness 
 unto man. 
 
 125. Love ever clingeth around its point of production. 
 
 126. In the denser results of these refined attributes of 
 Jehovah, outward changing motion is the proof of the on- 
 ward power of light and the restraining power of love. 
 
 20 
 
306 THE HEALING OF THE NATIONS. 
 
 12 T. Oil, Matliematician, surely the solving of the mys- 
 teries of the creation will ever unto thee be impossible, if the 
 Center of all knowledge do not shed upon thee his holy rays. 
 
 128. And what glory can there be in seeking after that 
 which man hath sought fruitlessly for centuries ? Is there 
 but one mystery to solve? — one great truth to discover? 
 Seek higher. 
 
 129. Holy food and pure nourishment await thee. Do 
 not limit thyself to earthly things. Surely there are nobler 
 proportions and purer combinations than man hath ever 
 discovered. 
 
 130. From an outside science turn thy mind inward, and 
 elevate the forms tliou dost use unto demonstrations of 
 God's love and his intelligence. 
 
 131. In every thing God hath created, thou wilt see the 
 proportions of light and darkness, life and death, blending, 
 winding against one another, the one ascending, the other 
 descending, yet all from God produced. 
 
 132. In spiral lines Light descends to the uttermost ends 
 of creation ; in spiral lines darkness ascends toward the 
 pure fountain, thus, as it were, by contact one with the 
 other, producing life and its enjoyment in animated nature, 
 and attraction in the inanimate particles of matter. 
 
 133. All at the Fountain is pure. Intelligence and love 
 blended into Truth called Purity. The outgoing light and. 
 incoming darkness at the Fountain are equal, yet ever 
 changing from the motion produced below. 
 
 4 134. God upon his child doth shed the highest intelli- 
 gence that hath left his holy presence. Yet the child is 
 dark, and must by the light be raised to the fountain, and 
 drink thereat to receive happiness. 
 
 135. All that God hath done is good. 
 
 136. And if His child do not comprehend this good, is 
 it therefore not good ? 
 
 137. Mathematician, thou too must help thy kind toward 
 the summit of the mountain wherefrom truth is always 
 visible, but error never seen. 
 
THE HEALING OF THE NATIONS. 30T 
 
 138. Thou, too, must do thy share toward his perfecting, 
 thus raising thyself by the use of intelligence and love unto 
 their comprehension. 
 
 139. Thou must cement mankind by the truthful means 
 within thy power into an universal band of Brotherhood. 
 All partaking of the same divine rays ; all joining in the 
 same happy strain ; all united by one Eternal Love. 
 
 140. Thy mission is endless as the knowledge thou dost 
 demonstrate. 
 
 141. As thou dost progress, new truths and simpler com- 
 binations meet thy spiritual vision, which in purity ever 
 increases. 
 
 142. Thou dost advance, as thou canst with thy propor- 
 tional laws demonstrate, faster and still higher, and ever 
 onward, as age advances, counting from thy germ-cause, 
 until eternity's endless circle revealeth the boundary, and 
 God the central cause of all. 
 
 143. Thou art the Philosopher's Staff. Upon thee he 
 must lean for support. He hath tried thee well, and thou, 
 too, art pronounced " Good." 
 
 144. The great tree of philosophical knowledge was 
 planted, watered, nourished, shone upon, by the Great 
 Creator. 
 
 145. Every Root and Branch, every leaf and flower, 
 from Him received strength, symmetry, and beauty. 
 
 146. Oh, then. Philosopher, reject not thy Cause, for 
 thus wouldst thou reject all. 
 
 147. Eemember thy Creator ; seek his counsel, and high, 
 holy, and pure happiness is ever thine. 
 
CHAPTEE XXI. 
 
 1. The Do ye hath flown Heavenward. Through the 
 celestial regions she taketh her way. She carrieth a mes- 
 sage for the Divine One. 
 
 2. Myriad Angels greet her return with smiling faces, 
 and singing voices join with the harp's soft notes in a full 
 chorus of Welcome Home. 
 
 3. She tarrieth not until upon the hand of Heaven's 
 Highest she resteth. Her mission is told ; and around 
 her soft, white neck the Great Creator winds a string of 
 pearly gems, that the heavens may know she hath been 
 faithful. 
 
 4. Again she flieth earthward. Again the expecting 
 host watch her airy flight, as far away toward the realms 
 of night she wanders. Again they listen for that sign or 
 tone that shall instruct them the Father's Will. 
 
 5. As she passeth onward toward the home of man, from 
 her beak a brilliant flag is unfurled, and before their de- 
 lighted gaze appears, in letters of living light, "Love foe 
 THE Lowly." 
 
 6. And the Heavens resound with joyous strains unto 
 the Father sung, who alone is all. Angels sing in happier 
 tones than they ever knew before. And the Dove cometh 
 down again with Inspired Love to illuminate the darkened 
 path of man. 
 
 7. She is no longer seen in the Studio, or at the Harp, 
 for her pupils are progressing fastly from her previous 
 instructions. 
 
 8. She hath left the entangling combinations of the Li- 
 brary, and the mysteries of the Beautiful, and the analyz- 
 
THE HEALING OF THE NATIONS. 309 
 
 ing retorts ; and even the Starry Heavens she hath ceased 
 to gaze upon as a means of knowledge. 
 
 9. She hath settled down into the habitations of God's 
 poor and lowly. 
 
 10. Humble helper of the humble in spirit is God's 
 Dove, Inspiration. 
 
 11. If, oh, man, thy lot be cast among those termed 
 lowly on the earth, think not therefore that God is farther 
 from thee. 
 
 12. He is present ever where his child is found ; and 
 wherever is encouragement for man, therein is His voice 
 vibrating. 
 
 13. Thou mayest be debarred from leading thy kind, but 
 all the creation can not remove thee from thy privilege 
 of being by God led in those paths he desireth, if thou be 
 faithful unto him as within thyself revealed. 
 
 14. If thou canst not safely tread the slippery and re- 
 sponsible paths of science, if thou canst only safely tread 
 the earth, and on it perform thy mission, remember that 
 the product of thy labors, if faithful, will glorify God. 
 
 15. Abundant light bringeth abundant responsibility. 
 If thou art lowl}^, remember the humblest slave on earth 
 is God's child, and within his spirit is ever welling the 
 Fountain wherein the divine waters of inspiration dwell. 
 
 16. Surely none can tell how God vieweth them and 
 their brethren. 
 
 17. Remember, child of humility, thou mayest by God 
 be viewed very differently from the view man taketh of 
 thy actions and life. 
 
 18. What matter how men respect thee if thou dost not 
 respect thyself? or what matter how they blame if within 
 thee thou dost feel the sustaining help of a clear and pure 
 spirit's voice ? 
 
 19. If within thee thou art conscious of striving to do 
 thy highest duty unto man, though he blame thee, God 
 must ever approve thee who art unto thy light faithful. 
 
 20. If thou dost dig the earth, draw water, hew stone, or 
 
310 THE HEALING OF THE NATIONS. 
 
 do most menial labor at the Temple, so thou dost labor 
 faithfull}', thou wilt most surely partake of the feast when 
 thy task is finished. 
 
 21. If thou dost crowd a brother from his labor, that 
 thou mayest take his place, think not that therefore thou 
 wilt have his seat; for as thou canst not do his labor, 
 neither will his seat fit thee. 
 
 22. It becometh every man to do his highest duty unto 
 God, and consequently unto man, in whatever station he 
 may be placed upon earth. 
 
 23. Do not look upon earth as the eternal home of man, 
 for thou must know he passeth therefrom, all save that 
 which is of earth earthy. And if he pass away, what 
 matter how much power, pomp, or pride surrounded him 
 whilst upon it ? 
 
 24. Did he own the earth, and were all mankind his 
 bondmen, all would be left behind at death of his body. 
 
 25. Know, thou Laborer, that the spirit of Man doth not 
 value or receive happiness from the outward. ISTo matter 
 how high thou mayest think the happiness of power and 
 of earthly pride, the spirit of the earthly exalted singeth a 
 mournful sons^. 
 
 26. It is surrounded by bars of steel, is inclosed in a 
 dungeon dark and drear, if upon it falleth not the eternal 
 light of God. 
 
 27. Oh, envy not the bound one his chains ! Envy not 
 man for his power over men ; rather shrink within thyself, 
 and therein learn what exalteth, and feel true exaltation. 
 
 28. Unto thy gaze cometh the glowing sunlight, making 
 all thou lookest upon beautiful. Unto thy gaze cometh 
 the pale Moon's beams, and the Star's gentle light, as 
 freshly and as purely as unto the proudest eye on earth. 
 
 29. Oh, then, if God hath placed thee on a level with 
 man, and he may think thou art below, he is not thy judge, 
 neither art thou his ; God knoweth, seeth, and compre- 
 hendeth all. 
 
 30. Do not presume because thou thinkest thyself un- 
 
THE HEALING OF THE NATIONS. 311 
 
 worthy to act as if thou wert so, thus rendering thyself 
 liable to fall from that which may, in God's sight, be a 
 high position. 
 
 31. The lowly of earth should turn their gaze toward 
 God, and not toward a brother's position. 
 
 32. Why seek those places " above" thee and thy station ? 
 "Why thinkest thou they are above ? Thou dost measure 
 with a selfish, contracted vision, else that thou thinkest so 
 high and enviable would dwindle and sink below thee oft- 
 times ere thou hadst ceased to view it. 
 
 33. God, thy Father, is highest. He regulates the scale 
 (rf progression, and justice is meted out unto all. It would 
 seem presuming in any man to say that himself or a 
 brother was in a high position. 
 
 34. If thou dost do homage unto man on account of his 
 position, thou art ministering unto his pride, and art de- 
 grading thyself thereby. 
 
 35. Surely if none would elevate, none would be ele- 
 vated. And if thou dost sustain and envy a brother in the 
 high earthly position, thou art no better than he. And if 
 he strive to do his duty in his place of action, he must in 
 the striving be exalted ; yet if thou dost envy, and still 
 sustain, tliou art an hypocrite, and lowly indeed. 
 
 36. Position is not elevation or exaltation. ISTeither can 
 the opinion of men exalt or degrade any man in the sight 
 of God. 
 
 37. Thou canst exalt thyself in God's sight simply by 
 fulfilling thy own highest ideas of duty. 
 
 38. Fulfilling thy present light giveth thee purer light 
 in thy future. As within thee the taper glows, so must thy 
 actions be guided, and happiness regulated. 
 
 39. Would those termed "lowly" cease to degrade them- 
 selves by blindly idolizing their prouder brethren, their 
 own positions would instantly assume a higher plane. 
 
 40. Surely if they make idols of men, the idols will de- 
 mand worshipful obedience from the makers. If they feed 
 pride, it will most assuredly grow, and at their expense. 
 
312 THE HEALING OF THE NATIONS. 
 
 41. All positions on earth are comparative. As some 
 raise man above the common level, others reduce him be- 
 low. It is often seen that one " high position," so termed, 
 is sustained by the labors of many men, thus reducing 
 many as much as one be elevated. 
 
 42. This comparativeness of positions in the outward 
 mass results from the same scale within each individual 
 one of the mass. 
 
 43. If a man's spiritual powers develop, they do so in 
 opposition to and by taxation upon the resisting animal 
 powers. And if the animal powers grow and strengthen, 
 the spiritual must suffer. 
 
 44. If thou dost help, elate, and stimulate the pride of 
 an earthly brother, thou art ministering unto his animal 
 nature, and thus art helping to develop passions which 
 must retard the progress of man in the mass. 
 
 45. Let thy standard of judgment in man be goodness. 
 
 46. There is no true greatness separate from goodness. 
 
 47. In actual goodness each man can elevate himself. 
 
 48. Position is all outward ; goodness is all inward. In 
 position all differ ; in goodness all can excel. He who sur- 
 passes his own animal nature, excels. 
 
 49. If thou art lowly in position, be highly in goodness. 
 
 50. Giving is goodness only in proportion unto receiving. 
 True and eternal goodness ariseth from Chaeitt. 
 
 51. He who giveth alms is not therefore charitable. God 
 giveth all, and man receiveth all ; yet God giveth within 
 his child the goodness which produceth happiness. He 
 hath placed but little value in the outward, for the man 
 who holds the most on earth is ofttimes most unhappy. 
 
 52. Whereas he who holdeth the value within his own 
 spirit is rich, though he hath naught outward save his own 
 body. 
 
 53. Therefore Charity is not an outward gift, but an 
 inward blessing. 
 
 54. Therefore the poorest of earth can be richest, and the 
 so-called rich most needy. 
 
THE HEALING OF THE NATIONS. 313 
 
 55. Surely as God giveth, so should his child. Give 
 not dust unto an hungering brother, for he can receive that 
 of the earth. If thou givest alms, let them be love. 
 
 56. Give no man that which can do no good. If a 
 brother ask, give as thou hast. If he be hungry, feed him 
 — if naked, clothe him. 
 
 57. Yet if thou hast neither food nor raiment, give him 
 of thy treasure within, one grain's weight of which lasteth 
 forever. 
 
 58. If thou hast no treasure within, thou art poorest of 
 the poor, and would do well to ask for thyself of thy Father 
 in Heaven. 
 
 59. Charity giveth her best gifts most freely. 
 
 60. With charity all are rich, without it all are poor. 
 
 61. Poverty in the outward removeth numberless cares 
 from thy path, and helpeth thus to strengthen thy inward 
 spirit. 
 
 62. Surely it is more blessed to give spiritual gifts, which 
 last forever, than to give that which ever changeth. 
 
 63. And if thou hast not outward goods, be not there- 
 fore selfish with thy spiritual goods, which alone are of 
 lasting value. 
 
 64. If man be selfish, and thou dost imitate him, what 
 credit is due thee ? Thou mayest be poor, but poverty is 
 no excuse, for all are poor without God's favor. And how 
 canst tliou be favored, unless worthy ? 
 
 65. And how canst thou be worthy without being just? 
 
 66. Giving in spirit and in truthful love doth not impov- 
 erish man. 
 
 67. God giveth all. Surely he is rich beyond naming in 
 all things, and if richness giveth, he that giveth as God is 
 most rich. 
 
 68. Then get not behind thy outward poverty or lowli- 
 ness, and think to hide thee thus from God's view and from 
 thy responsibility. 
 
 69. Man may think thee poor, whilst in God's sight thou 
 art far richer than the one judging thee. 
 
314 THE HEALING OF THE NATIONS. 
 
 70. Thy outward poverty may be thy greatest blessing. 
 Thou must know thou art a poor judge of thyself, and 
 should be careful how thou dost decide. 
 
 ■71. Surely all men have access unto God, and thus are 
 all in this respect equal. 
 
 72. If men crowd thee down or away from positions of 
 outward responsibility, it would be well to thank them. 
 
 73. They may injure thy outward hopes, but thy inward 
 welfare can only be injured by and with thy own consent. 
 
 74. He w^ho leaveth the inward, and hopeth only for the 
 things which his body can use, hath no exalted aspira- 
 tions. His hoping is lifeless as dust, and his desires most 
 earthy. 
 
 75. They who have within them an exalted Hope, are 
 blessed. 
 
 76. The fruits of the highest ever grow, nourished by the 
 pure essences that surround Jehovah. 
 
 77. The truly high are they that strive, unmindful of 
 self, to do the highest requirements of their Father, as 
 within their own spirit revealed. 
 
 78. Hope ever accompanies the trusting spirit — ever 
 carrieth before it the pure taper, whence cometh the ever- 
 livino^ liffht. 
 
 79. The poor man's Friend — the stay of the lowly — the 
 bright taper ever shines, reflecting around the humble 
 homes a sweet foretaste of Heaven's joy. 
 
 80. Oh, man, if thou art ever so poor that from hour to 
 hour thou knowest not whence food will come to sustain 
 thy animal life, reject not the sweet food which an exalted 
 hope giveth unto the sustaining spirit within. 
 
 81. Eemember that thou art near and dear unto an all- 
 wise and all-powerful Father ; and if thy body suffer, it is 
 far better thus than for thy spirit to go hungering for his 
 sympathizing Love. 
 
 82. He hath given all in Hope that can aid thee when 
 all else seems turned against thee. 
 
 83. What can riches benefit a hopeless spirit ? The 
 
THE HEALING OF THE NATIONS. 315 
 
 greatest outward wealth can never bribe Hope to enter tlie 
 spirit of man. 
 
 84. Thou canst only gain her sweet presence from a 
 trusting reliance upon God, whose messenger she is unto 
 his child. 
 
 85. I^either will Faith enter and dwell within thee if 
 thou dost look to the outward baubles of time for pleasure 
 and enjoyment. 
 
 86. She sustaineth the lowly far more often than those 
 termed " great" and "high." 
 
 ' 87. She hath no affinity for deceit and cunning shrewd- 
 ness. Her path is straight and plain. No man can mis- 
 take her requirements. She asketh simply that each be 
 true unto himself, and his own dictations within. 
 
 88. Her engagements are kept. She never deceives the 
 trusting. 
 
 89. She never paints for show, but in simplicity reveal- 
 eth truth unto all. 
 
 90. She asketh obedience of all. 'No one is exempt from 
 her call. She requireth in the outward uprightness, in the 
 inward holiness. 
 
 91. The foundation upon which Hope resteth and Charity 
 giveth, is Faith. 
 
 92. Twin sisters are they, daughters of God, Ministers 
 unto man. 
 
 93. And surely the lowly are God's children ; unto them 
 most dear, because most needy. Yet they favor none above 
 the demands of worthiness. They know no outward de- 
 sires, but seek to gratify every inward want. 
 
 94. They ever sympathize with the oppressed. With the 
 poor, unrequited slave, they weep and mourn over man's 
 bitterness, and his tears while away with perfect sympathy. 
 
 95. They raise within him distant lands and lovelier 
 skies, upon which his delighted gaze loveth to linger. 
 Thus they soothe his fretting mind, and upon his spirit pour 
 out their love, raising him toward Heaven, despite of all 
 surrounding circumstances. 
 
31'6 THE HEALING OF THE NATIONS. 
 
 96. God is good. All know this who unto him are 
 responsible. 
 
 97. He blesseth the poor and lowly. And though they 
 may know it not, their greatest blessing is clothed in 
 poverty. 
 
 98. Dust can not enter Heaven, because it hath no com- 
 prehension of that which reigneth therein. 
 
 99. The laborer who frets his spirit by worrying after 
 the earth he digs, is most ignorant of God's pure blessings. 
 
 100. All lowliness is voluntaiy. God loveth all, and 
 hence upon this broad basis all are equal. If any descend 
 below their high privileges, surely they are alone responsi- 
 ble for the descent. 
 
 101. And how much easier to descend, when surrounded 
 by the pompous and proud tempters, than when upon an 
 humble footing, surrounded by humble brethren ! 
 
 102. It becometh the lowly to be ever on their guard, 
 lest they become flatterers of pride and hypocrisy in man, 
 instead of sincere worshipers of God. 
 
 103. They who minister unto thy outer wants are always 
 below Him who supplieth the everlasting blessings within 
 thy eternal spirit. 
 
 101:. Whatever thy occupation, worship God in spirit 
 and in truth, for this is ever required of Man. 
 
 105. All who receive existence should pay for it by sin- 
 cere and active gratitude. 
 
 106. Art thou too poor to be grateful ? Too lowly to be 
 thankful for thy existence ? 
 
 107. Is thy existence burdensome? Then bear the bur- 
 den manfully, and, depend upon it, thy reward will be 
 greater than if thou didst cast off the load. 
 
 108. Thou canst not cast thy spirit away, but thy body 
 is within thy control. If outer existence cramp and hurt 
 thee in all directions outward, remember that all have bur- 
 dens, and they are all rewarded as they carry them faith- 
 fully. 
 
 109. Tliou didst not load thyself; and if thou earnest 
 
THE HEALING OF THE NATIONS. 317 
 
 for the glory of a good Father, surely justice will ampij 
 repay thee in the glory earned. 
 
 110. All loads fit best the backs carrying them, and 
 thine fits thee better than thou couldst fit thyself. 
 
 111. Thy constant desire for change, and the constant 
 unstableness of human satisfaction, should encourage thee 
 to look higher and farther, above and beyond that which 
 changeth so quickly. 
 
 112. If the sought changeth and the desire changeth, 
 how can finding changeful things gratify ? 
 
 113. Seek ever the unchangeable and eternal Father ; 
 and though thou wilt ever change toward higher stages of 
 purity, each succeeding step will elevate thee to higher 
 enjoyments and purer happiness. 
 
 114. God is perfection. Then why envy man his imper- 
 fection? Strive after an exalted independence of man and 
 dependence upon God. Love thy kind, but worship nor 
 envy no man. 
 
 115. Do thy duty cheerfully. Be not cast down by 
 dusty weights, by earthly cares ; but let forth thy spirit on 
 its heavenward flight, and thy Father will meet thy return- 
 ing steps, and around thee shed eternal glory. 
 
 116. Think not that because thou art poor, lowly, and 
 humbly born, that it is more difficult for thee to approach 
 God, or for his voice to cheer thee on thy way homeward. 
 
 117. To labor in God's vineyard on earth is a blessed 
 mission. 
 
 118. If the soil be not turned, and fed, and cleaned, how 
 will the fruits grow ? Weeds, briers, thistles, and all man- 
 ner of fruitless things, will take the place wherein should 
 grow good yielding plants. 
 
 119. Man hath wandered, and in his wanderings hath 
 perverted the sweets of labor into drudgery. Man was 
 never intended to labor with his hands, save as a means of 
 pleasant gratification. 
 
 120. Yet leaving his Father's wisdom, and striving to 
 institute his own selfish jiratification in its place, he hath 
 
318 THE HEALING OF THE NATIONS. 
 
 brought upon himself the necessity of laboring. And in 
 the necessity is the restraint which maketh labor to be dis- 
 agreeable. 
 
 121. If man err, God forgiveth. If he depart, God 
 seeketh to induce his return. If he be willful, God is 
 merciful. 
 
 122. If he be good, God rewardeth him. If he be not 
 good, his reward is in proportion to his deserts. Whatso- 
 ever he does, God remains the same. 
 
 123. Then if he hath departed and brought upon him- 
 self the necessity of laboring, let him so labor as to insure 
 his speedy return. 
 
 121. And if thou dost seem to labor on earth without re- 
 ward, be not hasty in thy judgment. God is beside thee, 
 and knoweth all. 
 
 125. If man do seem unjust and most selfish, think not 
 that God is thus changed toward thee. 
 
 126. Be true unto God, and he will be just unto thee. 
 
 127. If thy mission be to labor in the outward, and thou 
 art faithful in thy calling, thy exaltation will equal any 
 equally faithful in any mission. 
 
 128. If thou dost use the Pick, the Hammer, or Plow on 
 earth, think not that they will keep thee from the Throne 
 of God. 
 
 129. Faithfulness is alone worthy of reward, which re- 
 ward is in the faithfulness. 
 
 130. If thou dost forget God and worship thy trade, call- 
 ing, or implements used therein, do not expect to be ex- 
 alted in the Heavens. 
 
 131. All employments which are used to glorify God are 
 good. 
 
 132. All goodness is honorable, because God dispenseth 
 goodness unto all of his creation. 
 
 133. Then think not that if thy daily toil covers thee 
 with dust outwardly, that thou art therefore condemned 
 inwardly. 
 
 134. There is no condemnation which man does not feel. 
 
THE HEALING OF THE NATIONS. 319 
 
 If he know not duty, he knoweth not the condemnation, if 
 the duty be not performed. 
 
 135. Oh, man, howsoever lowly thou art, still thou art a 
 child of God, and by him loved ! Around thee he sheds 
 his own radiant Light, that thou mayest fulfill thy task 
 faithfully on earth. Within thee is heard his own voice, 
 calling unto thee, "Return, child of my love, return." 
 
 136. The Good One is not a hard Master. He is a kind 
 Father. He is Wisdom's Creator ; and if thou seemest 
 unto thyself most foolish, this feeling is truer wisdom than 
 if thou didst think thyself better. 
 
 137. The proud and selfish may teach their selfish doc- 
 trines unto thee, but theirs is the fault if thou be truly 
 ignorant. 
 
 138. If thou dost aspire after true godliness, all their 
 striving to teach will not depress thy knowledge of God. 
 
 139. Be ever on thy guard. The man who raises his 
 own fleshy monument highest, does so at the expense of 
 most flesh. 
 
 140. He who grasps most tightly outward wealth is 
 merely holding himself firmest on to earth, which earth 
 can be of no value unto his spirit after the body de- 
 cays. 
 
 141. The poor and ignorant are deluded by the teachings 
 of the few, who hold fast the wealth and positions or sta- 
 tions on the earth. 
 
 142- Art thou so ignorant as to not see, that if thou dost 
 not minister unto his wants he must labor as thou ? 
 
 143. He is bound by necessity as thou art. He liveth 
 on the same earth, among the same laws, and is at last 
 accountable unto the same God and Father. 
 
 144. If thou didst not value his outward possessions 
 they would be valueless unto him. The earth snpplieth 
 you both with food, and raiment for the body, and God 
 feedeth your spirits equally as you can comprehend his 
 wisdom. 
 
 145. If in God's Love ye both enjoy the same privileges, 
 
320 THE HEALING OF THE NATIONS. 
 
 and in his eternity ontside be valueless, then why consider 
 thy brother above thee ? 
 
 146. If he be a better man than thou art, surely he is 
 above thee ; if not, he can not be. 
 
 117. Always feel within thyself that thou art right, and 
 thou canst never err. 
 
 118. Whatsoever thou dost feel to be thy duty, do, and 
 leave the rest with God. 
 
 119. Love to wait upon thy Father in Heaven. 
 
CHAPTER XXII. 
 
 1. The Tiller of the Soil can as well wait upon God as 
 the one who in pure strains of harmonious words or tones 
 hath had his birthright given. 
 
 2. As his Plow turneth the soil, and the seed is sown, 
 and the harvest reaped, his voice, his mind, his spirit, all 
 can glorify God his Creator. . 
 
 3. Elevation, true exaltation, is an inward task. 
 
 4. If of the earth's ample yield thou canst offer sacrifice 
 unto its Creator, thou art blessed. He looketh not upon 
 the offering, but upon the spirit in which the sacrifice is 
 made. 
 
 5. Offer up the fruits of thine harvest, the first and best 
 unto God, for he is indeed first and best of all. 
 
 6. Let thy shrine be man. Bring forth thy fruits to 
 satisfy his wants, act in pure charity, and thy offering is 
 acceptable unto God. 
 
 7. The earth is rich in plenty. The Storehouse of Nature 
 is filled with the productions of her ample fields. 
 
 8. All things below man receive nourishment to sufii- 
 ciency from this great garner. He, m common with all 
 of earth, satisfieth his earthly cravings ; yet there is a 
 higher and holier food from I^ature's God derived, than all 
 the earth's richness combined. 
 
 9. If thou dost assist nature to supply thy wants, and 
 the wants of thy fellow-man, surely God will assist thee in 
 all thy eternal wants. 
 
 10. If from a barren soil thy wise applications can bring 
 more abundant fruit, surely this is good. 
 
 11. And if thou canst aid the tree in its yield, and thus 
 
 21 
 
322 THE HEALING OF THE NATIONS. 
 
 in reality supply more wants than the tree without thy 
 wisdom, the superabundance giveth thee credit. 
 
 12. If by use of stimulants, by bringing different earths 
 and soils together, thou canst increase the yield of that 
 already fertile, this must bring results honorable unto thee. 
 
 13. No thing of earth composed can leave it. The For- 
 ests on the mountain top sink their roots among the rocks, 
 and upward rear their straight, strong shafts. Their 
 branches draw up from the earth nourishment, which, 
 combined with the light and air, bring forth the deep, 
 thick foliage. 
 
 14. The winter cometh, and with nipping cold severs the 
 clothing, and it returneth to the earth. The winds carry 
 the remnants of faded beauty down the mountain's side 
 into the valley below. The rains fall upon them, imbed- 
 ding them in the soil whence cometh the strong grass and 
 nourishing plants. 
 
 15. Time hews down the forest Sires to replace by de- 
 composition that which was taken to compose the roots, 
 shafts, and branches. These sustain their growing children 
 by imbedding their dissolving trunks among the rocks in 
 which the hungry roots are seeking, thus ending their 
 individual outward mission. 
 
 16. Thou canst not add unto the earth or its powers. 
 Thou canst by skillful combinations increase the yield of a 
 given portion of it, but the things combined are earthy. 
 
 17. The Eains fall upon the mountain, and carry down 
 in torrents the atoms of soil therefrom. The valley is filled 
 with decaying substances, the Light shineth upon it, and 
 life cometh forth from the dead and dying. 
 
 18. The Sands of the Desert combined with the valley's 
 rich soils yield from the sown grain abundant fold. 
 
 19. The Sand's barrenness stimulates in return the sweet- 
 ness of the rank, rich soil, and it produceth more abund- 
 antly than alone. 
 
 20. If thou dost till the soil, strive to understand that 
 ♦among which thou dost labor. Strive to increase thy prac- 
 
THE HEALING OF THE NATIONS. 323 
 
 tical knowledge, that thus thou canst give thy body ease, 
 and render thy spirit service in its striving to ascend. 
 
 21. Thy Plow may harden thy hands, but it should 
 soften thy heart by bringing thee in contact with the soft 
 sunlight and pure air. And as thou dost guide it through 
 the dewy grass, turning numberless blades and spears of 
 green beauty into an untimely grave, thou hast ample time 
 for reflections above the earth thou art turning. 
 
 22. As thou dost walk over the fields in which the grain 
 is growing strongly, and as the warbling birds greet thee 
 everywhere, thou art surrounded by thoughts whose simple 
 beauty, if simply written out, would immortalize thee. 
 
 23. The Harvest fills thee with joy. The Corn is bright 
 and yellow, inviting thee to enter in and reap thy reward. 
 
 24. How beautiful the waving grain as upon it glances 
 the brilliant rays of the summer sun ! The Old enlivened 
 by the sweet smiles of the Young ! Life's sunset should 
 ever be bright and lovely as the termination of the 
 Harvest. 
 
 25. And when the harvest is gathered home, then is the 
 well-earned feast partaken of. Such the termination of a 
 well-spent life. 
 
 26. He who plants and reaps for the glory of God is 
 himself reaped by the Sickle of Death, to feast through 
 eternity on the golden grain safely laid up in the Father's 
 Garner. 
 
 27. Eemember the King of the Harvest. Even as thou 
 dost enjoy thy harvesting of the good rich grain, so doth 
 the king enjoy the calling home of the good and faithful 
 harvesters. 
 
 2 . As the harvest doth reward thy outward faithful- 
 ness, so will thy Father reward thy inward holiness. 
 
 29. Grasp thy plow with thy hands, but with thy mind 
 and spirit grasp the eternal truths of God. Let not thy 
 plow bury beneath its every furrow some bright hope of a 
 glorious future. Such seed would bring thee fruits of bit- 
 tern e?;^ and discontent. 
 
324: THE HEALING OF THE NATIONS. 
 
 30. As thou dost sow earthly seed, thou dost reap an 
 earthly harvest. Sow spiritual seed all thy life, and long 
 ere its earthly termination will its path be beautified by 
 the fruits thereof. 
 
 31. And after thou art called hence, thou wilt see the 
 fields laid out, furrowed and planted by thee, ripe and 
 waiting for thee to enter in and enjoy unto all eternity. 
 
 32. Spiritual harvests are the product of eternal attri- 
 butes of God. As thou art rewarded on earth for thy 
 labor thereon, so wilt thou be rewarded in Heaven for thy 
 goodness thereon. 
 
 33. Goodness is the spiritual field of labor. 
 
 34. As thou art careful to have thy grain clean and 
 good with which to sow the earth, so be thou careful to 
 have thy eternal fields sown with that which can never die. 
 
 35. He who wasteth time by seeking naught but earthly 
 fruits, will, at death of his body, be hungry for the fruits 
 of Heaven. 
 
 36. If thou dost not sow, thou wilt not reap. 
 
 37. If thou dost sow, yet do not cultivate the seed, the 
 surrounding briers will choke and stint its growth. 
 
 38. If thou dost sow thistles, thou wilt be pricked by 
 their sharp points. 
 
 39. If thou hast ignorantly sown poor seed, strive to 
 increase its fold b}^ proper cultivation. 
 
 40. Obtain seed that suits thy soil. AU seed will not 
 grow equally well on any given soil. Study the capabilit}- 
 of thy soils. Do not adhere too strictly to any given seed 
 unless thou hast faithfully tried it and been well rewarded 
 in the harvest's yield. 
 
 41. Study the requirements of thy seed and the capabil- 
 ity of the soil in which thou must plant. 
 
 42. Thy neighbor's seed will not fit thy soil ; perhaps 
 his seed jaelds better than thine ; then alter thy soil to suit 
 thy seed so well as his suits his seed, and thy yield will 
 equal his. 
 
 43. The outward cultivation of soils, and planting and 
 
THE HEALING OF THE NATIONS. 325 
 
 reaping of grain, is like unto the cultivation of the mind 
 and its consequent harvests. 
 
 44. All outward is hut an illustration of all inward. 
 
 45. As the inward hath been cultivated so ignorantlj as 
 to bring forth unsound fruits, so the outward cultivation 
 hath brought forth fruits after the inner ignorance. 
 
 46. Thou shouldst never forget that all is God's. All 
 came from him. All was by him given. 
 
 47. If thou art His steward, be just as He is just. Let 
 thy strife be to exalt thyself and thy kind by all means 
 within thy power. 
 
 48. He giveth unto thee ; give thou unto thy kind. 
 Thou art His distributor. All must from the soil receive 
 food and raiment ; yet the food and raiment of Time are 
 but a small portion of man's blessings. 
 
 49. Man is progressive. He must change. Then in thy 
 portion of His great name and being strive to change him 
 evermore toward good. 
 
 50. Are thy means limited, very limited ? Remember 
 there is but One unlimited, and His charity is perfect. 
 
 51. If thou hast ever the will and willingness to benefit 
 thy kind, and should ever be hindered, as thou mayest 
 think, thy willing spirit hath spoken a good word which 
 hath not escaped the ear of the great and good Father. 
 
 52. If all do their duty, there is no duty not performed. 
 
 53. If no one do his duty, there is no duty performed. 
 
 54. If part be faithful, the part is not condemned because 
 other parts be unfaithful. 
 
 56. Think not that only the greatly responsible can be 
 worthy of great reward. As hath been said, a small mea- 
 sure can be as full as the largest. 
 
 56. Thou art not responsible for the soils of thy fields, 
 but for the products thereof. 
 
 57. If thou dost plant merely to reap, and reap merely 
 to add unto thy outward wealth, thou art growing poorer 
 every successive harvest. 
 
 58. Oh, do not degrade thy noble calling into a drudgery 
 
326 THE HEALING OF THE NATIONS. 
 
 disa2:reeable unto all who labor in it ! The hisrhest seats 
 in Heaven are as free unto thee as any of God's children. 
 Therein the most faithful are the most favored, because he 
 who is most faithful UDto his calling develops his spiritual 
 perceptions most. 
 
 59. Thy calling was the first Man labored in, and in out- 
 ward usefulness is still first of all employments. 
 
 60. It driveth want away from the auimal man, as 
 knowleds^e of God's love and truth doth remove want from 
 the inner and ever-living spiritual man. 
 
 61. Thy labor imitateth the labor of God. Thy outward 
 employments feed the outward. And to further imitate 
 him, thy inward should feed thy brother's spirit with lov- 
 ing sympathy. 
 
 62. Thou dost move among men who live forever ; and 
 canst thou not speak a word to each one, which will be as 
 a seed dropped in the fertile soil, grow, strengthen, and 
 bring forth abundantly ? 
 
 63. In thy daily conversation give plain, simple instruc- 
 tions unto thy lowly companions. They listen better unto 
 thy spiritual teachings than unto any other, for thou art in 
 affinity with them, and they know thou art honest and 
 sincere. 
 
 64. Teach them ^that the seed must have a cause, and 
 prove the goodness of the cause by the fruits thereof. 
 
 65. Show them that the light of the day and the dark- 
 ness of the night blend in all things, producing light of life 
 and darkness of death. 
 
 66. The Seasons, as they help them till, sow, cultivate, 
 and finally reap the golden grain ; thou canst bring as great 
 proof of their Father's never-ending Love. 
 
 67. If thy kind be lowly thy field is larger, and only 
 requireth of thee higher and holier labor. 
 
 68. If they were not ignorant, they could not be taught; 
 being ignorant, to teach them is thy duty, if thou knowest 
 more of truth than they. 
 
 69. The more thy land requires cleaning, the more most 
 
THE HEALING OF THE NATIONS. 327 
 
 thou labor to clean it. The less it prodiiceth, the more 
 must thou labor to make it produce abundantly. 
 
 70. And among thy lowly kind the same is equally 
 truth. 
 
 71. The less they know, the more is knowledge required, 
 and the more labor is necessary to impart it unto them. 
 
 72. And if thou canst not increase their knowledge a 
 liimdred fold, the striving to increase it all thou canst, hath 
 rendered thee a faithful servant of thy Father. 
 
 73. All knowledge is God's, and if thou canst teach some 
 of it unto thy lowly kind, thou art blessed. 
 
 74. Love seeketh its gratification in action. Love is 
 never idle. 
 
 75. If thou dost love thy kind, do them active service, 
 and be thankful thy fiekl is so large. 
 
 76. Surely to clean and plant a large field if thou hast 
 power, is worthy a larger amount of labor, and more care 
 in the labor. 
 
 76. Whereas if thou dost expend great labor on the 
 small field, though it produce well, still the yield can never 
 equal that of the large field equally tilled and planted. 
 
 77. Thus thou canst see that if thou art faithful in thy 
 humble sphere, thy faithfulness exalts thee, whereas if un- 
 faithful, thou dost reap the tares and thorns of negligence. 
 
 78. Humility hath a wdde field for labor. It exalteth 
 every man. The highest are low compared watli God. 
 Oh, then, view thyself as one of his children, and for all 
 things learn to praise him. 
 
 79. His knowledge doth not cease when human channels 
 are full, but ever flow^eth outward, that the thirsty may 
 drink, and the full rejoice in its pure strength. 
 
 80. Then imitate Him ; let thy knowledge flow, as the 
 pure waters through the meadowy fields, giving strength 
 and freshness unto all around and near thee. 
 
 81. Thy eyes may never view distant lands, they may 
 never even scan the page of knowledge as by a brother 
 penned, yet around thy humble cottage door are beauties 
 
328 THE HEALING OF THE NATION'S. 
 
 which pen can never express, nor distance render more 
 lovely. 
 
 82. Thy humble home hath beauties in it which crowned 
 heads may well envy thee. Thou dost recline upon no 
 downy couch, art wrapped in no costly garments or robes, 
 yet upon thy spirit falls the pure slumber th}' labor hath 
 earned. 
 
 S3. Thy body resteth, and thou dost come forth to meet 
 the murning sun with a smile full of peaceful contentment. 
 
 S-i. Thy true and tried Partner, whom thou tliinkest 
 little lower than the angels, is thy Ideal all. The nealth 
 that paints thy children's cheeks, thy own strong man- 
 hood, are these naught to be proud oil Ay, honest man, 
 thou mayest be blackened and burned by the summer sun, 
 but we tell thee thou hast around thee guards stronger than 
 the highest, with all their pomp and pride ! 
 
 85. Bare thy brow to the breeze and thy arm to the 
 sun^s bright rays, and drink daily health as thy reward. 
 
 S6. The mighty of earth forsake their wealth, and after 
 thy earned health and strength seek in vain. They envy 
 thee thy enjoyment as much as thou dost them their luxu- 
 rious ease. 
 
 ST. They seek in vain for that which cometh to thee 
 smiling in every flower, and balmy in every breeze. They 
 have unstrung their being by inactivity of mind and body, 
 and the winds blow across the sti-ings producing a sickly, 
 jarring strain. 
 
 SS. Thou dost follow thy team in happiness. Thou dost 
 patiently earn thy food, and thankfully partake of it. 
 
 89. He that would strive to live an inactive life is striv- 
 ing just so much against his own happiness. 
 
 90. Activity is neither confined to spirit, to mind, nor to 
 body. 
 
 91. The abuse of activity is its own confinement in any 
 particular sphere of action, at the expense of other spheres 
 of action. 
 
 92. If man exercise only his spiritual powers on earth, 
 
THE HEALING OF THE NATIONS. 329 
 
 and confine their activity alone to the spiritnal portion of 
 the hrain, disease will follow, and there is danger of a de- 
 thronement of reason. A healthful activity is the regulator 
 of the whole man. 
 
 93. Tlie danger with thy calling is, that thou wilt cease 
 to cultivate the powers of thy spirit and mind, and thus 
 run into the opposite extreme, which will let them rnst, as 
 it were, for want of use. 
 
 94. Thou dost become as the seasons, fixed in thy yearly 
 and daih' rounds, aiid if thou art content to do thy doty, 
 in whatever season thou leavest the earth, the very fields 
 will bless thy entrance into a happy eternity. 
 
 95. And the bri^rht fields of Heaven, wherein thou hast 
 planted high aspirstions, pure thoughts, kind words, and 
 loving smiles, will welcome thee as their own favorite 
 master. 
 
 96. And around thy new cottage door will heavenly 
 vines cluster, and sweeter fl.owe.rs will bring holier fruit 
 unto thy enraptured senses. 
 
 97. Thou wilt have new neighbors with joyous faces, 
 across which the frown never passeth, nor falls the bitter 
 tear. Angels will sing to thee of still holier joys, aad 
 troops of little children visit thy garden-plot to cull the 
 never-dying flowers. 
 
 98. Around about thee will fall the Light of purest es- 
 sence, and thou wilt hear His Holy voice who did call and 
 doth now reward thee. 
 
 99. Heavenly happiness and purity are worth striving 
 for. Thy earthly yield may fail from causes beyond thy 
 control, but tliy Heavenly treasures must ever increase as 
 thoB dost become more and still more pure. 
 
 100. Oh, gird thy strength about thee. Husbandman, 
 and with the plowshare uproot all the roots of bitter pas- 
 sions and deadly hatred I 
 
 101. Let thy actions prove thou art a Man in the highest 
 and holiest sense of the exalted name. 
 
 102. The weapons used by the earthly '• great" will yet 
 
330 THE HEALING OF THE NATIONS. 
 
 be buried beneath thy fields, and used to turn the soil 
 from barrenness to fertility beneath thy guiding hand. 
 
 103. The deadly weapons of hatred must be blunted and 
 entirely changed by the mild, strong hand of love. 
 
 lOi. And as thy occupation was first on earth, so shall 
 it be fast, and thou wilt take the seat of true greatness 
 never to be dethroned, for around thee will securely sit the 
 guards of the true greatness, thy own humble kind. 
 
 105. A sturdy, manly group are they to look upon. 
 Broad brows, strong frames, and muscles like unto the 
 strength of tools they wield. 
 
 106. They blend their labor with thine, and as thou dost 
 labor to feed them, they labor to clothe thee, and to sur- 
 round thee with comforts thou hast not learned to produce. 
 
 107. They all unite with thee in the building of the 
 mighty Temple of outside comfort, and with thee they 
 mingle their inward peace and plenty. 
 
 108. As God did blend you all in affinity, and as he did 
 by his love implanted within your every spirit confer upon 
 you high and pure enjoyment, so should ye imblend and 
 unite your outward occupations and your inward enjoy- 
 ments. 
 
 109. You should stand side by side upon the great sup- 
 porter of your outward wants and supplier of your out- 
 ward joys, and with faithful obedience unto God journey 
 on toward the lovely home he hath prepared for you. 
 
 110. Worship only God. Your brother man is only his 
 child, and in his image created, always worthy of love, but 
 never of adoration. 
 
 111. AYithin your broad chests as manly spirits dwell, 
 and within your brows center thought's rays as purely as 
 within the breast and brow decked with a golden crown or 
 wrapped in softest mantle. 
 
 112. Then why, oh, ye emblems of manly strength, why 
 envy a brother his weakness ? Why do ye forget your true 
 nobility and its source to serve an earthly worm ? 
 
 113. To serve man's spirit with truths congenial is most 
 
THE HEALING OF THE NATIONS. 331 
 
 noble, but to minister unto his depraved passions is un- 
 worthj^ an honest child of God. 
 
 114. If thou dost from the earth rear up the homes for 
 thy kind, and canst fill them with lasting comforts, surely 
 this would be good and worthy. 
 
 If^ LIBRARY 
 
 iiuNIVKUSITY OF 
 AIJPORNIA, 
 
CHAPTER XXIII. 
 
 1. He who wields The Builder's Tools, in their varied 
 usefulness, must at every stroke impart some new good 
 unto his kind. 
 
 2. The Aechitect is as a tree, and as a tree is builded. 
 8. Around his earthly foundation the lower-developed 
 
 organizations can labor, the shaft is thereon stood, the 
 branches grow, put forth in leaf, completing all the man in 
 the symmetrical proportions. 
 
 4. Order, regularity, and strength combine in beauty. 
 
 5. The Stone-cutter must have his Chisel and his Ham- 
 mer tempered well, ere he commence his work, else, per^ 
 chance, he lose time when time is most needed in the 
 buildino^. 
 
 6. He must select his stone with great care. If he be 
 wise, the foundation upon which he designs to build will 
 be either the substantial earth, compressed by ages, and 
 never found miry, or else will be the solid rock, uniting the 
 surface of the earth in solid strength. 
 
 7. In the base he must have the heaviest, broadest, and 
 most perfect stones, for herein and hereon will come the 
 trying pressure. 
 
 8. If the superstructure fall beneath the raging tempests 
 of time, the rubbish can be cleared away, and upon the 
 firm foundation be reared a new and beautiful structure. 
 
 9. If the foundation be faulty, and crumble away, the 
 higher portions of the temple, having nothing solid to rest 
 upon, will be-in constant danger of falling. 
 
 10. And herein view the wise regulations of thy Heav- 
 euly Father. He hath thus imbedded great and in'o-bfy 
 
THE HEALING OF THE NATIONS. 333 
 
 truths in the inanimate stones thou dost use iii tby dailj 
 labor. 
 
 11. If within thy spirit thou hast not made the good 
 foundation to be a resting upon God's wisdom, but hast 
 carelessly builded upon error's quicksands, thy house will 
 fall. . 
 
 12. And if thou hast been careless about the wants of 
 thy spiritual nature, and upon thy passions hast poured 
 out thy strength, thy temple is not of truth, and can not 
 stand. 
 
 13. Have thy base upon the rock of God's Truth, and in 
 thy foundation stones of the same strong and solid nature, 
 and in vain will the elements beat upon thee. 
 
 14:. If in thy after life thou shouldst stumble irom negli- 
 gence, remember, the rubbish can be cleared away from 
 thy good base, and have added unto it new and truthful 
 beauties. 
 
 15. Whereas, as thou hast seen, if thy spirit set to work 
 wrongly, that is, if it seek of changing earthly things to 
 build its Heavenly Temple, there being no affinity between 
 spirit and matter, the building will not endure. 
 
 16. Thou wouldst never put rolling stones in the base 
 of thy outw^ard house, but would have them well shaped, 
 square, broad, and large. Then if so careful of thy out- 
 ward house, why so careless of thy inward inhabitant ? 
 
 17. Thou dost labor most carefully for the outward com- 
 fort of thyself and thy kind, and dost seem to forget that 
 there is a labor within thee which is far more necessary 
 unto thyself and those around thee. 
 
 18. Dost thou not see the fleshy habitations passing daily 
 unto earth, whence they came? Art thou so blind as to 
 not see that earth returneth unto earth ? 
 
 19. Thy outward employments merely strengthen and 
 sustain thy outward body ; whilst within tliee there is eter- 
 nal employment, which will give eternal enjoyment, if 
 thou art true unto thy highest aspirations. 
 
 20. Thou dost dress thy stones, and art most careful to 
 
334 THE HEALING OF THE NATIONS. 
 
 have them true, in order to please thy brother's taste in 
 such matters ; and yet within thy interior dwelling will be 
 found the fruits of inward carelessness. 
 
 21. Thus canst thou become an outward builder, but 
 never an inward enjoyer. Thus thou dost become as 
 mechanical as the tools thou art using in thy occupation. 
 
 22. Thou dost thus descend the scale of Intelligence, and 
 in so doing dost reap a lowly reward. 
 
 23. Surely it were better to thinlc^ and enjoy thus man's 
 highest gift, the understanding of his own existence, than 
 to labor only with thy hands for only thy animal support. 
 
 24. If thou art ignorant, thou hast no affinity for the 
 wise ; and he is most ignorant who thinketh least. Thou 
 art a man, and as such, thy very pride should raise thee 
 and thy lowly kind higher in the scale of progression, by 
 stimulating that feeling within which ever raiseth man to- 
 ward his God. 
 
 25. And if in thy outward thou wouldst excel, thy inward 
 must lead the way. 
 
 26. Thou canst not build true buildings without having 
 their true outlines represented within thee. 
 
 27. A sincere desire to benefit thy kind is always a firm 
 staff to lean upon, and one which will not only support 
 thee on earth, but in the Heavens stay thee. 
 
 28. With what pride thou dost view the production of 
 thy hand, as the home of earthly man, in obedience to thy 
 skill, is raised I Thou canst make the very stones proclaim 
 strength without and comfort within. 
 
 29. And shouldst thou, oh, Architect, by whatever name 
 called, cease thy labor with the stone and wood thou dost 
 use? 
 
 30. As thou dost produce outside strength, so does the 
 act of producing give thee outward powers of endurance. 
 And as thou dost make the inside of thy dwelling comfort- 
 able unto thy outward, should not thy inward enjoy of that 
 serene pleasure which never cometh outwardly ? 
 
 31. Beware that in building thou dost not cease to be 
 
THE HEALING- OF THE NATIONS. 335 
 
 builded. Do not pile stone upon stone without ever think- 
 ing that thou art not a stone. 
 
 32. Do not make smooth thy wood, and carve it into 
 numberless devices, without thinking that there is a higher 
 plane of thought than that required for outward employ- 
 ments. 
 
 33. Thy employment is most honorable and useful, yet 
 is it of earth and most earthy, if thou dost divest it of its 
 inner cause. 
 
 34. Machines can be constructed by the combination of 
 causing forces, of thought, and of outward material, to 
 almost build that which thy hand doth do. And as thou 
 dost reduce thyself by unthinking action, so in the same 
 proportion art thou descending the scale of real usefulness. 
 
 35. To excel in the outward, thou must first excel in thy 
 inward, for outward is but a result thereof. 
 
 36. Thy building will not stand without thou dost cement 
 it firmly, piece by piece, into an individual whole. If thy 
 cement be not good, then must each part be separate and 
 distinct from all other parts, and the building will always 
 be unfitted for habitation. 
 
 37. Thou art most careful to use good cement in thy 
 outward labor, yet in the very labor thy inward cement 
 will be weakened if thou dost not be most careful. 
 
 38. "What use could thy powers be applied unto if the 
 spirit-cement be removed, or what could the spirit itself 
 accomplish without being cemented unto God by his own 
 holy Love? 
 
 39. Oh, laborer, whilst binding thy outward beams, and 
 uniting thy outward materials of all kinds into one harmo- 
 nious structure, forget not that thou art the most noble of 
 all structures, and should be most harmonious. 
 
 40. Thou wert builded by an eternal God, and must unto 
 eternity endure a monument unto the Builder's fame, or 
 by selfishness confine thyself to earthly name and earthly 
 glory. 
 
 41. Thy actions in life should have Love in their nature, 
 
66b THE HEALING OF THE NATIONS. 
 
 and thus would they become the temple of Truth, as endur- 
 ing as that of which they were constructed. 
 
 42. If thou dost act without love, though thou mayest 
 perform outward duties, the stones will be, as it were, sep- 
 arated, and the building will be most weak. 
 
 43. "Whereas, if love doth dwell within thee, thy every 
 act is added unto thy eternal Temple, and firmly cemented. 
 
 44. Let thy outward labor be but as a result of thy 
 inward spiritual labor. Thy desires regulate thy being and 
 its enjoyments. If thou dost desire to do thy kind good, 
 the essence of the desire is of God, and hath already within 
 thyself produced its fruit. 
 
 45. And when this desire becometh shaped in outward 
 habitations which shield the outward forms of thy kind 
 from sufi'ering, the outward fruit — a result grown from the 
 inner spirit-seed — shall exalt thee. 
 
 46. If thou dost perform thy outward labor for outward 
 glory, inward condemnation must follow. 
 
 47. Thou art worthy of thy hire, but the hire is never 
 worthy of worship. 
 
 48. If thou dost onh' strive to excel, that thou mayest 
 reap an earthly reward, be it larger or smaller, it can not 
 exalt thee in the Heavens. 
 
 49. Thou dost erect Idols and worship them if thy spirit 
 be unheeded in its directions unto thee in thy daily employ- 
 ments. If thou dost build a beautiful temple, and it does 
 not represent thy spiritual being in condensation, the spirit 
 is not thereby glorified. 
 
 50. Thy labor should be thy daily worship of God. Thy 
 every thought should glorify him, and thy every resultant 
 word and action would carry the impress of thy high desire 
 unto thy lowly kind. 
 
 51. Thou art a temple in which God should by thee be 
 worshiped, and from whom should come through thy 
 windows and door the Light of his own holy countenance. 
 
 52. The outward column must be truly dressed, and must 
 be erected upon a firm foundation. Piece by piece must 
 
THE HEALING OF THE NATIONS. 33T 
 
 be cemented firmly unto one another. The beautiful cap 
 that renders the whole most beautiful, and completes the 
 majestic proportions, is firmly cemented in its place, and 
 thou dost stand and view the work most admiringly. 
 
 53. It is thy labor, and if thou art not careful, it becomes 
 thy Idol also. 
 
 54:. There is an inw/ird glory which all thou doest should 
 enhance. Thy column should be but as a dead shaft 
 around which thy spirit circles, as the Ivy, upward and 
 onward toward God. 
 
 55. What credit is the outward Earth unto thy inward 
 spirit ? As. such purely, it is no credit at all ; yet if the 
 desires of the Architect circle round it, then the winding 
 vine ascends toward tlie God whose fruit they are, and 
 unto whom they should give pleasure. 
 
 56. He who desireth to do God's will, must do it in the 
 very desiring; and canst thou not desire? Oh, lowly one, 
 thy humility alone can exalt thee ! 
 
 57. Do not think that lowly outside circumstances are 
 a great favor in God's sight, for it is inward humility which 
 S{lone commenceth exaltation. 
 
 5S. Thou mayest be poor in tlie outward, and still most 
 poor in thy spiritual being also, for God doth not judge 
 thee by that wliich is beyond thy control. 
 
 59. Humility before God is not regulated by outside 
 cares, but by inward trustful aspirations. 
 
 60. Aspire after humility, and thou wilt be exalted. 
 
 61. A lowly station in outward circumstances is not a 
 humble one before God. 
 
 62. He who presumes upon his lowly outward, to be 
 careless of his inward, spirit, commits as great an error as 
 thouo-h he were the ruler of all the earth. 
 
 o 
 
 63. His cares are no worse nor harder to bear than the 
 temptations that ever surround the Ruler. And hence, did 
 he receive favor above his deserts, the other would have 
 cause of complaint. 
 
 64. Teach thv kind to not war with outside cares, but 
 
 22 
 
338 THE HEALING OF THE NATIONS. 
 
 with inside temptations, that in overcoming they may be 
 worthy of taking a higher plane in the endless scale of 
 progression. 
 
 65. Show them that they should build within themselves 
 the eternal temple, whilst engaged in outwardly building 
 habitations for time. 
 
 66. They should view man but as^ a product outwardly 
 of similar substances unto those thev use in buildino^. 
 And as they know that a tenantless house is cold and 
 dreary, teach them that the body is their house which will 
 be tenantless when the lease on earth expires. 
 
 67. Learn them to value the tenant more than the tene- 
 ment. Show them that while they build for man, God 
 will build for them if they desire his holy aid. 
 
 68. As they are unselfish in their outward lives, so do 
 they attract their Father's Love to come and dwell within 
 them. 
 
 69. As they do strive to know the truth, it will come to 
 them, and their love one for another shall cement them 
 together as a band of affinity eternal. 
 
 70. Let them unite their strong bodies in most honorable 
 labor, and their spirits in most high and holy enjoyments. 
 
 71. Become a temple outside, and a band of spirits inside 
 shall feast of love. Around tlie top shall circle the pure 
 light of God's Intelligence, and as ye ascend upward to- 
 ward him, purer rays of light giveth higher knowledge and 
 holier enjoyment. 
 
 72. Thus, in the end, will ye find that temples erected 
 unto God by your inward goodness shall redound unto 
 your glory. 
 
 73. God is not selfish ; labor for him, and your reward 
 commenceth instantly, for within man is his only reward. 
 
 7L If man in his selfish pride despise thee because of thy 
 outer circumstances, he proveth himself a worshiper there- 
 of, and thou shouldst pity him. 
 
 75. However degraded in another's sight, or even in thy 
 own sight, God ever remaineth thy loving Father. 
 
THE HEALING OF THE NATIONS. 339 
 
 76. It were far better for the outward building to crush 
 thy body than for thy body to crush thy spirit into a lower 
 sphere. 
 
 77. Happiness being an inward feeling derived through 
 4;he spirit, must not be sought in the materials of the house 
 in which the spirit liveth. 
 
 78. You would not build houses if there were none to 
 live in them, neither would God have builded your bodies 
 and placed your spirits within them if the inhabitant had 
 not been above that inhabited. 
 
 79. Seek after spiritual enjoyment, and bodily enjoyment , 
 must result therefrom. "Whereas if ye only seek the grati- 
 fication of your animal nature, the spiritual nature must 
 suffer from inaction. 
 
 80. Raise high your ideas, and your bodies will follow 
 them in nobler actions. 
 
 81. Is it not noble to bring forth comfort and enjoyment 
 from inanimate stones and dead wood ? Surely to thus 
 combine the earth into blessings unto your kind is far 
 more noble than to do nothing, or worse than nothing, by 
 perverting your powers. 
 
 82. As ye labor with your hands, keep your mind em- 
 ployed with thought. If your physical, mental, and spir- 
 itual powers be not all exercised, you are not filling your 
 mission properly. 
 
 83. You are blessed by being able to exercise thought 
 of the highest order, while your hand may be building the 
 lowliest hovel. 
 
 84. 'No man is so poor he can not think, and he can not 
 honestly think without gaining knowledge, for he expands 
 the perceptive powers of his mind, and in so doing proves 
 the way for still greater thoughts, which result in still 
 greater knowledge of truth, and thus can he steadily ascend 
 toward God. 
 
 85. The best workman is he who thinks most. 
 
 86. Whilst the helpers pass their time in trifling conver- 
 sation produced by trifling thoughts, he is silently laboring 
 
310 THE II L A L I N G OF THE X A T I O X S . 
 
 within his mind at that which is heavier than the stone to 
 lift, and harder than the wood to carve — Truth. 
 
 87. He labors on with hand and mind until the principle 
 is understood, and then builds his machine, which takes 
 the place of all those who despise the silent thinker. The^j 
 seek another master who does not think so much or so 
 efi*ectually, and live out their trifling lives. 
 
 88. The lowlj in outside circumstances keep themselves 
 in their condition by their own thoughtless negligence. 
 If ye would rise high, ye must think high thoughts. 
 Tlioughts are only high as they are good. 
 
 89. By thinking good thoughts ye enter unto affinity 
 Vvdth all of God's works, and with himself, and conse- 
 quently must grow and strengthen in all your parts even 
 as the tree whose seed was good. 
 
 90. Then if ye be lowly, blame not God nor man, but 
 your individual selves, for there the blame must lie. 
 
 91. If ye be good, ye must rise ; if not good, all nature 
 and nature's God opposes yon who have entered in opposi- 
 tion unto them. 
 
 92. The little rose by the wayside is as good as the high- 
 est tree npon the mountain's top. The draught of water 
 from the cool spring is as sweet as though from the great 
 river thou didst drink. 
 
 93. Then canst thou not be good and svreet even though 
 lowly, "cery lowly in earthly possessions. 
 
 94. Fill full thy mission which is all witliin thyself re- 
 vealed. Be srood unto thvself and thv kind. Be faithful 
 unto God as his goodness shall within thee prompt, and 
 though thou be his humblest child, all must be well on the 
 earth and in the Heavens ; in time and in eternity wilt 
 thou reap a glorious and good reward. 
 
 95. "What happiness floweth within the spirit in harmony 
 with its loving Father ! All cares vanish before His bless- 
 ings as the dark fogs before the morning sun, and the heavy 
 vapors become distilled into nourishing drops for the re- 
 moval of unhappiness by the rays of His almighty Love. 
 
THE HEALING OF THE NATIONS. 341 
 
 96. Oh, man, to become happy, tliou must be good. 
 
 9T. Whatever thy occupation, be good unto all, for 
 herein consists true nobility. Ask no man to tell thee 
 what is goodness, for that can not be done for thee. 
 Thou must do that which is m|inifest within thee as thy 
 duty, and thus thy highest goodness know, and, know- 
 ing, do. 
 
 98. A Good Father regulates all the creation, and hence 
 to be in harmony with all, thou must first be in Harmony 
 with Him. 
 
 99. Oh, rest not thy faith upon man. God, the Eternal, 
 is the only foundation thou canst build upon and have thy 
 labor last. 
 
 100. Thou wouldst laugh at an Architect wlio builded 
 his house upon a foundation which was unstable, or of 
 quicksand composed. Thou wouldst know his labor must 
 be all in vain. 
 
 101. Then what dost thou think of one who buildeth 
 upon time, forgetting eternity? Who buildeth upon earth 
 in forgetfulness of God? Is not this the most unstable 
 building an immortal being can erect ? 
 
 102. Do not cease to labor for God, because thou dost 
 have to do drudgery for man. Be humble in spirit. Be 
 just and loving unto thy kind, even though they all turn 
 against thee. 
 
 103. With God keep thyself pure, and man can never 
 condemn thee. Upon his eternal rock rest thee ; and as 
 thou dost add, day by day and year by year, new truths 
 cemented by purer love, thou dost ascend higher and still 
 higher, until with his own holy hand the column is crowned 
 with a cap of Celestial glory. 
 
 104. Thou dost arise from out the earth, and within the 
 heavens art thou crowned complete. From the lowly 
 board thy body was sustained, from simple truths thy 
 mind was stored, and in the causing essences where purity 
 sits in state, thou art welcomed home. 
 
 105. Thy hardened hands and stiffened limbs have re- 
 
312 THE HEALING OF THE NATIONS. 
 
 turned whence they came, and thy spirit is upward going 
 in search of its great and good Creator. 
 
 106. The muscles that thou didst wield on earth to help 
 thee in thy mission, are now part of that sandy foundation 
 upon which so many builded, but thou art free and high 
 above them all. 
 
 107. A smiling Father's welcome voice greets thine ear, 
 and thou dost become the eternal guest of the great Je- 
 hovah. 
 
 lOS. Toil on, thou hard-handed son of God, through 
 lowly cares and heavy trials ; thy Father knoweth all thy 
 pain, he seeth all thy suffering, and verily his spirit yearns 
 toward thee more than thine toward thy suffering little 
 child. 
 
 109. A hardened Hand and a softened Heart should be 
 thy emblems before God and man. Unite them, and the 
 badge of thy nobility will be hung high in the courts of 
 Heaven. 
 
CHAPTER XXIV. 
 
 1. If thou have skill in the construction of materials for 
 clothing thy kind out of that which otherwise were of less 
 use, thou canst glorify thyself by useful labor. 
 
 2. Thou canst from the Flax produce the cool Linen to 
 keep away the scorching heat of the summer sun. Thou 
 canst from the superabundance of the Sheep's Wool pro- 
 duce the warm cloths for winter protection ; or thou canst 
 from the thread of the Worm, who hath spun his life 
 away, produce the beautiful silken fabrics to adorn thy 
 kind. 
 
 3. Thou canst with thy skill unite health and bodily com- 
 fort around mankind, and with thy Shuttle and Staff pro- 
 duce lasting happiness. 
 
 4. All labor and skill in laboring is the result of truthful 
 knowledge, which truthful knowledge is revealed in the 
 result. 
 
 5. As thy shuttle playeth, and as thread after thread is 
 added unto thy web, thou art singing the song of Life. 
 
 6. The web thou art weaving was food for worms. 
 Worms w^ove their lives away in their mission of spinning. 
 They filled their destiny, and were blessed by a glorious 
 life, wherein all was enjoyment. 
 
 7. They ate, spun, died, and, if undisturbed, came forth 
 into new and lovely-hued life, flitting from flower to flower 
 all the day long. 
 
 8. Such their labor, and such their glorious reward. 
 
 9. The Flax arises from the seed in earth into the strong 
 stem, which blossoms and bears seed after its kind, to 
 again descend into the earth and again bear. 
 
344 THE HEALING OF THE NATIONS. 
 
 10. In its very death it giveth thee the strong material 
 for thy labor. Thus dost thou turn, as it were, useless 
 death into useful, comfortable life. 
 
 11. The sheep pants in the summer sun ; and instead of 
 wasting its warm winter clothing in the thorn-bush and 
 among the mountain briers, thou dost ease it of its burden ; 
 and when the winter cometh, thy kind bless thee for thy 
 care. 
 
 12. The sheep thanks thee for thy help to remove its 
 load, and man thanks thee for thy skill in weaving the 
 separate threads into beautiful warm clothing, 
 
 13. As thy shuttle plieth, thou canst reflect upon the har- 
 mony of want and its supply. 
 
 14. The worm eateth of useless leaves — of that which 
 were unto thee useless — and produceth therefrom that 
 which were still useless without the application of thy 
 knowledge, but which used by thee becometh still more 
 ^'good" than otherwise it could be. 
 
 15. The Flax or Cotton rise up, live, and die, and in 
 death would rot away into the particles wdience they were 
 combined, didst thou not grasj:) them, as it were, from an 
 untimely grave, and bid them live again as blessings unto 
 man. 
 
 16. And the warm wool scattered o'er the mountain 
 bushes, and tossed by every wind, could not all be used 
 by the little birds in building their nests. They will 
 secure their share, and let thee reap the full fleece be- 
 sides. 
 
 17. The Thorn-bush and the Brier will care for the war- 
 bler who singeth in their branches, and not a sheep shall 
 crop their leaves without paying for them in wool. 
 
 18. Thus see Xature exchanging, each one giving of its 
 abundance unto another less gifted, and in return receiving 
 other gifts in plenty ; thus view the Web of Life, woven 
 by God's attributes within the being of every thing, from 
 the Atom unto Himself. 
 
 19. And thou dost weave, and thy web is life. As God 
 
THE HEALING OF THE NATIONS. 345 
 
 hath through the creation run the thread of eternal life, 
 giving unto all eternal enjoyment as the fruits of eternal 
 labor, thou dost in imitation give outward enjoyment as 
 the fruits of thy outward labor. 
 
 20. God hath fed the worm. He hath clothed the sheep, 
 and all the animals whence thou dost obtain food, for thy 
 skillful hand. He hath grown the plants, which give thee 
 abundantly of that they do not need. 
 
 21. He hath made thee, and given all thy skill. He hath 
 formed thy Loom — 'tis builded of his material. 
 
 22. Then if thou dost use all of His, with thy independ- 
 ent spirit free from all below, give him all praise. Thou 
 art not a mere machine which turneth out mechanical pro- 
 ductions. Thou art a man ; and if thou dost use God's 
 good materials, let it be only for good unto man. 
 
 23. Learn thy lessons of the things thou dost use. 
 
 21. The patient, gentle sheep quietly grazes upon God's 
 green pastures, and the very wool thou dost use should 
 teach thee to labor patiently on earth, that thou mightst 
 dwell in the green pastures, and upon the banks of running 
 brooks, in thy eternal Fatherland. 
 
 25. And surely the death of the cotton and the stalks of 
 flax, giving, as it does, blessings unto thee and thy kind, 
 should teach thee that after death of the outward, the true 
 usefulness of the inward begins. 
 
 26. Learn from them to let thy outward desires die, and 
 thy inward come forth in newer glory and more beautiful 
 combinations unto all eternity. Commence thy eternal life 
 on earth. Weave the eternal band that eternal life sus- 
 tains. Have its colors bright and lovely, that the angels 
 may ever know thee. 
 
 27. The worm teaches thee that to labor is to earn a 
 bright and glorious reward. Labor for God, and thou wilt 
 be buried in silken robes, as the worm ; but as the worm, 
 thou wilt come forth in beauty rare to enjoy higher joys 
 than worm hath ever measured. 
 
 28. Thou wilt flit through the Heavens, where'er thy 
 
346 THE HEALING OF THE NATIONS. 
 
 joy may lead, and from flower to flower that never fades 
 thy spirit will wander. 
 
 29. Thy web of true life is commenced on earth, yet in 
 the heavens ended. Thou dost in the heavenly truths of 
 God weave angelic robes, and o'er the Throne of Deity 
 thou canst spread the mantle of celestial glory. 
 
 30. Thy thread of Light, thy loom of Truth, and thy 
 active shuttle of Love composed, thou wilt weave the robes 
 of life eternal. Such are the robes of Deity. Such the 
 angels wear, and such shouldst thou weave for man. 
 
 31. Weave a Flag of these bright hues, and upon the 
 walls of Purity plant it, as a signal unto thy lowly kind. 
 
 32. Upon it place the words, " Love for the Lowly ;" 
 and as they gaze upon its brightness, angels bright and 
 pure will circle round them, encouraging messengers from 
 God to lead the lowly home. 
 
 33. Let the Staff be Truth, the Flag be Love, and the 
 Letters living Light. 
 
 3L As in all who labor outwardly, or with all who do 
 not labor at all, there is great danger that thou wilt forget 
 the valuable part within thee, and weave a net that shall 
 hold thee down to earth. 
 
 ■ 35. If thou dost worship the materials thou dost use, or 
 tliat which they bring thee outwardly, every stroke of thy 
 shuttle adds new strength to the meshes of the net sur- 
 roundino; thee. 
 
 36. Thou wilt never weave robes for spiritual man if 
 thou art only expert in making outward webs. It is good 
 to clothe thy naked kind and shield them from the chilling 
 blasts without. 
 
 37. It is good to keep away the rays of the summer sun 
 from burning them ; and it is good to adorn thy kind with 
 that which creates a love for the beautiful within them. 
 
 38. As thou dost labor for their outward enjoyment, 
 labor also for their inward enjoyment. Show thyself an 
 inward man as well as an outward mechanic. 
 
 39. Surely thy fabrics would teach thee how to unite 
 
THE HEALING OF THE NATIONS. 347 
 
 thyself with thy brethren, and them all into a band of lov- 
 ing brothers. If faithful to thy manhood, thou canst never 
 fall — if unfaithful, thou canst never rise. 
 
 40. Thou dost use God's materials as thou knowest, and 
 they, if left alone, would glorify him, and if used right- 
 fully, they glorify thee — yet, if misused, they bring dishon- 
 or unto thee, who hast interfered with them. 
 
 41. The act of outwardly laboring is no credit or honor 
 unto a man unless his spirit labors in the act. Thou 
 mayest ever weave and never get above the bench thou 
 art sitting on if within thee there is no aspiring after a 
 higher labor and a higher reward. 
 
 42. He who strives to benefit his kind is exalted, for 
 God knoweth every circumstance that may oppose the ful- 
 fillment of that which he striveth to perform, and he is just 
 and merciful. 
 
 43. Thou mayest think thou canst not benefit thy kind ; 
 were it not as easy to think thou canst ? Think thou canst 
 not ply the shuttle, and see how slowly it will move — then 
 turn round thy mind and think it a joyful task, and it will 
 almost fly beneath thy hand. 
 
 44. As thou thinkest thou canst benefit thy kind, the 
 thought smiles through thy face and adds unto the press- 
 ure of thy hand as thou dost encourage a poor, despond- 
 ing brother. 
 
 45. A kind word from a lowly brother is ever a wel- 
 come guest unto the suffering spirit. Canst thou not feel 
 sympathy for the sufi*ering, and canst thou not tell thy sym- 
 pathy ? 
 
 46. If thou dost feel for him in his pain or in his error, 
 his spirit knoweth it the instant thou dost approach, and he 
 hails thee as a friend, and thou mayest teach or soothe him 
 more efifectually than any other. 
 
 47. Weave round thy kind the meshes of Love, and thou 
 canst hold them in the right path. Thou canst teach them 
 while within this soft band, and impart light unto their 
 lowly minds. 
 
348 THE HEALING OF THE NATIONS. 
 
 4S. Hemember they are God's loved children ; and when 
 thou art striving to elevate them, thou art thyself being 
 elevated into a high position in his sight. 
 
 4:9. God showed his care for thy spirit by clotliing it 
 with a body, and if thou dost glothe this body, remember 
 that clothiDg and body are both secondary in God's view 
 to the spirit. 
 
 50. Be careful to not make thy kind worshipers of that 
 thou dost manufacture. Ever teach them that as their 
 clothing wears out and finally returns to earth, whence it 
 came, the body clothed must also return to fi.ll the vacancy 
 caused by its extraction from the earth. 
 
 51. Teach them that the spirit also returneth to the 
 presence whence it came, and learn them to adore the God 
 %vho gave it. Thou canst not sit still and labor exclu- 
 sively outward, and yet retain thy position among men, 
 who think and are governed by thought in action. 
 
 52. If thou dost become a mere machine, men will super- 
 intend and guide thy actions to suit. Thou wilt descend 
 the plane of usefulness, becoming lower and still lower, 
 until thou dost enter thy lowly bed of earth. 
 
 53. It becometh every man to strive and ascend toward 
 God, for if he do not, he will by negligence descend in the 
 opposite direction. And as God giveth happiness unto all 
 who seek him, and who obey his monitor within them, the 
 opposite of this blessing must folio vv^ from the opposite 
 course. 
 
 5-1. Whatever thou dost work upon, let thy action be the 
 result of high and holy aspirations. Thus would the every 
 stroke of thy shuttle be a prayer whose worthiness Avould 
 raise thee high above earthly looms, and in the heavens 
 crown thee as the lowly one accepted. 
 
 55. If thou dost labor without thy spirit's help, or at 
 that which curbs thy spiritual progression, thou dost be- 
 come as one walking about in tlie shroud himself had 
 woven. 
 
 56. Labor for the living, and the dead will never check 
 
THE HEALING OF THE NATIONS. 349 
 
 thee ; whereas, if thou dost hibor only for the dead, the 
 living is ever against thee, arrayed in mighty strength. 
 
 57. He who daily toils for daily food, should not forget 
 that as outward bringeth outward, so doth inward bring 
 inward. 
 
 58. As the one is his just due, so is the other. 
 
 59. The Laborer is worthy of his hire ; and if he hires 
 his body out to man, the body receiveth its reward, but the 
 spirit of man can never receive reward from man. 
 
 60. Its labor is in man for God ; and as it labors, so is 
 it exalted in that invisible world wherein purity only 
 dwelleth. 
 
 61. Ply thy shuttle nimbly, and sing thy song of life, 
 but have that song composed of the elementary principles 
 of that life which endureth. Thou mayest mystify thy out- 
 ward labor by numberless lines and flowery webs, and 
 completely puzzle the unskillful one ; but when thy inner 
 mantle is woven, thou art revealed in all ihj parts unto thy 
 Master precisely as thou art. 
 
 62. There is no knot, no figure, no beauty, or no defect 
 which can remain an instant invisible unto Him, though 
 thou canst hide thee from thy kind. 
 
 63. Thy Body is thy Loom, and thy spirit plies the 
 shuttle, regulates the threads, and turns out the robe of 
 life which thou must wear. 
 
 64. If the loom get out of order ; if the regulating power 
 can not control it sufliciently, the robe will show by its 
 quality all that was wrong. 
 
 65. If the threads become tangled, break, and have to 
 be tied together, the loom not only stops, but the cloth is 
 full of knottings that make i't rough unto the master's vievr, 
 and he will in justice place thee among workmen of a lower 
 order. 
 
 66. If thou hast a difficult piece to perform ; if tliou dost 
 wish to reveal some beauties in thy robe that thou canst 
 not unaided do, go to the master workman, and get him to 
 instruct thee. 
 
iJoU THE HEALING OF THE NATIONS. 
 
 67. With thy outward productions, if any difficulty 
 occurs, thou art glad to receive instructions from thy em- 
 ployer, in order to weave a good piece and receive a pro- 
 portionate reward. 
 
 68. Then be the same willing workman for God thou 
 art for man, and thou wilt weave that which will merit his 
 praise. 
 
 69. As thou dost labor on, day after day and year after 
 year, at the web of life, thou canst see a line drawn down 
 through all thy actions ; on one side is light, on the other 
 darkness. These mingle in thy robe, and the light exalteth 
 and the darkness doth not. 
 
 70. The white threads predominating, attract more light 
 and reflect more brightly unto thy kind ; but if the dark- 
 colored ones predominate, thou art seen, not hy hrightness.^ 
 but by contrast with it. 
 
 71. If thou hast commenced with the darkest colors in 
 abundance, and the light ones but few, strive to improve 
 upon the few, and thou wilt find them gradually growing 
 larger and larger until the dark commencement is seen 
 onl}^ as the foggy base of the mountain upon whose peak 
 is the bright sunlight playing. 
 
 72. Thou hast a loom of given power, a controller of 
 known strength ; thou art laboring for one who is just, and 
 •what canst thou fear from darkness ? 
 
 73. It is hard to labor all the long day to keep thy body 
 alive ; it is very hard to battle day by day with cold and 
 chilling want. But, oh, man, thou art the child of One 
 unto whom all is known, and he loveth thee for thy for- 
 titude. 
 
 71. He who copes bare handed with want, and battles 
 starvation from his household, ever thanking God for 
 strength and for his goodness, is greater far than he who 
 leads thousands into bloody graves in search of earthly 
 glory. 
 
 75. God's glory must be fought for, but never with 
 carnal weapons enter his battle field. Swords of light 
 
THE HEALING OF THE NATIONS. 351 
 
 within the hands of truth shall battle for love in purity. 
 The battle is ever unto the btrong most glorious ; but none 
 can be strong who are not iu affinity with God, wlio alone 
 is all strength. 
 
 76. Oh, lowly one, thou who art in the garret, at thy 
 loom, or in the cellar thy shuttle plying, bear thee up ; a 
 God of mercy and of love looketh down from above, and 
 knoweth all. 
 
 77. If man stint and chide thee, turn to the poor man's 
 Friend. God doth not change with the whims of man, and 
 blessed are the lowly in spirit, for they are near unto him. 
 He loveth thee, and as thou art faithful unto him and his 
 rsquirements, so art thou blessed. 
 
 78. Thou canst not overrate true Humility nor underrate 
 selfish Pride. However poor thou art, thou canst have 
 pride that will condemn thee, or however rich in worldly 
 goods, thou canst have humility that shall exalt thee. 
 
 79. God does not weigh in outside scales, nor does he 
 judge thee by thy outside manufactures, but by that within 
 thee, which regulates all both inward and outward. 
 
 80. If thou wouldst learn to trust God for thy inward 
 blessings as thou dost man for thy outward wants, thou 
 wouldst receive daily gifts from him that would till thee 
 with most holy joy. 
 
 81. Quickened by His spiritual communion, thou wouldst 
 perform the most disagreeable tasks most cheerfully. Thou 
 wouldst listen to wisdom that forever endureth. Around 
 thee would circle a holy influence that the darkest cares of 
 time could not dispel. Thou wouldst partake of eternal 
 rewards even while surrounded with outward dust and 
 rags. 
 
 82. God doth not respect dust that stands between the 
 spirits of his children and his Throne. Thy rags are not 
 noticed by him ; thy soiled clothing, thy meager food, are 
 not witnesses in thy favor, if thou dost degrade thyself by 
 chafing against thy lot. 
 
 83. If thou hast poor outward food, seek pure inward 
 
352 THE HEALING OF THE NATIOITS. 
 
 food to nourish thee. If thy clothing be dirtv rags, v;arin 
 thee at the fire God hath lighted within thee, and though 
 thy body freeze, its stiffened limbs can not keep thee out 
 of Heaven. 
 
 S-i. God doth not despise his own poor children. 
 
 85. He loveth all, and strange it is that man should fear 
 to trust him. The very threads thou dost use are proofs of 
 his love, aud couldst thou with enlarged understanding 
 view the most trifling of thy good actions, inspired by 
 good thoughts, attracted by a good spirit, thou wouldst see 
 a web which man can never weave. 
 
 86. Weave good thoughts, and good actions will be the 
 result. Kever let within thy mind thoughts that can do no 
 good, for surely it would be like weaving cloth from rotten 
 thread — the piece produced would fall apart, and the time 
 expended be lost forever. 
 
 87. Tlius thou canst see that thy robe of life should 
 be woven in thy mind first. As it groweth, actions are 
 produced which are as the body of the life, and all who 
 see the body know that the thread was good which pro- 
 duced it. 
 
 88. Think happy thoughts, and a smiling face reveals 
 them. 
 
 89. Think thyself unhappy, and no one will approach 
 thee cheerfully, being repulsed by the expression of thy 
 countenance. 
 
 90. Manufacture poor goods, and they will never bring 
 a good price. 
 
 91. Make thy mind good, and thy body's labor will bring 
 a higher price than if the mind be not good. 
 
 92. Then thou must see from this that thy mJnd's labor 
 is the really valuable labor, and that unless thou canst first 
 weave a good mind, thy cloth can not be good. 
 
 93. Dost thou say that machinery can weave good cloth ? 
 Then say also that mind first wove the machinery. 
 
 94. Man makes machinery, and not machinery makes 
 man. thou shouldst sav. 
 
THE HEALING OF THE NATIONS. 353 
 
 95. And if he make machinery that taketh thy drudgery 
 from thy hands, think awhile, and he will want thee to 
 superintend the machiner3^ 
 
 96. As thoughts flow from thee freely and purely, around 
 thee they form a mantle which mankind must see, and in 
 seeing can but admire. Do thou labor within thy mind, 
 and the drudgery of thy hands will be less irksome. Thou 
 wilt ascend higher and still nearer purity, ever reaping 
 within thy spirit that joy which only the enlightened spirit 
 can comprehend. 
 
 97. Manufacturer, whatever thou dost perform outward- 
 ly, let it be prompted by a good desire. Remember always 
 that thou art judged more by thy spiritual actions than by 
 those of thy body. 
 
 98. Turn toward God, and strive to turn thy brethren 
 also in the right direction. Dost thou think that Inspira- 
 tion can not reach tliee in thy lowly position ? Analyze 
 that thought, and if in it thou dost find a sincere desire 
 that luspiration should enter thy spirit, in the portion 
 earnestly desired hath it already entered. 
 
 99. Thou hast moments when an inward peace indescrib- 
 able enters thy spirit, thou dost forget the shuttle which 
 seemeth to guide itself, and thou art above the earth and 
 earthly cares, searching after the cause whence this spark 
 of Heaven came. 
 
 100. And is not this Heavenly Feeling true Inspira- 
 tion ? Hath not the voice of God spoken unto thy spirit, 
 and hath it not answered in tones of happiness ? Oh, 
 thou knowest not thy privileges, nor thy Father's bless- 
 ings. 
 
 101. Thou hast listened unto man and forgotten the 
 tones of God. Thou hast become lowly spirited and lowly 
 minded, as well as lowly in thy outward position among 
 men. But remember that God alone can raise thy spirit. 
 Seek his aid, and as thy spirit riseth toward his presence, 
 thy mind becometh more elevated, which in turn elevates 
 thy body, and as a consequence, its outside position be- 
 
 23 
 
354: THE HEALING OF THE NATIONS. 
 
 cometli higher, raised by the true source of all eleva- 
 tion. 
 
 102. Thus begin with God thy Father aiding thee, and 
 man will have to acknowledge thy true greatness. If thou 
 dost heedlessly throw aside chances to ascend, blame only 
 thyself God wills everlasting goodness, and if thou op- 
 pose his will with thy spiritual powers, as a consequence 
 the goodness is repelled, and thou alone art to blame. 
 
 103. Oh, let thy spirit ascend toward Heaven. Thy body 
 labors almost of itself, so mechanical has it become in its 
 daily occupations, and why should thy spirit lie dormant, 
 or revel in erroneous thoughts, whilst the pure airs of thy 
 Father-land are ever near thee ? 
 
 101. Thy dirty cellar or heated garret should not turn 
 thy brain and body into cells of similar nature, but, as the 
 vine, which in the darkness starts to grow, thou shouldst 
 seek the light ; and though only a small stalk at first is 
 seen, as the warm sun-rays and refreshing showers fall upon 
 it, strength increases, leaves come forth, and blossoms, fol- 
 lowed by healthy fruit, adorn it with such beauties, that 
 no one seeks the cellar-stalk to reprove the vine with its 
 origin. 
 
 105. And does not the vine deserve really more credit 
 for its fruit than if planted in the pure, clear air, with 
 all things conspiring to aid in its development ? Imitate 
 the lowly vine, springing from thy cellar-home, and thou 
 wilt, as the vine, be honored for thy fruits among men, 
 and for thy faithfulness in darkness God will shed upon 
 thee the light of his divine countenance. 
 
 106. Weave on, lowly one, but do not entangle thy 
 spirit in thy earthly cares ; let it ever be free and clear 
 of all restraint, and God will give thee joys that shall 
 ever last and increase in brightness as thou dost ascend 
 the plane of true knowledge, which is "the plane of true 
 progression. 
 
 107. Onward and upward, drawing thy kind after thee, 
 take thy course. God is at the top, waiting to bless thee ; 
 
THE HEALING OF THE NATIONS. 355 
 
 and as thou dost approach nearer and nearer the end of 
 thy earthly labor, still closer art thou unto purity and the 
 eternal happiness which purity alone knoweth. 
 
 108. Patiently pursue thy task. It is ended with life 
 alone. Eternally labor as God, and, oh ! in thy labor let 
 his voice be ever heeded, for he alone is thy Father, thy 
 all-enduring and Eternal Friend. 
 
CHAPTER XXV. 
 
 1. If thou art a humble man, thy occupation will never 
 stand between thee and happiness. 
 
 2. If thou art a lowly Printer, one who dispenses knowl- 
 edge of others' producing unto thy kind, listen and receive 
 instructions from the Source of knowledge. 
 
 3. Thine is a noble calling; and all callings are noble if 
 goodness be manifested in them — otherwise true nobility is 
 not in them. 
 
 4. The Learned Man thinks and pens his thoughts. Thou 
 dost take them, and with inanimate materials press out the 
 living thoughts on inanimate paper. 
 
 5. He plants the seed, as it were, and thou dost grow 
 the grain and scatter far and wide the fruits thereof. 
 
 6. His wisdom, without thy aid, would have but a small 
 field for labor. His valuable life would be spent in pro- 
 ducing that which thou canst perform in a few days or a 
 few hours. 
 
 7. And if thou art lowly, the highest come to thee, and 
 through thy instrumentality are they immortalized. Sup- 
 pose, as of old, printing were not known, where would be 
 the facility of knowledge ? 
 
 9. Demolish this Great Sun in man's firmament, and 
 darkness, dread and drear, would enshroud him. He would 
 wander about among the fields and woods, as one deprived 
 of his sight who had gone astray. 
 
 9. Men would write themselves blind, and few would or 
 could know the truths they wrote. Disease and death 
 would hang around, the themes of eternal solitude would 
 
THE HEALING OF THE NATIONS. 357 
 
 be sung, and in ail things would enter the barrenness of 
 night ! 
 
 10. Surely God said, Let there be Light; and that, the 
 light might do its work in the mind of man, his own holy 
 spirit must have prompted the building of the Peess and 
 the making of Type. 
 
 11. Thou art man's great stay on the road to knowledge. 
 
 12. Thou dost print, oh. Press, that which feeds millions 
 with food that can never die. They take thy fruits, which, 
 though all the same to thee, are viewed by every individ- 
 ual organization differently — thus feeding all as they desire 
 to be fed. 
 
 13. Thy Books pass away from thee, and if truth be 
 therein, the truth must last ; and, as the trunk of the great 
 tree, spread out into numberless branches, under which 
 tired men of all classes can rest. 
 
 14. Who could understand the great truths discovered 
 by the distant Pliilosopher, without the magic aid of the 
 Printing Press ? 
 
 15. He might ; and his highlj^-favored friends know of 
 his great learning, and his great goodness, but how very 
 small the taper's glow beside the noonday sun of Printing ! 
 
 16. All science seeketh, too, this bright channel through 
 which to pour truth's holy stream. 
 
 IT. Children are baptized in the Fount of Knowledge on 
 earth, and lisp their thanks in childish prattle. 
 
 IS. As from their mothers' breast they draw the food of 
 life, so from the Press do they obtain the knowledge of the 
 life. 
 
 19. The Press, 'tis true, is most inanimate, but the eter- 
 nal truths pressed out in death are by their inner life filled 
 — even as man when Deity breathed into dust the breath 
 of Life eternal. 
 
 20. And as they read of truth's simplicity, and of its 
 strength and enduring beauty, their mind becomes molded 
 to suit the impression made upon it from without; and 
 with their own spiritual power attached to this good mold, 
 
'358 THE HEALING OF THE NATIONS. 
 
 thousands of good and lovely sentiments strew their path 
 through life, taking a higher plane and purer vision from 
 the. outward base. 
 
 21. Yet if the child be permitted to mold his tender 
 brain to errors which also have been pressed upon the 
 view of man, he, as a natural consequence, can not get as 
 good impressions, or reveal truths as beautifully as though 
 his mind had been attuned unto truthful harmony. 
 
 22. If the Press be out of order, the printer can not do 
 credit unto himself in his labor, neither can the mind do 
 credit unto the spirit within if it be twisted into erroneous 
 shapes by constantly vibrating unto error. 
 
 23. Parents who know this truth, would do well to keep 
 away from the tender, youthful mind the nonsensical pro- 
 ductions of minds too low to see beauties in plain, simple 
 truths. 
 
 21:. If they want their children to be truthful and really 
 good, and, as a consequence, loved by all, let them heed 
 well the building of their press of mind. Get that shaped 
 well after truth's outlines, and their own spirit ,will do the 
 rest. 
 
 25. Their little spirits are truthful and most loving. They 
 should have simple representations of this truthfulness and 
 this love ever around them, and not that which they in- 
 stinctively know to be discordant to their natures, yet know 
 not why. 
 
 2G. Thus trained in the tender years as the little sapling, 
 they become in age as the mighty oak, which only the 
 lightnings from Heaven can upturn or the limbs tear off. 
 
 27. Thus reared aloft toward heaven, they take their 
 way — walking with men, but communing with God. 
 
 28. And if the Press, rightly used, can aid them upward 
 and onward, is it not a noble staff? And if the staff be 
 noble, is not the one who daily works thereat ennobled in 
 the labor ? 
 
 29. If he labor for the good of man, surely he is ex- 
 alted; if he labor to injure man, he is in the labor injured. 
 
THE HEALING OF THE NATIONS. 359 
 
 30. Great thouglits flow through great minds, but the 
 lowly printer, who multiplies these thoughts thousands 
 fold by his manual labor, is too often forgotten by those 
 who receive instructions from the labor of his muscles. 
 
 31. True, he may scarcely comprehend the truths of that 
 which he builds letter by letter and word by word, yet he 
 doth labor, and the result of that labor is unto other minds 
 good. 
 
 32. As all who labor with their muscles, revealing the 
 first cause — labor in mind — he should receive his just rec- 
 ompense from those benefited thereby. 
 
 33. Friend, thy press will print in any type thou dost 
 properly adjust within it. It will print the lowest senti- 
 ments or the highest, errors or truth, and through all main- 
 tain its own rigid truthfulness. 
 
 34. Thou art animate, and not, as the Press, a dead 
 machine. Thou dost regulate its motion by thy skill, pro- 
 ducing good and well-performed results. 
 
 35. Thou hast chances of great improvement, or, by 
 negligence, of greatly depressing thy mental comprehen- 
 sion. 
 
 36. As thy Press, thou shouldst in a measure remain still 
 neutral and individual — in a measure independent of every 
 thought thou dost print. As thou dost set thy type to 
 others' thoughts, let them still remain the property of 
 others, and do not let them become impressed in thy mind 
 before thou hast carefully examined all the proofs brought 
 to substantiate them. 
 
 37. Thus being ever careful of thy mind, thou canst 
 pick among all presented to thee, analyze all and retain 
 the truths, reject the errors of all, and grow in strength 
 daily. 
 
 38. If not thus careful of thyself, thou wilt become as 
 changeable as the difi*erent minds' fruits thou represent. 
 One thought borrowed here, and another there, thy own 
 individuality is lost in a troubled sea of thoughts thou 
 canst not claim. 
 
360 THE HEALING OF THE XATIOXS. 
 
 39. It were better far to not let in any borrowed thoughts 
 from others' minds, than to not carefully analyze the mass 
 thou dost work upon. If thou dost fill thy brain with that 
 produced b}^ others, thy own originality is weakened. 
 
 4:0. Whilst thou hast great chances to elevate thyself, 
 there is also great chance for thee to lose thy true source 
 and power of elevation — a trustful dependence upon thy- 
 self and Him who is the Fountain of all elevation. 
 
 41. Thy outward labor becomes almost mechanical. 
 Thy hand and vision will work out thoughts letter by 
 letter, almost independent of thy inner mind. Then let 
 thy own thoughts free, and seek thy own enjoyment above 
 and beyond the labor that strengthens and feeds thy body. 
 
 42. The time is coming when every man will print his 
 own thoughts as quickly as he clearly perceives them. 
 
 43. Did man comprehend the Light which God hath 
 given within him, and know correctly its relation to the 
 light of day and the darkness of night. Wisdom would 
 circle round him in lines whose terminus was in the pure 
 fountain whence light first came. 
 
 44. God hath blessings in store for him which angels 
 know not of, and whose loveliness Light alone can reveal. 
 
 45. Oh, Man, another dawn awaits thee, the dawn of 
 Light Within, which shall illuminate thy spirit more bril- 
 liantly than the Sun's rays do the outer earth ! 
 
 46. The Printing Press was unfolded unto man leaf by 
 leaf, until, in the present generation, it seemeth almost 
 perfection. Yet how^ complicated and how incom.plete will 
 it seem as future ages look back to its present ! 
 
 47. When God said, Let there be Light — which truth, as 
 hath been said, is proven by the barrenness of darkness — 
 he said that which he alone can comprehend. Man is des- 
 tined to be lighted by purer rays of holier wisdom than he 
 hath ever had power to conceive existing ! 
 
 48. When the Press, which now is the Sun in man's 
 horizon, becometh eclipsed by the embodiment of God's 
 light within him. controlling the light without, and stamp- 
 
THE HEALING OF THE NATIONS. 361 
 
 ing tlioiiglit in pure cliaracters before his eyes, which shall 
 last and be by light conveyed whithersoever spirit shall 
 direct, then, oh, man, wilt thou see God in the Light w^hicli 
 himself commanded to exist. 
 
 49. When Light becometh understood within and with- 
 out, then will things termed " impossible" and " improba- 
 ble" cease to exist ; and when man hath fixed the highest 
 point for his attainment, then will he be able to see the 
 limits of possibility. 
 
 50. Age after age hath its possibilities, probabilities, and 
 their opposites fixed ; yet instantly are all unfixed by the 
 eternal progression implanted within the spirit of man. 
 
 51. This limiting disposition among mankind is becoming 
 weaker and still weaker, for the rays of brighter suns are 
 shedding around him daily more refined knowledge. 
 
 52. Yet there are ever those who are but as the dead 
 ballast among men that can not comprehend, and in igno- 
 rance condemn the vessels, because their positions are 
 slightly changed, as they bound across life's rolling bil- 
 lows. 
 
 53. A mighty engine for the shaking of such stabilities 
 was, and still is, the power of the Press. Yet this noble 
 instrument is at times controlled by such automatic men, 
 that life or light can scarce come through it. 
 
 54:. Such men would confer their highest blessing upon 
 Man by striving quietly to comprehend themselves. Should 
 they accomplish this, their Press would, as it were, take 
 unto itself wings, and carry them above all they termed 
 probable, and show them truths most beautiful in that they 
 had condemned as impossible. 
 
 55. It would seem that the very instrument they use 
 must through their own vision condemn them. To stop 
 progression in man would be as unattainable as to check 
 the will of God. Could progression cease, that which 
 made it to cease would be greater than God, who made it 
 to exist. 
 
 56. Man, by his God-given control, can hinder his pro- 
 
362 THE HEALING OF THE NATIONS. 
 
 gression in a measure, but he progresses from a germ lie 
 can never reduce himself into again. 
 
 57. Then what folly to strive and hold man back who is 
 destined for heaven. And they who use that great instru- 
 ment, the Printing Press, to hinder the ascent of their kind, 
 are in very unenviable positions. 
 
 58. He who uses a great instrument to do good with, is 
 thereby exalted ; whilst if he use it to do that which he 
 knoweth to be the promulgation of error, he enters in 
 opposition to the progression that would exalt him in the 
 sight of God. 
 
 59. Surely it is better to advance toward God and hap- 
 piness than to strive to attain a fixed earthly position. 
 
 60. As thou dost tire handling the type, or laboring at 
 the press, turn thy thoughts upward, and in Heaven seek 
 for that which removeth all unhappiness. 
 
 61. It is tiresome to labor among the thoughts that have 
 come through another's organization. They may please 
 the reader, but unto the one who works them out letter by 
 letter, they become stale before expressed in their true 
 form. 
 
 62. There is no food so congenial unto the mind of man 
 as that which is within himself revealed. That which 
 cometh directly from the Fountain of Purity, and sheds 
 around and over his spirit a living flood of light, is ever 
 most welcome, most full, and far more nourishing than all 
 else. 
 
 63. As a limpid sea of Love, light encircles all things, 
 and unto all supplieth that exhaustion produced by their 
 own imperfection, which man hath termed want. The 
 tired brain becometh exhausted from the results it pro- 
 duceth as an individual, seeketh rest, and finds it in the 
 flood of light that flows in upon it. 
 
 64. Oh, Man, how ignorant thou art of thyself ! yet be 
 not discouraged, for endless and boundless is the eternity 
 ahead of thee, and it overfloweth with the light of God's 
 Love ! 
 
THE HEALING OF THE NATIONS. 363 
 
 65. Learn on, seek for truth in this boundless sea en- 
 during, and it shall stay and strengthen thy every step. 
 
 66. What joys surround thee ! Happiness pure and most 
 serene swells full within the vast space thou termest void. 
 Light of Jehovah's countenance most radiant ever envel- 
 ops thee in its ample folds. 
 
 67. Labor and learn, and learn to labor only for the glory 
 of God. 
 
 68. Thus wouldst thou become as the bright and shining 
 star set firmly in man's void, upon whom all could look, 
 and in looking be elevated by viewing the light of truth. 
 
 69. The mighty weapon thou dost use as a printer should 
 always be used in the truth's favor. To exalt thyself thou 
 must thus use it, and if thou dost not use it thus, thou dost 
 condemn thyself in thy daily labor. 
 
 70. If thou canst not control the Press thou dost labor 
 at, control at least thy own mind, and preserve it independ- 
 ent of all upon which thou dost work. 
 
 71. Thy mind is thy own property, cultivate it for thy- 
 self, and in the fruits wilt thou receive thy recompense. 
 
 Y2. Do not let out thy fields to be trampled under foot 
 by every wayfarer. Thou must in a measure open them to 
 every composer, and let them pour over and through thee 
 their ideal showers ; but if thou dost watch thy seed, noth- 
 ing save that which thou dost desire can grow. 
 
 73. And if thou dost carefully plant good and truthful 
 seed, every truth thou dost entype will be, as it were, en- 
 grafted or added unto thy own seed, and thy own good tree 
 will grow and give unto thee alone its purest and holiest 
 fruits. 
 
 Y4. Thou art blessed by opportunities of growing in truth, 
 in goodness, and in pure knowledge, yet in proportion as 
 thou art blessed, in the same proportion should st thou 
 strive to bless thy kind. 
 
 75. Thou canst shed around thy lowly kind more rays 
 of light than any other lowly one, if faithful unto thyself 
 and them. 
 
36i THE HEALING OF THE NATIONS. 
 
 76. Do not let opportunities slip wherein tliou couldst 
 print a truth, for God alone can measure the good done by 
 the planting of one genuine, truthful sentiment, ^Yithin the 
 mind of Man. 
 
 77. Thine is a broad field, and thou shouldst plant with- 
 in it the spiritual truths which Light is revealing unto the 
 spirit of man. All truths are spiritual, for they emanate 
 from one great Fountain, the Spirit of God. 
 
 78. And it is a blessed thing to spread these truths 
 before the mind of man, that he may, by outside influ- 
 ences, be rendered passively harmonious, which state at- 
 tracteth the lovely harmonious truths unto him, thus ren- 
 dering him more progressive than he could otherwise 
 become. 
 
 79. The duties of the Printer are irksome in their details, 
 but in their resultant effects most sublime. They become 
 but a little germ, or, as the handful of seed scattered o'er 
 the earth, become the little cause from which soon cometh 
 the great harvest. Again being planted, again bringeth a 
 more abundant fold, and where, oh, Man, must this mighty 
 progression cease? 
 
 80. Yet, Mighty Engine, thou art feeble, as hath been 
 said, before the Light ! Thou mightest print and reprint ; 
 but if God had not blessed man with comprehension, thou 
 couldst never be appreciated, nor couldst thou ever have 
 existed, had not the progression of man demanded thee in 
 the want created by progressive individuality. 
 
 81. Then thou shouldst serve only God, to do which thou 
 must serve the highest Avants of man. 
 
 82. Printer, serve thy kind with truth. Measure all by 
 thy highest comprehension, and be sure thou art right 
 ere thou dost print a word. Do not say there are truths 
 perhaps which thou canst not comprehend, for God is 
 perfection; do thou be honest in desire, and all will be 
 well. 
 
 83. If thou dost desire sincerely to benefit thy kind, and 
 in that desire do act, every word thou dost print will be a 
 
THE HEALING OF THE NATIONS. 365 
 
 witness before God in tliy favor. Yet if thou serve thy 
 kind with errors, which thou knowest to be such, merely 
 because the errors may be popularly sought or held fast 
 unto by the popular ones among men, the witnesses con- 
 demn thee. 
 
 84. Thy desires make thy Press their herald unto God. 
 Desire to do good unto thy kind, and thou must do it so 
 sure as all things are regulated by good principles, which 
 are in turn regulated by God. 
 
 85. Then if within thy spirit centers elevation or con- 
 demnation, what folly for thee to become a time-serving 
 man, instead of a servant of God, unto whom thou art in- 
 debted for thy existence, and all happiness thou hast, or 
 ever canst enjoy I 
 
 86. All men who become mere time-servants, who merely 
 serve the shell in which his spirit stays with such as only 
 suit the shell of man, are lowly indeed — lowly in all noble 
 qualities, and their aspirations can not rise above the dust 
 they adore and live in fear of. 
 
 87. The Press loses its nobility the instant its freedom is 
 trammeled. It is a glorious instrument if free, but the 
 meanest slave if bound in error's chains. 
 
 88. Free, it soars to Heaven, and plucks therefrom 
 boughs of loveliest promises, brings to earth, and gives 
 most freely unto man ; bound, it clanks its death-like fet- 
 ters, and in distorted visage grins from within its narrow 
 cell, striving to terrify all who seek for the sweet beauties 
 of truth ! 
 
 89. The one worthy of God, the other too low for Flesh. 
 
 90. The Printing Press should, as an instrument in the 
 hands of man, be as free as thought, whose herald it is. 
 
 91. All men should keep themselves untrammeled by 
 the opinions of others, and should, if they desire to express 
 them unto mankind, be given the privilege to do so freety. 
 Every man can as readily judge of another's thoughts in 
 reading them, as he can of those passing through his own 
 mind. 
 
366 THE HEALING OF THE NATIONS. 
 
 92. If he Lave not independence enougli to think for 
 himself, or to reap enjoyment from his own thoughts, the 
 thoughts of other minds will pass off from him, leaving 
 him in ignorance no less than before he perused them. 
 
 93. A man must think to appreciate thought. If he be- 
 come careless and unthinking, his mind corrodes and stag- 
 nates, probably condemning all thought, probably too lazy 
 to use even this much exertion ; he dwindles in manhood, 
 and all the noble qualities couched therein. 
 
 91. If thoughtlessness produce such effects upon the in- 
 dividual man, which all observation proves, what dire 
 effects must be produced by trammeling the Great Engine 
 of Thought upon the mass of mankind ! 
 
 95. The spreading of Intelligence is a holy occupation, 
 and he who does this acts nobly. If he have great facili- 
 ties, the greater good can he do. And thus the Press 
 becomes, as it were, a mighty Mouth, with tongues speak- 
 ing all languages unto man ; and if rightly used, the good 
 done can be comprehended by God alone. 
 
 96. Yet again, if ruled by the Tyrant's hand, and made 
 to speak only in honor of lowest passions and most de- 
 graded selfishness, it becomes a many-headed monster, 
 whose tongues speak untruth, and whose jaws are smeared 
 with innocent blood. 
 
 97. Within thy hand, oh. Printer, is this mighty weapon 
 placed. Thou art made responsible for the deeds performed 
 therewith. Thou must in sincerity and truth analyze all 
 that cometh before thee, decide, print, and take thy share 
 of the responsibility attached unto that printed. 
 
 98. Thou canst not act in an irresponsible position, with- 
 out in the very act impeaching thy manhood. K thou dost 
 admit thou art not responsible for thy labor, thou canst not 
 help admitting thou art not entitled to reward, in which 
 case thou dost become too low in the scale of creation to 
 be addressed as man. 
 
 99. Then if to be a man thou must become responsible 
 for thy actions, let those actions become worthy of thy 
 
THE HEALING OF THE NATIONS. 867 
 
 position as the child of God. God being free, thou must 
 be free, and that which thou dost influence must have free- 
 dom impressed upon its every word. 
 
 100. A trammeled Press is the truckling slave of tyranny, 
 unworthy the labor of any man who breathes God's pure, 
 free air to sustain his life. Would Printers take a bold 
 and manly stand, resolved to labor for truth, and truth 
 only, mankind would instantly take a mighty leap on the 
 road toward Perfection. 
 
 101. And how much more worthy the name Man to help 
 an erring brother up toward God, than to hold him back 
 and strive to tie him still tio:hter with the slavish chains of 
 ignorance ! 
 
 102. It is an unenviable position to attempt to stand be- 
 tween God and his own loved children. 
 
 103. Art thou poor? Canst thou scarcely keep thyself 
 in food to sustain thy outer body ? If so, dost thou not 
 feel most keenly the biting selfishness of man ? Oh, turn 
 unto God ! Seek his sympathizing Love, and he will exalt 
 thee in the Heavens. 
 
 104. If man oppress thee, if thou dost labor for poor re- 
 ward from him, seek the One who giveth a glorious reward 
 unto all who labor to enhance His glory. 
 
 105. Cold and bitter is the selfishness mankind exhibit 
 unto their lowlier brethren. Forgetting God, they trample 
 under foot the holiest fruit of his divine hand. Error is 
 abroad in the world, in ignorance wasting the time of man, 
 giving him sensual enjoyments, selfish pleasures, and un- 
 happiness as a return for seeking that which is thus proven 
 to be God's opposite. 
 
 106. Oh, Printer, thou mayest be poor, and even igno- 
 rant, yet strive with thy highest knowledge to enlighten 
 the darker minds on earth. 
 
 107. Strive to help thy brethren — even the lowest of the 
 low — one step higher. Thus, perhaps, thou wouldst plant 
 a seed which they would improve upon by another step, 
 and still another, higher and firmer, until in the end they 
 
368 THE HEALING OF THE NATIONS. 
 
 would enjoy with thee, their staff, a more large heaven and 
 a more refined happiness. 
 
 lOS. Print one word, and let that teach thy lowly kind 
 to love ; and if this be all thou canst do. it will be enough 
 to glorify thee. 
 
 109. Oh, what benefit would be given unto man, did he, 
 as a mass of Individuals, strive to benefit himself! How 
 unnatural to quarrel with any of his parts, because they 
 are not a perfect whole ! 
 
 110. ^N"© part can judge perfectly of the whole, and all 
 should be charitable. 
 
 111. The man who can govern a Press, and that which 
 flows from it, hath great chances to instruct almost num- 
 berless parts of this great sum, Man. And let him take 
 ^ood notice of all that cometh from his ffreat Distributor 
 of Knowledge. 
 
 112. Let him watch every word, and be sure that truth 
 is therein ; for his labor is filed in Heaven, and if his 
 deeds be not good, he hath condemned himself. 
 
 113. Would the managers of the Press remember that 
 there is an All-seeing Eye, who knoweth not only every 
 printed word their press utters, but the spirit and intention 
 in which it was uttered — before whom their sheet is either 
 pure and spotless good intentions, or smeared with the 
 dark ink of darker passions than ink can express — they 
 would be less reckless of their individual responsibility. 
 
 111. They, too, have crouched before the selfishness of 
 
 errmoj man 
 
 115. They, too, do worship idols made of dust, and o'er 
 their spirits pour the lifeless currents of darkness ! 
 
 116. Turn toward God, and with all thy powers and all 
 thy numerous opportunities and privileges strive manfully 
 to elevate thy kind. Do not stand aside and let error grow 
 and strengthen unnoticed. Do not look carelessly on and 
 see man upon the low planes of ignorance, without extend- 
 ing one of thy many hands, or speaking with one of thy 
 many tongues, to help him upward toward God's presence. 
 
THE HEALING OF THE NATIONS, 369 
 
 117. If God hath blessed thee with knowledge, and thou 
 canst, as it were, multiply this knowledge so greatly, oli, 
 why refuse to be just unto thy Father, whose is all thou 
 dost or canst enjoy. He gave unto thee most freely; then 
 be Godlike, and unto thy kind give even as freely as thou 
 didst from him receive. 
 
 118. It is most noble, most Godlike to do good. All 
 who labor in the vineyard of their eternal Father must do 
 good, for goodness is the vineyard, and the fruits thereof 
 are eternal peace and joy. 
 
 119. All is the Father's ; for even in thy joy does he 
 reap joys most refined, and as thou dost arise and go 
 unto him, there are more pure rays shed upon thee ; thou 
 dost more purely receive and more purely reflect unto 
 thy kind. 
 
 120. As thou dost send out rays of thy inward peace 
 and plenty — as thou dost, as it were, create a vacuum 
 within thyself, the all-sustaining Love of Jehovah filleth 
 thee again full to overflowing ; and as it is more pleasure 
 to give than to receive, the Good One receiveth from thee 
 this pleasure. 
 
 121. Thus thy most trivial good action opens a door for 
 the reception of God's pure love within thy spirit, in re- 
 ceiving which thou art blessed. Canst thou not do good ? 
 To say thou canst not, is to reprove thy Heavenly Father 
 for his very goodness unto thee ! 
 
 122. Oh, if weak and weary — if most tired of living on 
 earth, bethink thee of thy future life, when, instead of a 
 little seed, thou wilt be the blooming bush or clustering 
 vine, ever fragrant and most happy ! Remember God is 
 near thee, and thou art near and dear unto him. 
 
 123. To ask of God, is to receive that which unto the 
 asking one is best. He giveth perfect gifts, and if thou 
 askest of him, let it be in humility for that w^hich in his 
 view seemeth best. 
 
 124. Oh, Printer! as thou art abundantly responsible, 
 be thou most dependent upon God for all things, and he 
 
 24 
 
370 THE HEALING OF THE NATIONS. 
 
 will give thee joys that types can never fully express, and 
 naught save the elevated spirit of man comprehend. 
 
 125. He will furnish thy enlarged mind with truths 
 which, once printed, will endure forever. He will lead 
 thee into new fields, and the flowers therein most fragrant 
 shalt thou cull and place before thy delighted kind. 
 
 126. There are many composers selected for high and 
 holy missions, and who are held back therefrom simply 
 because their writings are truths too plain or simple for the 
 Press to speak in their support. Truths are rejected be- 
 cause unpopular, and errors supported simply because they 
 stimulate a depraved, popular appetite ! 
 
 127. Strange that man will be^ so short-sighted as to 
 reject the gem of Eternal duration for the bubble of a day 
 which is blown up, floats, bursts, and is no more forever! 
 
 128. And how strange that the colors of this transient 
 bubble should hold man, the child of God, in awe of its 
 bursting beauty ! 
 
 129. Poison may be sweetened until most palatable, but 
 the ensuing agony is most bitter. Man may soothe his 
 weary head upon the coils of the slumbering snake, but 
 when the coils are strangling him, he awakes but to see his 
 fearful doom. 
 
 130. Error seemeth in some phases most beautiful unto 
 the diseased taste, yet, oh ! how keen the torture that fol- 
 lows the draught ! 
 
 131. Man was builded of truths, sustained by truths, 
 and unto truths should return. His spirit of God's spirit — 
 his body of God's earth. Opposites connected in harmony 
 — made opposites by the will of God for the consummation 
 of his great plan. 
 
 132. Man's spirit enjoys and his body enjoys, yet these 
 enjoyments either coincide in an elevated heaven on earth, 
 or disagree, producing the lower planes of enjoyment which 
 the depraved passions of man revel in. 
 
 133. The spirit ever striveth to ascend ; that is, ever 
 striveth to purify itself from the restraints of its opposite. 
 
THE HEALING OF THE NATIONS. 3Yl 
 
 The Earth changeth in man, as out of him becoming dust 
 again — returning whence it came. The spirit hath but one 
 course, one true path, which is forever onward and upward 
 in purity. 
 
 134. Then if all are truths, both high and low develop- 
 ments must ever be most easily and most surely raised by 
 those truths that ever tend upward. Then if thou dost 
 print for man, have thy truths of the highest spiritual order, 
 that thou mayest elevate his highest nature most rapidly. 
 
 135. If thou wouldst benefit thy kind, teach them in that 
 which, once learned, can not be forgotten, God's own truth. 
 Thou mayest teach him how to develop his bodily strength 
 and powers of endurance, but one blast of disease may lay 
 thy earthly monument prostrate in the dust ; thus merely 
 returning the atomic flesh whence it came, and the result 
 of thy labor is but a harvest for worms. 
 
 136. Whereas, if thou dost teach man the truths con- 
 nected with his spiritual nature, thy monument ever riseth 
 higher and still higher in that purity wherein dwelleth all 
 pure enjoyment. 
 
 137. Oh, print high and pure truths, broad and bound- 
 less as eternity — holy and divine as the Source whence 
 they came ! Thus wilt thou build upon the eternal rock, 
 and forever wilt thou stand in the midst of Heaven's high- 
 est, A Man, a child and companion of God, the loved of 
 all and most wise, the favorite of all the skies, the faithful 
 Distributor of God's own glorious Truth. Thus Print thy- 
 self in Heaven. 
 
 138. Learn of God his holy will, and unto thy kind on 
 earth pour out thy treasure. Seek his counsel, and ever 
 act as within thy spirit his voice shall dictate. Be ever 
 open to his Inspired Messenger, and thou canst not err. 
 Be humble in deportment before men, and before God be 
 never presuming. 
 
 139. Receive thankfully that which is given unto thee, 
 and strive to improve upon it, that thou mayest earn a 
 glorious reward. 
 
3T2 THE HEALING OF THE NATIONS. 
 
 140. Let thy light shine clearly, that none stumble on 
 thy account. 
 
 141. Illuminate the path of man with the light God 
 would reflect through thee, and thou wilt reign with him 
 forever. 
 
 112. Thine is a noble mission : it leadeth unto a ojlorious 
 destination, even the presence of thy Father in Heaven. 
 
 143. Persevere — falter not — but upon the arm of Him 
 who sustaineth all do thou lean for support. His attri- 
 butes never forsake the needy, and they who ask will ever 
 receive of His bountiful Love. 
 
 144. Oh, then, in common with thy brethren, turn toward 
 God and receive — that which he alone can giye — endless 
 blessings. 
 
 145. He will shed around thee the softest, sweetest love, 
 the serenest light, and most high and holy truths that ever 
 surround him, as the combined essences of all Purity, 
 forming an Atmosphere or Holy Presence which compre- 
 hension can never limit — whose Fountain, course, and ter- 
 mination is the Pure One who knoweth all — who is all, yet 
 unto thee, his lowly child, an ever-loving and indulgent 
 Parent — thy benefactor on earth, thy Creator, and thy ever- 
 living and loying Father. 
 
 146. The Dove hath left Printer and his Press, and 
 there he stands with his arms folded, his head drooping 
 under the weight of mighty thoughts, his eye fixedly gazing 
 upon his great Distributor of Knowledge ; he stands there 
 as a statue. 
 
 147. The simple words of the Inspired voice hath touched 
 his tenderest string, and it is vibrating in the spirit-sanc- 
 tuary. A tear gatliers unnoticed in his eye, and courses 
 down his care-worn cheek. Xow his face is raised toward 
 heaven, and the quivering lip and tearful eye proclaim the 
 true devotion of his spirit in silence ascending to that long- 
 forgotten Fountain of m^ercy. 
 
 148. 'Tis enough. Within his spirit is heard, " Peace, 
 be still." 
 
THE HEALING OF THE NATIONS. 373 
 
 149. A smile of happiness settles o'er his brow, and a 
 calm serenity within sheddeth lovely beams over all he 
 looks upon. He is happy, and exclaims, " Henceforth, oh, 
 God, with thy favor, I will labor only for thy glory by 
 striving to elevate my erring kind." 
 
 150. One good resolve, faithfully kept and executed, 
 must bring forth fruits forever, blessing the one who re- 
 solved in time and eternity. Oh, Printers ! take this re- 
 solve to serve God faithfully and fearlessly, and your 
 instruments will shine in brighter rays than ever before. 
 
 151. Be ever worthy of God's communion, and thus 
 enjoy the highest privilege bestowed upon man. 
 
CHAPTER XXYI. 
 
 1. Circling around the lowly, 3^et ever above them, the 
 bright Bird flieth. Again she stoops, and fearlessly enters 
 the door of The Lowly Smith. 
 
 2. She hath faith in God, and perfect Faith removeth all 
 fear — a simple lesson she came to earth to reveal unto 
 man. 
 
 3. Gentle Dove, thou art the Friend of Man. Thou dost 
 not stand back shocked at outside dust or dirt, but dost 
 enter fearlessly upon thy mission whithersoever thou art 
 called. 
 
 4. The Anvil's ring does not terrify the Bird, emblem 
 of God's voice, neither does the dust falling in flakes from 
 the blazing Fire sully her spotless plumage. 
 
 5. And now she hath lighted upon the Forge, and com- 
 menceth her instructive lessons to her lowly friend. 
 
 6. Thou art, oh. Smith, the stay and stafl" of all the lowly 
 laborers on God's footstool. All come to thy Forge, and 
 depend upon thee for the tools with which they earn their 
 daily bread. 
 
 7. The Tiller of the Soil feeds thee with his fruit, but in 
 assisting nature to feed 3^ou both, lie must needs have the 
 use of thy well-skilled hand. His Plow and Spade and 
 Pruning Hook have all assumed their useful forms beneath 
 thy sturdy stroke. 
 
 8. Thou hast fashioned his tools for the labor, turning 
 the Iron and Steel into good witnesses in thy favor. 
 
 9. The Builder, of whatever material used, must upon 
 thee depend ere he takes the first firm step. 
 
 10. His tools come forth strong and well tempered from 
 
THE HEALING OF THE NATIONS. 375 
 
 thy diistj shop, and the beautiful edifices he constructs as 
 homes for his fellow-men, are results partly indebted unto 
 thee for their existence. 
 
 11. And the lowly Weaver, as his Shuttle singeth a 
 merry song, would come to thee should that shuttle split 
 or want repairing. He, too, acknowledges thy instrument- 
 ality in ev^ery web he weaves, even unto his web of Life. 
 
 12. And the Printer, too, must seek thee out to mend 
 his broken Press ere he can send forth his rays of Light 
 unto his kind. Thou dost seem a man of iron nerve unto 
 whom all the weak apply for help to shield them from the 
 accidents of life. 
 
 13. Thou art unto all trades like the Mathematician unto 
 all sciences, or, like man unto the creation, the Link unit- 
 ing and combining all things in harmony. 
 
 14. Thou art God of the Trades. With thy sustaining 
 arm their labors commence, and thus thou dost seem the 
 Creator of the seeds whence trades come. Eemember this 
 is purely in an outside sense, for there is but one God in 
 reality, and when thou art termed " God of the Trades," 
 thou must not presume upon the name, else thou dost 
 become more dusty inside than thou art outwardly. 
 
 15. Not only are trades indebted unto thy strong arm 
 and willing spirit, but nearly all science is in a measure 
 dependent upon instruments of thy construction, or upon 
 instruments thou didst make the tools for constructing, in 
 their various formations for analysis or discoveries. 
 
 16. Thou dost seem an outward center, around which re- 
 volve all trades, professions, or occupations that employ 
 thy kind in their walks through life. 
 
 IT. High and low, so termed, come unto thee to ask 
 favors in their need, yet thou art in turn dependent upon 
 all, as the links of an endless chain all welded fast within 
 one another. 
 
 18. Thy outward occupation is very useful unto man, 
 and thus is good and noble. 
 
 19. True nobility and usefulness can never be separated. 
 
376 THE HEALING OF THE NATIONS. 
 
 God is most noble, and surely lie is most useful unto his 
 needy children. 
 
 20. Thou dost imitate Him in making useful implements 
 from his created matter. The Iron thou dost shape into 
 numberless blessings for thy kind is most inanimate. The 
 Steel produced therefrom of finest cast and temper is 
 lifeless ; yet with these lifeless and inanimate forms com- 
 bined by thy skill, thou dost give thy kind most acceptable 
 enjoyments. 
 
 21. The earth giveth up her lands unto thy Plow. The 
 Forests fall before the Axe thou hast made, and the bright 
 and nourishing corn is gathered by using implements thou 
 hast builded. 
 
 22. Numberless are the benefits thou dost outwardly 
 bestow upon thy kind. And as the outw-ard and inward 
 are so intimately connected, thou must bestow good gifts 
 that endure in their efifects forever. 
 
 23. Thy muscles w^eld the Hammer, and thy Anvil's 
 vibrating sound circles upward toward God. The air 
 catches the tones, mingles them with murmuring brooks 
 and warbling birds, in the soft sighing breeze, blending all 
 in one full swelling tone of earthly harmony. 
 
 24. From thy every stroke ascends a prayer, joined in 
 unison with nature's voices, all asking, " Father, upon thy 
 outer works be pleased to pour thy denser blessings." 
 
 25. The air is purified by the falling shower, the shrink- 
 ing^ brooks are filled, and the little birds sins^ sweeter sons^s 
 in the bracing breeze. And thy strong arm, too, is nour- 
 ished by the answer to thy ringing prayer for daily bread 
 found in the food thou thankfully dost earn. 
 
 26. Thou dost sing thy daily song of praise unto Him 
 who is most worthy of all praise, and in return dost reap 
 enjoyments thou dost seek for. 
 
 27. The Husbandman, the Architect, the Weaver, and 
 the Printer, and all else who daily labor for daily bread, 
 sing their muscular song of praise unto God. 
 
 28. Thy Anvil's joyous ring leads the choral sonof^ and 
 
THE HEALING OF THE NATIONS. 377 
 
 startled, nature listens in awe at the tones of useful melody. 
 One by one the strings vibrate until they upward rise in 
 grand, full swells, filling the blue ethereal vault with the 
 Song of Life. 
 
 29. Of useful life they sing, and every tone doth bring 
 down bread for the needy. The tones are strong and firm, 
 yet in sweetness wanting. The spirit-string hath not been 
 reached, and the tones fall short of that celestial harmony 
 unto which the Father loveth most to listen. 
 
 30. As thou dost lead the daily song and lowly throng 
 of thy laboring kind in that which supplies their present 
 want, lead them also in those higher devotions which pro- 
 duce higher enjoyments and more lasting favors. 
 
 31. Be thou the leader on the upward march. Let thy 
 every stroke sound unto thy kind as the revealer of some 
 new and beautiful truth, and let thy Anvil's ring ever pro- 
 claim glad tidings unto man. 
 
 32. Do not become so enraptured with thy dusty shop 
 as to forget there is a bright home for thee above the 
 earth, wherein only thy spirit will labor, and labor only to 
 enjoy. 
 
 33. Thy God should claim thy every thought. Thou 
 canst not strive to benefit thy kind, without every thought 
 becoming, as it were, welded unto thy spiritual being. 
 Thus thinking produceth an elevated affinity — an affinity 
 for that which is pure and holy, which, in turn, links thee 
 with God, the purest and most holy. 
 
 34. If thou dost cling fast unto thy iron and steel, per- 
 mitting them to take the place that should be occupied with 
 and by spiritual things, thou art forsaking the acceptable 
 in God's sight, and clinging unto dead weights, which re- 
 tard thy progress. 
 
 35. Thou w^ouldst laugh at one who had a long journey 
 before him, if he fastened his anvil upon his back, to carry 
 into a land where he could not use it. Yet this is pre- 
 cisely thy position, if thou dost chain thyself to such enjoy- 
 ments and such knowledge as onl}^ thy trade bringeth thee. 
 
378 THE HEALING OF THE NATIONS. 
 
 36. Thy trade is useful unto thy kind and unto thee, 
 if it assists you onward toward God, for this is the only 
 real usefulness. And thy trade will help thee toward 
 liim, if thou dost use it as a means of glorifying him. 
 
 37. If thou dost only think of thy occupation, thy affini- 
 ties become much lower than if thou didst expand thy 
 spiritual perceptions by high communion with thy own or 
 others' spirits. 
 
 38. The spirit hath higher perceptions than aught else 
 connected with man ; and hence, if thou dost encourage 
 these perceptions, truths will become simpler, thou wilt 
 expand more and still more rapidly ; whilst the fleshy 
 powers are at best very limited in nature and extent. 
 
 39. God is the spiritual fountain, whilst earth is the 
 fount whence flesh cometh. Thou seest that thy hardest 
 steel wears and changes in time — thus wilt thou. God re- 
 maineth eternally pure and good. 
 
 40. If thy body becometh dusty, and the dust adheres 
 unto thee by the perspiration flowing freely from thy body, 
 and if thou dost wish to cleanse the body, thou art careful 
 to have clean water. If thou art thirsty, thou wouldst pre- 
 fer a draught fresh and pure from the cool spring. 
 
 41. In every thing connected with thy outward pleasure 
 thou art particular. Thy Iron will not work well, if it 
 be not pure ; thy Steel will break or batter, if it be not 
 hardened rightly ; and thy Are used to shape these metals 
 into useful tools must be clean and clear of trash, to enable 
 thee to do good work. 
 
 42. These things are truths, daily proven in thy daily 
 labor. 
 
 43. Thou art not an Iron or Steel man. Tliy life is not a 
 consuming fire, but an eternal pleasure-ground. Spirit is the 
 great distinguisher, elevating thee above the lower creation. 
 
 44. If thou art so careful of all those things which change 
 so rapidly, why so careless of that which eternally endureth 
 as thy own self? Thy spirit forever liveth — thy flesh, as 
 thou hast seen, is again returned unto earth. 
 
THE HEALING OF THE NATIONS. 379 
 
 45. Go tliou to the fountain of God's light and love, his 
 Intelligence and Mercy, and therein bathe thy spirit, even 
 as thou dost with water cleanse thy outer body. Stand not 
 aloof from the high pleasures he would fain bestow upon 
 thee. 
 
 46. As thou dost add link after link to thy endless chain 
 of Life, let every one bring thee nearer unto God, and let 
 them be larger and more firm. Let them be made of ma- 
 terial more and still more refined as they approach nearer 
 the Fountain of All. 
 
 4T. Thus wilt thou progress step by step in knowledge 
 and in the enjoyment which pure knowledge brings. 
 
 48. Th}^ first links will be coarse and rough, the material 
 brittle and easily broken, but every successive one adds 
 new strength and beauties. With knowledge cometh skill; 
 and if in thy higher stages of progression false metal be 
 oflfered thee, thou dost remember thy starting links, and 
 reject the ofi'er. 
 
 49. Let thy life be pure as thy measure can comprehend. 
 Always aim at good work. As thy earthly reputation is 
 elevated by good results, by making good and useful im- 
 plements for thy kind, so is that inward reputation ad- 
 vanced in the sight of God by faithful good works in the 
 Spiritual Shop. 
 
 50. Good outward labor will not annihilate spiritual 
 responsibility. 
 
 51. Thou canst not make a single tool if thou dost not 
 know how; neither canst thou enjoy spiritual pleasure if 
 thou dost not know how. Of what use were light, if all 
 were blind? or Love, if none could feel its pleasure? Of 
 what use were God's voice, if none could hear? 
 
 52. Thou canst see, thou canst love, and canst hear thy 
 Father's voice. Then cultivate thy spiritual vision, that 
 Heaven may be visible ; cultivate love, that thou mayest 
 eternally feel its holy sweetness, and ever listen for Tlis 
 voice, that thou mayest hear the central tone whence com- 
 eth all harmony. 
 
380 THE HEALING OF THE NATIONS. 
 
 53. Thj Anvil rings beneath tliy stroke, and thus is ever 
 truthful to the tone implanted in its nature. Thy fire burns 
 in obedience to thy skillful combinations of God's efiects. 
 Thy Iron warms, heats, and, ere it reaches the burning 
 point, thou dost take it from the very verge of destruction, 
 and with skillful strokes produce strong and lasting proofs 
 of thy usefulness unto thy kind. 
 
 54. Thou art thankfully repaid by receiving in return 
 the combined usefulness of all for whom thou dost labor. 
 Thou dost aid them, and in return art aided by them. 
 
 55. If man, the earthly child of God, rewards thee for thy 
 every useful act unto him, and he is still so imperfect, must 
 not thy Father revrard thee for all thy spiritual nature can 
 accomplish for him ? 
 
 56. Canst thou labor for God without reward ? All 
 labor he requireth at thy hands is good. To labor for him 
 is to manifest his love in thy deeds among thy kind. Make 
 them to feel the happiness which can come alone from 
 within the divine attributes of Deity. 
 
 57. Presume not to live an idle, inward life, because, 
 perchance, thou mayest outwardly labor very hard. Thou 
 canst think of things higher than Iron or Steel, or even the 
 most refined Gold, can ever go. Thy mind should not be- 
 come a dusty shop, filled, as it were, by old scraps of worn- 
 out things, which may have been very good in their time, 
 but have, in common with their time, passed out of use. 
 
 58. Sweep clean thy floor, have every tool' securely in 
 its place, that thou canst leave the shop at any time, and 
 still it will look well, reflecting credit upon its occupant. 
 
 59. A hasty piece of work is given thee ; tool after tool 
 is caught and handled nimbly, dropped again in its place 
 until again required, and it is really a pleasure to the be- 
 holder to watch thy orderly actions. When the work is 
 finished he leaves reluctantly, almost sorrowing thou hadst 
 worked so swiftly. 
 
 60. If disorder enters, how diflferent the results ! Every 
 tool is scattered over the floor, and whilst the right one is 
 
THE HEALING OF THE NATIONS. 381 
 
 being sought, the iron cools, must be heated again — thus 
 losing time. Perhaps the most important tool is so out of 
 repair, that it must be dressed over again ere it can be used 
 at all — thus sorely taxing the time of the impatient em- 
 ployer. 
 
 61. There is a chain connecting the outward with the 
 inward. 
 
 62. It is very strong, yet every man can increase or 
 diminish its strength. If he become enamored of the out- 
 ward, when any important work is to be done his tools are 
 scattered about and out of repair. He must thus at best 
 work slowly, and his ragged tools prove themselves in the 
 disfigured work. 
 
 63. If his spirit have full control of his mind, all the 
 organs are kept in repair and placed properly, to be most 
 handy for use in any emergency that may occur. 
 
 64. Let the most wary reasoner enter his shop and place 
 before him a difiicult proposition to solve. His spirit qui- 
 etly and carefully views the subject in all lights, tests it 
 with the light within, reveals its bright points, its shady 
 niches, and finally sums up the result in unmovable truth 
 — puts the tools quietly back in their places, and waits for 
 another object to work upon. 
 
 65. It is impossible to deceive the one who is constantly 
 regulated by the spiritual powers, for they in turn are con- 
 nected inseparably with the Fountain of Purity, wherein 
 is no deceit, and consequently no affinity for that which 
 deceives. 
 
 66. Thou knowest that thy Iron and Steel would never 
 unite into the good and useful implements of trade without 
 thy knowledge, exerted in unison with thy strength, be 
 brought to bear upon them. 
 
 67. And thou shouldst also know that this very knowl- 
 edge is a result of thy spirit's connection with thy animal 
 powers, and that both are indebted unto God for all they 
 separately or conjunctively produce, which takes the shape 
 of thy own individuality. 
 
382 THE HEALING OF THE NATIONS. 
 
 68. As the use of the hammer and sledge gives thy arm 
 strength like unto the metals upon which thou dost labor 
 — making thee as a monument unto thy healthful occupa- 
 tion — so will thy inward labor give tliee knowledge that 
 shall increase thy strength and elevate thy monument high 
 above all earthly things. It will rise above the anvil's 
 ring or hammer's sound, and in the Heavens receive newer 
 beauties forever. 
 
 69. Practice virtue inwardly as thou dost usefulness out- 
 wardly. 
 
 70. If thou dost cease laborins^ with thv strono: arm, it 
 dwindles in size and strength, and ere long can not per- 
 form half the labor with the same ease with which it had 
 accomplished the whole. 
 
 71. Thus, with thy mental powers, if they have been in 
 full force all employed earnestly, nicely regulated by the 
 spirit-controller, they produce glorious results ; but let the 
 controller cease its sway, and all the machinery moves 
 slower, more uncertain, and can not overcome half the 
 amount of obstacles that were previously removed. 
 
 72. Thy outward nature, as thou seest, is but a demon- 
 stration of thy inward nature. Thou canst not make the 
 first stroke without using thy whole being to assist thee. 
 Thy spirit starts the machine, directs the power, aims the 
 blow, and finally the Hammer hits the Iron. 
 
 73. Yet think not that this taketh time sufficient to ex- 
 plain it in its accomplishment, for, in the daily habits of 
 thy life, thou dost become so mechanical as to want but 
 little outward guidance from thy regulator. 
 
 71:. Whilst thy Iron is heating, thou canst in one day 
 think volumes of holy thoughts. Thy spirit can arise and 
 go unto its Father's house, and therein reap pleasures that 
 the observers dream not of. 
 
 75. Thy eye takes in the progress of the fire upon thy 
 object placed within it, and thy thoughts become two-fold. 
 One of an elevated cast drinks in the purities of Heaven ; 
 the other, of an earthly nature, circles around the heating 
 
THE HEALING OF THE NATIONS. 383 
 
 labor upon, but ever leavest tlie higiier thouglits in the ho- 
 lier realms of happiness. 
 
 76. Thus tliou art a man of God, and still of thy kind 
 art one. Thus canst thou patiently labor for both by doing 
 unto both thy highest duty. 
 
 77. The one duty merges into the other, for whilst God 
 is thy Creator and Father, man is his child and tli}' broth- 
 er. Serve God and man. Tiie one with thy highest aspi- 
 rations, the other with thy kindest sympathies. 
 
 78. As links of an Eternal Chain, cement thy kind unto 
 the pure Source whence all connected with them hath ever 
 come. 
 
 79. With words of love cement them. As thou dost 
 outwardly furnish them with implements so useful, be also 
 ambitious to serve them with the more lasting implements 
 of Light and Love, which forever endure. 
 
 80. They are bound by thee in outv/ard tilings, and daily 
 acknowledge thy usefulness by using the fruits of thy hand. 
 Oh, then, by faithfulness unto God, make them acknowledge 
 also thy inward instructions to result in inward and far 
 more lasting blessings. 
 
 81. Band them together as brethren of elevate-d affinities. 
 
 82. Elevate thyself toward God by thoughts of 'holy 
 culture, and by expressing tliy thoughts unto thy kind, thus 
 raise them. 
 
 83. God's goodness is unlimited. Thou canst with his 
 iron and his knowledge us<jd by thee combined, produce 
 almost innumerable products, which, in their usefulness 
 unto man, prove themselves to be good. The goodness is 
 all his, and if thou art faithful unto the sweet voice within 
 thee, thou w41t have naught but enjoyment. • 
 
 84. Think not that thy Heavenly Father is selfish — 
 rather believe that every thing being produced from him 
 and by him, and all being useful — all producing for all a 
 blending sum of happiness, believe that this sum is pure 
 and far more good and lovely than aught below him can 
 conceive. 
 
5Si THE HEALING OF THE NATIONS. 
 
 85. TIij progression in tlij daily labor sliowetli thee, if 
 rightly viewed, avenues leading unto mighty truths. 
 
 86. When first thy trade is commenced, thou hast no 
 skill outwardly. Thy strokes are awkward, and thy iron 
 unmanageable. The fire will not burn to suit thee — either 
 too fast or too slow ; the iron heats too slowly or burns, 
 and perhaps when all else seems right, an awkward stroke 
 knocks it from thy smarting hand, and thou dost feel dis- 
 couraged. 
 
 87. Time, and patiently persevering, bringeth their re- 
 ward in the knowledge imparted unto thee. Thy anvil 
 hath a dififerent sound ; the hammer seemeth almost to go 
 of itself, and all that is made by thee assumes a more sub- 
 stantial and still more beautiful shape and form. 
 
 88. As thou dost progress in obtaining the mastery of 
 thy hammer, thy fire, and in obtaining more knowledge 
 of the iron and steel thou art using, thy tasks all become 
 easier. 
 
 89. Thy muscles, too, grow and strengthen day by day 
 and year by year, until thou art capable of performing 
 labor that unto the inexperienced seems miraculous. 
 
 90. Thus thou dost grow, from the uninitiated apprentice, 
 gradually into the experienced and skillful workman, unto 
 whom all connected with thy trade is easy. 
 
 91. Again turn inward, and thou wilt find that all this 
 progression started first within thy spiritual nature. Grad- 
 ually it grew upon thy mind, and produced thoughts more 
 and more in harmony with thy occupation, until the mind 
 -and body were capable of exerting their powers almost 
 independent of th}^ spirit. 
 
 92. If tbou art true unto the requirements of thy spirit, 
 thy inward progression will be as systematic, and as firmly 
 onward and upward, as thy outward course. 
 
 93. It would seem sufficient proof to substantiate this 
 truth in thy m.ind, to say that thy outer progression is but 
 a result of thy inward actions. 
 
 94. Thou knowest that thy spirit perceives truths more 
 
THE HEALING OF THE NATIONS. 3S5 
 
 and still more clearly as age advances. Those things which 
 were all clothed in mystery in thy childhood are clearer in 
 thy youth, and far more plain in thy manhood. 
 
 95. Thou thus dost demonstrate within thyself that per- 
 ception of truth is the only advancement of spirit. Then 
 to progress inwardly thou must still ever more clearly per- 
 ceive the truths of spirit, as outwardly thou dost progress 
 by perceiving the truths more intimately connected with 
 matter, such as the iron and steel upon which thou dost 
 labor. 
 
 96. Thou wouldst not ask the uninitiated apprentice to 
 take thy place at the Anvil, for thou hast experienced the 
 truth that he could not do it. E'either will thy Father in 
 Heaven ask of thee the accomplishment of things thou 
 canst not perform 
 
 97. But as thy apprentice becometh in time as thou art 
 — the experienced workman — so dost thou inwardly be- 
 come more and still more worthy of still higher truths. 
 
 98. Thou art on a plane, one end of which is in the 
 earth, the otlier in the Heavens, in the eternal presence of 
 Jehovah. Oh, Man, whilst in thy daily labor thou dost 
 demonstrate the great progressive truths, do not in thy 
 spiritual aspirations reject the highest point unto which 
 progression can ever lead. 
 
 99. When thou dost prove in thy most trivial action that 
 all nature progresses, all art tends upward, do not forget 
 that the highest progress of the highest nature is couched 
 within thy own immortal spirit. 
 
 100. From the bars of Iron and Steel thou dost pro- 
 duce the tool most useful unto thy kind, yet it was not in 
 them in form before thou didst upon them exercise thy 
 powers. The substance was there, but not the individual 
 implement. 
 
 101. Thus with truth thou wilt ever find that which 
 becomes molded to suit thy organization in every thing 
 upon which thou dost exert thy powers. Thy skillful hand 
 produceth things which reveal thy hand in such distinct- 
 
 25 
 
386 THE HEALING OF THE NATIONS. 
 
 ness that all accustomed to view tliy productions know 
 instantly thy work. 
 
 102. God vieweth thus thy inward labor ; he knoweth 
 the capacity of thy spiritual, mental, and physical powers, 
 and as thou dost regulate thyself, so dost thou reap thy 
 own reward. If thy spirit lose control of thy mind, thou 
 must suffer as would thy outer occupations if thou wert to 
 become careless, leaving thy engagements to be filled by 
 the unskilled apprentice. 
 
 103. When so attentive to the things of time, it would 
 also be well to watch that more precious part within thee, 
 around which time is but as a shell that breaks off and 
 decays. 
 
 10 Jr. Do thou also turn heavenward, and strive to help 
 thy kind with thee up the plane. 
 
 105. Forge for thy kind strong links of high affinity. 
 Draw them from their lower natures into their higher priv- 
 ileges, giving them ever proofs of thy love for them, in all 
 things acting for God in the restoration of Man. 
 
 106. Do not submit unto man's dictation when thou 
 must know that at best on earth he is imperfect and 
 prejudiced. 
 
 107. Do not forge fetters for thy lowly brethren, but in 
 all things and at all times stand up a man honored and 
 honorable in the sight of God. If thou dost not respect 
 thyself, who will respect thee? If thou dost not respect 
 God, thou dost not enable thyself to comprehend his respect 
 for thee. 
 
 108. In short, if thou art not a man in spirit, all spirits 
 and the Fountain of spirit know it intuitively. 
 
 109. There is a portion of true knowledge which is too 
 little thought of; it is this: Every man exalteth or con- 
 demneth himself 
 
 110. True, through God's attributes he is exalted, for 
 they alone are perfect parts of a perfect whole ; but the 
 truth that man suffers from infringement and enjoys from 
 obeyance, showeth God's intention to be that man should 
 
THE HEALING OF THE NATIONS. 387 
 
 be an individual being, with control of these attributes so 
 far as able to comprehend their operations within himself. 
 
 111. As in thy trade thou dost succeed or fail in propor- 
 tion as thou dost understand the nature of the things among 
 which thou dost labor, and as thou art by practice adapted 
 unto that labor, so in thy spiritual nature thou dost suc- 
 ceed or fail in proportion as thou dost understand God's 
 attributes, and in thy daily life live in conformity with 
 their pure dictations. 
 
 112. To enjoy require th comprehension. How difficult 
 thy labor, if thou dost not know how thy object is to be 
 accomplished ! And as thou canst comprehend thy out- 
 ward labors, so canst thou begin in thy earthl}^ sojourn to 
 comprehend thy eternal life. Strive for this comprehen- 
 sion in its highest earthly development, for this very striv- 
 ing, as hath unto others been said, is part of thy eternal 
 ascension. 
 
 113. Thou hast often had given thee outward tasks that 
 seemed most difficult to accomplish ; yet, when thoroughly 
 understood, they became not only easy, but created pleas- 
 ure in the very overcoming of them. 
 
 114. Again is this like unto thy inward nature. A great 
 truth startles thee ; thou art so astonished, and canst 
 scarcely think at all ; yet as the fogs of mystery clear 
 away from the plain substance, thou dost grasp it as a 
 lovely gem dropped from angelic hands to cheer thee on- 
 ward toward God. 
 
 115. If thy fire does not work well, thou dost examine 
 it carefully, remove the grate and see that there is no ob- 
 struction in the draught, examine the coal to see if there 
 be any trash among it that will neither burn well nor let 
 the willing coal perform its wonted duty. 
 
 116. If thy hammer is out of repair, thou dost dress it 
 into perfect order ; thy every tool is made complete for in- 
 stant use. 
 
 117. And if these Irons or Steels, being inanimate, and 
 producing only inanimate results, have necessarily thy 
 
388 THE HEALING OF THE NATIONS. 
 
 care, how canst thou help knowing that if thy spirit be not 
 kept in order, thou wilt never do good work with it ? 
 
 118. And is not the spirit far more worthy of labor 
 than all the iron ever produced from earth? Thou wouldst 
 not labor to produce that which ended even as thou 
 didst finish its construction. Thou wouldst despise the 
 Smith who accomplished nothing useful for himself or his 
 kind. 
 
 119. Does not all thy earthly labor crumble from thy 
 spirit at death of thy body ? Thou canst not take thy 
 choicest outward production with thee into the realms of 
 purity, for matter is too dense to enter therein. 
 
 120. Oh, then, labor in that wherein labor is eternal. 
 Perform all thy outward duties, for thou hast a body, and 
 unto it are attached outward responsibilities ; but how small 
 these are in extent compared with that eternal responsibil- 
 ity attached unto thy spirit ! 
 
 121. The one like unto the sand upon the sea-shore, the 
 other as the earth upon which the atom resteth ; the one as 
 the dew-drop, the other as the warm sunlight which drinks 
 it up, to again deposit it in the boundless Ocean of Eter- 
 nity. 
 
 122. Thy atomic part hath its measure of happiness im- 
 planted in its existence, and into thy hands is given the 
 power to expand this measure by the enlargement of thy 
 comprehension. If thou dost only comprehend the mate- 
 rial substances, remember, this comprehension is far more 
 limited than to fully understand whence came this power 
 of comprehension. 
 
 123. Tradesmen are too careless of their Individuality. 
 They seem to think that because they labor outwardly i'w 
 support, that they are thereby degraded. They reveal 
 these thoughts unto others and in so doing lessen the re- 
 spect really due them. 
 
 124. It is noble to labor for the good of Man. The high- 
 est labor is that which enlightens and elevates his spirit ; 
 but if his body be constantly kept uncomfortable, this state 
 
THE HEALING OF THP: NATIONS. 389 
 
 of being must check liis power of ascending, by employing 
 too much thought about earthly things. 
 
 125. If thou art unlearned of man, dost thou know thou 
 art the child of God ? Surely thou hast felt that yearn- 
 ing after that which is above and beyond thy present. 
 Whence came this feeling, this want which earth never 
 hath supplied or can supply ? And why yearn for that 
 which is above thee ? 
 
 126. Oh, Man, thou art in the channel of God's light and 
 love, which ever seek to return to their source — as thy own 
 blood unto thy lungs and heart — to again receive that inex- 
 pressible purity from Deity's presence, to again return unto 
 the circumference of space ! 
 
 127. Privileges unto thee are given most pure and holy. 
 Thou art in the image of Perfection. Grand is thy des- 
 tiny. Thy soiled hands and hardened muscles — as unto 
 others hath been said — can not stand between thee and 
 God. 
 
 128. His power revealed in his Love descendeth within 
 thy inmost spirit-sanctuary, purifies the temple, and giveth 
 heavenly joy as thy reward for receiving. God giveth all, 
 and thus is it more blessed to give than to receive ; but with 
 man it is far more blessed to receive God's favor than to 
 reject it. In the one case, all happiness is received; in 
 the other, all is rejected, for there is no happiness inde- 
 pendent of God. 
 
 129. When peace and joy shall reign on Earth — and it 
 is thy duty to hasten that glorious period — then, oh 1 
 Smith, shalt thou be commissioned to beat the warlike im- 
 plements, formerly used to hasten men off of earth, into 
 good and useful tools of trade. 
 
 130. Such thy mission, and thy reward will be found so 
 full and glorious, that thy earthly labor will indeed seem 
 like unto the passing breath of air that fanned thy cheek, 
 and was no more forever. Man, in his most rapturous 
 imaginings, can not reach on earth the commencement of 
 Heavenly happiness. 
 
390 THE HEALING OF THE NATIONS. 
 
 131. His highest attainmeDts may be likened unto the 
 Traveler, journeying unto the distant city, in which all 
 near and dear unto his spirit dwell. As he approacheth 
 the termination of his journey, his strength gradually fails, 
 and j ust when the tops of the distant spires become visible, 
 his happiness overcomes his feeble strength, and, freed 
 from restraint, his spirit flieth home to rejoice forever 
 among the rejoicing. 
 
 132. Over his pathway Hope's taper shineth, reflecting 
 purities still beyond, yet ever enjoyed as comprehended. 
 Oh ! reject not this light, for without it all were dark as 
 night unto thee, and thou would stumble around thy dark- 
 ened circle an abject, forlorn, and hopeless creature. 
 
 133. God hath within thee placed this yearning of Hope 
 that can never die. Follow in its light, and though the 
 city may seem enshrouded in misty doubts, and thy path- 
 way filled almost with temptations, still struggle on, for 
 he who holds out unto the end is in advance of all. 
 
 134. Grow in strengtli and wisdom daily. This thou 
 canst only do by living in conformity with the attributes 
 of Deity. There is no knowledge independent of God. 
 
 135. The animals, birds, fishes, and insects, all have an 
 intuitive knowledge which is, by its resultant eflfects upon 
 them, known to be good. They enjoy life, apparently as 
 happy as they possibly can be made. 
 
 136. Man hath a knowledge above their highest powers, 
 yet he receives from the same things food, and from the 
 same waters quencheth his thirst. He would live and die 
 a happy animal if his powers were all confined within that 
 termed animal nature. 
 
 137. He hath one gift which all the universe without 
 conld not equal or produce. This, the greatest of the great, 
 is his immortal spirit. Produced from essences of divine 
 purit}^ within his Heavenly Father, all else beside its bright- 
 ness is dense and dark. 
 
 138. God is the Eternal Ruler and Creator of all. Man, 
 his child, hath within his spirit, necessarily, germs of these 
 
THE HEALING OF THE NATIONS. 391 
 
 great powers. He is the child of a ruler, and hence hath in 
 his childish nature the child's portion of the ruler and creator. 
 
 139. No one would say that God can not govern him- 
 self; and if man was by God given existence, and in that 
 existence hath a spark or germ in unity with God, he must, 
 as a consequence, be in a measure his own being, and, as a 
 consequence again, have powers of ascending or descend- 
 ing, and be in either case responsible. 
 
 140. And wouldst thou, oh, smith, or tradesman of any 
 name, wouldst thou be exempted from this responsibility ? 
 
 141. If so, thou wouldst descend from manhood, and 
 among swine feed, fatten, and die. Oh, cease to view only 
 the dark parts of life, for, by constantly living in the dark, 
 your eyes become weakened, and can not behold the light 
 without pain. Thus this course is proven most unnatural, 
 for life without light can not exist. 
 
 142. Could you descend into the regions wherein only 
 animal formations dwell ; could 3^ou lose your spiritual 
 nature for one day, yet still retain a consciousness of your 
 loss ; oh, what agony ! what untold horrors would freeze 
 your blood ! 
 
 143. A Man reject his manhood ? A child of God give 
 up his birthright? Oh, how thankful thou shouldst be 
 that this is beyond thy power ! Poor, blinded mortal, thy 
 Father is good and most loving. "Why wilt thou turn down 
 in the darkened way, instead of eyeing the light, and ever 
 ascending toward eternal happiness ? 
 
 144. It is thy duty to be happy. God created thee, and 
 surely he is happy. The animal formations and the vege- 
 table kingdom are happy, because they can not transgress. 
 All, save thee, oh, Eational child of God, are blessed with 
 happiness ! 
 
 145. Didst thou seek at thy Parental fountain, wherein 
 alone is thy nourishing joy, thou wouldst never seek in 
 vain. The fountain is boundless, the joy therein pure as 
 the enjoyments of the great and loving One, of whom thou 
 art and unto whom thou wilt return. 
 
392 THE HEALING OF THE NATIONS. 
 
 146. Oh, child of God — thou man of Iron muscle — thou 
 God of the Trades, arise, and homeward take thy way ! 
 
 14:7. Thy Father calls thee Heavenward ! Oh, labor for 
 him alone, for therein canst thou only find purest earthly 
 enjoyment and eternal happiness in his Holy Presence. 
 
 148. Thus spake the Dove, and her loving tones sank 
 deep into the spirit of the listener. Every word was 
 weighed well, and as tone after tone convinced him that 
 Love, pure and spotless as her own white plumage, was 
 the cause of every word uttered, his feelings became soft- 
 ened, until, as a trusting child, he learned her wisdom 
 daily. 
 
 149. Daily he grew and strengthened, until in noble 
 manhood he stood up among the wise of earth, teaching 
 them truths wdiose clear, transparent simplicity was pro- 
 nounced almost miraculous. 
 
 150. In his daily labor mighty thoughts hovered o'er 
 him, and his brow was by angelic hands wa-eathed with the 
 living beauties of his Heaven-home. 
 
 151. Snch is ever the fruit of the seed planted by Divine 
 Inspiration. How nourishing to the thirsty spirit, and oh, 
 how very congenial unto the spirit of man is the voice of 
 his loving Father ! 
 
 152. Let no man think that he is unnoticed by God. 
 
 153. All mankind are His children, and more near and 
 dear unto His great spirit than they can imagine. Would 
 they reflect that indeed He is their Father, with ail the 
 feelings of a perfect Parent, surely they would act more in 
 conformity with his high purity. 
 
 154. Did they love their Heavenly Father as they love 
 their own dear children, and strive as earnestly to do him 
 acceptable service, they would enter into higher apprecia^ 
 tion of his numberless blessings bestowed upon them. 
 Thou must, oh, man, enter into affinity with thy Father, to 
 be enabled to enjoy his gifts, for no gift can benefit thee 
 save by thy own capability of understanding that which is 
 eriven. 
 
CHAPTER XXVII. 
 
 1. And now the Dove hatli arisen above the earth, and 
 the light of the morning sun glances from her silver wing. 
 She circles around the lowly Laborers, sees them cheerfully 
 commencing their daily labors — some joining with their 
 rattling song their inner strains of harmony, others quietly 
 working on absorbed in deep and holy thought. 
 
 2. Through the few she hath addressed the many, for 
 every one who labors outwardly is in sympathy with all ; 
 and when she unfurled her flag, and revealed the brilliant 
 words, "Love for the Lowly," she did not bound the mean- 
 ing; 'twas endless as the love of Him whose voice she 
 represented. 
 
 3. Every tradesman, whatever his badge had been, hath 
 listened gently to her tender voice, and with his lowly 
 kind hath joined his " Hardened Hand and softened Heart" 
 into an ensign which now is streaming from her beak, as 
 heavenvv^ard she takes her way. 
 
 4. She saw them poor and dejected, almost hopeless ; 
 unto them she spake, and as they listened, Hope resumed 
 her sway, poverty was stricken down by spiritual wealth, 
 and dejection was turned into the sweetest smiles. 
 
 5. As she circles around above them, a laborer casts his 
 eye upward, and sees her floating in the light. He tells 
 his kind, and every tool is dropped, and, as one by one 
 vicAV her, a simultaneous shout bursts from them — a burst 
 of heartfelt joy, that startles the dewy morning as thougli 
 myriad larks had risen with their song and heavenward 
 flown. 
 
 6. The Ensign is unfurled, and, with it streaming in the 
 
394: THE HEALING OF THE NATIONS. 
 
 light, she swiftl}^ flieth round them, encircling them in a 
 band of holj joy ; and now with speed of light she cleaves 
 the airy space, upward and onward, upward and onward. 
 
 7. The eager gazers watch her course, and when the last 
 trace of her bright form is lost in the blue ethereal vault, 
 they cheerfully resume their labors with thankful spirits. 
 Thankful are they that God hath spoken, and that they have 
 listened unto his loving voice. 
 
 8. They are happy as their comprehension can measure 
 
 joy- 
 
 9. And the loved Bird centers inward toward the heav- 
 enly home. As she approacheth the regions of eternal day 
 she is again greeted with the "Welcome Home," sung by 
 myriad angelic voices. 
 
 10. They watch her course, and as she flieth onward, 
 they catch the meaning of the simple words upon the 
 streamer floating from her beak, and their inmost beings 
 swell with holier joy than Heaven ever gave them before. 
 
 11. Now she sits upon the hand of The Highest. The 
 emblem of her success, "The hardened Hand and softened 
 Heart," is by the Father's Hand hung high upon his 
 Throne, that all may know 'tis most acceptable. 
 
 12. Again He giveth proof of His love by crowning the 
 gentle Dove with a circling Diamond, that ever reflects 
 the purest light of Deity. 
 
 13. She is bidden rest her tired wing, for again to earth 
 she must go, with greater power than she before hath been 
 given. 
 
 14. From the Divine Hand her food is given, and sweet- 
 est fruits that grow in Heaven are ofi'ered freely. This is 
 her home, and in pure celestial joy she strengthens. She 
 hath freely given and doth freely receive. She hath per- 
 formed her mission in encouraging the Lowly to perform 
 theirs ; thus living out all that unto them she taught as 
 dutiful. 
 
 15. Her strength increases, and new powers are given 
 for her to control in her new mission. 
 
 1 
 
THE HEALING OF THE NATIONS. 395 
 
 16. Again slie enters the holy Presence. Again are her 
 wings plumed for combat with darkness. Again her mis- 
 sion is unfolded to her view by the great and good Creator. 
 
 IT. " Go thou to earth, and my lowest children raise ; 
 point them upward ; give them foretastes of Heavenly joy, 
 that earthly bitterness may not overcome them. Go seek 
 the most forlorn, the hopeless Outcasts, and bring them 
 home." 
 
 IS. The brilliant Crown is firmly set upon her brow, that 
 in the deepest darkness she shall ever have the true Light 
 around her path. 
 
 19. From His Hand she flieth. As she cleaves the 
 atmospheric purity, the expectant host again wait patient- 
 ly to know what new blessings she beareth downward unto 
 earth. 
 
 20. She fills them again with new joy, as another bril- 
 liant flag appears floating from her beak, upon which is 
 written by the hand Divine, " Hope for the Outcast." 
 
 21. A silent, joyful spell binds their voices, for the pure 
 love of their God is shown in this most holy mission. 
 Gradually their tones find birth ; rising from their purest 
 depths they grow and strengthen, until the dome of Heaven 
 echoes back their joy in repeated strains of happiness. 
 
 22. The Dove is overtaken in her flight by their loving 
 sympathy, and with swifter wing she cleaveth space 
 asunder. 
 
 23. Down, down to earth, fearless bird, thou art going. 
 there to enter fearlessly the darkest dens despair hath 
 built. 
 
 21. Tliou art going to show wherein is " Hope for the 
 Outcast." 
 
 25. Thy holy crown must give joy to the joyless, and 
 hope to the hopeless, and light unto the darkened spirit. 
 
 26. Where man in his selfish pride hath disdained to go, 
 thou art going. Thou must prove unto all that God loveth 
 only Goodness. 
 
 27. Thou must show the most degraded " Outcast" that 
 
396 THE HEALING OF THE NATIONS. 
 
 the name man liatli given them had not birth in Heaven. 
 Thou must prove unto God's lowest children that he hath 
 never cast them from his loving spirit. 
 
 28. Show unto man that '' Outcast" is not known in the 
 liome of Love. In God's Perfection there is food for all, 
 and none are ever denied who seek his gifts. 
 
 29. Again she enters upon her mission. Again prepared 
 to sacrifice ease and enjoyment for the will of God. Again 
 does she descend from Heaven's highest to commune with 
 earth's lowest. 
 
 30. Her crown of haloed luster lighteth her way, and 
 she enters fearlessly the dread regions of mental and spirit- 
 ual night. 
 
 31. She does not pause to reflect upon consequences, 
 knowing that God doth send her, and that he never labors 
 in vain. 
 
 32. The unlearned in good, and skilled in errors igno- 
 rance hath builded, are approached with knowledge of such 
 simplicity, that they comprehend their situation with a 
 sorrowful humility that proveth them to be indeed intelli- 
 gent children of God. 
 
 33. She doth not reprove them ; why should she ? Are 
 they not already suflering most keenly? And if they do 
 not sufier, is not "their very hardness of heart sufficient to 
 create sympathy in all who have ever loved? [N'o, the 
 Yoice of God doth never reprove the fallen. 
 
 34. And when Man hath assumed an unnatural position, 
 and acted in unkindness to them beneath his station in 
 life, let him not presume to think he is acting in imitation 
 of his Father in Heaven, for God is not in him. 
 
 35. Love worketh every man's reunion with God. And 
 what is a reunion with God, save a free access unto him 
 through the channel of his holy Love? Every man at 
 birth and in his conception is conceived through the agency 
 of Divine attributes, which attributes are as eternal as Him 
 of whom they are. 
 
 3G. Every child created is a child of God, and created 
 
THE HEALING OF THE NATIONS. 397 
 
 through the agency of these eternal attributes. God is not 
 fallible that he should err, neither is man God that he 
 should be infallible. 
 
 37. Having within his spirit a receptacle of that which 
 created him, the Divine attributes, he can never close the 
 receptacle, else would he be greater than God, whose attri- 
 butes created him. Cause is ever greater than effect, and 
 thus can fallible man never shut himself from God's power 
 of loving ; and as he hath within his spirit the germ love 
 created, that germ will grow the instant Love of God falls 
 upon it. 
 
 38. Man may think God favors some and does not favor 
 others of his kind, but a fallible measure can not measure 
 infallibility. 
 
 39. All men have felt that God loveth them. They may 
 call him by whatever name they please, or may even be so 
 ignorant as to not call upon any name representing him, 
 still there is that within every human being which ever 
 aspire th upward, and every child of God hath affinity for 
 God as his comprehension can measure Perfection. 
 
 40. As unto thee, oh, wise man, appears tliy most igno- 
 rant brother, reflect how thou must appear unto perfect 
 Wisdom, and learn charity of that wisdom ! 
 
 41. Man on earth, with his greatest attainment, is very 
 limited. 
 
 42. He is as a germ which eternity quickens into life, 
 giving ever more pure and holy fruits, and receiving ever 
 more pure enjoyments, which are fruits of higher affin- 
 ities. 
 
 43. Oh, man, when thou art reveling in luxuries on 
 earth, and which are by earth produced, do not forget thy 
 immortal spirit ever longs for that which is ever above and 
 beyond. 
 
 44. And when the sufferer is famishing by the wayside, 
 and thou dost not minister unto him of thine abundance, 
 thou dost repel the holy influences of Divine Love and 
 enter into affinity with its opposite. 
 
398 THE HEALING OF THE NATIONS. 
 
 45. What matter how low or degraded a brother appears 
 unto thee, he is an heir of God's kingdom, which is Love 
 bj Light revealed. 
 
 46. Go thou to him; if he reject thy kindly hand, offer 
 again, for perfect love can never tire in well-doing. 
 
 47. It is a fearful thing for the strong to forsake the 
 weak ! 
 
 48. Suppose that God should forsake his children, with- 
 draw from their spiritual being his own sustaining light- 
 within, which ever cheereth them onward and upward, 
 what dread night would envelop their being ! 
 
 49. Then why, oh, ye strong, forsake the weak ones 
 among you, and thus in actions pray God to annihilate his 
 own love for you ? As ye do unto others, the same do ye 
 unto yourselves. 
 
 50. If ye are selfish, ye merit a selfish reward, and 
 can not of love receive lovely gifts. Ye build your own 
 monuments on earth, and upon them sit in Heaven. 
 Ye can not forsake the lowly, nor tram.pl e upon the 
 degraded among God's children, without being in turn 
 forsaken by the high and holier feelings enjoyed by those 
 who love. 
 
 51. Love bringeth its own reward, and this truth is that 
 which regulates the opposites of the pure attribute as 
 exhibited in the selfishness of man. 
 
 52. God's Love sustaineth the meanest reptile that 
 crawleth upon his footstool. 
 
 53. His light nourisheth the lowest vegetable formation. 
 Both the reptile and the lowest plant are a combination 
 of parts representing an individual organization, which is 
 a truth composed of and by attributes as holy as those 
 creating and sustaining the body of man. 
 
 54. The only difference in them is, that man useth more 
 of the attributes than the reptile or plant. 
 
 55. In man's body is encased the germ of higher attain- 
 ments than in anght below him. His spirit is more par- 
 ticularlv of God, because more intimately connected with 
 
THE HEALING OF THE NATIONS. 399 
 
 the Fountain of knowledge. The spirits of men are the 
 only really valuable parts of them unto themselves, for at 
 death of the body all else is but food for the reptiles and 
 plants around their grayes growing. 
 
 56. In view of these truths, what folly to stand aloof 
 from a brother simply because his body is clothed in rags, 
 or because he is degraded by animal passions ! 
 
 57. He is nourished and cherished by the same God. 
 He receives his scanty and coarse food from the same 
 earth — breathes the same free air, if indeed he have 
 strength to reach its play-ground — quencheth thirst at the 
 same fountain. He lives and dies, and in life and death is 
 a man. 
 
 58. In as much as all bodies are of earth, so to speak, 
 and all spirits of God, it would seem strange for a rational 
 spirit to condemn a body because, perchance, it was un- 
 clean, when within the body may be encased a spirit of 
 higher affinities than the one condemning. 
 
 59. Surely no man can expect to take his fine body or 
 its costly covering into Heaven with him, for the very 
 striving to take them diminishes his comprehension of the 
 Heaven and his capability of entering its pure, spiritual 
 enjoyment. 
 
 60. All can see that God doth not value the outward 
 above its deserts, for the beggar and king mutually return 
 to dust, dissolved by the same laws, and by the same laws 
 used unto the best advantage in the outward formations of 
 nature. 
 
 61. Their spirits, too, return just so far toward God as 
 they have been fitted to approach perfect Purity. 
 
 62. He who presumes upon his outward riches or out- 
 ward poverty as being favorable in the sight of God, hath 
 but poor ideas of perfect justice. 
 
 63. A good King and a good Beggar are alike in 
 Heaven ; for as God is good, goodness is Heaven. 
 
 64. If the King despise the Beggar's rags and the beggar 
 because of his rags, and the beggar in turn envies and hates 
 
400 THE HEALING OF THE NATIONS, 
 
 the king, it were difficult to say which, in sight of perfect 
 justice, would be most degraded. 
 
 65. Condemnation is an infringement of perfection. He 
 who transgresses the laws of God condemns himself to 
 suffer the penalty, which penalty is in turn good, for it 
 teacheth the law. 
 
 66. Let no man think himself outwardly above outward 
 laws, or inwardly above the spiritual regulations of his 
 being. And as all are spiritually children of God, and 
 bodily children of earth, let all beware how they assume 
 the regulations of others. 
 
 67. He who can see that God is good, knoweth enough 
 to be crood himself. And as God's goodness is bestowed 
 upon all as is unto their natures best adapted, let all be 
 careful to feel within them Love ere they act toward their 
 erring kind. 
 
 68. Man may seem to err in another's sight, when in 
 sight of God, his real judge and rewarder, he is doing his 
 greatest good. 
 
 69. Let no man condemn another man, because God 
 alone is perfect. 
 
 TO. God doth not condemn. A God of perfect love 
 and wisdom can never condemn those himself created 
 and wlio are not equally perfect and wise unto himself. 
 TThen man feeleth condemnation, his own wisdom chides 
 him for his failure to apply wisdom and love. He who 
 hath not wisdom and love within to violate can not 
 suffer, for these being violated, is the inward cause of 
 suffering. 
 
 71. An animal devoid of high spiritual gifts can not 
 suffer from the infringement of that he has not. He can 
 not infringe that he hath not knowledge of, for infringe- 
 ment assumeth knowledge of that transgressed. 
 
 72. Tlius every man hath within his spirit that which 
 rewards and punishes ; and for man, as a mass, to punish 
 an individual, is assuming a massive responsibility. 
 
 73. It is a pitiable sight to see man's littleness striving 
 
THE HEALING OF THE NATIONS. 401 
 
 to regulate God's greatness. Why presume God so weak- 
 ly, and thyself so strong ? 
 
 74. God created thee ; thou didst not create him ! 
 
 75. Oh, ye rulers among men, ye wise and so-called 
 Great ! ^vhence came your wisdom, or power and great- 
 ness ? Who ordained you to trample on God's noblest 
 work, your own brother? Beware, lest those you injure 
 be more acceptable in your Father's view than your- 
 selves. 
 
 76. Charity should regulate all your actions and words. 
 Not that which man hath named charity, which only giveth 
 alms, but that perfect charity which is lovely sympathy 
 regulated by an exalted wisdom. Ever remember ye are 
 not perfect, and ever beware how you exalt yourselves, for 
 selfish exaltation hath low affinities. 
 
 77. God, the Perfect One, must be sought to be found, 
 yet is he ever near. His voice is quiet and low, but, oh, 
 how sweet and encouraging its tones unto all who listen ! 
 
 78. His voice — His holy Dove — doth never chide the 
 fallen, but in gentle tones of love soothes their fretted feel- 
 ings. Oh ! be kind to those you think the erring. Com- 
 mune with them when passion is ebbing, or when the 
 calm hath followed the raging storm. 
 
 79. Go to them with loving sympathy in thine eye, and 
 thou wilt be assisted by the dormant love within them 
 becoming quickened into life and action by the genial rays 
 of true charity. 
 
 80. Oh ! be loving to those who hate, help the weak, 
 soften the strong. Teach all, by loving them, how to love; 
 by doing them good, how to be good unto themselves and 
 one another. 
 
 81. With the degraded thou must practice, for that is 
 unto them most wise and most acceptable. They might 
 mistake the meaning of many words in thy teaching ; there- 
 fore be simple, plain, loving, and let all result in goodness 
 unto them, and they will greet thee as a good and true 
 friend. 
 
 26 
 
402 THE HEALING OF THE NATIONS. 
 
 82. God hath in all things the witness of his love. The 
 bright sunlight raiseth the vegetable from the earth. The 
 warm rays fall upon the ocean waters ; they arise into 
 clouds, are carried over the thirsting plants in nature's 
 fields ; condensed, they descend in nourishing showers, 
 giving drink to the thirsty, filling the springs with new 
 life, and the rivers with new strength. 
 
 S3. Who would condemn God because his waters fall 
 upon the noisome places, stagnate, and create disease in all 
 who approach them ? And should the places be condemned 
 when they in time, from the efltects of this very stagnation, 
 become rich garden plots ? 
 
 84. Oh, how short-sighted is man ! [N'ot understanding 
 causes, not being in afiinity with the Cause-Fountain, he 
 vieweth only eflects, and wasteth time thereupon. He 
 must remove causes of degradation ere he confer the great- 
 est benefit upon his kind. 
 
 85. Truth removeth error. Love removeth hatred. Light 
 removeth darkness. 
 
 86. He who knoweth these things to be truth, must teach 
 them unto his kind, and thus eradicate the roots of the 
 great tree of error. 
 
 87. Xo man can know truth and not teach it without 
 diminishing his capability of receiving it. To progress, he 
 must exercise his spiritual nature in the enduring truths of 
 God, thus by labor expanding his own perception of the 
 truths in which happiness dwelleth. 
 
 88. There is no idle truth, love, nor light. All are eter- 
 nally active, and so are the fruits of their producing. He 
 who would receive these great attributes within him must 
 let them pass freely when received, else they stagnate, and 
 for his part are idle, or, still worse, retrograde toward 
 death. 
 
 89. They that have should give ; they that have not 
 should seek. 
 
 90. Would tlie rich of earth, in wisdom and worldly 
 goods, give as God giveth them, their inward peace and 
 
THE HEALING OF THE NATIONS. 403 
 
 plenty would well repay them. It is impossible to do good 
 without being lastingly benefited. 
 
 91. He who doth unto his brother good hath more to be 
 thankful for than he who receiveth the goodness, for he in 
 the action opens his own channel wider to receive good- 
 ness from God. 
 
 92. He who striveth to raise the outcast into true man- 
 hood is at the same time being raised by the fruits of the 
 labor bestowed. It is utterly impossible to labor for God 
 without being elevated, and no one can do good without 
 laboring for Him. 
 
 93. Oh, Man ! thy Brother calls to thee in tones of 
 deepest, darkest despair, and wilt thou turn away? Oh, if 
 thou leavest him tlius, thou art not entering the highest 
 regions of enjoyment! Thou art willfully limiting thine 
 own Heaven ; thou art cramping thy own eternal happi- 
 ness ; thou art forsaking God. 
 
CHAPTEE XXVIII. 
 
 1. Thus would the voice of the Dove plead for the Out- 
 cast. She would fain have the strong be noble and the 
 weak lovely. She would have all mankind appreciate their 
 high destiny in the future, and act in the present more 
 worthily. 
 
 2. She hath turned toward the Prison, wherein are con- 
 fined by high walls and iron bars the children whom God 
 loveth, yet those man hath termed " Outcast." 
 
 3. She sits upon the high window ledge. An iron bar, 
 firmly imbedded in the solid wall at top and bottom, sepa- 
 rates the crevice into two parts, so narrow that her outward 
 form can scarcely get between the stone and iron to enter 
 the narrow cell. 
 
 4. The Bird pauses and reflects upon the works of man. 
 A huge pile of stone, emblematical of the feelings which 
 caused the pile to be builded. Iron Doors, grating harsh, 
 discordant sounds, open slowly, admit a man, and then 
 shut with a hollow sound that reverberates through the 
 darkened passages — the knell of a hopeless spirit. 
 
 5. Windows which curtail the light and air God so freely 
 gave, are representatives also of the small light admitted 
 into the spirits of those who formed them. 
 
 6. And the grating door opens as the mouths of false 
 teachers, entraps a spirit, and then, with a hollow laugh, 
 mocks at its torture ! 
 
 Y. The Cell, upon whose window-ledge the Dove is sit- 
 ting, opens. A man is ushered in, the door is quickly 
 closed again and fastened from without. All is silent as 
 death, save an occasional rumbling sound caused by the 
 
THE HEALII7G OF THE NATIONS. 405 
 
 different cells mingling their sympathy with the ones 
 opened and shut. 
 
 8. Upon the inner ledge the Dove is sitting, and she 
 quietly views the one who hath entered the hopeless 
 abode. 
 
 9. His hair is matted over his brow, but as he brushes 
 it aside with his hardened hand she sees deep lines which 
 only guilty care could furrow. His eye is cool, and in it 
 is a cell more deep and dark than the one in w^hich his 
 body is encased. His brows are heavy, and seem settling 
 o'er the cells beneath, as a wintry cloud over the darkened 
 pools of earth. His mouth doth seem as though Love had 
 never passed its lips. Passions dire and dark are written 
 in every feature. Cunning, Hatred, and Kevenge have set 
 their seal upon him. 
 
 10. Downright guilt hath stained his hand — he is a 
 Murderer ! Upon that brow the seal is set. Within that 
 spirit Hope is a stranger. Oh ! where is mercy sufficient 
 for such as he? Who can shelter him? Who raise the 
 fallen hope and bid him look to God, when within him all 
 is dark and drear ? 
 
 11. He is an outcast from the sympathies of his kind. 
 Their love became as it were petrified, and could not reach 
 him. He forfeited all their sympathy, for he wanted it 
 not. He spurned his kind with bitter hatred, and bid 
 defiance to them all. In turn the mass condensed their 
 hatred, and upon him, as a focal point, poured the sum of 
 wrath. 
 
 12. He planted seeds of hating passions, and they grew, 
 bearing fruits that kindled rage in all who ate them. The 
 fruit increased, and at last concentrated in the dire deed 
 his hand had done, and v/hich had led him to the narrow 
 cell to end his days. 
 
 13. And now he sits upon his narrow bed, gazing down 
 upon the floor — his chin resting upon his hand ; but now 
 'tis suddenly lifted away, and he views the instrument his 
 will had used in the last fell deed. His lip curls in deri- 
 
406 THE HEALING OF THE NATIONS. 
 
 sion. and again he leans down Lis head and gazes upon the 
 solid floor beneath. 
 
 14. He hath not ceased to think. He is still a man. 
 
 15. He views the door; it is solid and strong; the win- 
 dow is too high to reach, and too small to escape through, 
 were it reached. The sides and floor of the cell are of 
 massive stone. There is no hope of escaping, and again 
 he sits down to contemplate the future. 
 
 16. The Past is too vivid, the Present too dreadful, and 
 his thoughts turn toward the hitherto unthought-of Future. 
 
 17. He sees day after day coming slowly and going 
 slowly — hair after hair becoming gray, until at length he 
 stretches out in imagination an old form upon the bed of 
 death. He starts to his feet wildly, for a gentle voice hath 
 whispered, " What cometh after Death ?" 
 
 18. And now he raves in deadly passion, clenches the 
 strong door with giant strength, but the iron is as immov- 
 able as the mountain whence it came. "Words sweep from 
 him which would almost deafen the little Dove had she 
 not her God-given Crown to purify all that approached 
 her. 
 
 19. He breathes forth hatred in horrid tones — all turned 
 against his brethren who were instrumental in fastening 
 him within a place where his only company was his own 
 dread thoughts. Prom utter exhaustion his passion ceases, 
 and upon his bed he falls in agony. 
 
 20. Sleep cometh unto the tired Murderer a sweet balm 
 at times, vet ao:ain the imacrination revels oft in the horrid 
 deeds — again defying, hating, and acting as of old. 
 
 21. Upon his couch he lay, and the Dove is close beside 
 him. 
 
 22. A smile steal eth over his roughened, care-worn face. 
 His boyhood is around him ; a sweet Sister circles his 
 brow with a rosy wreath ; a Mother greets him as her rosy 
 boy, and a loving Father walks with him, hand in hand, 
 around the old hom.estead. The friendly Dog licks his 
 hand ; the purring Cat seeks his notice by rubbing gently 
 
THE HEALING OF THE NATIONS. 4:07 
 
 against his boyish knee, and the soft summer wind tosses 
 his silken curls beneath his sweet crown flowing. 
 
 23. A happy boyhood — lovely play-ground of pure affec- 
 tions — encircles him and upon his face worketh the stran- 
 ger smile. 
 
 24. As strength returns, the after-years of darkness 
 crowd upon his brain, and all is revealed in such horrible 
 distinctness, that his own agony awakens him. A cold dew 
 hath settled over his aching brow, and he groans in spirit. 
 
 25. Alone with his thoughts — to the erring most horri- 
 ble, and to the good most sweet is this situation ! 
 
 26. His dreams return to him, and side by side pass 
 down through his mind. Childhood is far away in the 
 days of innocence, and manhood is far gone in crime. He 
 contrasts the two, and the childish innocence becometh 
 brighter by the contrast. His mother's lessons come to 
 his mind, and again he instinctively repeats them. 
 
 27. The olden joy seemeth let loose upon him to torture 
 his present hours. Then he loved, hoped, and was happy. 
 Again he startles, for again came welling up the tones 
 heard once before, " Love, hope, and be happy ;" and 
 again the overburdened brain gives forth thoughts most 
 passionate. 
 
 28. Thus within him rages a war more bitter than any 
 strife he ever had with man. Within his darkened cell he 
 battles with his darker thoughts, yet a seed is planted 
 whose fruit in time shall bring forth fruit acceptable. 
 
 29. As day after day passes over him, his mind be- 
 comes more calmed, more contented with his lot, and his 
 thoughts are ever played upon by the gentle Dove, who 
 seemeth more bright and lovely from her contact with the 
 opposite unto her purity. 
 
 30. When passions sleep, she speaketh unto the weak- 
 ened spirit, ever bidding it to hope. First in tones whose 
 very sweetness stirred within the prisoner deepest, darkest 
 hatred ; yet the hatred raging, proved to her that within his 
 spirit love had dared to stir. 
 
408 THE HEALING OF THE NATIONS. 
 
 31. As her soft tone tlirilled through his spiritual being, 
 his animal nature, swelled and corrupted with dominant 
 sway, arose in its might to strangle the stranger voice. 
 
 32. When God speaketh, the speaking regulates all in 
 wisdom. His tones can never be smothered by flesh, for 
 the spirit vibrates, unheeding aught save the power which 
 made it. And even the poor, stained child can not more 
 limit or get beyond this voice than .can the goodest man on 
 earth. God's Love is illimitable. His love doth not favor 
 a chosen few, and upon them lavish eternal joys, leaving 
 part, and the most part, of his children empty. 
 
 33. As time wore on, the Prisoner did not dread his 
 thoughts so much as of old. He gradually softened in 
 spirit, and gradually ceased to chafe against the circum- 
 stances in which he was placed. Old passions weakened 
 for want of food from without, and old loves came welling 
 up within him in refreshing strength. 
 
 34. Stain was upon him, and he dared not ask forgive- 
 ness of God. He ever faced the victim of his wrath when 
 his thoughts turned toward the future. His spirit w^an- 
 dered back to the early days, and traced the footsteps 
 downward unto the darkened present. He played again in 
 the old, long-forsaken home — again enjoyed boyish plea- 
 sure — and again in boyish measure was happy. 
 
 35. In seeking oft the play-grounds of memory his spirit 
 became more tranquil, and in such moments the whisper- 
 ings of the Dove were clearly and distinctly heard. It was 
 her sweet presence that called up the innocent days of 
 childhood ; her voice assumed a mother's loving tone, and 
 again communed with him as upon her knee he in fancy 
 sat. 
 
 36. Time brought forth tears in answer to the reflections 
 in the solitary cell. He wept as only the hopeless can 
 weep. His agony was so intense, that, to behold it, were 
 far more painful than to witness the rage of his deadly 
 l)assions. 
 
 37. In Agony is Hope born. God doth bring forth from 
 
THE HEALING OF THE NATIONS. 409 
 
 man's agonized spirit the Hope-balm to soothe the sufferer. 
 He bringeth forth from his opposites the balm which must 
 heal the wound of the* erring. x\s the drouth of earth 
 asketh of God rain, so doth the agonized spirit ask for the 
 dews of Hope. 
 
 38. God worketh his own Glory out of all opposing ele- 
 ments. As the Prisoner wept in hopeless agony of spirit? 
 a gentle voice whispered, " Hope." Alas ! he felt forever 
 an outcast from God and man. Again the voice whis- 
 pered, " God loveth All ;" and the tones were so clear and 
 distinct, that he trembled as though in the presence of some 
 great unknown power. 
 
 39. Within his spirit a seed is planted, w^hich in coming 
 ages shall bloom in Heaven. Hope hath at length pene- 
 trated to the suffering spirit, and is absorbing and purify- 
 ing the passions of the degraded one. It is a slow and 
 difficult task. Passions that have held the sway of man's 
 being, gradually encroaching upon the spiritual powers, 
 until they have entire control, are hard, very hard, to 
 remove. 
 
 40. As passions are formed, so must they be extermi- 
 nated. Root by root must be removed, and branch after 
 branch be taken off, keeping up a destroying balance ; 
 even as the growth accumulated into the sturdy tree, so 
 must the tree be diminished by the growth of that which 
 its growth proportionately diminished. 
 
 41. Hope is a natural tenant in the human spirit, and if 
 the tenant be gradually diminished in power, the forces 
 that diminish it are in the same proportion strengthened, 
 and when it again commences growing, it. must be at the 
 expense of the opposing forces. 
 
 42. Prayer is want; and there is no prayer not want, 
 and no want that is not prayer. IS^either is there any 
 prayer unanswered ; for if unanswered, it is not prayer. 
 
 43. The agony of the suffering spirit is as much prayer as 
 though words were used to imperfectly express the agony. 
 Y"et as the capability of the spirit to receive blessings is 
 
-rlO THE HEALIXG OF THE NATIONS. 
 
 diminisLed for lack of exercise, it can onlj receive that 
 which hath been termed the seed of Hope. 
 
 4:-^. To suppose a Murderer coul'd by prayer elevate him- 
 self to the fullest enjoyment of Heaven instantly, would be 
 to suj^pose him capable of influencing God to annihilate 
 his own laws of progression, thus giving the crime which 
 caused his hopeless prayer a higher station than the great- 
 est earthly virtues ! 
 
 45. Such belief would make God criminal by favor- 
 ing crime, and man hopelessly degraded. Let no man 
 think he can act against the dictations of his conscience 
 with impunity, for God's just attributes regulate his re- 
 wards and punishmelits, and for every action is he respon- 
 sible. 
 
 46. Yet the outer action, as hath elsewhere been said, is 
 but the result of the will, which will furnishes the con- 
 demning proof of intended action, though the real act may 
 be hindered. 
 
 47. Surely there is nothing in the outer creation to prove 
 that a barren tree can instantly bring forth good fruits ; 
 neither is there in man's nature any thing to prove that he 
 can instantly step from degrading crime into exalted virtue. 
 It can not be done. 
 
 48. He who knowingly errs creates an affinity for error. 
 All error is a known opposite of truth. He who knows 
 the truth, yet will not use it, errs ; whereas, if he know not, 
 there is no error to him. 
 
 49. Those only are degraded who know of their degrada- 
 tion. God doth not condemn, as hath been said, and they 
 who do not know error can not transgress ; and they who 
 know not truth have no Individual progression. 
 
 50. Crime is never nearer God than virtue. Ignorance 
 is irresponsible and unprogressible. He who taketh the 
 plea of Ignorance should remember that knowledge of truth 
 alone giveth comprehension to Heaven. 
 
 51. Ignorance in reality is sufficient excuse for seeming 
 transgression ; but he who pleads ignorance, yet is not 
 
THE HEALING OF THE NATIONS. 411 
 
 ignorant, is pleading with God to cut him off from happi- 
 ness, for he is pleading for the opposite of Heaven. 
 
 52. The ignorant man must ever seem to transgress, as 
 viewed by the wise man ; yet also, the most wise, by the 
 same scale, must seem to transgress when viewed by per- 
 fect Wisdom, and Charity is found to be the fruit of greatest 
 knowledge. 
 
 53. He who knowingly transgresses his own known duty, 
 willfully descends toward the region of less knowledge, for 
 no man hath knowledge he will not use. His spirit must 
 be active. He must ascend or descend, and within himself 
 is the reward or its opposite. 
 
 54. To ascend toward God is simply to increase compre- 
 hension of his Eternal Truths, in which truths Love and 
 Light dwell, great attributes of the Eternal Father. 
 
 55. Thus the Dove speaketh unto the tried prisoned 
 spirit, and encourageth him to look hopefully forward. She 
 doth not hold up false lights, and encourage him to run 
 headlong after them. She doth not even encourage him to 
 word his feelings, and thus address his God, asking for 
 help, but she striveth to strengthen his reliance upon his 
 own inward nature. She striveth to convince his under- 
 standing that God is too good to hopelessly annihilate his 
 own works, or to reward wherein reward is not merited. 
 
 56. She would have him atone for crime by eradicating 
 the roots from which crime grew. He is shut from his 
 crime, away from his kindred, and can not in outer deeds 
 do them good. He is encouraged to strive within himself 
 for the good which endureth. 
 
 57. Hope is nourished, and its roots are firmly imbedded 
 in his spirit 
 
 58. He who becomes convinced that goodness alone is 
 enduring, is prepared to act in accordance with his good 
 inward instructions. Every thought is weighed well, and 
 the enduring part retained. The good is deducted from 
 every inward feeling, and added drop by drop unto the 
 little Hope- plant, which in turn retains a part thereof, and 
 
412 THE HEALIXG OF THE NATIONS. 
 
 thus is jprogression commenced within the spirit of the 
 Outcast. 
 
 59. Slow indeed is the process. "When starting toward 
 the far-off realms of peace, the passion-swaved mind can 
 move but slowly. 
 
 60. The organs are all in a measure diseased, and to find 
 and substantiate truths, so as to be able to rely upon them, 
 is a hard task. 
 
 61. Those who fearlessly enter on the downward path 
 should never forget that to return is very difficult. "When 
 all the machinery the spirit must use becometh clogged 
 and stiffened from abuse, it is difficult to gain perfect mas- 
 tery over it, and again use it to deduce evidence that God 
 is indeed good, and man his loved child. 
 
 62. Plants that have been kept in the dark are tender 
 and weak. 
 
 63. Man's spirit, when encased in a darkened cell of 
 fleshy passions, must also become weakened, and form 
 affinities of lower natures, thus in reality tying itself down 
 nearer the confines of darkness. 
 
 64. To ascend, these numerous ties must be gradually 
 severed. One by one old passions and habits of body and 
 mind must be loosened and weakened, and thus in time 
 allow the spirit to regain its sway, its own balance of 
 power ; and when this desirable point is attained, onward 
 and upward, faster and still firm, will be the ascension. 
 
 65. The mind of the Outcast gradually softened beneath 
 the gentle flow of love. Tone after tone vibrated within 
 him until he felt far happier than at first he had dared to 
 anticipate. 
 
 ^^. Hope was nourished by attracted light, grew and 
 strengthened, and as it grew, passions seemed more un- 
 couth and horrid, and were more dreaded than ever before. 
 
 67. As light gradually dawned upon the darkened mind, 
 love came forth with it, and the spirit regained daily more 
 power over the darkened hate which had from indulged 
 passions resulted. 
 
THE HEALING OF THE NATIONS. 413 
 
 68. As liis mind gradually drank in truths, the fruits of 
 solitary reflection, his former degradation opened to his 
 view in colors so dread that he trembled at thought of what 
 he had been, and from him burst a prayer of thankfulness 
 that hs could see in truthful light the dark pit upon whose 
 brink he had formerly stood. 
 
 69. Then he had laughed at those who feared to enter 
 his downward path ; now he thanked God that his very 
 boldness had terrified others from becoming as he had 
 been. Oh, how thankful was he for the continued gift of 
 life, that in time he might wipe out the stains of time and 
 fit him for the joys of an eternity. 
 
 70. His narrow cell became his temple of rejoicing. 
 As he sat upon his little bed, hour after hour, or paced to 
 and fro in reflection, an inward peace lit up his being with 
 holier joy than had for years before been known. 
 
 71. His quiet, respectful demeanor won for him the 
 respect and sympathy of his Keeper. As he daily gave 
 him food, and daily received thanks for his trouble, the 
 man of the Keys wondered how it was possible for one so 
 deeply dyed to speak in such gentle tones ; little did he 
 know that changes great and good had overcome the 
 animal, and again created Man within his prisoner. 
 
 72. Day after day, month after month, and year after 
 year had he watched the sunlight as it scribed a little arc 
 upon his surrounding walls — had learned the days and 
 nights by rote, and they had ever written, " Hope is 
 strengthening" within his lonely spirit. 
 
 73. As time wore on, the Jailer became more social, and 
 at last would come and sit beside his prisoner, and in a 
 friendly manner chat of times gone by. He instructed the 
 prisoner in the things of the present, and in return was 
 instructed in the joys of the future. 
 
 74. He wondered where the guilty one could have learned 
 such great yet simple truths. He was the only man that 
 had seen him for years, and the truths to him were new 
 and most strange. He saw a man condemned for Murder 
 
41a: THE HEALING OF THE NATION'S. 
 
 to solitary imprisonment for life, listened to his voice, and 
 found him a hoping, loving, and patient Brother ! 
 
 75. They became almost brotherly in their communion. 
 The Jailer was ever astonished at the simple 3^et strong 
 conclusions of his Prisoner, and ever felt refreshed from 
 listening to his hopeful voice. 
 
 76. The prisoner was thankful for an outlet to his bur- 
 dened feelings, and daily poured forth truths the Dove had 
 daily taught him, into the ear of his friend, who eagerly 
 drank in the delicious draught, and in return his sympathy 
 kindled for the good man confined within the cell, there to 
 stay till death should terminate his earthly existence. 
 
 77. Days passed thus, months followed, and the prisoner 
 thanked God — whom he had unconsciously learned daily 
 to address — that a friend had been permitted to come and 
 commune with him. 
 
 78. As he was sitting upon his narrow bed one morning, 
 the Jailer entered with a man closely following him, who 
 threw a bundle upon the bed. They requested him to sit 
 down, and the jailer's friend trimmed off his long beard 
 and hair and then left them alone. 
 
 79. Slowly the Jailer drew from his pocket a Sealed 
 Paper, which in agitated voice he read to his Prisoner. It 
 was an official liberation from imprisonment ! It was Life 
 to the Dead ! 
 
 80. The Prisoner drank the unexpected, delicious draught, 
 but it was too much for man to bear. He essayed to speak 
 — words would not come — his breath ceased, and, stagger- 
 ing forward, would have fallen prostrate upon the stone 
 floor but for the strong arms of the friendly Jailer. 
 
 81. The keeper had quietly and earnestly besought the 
 Executive clemency, which had finally resulted in success, 
 and then with all hopes firmly fixed in the reality, had 
 come to surprise his friend with new life. And who had 
 lielped the keeper ? Oh, God ! how good thou art, and 
 how little do men know thee ! 
 
 82. Gradually sensation returned to the Prisoner, and 
 
THE HEALING OF THE NATIONS. 415 
 
 gradually the full light of freedom flashed upon his dawn- 
 ing senses. 
 
 83. His spirit sought his God, and, in tones that filled 
 his friend's being with foretastes of Heaven's joy, poured 
 forth a strain of pure thanksgiving and praise for blessings 
 unnumbered that had soudit him out and filled his lono; 
 Cell-home with joys so sweet. 
 
 84. And the Hove whispers in his ear, "All is well." 
 Turning to his liberating friend, she wdiispers, "Love is 
 Heavenly food, and thou hast this day earned thy portion." 
 Oh, what holy joy circles around all good actions ! How 
 happy are they who only do the will of God ! 
 
 85. As strength returns, the Prisoner is dressed in gar- 
 ments such as free men wear, and is handed a mirror by 
 his friend, that he may know his outward form. The face 
 seems strange, and he can scarce believe it is indeed the 
 same one he used to view in the far-ofi* days of crime. The 
 brow, though older far, is smoother; the eye is gentler, 
 and the mouth seemeth clothed in smiles. 
 
 86. He opens and shuts his eyes, speaks with his mouth, 
 and passes his hand across his brow before, indeed, he can 
 believe the glass reflects himself — so different is the image 
 from that which of old he viewed. 
 
 87. He bids his old, familiar home adieu*, almost sor- 
 rowing as before him flit the sweet communings of his 
 lonesome hours ; and, leaning upon his friend's arm, passes 
 along the darkened way by cells ranged on either side, 
 and numbered in order, and his spirit goeth out in sympa- 
 thy unto the hopeless inmates. 
 
 88. He hath tasted of Heavenly joy within his narrow 
 cell, and he longs to impart his simple experience to every 
 guilty brother on earth. 
 
 89. He feels under such great obligation unto the One 
 who opened his hardened nature, and upon his spirit 
 poured sweet, refreshing love, that ere the outer door is 
 reached he hath firmly resolved to prove himself until 
 death The Outcast's Feiend. 
 
416 THE HEALING OF THE NATIONS. 
 
 90. And now the outer door is readied. With tears, 
 but never a word, the Jailer presses his hand and gives 
 him a well-filled purse. The Prisoner returns the pressure 
 of the friendly hand — he can not speak, but points upward 
 toward God, who alone, he feels, can amply reward such 
 noble friendship. 
 
 91. The Door opens slowly — he passes out — 'tis closed, 
 and the huge bolt driven to its socket by the massive key 
 within. 
 
CHAPTER XXIX. 
 
 1. A HEIGHT spring paorning greets him with glorious 
 light. The new-risen Sun smiles upon him ; the birds sing, 
 and the sweet, refreshing air fans him, as though he were 
 the favorite child of Day. 
 
 2. Oh! what joy elates him! What untold happiness 
 fills his being, as indeed he feels himself a Man again ! 
 Free, standing upon God's green earth, breathing God's 
 pure air, and peering once again through God's pure 
 Light ! 
 
 3. Oh, how thankful he feels for deliverance! Hope 
 had never whispered of this sweet morning ; she had told 
 him of the Heavenly dawn, but had never held up that 
 which man could control, and bid him build upon it. He 
 had sought the freedom of Heaven, and behold this freedom 
 was added thereunto. He had sought God, and man had 
 favored him. 
 
 4. As he gazeth round, and inhales the joy-inspiring air, 
 a startled Lark riseth toward Heaven, singing the song of 
 the Free. His spirit joins the strain, and once again un- 
 burdens itself before the Throne of his merciful Father. 
 
 5. There is an earthly Heaven. The dewy morning of 
 Spring, to the imprisoned senses, when it first breaks upon 
 them, is truly the highest material heaven. 
 
 6. Thus felt the Freeman. He had never known that 
 trees and shrubs, green grass, dusty earth, bright sunlight, 
 and pure air, joined in unison by the sweet warbling of 
 birds, were an earthly paradise before. I^ow, when viewed 
 for the first time since, years ago, he entered the night, all 
 is indeed lovely. 
 
 27 
 
418 THE HEALING OF THE NATIONS. 
 
 7. lie walks away ; liow strange the air feels, playing 
 around his face and limbs ! The light, too, quickens his 
 pulse, and he feels to express his joy in childish gam- 
 bols! 
 
 8. He is alone with God and the early morning scene ; 
 and, oh, how happy he feels ! 
 
 9. What shall he do ? "VThither go ? 
 
 10. His mind wanders back to the scenes of his child- 
 hood, when all was fresh and pure as this new morning. 
 Thanks to his Friend, his clothing passes him along unob- 
 served among the busy throng that thicken around him as 
 the day grows old ; and, following his first longing desire, 
 he turns him homeward. 
 
 11. Years have changed all things his eyes look upon ; 
 and he is thankful that himself hath changed so much in 
 appearance that no one recognizes him as he journeys on. 
 
 12. He had left his early home, and in a life of crime 
 had wandered far away from those his childhood loved. 
 Again he longed to view the scenes so dear and the friends 
 so near to his spirit. He had been thought of by all save 
 One as amono; the dead. 
 
 13. The Aged Mother had daily thought of her loved 
 one ; had daily prayed for his welfare, and had daily hoped 
 that she might yet see him ere she bid adieu to earth. 
 
 14. The Father had long since ceased to think of the 
 son as alive, yet had quietly listened to the hopeful tones 
 of her he loved, and never chided her for her love of the 
 lost one. 
 
 ^15. The gentle Sister remembered him as her early play- 
 mate, and ever tended the flowers they had together twined 
 in lovely wreaths. 
 
 16. She had heard strange rumors of him they all so 
 fondly loved, but had locked them within her breast, keep- 
 ing the parents in ignorance of that which long ago had 
 pained her so deeply. 
 
 17. As they were sitting around the evening meal, 
 silently enjoying their earned food, the soft light of the 
 
THE HEALING OF THE NATIONS. 419 
 
 setting sun peered in through the window, as though to 
 leave a lovely blessing ere he retired from view. A gentle 
 breeze was playing among the little spring leaves upon the 
 old tree by the door, and the little bird sat in the branches, 
 singing the song of true contentment. 
 
 18. Their quiet reflections and quiet repast are broken 
 by a step upon the sanded walk. ]N"earer and still nearer 
 it approaches. The Mother's hand trembles, as toward 
 her lip the cup she raises, and as a form crosses the 
 threshold of the open door it drops, and she exclaims, 
 at first view of the stranger, " Thank God, he's come at 
 last!" 
 
 19. What joy envelops their beings ! The Mother weeps 
 aloud ; the Father views the long-lost son with tears qui- 
 etly coursing down his aged cheek ; and the sister weeps 
 and smiles, and kisses his brow, as though he were again 
 the little playmate so fondly loved. 
 
 20. Few words are spoken, for words can not convey 
 such feelings. 
 
 21. The found one seems too full for utterance. His 
 asj^irations are going heavenward, to again attempt to 
 thank his Good Father that at last he viewed all the scenes 
 of childhood, and, oh ! more than all, that his own dear 
 family were found alive to bless his return. 
 
 22. The aged pair seem to have obtained all that Heaven 
 could on earth bestow, and happiness fills them to over- 
 flowing. The Sister and the Brother are again rambling 
 hand in hand over and among the oft-frequented fields 
 and wood, and many a chat of the olden time enlivens 
 their joy. 
 
 23. They do not ask him whither he has roamed, and he 
 keeps all to himself. They see him as a quiet, peaceful 
 son and brother, and as such, pour upon him their love, 
 which he freely returns. 
 
 24. Days and weeks pass thus, in such happiness as only 
 the reunited family can experience. There is no separa- 
 tion so dreadful as that which enters into different affini- 
 
420 THE HEALING OF THE NATIONS. 
 
 ties, for a family thus separated can not again be one, 
 neither on earth nor in Heaven. 
 
 25. The Prison-life of the erring one had softened him, 
 and his old affinities had daily grown and strengthened, 
 until they, from memories dear, had formed a new link, 
 binding him to his family firmer than that in childhood 
 woven. 
 
 26. He had come to see his family and home once more, 
 but in all the joys thereof had not forgotten the vow taken 
 ere he breathed the air of freedom, or entered again the 
 pure light of Day. He told the loved ones that his suffer- 
 ing kind demanded loudly his care, and that while strength 
 lasted he must strive and repay his Heavenly Father for 
 countless blessings received. 
 
 27. In all his joy he could not forget the half-score years 
 of prison-life, and his feelings yearned toward those who 
 were still confined in the hopeless cells of stone, and his 
 spirit sympathized with every spirit encased in such dire 
 passions as it had been when first the outer cell was 
 entered. 
 
 28. He longed to open their doors, and with truth make 
 them to know freedom. He loved them as he felt God had 
 loved him, in the days of his greatest need, and he longed 
 to prove that love in deeds of goodness. 
 
 29. He had experienced joy within his lonely cell, and 
 he wished to show his erring kind how to search for that 
 joy within their own spirits. 
 
 30. Again he prepared to leave his home ; but, oh, how 
 very different his feelings from those with which he for- 
 merly left it! 'Now all was peace and inward joy — now 
 his parents called upon God to bless his efforts in man's 
 behalf, and his sister felt proud of her noble brother. 
 When first he went 'twas in the night, and only his faithful 
 dog whined as his silent steps receded from the loved 
 home ; all else were locked in sleep, and he stole away as 
 one laden with conscious guilt. 
 
 31. A last view is taken of the happy scenes, but not 
 
THE HEALING OF THE NATIONS. 421 
 
 without hope of again returning. A last pressure of 
 friendly hands and last blessings are received, but all are 
 hopeful, and feel they have been reunited, to be separated 
 no more forever in spirit. 
 
 32. Their bodies are going apart, but their spiritual union 
 is now complete, and can never more be severed. It was 
 an union sought in prayerful love, and, in answer to the 
 united prayer, union descended from Heaven, and blessed 
 them in Heavenly happiness, giving all that spirit could 
 crave. 
 
 33. He goeth forth on his errand of mercy a happy Man. 
 
 34. And where are those old passions which grew and 
 strengthened with his manhood ? Where is the influence 
 of years of heedless crime ? They are entombed in the 
 Past. A firm reliance upon his own manhood, upon the 
 quiet dictations within him, has rendered the Outcast a 
 Man. A good man has come forth from the midst of de- 
 stroying elements ; 
 
 35. And he now goes forth to preach this which in prac- 
 tice blessed him. 
 
 36. He goes to teach the erring that they are children 
 of God, who loveth them, and he proveth this love by 
 relating his own experience. 
 
 37. He raises their ideas of their own strength and of 
 God's enduring goodness — thus encouraging them to seek 
 each one for himself his own glorious reward, by forsaking 
 crime and criminal thoughts, and turning upward toward 
 Heaven. 
 
 38. He enters their cells, and speaks of the future to 
 them. He tells them man's transs^ression can never anni- 
 hilate God's good laws of progression. That, however de- 
 graded man may become, God is still the same, and that 
 man alone must work out his own progression by faithfully 
 striving after truth and righteousness. 
 
 39. He does not preach to them immediate redemption, 
 but proveth to them by their very progress in crime that 
 they must progress also in goodness in the same manner. 
 
422 THE HEALING OF THE NATIONS, 
 
 in as much as they have but one spirit, which in the one 
 case retards, and in the other by precisely the same efforts 
 helps, them up the plane. 
 
 40. With no books, but with a friendly smile, he ap- 
 proaches them. His eye reveals the love he feels, and his 
 tones teach them wisdom at every breath. With plain, 
 simple words he tells them of things they know to be truth 
 from their own experience. 
 
 41. His appeals are all directed to their spiritual man- 
 hood. They see and respect his desires to do them good 
 unconditionally. 
 
 42. He becometh an instrument in the hands of the Dove^ 
 and speaketh her promptings as plainly and simply as they 
 are received. 
 
 43. The most degraded are sought out in their lowly 
 haunts, and taught by one who knoweth all their feelings, 
 that there is a better way — one leading to higher planes of 
 enjoyment, and no more difficult to find than their own 
 darkened way. 
 
 44. God smileth npon the Outcast's Friend. Every step 
 he taketli is guarded by an unseen but not unfelt hand. 
 Every word is Hope, every tone Love, and every action 
 reveals wisdom nnto the erring ones whom he seeketh out. 
 
 45. He never chides them — is always gentle — so gentle, 
 even among their coarse jeering at his simple, trusting 
 spirit, that they marvel at the power that sustains such an 
 one. 
 
 46. They cease their coarseness, and cluster round him ; 
 the premeditated injury to his person is suspended, and 
 they listen to his plain, unvarnished tale of Life. He paints 
 it not, for it is so dark that the boldest shudder at the true 
 recital of Guilt. 
 
 47. Oh, Crime ! thou art an uncouth thing to the spirit 
 of man ! 
 
 48. He may think he loveth thee, but he knoweth not 
 his nature. 
 
 49. Thou art the opposite of Love, and from his soul thou 
 
THE HEALING OF THE NATIONS. -^23 
 
 art despised, tlioiigli he may scarce believe it, and think he 
 likes thee ! 
 
 50. Like darkness ? Love the opposite of Light ? Man 
 love the opposite unto God, which is Chaos ? Love com- 
 eth from God, and hath no affinity for anght save good- 
 ness. And man to love can only love that which he be- 
 lieveth good. 
 
 51. The outcasts shudder at his crimes. His quiet voice 
 sounds hollow and low as he turns the darkened spots in 
 his eventful life, and they cling around him as though he 
 clothed them in a magic spell by the simple words of too 
 fearful Truth. 
 
 52. But when he cometh through and onward to the 
 Prison-life, his voice is firmer and his tones clearer. 
 Words are not sought, they come ; nearer and still nearer 
 to their troubled spirits his tones vibrate. Li the silent 
 recesses of the Outlawed Cave his voice resounds clear, 
 deep, and strong. The listening group seem spell-bound ; 
 they can only listen, and, listening, can but believe that all 
 they hear is truth. 
 
 53. Can it be possible that such an one could be for- 
 given ? Is there a God so merciful ? x\nd is this the one 
 who was fabled as the bravest of the Outcasts ? Such 
 questions flit through their minds. 
 
 54. When he cometh to the joyous dawn of the new life 
 and its effect upon him — to the journey Homeward, and 
 his reception therein — to the childhood scenes — all that to 
 him was dear, his narrative ceases, his feelings are too big 
 for utterance, the tears coursing down his cheeks convey 
 all that words could tell. 
 
 55. The group of swarthy countenances clustering around 
 the fire are revealed in intense sympathy, gazing upon him. 
 He had touched them all. Oh, Home ! Thou word of 
 mellow sound — thou all to man on earth ! Thou dost ever 
 circle round the Outcast's barren hearth. He can not repel 
 thy olden joy — can not forget the pride he felt in thee, a 
 boy, by a loving Mother's side ! 
 
424 THE HEALING OF THE NATIONS. 
 
 56. He loves thee as he hates control, and thou dost 
 pour upon his soul hopes most bright, and joyful light en- 
 shrouds thee. As back through the troubled years he 
 gazeth, tears of sorrow iiow — the tear which ever raiseth 
 Hope in all below. 
 
 57. Oh, Home! thou earth-Heaven ! To those that roam 
 thou art given — a ray of Light, which, day or night, will 
 ever lighten ; a holy gleam of joy doth seem to halo round 
 thy name, and ever send thee as a friendly ray to brighten 
 hope anew. 
 
 58. Home to the outcast is as Heaven unto the good. 
 69. Again the Friend commenceth. Again words flow 
 
 from him unconsciously as they are given into his spirit 
 for utterance. 
 
 60. Oh, why forsake God, when man hath cast you out ? 
 Why forsake happiness, when it were so easily obtained ? 
 Why forsake that which is proven good by the very hatred 
 you have within you ? Why cling around the broken shaft, 
 when fruits are growing plenty ? 
 
 61. Children of Day! why do ye forsake the light? 
 Why wander away, and in deepest, darkest night strive to 
 hide from the love of God ? 
 
 62. Do ye not see in your hatred a fierce fire burning, 
 that almost consumeth the ever-rebelling spirit ? Why at 
 times do ye dread to be left alone with your thoughts ? 
 Why do ye think at all, when ye have turned against the 
 Creator of Thought ? Unto all of these questions Truth 
 answereth, A Perfect God ruleth all things; man can not 
 cease to be his child, and can not escape his boundless 
 Love. 
 
 63. There is no being totally depraved. There is no 
 being that hath not good within its very existence. There 
 is no being independent of the Creator, else indeed it must 
 be his opposite, for he is perfect. If a man could be totally 
 depraved, then the plan and Planner would of necessity be 
 imperfect. 
 
 64. Total depravity, that is, being entirely cut off from 
 
THE HEALING OF THE NATIONS. 425 
 
 God, yet existing, would be giving the depravity prece- 
 dence over the greatest of all save God. The totally 
 depraved would be free of even God's control, and error 
 would free them instead of truth ; and wherein could hope 
 be found ? 
 
 65. All existence must cease ere total depravity enter ; 
 light must vanish ere darkness exist, 
 
 66. And after tracing thus, depravity is found to be that 
 which might be termed conscious guilt or known error. 
 
 67. He who is guilty, yet knows of his guilt, hath knowl- 
 edge that he is guilty if unthankful for. 
 
 68. God hath never given man powers equal unto his 
 own, else he would know all things, and all would be very 
 good. Knowledge of happiness is happiness. Knowledge 
 is Practical. He who knoweth, yet doeth not, loseth power 
 long to know 
 
 69. True knowledge or wisdom can never be wasted. 
 He who is guilty and knows of his guilt, is rendered guilty 
 from his testimony, which is in his own wisdom given. 
 
 TO. Perfect Wisdom and Perfect Ignorance are or would 
 be, could they both exist, equally innocent. God, existing 
 in Perfect Wisdom, what can be Perfect Ignorance, save a 
 perfect blank or void ? 
 
 Yl. It hath been given man alone to know error. He 
 alone progresseth ; and to progress, he must know truth in 
 its comparative brightness, which, reversed, showeth that, 
 termed error, in its comparative darkness. 
 
 72. Existence, void of spirit, knoweth not, and, in not 
 knowing, is innocent, because regulated by God's wisdom. 
 
 73. When man falleth he knoweth of it, else he doth not 
 fall. 
 
 74. When he riseth he knoweth of it, else he can not 
 rise. 
 
 75. And how does he know ? God giveth knowledge 
 and power of comprehension within man's spirit. A fall is 
 not acting up to the comprehension ; a rise is striving to 
 expand the comprehension. 
 
426 THE HEALING OF THE NATIONS, 
 
 76. Thus we see again that man is his own, yet God's — 
 his own being, yet the child of God. 
 
 77. Thus, also, we see that Guilt can not separate man 
 entirely from God, but also see that as the spirit alone 
 conipreliendeth truth, the spirit alone should sway all con- 
 nected vvith man. 
 
 78. God knoweth perfect Wisdom, also its opposite. 
 Man is in God's Image, and must learn of that which his 
 Father knoweth. 
 
 79. To approach Perfection, he must know of his ap- 
 proach gradually. 
 
 80. To recede from perfection he must also know of the 
 receding, for the knowledge is a result of the same wisdom 
 of God. 
 
 81. ^yhilst ascending toward God, the aspirations are ever 
 firmer and more trusting, more clear, wise, and enduring. 
 
 82. Whilst descending, the good knowledge, ever strong- 
 est, chides the erring one for not filling the comprehension 
 given hira. Both are alike — both the good monitor placed 
 within all men to guide them Heavenward. 
 
 83. The Good man is ever strengthened, and as he pro- 
 gresses upward, holier joy greets his every step, ever beck- 
 oning him onward and upward. 
 
 81. The one who enters the opposite course hath precise- 
 ly the same impulses, for God doth not help one and hinder 
 the other ; and he also hath that within which ever point- 
 eth in the opposite direction to that in which his feet are 
 treading. 
 
 85. Oh, how Good is God ! How often hath this been 
 spoken by the lips of man — how very little his spirit hath 
 comprehended of its great depth ! 
 
 86. Oh, how blind is man ! He hath light, yet will not 
 see ; he hath Hope, yet will not use it. God hath made 
 his spirit Free, yet flesh doth ever abuse it. 
 
 87. Light, clear and strong, shall yet deliver man from 
 his darkened passions, and Love flow like a river in the 
 void his hate hath dug. 
 
THE HEALING OF THE NATIONS. 427 
 
 88. Hope on — hope on, thou wearied Outcast. God is 
 ever the same kind parent. Thou art known unto him 
 even as thou art. Oh, as thou knowest thyself, in the knowl- 
 edge act, and he will ever bless thy efforts. 
 
 89. However deeply dyed in conscious guilt — however 
 helpless or despairing, remember that God did create thee, 
 and in this did bestow blessings unto thee which are per- 
 fect and can not be shunned or exterminated. 
 
 90. As thou dost know of thy guilt, of thy falling short 
 of that which thou knowest to be required of thee, behold 
 the blessing of knowledge 
 
 91. Thy actions— in the fierce nature of the spiritless 
 animal — are of necessity harmless, they acting merely as 
 their natural instincts dictate ; but in thee they are crim- 
 inal, because of thy power of choosing to do nobler and 
 worthier deeds. 
 
 92. Every man is responsible for his comprehension and 
 actions to which it leadeth. He is not the cause or com- 
 mencement of his comprehension, for he doth not create 
 himself, and can only be responsible for it as given. If he 
 understandeth goodness, for the goodness he should live. 
 If he do not understand, how can he be good ? 
 
 93. Innocence and goodness are distinct and separate 
 results. 
 
 94. Innocence may be inactive, may be ignorant. Good- 
 ness is ever active, as proven by all that man can under- 
 stand. 
 
 95. The Infant is innocent, yet inactive in goodness. The 
 wise man is active in goodness, yet can not see himself at 
 the same time in the eyes of Perfection as purely innocent. 
 
 96. Man, to become wise, mast pass from Innocence 
 through progression to goodness. God is innocent, and he 
 is good ; but man is not God, and is not perfect. God hath 
 the beginning and ending within himself. 
 
 97. Man begins in innocence, because his beginning is 
 of God ; he ends in wisdom and goodness, because wis- 
 dom and goodness of God endeth all things. There can 
 
428 THE HEALING OF THE NATIONS. 
 
 be no beginning nor ending with the great and good 
 Creator. 
 
 98. Wisdom is learned from opposites. God is learned 
 from man's transgression. He is also learned more of from 
 man's progression. 
 
 99. Transgression is the first step from Innocence toward 
 Goodness. 
 
 100. The spirit of man must ever oppose the earth in 
 which it is confined, for the one tendeth upward, the other 
 downward. 
 
 101. Man must bring himself to a knowledge of all 
 things, and also of that which is termed the opposite of all 
 things — chaos, ere his progression cease. In as much as 
 God is Perfect, man can never progress to an understanding 
 of his infinite wisdom, for progression proveth imperfection 
 in the being in which it is implanted. 
 
 102. They who by fearfnl contrasts learn wisdom's brill- 
 iant ways and tread therein, are wise indeed. The Guilty 
 practice what they know to be wrong, and by bitter lessons 
 learn that forsaking their own high ideas of right, bringeth 
 indeed most bitter rewards. 
 
 103. They learn that misery and despair are natural fruits 
 of hatred. 
 
 101. They learn that the opposite of goodness is not wis- 
 dom such as giveth man liigh pleasure. 
 
 105. They who lead the trusting astray and know of their 
 deeds, are fearfully responsible, yet justice giveth them, in 
 returning, the same pure joy that the virtuous on the same 
 plane of comprehension experience. 
 
 106. God's light ever shineth. They that in it learn 
 pure wisdom, and can at a distance view the opposites of 
 creation working out his Glory, should be most thankful. 
 They who cope with darkness, baring their breasts to the 
 storm should learn from the very storm, and the calm 
 following it, that God doth pity them, and that he is mer- 
 ciful. 
 
 107. He who teacheth that God condemneth man to 
 
THE HEALING OF THE NATIONS. 429 
 
 endless torture for the results of his organization, is a 
 stranger to wisdom. 
 
 108. Such doctrines make their God criminal ; they make 
 him to be a slave to folly, and they who worship such a 
 being are most foolish. 
 
 109. Why make error to be an eternal attribute of God 
 instead of Truth ? 
 
 110. Why make Him to hate instead of teaching his 
 Love ? Why enshroud Him in man's darkness, instead of 
 pointing man to His Light ? 
 
 111. Oh, who are so cast out from God's love as they 
 who strive to make him as a man-hater ? They are within 
 as dark as the Outcast is represented to be by the outer 
 actions of his life ! They act toward God as he doth to- 
 w^ard man ! They coin poisoning thoughts, and give the 
 results unto man ; he drinks, and in the draught are they 
 condemned, 
 
 112. All men look to God. Same high Wisdom and 
 Goodness are by all men sought. The Name is not the 
 Creator ; all names may represent the same to all, if viewed 
 alike. Man, if left untrammeled by another's views, would 
 follow of necessity his own inner light, because it is the 
 greatest and most wise part of him. 
 
 113. Then how unenviable the position of those who 
 teach, knowing not ; and how necessary the despair of con- 
 scious guiltiness to reform the erring, and by experience 
 teach them that to turn away from God is to reap abundant 
 unhappiness. 
 
 114. If this were not so, where would be man's safeguard 
 against all betrayers ? Wherein could the ignorant be 
 sheltered from those who were more selfish than them- 
 selves ? Wherein could Hope be found to cheer the hope- 
 less Outcast ? 
 
 115. Oh, Outcasts, view in your torture God's goodness 
 unto you ! 
 
 116. Yiew in your despair the proof that Love bringeth 
 joy ; view in your descent the progress which, reversed, 
 
430 THE HEALING OF THE NATIONS. 
 
 can alone bring jou up to God. Yiew in your darkened 
 present the Chaos whence will come light, if you sincerely 
 desire God to command it forth. 
 
 117. Did ye not have this safeguard to ever check you — 
 the Light- within to make you suffer for the darkness witli- 
 out — whither would you go ? 
 
 lis. What could restrain your passions when once tlicy 
 obtained sway over the better part? Thank God for your 
 very pain, for it ever admonishes you to turn Heavenward ; 
 it ever rewards you for errors of your own creating ; ever 
 proveth that transgression bringeth a sting. 
 
 119. And is not this the first step in progression? He 
 who suffers when his body is not in pain, is progressing. 
 For to suffer spiritually proveth knowledge of that suffered 
 for, which state is in advance of one of less knowledge. 
 
 120. Then, oh. Outcasts ! if your very sufferings are 
 proofs of God's love for you, why do ye still keep suffering 
 when the same love would give you eternal joy? 
 
 121. Why not turn toward God, and be helped forward 
 by the same love which ever admonishes you to return ? 
 Surely it were easier to walk in the light than in dark- 
 ness ? And who so dark as they who have light, yet use 
 it not? 
 
 122. Despair proveth man to be erring. The good never 
 despair. They ever hope. Hope dwelleth within them, 
 and givetli unto all they meet a happy greeting. The de- 
 spairing dread companionship, and in solitary caves hide 
 awa}" their spirits. 
 
 123. They who labor for crime and reap despair are de- 
 serving of pity. He who forsakes Godliness forsaketh that 
 which alone can give lasting happiness. 
 
 12-4. The Outcast and Saint are equally responsible for 
 their equal comprehension, and ere either condemn the 
 other, it were well to reflect that God's children should 
 love one another. 
 
 125. He who condemneth a brother, is assuming powers 
 which he can not even find as existing parts of Deity. 
 
THE HEALING OF THE NATIONS. 431 
 
 126. Man should never assume to be above any brother. 
 It is the duty of outcasts to love all men, and it is equally 
 the duty of all men to love outcasts. 
 
 127. There is a line of action for man, a central line, 
 which all should strive to attain. This is never found in 
 any extreme, except, indeed, it be extreme goodness, which 
 hath attained the highest point of which man is capable. 
 
 128. The Outcast taketh the extreme of Darkness, and in 
 its depths battles with crime and criminal thoughts. But 
 he hath ever access unto the direct plane leading up toward 
 God. There is ever hope for all who desire to return 
 Heavenward. 
 
 129. Oh, Man, why wilt thou torture thyself with un- 
 happiness, when joy pure and high is ever within thy power 
 of attaining? 
 
 130. Thou art loved by God, and why wilt thou thrust 
 wantonly aside blessings more sweet and lovely than all 
 that man can ever express ? Why forsake thy Heavenly 
 Father ? He hath not forsaken tliee. Thou art suiFering, 
 not from his wrath, for he hath no wrath, but, as thou hast 
 seen, thou dost suffer from his greatest goodness unto 
 thee. 
 
 131. Oh, why do ye remain hopeless, when hope is ever 
 waiting to bless you? Why seek remorse and sorrow, 
 when God doth still shed upon you brilliant rays of his all- 
 enduring Love ? Why forsake manhood, and in your actions 
 and aspirations daily pray God to reduce you to a level 
 with the irresponsible Brute Creation ? 
 
 132. Poor, deluded, darkened group ! Outcasts from the 
 love of Man ! Oh, believe that darkness can not overcome 
 light, that hatred can never overcome perfect Love, that 
 error can not enthrall Wisdom. Oh, believe that whatever 
 you do, your Heavenly Father still remaineth the same 
 good and merciful Being. 
 
 133. His mild eye beholds your guilty deeds; His glanc- 
 ing light quickens your inward nature, and remorse follows 
 with the stain. You may heap crimes mountain high, you 
 
432 THE HEALING OF THE NATIONS. 
 
 may hide in deepest caves, but, oh, children ! your Father's 
 Love can never be baffled. 
 
 134. He ever knoweth all. Your every step is guarded 
 by Him of whom you will not think ; your life is His, your 
 every breath, and the food you eat, and the water in the 
 mountain spring, so sweet and cool — all are fruits of His 
 Wisdom and His Love for Man ! 
 
 135. He sends a stins: for everv crime. And if He did 
 not, how much worse must you become, left unguarded by 
 His watchful care ! 
 
 136. His Love is not a changeful thing. He loveth all, 
 and all equally. Think not, oh, ye lowest of the low, that 
 God doth love the good more than you. He doth not. He 
 is not partial. And when you see the Goodman plentifully 
 smiled upon, by the enduring fortitude of his own spirit 
 know that he hath earned, and consequently received, the 
 ])lessings. 
 
 137. Yet God doth not favor him ; he favors himself by 
 faithfulness unto his own highest nature — to his own dicta- 
 tions within. 
 
 138. If ye receive remorse and despair instead of joy 
 and high happiness, know that ye have earned them, and 
 they are your blessings, and as much fruits of God's love 
 as the happiness and joy of the good man. 
 
 139. Ye may have heard it tanglit in the days when ye 
 listened unto men-teachers, that God did favor the good and 
 smile upon them, and that the bad, so termed, were re- 
 moved eternally from his favor. Such doctrines are false. 
 And even if true, how can imperfect man tell what in per- 
 fect wisdom is good ? 
 
 140. God doth favor all mankind, and with the same 
 attributes. 
 
 141. He moveth all alike, quickeneth all with His Yoice, 
 and blessed are they that heed it. If they heed not His 
 voice, pain admonishes them to cease erring. 
 
CHAPTER XXX. 
 
 1. Perfect Love giveth perfect Justice, and as all men 
 have spirits, tlie having of which maketh them to be men, 
 all should have equal access unto this love, and receive 
 their share of the justice. 
 
 2. They who receive spirit receive powers of knowledge, 
 knowledge being spiritual. The animal creation are gov- 
 erned by an Instinctive perception, which to them is not 
 knowledge, but in them, as viewed by man's spiritual 
 knowledge, is witness of God's wisdom and love. 
 
 3. Man receiveth spirit from the great Fountain of Spirit. 
 He must receive it to be man. "With it cometh connection 
 eternal with the Fountain whence it came. Then if all have 
 the spirit and the same connection with its Source, all in 
 this respect must be equal. 
 
 4. All men fall short of what they believe their highest 
 duty, because tliey are progressive, and belief must always 
 precede action. That which seemeth greatly good ere it is 
 begun, dwindles in view ere it is accomplished. This is 
 implanted in progression, and is part of it. 
 
 5. No man is accountable for that which he can not con- 
 trol. No man is accountable for his inheritance, but all 
 are measured by the comparative powers given them in the 
 spirit, which must regulate as best it may the inheritance 
 in which it is encased. 
 
 6. God doth not ask any man to follow any other man ; 
 but in as much as all are different beings, all are measured 
 by their own gifts received from him. If good seed fall 
 upon barren soil, no one can expect as good yield as though 
 the soil were fertile. Neither can spirit be expected — nor 
 
 28 
 
434 THE HEALING OF THE NATIONS. 
 
 is it expected by God — to grow and flourish so well as 
 though it had been planted in a good inheritance. Wis- 
 dom learneth man to be unto all most charitable. 
 
 7. The same powers of spirit can not regulate diflerent 
 inherited animal shells so as to produce the same apparent 
 results. All spirits have equally access to the Fountain of 
 Wisdom ; but if one be hindered by inheritance more than 
 another, surely condemnation can not follow from that 
 which can not beyond a certain extent be controlled. 
 
 8. Man's accountability can only justly be regulated by 
 God, by whom it was in his creation regulated 
 
 9. He may be almost forced down the plane by that 
 which he inherited from others, and still long to go heaven- 
 ward. Surely such can not merit nor receive everlasting 
 darkness. God gave the spirit, and he taketli the spirit 
 again into his presence, giving it all that it can compre- 
 hend. Earth gave the body, and again receiveth it within 
 her bosom, when the spirit leaveth it. 
 
 10. Every man at his conception — at the point wherein 
 spirit and flesh united — received a passport which naught 
 can keep from the presence of God. He entered into Life, 
 an existence fresh from the hand of God. 
 
 11. At conception, Individuality commenceth in Man. 
 Earth, in a measure, moldeth this individuality. The high- 
 est point of Earth and the essensic purity — purity of Di- 
 vine Presence — unite in Man. 
 
 12. Yet with the Godly part of his nature he ever receiv- 
 eth Purity. With the Earthly inheritance he may receive 
 low and groveling desires, which, combined with other 
 similar natures, may almost smother the powers of spirit 
 within him. 
 
 13. Can not God see the precise extent to which a man 
 can attain knowledo^e of himself? Can not he see what in 
 justice is each man's due? And who, save him, can see ? 
 Who, as hath been asked, can solve the mighty Problem 
 of Individuality ? 
 
 14. The intimate connection between spirit and matter. 
 
THE HEALING OF THE NATIONS. 435 
 
 as exemplified in man's nature, hath gradually rendered 
 the material part of him more susceptible to spiritual im- 
 pressions. The Yoice of God quickeneth the Outcast more 
 effectually than if he had just merged into manhood ; and 
 if at times he seemeth worse than the irresponsible brutes, 
 would not charity commence at his conception, at the com- 
 mencement of his Individuality, and balance his life upon 
 a line of perfect love and justice ? 
 
 15. If the Earth in him were large, he could not be ex- 
 pected to produce the same results as though it were small. 
 He would not be held accountable for the darkness — for 
 that is of Earth — but for the manner in which the spirit 
 acted within the powers and limits of itself. His spiritual 
 nature man can not create. He hath powers of reproduc- 
 tion, but within those powers the power of reproducing 
 spirit doth not exist. 
 
 16. That can come alone from God. It belongeth unto 
 man's capability to receive, but God made his capability, 
 and alone can fill it. Were this not so, how could any, 
 save the first man, have a perfect gift from, or connection 
 with, God ? And surely no man hath such unlimited pow- 
 er as to create in his own image. 
 
 17. Severed from God, man must of necessity ever dwin- 
 dle in power and comprehension ; for one fountain, unless 
 Perfect, can not give drink unto the multitude without 
 becoming exhausted. 
 
 18. Man can not extract spirit from Matter, for it is not 
 within it. Even in his own being his spirit and the mate- 
 rial part separate at times, showing a separate existence. 
 
 19. Matter is unaccountable. Spirit is proven account- 
 able in the good by longings after holier gifts from God ; 
 in the Outcast by the reprovings within him, called up by 
 no outside power, but by the conscious responsibility of his 
 own Spirit. 
 
 20. Man is a result of Spirit and Matter. 
 
 21. Thus the Eedeemed teacheth " Hope for the Out- 
 cast." He giveth them the means of progression. He 
 
436 THE HEALING OF THE NATIONS. 
 
 doth not hold up delusive promises, which their own na- 
 tures instinctively repel and reject. He doth not teach 
 that God forgiveth, but teacheth that he hath nothing to 
 fors^ive, having in man's spirit given all that man can 
 receive. 
 
 22. He teacheth God's merciful Love and Justice, and 
 man's individual responsibility. He teacheth that to for- 
 give crime, were to bestow upon it greater blessings than 
 is bestowed upon virtue. 
 
 23. He doth not cut man off from eternal joys, but 
 showeth those joys must be comprehended ere they become 
 joys unto him. 
 
 24. He placeth the Outcast and most virtuous on a level 
 plane, so far as God's love is concerned ; yet if the one 
 receive, and the other strive constantly to reject, showeth 
 that the one will be of necessity happy, and the other un- 
 happy. 
 
 25. Showeth God's mercy and justice in the conception 
 and inheritance of all men. Maketh all to receive equally 
 of God, yet showeth how all individualities must ever 
 differ. 
 
 26. Showeth man to be fresh from God's presence, yet 
 taking up the mantle of flesh at his Father's command — 
 wearing it and from it receiving knowledge by contrasts, 
 and finally rejecting it to return into the joyous presence 
 of Deity. 
 
 27. Showeth that knowledge differs from innocent igno- 
 rance, in as much as it knoweth the contrasts of light and 
 darkness, which, combined, give the perfect wisdom of 
 God, which is most innocent. 
 
 28. Showeth that all must progress, and encourageth all 
 to strive to ascend toward their eternal Father, in whose 
 presence is the essence of all that spirit can enjoy. 
 
 29. And behold a true knowledge of Man is found to be 
 the only hope for the Outcast. 
 
 30. Every man must progress, and there is no progres- 
 sion which is independent of truth. Progression in crime is 
 
THE HEALING OF THE NATIONS. 437 
 
 regulated by precisely the same laws as progression in vir- 
 tue. With God there are no criminal laws — all are equally 
 good. 
 
 31. To ascend toward God, man must have his foundation 
 firm in truth, and this truth must know of himself, either 
 by sincere reflection or by practical outside experience. 
 It is a plain, philosophical, simple commencement — a glo- 
 rious, sublime, and most holy ending ; step by step must 
 man ascend. Gradually must his aspirations become more 
 and still more high and pure as he walketh upward in 
 virtue. 
 
 32. ISTo matter where he begins, so that he doth begin in 
 truth, for an eternity of truth is before him, and at every 
 step will newer and lovelier truths bless his vision. 
 
 33. Oh, thou hopeless one, why despair? Turn thou 
 the other way. Seek another path, and work out thy own 
 redemption from error. And when in eternity thou dost 
 look back to thy darkened present, oh ! how sweet will the 
 then present seem unto thee from the contrast ! 
 
 34. Imitate God. Bring forth from darkness Light eter- 
 nal. Bring from within thy dark experience joys sweet 
 and wisdom most pure. Thou hast learned Chaos practi- 
 cally. Thou hast served the lower passions of thy nature, 
 acting out their desires in life, and canst see from thy suf- 
 fering they have been abused. 
 
 35. Thou wert good, and however degraded now, thy 
 degradation doth not annihilate the good part of thee, but 
 cramps thy capability of striding rapidly toward a high 
 comprehension of Heaven. 
 
 36. When God pronounced man Good, man was fresh 
 from his hand, a product of his hand, and stood upon the 
 earth purely innocent and purely ignorant of all, save in- 
 stinctive perceptions. 
 
 37. To gain knowledge of darkness, darkness or lower 
 qualities of his nature must be used, for knowledge is 
 practical. 
 
 38. This was and is part of the great Plan of Creation. 
 
4:38 THE HEALING OF THE NATIONS. 
 
 God did not make man with j^owers equal unto his own, 
 for there is but one God, and he is infinite in wisdom. 
 
 39. There is no hope for man, either virtuous or outcast, 
 save that which ceutereth within himself. He must attract 
 hope, else will it never enter. within him. It is part of 
 God's enduring love for man, and ever circleth around him, 
 even as the light of day and darkness of night — as the air 
 he ever breathes to sustain the animal part of him ; so doth 
 the guardian termed Hope ever hover near the loved child 
 to guide and strengthen the inner man. 
 
 40. Hope is boundless as the destiny of Man, or as the 
 Great One of whom it is. Joy celestial it giveth all, as 
 they near the reahns of Divine Presence. And where is 
 this Presence ? Where is God ? Oh, man, where art thou, 
 wherein is thy comprehension ? Within thyself is the 
 Fountain ever welling fresh and pure from the holy pres- 
 ence of the great and good Jehovah. 
 
 41. "Words can not measure the joys of Heaven, and 
 there is but one Being so sublimated, so grand in concep- 
 tion, so boundless in thought, as to comprehend that which 
 floweth from Himself! 
 
 42. A boundless circle of glorious Light emanateth from 
 the One Point, the One of All, and in whom is all. Spread- 
 ing forth in a continual stream of living joy, onward and 
 ever onward, around, within, and over all art Thou, oh, 
 great and good Father ! 
 
 43. Joy is thy breath, and it doth quicken earth — even in 
 their death all things have new birth. 
 
 44. Love emanates from thy Spirit Divine. Hope to 
 Man is given to cheer and strengthen him in time, and 
 brinsr him back to Heaven. 
 
 45. Oh, that words could be given in which man could 
 express the eternal truths of thy eternity ! But all is well. 
 Wisdom regulateth all things, and that which unto man at 
 times seemeth most degraded is oft by deep reflection — 
 silent communings of his spirit with Gentle Dove — revealed 
 in lines of deep and enduring wisdom. 
 
THE HEALING OF THE NATIONS. 439 
 
 46. And that which at times filleth man with joy inex- 
 pressible, at a future period, when wisdom hath shed around 
 him brighter rays, seemeth dreary and dark. Comprehen- 
 sion measureth all things and regulates their usefulness. 
 
 47. Man enjoyeth or suffereth from his own comprehen- 
 sion. 
 
 48. Thou, Outcast, art as happy as thou canst bear. 
 Thou must learn happiness, as goodness, gradually. Thou 
 canst not leap forward and still enjoy, for enjoyment de- 
 pends upon the powers within thyself. They grow or 
 diminish according as thou dost labor with them. 
 
 49. Thou hast wandered far away from the joys of 
 Heaven. Thou hast limited thyself in ever}^ direction. 
 Thou must return whence thou came. Thou canst not 
 return into the essence whence thou didst emanate and 
 give up thy spirit, again becoming naught save a general 
 atmospheric existence in the presence of Deity. Thou art 
 an Individual existence, given into being by a perfect God 
 and Father, and canst not return to that whence he gave 
 thee, else at Death thou wouldst cease entirely to exist, 
 which would prove the whole plan imperfect. 
 
 60. Thou dost return to God, who gave thee being; but 
 thou art separate from the essence whence, at conception, 
 thy spirit was given. The Parents whence thy bod}^ came, 
 and its decaying or changing life, did not give thee spirit ; 
 and when God gave thy spirit, it was a free gift, induced 
 and asked for by laws of his creating, and thou didst come 
 forth his child unto all eternity — the child of life on earth — 
 yet the germ of Life in Heaven. 
 
 51. Oh, Man ! thou art the climax of creation. 
 
 52. Oh, how noble thou art ! Even in thy degradation 
 thou art higher far than all combined below thee. 
 
 53. All Men are Outcasts from Heaven. Their spirit- 
 germ encased in earth, therein to learn all connected with 
 matter; their spirit encased above in God's pure Love, 
 therein to learn all of Heaven ; yet eternally One indivisi- 
 ble being, the highest handiwork of God. 
 
440 THE HEALING OF THE NATIONS. 
 
 54. No Man on Earth or in Heaven can fully compre- 
 hend God, and consequently must ever ascend toward a 
 higher and broader field of Light Celestial. 
 
 55. Spirit entereth the bowels of earth innocent. It is 
 fresh from Jehovah's presence. It is an emanation of his 
 Intelligence, destined to eternally exist — a Being. It com- 
 eth down in answer to a prayer, and taketh up its load of 
 3.esh to battle back its way to Heaven. 
 
 56. All spirit eraanateth from the same source. Yet it 
 enters numberless habitations, and cometh forth in differ- 
 ent degrees of intelligence and love — in different grades of 
 comprehension, but is still in afiiuity with the Source 
 whence it came. 
 
 57. Still can the Yoice of God — his own Dove — fathom 
 the darkest depths, and bring therefrom "Hope for the 
 Outcast." 
 
 58. Still will the spirit linger near the entrance into 
 Life, and hence it is that the more degraded a man be- 
 comes in his own estimation, the more near and dear is his 
 own innocent childhood. 
 
 59. He looks back to it as unto the bright Fatherland 
 whence to earth he came and entered darkness. And ever 
 and anon there stealeth over him a sweet feeling, which 
 contrasts vividly with the darkness of the passions that 
 have swayed his life. 
 
 60. Such are the visitations of offerings from above. 
 Such are the evidences of spirit's affinity for the Source of 
 its existence ; such are sweet foretastes of Heaven's joy. 
 
 61. The gift of Individuality of spiritual enjoj^ment unto 
 man gave him powers that in their ever- varied beauty 
 return unto the Divine Source pleasures which result from 
 them. Without this Individuality, God had been child- 
 less, and man had been unknown. 
 
 62. All mankind should be taught their true responsibil- 
 ities, and have them proven by truths within their own 
 experience. Going to Heaven is a plain lesson to be 
 learned and practiced by every man. Each and every 
 
THE HEALING OF THE NATIONS. 411 
 
 man must strive to return whence his seed came — not as 
 the seed, but as a fruit giving Giorj thereunto. 
 
 63. Man is born of earth to learn the earth. He pro- 
 gresseth in knowledge from childhood to age. Giveth 
 in the end to earth the old body, which is tbe balance 
 due the earth, being the remaining portion extracted 
 therefrom. 
 
 61. He is born of Heaven, when he followeth only that 
 within him which ever pointeth toward holiness and peace. 
 When the load of Time is severed from the spirit, then it 
 commenceth to learn that which alone is eternally en» 
 during. 
 
 65. It can from its individual powers comprehend the 
 deep beauties of itself. It seemeth strange to the limited 
 mind of man that he is held up as so high a being in the 
 Earth and Heavens, yet he feeleth pleased and hopeful of 
 its truth — which very feeling is certainly encouragement to 
 strive to attain the highest possible point. 
 
 66. All are outcasts from Heaven, as Light and Love 
 are cast out of Jehovah — sent out as rays of glory, unto all 
 the creation, messengers of God. Man is the earthly cen- 
 ter as God is of all things, man included, the center. 
 
 67. All must return. God must have recompense for all 
 that he doeth. The outward stream must turn inward again 
 toward the Fountain. Man must turn Heavenward. Je- 
 hovah would have the circle completed. Light hath pene- 
 trated to the confines of darkness. Love hath journeyed 
 side by side with its pure help- meet. Their united labors 
 must raise the fallen, and place them within the presence 
 of God pure and spotless. 
 
 68. The dreary darkness vailing the Outcast hath been 
 pierced by the gentle voice of the Dove, and by her balm 
 of Love must Flesh be healed. Spiritual existence must 
 be unclothed of the deep mysteries of ignorance, and re- 
 vealed in lines of simple and enduring truth. 
 
 69. Heaven must be opened, and all the spirits cast 
 therefrom be led back to God. Outcasts must be given 
 
44:2 THE HEALING OF THE NATIONS. 
 
 Hope not ending in Earth, but endless as the wisdom of 
 Jehovah. 
 
 TO. The future existence of spirit must be rendered plain 
 unto all spirits. 
 
 71. Man must be taught wisdom that lasteth even as 
 himself 
 
 72. Oh, thou sweet Dove I Thou voice of Eternal Love, 
 shed around the dreary path of man rajs of his far-ofi 
 Home ! Oh, give Hope unto all the children of the One 
 whence thou came ! Let forth thy tones ! Unburden thy- 
 self unto man ! Oh, be thou indeed a true and all-enduring 
 Friend ! 
 
 73. Even as thou hast shown unto man his earthly du- 
 ties, and sketched a higher earthly plane for him to tread, 
 as thou hast given earthly instructions, oh, give those 
 resulting joys which ever flow from the fulfillment of thy 
 requirements. 
 
 74. Open the highest Heavens, that man can ever on 
 Earth appreciate. 
 
 75. Give Scope to thy wing; reveal the Light of thy 
 Eternal crown. 
 
 76. There are regions of Light more pure than man hath 
 ever measured ; there are regions where Love unsullied 
 reigneth. There is a presence of the Infinite Jehovah in 
 all existence. 
 
 77. Man must learn this presence, these pure realms of 
 holy peace. 
 
 78. There are no mysteries in Heaven ; unto those who 
 seek, knowledge is given ; and if they do not seek, that 
 whicli Cometh is plain. 
 
 79. All things are simple unto him who comprehends 
 them. With God there can be no mystery, neither is there 
 mystery unto his children, save his own creative power ; 
 and the truths which comprehension limits must be plain, 
 so far as comprehended. 
 
 80. How God produceth all things, is a problem whicli 
 man can not fathom the depths of, unless quickened by the 
 
THE HEALING OF THE NATIONS. 443 
 
 highest tones of Inspired wisdom. God is plain and sim- 
 ple unto himself and also unto man, so far as his little 
 powers measure. 
 
 81. How consistent is God ! From the least unto him- 
 self is he ever the same ; for within each being below man 
 is his Life, in Man is his Spirit encased. 
 
 82. The countless worlds, the boundless space, the Earth 
 and Atom — each within their being have evidence of His 
 goodness. 
 
 83. All sing Glory unto Him on high. Glory unto God 
 forever. 
 
 84. Space is a holy Temple wherein worship all things. 
 An eternal rest for the weary — a home for the Outcast — a 
 boundless sea of living melody. Inspiration filleth the 
 eternal dome w^ith liquid wisdom, 
 
 85. What joys await thee in eternity ! Thou art, oh, 
 Man, merely treading the sands of time, and they crumble 
 beneath thy feet. The Wave that washes the boundless 
 shores of Eternal Joy carries the sand far out upon the bil- 
 lowy deep. 
 
 86. Time is the child of two Eternities. A line between 
 the past and future, and in comparison is as the atom unto 
 Infinity. 
 
 87. Yet in Man, Time is the Keystone in the arch of his 
 Individuality. 
 
 88. In the past and future doth the arch commence and 
 end, and God is ever the firm foundation whence it came 
 and whither it goeth ; a span of Life between Innocence 
 and Goodness. 
 
 89. The Life hath been exhibited in the outer passage 
 flowing down and out from Deity. It hath been viewed in 
 different directions. DifiTerent courses have been traced 
 from the Fountain, until at last the Yoice of Inspiration 
 hath opened a passage unto the deepest and darkest cell 
 within wliich spirit is encased. 
 
 90. The holy Balm hath nourished man in his difi*erent 
 walks of life. It hath encouraged him ever to look upward 
 
444 THE HEALING OF THE NATIONS. 
 
 with faith in God. It hath been inhaled by man, and new 
 life hath given new impulses unto his being. 
 
 91. Earthly duty hath been cleared of its Mystery, yet 
 the Future hath been vailed. Thus did God will it to be. 
 Man is an earthly creature so long as he treads the earth, 
 and thus long hath duties binding him to his kind, and 
 unto all the outer creation. 
 
 92. He hath been shown these duties. To remove doubts, 
 and make all plain to his comprehension, his own daily 
 occupations have been contrasted with a lower and higher 
 plane of duty. He hath been shown by simple, practical 
 contrasts, the pleasure of goodness and barrenness of igno- 
 rance. 
 
 93. His daily language and daily labor have been 
 plainly used, that none need say, " Herein is mystery." 
 All truth is plain. Comprehension itself is a truth, and is 
 in affinity with all truth around which it dwelleth. 
 
 94. God's Love and Light have entered all habitations, 
 and shown the children of God tliey are near unto his holy 
 spirit. Examples have been revealed in which they gained 
 precedence over passions, and the fullsome joy they gave 
 the spirit wherein they entered hath proven unto it that 
 all proceeding from the Fountain of Wisdom is indeed 
 good. 
 
 95. The Holy Dove was crowned with the wisdom- 
 reflecting crown, and bidden to make the Outcast's hope. 
 She hath done it. All around the Earth is dawning a new 
 morning upon their freed spirits. A taper is giving light 
 unto the darkness around them ; they are journeying 
 onward and upward toward God. 
 
 96. Behold all are outcasts from God who dwell upon 
 Earth — cast out to learn — sent forth from the Celestial 
 home to gather from the earth Individuality. 
 
 97. And could not God have given Individuality without 
 man entering Earth ? Oh, Man, why ask such question, 
 when thou seest he did not ? 
 
 98. And Man was indeed cast out of Eden because he 
 
THE HEALING OF THE NATIONS. 445 
 
 fell short of his comprehension, jet had he not compre- 
 hended, he could never have fallen. God gave his com- 
 prehension, God gave his fall, and God did cast him out 
 of ignorance and happiness that he should learn wisdom 
 and goodness. 
 
 99. And his fall was good, for it was his first step up- 
 ward. Is this contradictory and inconsistent ? Wlien the 
 animal became Man, he was of necessity happy, because 
 he could not transgress, yet when he partook of Knowledge, 
 it could only be through transgression. He became a con- 
 scious self — an Individual, through his first transgression, 
 which was the first proof of his nobility. 
 
 100. God did not give him powers equal unto his own, 
 else he could never transgress nor ever know transgression; 
 for with God there is no such thing, all being very good. 
 All was very good in the Light in which Deity viewed his 
 works, and all is very good unto the man who hath 
 through transgression learned wisdom. 
 
 101. Behold the Span of Life. The Arch is completed. 
 The Past and Present are united in ties of Love. The 
 commencement of man and his journey unto Death's door 
 is completed. 
 
 102. The stream hath been traced from the Fountain. 
 'No^v must the Fountain be replenished. 
 
 103. As there was wisdom in the commencement, so is 
 there wisdom in the ending. God walked with man in 
 Eden, in spotless childhood, and so in the end will Jehovah 
 bless him with eternal presence. 
 
 104. Oh, Man, thou child of God ! learn to view all 
 things as in perfect wisdom very good. Strive to see as 
 God seeth. Strive to enter high afi[inities. Strive for god- 
 liness. Strive to fill thy highest comprehension. Thou 
 hast an endless eternity before thee, in which is the ever- 
 welling Fountain of Wisdom whence fioweth thy own 
 knowledge. Thou canst not compass God. Yet in striv- 
 ing to understand his ways, thou art eternally blessed. 
 
 105. Cease to love the Earth. Cease to covet the fruits 
 
446 THE HEALING OF THE NATIONS. 
 
 of darkness. Cease to hinder thyself from progressing. 
 Elevate thyself toward Heaven. 
 
 106. Search in all things for truth. Follow ever the 
 Divine Light within thee. Love all things, for all are 
 fruits of His all-loving hand. 
 
 lOT. Enter upon the new morning of a new life, in 
 which alone is glory, and the glory alone His who is begin- 
 ning and ending — even the One All- Wise, AU-Powerful, 
 and ever-loving God. 
 
APPENDIX. 
 
 Extract from " A Defense of Spiiutual Manifestations, by the Rev. C. H. 
 Harvey, Pastor of the M. E. Church of Kingston, Pennsylvania." 
 
 It is undoubtedly very sincerely believed by many that 
 the Bible is strong in its condemnation of these things. 
 They understand Deut. xviii. 10, 11 as prohibiting all in- 
 tercourse with the dead. At least, I have seen it in the 
 public prints so quoted ; and I am willing to grant all that 
 can be legitimately claimed for it, viz., that it did forbid 
 the Jews from "seeking unto those that have familiar spirits 
 or unto the dead ;" and what then ? Will it follow that it 
 is wrong for us to receive communications from glorified 
 spirits if God pleases to grant them ? "But God would not 
 grant what he has forbidden, and therefore these things can 
 not be a grant from Heaven ; if there is any thing super- 
 human in them, they must be from the evil one/' This is 
 sound logic, and I think the following equally sound : if 
 God has permitted glorified spirits to communicate with 
 their friends on earth, he has not forbidden it, and those 
 who apply this passage to these things misapprehend its 
 original design. This throws us upon a jposteriori proof; 
 we must, notwithstanding this passage, examine these 
 things and test their character and origin before we are 
 prepared to judge. But let us look a little more closely 
 into the bearing of this passage upon Spiritual Manifesta- 
 tions. The question is not, Did it forbid the Jews from 
 
44:8 APPENDIX. 
 
 seeking unto the dead ; but does it forbid ics from receiv- 
 ing communications from disembodied spirits ? I am not 
 one of those who suppose^ simply because a precept was 
 given to the Jews, that therefore it is not binding upon us, 
 for that would do away with the greater part of the Old 
 Testament. l!^or do I believe because a precept is found in 
 their law, that therefore it is binding upon us ; for then I 
 should not dare to eat swine's flesh, nor leavened bread 
 on certain days, nor to do many other things which I, in 
 common with all Christians, am in the daily habit of doing. 
 We are to look into the moral reasons of those laws, and 
 if they are now the same as then, they are binding upon us ; 
 if not, they have passed away as " contrary to us,'' and are 
 of no more force. The bulk of the Jewish law has ceased 
 to be of force, not by direct repeal, but by the cessation of 
 the reasons of its enactment. The question then recurs, 
 What were the reasons of this command ? And are those 
 reasons existing with us ? If not, the law has passed away. 
 We may not be able to develop all the reasons of that law, 
 but I think the following are plain : 
 
 1st. The age in which this command was given was an 
 age of revelations ; and the people to whom it was given, 
 the people chosen to be its depositaries; and during the 
 continuance of this age God dwelt sensibly among them, 
 and could be directly appealed to on all questions, and 
 answers received by Urim, and Thummin, and Prophets. 
 There was therefore no need of communications from the 
 disembodied, yet finite. The Infinite was there, speaking 
 throuij^h the mouths of the Prophets, the breastplate of the 
 High Priest, and from between the wings of the Cheru- 
 bim. 
 
 2dly. That people had an almost unconquerable tenden- 
 cy to idolatry ; this is written upon almost every page of 
 tlieir history. And notwithstanding all the demonstra- 
 tions of the Supreme Godhead and power of Jehovah, how 
 often did they forsake him, and go in pursuit of other gods ! 
 This tendency was so strong, that God even hid the body 
 
APPENDIX. 449 
 
 of Moses, lest his bones slionld be deified by tliem. Is it 
 likely that in a people so given to this crime, all the won- 
 ders Jehovah wrought among them could not restrain them 
 from it, they could have been restrained from paying su- 
 preme homage to glorified spirits, had they been sent to 
 communicate among them ? It seems to me the character 
 of that people was such, as we gather it from their history-, 
 that such manifestations would have completely defeated 
 their object, and, instead of leading them to God, would 
 have led them farther away from him. God fully under- 
 stood this, and therefore, 
 
 3dly. Would not allow good spirits to communicate with 
 them. And hence, if they had any spiritual communica- 
 tions, they w^ould be from wicked, lying spirits, styled in 
 this scripture, ''^familiar spirits ^ How forcible, then, 
 the reasons for this command upon them, and how evident 
 that it is wholly inapplicable to us. The case of Saul 
 (1 Sam. xxviii.), which is, I believe, always, or at least 
 generally, referred to in connection with this, as it involves 
 the same principles as the command, falls with it. There 
 are a number of other reasons which clearly disprove the 
 applicability of these Scriptures to the case in hand, but I 
 waive them. For all of them can not equal the following: 
 That that command — unlike most of the Jewish statutes — 
 which a Christian minister would blush to insinuate were 
 still in force, has heen formally repealed. I suppose it will 
 be conceded that the teaching of Christ's actions is as 
 forcible and binding as the teaching of his words^ and that 
 it is right to " walk as he walked," and to '' follow in his 
 steps ;" and that so much of that law as was disregarded 
 in his actions was repealed, and of no more binding force. 
 Now it is 2ifact^ recorded by three of the Evangelists, that 
 Christ did hold intercourse with the righteous and glorified 
 dead. See Matt. xvii. 3, Mark ix. 4, Luke ix. 30. This I 
 must regard as decisive. And I am by no means sure but 
 that our Saviour had his eye upon these latter-day mani- 
 festations, and, to take this obsolete law out of the mouths 
 
 29 
 
450 APPENDIX. 
 
 of gainsayers, summoned Moses and Elias from heaven, 
 and displayed them to his disciples, conversing with him. 
 And should I go farther, and claim for that display a spe- 
 cial reference to these things, I should fail to rival many, 
 both of the ancients and moderns, in spiritualizing the 
 Scriptures. For why were they there conversing with 
 Christ ? Surely not to give him information or encourage- 
 ment, for this he received from a higher source. Why, 
 then, were they there ? May it not have been to type the 
 privilege of his Church in the latter days, and the assist- 
 ance that they should have in their efforts to evangelize 
 the world. Oh ! let me entreat you, brother minister, to 
 bathe your heart thoroughly and deeply in the glories of 
 Tabor ere your pulpit resounds with denunciations against 
 these things, or your people are treated with a homily on 
 Saul and the witch of Endor, and the obsolete and repealed 
 statute of Deut. xviii. 10, 11. 
 
 Luke xvi. 31 : "If they hear not Moses and the prophets, 
 neither will they be persuaded though one rose from the 
 dead," is quoted by some with a triumphant air, as though 
 perfectly conclusive against Spiritual Manifestations. I 
 shall consider the passage only in its supposed bearing 
 ao^ainst these thino;s ; and I think that a little reflection will 
 convince any candid mind that they are not condemned by 
 it. Attend to the following considerations : 
 
 1st. The passage, taken with its connection, clearly shows 
 the possibility of glorified spirits communicating with the 
 living. The rich man addresses two petitions to Abraliam. 
 The first is, " That he would send Lazarus," who Jiad ob- 
 tained a lodgment in his bosom, '' to dip tlie tip of his 
 finger in water and cool his tongue," i. e., that his suffer- 
 ings might be mitigated. To this Abraham returns a de- 
 nial, accompanied with two reasons. The first was, that 
 justice demanded he should endure all that was inflicted 
 upon him. The second, that it was inipossiUe for Lazarus 
 to come to him — verse 25-6. 
 
 The second petition was, that he would send Lazarus to 
 
APPENDIX. 451 
 
 his father's house to warn his five brethren. This is de- 
 nied, and but one reason given for it : " They have Moses 
 and the prophets ; let them hear them." He does not saj, 
 as in the former case, he " can not^^ which clearly shows 
 that it was possible for Lazarus to return to earth and warn 
 those persons. 
 
 2d. The clause, *' will not le persuaded though one rose 
 from the dead^'' supposed to be condemnatory of Spiritual 
 Manifestations, is predicated oi five individuals only^ not 
 of the race universally. The rich man does not pray that 
 Lazarus might be sent to warn the world — sinners in gen- 
 eral — but simply to his father'' s house to warn his fime 
 hrethren / clearly showing that the prayer was not prompt- 
 ed by a benevolent concern for them^ but a selfish interest 
 for himself. He had just been told that his sufferings 
 should never be less ; he now prays that they may not be 
 increased by the coming of his brethren to share in them ; 
 precisely harmonizing with the doctrine set forth in these 
 Manifestations respecting lost spirits. They say, ''The 
 lost spirits of your friends would delight to see you as mis- 
 erable as themselves, but they do not generally wish yon 
 to come to hell, hecause it would add to their torments." 
 But to the question before us : the pronoun " tJieif relates 
 to, and stands for, ^'-five Ivethren^'' and is limited by its 
 antecedent to the same extension ; and in their case it was 
 doubtless true. But does it follow that it was equally true 
 of all others, in all ages of the world % I know not by 
 what rule of grammar, or logic, or common sense this can 
 be made to appear. Try the logic a little. Five men 
 would not repent, though warned to from the grave ; 
 THEREFORE nobody would ? I^ow, if this is good, I think 
 the following better : five hundred thousand of the Egyp- 
 tians, with Pharaoh at their head, would not believe that 
 God spoke by Moses, therefore the Israelites would not, 
 and his mission was useless ! A greater number of Jews 
 could not be persuaded to repentance by the united exer- 
 tions of Christ and his Apostles, therefore nobody could 
 
452 APPENDIX. 
 
 have been, and their Labors were sillj and vain ! There 
 are now a great many who will not be persuaded to give 
 their hearts to God by all that can be done to effect their 
 salvation ; therefore nothing need be done for any, for 
 none will consent to be saved ! Puerile as this logic is, it 
 is a vast improvement upon that which arrays this passage 
 against Spiritual Manifestations. For the one is from Jive 
 to the whole ; the other from Jive himdred thousand to the 
 whole. If the former is good, the latter is a hundred thou- 
 sand times letter^ mathematically demonstrated. But, 
 
 3d. The passage relates to quite another thing than 
 Spiritual Manifestations. It relates to a literal resurrec- 
 tion of the body. " Though one rose from the dead" — a 
 specific miracle for a specific object — and the most that 
 can be claimed for it, even constructively, is, that a spe- 
 cific miracle for the conversion of every five persons would 
 be useless — which, I doubt not, is true. The passage has 
 no reference to communications made from glorified spirits 
 in their disembodied state, but to the return of the spirit to 
 its forsaken hody^ and its living in and preaching through 
 it. I have heard it said, to be sure, that it is the same 
 thing ; but this can not be, any more than Christ's going 
 in spirit to preach to the antediluvians in the days of 
 ISToah (1 Pet. iii. 19, 20) was the same thing, as his resur- 
 rection at Jerusalem twenty-four hundred years afterward. 
 But, 
 
 4th. If the passage proves any thing against Spiritual 
 Manifestations, it proves quite too much for those who 
 avail themselves of it ; for if no other means than those 
 mentioned in this passage, as adequate to effect the salva- 
 tion of these five persons, can be successfully used for the 
 salvation of others, the whole Xew Testament is superflu- 
 ous. " If they hear not Moses and the prophets.''^ By 
 Moses and the prophets, the Old Testament, and that only^ 
 is meant. Of course, then, if the argument is good, we 
 have no use for the New, It will avail nothing to say, in 
 avoidance of this conclusion, that " Christ had already 
 
APPENDIX. 453 
 
 come." For, Ist. This can not be proved. Christ relates 
 it as past ; but how far back in the past it transpired, no 
 man can tell, for he has not. All we know in regard to 
 the time of the occurrence — for the time of its relation is 
 of no avail in the argument — is, that it was posterior to 
 the closing up of the Old Testament revelation, and ante- 
 rior to the present in which it was told, covering a space 
 of four hundred years, in any part of which it might have 
 taken place. 2d. It is, I think, more than probable that 
 the date of the transaction is anterior to the advent of 
 Christ. For if Christ had already come, it seems quite un- 
 accountable that Abraham should have overlooked the fact, 
 and referred to Moses and the prophets as the exponents 
 of the way of life, when their authority had been already 
 superseded and set aside by the appearance of " the greater 
 than they^ Why did not Abraham say they have Christ, 
 instead of Moses and the prophets ? I presume it was be- 
 cause they had no Christ, as yet, except as he was to be 
 found in types and prophecies. But, 3d. Even if Christ 
 had come, and Abraham, from some unaccountable reason, 
 had been held in ignorance of it, or failed to mention it, 
 still, not a syllable of the l^ew Testament had been writ- 
 ten. The crucifixion, and the resurrection, and the ascen- 
 sion, and the subsequent advocacy of the Lamb of God 
 had not taken place. Were these unnecessary ? The as- 
 tounding revelations of Paul, and Peter, and Jude, and the 
 sublime visions of John on Patmos, were yet undisclosed ; 
 were these unnecessary ? It is surprising to see how thought- 
 lessly some men, and even divines, will quote and apply 
 Scripture ! 
 
 These comprise all the Scriptures, as far as I know, to 
 which the adversaries of Spiritual Manifestations attach 
 any importance, that are considered as containing the sen- 
 tence of their condemnation. They are all that I have seen 
 or heard against them. And to what do they amount? 
 Simply to this : such Manifestations are possiMe^ and have 
 actually heen, and of course may be again, and completely 
 
454 APPENDIX. 
 
 sweep away the plea by whicli some attempt to justify 
 themselves in denouncing them and believers in them, 
 without investigating their claims to credulity, that the 
 Bible is against them ! And as these are swept away, the 
 command rolls down upon them with deafening peal, 
 '' Judge NOT," but ^' prove all things^ holdfast that which is 
 goodP Examine, and then decide. 
 
 [from the NE-R' YORK ETANGELIST.] 
 
 ON THE MINISTRATION OF DEPARTED SPIRITS IN THIS WORLD. 
 
 BY MRS. HARRIET BEECHER STOWE. 
 
 It is a beautiful belief. 
 
 That c-ver round our head 
 Are hovering on viewless wings 
 
 The spirits of the dead. 
 
 While every year is taking one and another from the 
 ranks of life and usefulness, or the charmed circle of friend- 
 ship and love, it is soothing to remember that the spiritual 
 world is gaining in riches through the poverty of this. 
 
 In early life, with our friends all around us — hearing 
 their voices, cheered by their smiles — death and the spirit- 
 ual world are to us remote, misty, and half fabulous ; but 
 as we advance in our journey, and voice after voice is 
 hushed, and form after form vanishes from our side, and 
 our shadow falls almost solitary on the hill-side of life, the 
 soul, by a necessity of its being, tends to the unseen and 
 spiritual, and pursues in another life those it seeks in vain 
 in this. For with every friend that dies, dies also some 
 peculiar form of social enjoyment, whose being depended 
 on the peculiar character of that friend ; till, late in the 
 afternoon of life, the pilgrim seems to himself to have 
 passed over to the unseen world, in successive portions, 
 
APPENDIX. 455 
 
 half his own spirit ; and poor is he who has not familiar- 
 ized himself with that tmhiown^ Yv'hither, despite himself, 
 his soul is earnestly tending. One of the deepest and most 
 imperative cravings of the human heart, as it follows its 
 beloved ones beyond the vail, is for some assurance that 
 they will still love and care for us. Could we firmly be- 
 lieve this, bereavement would lose half its bitterness. As 
 a German writer beautifully expresses it, " Our friend is 
 not wholly gone from us ; we see across the river of death, 
 in the blue distance, the smoke of his cottage ;'' hence the 
 heart, always creating what it desires, has ever made the 
 guardianship of, and ministration of, departed spirits, a 
 favorite theme of poetic fiction. 
 
 But is it, then, fiction ? Does revelation, which gives so 
 many hopes wdiich nature had not, give none here? Is 
 there no sober certainty to correspond to the inborn and 
 passionate craving of the soul? Do departed spirits, in 
 verity, retain any knowledge of what transpires in this 
 world, and take any part in its scenes ? 
 
 All that revelation says of a spiritual state is more inti- 
 mate than assertion ; it has no direct treatise, and teaches 
 nothing apparently of set purpose, but gives vague, glori- 
 ous images, while now and then some accidental ray of 
 intelligence looks out, 
 
 Like eyes of cherubs, shining 
 
 From out the vail that hid the ark. 
 
 But out of all the different hints and assertions of the 
 Bible, we think a better inferential argument might be 
 constructed, to prove the ministration of departed spirits, 
 than for many a doctrine which has passed, in its day, for 
 the height of orthodoxy. 
 
 First, then, the Bible distinctly says that there is a class 
 of invisible spirits who minister to the children of men. 
 " Are they not all ministering spirits, sent forth to minister 
 to those who shall be heirs of salvation?" It is said of 
 little children, that their "angels do always behold the 
 
456 APPENDIX. 
 
 face of the Father which is in Heaven." The last passage 
 from the words of our Saviour, taken in connection with 
 the well-known tradition of his time, fully recognizes the 
 idea of individual guardian spirits. 
 
 For God's, government over mind is, it seems through- 
 out, one of intermediate agencies, and these not chosen at 
 random, but with the nicest reference to their adaptation 
 to the purpose intended. 
 
 Is it likely, then, that, in selecting subordinate agencies, 
 this so necessary a requisite of a human life and experi- 
 ence, is overlooked? While around the throne of God 
 stand spirits, now sainted and glorified, but thrillingly con- 
 scious of a past experience of sin and sorrow, and trembling 
 to the soul, in sympathy with temptations and struggles 
 like their own ; is it likely that he would pass by these 
 souls, thus burning for the work, and commit it to those 
 bright abstract spirits, whose knowledge and experience 
 are comparatively so distinct and so cold? 
 
 It is strongly in confirmation of this idea, that in the 
 transfiguration scene, which seems to have been intended 
 purposely to give the disciples a glimpse of the glorified 
 state of their Master, we find him attended by two spirits 
 of earth, Moses and Elias, " which appeared with him in 
 glor}^, and spake of his death, which he should accomplish 
 at Jerusalem." 
 
 It appears that these so long departed ones were still 
 mingling in deep sympathy with the tide of human aflPairs, 
 not only aware of the present, but also informed as to the 
 future. 
 
 In coincidence with this idea are all those passages 
 which speak of the redeemed of earth as being closely and 
 indissolubly identified with Christ, members of his body, 
 of his flesh and his bones. It is not to be supposed that 
 these united to Jesus above all others, b}'- so vivid a sym- 
 pathy and community of interests, are left out as instru- 
 ments in that c:reat work of human rcireneration which 
 engrosses him ; and when we hear Christians spoken of as 
 
APPENDIX. 457 
 
 kings and priests unto God, as those who shall judge 
 angels, we see it more than intimated that they are to be 
 the parents and actors in that great work of spiritual re- 
 generation, of which Jesus is the head. 
 
 What then ? May we look among the bands of minis- 
 tering spirits for our departed ones ? Whom would God 
 be more likely to send us ? Have we in heaven a friend 
 who knew us to the heart's core — a friend to whom we 
 have unfolded our soul in its most secret recesses — to whom 
 we have confessed our weaknesses and deplored our griefs? 
 If we are to have a ministering spirit, who better adapted? 
 Have we not memories which correspond to such a be- 
 lief? When our soul has been cast down, has never an 
 invisible voice whispered, *' There is lifting up?" Have 
 not gales and breezes of sweet and healing thought been 
 wafted over us, as if an angel has shaken from his wings 
 the odors of paradise ? Many a one, we are confident, can 
 remember such things ; and whence come they ? 
 
 Why do the children of the pious mother, whose grave 
 has grown green and smooth with years, seem often to 
 walk through perils and dangers, fearful and imminent as 
 the crossing Mohammed's fiery gulf on the edge of a drawn 
 sword, yet w^alk unhurt? Ah ! could we see that glorious 
 form ! that face where the angel conceals not the mother — 
 oar questions would be answered. 
 
 It may be possible that a friend is sometimes taken, be- 
 cause the Divine One sees that their ministry can act upon 
 us more powerfully from the unseen world than amid the 
 infirmities of mortal intercourse. 
 
 Here the soul, distracted and hemmed in by human 
 events, and by bodily infirmities, often scarce knows itself, 
 and makes no impressions on others correspondent to its 
 desires. The mother would fain electrify the heart of her 
 child; she yearns and burns in vain to make her soul 
 effective on its soul, and to inspire it with a spiritual and 
 holy life ; but all her own weaknesses, faults, and mortal 
 cares cramp and confine her, till death breaks all fetters— 
 
45S APPENDIX. 
 
 and then first truly alive, risen, purified, and at rest, she 
 may do calmly, sweetly, and certainly what amid the tem- 
 pests and tossings of life she labored for painfully and fit- 
 fully. 
 
 So, also, to generous souls who burn for the good of man, 
 who deplore the shortness of life, and the little that is per- 
 mitted to any individual agency in this life, does this 
 belief open a heavenly field. Think not, father or brother 
 — long laboring for man, till thy sun stands on the west- 
 ern mountains — think not that thy day in this world is 
 over. Perhaps, like Jesus, thou hast lived a human life 
 and gained a human experience, to become, under and like 
 him, a savior of thousands — thou hast been through the 
 preparation, but thy real work of good, thy full power of 
 doing, is yet to begin. 
 
 There are some spirits (and those of earth's choicest) to 
 whom, so far as enjoyment to themselves or others is con- 
 cerned, this life seems to have been a total failure. A hard 
 hand from the first, and all the way through life, seems to 
 have been laid upon them ; they seem to live only to be 
 chastened and crushed, and we lay them in the grave at 
 last in mournful silence. To such what a vi&ioo is opened 
 by this belief ! This hard discipline has been the school 
 and task-work by which their soul has been fitted for their 
 invisible labors in a future life ; and when they pass the 
 gates of the grave, their course of benevolent acting first 
 begins, and they find themselves delighted possessors of 
 what through many years they have sighed for — the power 
 of doing good. 
 
 The year just passed, like all other years, has taken from 
 a thousand circles the sainted, the just, and the beloved ; 
 there are spots in a thousand graveyards which have be- 
 come this year dearer than all the living world ; but in the 
 loneliness of sorrow, how cheering to think that our lost 
 ones are not wholly gone from us ! They still may move 
 about our homes, shedding around them an atmosphere of 
 purity and peace, promptings of good, and reproofs of evil ; 
 
APPENDIX. 459 
 
 we are compassed about witli a cloud of witnesses, whose 
 hearts throb in sympathy with every eiFort and struggle, 
 and who thrill with joy at our success. How should this 
 thought check and rebuke every worldly feeling and un- 
 Avorthy purpose, and enshrine us in the midst of a forgetful 
 and unspiritual world, with an atmosphere of heavenly 
 peace. They have overcome — have risen — are crowned, 
 glorified — but still they remain to us, our assistants, our 
 comforters, and in every hour of darkness they seem to 
 say to us, " So we grieved, so we struggled, so we fainted, 
 so we doubted ; but we have overcome, we have obtained, 
 we have found all true, and in our heaven behold the cer- 
 tainty of thy own." 
 
 Extract from a Discourse by the Rev. J. B. Ferguson, of Nasbyille, Ten. 
 
 It has been said, You believe in Sj)lrliuaUsm. I answer, 
 unhesitatingly, I do. So far as the word Spiritualism rep- 
 resents the opposite of the materialistic philosoph}", I do 
 not remember vv'hen I was not a Spiritualist. So far as it 
 might represent devotion to spiritual things, such as truth, 
 holiness, charity, it is my profession to be a Spiritualist. 
 And so far as it represents now an acceptance of the possi- 
 bility of spirit-intercourse with man, it is but candor to 
 say I believe it without hesitancy and without doubt. That 
 there are many absurdities and some mischief connected 
 with what claims to be Spirit Manifestation, I know, but I 
 know also that there is much truth and good. My breth- 
 ren, I have examined this question in all the reverence for 
 God and love for truth of which my nature and circum- 
 stances are capable. At home and abroad, for days and 
 weeks together, alone and in company, vrith believers and 
 skeptics, I have investigated ; and I could neither be an 
 
460 APPENDIX. 
 
 honest man nor a philanthropist did I not say I know that 
 I have had intelligent and blissful communion with de- 
 parted spirits. I have read all of any note that has been 
 said against it. I have heard it called humbug, impos- 
 ture, and the work of the wicked one. I know the preju- 
 dices against it, and would not needlessly offend them. 
 But I say to you as your friend, your preacher, and as one 
 that must suffer more for this avowal than all others pres- 
 ent, it is neither humbug, nor imposture, nor the work of 
 the Devil, saving to those who may make humbug and de- 
 ception of the holiest privileges of man. Mark you, I by 
 no means believe in all the mediums, so called, nor in any 
 medium or spirit as infallible. I pity and loathe much 
 that is called spiritual, here and elsewhere. But as be- 
 neath the veriest cesspools flow the pure streams of 'Nsl- 
 ture, and from within the darkest clouds breaks forth the 
 light of Heaven, so beneath the clouds of ignorance and 
 vice in mediumship I have seen the pure light and tasted 
 the sweet waters of the mimortal world. Let me say to 
 you, with a heart overflowing with love, beware how you 
 treat this subject. It is not to be trifled with, nor made a 
 species of idle pastime, or fortune-telling, or gold-hunting, 
 with impunity. Can I hiow that the dead live, and are 
 interested in our every repentance, struggle, suffering, and 
 joy, and would I be faithless to own my experience or sell 
 the knowledge for mercenary gain ? Forbid it, Heaven ! 
 for I know of no greater degradation, and wonder not at 
 its terrible results. But denials will not prevent such re- 
 sults. We must be candid. Candor is the condition of all 
 improving knowledge. We dare not despise it for its 
 humble origin. Remember that one generation has ever 
 persecuted the prophets whose monuments the next have 
 laid. Remember Jesus and the question, " Can any good 
 come out of Nazareth ?" Remember that truth is generally 
 born in a manger, and that wise men worship with gifts 
 of frankincense, while the selfish and bloodthirsty would 
 slaughter the unoffending infant. Can I live with you, be- 
 
APPENDIX. 461 
 
 lieving in Spiritualism ? For yourselves and to your God 
 answer. If so, we go on as heretofore ; if not, God's world 
 is broad, liis heaven benignant, and everywhere he has 
 said to every faithful man. You shall yet see " that more 
 are they that are for you than they that are against you." 
 
 I am neither mad nor demoniacal. JSTo ! oh, no ! Yet I 
 call upon Heaven to witness that I have no consciousness 
 of ever having stated a conviction in your presence that 
 was more a conviction of my highest reason than the sol- 
 emn and yet joyous asseveration, that I believe God has 
 granted spiritual intercourse to these times. And this con- 
 viction does not lessen any faith I have in God, in Christ, 
 in the Spirit of Holiness, but only enlightens, hallows, and 
 beautifies it, and deepens my reverence. 
 
 Now I know it will be said, and, justly said, that the 
 preachers of the so-called Reformation do not believe with 
 you. How then can w^e expect their fellowship ? I do not 
 expect it, but did expect it, because our fellowship was not 
 predicated upon a vain uniformity of belief If it were, I 
 could never have fellowshiped them, for there are many 
 notions of theirs I have regarded as superstitious and fool- 
 ish, and tending to prevent their own improvement and 
 disturb the happiness of others. Church fellowship, in 
 uniformity of belief, is an impossibility. It never did 
 exist, and it never can exist. Men believe according to the 
 degree of their capacity and knowledge. As there is no 
 uniformity in either their capacity or knowledge, there can 
 be none in their faith. My fellowship with those who were 
 once ready to call me brother, and to reap the fruits of my 
 humble labors in the interest which every community 
 among them I have ever been permitted to visit, took in 
 those labors ; men who, since their leaders have pro- 
 nounced me infidel for the free expression of my opinions, 
 are ready to detract, and slander, and destroy, were it in 
 their power ; my fellowship, I repeat, with such men did 
 depend upon supposed similarity of religious spirit, aim, 
 and purpose. Their religious effort professed the largest 
 
462 APPENDIX. 
 
 amount of liberality to individual differences. We differed 
 when they professed the heartiest fellowship, and could not 
 be too laudatory in their praise ; but we tacitly agreed to 
 differ. They differed among themselves, and still differ as 
 much as they do from me, if as honest to express their dif- 
 ferences now as they once were. They differed from the 
 oldest and most respectable of their ovrn number, but were 
 more chary in expressing that difference, for which they 
 deserve credit, as for a better knowledge of their chief 
 speakers and writers than I was able to gather from their 
 published expressions. But then they differed with me 
 charitably. So we still differ from them, We would not 
 have them — nor would I have you — receive any view of 
 religious truth from me, save as you are compelled to do 
 so by the power rif your individual convictions. Thus I 
 am not responsible for them, nor they for me. A remem- 
 brance of this fact might have prevented every irrational 
 and childish opposition. We should still stand upon our 
 merits or our lack of them : in the one case to help for- 
 ward the cause of human improvement ; in the other, to 
 receive its benefits. I can not and would not control their 
 expressions of fellowship. It would have been gratifying 
 to have labored with it, but he has weak confidence in God 
 who can not labor without it. For many misdirected at- 
 tempts to prejudice the public mind; for the exhibitions 
 of religious hate, the worst and most vindictive of all hate ; 
 for betrayals and false pretenses of friendship, and misrep- 
 resentations of private conferences and conversations, I 
 freely forgive them, and it would be unchristian not to do 
 so, seeing God has overruled it to more good than evil, as 
 I believe he vrill overrule all things, and cause even the 
 wrath of man to praise him. The cause of free inquiry, 
 upon the most important questions that ever engaged hu- 
 man attention or affected human faith and happiness, has 
 been advanced. The true position of religious teachers as 
 helpers of human joy, and not lords over human con- 
 sciences, has been seen by hundreds and thousands who 
 
APPENDIX. 463 
 
 were ready for sometliing better than sectarian assumption 
 and circumvention under the holy name of Liberty, but 
 who knew not from what quarter it would come. 
 
 You will readily see how we can be charitable to those 
 who can not be even just to us ; and how ultimately all 
 ecclesiasticism, based upon mere authority, must give way 
 to the force of religious freedom and the claims of a com- 
 
 o 
 
 mon humanity, responsible in its faith to God alone. And 
 when my numerous voluntary opponents shall have learned 
 the existence, outside of all human denunciation, of a sphere 
 of conviction and conscience, as a shrine which God has 
 never surrendered in any creature of his hands, their hos- 
 tility and estrangement will pass away. And they must 
 pardon me for hoping that if this does not take place in 
 the present life, it may be effected in the life to come, un- 
 der the less fleshly and more enlarged influences of the 
 Just made perfect in love. 
 
 But we can not dismiss this reference to differences with- 
 out enforcing upon your attention the truth, that different 
 truths are received with different degrees of conviction, 
 according to the degree of capacity exercised, of attention 
 given, and the circumstances of culture surrounding us. 
 That there is a God is believed by all men, for the very 
 effort to think implies the belief. That that God is a com- 
 mon Father, superintending and directing the welfare of 
 every creature he has formed ; that even the retributions 
 for ignorance, error, and wrong are paternal in their origin 
 and administration, and look to the reformation, and not 
 the destruction, of the individual sufferer ; that in the soul 
 of every man, in the very nature of its constitution, he has 
 provided a shrine above all human authority, where he 
 works forever more in love and wisdom ; a shrine that 
 will yet be made pure, by a conviction that will yet be 
 made wise, and a conscience that will yet see the right, 
 despite all darkening doubt and tainted appetite, that even 
 now, in our narrow vision, appear so unseemly to a child 
 divine ; that God worketh everywhere and in every thing, 
 
464: APPENDIX. 
 
 and leadetli on through change and apparent destruction to 
 a high destiny, and will ultimately take full possession of 
 every heart, from the free and chosen rule of which he will 
 never depart ; and that to hasten this divine and all-glori- 
 ous dominion over themselves and over all souls, he tilled 
 his ancient servants, and is ready to fill us, with the quick- 
 ening power of his spirit, to go forth on missions of duty, 
 suffering, and enjoyment ; these are a few of the truths we 
 feel we have gained by the positions he has granted us, 
 and the discipline through which he seems to have called 
 us to pass. He has made us to know what formerly we 
 almost feared to hope, and now we can assert, with devout 
 thanksgiving, that we unwaveringly believe that divine 
 rule, divine love, divine truth will yet grow, despite all 
 the restraints of our present immature and, on this ac- 
 count, often antagonistic fleshly state, 
 
 " Complete in man ; 
 The thinker and the plan, 
 The spirit and the shrine, 
 Where heart and -work combine ; 
 For God, -who made the whole, 
 Wurks in the working soul !" 
 
 But whilst asserting this sublime faith and hope, let no 
 immature mind conceive that it can be any encouragement 
 to a continuance in ignorance, error, or sin. I do not be- 
 lieve, I can not believe, from the principles laid down, that 
 under a divine o^overnment that extends over all states of the 
 individual, temporal and spiritual, present and future, that 
 any man can escape the just consequences of his sinful dis- 
 positions and deeds. Xo view of the atonement, of the or- 
 thodoxy of his creed, or of his subserviency to the outward 
 forms of religion, can deliver him only so far as tliey cor- 
 rect his habits of soul and the evil direction of his life. 
 Kothing but a removal of the causes of retributive misery 
 can prevent retributive issues. Nothing but a repentance 
 that amends the evil habit of the soul, can save us from the 
 inevitable accompaniments of wrong-doing. Our appe- 
 
APPENDIX. 465 
 
 tites and passions, misdirected and uncontrolled, become 
 like voracious serpents, winding tiieir loathsome length in 
 tightening cords around our capacity for pure desires and 
 holy works, and spreading their blighting slime over every 
 flower of faith, love, and hope within us. Our evil pro- 
 pensities follow, like rabid dogs, along the pathway of 
 every footstep we make toward the divine and eternal 
 good. Beware, then, of serpents ; beware of dogs, we 
 would constantly say, and beware of reliance upon any 
 theological charms or talismans that would hinder your 
 renunciation of their company and power. But renounce 
 them, and your repented sins will become as bracelets gird- 
 ing your character, and every additional virtue will but 
 add a gem of spirit-brilliancy to your soul, giving to what 
 would have been a scale of the festering reptile the hue of 
 the brightest topaz and emerald. Neither in this life nor 
 that to come can I hope a forgiveness for any sin not re- 
 pented of; and no sin is repented of, the habit of which is 
 not changed. Can words express the incentive of a truth 
 like this to help us to avoid a retrograde life and inspire 
 us to advance in that eternal progression for which our 
 nature was designed by its beneficent Creator, and in which 
 alone he has ordained its highest happiness ? 
 
 My brethren, are you then anxious for a word with which 
 to define my religious position in view of the statements 
 against us? If so, say he believes in progression. He be- 
 lieves it the law of human development, happiness, and 
 glory. Progression from brute nature to the elements that 
 make the human organism. Progression from feeble in- 
 fancy to maturity. Progression from ignorance to knowl- 
 edge ; from error to accuracy ; from vice to virtue ; from 
 crime to repentance ; from death to life ; and from all that 
 is transitory, insubstantial, and unsatisfying, to that which 
 is permanent, real, and full of joy. Ay, I love the word — 
 I almost worship the idea.. What Christ, and the Christ in 
 the Apostles, meant by repentance I mean by progression. 
 To the darkened mind, darlcened by ignorance, bigotry, 
 
 30 
 
466 APPENDIX. 
 
 and pride, it is advance to ungliter views of God, of man, 
 and immortality. To tlie enslaved mind — enslaved by 
 servility to the external world and a mere formal religion 
 — it is advance to freedom, to spirit and communion with, 
 the Infinite. To the criminal mind — criminal in wrongs, 
 thought, and WTongs done to its human brethren — it is ad- 
 vance to love, duty, and hope, which alone can bring the 
 joy of forgiveness and the assurance of divine help. Pro- 
 gression ! yes, Progression ! a word not merely to be won- 
 dered at, but to be revered by all honest minds. Hypoc- 
 risy may decry it ; delusion may cover it with a mask ; 
 pride m-ay contemn it ; but it is the only cure of error ; 
 the only offer of freedom from woe ; the only light that 
 leads you from the prison-walls of superstition and bigotry. 
 It shines on the pathway of unending felicity. Its light is 
 the lio-ht of God to man, and in man. And it will shine 
 on ; our little ones w^ill yet bask in its rays ; our aged 
 ones will yearn for its future revealings, until the remotest 
 boundaries of our earth shall chant its glory, and angels 
 come down to send upward the song of an everlasting 
 jubilee of liberty and love. For oh ! already I behold 
 
 " A mighty dawning on the earth 
 Of human glory ! Dreams, unknown before, 
 Fill the mind's boundless world, 
 And wondrous birth is given to greatest thought ; 
 On every side appears a silent token 
 Of what will be hereafter, when existence 
 Shall becom.e a pure and sacred thing, 
 And earth sweep high as heaven !" 
 
 But will some cautious friend say, Yes, you may have 
 your free, hard-earned, and happy thoughts, but do not 
 preach thom. The world is not prepared for them ; you 
 will injure your influence ; you may bring yourself to beg- 
 gary ; your friends may not appreciate you, and, as your 
 adversaries have predicted, may desert you in the day of 
 severe trial. True, I reply ; but all this I have seen and 
 felt in spirit, and I know what it is and what it is not. It 
 is something to frighten selfish servility, but it only serves 
 
APPENDIX. 467 
 
 to nerve and strengthen our heavenly freedom. " Get thee 
 behind me, Satan, for thou knowest not of the things which 
 be of God, but those which be of men and come to nauo-ht " 
 I must go forward, no matter what av/aits me. I can not 
 go backward. Whether in honor or dishonor, poverty or 
 plenty, friendship or desertion, my face is set, and God, to 
 me, leadeth on the way, by signs and by blessings which 
 the fleshly mind sees not, or seeing will not heed. Will 
 you continue to stand by me ? You can not distrust me 
 if you would ! Will you hold on with me to the liberty 
 of thought and action, and the helps we have of promoting 
 human good ? Choose je this day for yourselves and your 
 spiritual good, and without reference to any personal friend- 
 ship you may have for me. But while the choice is pass- 
 ing through your minds, I would simply ask you to consult 
 your own convictions of good received. You have had 
 the old teaching, as it is called, and what some would call 
 the new. From which have you received the largest ben- 
 efit to your minds, your hearts, and your lives ? Under 
 which have you most improvement, peace, and harmony ? 
 Which promises most for the good of the world ? And 
 however you decide, allow me to exhort you as you value 
 your peace of mind, despise nothing merely because it is 
 supposed to be novel, or is made the subject of reproach. 
 To the thought of Progression will I cling ! Does not the 
 world need it 'i does not every heart need it ? 
 
 LETTER FROM EX-SENATOR TALLMADGE. 
 
 Messrs. Gales and Seaton: 
 
 My attention has been attracted to the proceedings of the 
 Senate, published in the Intelligencer of this morning, on 
 the presentation of a memorial by General Shields, signed 
 
468 APPENDIX. 
 
 by myself and 13,000 citizens of the United States, on the 
 subject of "Spiritual Manifestations." The memorialists 
 ask Congress to appoint a scientific commission to investi- 
 gate these extraordinary phenomena. General Sinelds has 
 given a very good synopsis of the memorial ; and had he 
 stopped there^I should not have felt myself called upon for 
 any remarks. But, contrary to my expectations, the Gene- 
 ral has attempted to ridicule a subject which appealed to 
 his better judgment, and which, according to my under- 
 standing, was to receive very different treatment at his 
 hands. 
 
 When I first spoke to General Shields about presenting 
 this memorial to the Senate, he treated it with great cour- 
 tesy, and expressed his willingness to move its reference to 
 a Select Committee. Without expressing any opinion in 
 favor of the spiritual theory, he agreed with me that, 
 whether spiritual or philosophical, it was worthy of inves- 
 tigation. After this understanding, I confess my surprise 
 that he should have treated it as he did ; that instead of an 
 investigation by a Select Committee, of which, by parlia- 
 mentary usage, he would have been chairman, and where 
 those who have investigated the subject could have been 
 heard, he should have given in advance a rehash of what 
 has so often been said before by the opponents of Spiritual- 
 ism ! My habitual respect for the honorable body of which 
 he is a member, will cause me to forego any remarks upon 
 the attempted criticisms of himself and others on this 
 occasion. 
 
 The General is pleased to characterize these manifesta- 
 tions as a "delusion." Now, I do not pretend to any 
 extraordinary power to understand a subject more than 
 other men, whose position in life would indicate a talent 
 equal, if not superior, to my own. Still, I do pretend, 
 that when I have investigated a subject which they have 
 not, I am better capable than they of judging whether 
 there is any " delusion" involved in the conclusion to which 
 I have arrived, and I can not consent to surrender my 
 
APPENDIX. 469 
 
 reason and the evidence of my own senses to their instincts. 
 I have made it a rule of my life never to write or speak on 
 a subject about which I knew nothing. That rule has 
 saved me from much awkwardness and embarrassment, as 
 it would also save others were it adopted by them. 
 
 But if it be a " delusion," then the greater necessity of 
 investigating it and showing it to be such. I have as great 
 an interest in ascertaining that fact as any other man. If 
 it be " spiritual," there is much less necessity for its inves- 
 tigation, because its march will be onward, and no human 
 power can resist it. Do away with the " delusion," if it be 
 one, and you do away the insanity which, it is sometimes 
 alleged, is consequent upon it ; and although the honor- 
 able gentleman's bill granting lands for insane asylums 
 would still be necessary for the vast numbers rendered such 
 by religions excitement, still they would have fewer in- 
 mates by reason of the humane principles adopted by this 
 investigation, namely, of preventing instead of curing or 
 palliating the disease. 
 
 I hope, therefore, that the " lame and impotent conclu- 
 sion" to which the Senate arrived, of laying the memorial 
 on the table, may be reconsidered, and that it may receive 
 that consideration which its importance demands. 
 
 Eespectfully, yours, N. P. Tallmadge. 
 
 Washington, April 18, 1854. 
 
 On the day following. General Shields responded briefly 
 as follows : 
 
 SENATOR SHIELDS IN SELF-VINDICATION. 
 
 Washington, April 19, 1854, 
 To THE Editors of the National. Intelligencer : 
 
 Gentlemen— Ron N. P Tallmadge, in his letter in your paper of to-day, 
 does me injustice, which I presume is unintentional When he requested me 
 to present his petition, I assured him in a few words that I was no believer in 
 " the spiritual theory," and, in addition, that I could not see upon what prin- 
 ciple it could be either referred to, or considered by, a Select Committee His 
 earnestness on the subject was such as might easily have led him to misunder- 
 stand me on this point. I promised to present his petition, and I did so, and 
 then took the liberty of giving my own views upon the subject generally. 
 
 Respectfully, yours, James Shields. 
 
470 APPENDIX, 
 
 SECOND LETTER FROM MR. TALLMADGE. 
 
 Messes. Gales and Seaton : 
 
 The note of General Shields in the Intelligencer of this 
 morning requires a few lemarks from me. He assumes 
 that there was a misunderstanding on my part as to his 
 willingness to move the reference of the memorial to a 
 Select Committee. Let your readers judge of this from 
 the circumstances in the case. 
 
 The primary object was to have the memorial presented 
 by a Senator who would move a Select Committee, and 
 who, of course, would be chairman of it, and, by the very 
 motion, would signify his willingness to take charge of it. 
 The subject was peculiarly one for a Select Committee, 
 because there was no Standing Committee to which it could 
 be appropriately referred. There was no difficulty in find- 
 ing a Senator who was willing simply to present the memo- 
 rial. Probably no Senator in that honorable body would, on 
 request, have refused an act of courtesy like that, especially 
 when the memorial, to use the honorable gentleman's own 
 language, " had been prepared with singular ability, pre- 
 senting the subject with great delicacy and moderation." 
 The very object, therefore, was to place it in the hands of 
 a Senator who would cheerfully perform that duty. I had 
 spoken to only one Senator on the subject previous to my 
 call on the honorable gentleman. That Senator treated 
 the matter with the utmost respect and kindness; agreed 
 that a Select Committee was the appropriate reference, but 
 that he could not move it, because he would, of course, be 
 chairman, and his other business was so burdensome that 
 it would be im.possible to give the subject that attention 
 which it deserved. He then told me he thought General 
 Shields would be the best man to present the memorial 
 and to move the Select Committee, and that he would no 
 doubt do it. 
 
 It was on the suggestion of this Senator that I called on 
 General Shields. Impressed with the importance and the 
 
APPENDIX. 471 
 
 necessity of a Select Committee, can it be for one moment 
 presumed that 1 could misunderstand the honorable gentle- 
 man, and leave the memorial in his charge, when I knew 
 the great object I had in view could not be accomplished? 
 But the honorable gentleman says he " could not see upon 
 what principle it could be either referred to or considered 
 by a Select Committee." Why, a Senator of any experi- 
 ence would, I should suppose, have no doubt or difficulty 
 on that subject. The gentleman, as the proceedings of the 
 Senate show, was willing to have it referred to the Com- 
 mittee on Foreign Relations ; and if it was proper to refer it 
 to a Standing Committee, was it not equally proper to refer 
 it to a Select Committee ? When I say equally proper, I 
 mean so far as a mere reference and a consideration of the 
 subject were concerned. What are the objects of a Select 
 Committee ? They are two. First, where the subject, 
 although appropriate to a Standing Committee, is of that 
 magnitude and importance to require the more deliberate 
 and thorough investigation of a Select Committee, which 
 is burdened with no other reference, and in the constitu- 
 tion of which the talent of the body best suited to the 
 investigation may be combined ; secondly, where the sub- 
 ject is not appropriate to a Standing Committee, but is 
 peculiarly appropriate to a Select Committe. A memorial, 
 therefore, coming within either of tlie objects mentioned, 
 can appropriately be referred to a Select Committee. The 
 memorial under consideration came w^ithin the latter. If, 
 then, it w^as proper to refer it to a Standing Committee, to 
 which the honorable gentleman very willingly agreed, it 
 was equally proper to refer it to a Select Committee. From 
 this conclusion there is no escape. Any doubt as to the 
 power of Congress to grant the prayer of the memorialists 
 in any case, is no objection to referring the memorial itself 
 either to a Standing or a Select Committee, because the 
 Committee can more deliberately examine and judge of 
 that power than the body itself can on the hasty view taken 
 of it on a mere motion of reference. On the coming in of 
 
472 APPENDIX. 
 
 the report of the Committee, then, is the time to discuss 
 the question of power. 
 
 The clear understanding, therefore, on my part, was that 
 General Shields would present the memorial and move its 
 reference to a Select Committee. How could I understand 
 it otherwise, when that was the very object of the applica- 
 tion to him ? Any other conclusion would make me stul- 
 tify myself. Neither can any unprejudiced mind in this 
 vievr of the case come to any other conclusion. The hon- 
 orable gentleman, therefore, must be laboring under some 
 strange hallucination on this subject ; more strange, in- 
 deed, than the " delusion" under which he, with so much 
 delicacy and self-complacency, supposed these memorial- 
 ists were laboring, because they had come to a conclusion 
 different from his own on a subject which, from thorough 
 investigation, they were presumed to understand, and 
 which, for want of investigation, he was presumed to know 
 nothing about ! 
 
 But, again, if the honorable gentleman did not intend to 
 move the Select Committee, why did he not indicate that 
 intention in a manner that could not be misunderstood ? 
 He knew perfectly well, or ought to have known, that the 
 Select Committee was the great object I had in view ; and 
 can he suppose that I would have placed the memorial in 
 his hands, if I could have imagined that it was to receive 
 the treatment it did ? Most assuredly not. Some two 
 weeks elapsed between the time of delivering the memo- 
 rial to him and its presentation by him to the Senate. 
 During this time I saw him twice ; the last time was on 
 Thursday evening preceding the Monday on which the 
 memorial w^as presented. If he had made up his mind 
 that he could not move a Select Committee, but should feel 
 bound to present his views against it, why did he not so 
 inform me, and suggest that I place the memorial in other 
 hands ? That is the course I should have pursued, if I had 
 been occupying, as I did for many years, a seat in that 
 honorable body. Was not such a course due to me ? And 
 
APPENDIX. 473 
 
 above all, was not such a course due to himself? Instead 
 of that, and instead of pondering over these extraordinary 
 phenomena set forth in the memorial, the most extraordi- 
 nary in the history of the world, and which philosophy 
 and science might have been proud to investio-ate, he seems 
 to have been turning over the pages of some cydopaidia to 
 hnd materials for the luminous exhibition which he made 
 before the Senate ! 
 
 This IS not all. The honorable gentleman was not con- 
 tent to present his views in a grave and serious manner 
 becoming the subject, but he attempted to ridicule, not 
 only the subject, but those who had memorialized Congress 
 in relation to it. The result will show whether the attempt- 
 ed ridicule will fall on them or react on himself. I will 
 only add that there are names on that memorial which 
 do not shrink in comparison with any member of the hon- 
 orable Senate — names that have adorned the Bar, the 
 Bench, and the Senate Chamber ; names of the hardy sons 
 of toil, whose brawny hands and stalwart arms have been 
 thus fashioned by the industrial pursuits of life ; names the 
 representatives of two millions of believers in the United 
 States ; names of those " who know their rights, and, 
 knowing, dare maintain" them. These memorialists, and 
 those whom they represent, are not only entitled to respect, 
 but they will command it. They are not to be put aside 
 by any attempt to minister to a prejudiced public senti- 
 ment. The question is to be fairly met. The days of im- 
 posture and " delusion" in relation to it have gone by ; the 
 honorable gentleman will no longer be able to ])rotect him- 
 self by that senseless cry ; and when he again has occasion 
 to quote Burke's beautiful aphorism, as he terms it, that 
 " the credulity of dupes is as inexhaustible as the invention 
 of knaves," he may find in it a more extended application 
 than he at first supposed. 
 
 Eespectfully, yours, !N". P. Tallmadge. 
 
 Washington, April 20, 1854 
 
4:74: APPENDIX. 
 
 Concluding remarks by the editor of the " Spiritual Telegraph," in which 
 the above letters were published. 
 
 The letters of our honorable friend are wisely conceived 
 and admirably expressed. They will be the means of call- 
 ing general attention to the subject, while the profane and 
 sacrilegious spirit of the opposition will be rebuked, and 
 the truth vindicated. The serious tone and civil severity 
 of Mr. Tallmadge are peculiarly adapted to correct the bad 
 habits of titled ignorance and arrogance, and will impose 
 a salutary restraint precisely where it is most needed. "We 
 have a serene faith that great good will result from the dis- 
 cussion which the conduct of Gen. Shields is likely to occa- 
 sion. The truth is indestructible, and can not be damaged 
 by any sucli exhibition of Congressional quixotism. Some 
 men are still determined that Spiritualism shall prove to 
 be a ''\fog-hanL'^ One after another they continue to run 
 their devoted heads against it in spite of their best friends. 
 Those who have reputation or brains stand a chance to 
 lose what they have by this experiment, as they are sure 
 to hnd an immovable rock where they only look for yield- 
 ing and impalpable vapors. 
 
 The following letter appeared originally in the J\^cw York Tribune, com- 
 municated by the lady to whom it was addressed : 
 
 Baltimore, Tuesday, April 12, 1853. 
 
 Dear Madam — I seize a few leisure moments, while de- 
 tained here a short time on business, to give you a more 
 extended account of the " Physical Manifestations" to which 
 I alluded in a former letter. In this account I shall con- 
 line myself to those which purport to come from the spirit 
 of J niN C. Calhoun. 
 
 I have received numerous communications from liim. 
 from the commencement of my investigation of this subject 
 
APPENDIX. 475 
 
 down to the present time. Those communications have 
 been received through rapping mediums, writing mediums, 
 and speaking mediums. They are of the most extraordi- 
 nary character. In style and sentiment they would do 
 honor to him in his best days on earth. 
 
 After the arrival of the Misses Fox in Washington city, 
 in February last, I called on them by appointment, and at 
 once received a communication from Calhoun. 
 
 I then wrote down and propounded mentally the follow- 
 ing question : 
 
 Can you do any thing (meaning physical manifestations) to confirm me in 
 the truth of these revelations, and to remove from my mind the least shadow 
 of unbelief? 
 
 To which I received the following answer : 
 
 I will give you a communication on Monday, at half-past seven o'clock. 
 Do not fail to be here. I will then give you an explanation. 
 
 John C. Calhoun. 
 
 It is proper here to remark, that all the communications 
 referred to in this letter were made by Calhoun after a call 
 for the alphabet, and were rapped out, letter by letter, and 
 taken down by me in the usual way. They were made in 
 the presence of the Misses Fox and their mother. 
 
 I called on Monday at the hour appointed, and received 
 the following communication : 
 
 My friend, the question is often put to you, "What good can result from 
 these manifestations ?" I will answer it : 
 
 It is to draw mankind together in harmony, and convince skeptics of the 
 immortality of the soul. John C. Calhoun. 
 
 This reminds me that, in 1850, at Bridgeport, in the 
 presence of other mediums, among many questions put 
 and answers received, were the following — the answer pur- 
 porting to come from W. E. Channing. 
 
 Q. — What do spirits propose to accomplish by these new manifestations ? 
 
 ^. To unite mankind, and to convince skeptical minds of the immortality 
 
 of the soul. 
 
 The coincidence in sentiment of the answer of J. C. Cal- 
 houn and of W. E. Channing in regard to the object of 
 these manifestations is remarkable, and worthy of particu- 
 
476 APPENDIX. 
 
 lar notice. The concurrence of two such great minds, 
 whether in or out of the body, on a subject so engrossing, 
 can not fail to command the attention of every admirer 
 of exalted intellect and moral purity. 
 
 Durino' the above communication of Calhoun, the table 
 moved occasionally, perhaps a foot, first one way and then 
 the other. After the communication closed, we all moved 
 back from the table, from two to four feet, so that no one 
 touched it. Suddenly it moved from the position it occu- 
 pied some three or four feet, rested a few^ m.oments, and 
 then moved back again to its original position. Then it 
 again moved as far the other way, and returned to the 
 place it started from. One side of it was then raised, and 
 stood for a few moments at an angle of about thirty-five 
 degrees, and then again rested on the floor as usual. 
 
 The table was a large, heavy, round one, at which ten or 
 a dozen persons might be seated at dinner. During all 
 these movernents no person touched it^ nor was any one near 
 it. After seeing it raised in the manner above mentioned, 
 I had the curiosity to test its weight by raising it myself. 
 I accordingly took my seat by it, placed my hands under 
 the leaf, and exerted as much force as I was capable of in 
 that sitting posture, and could not raise it a particle from 
 the floor. I then stood up, in the best possible position to 
 exert the greatest force, took hold of the leaf, and still 
 could not raise it with all the strength I could apply. I 
 then requested the three ladies to take hold around the 
 table, and try altogether to lift it. We lifted upon it until 
 the leaf and top began to crack, and did not raise it a par- 
 ticle. "We then desisted, fearing we should break it. I 
 then said, "Will the spirits permit me to raise the table?" 
 I took hold alone, and raised it vrithout difficulty ! 
 
 After this the following conversation ensued : 
 
 Q. — Can you raise the table entirely from the floor ? 
 
 j2.— Yes. 
 
 Q. — Will you raise me with it ? 
 
 A. — Yes ; get me the square table. 
 
 I 
 
APPENDIX. 477 
 
 The square table was of cherry, with four legs — a large- 
 sized tea-table. It was brought out and substituted for the 
 round one, the leaves being raised. I took my seat on the 
 center ; the three ladies sat at the sides and end, their 
 hands and arms resting upon it. This, of course, added to 
 the weight to be raised, namely, my own weight imd the 
 weight of the table. Two legs of it were then raised about 
 six inches from the floor ; and then the other two legs were 
 raised to a level of the lirst, so that the whole table was sus- 
 pefided in the air about six inches above the floor. While 
 thus seated on it, I could feel a gentle, vibratory motion, 
 as if floating in the atmosphere. After being thus sus- 
 pended in the air for a few moments, the table was gently 
 let down again to the floor ! 
 
 Some pretend to say that these physical manifestations 
 are made by electricity !• I should like to know by what 
 laws of electricity known to us, a table is at one time riv- 
 eted, as it were, to the floor, against all the force that 
 could be exerted to raise it ; and at another time raised 
 entirely from the floor with more tlian two hundred pounds' 
 weight upon it ? 
 
 At a subsequent meeting Calhoun directed me to bring 
 three bells and a guitar. I brought them accordingly. 
 The bells were of different sizes — the largest like a small- 
 sized dinner-bell. He directed a drawer to be put under 
 the square table. I put under a bureau drawer, bottom 
 side up. He directed the bells to be placed on the drawer. 
 The three ladies and myself were seated at the table, with 
 our hands and arms resting on it. The bells commenced 
 ringing in a sort of chime. Numerous raps were made, as 
 if beating time to a march. The bells continued to rino-, 
 and to chime in with the beating of time. The time of 
 the march was slow and solemn. It was beautiful and 
 perfect. The most fastidious ear could not detect any dis- 
 crepancy in it. 
 
 The raps then ceased, and the bells rang violently for 
 several minutes. A bell was then pressed on my foot, my 
 
478 APPENDIX. 
 
 ankle, and my knee. This was at different times repeated. 
 Knocks were made most vehemently against tiie under side 
 of the table, so that a large tin candlestick was, by every 
 blow, raised completely from the table by the concussion ! 
 
 I afterward examined the under side of the table (which 
 it will be recollected was of cherry), and tbund iadentor 
 t'ions in the wood, made by the end of the handle of the 
 bell, which was tipped with brass. Could electricity make 
 those violent knocks with the handle of the bell, causing 
 indentations, and raising the candlestick from the table at 
 every blow ? Or was it done by the same invisible power 
 that riveted the table to the floor, and again raised it, with 
 all the weight upon it, entirely above the floor ? 
 
 Here the ringing of the bells ceased, and then I felt sen- 
 sibly and distinctly the impression of a hand on my foot, 
 ankle, and knee. These manifestations were several times 
 repeated. 
 
 I was then directed to put the guitar on the drawer. "We 
 were all seated as before, with our hands and arms resting 
 on the table. 
 
 The guitar was touched softly and gently, and gave forth 
 sweet and delicious sounds, like the accompaniment to a 
 beautiful and exquisite piece of music. It then played a 
 sort of symphony, in much louder and bolder tones. And, 
 as it played, these harmonious sounds, becoming soft and 
 sweet and low, began to recede, and grew fainter and 
 fainter, till they died away on the ear in the distance. 
 Then they returned, and grew louder and nearer, till they 
 were heard again, in full and gushing volume as when they 
 commenced. 
 
 I am utterly incapable of giving any adequate idea of 
 the beauty and harmony of this music. I have heard the 
 guitar touched by the most delicate and scientific hands, 
 and heard from it, under such guidance, the most splendid 
 performances, but never did I hear any thing that fas- 
 tened upon the very soul like these proplietic strains 
 drawn out by an invisible hand from the spirit-world. 
 
APPENDIX. 4-79 
 
 Whilst listening to it, I was ready to exclaim, in the lan- 
 guage of the Bard of Avon : 
 
 " That strain again — it had a dying fall; 
 it came o'er my ear like the sweet south, 
 That breathes upon a bank of violets, 
 Stealing and giving odor." 
 
 After the music had ceased, the following communica- 
 tion was received : 
 
 This is my hand that touches you and the guitar. 
 
 John C. Calhoun 
 
 At another time, the following physical manifestation 
 was made in the presence of Gen. Hamilton, Gen. Waddy 
 Thompson, of South Carolina, and myself: 
 
 We were directed to place the Bible on a drawer under 
 the table. I placed it there, completely closed. It was a 
 small pocket Bible, with very fine print. Numerous raps 
 were then heard, beating time to "Hail Columbia," which 
 had been called for. Soon the sounds began to recede, 
 and grew fainter and fainter, till, like the music of the 
 guitar, they died away in the distance. The alphabet was 
 then called for, and it was spelled out, " Look.'' I looked 
 on the drawer and found the Bible open. I took it up, and 
 carefully kept it open at the place as I found it. On bring- 
 ing it to the light, I found it open at St. John's Gospel — 
 chapter ii. being on the left side, and chapter iii. being on 
 the right side. I said : 
 
 Q. — Do you wish us to look at chapter ii. ? 
 .^.— No. 
 
 Q. — Do you wish us to look at chapter iii. ? 
 .^.— Yes. 
 
 And it was then said, " Kead." I commenced reading 
 the chapter, and significant and emphatic raps were given 
 at many verses ; and at verses 8, 11, 19, 34 most vehement 
 raps were given. By looking at these verses, you will ap- 
 preciate the significancy and intelligence of this emphatic 
 demonstration. This manifestation purported to come from 
 Calhoun, who had previously invited us three gentlemen 
 to be present at a particular hour. 
 
480 APPENDIX. 
 
 In reflecting on the preceding manifestations, one can 
 not but marvel at the power by Vv'hich they are made, and 
 the intelligence by which that power is directed. And it 
 would seem impossible for one to doubt the source of that 
 intellio*ence. If, however, doubt should still remain on the 
 mind of any one acquainted with similar manifestations, 
 that doubt must be entirely dispelled by the account of the 
 manifestation which follows : 
 
 I was present, by Calhoun's appointment, with the Misses 
 Fox and their mother. We were seated at the table as 
 heretofore, our hands and arms resting upon it. I was di- 
 rected to put paper and pencil on the drawer. I placed 
 several sheets of unruled letter paper, together with a wood 
 pencil on it. I soon heard the sound of the pencil on the 
 paper. It was then rapped out : 
 
 Get the pencil and sharpen it. 
 
 I looked under the table, but did not see the pencil. At 
 length I found it lying diagonally from me. three or four 
 feet from the table. The lead was broken off within the 
 wood. I sharpened it, and again put it on the drawer. 
 Again I heard the sound of the pencil on the paper. On 
 being directed to look at the paper, I discovered pencil- 
 marks on each side of the outer sheet, but no writing. Tlien 
 w^as received the following communication : 
 
 The power is not enough to write a sentence. This will show you that I 
 can write. If you meet on Friday, preeisely at seven, I will write a short 
 sentence. John C. Calhoun. 
 
 "We met, pursuant to appointment — took our seats at the 
 table, our hands and arms resting on it as usual. I placed 
 tlie paper, with my silver-cased pencil, on the drawer, and 
 said : 
 
 My friend, I wish the sentence to be in your own handwriting, so that 
 your friends will recognize it. 
 
 He replied : 
 
 You will know the writing. 
 
 He tlien said : 
 Have your minds on the spirit of John C. Calhoun. 
 
APPENDIX. 481 
 
 I soon heard a rapid movement of the pencil on the 
 paper, and a rustling of the paper, together with a move- 
 ment of the drawer. I was then directed to look under the 
 drawer. I looked, and found my pencil outside of the 
 drawer, near my feet, but found no paper on the drawer 
 where I placed it. On raising up the drawer I discovered 
 the paper all under it. The sheets were a little derauged, 
 and on examining I found on the outside sheet these words : 
 
 " I'm with you still." 
 
 I afterward showed the " sentence" to Gen. James Ham- 
 ilton, former Governor of South Carolina, Gen. Waddy 
 Thompson, former Minister to Mexico, Gen. Kobert B. 
 Campbell, late Consul at Havana, together with other 
 intimate friends of Calhoun, and also to one of his sons, 
 all of whom are as well acquainted with his handwriting 
 as their own, and they all pronounced it to be a perfect 
 facsimile of the handwriting of John C. Calhoun. 
 
 Gen. Hamilton stated a fact in connection with this 
 writing of great significance. He says that Calhoun was 
 in the habit of waiting 'Tni" for *'I am," and that he has 
 numerous letters from him where the abbreviation is thus 
 used. 
 
 Mrs. Gen. Macomb has stated the same fact to me. She 
 says that her husband, the late Gen. Macomb, has shown 
 to her Calhoun's letters to him, where this abbreviation 
 "Tm" was used for "I am," and spoke of it as a peculiar- 
 ity of Calhoun. 
 
 How significant, then, does this fact become ! We have 
 not only the most unequivocal testimony to the hand- 
 writing itself, but, lest any skeptic should suggest the pos- 
 sibility of an imitation or a counterfeit, this abbreviation, 
 peculiar to himself, and known only to his most intimate 
 friends, and which no imitator or counterfeiter could know, 
 is introduced by way of putting such a suggestion to flight 
 forever ! 
 
 This " sentence" is perfectly characteristic of Calhoun. 
 It contains his terseness of style and his condensation of 
 
 31 
 
482 APPENDIX. 
 
 thouglit. It is a text from which volumes might be writ- 
 ten. It proves, 
 
 1. The immortality of the soul. 
 
 2. The power of spirits to revisit the earth. 
 
 3. Their ability to commimicate with relatives and 
 friends. 
 
 4. The identity of the spirit to all eternity. 
 
 How one's soul expands with these sublime conceptions ! 
 How resistless is this testimony of their truth ! How sur- 
 prising that men can doubt, when this flood of living light 
 is poured upon them by spirits who, in the language of 
 Webster, " revel in the glory of the eternal light of God." 
 
 Yery truly, yours, 
 
 E". P. Tallmadge. 
 
 Mrs. Sarah Helen Whitman, Providence, R. I. 
 
 The following " Address to the Citizens of the United States," by " The So- 
 ciety for Diffusion of Spiritual Knowledge," was given by Webster, through a 
 speaking medium : 
 
 TO THE CITIZENS OF THE UNITED STATES. 
 
 But a few short years ago, in an obscure locality, and 
 under circumstances which seemed to warrant the belief in 
 an early termination of the so-called dream, Spiritualism, 
 in its present form, was born. Its few advocates, in the 
 early days of its life, were looked upon as lunatic — were 
 despised for their faith ; and men of respectability and 
 standing in society could hardly be found who were willing 
 to examine into the facts connected with the alleged phe- 
 nomena, for fear of the reproach of the entire unbelieving 
 community. Since that period, Spiritualism has extended 
 with a rapidity unprecedented in the annals of the world, 
 until, to-day, it has become a respectable power in society. 
 
APPENDIX. 483 
 
 Men, whose education and whose genius have fitted them 
 for occupying the highest stations, either in politics or in 
 the Church, have sacrificed all positions of earthly aggran- 
 dizement for the sake of what they believe to be the 
 enjoyment of high and holy truth. Connected with that 
 movement, to-day, are many hundreds and thousands of 
 men who are respected by their neighbors for their integ- 
 rity and worth — esteemed and loved by their friends for 
 their many amiable qualities. The subject has arrested 
 the attention of the learned all over this land, and in many 
 other lands. It has produced books, for and against. 
 Many of the publications, on both sides of the question, 
 are marked by ability and strength. 
 
 Within the last two years. Spiritualism has increased in 
 strength and stature, with a growth unprecedented in the 
 history of mental giants. If it be a lie, there is every 
 prospect of its enveloping this world, and, by its weight, 
 sinking this world one degree lower in the depth of deg- 
 radation. If it be a lie, it has come in so lovely a garb 
 that men will seek it, unless they be warned by a strong 
 voice ; men will flee to it as though it were an angel sent 
 from Heaven — will become enveloped in its false light, and 
 will be borne down to death by the weight of its false 
 glory. If it be a lie, je men of America, who have one 
 thought toward the good of your fellows, it is your duty to 
 come forward as one man, to tear the vail from the face of 
 the lie, and expose it in all its hideousness. We challenge 
 you, as men — as earnest men, as men desiring the good of 
 your fellows — to come forth and meet us in the fight, ex- 
 pose our errors, draw the shroud away, and enable the 
 world to see us as we are. We challenge you to come and 
 do that thing. 
 
 We believe that Spirituality is a Heaven-born truth. We 
 profess to know that angels from Heaven — that the spirits 
 of good men, progressing toward perfection — have come 
 here upon the earth we stand on, and talked with us, face 
 to face, and uttered words to us bearing the impress of 
 
484 APPENDIX. 
 
 their divine origin. We sincerely believe this. We are 
 respectable men ; we do not believe ourselves to be insane. 
 We ask you to come and meet us, and discuss the question 
 with us ; to examine these facts which we allege, and to 
 prove, if you are able, either that these facts never did 
 occur, or that their origin is other than that which it pur- 
 ports to be. 
 
 We come before you in this present shape to show you 
 to what a height the giant has attained. AYe come to you 
 in this present shape to show you who are Spiritualists — 
 who are the madmen in this world, who believe themselves 
 to be the really clear-minded and sane men in this world. 
 In this movement, which we have commenced, we believe 
 we are the humble instruments in the hands of higher 
 powers for the production of great results. We are proud 
 of the posts we occupy. We are not ashamed to present 
 our names for your consideration. We are not ashamed to 
 meet you on an equal platform, as men, and talk with you 
 concerning this subject. 
 
 Citizens of the United States, we feel authority for say- 
 ing that the day for raising the cry of humbug, chicanery, 
 delusion, has passed away forever. You know — all of you 
 who have reflective minds — that the application of these 
 terms to this subject can no longer produce results ; but 
 that rather these invectives, launched at your supposed 
 enemies, will rebound upon yourselves, and cover you with 
 weakness. Tour professed teachers, your men in high 
 places, the learned of your universities, the eloquent of 
 your pulpits, have dealt in them long enough. And what 
 results have they achieved ? The theories which the uni- 
 versities sent forth to account for the alleged phenomena, 
 as they were pleased to term them, have not only rendered 
 their authors, but the universities, ridiculous in the minds 
 of intelligent men. All the theories which they reared 
 have crumbled to the dust, and their authors can not shake 
 that dust from off their clothing. It will cling to them so 
 long as they stand upon this earth, and longer still. 
 
APPENDIX. 485 
 
 Your pulpits — and we speak kindly when we speak of 
 them, for they have a holy office, whether they perform 
 that office or no — your pulpits have launched fortli invec- 
 tives. The cry of delusion and chicanery has been heard 
 all over the land. But that was some time ago. It pro- 
 duced no effect, except upon the churches themselves ; and 
 that course was abandoned. Policy was now adopted — 
 another plan was accepted as the true one for accounting 
 for the Spiritual Manifestations, and which has been pro- 
 mulgated, not only from the pulpits, but by the religious 
 press of this country, namely, that evil spirits have visited 
 the earth, still further to delude deluded mortals. What 
 pity ! wdiat pity ! They have ascertained that ! Their ser- 
 mons, their published communications, contain that asser- 
 tion from their high dignitaries. It is very strange, if they 
 believe this thing — that evil spirits can come to do evil on 
 this earth — that good spirits will not be permitted by the 
 good God also to come upon this earth to effect good pur- 
 poses! We profess to believe both these propositions. 
 We leave you to examine the subject for yourselves. And 
 we can tell you, one and all, if you will render your minds 
 receptive to the truth, and will engage in the investigation 
 of this subject, it will appear as clear as light in the noon- 
 day, that spirits, both good and evil, do come here upon 
 the earth, among their friends and relatives, and acquaint- 
 ances, and affinities, and teach them good things and bad ; 
 for this is true. We say, then, reflect, ponder on these 
 things ; investigate, and as you shall decide, so shall be 
 your progress here, and your everlasting progress hereafter. 
 
ASQ APPENDIX. 
 
 The following Discourse on " Civilization" is from Alexa^ktcer Hamilton, 
 through a speaking medium : 
 
 My friends, intimately connected with the two subjects 
 on which I have addressed jou — the History of the Bible 
 and the History of Christianity — is the History of Civili- 
 zation, on which subject I intend to address you briefly 
 to-day. 
 
 It is to the East that we look for the first smile of the 
 morning ; and when the sun has set, it is to the East that 
 we look for the first star of evening, which will contribute 
 its share toward making the midnight beautiful. All things 
 seem to come by a regular law from the East, and flow by 
 law toward the West. Thus has it been in the history of 
 the world — in the history of the Bible and of Christianity. 
 Both have come from the East, and marched with strength 
 and power toward the West ; both will never stop in their 
 course till they reach the borders of the ocean which boimds 
 your country. So has it been with Civilization. Before 
 any of those with which you are intimately acquainted ex- 
 isted, there was a civilization as high in its pride as any 
 that ever existed upon the surface of the earth, the civiliza- 
 tion of Judea. But that died away, and left scarce a trace 
 of its being ; and the monuments hewn from lofty mount- 
 ains is all that is left to mark that it ever lived. The civ- 
 ilization of Assyria, Babylon, and Egypt, in the Eastern 
 world were born ; there they lived, and there they found 
 their graves, and the sands of the Desert have covered 
 them up. Curious antiquarians have exhumed the'r mold- 
 ering remains, and tried to find something that was vital in 
 them, but hitherto without success. There is nothing beau- 
 tiful about them ; they are mere monuments of physical 
 power. They tell a history within themselves ; they never 
 
APPENDIX. 487 
 
 could have existed had it not been that there were men 
 raised high upon golden thrones, with their heels upon the 
 necks of the people. They told that story in stone. The 
 pyramids contain chambers in which repose the ashes of 
 the monarchs who reared them. The spirits of those mon- 
 archs are borne down in their spirit-homes by a weight of 
 sin ten thou&and times as huge as those stupendous pyra- 
 mids. Their spirits can not soar in consequence of those 
 very monuments. They are fixed, not for a century, not 
 for two centuries, but for thousands of years. The dead 
 whom those pyramids have made dead, are crying for 
 vengeance on their oppressors, and it must and will be sat- 
 isfied. God has said that, and it must be true. If those 
 monuments were builded with hujuan bones, they must be 
 clothed again in flesh before their bodies can rise to their 
 proper spheres as children of God. All those things which 
 have been looked upon with so much reverence and awe 
 are monuments of vile corruptions — of misery and wretch- 
 edness, rather than of grandeur and power. Look to the 
 fair fields of Egypt, and see what they are to-day, and in- 
 quire within your minds what made them as they are, and 
 look around about you and you will see the answer. The 
 pyramids and the temples — the monuments of grandeur- 
 made fertile Egypt sterile. 
 
 Every thing which is born upon the earth must die. 
 Every seed contains within its germ another seed, the seed 
 of death, which counteracts the creation, not the Creator. 
 The acorn, planted in the ground, bursts its shell, strikes its 
 roots, seems vigorous with life ; but as the sap rises in the 
 oak, it carries subtile death along to leaf and branch. That 
 tree must die, because it was born. Truth only is eternal, 
 because truth is God. Those old civilizations of Egypt, 
 and Assyria, and Babylon have passed away, and they 
 have left the seeds of something newer and better upon the 
 ruins. 
 
 I do not intend to give you any facts of history, but 
 merely a sketch of what has transpired in this world — that, 
 
488 APPENDIX. 
 
 knowing of the past, you may be able the better to judge 
 of the future which is to come. Greece looked in youth 
 immortal ; she w^as strong in her numbers, strong in her 
 right arm, strong in her individual men. As long as she 
 remained content within her boundaries, she seemed to be 
 full of life, and had no fear of death. Greece grew power- 
 ful, reared monuments, builded temples, in which she 
 worshiped her gods ; she kneeled before the attributes of 
 the Creator, not before the Creator himself. There was 
 one seed of corruption: she neglected too much the educa- 
 tion and elevation of her people. There was another : she 
 believed too strongly in war. There was a third and a 
 greater : she was not content to live within herself. She 
 gave a few ambitious men opportunities for raising them- 
 selves upon a platform above their fellows, from whence 
 they might lift others who were their votaries and their 
 dependents. That was another, and the worst seed of 
 corruption and death. Greece lived her time. Greece is 
 dead and gone, and whited pillars mark the spot where she 
 once strode abroad in all her pride. But Greece herself 
 has passed away forever. Go among her mountains now ; 
 stand upon the borders of her rivers and look about you. 
 What do you see ? You will not meet a Greek among all 
 the Grecian names. By all the classic rivers, by all the 
 lofty mountains, you will not hear one voice of Greek. 
 That race is passed away and gone forever. 
 
 But in her stead arose another power, equal to her own, 
 and greater — a power which combined within itself all ele- 
 ments which seem to warrant immortality. Intellect, that 
 was one element ; physical force, that was another, Rome 
 arose in her might, from the City of the Seven Hills. She 
 dictated, here and there, the course which dependent na- 
 tions should pursue. She endeavored to collect the intel- 
 lect of humanity in one band, which was capable, of its 
 own strength, to overthrow all other bands — reigning su- 
 preme over this world. How was this band of force com- 
 posed ? How was this physical discipline to effect this 
 
APPENDIX. 489 
 
 great work ? Men will not serve in the ranks as common 
 soldiers who are capable of leading armies. Men, elevated 
 in their conceptions of right and wrong, will not sufier 
 themselves to be led blindly by a brother man. ^o, they 
 must be degraded ; sunk into a lower stage of being, inde- 
 pendent of reason or of thought, in order that they may be 
 proper instruments in the hands of intellectual power to 
 effect great purposes. Gradually as the leaders in Rome 
 grew more powerful in intellect, the masses of the people 
 became more and more degraded, the distinction between 
 the leaders and the led more obvious. But by-and-by the 
 scales were turned, and Eome, instead of being the in- 
 vader, became the invaded. Kow did the seeds of cor- 
 ruption make themselves manifest. Those who had been 
 kept debased, that they might be the more easily led to 
 conquest, cared not if their country was invaded. They 
 had no interest in its welfare. They would not rise as one 
 man, and say to the invading powers. If you enter here, 
 you must pass over our bodies. They had no feeling of 
 that sort ; patriotism was unknown to them. It was the 
 pay of soldiers which they asked. The debasement which 
 the powerful had inflicted upon them, century after centu- 
 ry, for carrying out their high purposes, was the cause, the 
 primal cause, of Home's decay, Kome's death and sickening 
 corruption. Rome died because she debased herself. The 
 natives would not rise and defend themselves against in- 
 vading nations, knowing that they had but the choice be- 
 tween two evils. They would as lief an invader would 
 come and rule over them as their native princes. Those 
 hordes which invaded them were armed with strength of 
 natural thought. They came, and they were as irresistible 
 as the hurricane. They marched from the mountains ; they 
 came like an army of locusts upon the land, and they blot- 
 ted out the old civilization in a space of time hardly appre- 
 ciable by man, and planted in its place their own. They 
 were men who could do something with the earth — who 
 did not ask leaders what to do. Leadership was a station 
 
490 APPENDIX. 
 
 to wliicli eacli man might aspire. But democrats are al- 
 ways stronger, hundreds to one, than subjects of despot- 
 ism. They have something to fight for ; they feel their 
 independence. They are the men who say unto the inva- 
 der, Come on, but if you come you must march over me. 
 He feels that he is in his own country. The subject of 
 despotism only feels that if he does not perform the task 
 assigned him, he shall receive stripes from his own friends. 
 He does not fight with his soul, he only fights with his 
 arms. 
 
 Well, Eome could not resist the inroads made upon her. 
 She hardly was left a trace of herself that could be de- 
 stroyed. There remained a few volumes here and there, 
 monuments of her intellectual power ; monuments of her 
 physical, temporal power also remained ; but Rome was 
 gone. Upon her own ruins were built new civilizations 
 and new nations. Those barbarians reared for themselves 
 fabrics to dwell in. They said, We will do something 
 with this land which you have made so beggarly ; we will 
 draw out the resources of these soils ; we will increase our 
 substance. 
 
 Men, when brought together, must fight either with the 
 tongue or with the arm. They will fight, and the barba- 
 rians could do no less ; they were set one against the other. 
 It was found necessary that they should separate. Differ- 
 ent parties took different directions. They built cities ; 
 every day the cities enlarged, and became strong nations, 
 which lived and grew, until, having more vitality than 
 others, they devoured the smaller. 
 
 Europe began to smile. Christianity at this time took 
 a peculiar turn. Christianity — the pure, holy teachings of 
 Jesus — was taken by men as authority for war. Men 
 fought in the name of God and of Christ. Men swore re- 
 venge by all the saints in the calendar, and by the holy 
 names contained in the Bible. It is very strange how men 
 can twist and turn a simple thing ; how men can look upon 
 white, and really think it is black ; but so they do, some- 
 
APPENDIX. 491 
 
 times, and so they did when tliej went to battle in the 
 name of God and of Christ, and fought with those names 
 upon their lips. And their spirits left their bodies on the 
 battle-field calmly and quietly, as though they had been 
 upon a bed of holy love and Christian hope of a hereafter. 
 Those men fought in the name of Christ, and in the com- 
 motion caused b}^ what has been termed the age of chiv- 
 alry, the ncAV and better civilization was born. 
 
 By-and-by, when the people became rich, they said : If 
 we are to do the fighting, we must do some of the governing. 
 So the government was gradually taken away from the feu- 
 dal lords and placed in the hands of the people. A strug- 
 gle soon arose, and it became necessary to see who were 
 most important in the body politic. It was soon perceived 
 that the physical power would gain the day, and the des- 
 pots must be content to take the second rank. In some 
 countries this was the case ; in some countries despotism 
 prevailed. The people writhed in their agony, and cried 
 aloud to God to send them some one to lead them on, and 
 enable them to triumph over their adversaries, and govern 
 themselves as they pleased. Such a leader was sent, in- 
 spired by Heaven for the work he had to do. He collected 
 together the elements of popular feeling in one mass, and 
 hurled it at the despots of human freedom. Ko earthly 
 power could stay his hand. He fulfilled his office. It was 
 not for him to change at once the whole appearance of this 
 world. But I prophesy hero, that in the future there is a 
 time, not far distant, wlien all those fabrics of government 
 Avhich were so shaken and vreakened by the arm of INapo- 
 leon, shall be overthrown, shall fall with hideous crash. 
 The despots shall fall beneath their ruins, and the people 
 shall rise upon the mass of rubbish, plant their standard 
 there, and shout ^^ Liberata^'' I prophesy that thing. I 
 have looked back more 3^ears than you can count. This 
 world has never yet taken a backward step. It has always 
 been going on and on, but has never rested. I can see 
 now, that the next time the day-side of Nature presents 
 
492 APPENDIX. 
 
 itself, it will show the people triumphant. God has heen 
 governing His Universe. All governmental institutions of 
 the present day shall die, so sure as God shall live. They 
 shall fall — shall crush heneath their ruins all oppression, 
 all bigotry, all superstition, and the bodies and minds of 
 men shall be left as free as air. 
 
 Civilizations heretofore have only visited the bodies of 
 men ; the new shall visit the souls. The new shall no 
 longer provide raiment for the back, but shall fill the inte- 
 riors with knowledge and truth. It is to be an entirely 
 new thing upon the surface of this earth ; it is to set all 
 men free ; to enable them to look, each one for himself 
 individually, and receive that which he needs for spiritual 
 food. God gives, and the child receives ; that will be the 
 order hereafter; that will be the knowledge of the truth 
 throughout this world, that God himself is the Giver — that 
 each child is the direct receiver. 
 
 As I said at first, the sun rises in the East, goes in his 
 appointed course through the day, and sinks in the far 
 ocean ; so civilization has arisen and started in the East, 
 has crossed the ocean to your own country, and is pro- 
 gressing with giant strides to the great barrier of mount- 
 ains in your Western wilds ; and it will continue its march 
 until it is stopped by the shores of the Pacific Ocean. 
 When civilization reaches that point, it will have reached 
 a higher point of progress — it will be a better, deeper, and 
 more spiritual civilization than has heretofore existed upon 
 this earth. Its progress will be checked by the rocky bar- 
 rier, but it will pile up its elements ; it will rear them 
 until they overtop its summit. Then will the march of 
 Time have circumscribed this earth ; then will a perfection 
 have been attained to which the old civilizations of India 
 seem barbarism ; and in the East civilization shall com- 
 mence ao;ain its march, which shall asrain circumscribe this 
 earth, and again find its limit on the Pacific coast. 
 
 This government under which you live, though better, 
 perhaps, than any which has preceded, must die — must 
 
APPENDIX. 493 
 
 give place to some better and purer — and jou can make 
 that step to perfection, short or long, according to your 
 exertions when that commotion commences. When it 
 commences? It has already commenced. Be ready to 
 collect all the scattered thought you can find, and show it 
 where to go. Hold up before the eyes of men the light of 
 Heaven ; tell them that a new dispensation is now being 
 made upon this earth — a new revelation is coming from 
 Heaven — that it teaches you this, that the whole duty of 
 man is to love his fellow-man. Make them believe it, too. 
 Make them believe that you have authority for saying this ; 
 that angel-voices have come to you and told you this truth ; 
 and have told you further, that their office in Heaven con- 
 sists in doing good to their fellows. There is something in 
 the soul of every man w^hich will make him hear and un- 
 derstand your words. And although you think you are 
 making no impression, believe that your words will not be 
 lost ; although the greater part of his spirit may be barren, 
 yet there is in every man one little spot of good soil, and 
 the seed will spring up there and bear fruit, just so sure as 
 the seed is planted. 
 
 My friends, take courage. Could you look into the 
 spirits of men as we can, you would see the divinity of 
 each man's soul ; and it would make you glad ; it would 
 make you have hope in a hereafter ; you would see man to 
 be an image of his Creator. 
 
 Believe, my friends, that change is coming. Work all 
 the time — in your business, and in your pleasure — and look 
 forward to find out what the change is ; and if it be wrong 
 in any one man, make it right by telling him the truth. 
 
4:94 APPENDIX. 
 
 Since the Introduction to this volume was in type, a friend has called my 
 attention to an article in No. 43, November, 1854, of " The JVorth British 
 Review" from which I make the following extract : 
 
 Y. Table-tuening and Table-talking. — Those who be- 
 lieved in the rotation and oscillation of rings and pendn- 
 Innis could not fail to believe that the same influence might 
 tm-n tables ; and had the pretensions of the table-turners 
 gone no further, the experiment might, like the shilling 
 striking the hour, have long remained as an amusement for 
 the nursery and the drawing-room. But when, under their 
 influence, the tables obeyed their will and commands, lift- 
 ing up their legs, and striking the age of any of the opera- 
 tors ; discovering things that were hid or lost, by moving 
 to the spot where they were to be found ; pretending to be 
 the result of Satanic agency, " disclosing," according to the 
 Rev. E. Gillon, "Satanic wonders and prophetic signs," 
 moving with all other books but the Bible, which instantly 
 stopped them, and bringing messages from heaven and hell 
 to gratify the morbid curiosity of the credulous, it was time 
 that science should rush into the magic circle, and exorcise 
 the demon that had usurped it. 
 
 That the hands of the table-movers acted upon it mechan- 
 ically, and in the direction of the motion, was proved by 
 an exhibition, which w^e witnessed, that when the hands of 
 even a professional table-mover, Mrs. Hayden, were smeared 
 with oil^ the table could not he put in motion. The same 
 truth was established by repeated experiments, in which 
 tables could not be moved when the operators were careful 
 to prevent their hands from doing any thing more than 
 simply resting upon their surface ; but it was placed be- 
 
APPENDIX. 495 
 
 yond a doubt by the experiment of Mr. Faraday,"^ who 
 proved that whenever a table was turned, the hands of its 
 movers exerted upon it a force in the direction of its 
 motion. 
 
 AYhen table-turners make the experiment honestly, which 
 we believe is often done, they involuntarily exercise a mus- 
 cular force under the influence of the same principle which 
 guides the finger of the operator when placed upon the 
 magnetoscope. 
 
 It is with difficulty we can bring ourselves to notice the 
 extravagance of those who maintain that tables have moved 
 at the will of an individual seated at a distance from them ; 
 that hats can be lifted up by the attractive power of hands 
 not in contact with them, and that the human hand can 
 impart to any object which it grasps such an attractive 
 influence for all other objects of the same material, of the 
 same nature, or the same form, that it will lead or draw its 
 possessor to such objects, even when they are concealed 
 from his view. 
 
 8. Spikit-kapping and Spirit- wkiting. — Among the moral 
 epidemics of the day, none is more remarkable than that 
 of spirit-rapping — an importation from the United States, 
 where it has for some time been raging with a fatal influ- 
 ence, gratifying with lying intelligence the prurient curi- 
 osity of fools, and driving into bedlam the half insane, who 
 have received distressing news from the world of spirits. 
 In order to get information from the spiritual world there 
 must be a medium of communication, and this office is 
 assumed generally by some artful or presumptuous female, 
 wdio feels herself qualified for the task. At the beginning 
 of 1853 there were no fewer than TOO mediums in the town 
 of Cleveland, and 1,200 in that of Cincinnati. In 1853, 
 Mrs. Hayden, an American lady of great sagacity and pen- 
 etration, exhibited in London her powers as a medium. 
 When she was seated at a little distance from a table upon 
 which there was placed an alphabet, the victim of curiosity 
 
 * Athenccum, 1853. P. 801. 
 
496 APPENDIX. 
 
 put certain questions to her mentally, which a departed 
 spirit was to answer. This answer was communicated by 
 raps upon the table, while the linger of the victim passed 
 over the alphabet. If the answer, for example, was yes, 
 a rap was heard when the finger came to y, which was 
 written down. The finger again ran over the alphabet, and 
 raps were successively heard when it reached e and s."^ 
 The same process was followed when the answer was no, or 
 a complete sentence. Many remarkable answers were thus 
 obtained by several persons of character and intelligence, 
 which at first produced a great sensation. When we sub- 
 mitted to the operation, however, it was an entire failure. 
 Mrs. Ilayden's success consisted in observing some pause 
 in the finger when it reached the proper letters, or some 
 act or movement of the victim when these letters were 
 touched. "When the experiment was made by persons who 
 paused on other letters than those which formed the right 
 answer, Mrs. Hay den always failed. 
 
 Some interest has been attached to the discovery of the 
 process by which the rap was produced. As everybody 
 expected it from the table, it always appeared to come from 
 it, on that principle of ventriloquism according to which a 
 sound made in one place may be heard as if it came from 
 another to which the attention is directed. It was believed 
 in America that tables were made on purpose, but as Mrs. 
 Hayden held her seances in private houses, a table of a par- 
 ticular construction was not required. The process, how- 
 ever, which is a very curious one, has been recently discov- 
 ered and explained by Dr. Schiff, of Frankfort-upon-Maine. 
 He had noticed that the rap proceeded from the body of a 
 young girl, who was performing the part of a medium, and 
 he succeeded in demonstrating experimentally that a simi- 
 lar noise could be produced by the repeated displacement 
 
 * In 1848, when this mania began in America, in the house of a Slethodist 
 family of the name of Fox, the letters of the alphabet were pronounced by the 
 person Tvho wanted information. 
 
APPENDIX. 497 
 
 of the tendon of the jperoneus longus muscle in the sheath 
 in which it slides in passing behind the external maleolus. 
 Dr. Schiff, indeed, succeeded in producing upon himself 
 the very same sound which he had heard from the spirit- 
 rapper. When the fibrous sheath in which the tendon of 
 the jperoneus longus slides is feeble or relaxed, the sound is 
 more easily produced ; and Dr. Schiff has shown that the 
 sound may be made without any appreciable motion in the 
 foot. When the little toe presses upon the external maleo- 
 lus^ where the noise is produced, the altera ating and re- 
 peated displacement of the tendon having a very brisk 
 motion of ascent and descent, is very distinctly felt. After 
 Dr. Schiff 's memoir had been read at the Academy of Sci- 
 ences, he made the experiment at the request of the mem- 
 bers, and the sound was distinctly heard at the distance of 
 several yards, w^ithout any motion being observed in the 
 feet.* 
 
 Akin to spirit-rapping is the still stranger practice of 
 s'pirit-writing. A medium, anxious for information from 
 the spiritual world, sits down with a pen in hand, and 
 thinks intensely upon some departed spirit from whom he 
 wishes instruction, or advice, or consolation. His pen then 
 records on the paper, by an involuntary effort, the desired 
 intelligence, which, as we have been informed by those 
 whom we have seen practice the art, is often unintelligible, 
 and sometimes ill-spelled and bad grammar. In this case, 
 certainly, when a suitable dispatch is in this way recorded, 
 Xh^ expectant attention must have guided the recording 
 pen. 
 
 I have introduced this extract for the amusement of the thousands and thou- 
 sands of Spiritualists in the United States, who will see at a glance the igno- 
 ranee and folly, not to say the superstition and bigotry, which characterize it 
 throughout. Why, the veriest tyro in " Spiritual Manifestations" m this 
 country would laugh to scorn such gross stupidity. The learned editor has 
 not advanced one step beyond the " toe and knee-joint" theory of the Buffalo 
 doctors, which has long since covered its authors with ridicule and shame ; nor 
 
 • Cimvtes Rendus, etc., vol. xxxviii., pp. 1063, 1064. 
 23 
 
498 APPENDIX. 
 
 has he equaled by his peroneus longus and external maleolus, the brilliant 
 discovery by Professor Page, of the working of machinery over the " right 
 hypogastric region" of the medium, and under the protection of her dress! 
 "When -vvill such ignorance and folly have an end 
 
 The follomng is a part of a discourse by the Rev. Henry Ward Beecher, 
 on the "prevailing orthodoxies." It was taken down by a reporter at the 
 time of its delivery, and published in the newspapers of the day. It has a 
 strong bearing on the view wl ich I have taken of sectarianism, and is too 
 good to be lost in the mere ephemeral existence of a newspaper. I therefore 
 insert it here, by way of preserving it in a more tangible and permanent 
 form. 
 
 In fact, the orthodox sects are a vast compound thresh- 
 ing-machine, flailing away at each other as if the chief end 
 of man was to thresh his neighbors. I have never jet 
 S3en an acknowledged orthodox man. Every body is or- 
 thodox as compared with those above him ; and orthodox 
 reputations, like country bank-bills, circulate only in a 
 narrov/ circle, very near home. If one is orthodox in 
 Hartford, he is a heretic in ISTew flaven ; if he is sound at 
 Xew Haven, he is too loose at Andover ; if he is fortunate 
 enough to rank high at Andover, then he is hopelessly 
 below at East "Windsor ; if he climbs up the toilsome cliffs 
 to the eyrie of East "Windsor, it is only to briug himself 
 vrithin reach of the Princeton orthodoxy; and when yet 
 climbing up out of sight of all sublunary things, he sits 
 down on those principles of Old School Presbyterian 
 Princeton orthodoxy, and divides his time between Tur- 
 retin and efforts at breathing on such thin-aired august 
 heights, then down comes the good old-fashioned Scotch 
 Presbyterian orthodoxy, carrying him away at one swoop 
 to be devoured in a yet higher eagle's nest. In fact, it is a 
 very hard thing to be orthodox. It is a thing of degrees — 
 
APPENDIXo 499 
 
 it is a question of the scale ; and, beginning at zero, all 
 the degrees above pelt all the degrees below. Now if a 
 preacher is heterodox, he is but suspected, and sham- 
 pooed, and flailed, and he gets that if he is orthodox. 
 
 The follomng correspondence has been shown me "by Judge Edmonds : 
 
 Washington, Jan. 20th, 1854. 
 
 Deak SiPw — I received by the last steamer a letter from 
 Lord Brougham, which it seems to be his wish should be 
 communicated to you. 
 
 I accordingly inclose you a copy, and I remain respect- 
 fully yours, Edwaed Evekett. 
 
 Judge Edmonds. 
 
 Cannes, Dec. 22, 1853. 
 
 My Deak Mr. E. — "Will you excuse me if I give you a 
 little trouble ? A friend in England^ on whose accuracy 
 I can reh^ — not having myself seen the work — informs me 
 that Judge Edmonds has mentioned me among those whom 
 he gives as believers in what are called the "Spiritual 
 Manifestations," and I am desirous that he should be set 
 right, as some one has misinformed him on the subject. 
 Tliere is not the least foundation for the statement. From 
 all I have heard of the Judge, I have great respect for 
 his learning, his abilities, and his character ; but not hav- 
 ing the honor of his acquaintance, I must beg of you to 
 set him right for me. I have no title to pronounce any 
 opinion upon the point in dispute, but only to state the 
 fact that I am not among those who have given, or who 
 have formed an opinion in the affirmative. 
 Believe me, sincerely yours, 
 
 [Signed] H. Bkoitgham. 
 
600 APPENDIX. 
 
 New York, Jan. 28, 1854. 
 
 Hon. E. Eveeett, U. S, Senate : 
 
 Sir — I do not at all know to what Lord BrongLam al- 
 ludes, for I am not conscious that his name is anywhere 
 mentioned in my book, nor could I permit myself to use 
 any gentleman's name, in the manner he supposes I have 
 have used it, without his consent. 
 
 Still, as the book is the work of several hands, and oth- 
 ers besides myself examined the proof, it may be that his 
 name has crept in without my knowing it. 
 
 I have not had time since the receipt of your note to read 
 the book to see if I can find his name, nor shall I have time 
 for several weeks to come. I will, however, avail myself of 
 my earliest leisure for that purpose, and if I find it, I will 
 hasten to make the amende honorable, and protect him as far 
 as lies in my power from the disastrous consequences of his 
 being identified against his will with a cause which is un- 
 popular only with those who refuse to examine it. 
 Yerj respectfully, your obedient servant, 
 
 J. W. Edmonds. 
 
 It would seem that I have been the innocent cause of introducing Lord 
 Brougham's name into the Appendix of Judge Edmonds' and Dr. Dexter's 
 book, entitled " Spiritualism," and -which has called forth the above corre- 
 spondence I take the earliest opportunity and most effectual mode in my 
 power to correct the error, and to explain the manner in which I was led into it. 
 
 I had seen it stated in the public newspapers, that Lord Brougham, and Dr. 
 Ashburner, and other eminent men abroad, had become believers in the " Spir- 
 itual Manifestations ;" and in reply to D. E. Hundley, through the columns 
 of the JS^'ational Intelligencer, I used the following language : 
 
 T would here close what I intended to say, were it not 
 for the extraneous, inappropriate, and undignified matter 
 which occupies a very considerable portion of your corre- 
 spondent's communication. He has fallen into the same 
 error with many others, who seem to fancy that Spiritual- 
 ism is to be put down and annihilated by harsh language, 
 gross denunciations, and low and vulgar epithets. Your 
 correspondent may plead the example of others before he 
 plumed his pen for such a contest. But let him be assured, 
 
APPENDIX. 501 
 
 that neither he nor those who have preceded him will 
 accomplish their object by such a com-se. This matter 
 is to be contested on the field of fair argument and gen- 
 tlemanly discussion. The language of your correspondent 
 is not suited to the occasion nor to the subject. It is 
 too late in the day to attempt by such means to stifle 
 investigation. J^either the denunciations from the press 
 nor the anathemas from the pulpit can stop it, notwith- 
 standing the self-sufficiency of the one and the self-compla- 
 cency of the other. Much less can it be arrested in its 
 onward march by the kind of warfare introduced by your 
 correspondent. In this land of civil liberty and religious 
 freedom, men will think and act for themselves. 
 
 Admitting all that your correspondent has said of Von 
 Eeichenbach's newly-discovered force, backed as it is by 
 other high authority, still that does not impugn the theory 
 that those manifestations are from a spiritual source, and 
 this new force the means of conveying it to us. The repu- 
 tation of these philosophers required no defense at his 
 hands, much less such a defense as he has attempted. It 
 was therefore as undignified as it was improper and unnec- 
 essary to characterize the spiritual theory as " the whims 
 and maudlin fancies of aged grandmothers, or the flippant 
 vagaries of youthful patrons of the band-box and worship- 
 ers of lace and ribbons," and its advocates as the " weak- 
 minded excuses for manhood," with " an ass's appendages 
 to their heads." 
 
 I will not stop to inquire who is the denunciator in this 
 case ; your readers will judge for themselves. But I may 
 be permitted to ask, who are those to whom this dignified 
 and gentlemanly language is applied ? Why, they are 
 those who have had the independence and moral courage 
 to investigate this subject — some of the brightest intellects 
 in the country, the ablest to investigate, and the last to be 
 carried away with a delusion. Such are the men brought 
 within the category of this writer. And what is the sub- 
 ject which he deems so utterly unworthy of investigation ? 
 
502 APPENDIX. 
 
 It is the greatest plienoraenon of this or any preceding 
 age. It lias spread throughout this country, and thou- 
 sands of mediums are being developed in every direction. 
 It is now spreading in Europe. Recent accounts inform 
 us that Lord Brougham and Dr. Ashburner, of England, 
 and others of the highest rank and intellect, have become 
 converts to it, and that it has engaged the earnest atten- 
 tion of the most eminent German philosophers. And when 
 we hear of such " aged grandmothers," such ^' youthful 
 patrons of the band-box and worshipers of lace and rib- 
 bons," and such " weak-minded excuses for manhood," 
 with "an ass's appendages to their heads," as Lord 
 Brougham and Dr. Ashburner, of England, and Judge 
 Edmonds, and others of the highest order of intellect in 
 this country, becoming converts to it, we are gravely 
 called upon to listen to the dignified, elevated, and gentle- 
 manly appeals of your correspondent and others on this 
 side of the Atlantic, who denounce it as unworthy of inves- 
 tigation ! 
 
 For the higli character and the great and varied learning of Lord Brougham 
 I have always entertained the most profound respect ; and I was pleased with 
 the opportunity of adding his name to the list of the believers in " Spiritual- 
 ism," which I felt authorized to do, from seeing it so stated by the public press. 
 It seems, however, that this is an additional evidence that newspapers are not 
 always to be relied on ! My regret, therefore, is two-fold. First, that I should 
 have unwittingly introduced his lordship's name in connection with "Spirit- 
 ualism." Secondly, that he, like his distinguished correspondent, the Hoiv. 
 Edward Everett, should not have investigated the subject, so as to enable 
 me to avail myself of names so eminent in support of a great truth, which, 
 if not made plain to them here, will be presented with most palpable distinct- 
 ness hereafter. 
 
APPENDIX. 503 
 
 The following letter, published in the Spiritual Telegraph, embodies a com- 
 munication from Shakspeare to Mr. Fenno and myself, through Mr. Linton. 
 Mr. Fenno is one of the most distinguished of American actors, and none more 
 capable of judging of the peculiar style and characteristics of the great En- 
 glish dramatist. I give this communication as another specimen of a -writing 
 medium. It was written, page after page, with great rapidity, and not a word 
 interlined or erased throughout the whole. The most accomplished scholar, 
 with the utmost deliberation, can not write so perfect a critique upon the stage 
 and upon acting. I have submitted the communication to some of the ablest 
 critics, and they pronounce it perfectly Shakspearian, and that no spirit in or 
 out of the body, except the spirit of Shakspeare, could have written it. 
 
 SHAKSPEARE ON ACTINQ. 
 
 The following letter from an esteemed correspondent will be read with un- 
 usual interest, and we are certainly obliged to Mr. Fenno for communicating 
 to the Telegraph the remarkable spiritual communication which it contains. 
 Those who know aught of the humble pretensions of Mr. Linton, and have read 
 so much as a single page from the inspired utterances of the great philosophic 
 poet, will not readily question its claims to a spiritual origin.— Ed. 
 
 Baltimore, January 20, 1855. 
 
 Dear Beittan : 
 
 I need not tell you with what pleasurable anticipation I 
 look forward to the publication of "The Healing of the 
 IvTations." Like yourself, when last year in Washington, I 
 enjoyed the acquaintance and genial society of Governor 
 Talhnadge, and had the opportunity of hearing portions of 
 that volume read, and witnessing tlie extraordinary correct- 
 ness and beauty of the MS, which was almost a miracle in 
 itself Of Mr. Linton's candor, honesty, and truthfulness I 
 could bear evidence were it needed. Of the book itself it 
 is unnecessary for me to speak, further than to state my 
 profound admiration of its various beauties, and my deep 
 conviction of its spiritual origin ; and if I am not deceived 
 in my views, it will impress more minds and awaken a 
 
504 APPENDIX. 
 
 wider interest than any volume on tMs subject that has 
 been given to the world. 
 
 But there is a little incident connected with Mr. Tall- 
 madge, Mr. Linton, and myself, which may not prove un- 
 interesting to your readers, as it will serve to illustrate the 
 peculiar ease, facility, and beauty with which the exalted 
 spirit- authors influenced and controlled Mr. Linton. 
 
 One morning, as we sat in conversation at Mr. Tallmadge's 
 rooms, Mr. L. w^as reposing on the sofa ; Mr. T. had been 
 readinof me several beautiful extracts from the volume in 
 reference to the arts of Sculpture and Painting, when I re- 
 marked, I wondered the spirit-authors had not touched upon 
 the stage, as connected with, if not one of, the fine arts. 
 Mr. Tallmadge observed: ''The volume is not yet finished, 
 and they may yet VvTite upon that subject." Mr. Linton 
 said : " I feel an inclination to write," and approached the 
 table ; his hand was immediately influenced, and the fol- 
 lowing was written through him, in answer to questions 
 suggested by Mr. Tallmadge and myself. It purported to 
 emanate from Shahspeare. In all communications I have 
 received from spiritual sources, I have endeavored to judge 
 " the tree by the fruit," to " examine all things, and hold 
 fast that which was good." Plow far what I send you will 
 stand this test, I leave to the judgment of your readers, 
 and their knowledge of the immortal bard. 
 
 Mr. Linton first traced what resembled a human eye and 
 a human brain, which he pronounced to be so ; and imme- 
 diately was written, very quietly, without the least discom- 
 posure of the medium : 
 
 To act requireth two tilings— a brain and an eye ; tlie scene will do almost 
 all the rest. 
 
 The eye calleth up and holdeth* the magic spell, which in the audience 
 centers. 
 
 Thy brain the gestures makes— the stand, the position; and grace doth take 
 therefrom its own existence. 
 
 ^ The eye speaks volumes ; silly mouthers may mince and mawk, but with thy 
 piercing eye thou'lt dumb them all. 
 
 * The italic marks are the spirit's own. 
 
APPENDIX. 505 
 
 The pantomimic eye "will act a tragedy better than a thousand yelling voices. 
 
 Thou may'st stand majestically, thou may'st even speak well, and in every 
 action proclaim the will and sentiment of that which thou art imitating, but 
 death is there, if the eye's fierce light doth not illuminate the hating passion. 
 
 The eye, the eye, without it man were blind, and play could ne'er be acting. 
 
 The brain may study well, and fix upon the best place on the stage to stand 
 to act ; but when the assassin's eye gleams out, all fixed positions are instantly 
 upset 
 
 I observed to Mr. Tallmadge, though many talented men 
 studied for the stage, but few succeeded. At once it was 
 written : 
 
 He that studies well learns well, but can not therefore live out that study 
 o'er again on planks. 
 
 If ye act, forget that which hath been done, and do as none save thee can do. 
 
 When thou art a ghost, be a ghost indeed, and not a pole in a shroud 
 incased. 
 
 When a lover, love ; when a hater, hate ,- but to express these opposites re- 
 quireth in the one the maiden's eye, in the other the rage of the tiger's glance. 
 
 The same eye must do all ; thy gestures, if thou didst love with a hating 
 eye, would be fighting ; if thou didst hate, they would in thy mild eye seem a 
 burlesque. 
 
 The glance of fire thrills through an audience like unto the lightning's flash, 
 and the thunders of applause must follow. 
 
 He who courts applause must ne'er think of it ; if he do, the empty seats 
 will greet ere long his empty vision. 
 
 To act requireth two things, an eye and a brain. 
 
 Now the brain feels, and the eye expresses it. 
 
 I asked the spirit if he had the power of witnessing act- 
 ing, and if he had seen me act, and what he thought of me. 
 
 You play well, you excel ; were there more judges, you would shine. 
 But it is a humiliating truth that the good judges of good actors generally 
 get disgusted with the mouthers and blusterers, and cut the stage entirely. 
 
 I told " cher Willie'^ I was aware I had very many glar- 
 ing faults, but that I would weigh well his words and strive 
 to improve. 
 
 Now do this to please me. You feel the spirit of my plays, and you will look 
 them to the satisfaction of all. 
 
 To act to be appreciated, forget that you are acting. You can stab a man 
 with a glaring eye and a walking-stick more effectually, and get more applause 
 from the audience, than if you killed him without telling of it by fierceness 
 within you through your eye revealed ; and you can wither a man with con- 
 tempt without speaking. 
 
506 APPENDIXo 
 
 I asked liim if he had ever seen me play Mercutio or 
 Benedict, and what he thought of comedy generally. 
 
 In comedy, if you shake your sides and jolt your voice, don't expect to make 
 the audience think you are laughing. The eye laughs, and without its help 
 all mirth is dull and drowsy. 
 
 To laugh rightly is difficult ; you must burst out, as though you were having 
 the keenest sport, and could not contain it all within you ; and as you go on, 
 unheeding the audience, soon your startled ear will be greeted with their sym- 
 pathizing lungs and throats vibrating in unison. 
 
 I said I preferred to play tragedy to comedy, as by it a 
 loftier and more enduring reputation was obtained. 
 
 Take tragedy by all means, for that you can master, because you like it 
 best. 
 
 If you do not feel^ you can not act, I care not what 'tis called. 
 
 'Tis the feeling catches hold of all the spirits near you ; and you know the 
 eye is the mirror of the feeling. 
 
 The reason is this. There are no judges of good tragedy — all being either 
 hung or locked safely beyond the reach of your voice. 
 
 Again, the human mind requireth an exciting stimulant to raise its lazy 
 feelings. A terrible passion awes them, and as the awe subsides, they admire 
 the one who so wrought upon them. 
 
 Here, in answer to some question, it was written : 
 
 Yes, yes, yes — laugh if you can. But it is much easier for an audience to 
 laugh, than an actor who has tired himself with laborious jokes and wit 
 learned by rote. 
 
 On the other hand, your very disgust of the laborious part of your acting 
 maketh you to hate ; and if nothing else offers, you hate the trouble of learn- 
 ing to hate rightly. 
 
 I then asked whether I had better have studied exclu- 
 sively my profession, instead of devoting much of my time 
 to phrenology, mesmerism, psychology, and kindred sci- 
 ences. Answer : 
 
 If you desire to act well, always have a character to fit you ; and to do this 
 you must strive to comprehend your own powers : now, whatever enlarges your 
 comprehension of man, must enlarge your ideas of all connected with him, 
 and you can thus learn from effects outside, to cause the effects you desire ; 
 hence aU study must be better understeod than merely harped upon. 
 
 I then spoke of the management of the voice, and the 
 difficulty of being energetic without "o'er-doing Terma- 
 gant." It was instantly written : 
 
 The ocean waves rise and fall ; the mountains wave in earthly strength \ 
 
APPENDIX. 507 
 
 the plains undulato in airy -vraves ; and the light, the life of all things, par- 
 takes of the inmost principles producing these outside results ; hence, to speak 
 •well and gracefully, you must not beat the sea flat "with a hurricane, or with 
 an earthquake rend the mountains, or tear the plain into a level void ; but 
 imitate the waves of the ocean, rise from a dead calm to grand sublimity, and 
 subside again with the gentle ease of the mighty fluid. You will catch the 
 breeze gently, and a lovely strain will vibrate through your throat; your 
 spirit catches the tone and in unison vibrates. Onward and upward you rush, 
 and as the waves rise in grandeur, the bark of opposition is handled as the 
 boundless ocean handles the unmoored vessel. 
 
 Simply imitating nature's pure originality, ever bringeth unto the honest 
 seeker immortality. 
 
 Thanking "Willie" for Lis sensible and kind advice, I 
 expressed my regrets at tlie degradation of tlie modern 
 stage, and stated one fruitful cause of the low estimation 
 it was held in by many intellectual persons, was the num- 
 ber of immoral, illiterate, vulgar people who had thrust 
 themselves upon it, with no higher motive than to gain a 
 bare subsistence. The medium's hand traced a series of 
 lines resembling a web, and in it was written : 
 
 The mazy web of the stage hath caught many a silly fly. 
 
 I observed the great fault of modern actors was a want 
 of self-reliance and a tendency to imitation. 
 
 Beware of imitation ; the grave of all actors who fall hath been marked by 
 a stone upon which js written but one word, and that is " Imitation." 
 
 Shakspeare. 
 
 I then spoke of the variety of ways in which his name 
 had been written, and requested him to sign it as he had 
 been accustomed during his earthly career. It was given : 
 
 Shakspear. 
 
 ISTow every reader will pronounce judgment on this com- 
 munication as the force of the evidence operates on his 
 own mind; the skeptical or the positive unbeliever will 
 have but a sneer at my egotism and conceit that "Shak- 
 speare" would come to me and answer questions about 
 myself, and probably suggest that I had better get the 
 indorsement of my acting from intelligent spirits in the 
 body, than seeking tbe approbation of one who left it some 
 
508 APPENDIX. 
 
 two hundred years ago, and even quote Shakspeare him- 
 self to prove lie could not return — 
 
 Who -svould fardels bear. 
 To groan and sweat under a weary life, 
 But that the dread of something after death — 
 The undiscovered country, from whose bourn 
 J\ traveler returns, puzzles the will, 
 And makes us rather bear the ills we have. 
 Than fly to others that we know not of; 
 
 forgetting as Hamlet did his interview with his father's 
 spirit, who had by his presence proved to him that travelers 
 did return. But with Spiritualists no argument is neces- 
 sary. The circle was harmonious, and the laws of sym- 
 pathy and affinity are invariable and eternal ; and without 
 arrogating to myself any superior qualities of mind, Shak- 
 speare himself, if on earth, might pass an hour with Gov- 
 ernor Tallmadge not unprofitably ; and if spirits retain 
 their earthly dispositions in a more perfect and beautiful 
 development, all who hnow Shakspeare's works see in them 
 evidence of the most kindly, genial nature, ever clothed in 
 the human form. For of all the poets I have ever known, 
 no one has impressed upon his works a broader, nobler, 
 heartier, or more world-embracing humanity than the 
 " Sweet Swan of Avon." 
 
 But I will not occupy too much of your valuable space, 
 but will only say, Mr. Linton's knowledge of the stage and 
 all that pertains to it is extremely limited, he assuring me 
 that he has but seldom been within the walls of a theater, 
 and had never bestowed a moment's reflection on acting as 
 an art. 
 
 Take this communication as a mere literary curiosity, it 
 is worthy attention. Compare it to Hamlet's " Advice to 
 the Players :" 
 
 Nor do not saw the air too much with your hand, thus ; but use all gently, 
 for in the very torrent, tempest, and (as I may say) whirlwind of your pas- 
 sion, you must acquire and beget a temperance that will give it smoothness. 
 Oh ! it offends me to the soul to hear a robustious, periwig-pated fellow tear a 
 passion to tatters, to very rags, to split the ears of the groundlings. 
 
APPENDIX. 509 
 
 You will see the same idea expressed in language deci- 
 dedly Sliakspearian : 
 
 Thine eye speaks volumes ; silly mouthers may mince and mawk, but with 
 thy piercing eye thou'lt dumb them all. 
 
 The pantomimic eye will act a tragedy better than a thousand yelling 
 voices" 
 
 You will observe lie uses dicmh as a verb ; though to 
 dumb is an active verb, dumb is an adjective^ and Shaks- 
 peare always put grammar aside when he chose to make 
 an expressive phrase, as in " Julius Caesar :" 
 
 This was the most unkindest cut of all, 
 
 making a superlative, superlative ; but Lindley Murray's 
 spirit will forgive him when he considers how strong and 
 expressive the line is made. 
 
 !N"ow, to suppose that Mr. Linton was able to answer our 
 suggestions so aptly without a moment's reflection, is giv- 
 ing qualities to the human mind that few possess ; granting 
 that a practiced writer, familiar with his subject, might do 
 this, yet Mr. Linton assured me that he used no mental 
 power in giving this communication, and my knowledge 
 of him is such tlmt I can fully believe it ; but whether 
 these answers emanated from Shakspeare or not, they 
 evince a profound knowledge of acting, and at least cam.e 
 from some intelligence beyond ourselves. 
 
 I am but too happy to believe that they did come from 
 Shakspeare's spirit ; and as I have made his writings the 
 study of my life, and as they are " not for a day, but for 
 all time," so can I readily believe that his great spirit is 
 now on its onward march in eternal progression ; and 
 though I may ne'er reach his high plane of being, he can 
 come to me^ for a Greater and Purer Spirit hath said : 
 " When ye assemble in my name, I am with you." 
 
 Yours truly, A. W. Fenno. 
 
510 APPENDIX 
 
 ^^pwYx^ p 
 
 Ths following is taken from the Appendix of Judge Edmonds' and Dr. Des- 
 ters " Spiritualism," and contains the coKimunications from Webster which 
 the Rev. Br. Butler had not the capacity to comprehend. After reading them 
 iu connection Tvith the subject of " Light" as treated in the " Healing of the 
 Nations," there "will be no difficulty in appreciating the beauty of style, or 
 comprehending the sublimity of thought that perrades the Trhole : 
 
 New York, May 6th, 1853. 
 Hon. Joh]>j' W. Edmok^ds : 
 
 Ml/ dear Sir — I cheerfully comply with your request for copies of com- 
 munications received by me, purporting to come from Daniel, "Webster. 
 They were received at Washington in January last, through a writing me- 
 dium from Philadelphia. 
 
 The medium is a young man of fair natural capacity, of very limited edu- 
 cation, and by trade a blacksmith. He writes with wonderful rapidity, and 
 never mistakes or misspells a word, and never has occasion to correct a single 
 word, although he may have written hour after hour without intermission. 
 He writes with a pen in a bound blank-book ; and the communications thus 
 written are as perfect as the most skillful and expert copyist could have re- 
 corded them. His handwriting, as a medium, is as diiferent from his ordinary 
 handwriting as night from day. 
 
 You will perceive from the character of the communications that they are 
 infinitely beyond the capacity of the medium, and even beyond the concep- 
 tions of Y/ebster himself while in the body, and could only have emanated 
 from his high order of intellect sublimated by a translation from this to an- 
 other sphere. 
 
 It was well remarked by a gentleman of the highest order of intellect 
 present, after the communications closed, that he had read all the old phi- 
 losophers, from Plato down to Bacon, and had never seen any tiling equal to 
 these communications from Webster. 
 
 The sense in which he speaks of light is illustrated by the following view 
 from a late work on this and cognate subjects : 
 
 " That God is the author of spiritual light unto mankind is exhibited from 
 many passages of the Scriptures. Thus in Cor. iv. 6 : ' For God, who com- 
 manded the light to shine out of the darkness, hath shined into our hearts to 
 give us the light of. knowledge.' Again, in Luke ii. 2 : 'A light to lighten the 
 Gentiles, and the glory of his people Israel.' Also in John : ' I am the light 
 of the world ; he that followeth me shall not walk in darkness, but shall have 
 the light of life' (viii. 12). The prophet Malachi designates the Lord the Sun 
 of Righteousness — the orb in which righteousness is originally inherent, in 
 
APPENDIX. oil 
 
 ■whicli he dwells, and from ■which he shines into mankind. In the same man- 
 ner it is also said by David, that the Lord God is a Sun.' 
 
 It is remarkable that these communications arose out of conversations be- 
 tween myself and other gentlemen present, and were as unexpected to us as 
 they were unpremeditated by the medium. Wc were conversing about light, 
 its effects on the human system, in health and in sickness, when the medium's 
 hand was moved to write, and then came the following communication : 
 
 You are all the true disciples of light ; follow on — do not 
 fear — as you said, it is the great ingredient in the health 
 of the bod}^, and the perfect liglft of the spirit. It is the 
 purity of God's rays shed far and wide, illuminating space, 
 and filling it with aspirations that spirits drink and^are 
 happy. You must keep it far before you as the light of 
 him who is the cause of your existence, and the enjoyment 
 attached thereunto. 
 
 Then if he hath spread before you this enduring light, 
 drink, and it will render your actions as transj^arent as it- 
 self — clear and pure it will become. As seen by others, 
 your actions will be like the light that incites them, an 
 honor unto you and the Father of the light. Webster. 
 
 While we were commenting en the communication, the medium's hand was 
 again moved, and wrote as follows : 
 
 When we say light, we mean the pure essence of God 
 that the sun reflects into your S3^stem. It is fraught with 
 the life eternal ; is the secret of your happiness and the 
 cause of your existence. liemove it, and the channel of 
 communication between you and the Father is cut entirely 
 away, and you must cease. 
 
 Chaos is darkness, and only that ; but darkness is not in 
 tlie universe. There is light everywhere that life exists. 
 The partial obscuration of light at night is for the resting 
 of spirits that are so constituted that they tire the body, 
 which by a reaction tires the spirit, and thus they both 
 need rest. But there is no place dark, else God is not 
 there ; and of this you can not conceive. 
 
 God is the Father of light, and in it are contained all 
 the principles that govern the numberless bodies floating 
 
512 APPENDIX. 
 
 in space. Motion is part of its laws combined. Electricity 
 is the handmaid that receives all its instructions from this 
 servant of God, light. 
 
 Here a conversation ensued in relation to the cominimication just received, 
 and then came the following : 
 
 The instructions I now receive, you can not comprehend. 
 The source of light we can tell, but the cause we must say 
 is God alone. There we stop. He alone can create ; and 
 he alone knoweth the source from whence he bringeth the 
 the subtile essence spoken of. But be content with this, 
 that it is as enduring as himself, and as pure. 
 Here further comments were made, when the communication proceeded : 
 He is the Creator we love to study, and are still as his 
 schoolboys learning our a, b, c's, and will ahvays be. For 
 we see continually new fields of this same light growing far 
 and farther in space, and still we proceed in the still, silent 
 search after the secret of our existence ; and still have to 
 say, that God alone is good, and we his happy though ig- 
 norant children. Still we are learning, and still shall learn ; 
 and as we ascend w^e see more and more of him. We come 
 to earth and see our brother man. "We pause before a 
 sweet-scented flower, and listen to its quiet song of praise 
 — scent of its sweetness, and return to search for the prin- 
 ciples by which its delicate voice is tuned and its sweetness 
 regulated — and all is still a happy mystery. Thus it is 
 everywhere. 
 
 Here a conversation again ensued, in which the organization of the Ibrain, 
 among other things, was spoken of. Then the following communication was 
 written out by the medium 
 
 The brain of man is filled with organs, each difierently 
 acted upon with this same life-giving essence, light. And 
 it produces the various motions of body and thought mark- 
 ing the individuality of man. All are different because of 
 the different powers of comprehending light, and accord- 
 ing as their organization is allowed to receive it. He who 
 would shut his door against the light of day must pale and 
 sicken. He who shuts out the light of conscience must 
 
APPENDIX. 513 
 
 keep his part of God as the diamond in the rough, that can 
 not give life nnto himself or his fellows. Dress up your 
 own diamonds, and see the brilliant luster they give forth. 
 It will greatly enhance your value as men, and give you 
 the farther start in your happy future. Eemember and 
 heed well the light. 
 
 Here again a conversation ensued, and the following communication came, 
 as called out by our remarks : 
 
 Yes, that is the right way. The boy that gets an idea 
 that he knows more than any other boy, and the master 
 too, will never learn fast. 
 
 Remember we spoke of light ; and open windows and 
 doors are certainly the best mediums through which it can 
 be conveyed to you. Let it be always thus. Ye are but 
 boys in the school of knowledge ; but do not be discour- 
 aged. You have safely got through the alphabet of letters, 
 but the alphabet of principles we have hard work to find ; 
 and a great many we can not find aught of but the eflfect 
 produced by their harmonious actions. 
 
 The visible works of nature might be called condensed 
 principles, for this, in fact, they are. Eut One can com- 
 prehend the great connection between cause and effect, 
 between Himself and the objects he has created. He is 
 the cause, all else is effect. The poet was inspired when 
 he said — 
 
 " All are but parts of one stupendous -W-hole, 
 Whose body nature is, and God the soul." 
 
 Again there "was further conversation, -when came the follo\nng communi- 
 cation : 
 
 If you will keep open, we will give you ideas of life that 
 you have not yet received. It is the active part of the light 
 we still cling to. And you can as much see it as the light 
 that incites it to action. Life is the active principle, and 
 light the essence of that principle. TTe can extract prin- 
 ciple essences as you extract wine from the grape. Put 
 some principle under a press, such as life, motion, etc., by 
 compressing them we get, or rather let out, the light ; and 
 
 33 
 
51i APPENDIX. 
 
 it files awaj, and we have the hulls of life, motion, etc., 
 left to pay ns for our trouble. Xever destroy the fruit in 
 your extracting presses ; for the essence will surely escape, 
 and then both fruit and essence are lost unto you. 
 
 Judge K. here made some remarks in liis pointed and forcible style, and 
 then followed the communication below : 
 
 You who have such correct ideas should not let forms 
 trammel them and curb the spirit of their flow. Let them 
 forth as you have just done, and angels will say the song 
 of your spirit tells of flowers more bright than those com- 
 prising the life of the flowers of which we spoke. It sing- 
 eth its true song. Now do so as far as thou canst com- 
 prehend the truth thereof, and behold the future shall open 
 visions of whose pure light thou canst not conceive. Man 
 is studving as thou sayest, and has simplified some things. 
 But the difficult though pleasant part yet remains. Seek, 
 investigate, and thy ideas of God shall swell as the river 
 swollen with many rains, and the banks shall be overflow- 
 ed, and thy thirsty kind drink of the pure waters freely, 
 and bless not only thee, but the former of the principle 
 producing the rains that supplied thee. Eemember this. 
 This is handed down from a very high source. Thou art 
 worthy, go on, we love thee. 
 
 After commenting on the beauty and philosophy of Webster's communica- 
 tion, Judge R. remarked : 
 
 It is true that principles must have an essence originating principles and 
 the cause of them ; and let the communications come from what source they 
 may, they come consistent with true philosophy. 
 
 The medium wrote in answer : 
 
 Wherever is true philosophy, there is an essence of prin- 
 ciples and part of God's purity. Then be very careful not 
 to reject what you have admitted so much of. 
 
 Judge R. then said : 
 
 My strongest desire to know that spirits exist is to demonstrate that after 
 death the spirit retains a consciousness of its own identity. Because if it re- 
 turns, as a bare essence, to the source from whence it came, it is nothing more 
 than the Braminical doctrine cf annihilatioiL 
 
 The medium wrote in answer. 
 
APPENDIX. 515 
 
 Your own repugnance to such a belief is the proof of its 
 falsity. 
 
 Judge R. then said : 
 
 Nothing on earth is so repugnant to me as the idea of the spirit not existing 
 after death. 
 The medium then wrote : 
 
 The inner light of your existence makes the repugnance. 
 It wars with its opponent darkness. 
 
 Again a further conversation was had in regard to the future existence of 
 the spirit, and its identity after death. 
 The medium then wrote the following : 
 
 You.want proof of the future existence of spirit, and the 
 identity of each spirit remaining the same to all eternity. 
 !N"ow, sever a flower from its parent stem and try to destroy 
 it. Thou wilt find the leaves wither and decay. Thou 
 canst pulverize them, but the dust remains as the dead 
 body of the lifeless nature. Select the sweetness from the 
 atoms composing the flower and try to destroy it; it will 
 escape thee and sweeten the air, doing its little mite toward 
 rendering all pure on the face of the earth. Then draw 
 thy own conclusions. If thou canst not destroy the iden- 
 tity of the little flower, how can thy own identity be de- 
 stroyed, when it is composed and the recipient of more 
 high and holy powers than are used in the construction of 
 all else below thee? Then fear not. God is not such a 
 poor workman that aught of his construction ought or can 
 be changed. Remember this ; all he doeth is done, and 
 naught can undo it. 
 
 Judge R. then went on commenting in his highest and most eloquent strain, 
 when the following communication was received. 
 
 A man with a mighty mind ! his spirit seeks the highest 
 spheres known, and there revels in the glory of the eternal 
 light of God ; returning, his mind burns as a volcano seek- 
 ing the outer air, and when the bursting point is reached, 
 the lava runs down the side of the green mountain and all 
 is scorched and blackened. Then again comes the relapse. 
 This is followed by another glorious visit to the spirit-home. 
 
516 APPENDIX. 
 
 and then the circle is entered again and the fire lighted, 
 and again all is dark. Oh ! visit thbse holy places oftener ; 
 they do thee good ; and all else that is worthy of being 
 good and useful is given thee in these glimpses of the 
 purity of heaven bestowed upon thy hungry spirit. Do 
 not burn the body of thy spirit-home ; keep thy brain cool. 
 Kemember thou art the image of God's noblest production, 
 a combination of things in nature. Go on thy way re- 
 joicing ; all is well ! TTe love thee, and will, if thou dost 
 open thy door, pour in the continual flood of living light. 
 All is well with thee. 
 
 Again -sve entered into conversation about tlie mind, spirit, and passions, 
 ■when we received the foUoTving communication : 
 
 The mind is debarred from entering eternity, from the 
 fact that the mind is not constituted of principles that are 
 a part of eternity. The inhabitant of the mind is the es- 
 sence of the mind, and as such endureth forever. 
 
 By the compressing of all these passions you get the har- 
 monious spark called spirit, and leave behind all the hulls 
 called passions. 
 
 The animal passions are compressed to give you passions 
 above them, making your passions as the compressed es- 
 sence of theirs. 
 
 Light is the source of life, motion, chemical affinity, as- 
 tronomical calculations, and all else but God. 
 
 Existence is proof of harmony. When you use that word, 
 all is said. There is one harmony, one purely harmonious 
 God. All else diverge and converge to this point. 
 
 Something was said about the harmonious action of mind, and the medium 
 immediately wrote : 
 
 For this reason your minds are governed by harmonious 
 principles. 
 
 I then said to Calhoun, My son tells me you teach him many important 
 things. Will you give me some idea of what they are ? 
 It was immediately answered : 
 
 The knowledge of light as our brother spirit has been 
 giving it to you. 
 
APPENDIX. 517 
 
 I regret extremely that I did not preserve the conversation and remarks 
 which called forth the different portions of this communication. They would 
 have served to give still more point to the communication itself. But I could 
 not recall them. As it is, I consider the whole communication as exhibiting 
 the highest order of intellect, and that intellect sublimated by the purity of 
 the sphere in which it exists. The style and language will be recognized as 
 perfectly Websterian, from the pure Saxon English which runs throughout the 
 whole of it. Very truly yours, 
 
 N. P. Tau^madge. 
 
 In- my Introduction, I have stated that the writings of the old Fathers of 
 the Church, for centuries after the time of Christ and his Apostles, were full of 
 these " Spiritual Manifestations." I have thought that the reader would be 
 gratified with some of the authorities on which that allegation is founded. I 
 therefore insert with pleasure the brief and condensed statement contained 
 in the following letter, prepared, at my request, by the Rev. Wm. Fishbough. 
 It will forever put to flight the unfounded assertion so frequently heard, that 
 these " Spiritual Manifestations" ceased with the Apostolic age. 
 
 Hon. N. p. Tallmadge : 
 
 Dear Sir — During a personal interview with yourself, which I 
 recently enjoyed, one of the various themes of conversation which 
 incidentally came before us was that of Spiritualism as it existed 
 in the ancient Christian Church. In opposition to the current 
 opinions of religious teachers in almost all existing denominations 
 of professing Christians, I remarked, as you will recollect, that 
 open and sensible intercourse between mortals and ultramundane 
 sources of intelligence, good and bad, and variously called the 
 " Holy Spirit," " angels," " spirits," " demons," etc., was recog- 
 nized by Christians as an actually and frequently occurring phe- 
 nomenon for a long time after the age of the Apostles. In our 
 interchange of thought upon this proposition, we both agreed that 
 if it could be properly set before the world, accompanied by such 
 testimonies as irrefutably establish its truth, it would be eminently 
 useful in the uprooting of that tenacious prejudice against the 
 reality of the alleged Spiritualism of this day, which rests on the 
 strange impression that the portals of the eternal world closed, and 
 that all open spiritual communication for ever ceased, with the age 
 of the Apostles. It was thought by you that a succinct statement 
 
518 APPENDIX. 
 
 of such facts and testimonies from the ancient Christian writers as 
 would tend to place this question in its true aspect before the pub- 
 lic, would form a suitable accompaniment to the Appendix of your 
 forthcoming work, " The Healing of the Nations ;" and I now 
 cheerfully proceed, in compliance with your request then ex- 
 pressed, to embody, in as brief and perspicuous a form as possible, 
 the essential results of my investigations in that direction. 
 
 But first a word in reference to the grounds, or rather, as we 
 shall see, the groundlessness, of the prevailing impression that all 
 intercourse between the denizens of the other world and mortals 
 here below, was suspended forever at the close of the Apostolic 
 age. I may ask where in all Scripture, in all history, or the induc- 
 tive apprehensions of human reason, do we find the semblance of 
 a sanction for this hypothesis 1 Did prophet, or apostle, or the 
 Saviour himself ever intimate any thing of the kind ? Were there 
 ever any apprehensions expressed by the first Christians that the 
 sensible inflow^ings of love and wisdom from God and his angels, 
 and the spirits of just men made perfect, were to be permanently 
 suspended after the lapse of a few short years ? And when the 
 last of the twelve primitive heralds of Jesus was called to his 
 heavenly inheritance, were there any funeral moanings — any fast- 
 ings in sackcloth and ashes — any sighings and despondings, or 
 even any passing and indifferent remarks made among Christians, 
 in reference to the sudden and total extinction of that sensibly 
 operative Divine spirit and power which constituted the only vital- 
 ity and glory of the early Church ? In the absence of any evidence 
 to the contrary, we are obliged to rest in the negative answer to 
 these several questions ; and I may add, that it seems extremely 
 difficult to conceive why spiritual intercourse, after being once 
 established, should ever be suspended, unless by those moral defec- 
 tions and sensual corruptions of mankind which render them unfit 
 for communion with heaven 
 
 It would, perhaps, be well here to bestow a passing notice upon 
 the only passages of Scripture which to my knowledge have been 
 quoted in favor of the hypothesis here combated. The first of 
 these is that in the parable wherein is recorded the refusal to send 
 Lazarus back from Paradise to earth, to testify to the five brethren 
 of the rich man lest they also should come to that place of torment 
 (Luke xvi. 27-31) ; the second is the declaration of the Saviour 
 
APPENDIX. 519 
 
 on the cross, " It is finished" (John xix. 30) ; and the third is the 
 prohibition of St. John concerning the adding to or taking from the 
 prophecies of the Book of Revelation (Rev. xxii. 18, 19). The 
 first passage, if it is susceptible of any other than a parabolic in- 
 terpretation, simply proves that one particular spirit was not, on 
 one occasion, permitted to return to earth for a certain specified 
 purpose ; the second simply proves that the sufferings of Christ in 
 his humanity were completed at the moment the words were 
 uttered ; and the third proves only that the Apocalypse of St. John 
 was not to be corrupted, either in its literal records or its interior 
 significance. By no process of verbal torturing, however, do I 
 conceive it possible to press out from these passages a testimony 
 which makes against the post-apostolic continuance of spiritual in- 
 tercourse ; and the very fact that the opposers of this idea have 
 been able to produce no passages which better subserve their pur- 
 pose, has a significance which I think will readily be apprehended 
 by most minds. 
 
 But now j9(f?r contra. You will observe that all the promises of 
 Jesus for the bestowment of the gifts of the Spirit upon his disci- 
 ples as the reward of faithfulness, are given without limitation to 
 any 'particular age. His instructions were, " Ask, and ye shall 
 receive ; seek, and ye shall find ; knock, and it shall be opened 
 unto you ;" and he declared that the heavenly Father would be- 
 stow the gift of the Holy Spirit upon those who truly and sincerely 
 asked him. He thus obviously intimated that whenever or in what- 
 ever age of the world these conditions were complied with, the 
 gifts should follow. The Saviour also expressly promised to 
 " come unto," and " manifest himself to, his faithful followers, and 
 be with them -' always, even unto the end of the world" (age or 
 dispensation). Moreover, St. Paul, in his Epistle to the Hebrews 
 (chap, xii.), impliedly declares it to be one of the special offices 
 of Christianity to bring its devoted followers into communion with 
 an innumerable company of angels, and to the spirits of just men 
 made perfect, and to God the judge of all ; and in the absence of 
 any declarations to the contrary, it may be justly taken for granted 
 that the privilege of these celestial communings was to be con- 
 tinued to the faithful so long as Christianity itself continued in a 
 state sufficiently pure to perform its appropriate functions. 
 
 So much for the prophetic and moral evidences of the Gospel ; 
 
620 APPENDIX. 
 
 let us now look at our subject in an historical light. It is certain 
 that in the Apostolic age there were many who enjoyed the gifts of 
 the Spirit besides the Apostles themselves ; for it may be learned 
 from the Acts of the Apostles that wherever converts were made 
 by the preaching of the Gospel, and the hands of the disciples 
 were laid upon them, they received the gift of the Holy Spirit, and 
 some of them began to prophesy, some to speak in diverse tongues, 
 some to interpret, some to perform miracles, etc. In the 12th and 
 14th chapters of 1 Corinthians, and the 4th chapter of Ephesians, 
 St. Paul enumerates and classifies these various spiritual gifts, and 
 their relative uses and functions in the economy of a true Chris- 
 tian church. These prophets, evangelists, teachers, workers of 
 miracles, speakers of diverse tongues, interpreters of tongues, etc., 
 were multiplied more or less throughout the civilized world, wher- 
 ever the Gospel was preached. Now our own reason would seem 
 to teach that some of these multitudinous spiritual persons or 
 *' mediums" must have lived until after the Apostles had left the bod- 
 ily form, and that the spiritual gifts propagated by them must have 
 continued in the Church even after they had all left the earth ; 
 and we should not adopt an opposite conclusion without at least 
 some express historical declaration on which to base it, and which 
 we have already intimated does not exist. 
 
 But in addition to this argument a priori, we have the direct 
 testimony of the learned and orthodox Dr. John Lawrence 
 Mosheim, whose ecclesiastical history is regarded as a standard 
 work by all Protestant Christians. In giving the history of the 
 Church in the second century, he says : " It is easier to conceive 
 than to express how much the miraculous powers and the extraor- 
 dinary divine gifts which the Christians exercised on various oc- 
 casions, contributed to extend the limits of the Church. The gift 
 of foreign tongues seems to have gradually ceased as soon as 
 many nations became enlightened with the truth, and numerous 
 churches of Christians were everywhere established, for it became 
 less necessary than it was at first. But the other gifts with which 
 God favored the rising Church of Christ were, as we learn from 
 numerous testimonies of the ancients, still conferred upon particu- 
 lar persons here and there.* Mosheim elsewhere speaks to the 
 
 Mos. Eccl. Hist., B, I., Cent. 11., part L, chap i., § 8. 
 
APPENDIX. 521 
 
 same effect, and Eusebiiis, pa^-^zm, is, if possible, still more definite 
 upon the same subject. 
 
 To show that such a thing as a cessation of spiritual gifts and 
 open spiritual communion was probably not even thought of for a 
 long time after the Apostolic age, I will solicit your attention for a 
 moment to the writings of St. Barnabas, St. Clement, St. Ignatius, 
 St. Polycarp, and St. Hermas, who, being cotemporarie and im- 
 mediate successors of the Apostles, are hence called " Apostolic 
 Fathers." The General Epistle of St. Barnabas, composed proba- 
 bly about the close of the Apostolic age, and devoted mainly to an 
 explanation of the symbols and prophecies of the Word, is written 
 in the same general tone and spirit which characterizes the epis- 
 tles of Paul, Peter, and John. The same may be said of the two 
 epistles of St. Clement to the Corinthians, whose author it is said 
 was a disciple of St. Peter, and afterward bishop of Rome. 
 
 St. Ignatius was an immediate disciple and personal associate 
 of the beloved St. John, and was by the latter appointed bishop of 
 Antioch. Of his writings there are extant several epistles addressed 
 respectively to the Ephesians, iMagnesians,Trallians, Romans, Phil- 
 adelphians, Smyrnseans, and to Polycarp. Several of them were 
 composed just before his martyrdom, and in full prospect of that 
 event, which happened in the year 106, or, as some authorities 
 have it, in the year 117. They are written in a most pure and 
 loving spirit, and everywhere seem to take an -existing inspiration 
 for granted, the author claiming the same for himself, as will be 
 seen particularly from his Epistle to the Philadelphians, chap. 
 ii. 11-15, where he incidentally refers to an instance in which the 
 Spirit came upon him, causing him to speak involuntarily, exactly 
 in the manner of some modern mediums, and to utter warnings ap- 
 propriate to circumstances he knew not of as a man. 
 
 Ignatius, becomingf obnoxious to the heathen authorities, was 
 finally summoned from his bishopric to appear before Trajan, the 
 Roman emperor, by whom he was condemned to be exposed to the 
 fury of wild beasts in the theater, dying for no other offense than 
 that of being a Christian. He was accompanied from iVntioch on 
 his journey to Rome by some of his friends, who wrote an ac- 
 count of his journey and martyrdom, and among other remarkable 
 declarations make the following: They say, "The night after his 
 (Ignatius') suffering, we were together watching in prayer, that 
 
522 APPENDIX. 
 
 God would vouchsaie to us, some assurance of what had passed; 
 whereupon several in the company fell into a slumber (ecstatical, 
 because watching in prayer), and therein saw visions wherein 
 Ignatius was represented ; for which, when we had conferred 
 together, we glorified God the giver of all good things, being 
 thereby assured of his blessedness." Here we have express testi- 
 mony to the existence of inspiration, and spiritual visions in the 
 beginning of the second century, and after the Apostles were all in 
 their heavenly abodes. 
 
 St. Polycarp also was a personal acquaintance and disci- 
 ple of St. John, and was by him appointed bishop of Smyrna. 
 Of his writings there is extant an epistle addressed to the Philip- 
 pians, which has generally been considered genuine, and by Arch- 
 bishop AVake is undoubtingly received as such. It is written in 
 the usual style and spiritual authoritativeness of the Apostolic epis- 
 tles, though the author himself acknowledges that he does not 
 " come up to the wisdom of the blessed and renowned Paul" 
 (chap. ii. 2). Polycarp suffered martyrdom for the cause of Christ 
 at an extreme old age, in the year 147, having been previously 
 admonished in a vision concerning his impending fate. An ac- 
 count of his martyrdom and the attending events was written in a 
 circular letter by the church of Smyrna, of which he was the 
 overseer, and addressed to all sister churches. This letter, 
 speaking of others who suffered martyrdom at the same time with 
 Polycarp, says, " While they were under torments they were ab- 
 sent from the body, or, rather, the Lord Christ stood hy them and 
 conversed with them, and revealed things to them inconceivable by 
 man, as if they were no longer men, but already become angels. 
 As to Polycarp, he saw a vision three days before he was taken ; 
 and behold the pillow under his head was all in a flam.e ; where- 
 upon, turning to those around him, he said, ' I shall be burnt alive.' 
 After his apprehension, and while he w^as going to the place of 
 execution, there came a voice from heaven, saying, ' Be strong, and 
 quit thyself like a man, Polycarp.' Now no one saw who spoke 
 to him, but many of our brethren present heard the voice. [Prob • 
 ably they were mediums, and heard this voice by the ear of the 
 spirit.] Then Polycarp, looking sternly around on the people, 
 shaking his hand at them, with a deep groan, and icith a mouth 
 hut half open, as one who spoke not his own words, hut those of 
 
APPENDIX. 523 
 
 another, and looking up to heaven, said, ' Take away the wicked^ 
 Polycarp then liaving made a full and final confession of Christ, 
 was committed to the flames, his countenance, according to the 
 writers of this account, assuming a most heavenly placidity, and 
 his body, during its dissolution, emitting a delightful perfume. 
 " Such," say they, " was the end of Polycarp, who, in our time, 
 was a truly apostolic and prophetical teacher ; for every word that 
 went out of his mouth either has been already fulfilled or will be."* 
 
 Hermas was a brother to Pius, a bishop of Rome, and wrote his 
 tract in his old age, about the middle of the second century. It is 
 divided into three parts, which are respectively entitled " Visions," 
 "Commands," and "Similitudes." The whole purports to have 
 been delivered to Hermas by various angels, but principally by 
 one who appeared in the habit of a shepherd, whence the book is 
 known as " The Shepherd of Hermas." The contents of this 
 production remind one of the visions and angelic interviews of 
 Ezekiel ; and I regard the instructions communicated as abun- 
 dantly worthy the heavenly source whence they purport to have 
 sprung. I undertake to assert that the book bears the most ample 
 internal evidence of a spiritual origin, and I hazard little in saying 
 that the disparaging remarks respecting its contents, made by Dr. 
 Mosheim and some other writers, would have been gladly with- 
 holden if their authors had understood the laws of inspiration and 
 spiritual communication as they are illustrated by our modern 
 manifestations 
 
 The epistles of Clement, Barnabas, Ignatius, Polycarp, and the 
 shepherd of Hermas were read in public religious assemblages 
 thit)ughout Christendom for four hundred years after Christ ; and 
 though they were not generally received into the canon of the 
 New Testament, they Vv^ere considered as possessing an intrinsic 
 value little inferior to that of the Apostolic writings themselves. 
 The claims and teaching of these productions, therefore, must have 
 received the fullest sanction in the churches during that period ; 
 
 * One of the versions of this Smyrnsean letter which has come down to us, 
 is accompanied by the following attestation : " This epistle was tfanscribed 
 from the copy of Irenseus, the disciple of Polycarp, by Caius ; after which I, 
 Pionius, wrote it from the same copy, which I found by a revelation wherein 
 Polycarp appeared and directed me to it, as I have and do declare in a most 
 solemn maimer." 
 
524 APPENDIX. 
 
 and among the very prominent claims and teachings of at least 
 several of them, was that which sat forth in a very prominent light 
 the doctrine of an existing and post-apostolic spiritual communi- 
 cation. 
 
 We have seen that the claims and declarations of these produc- 
 tions are such as of themselves to supply every intermediate link 
 in the history of such communication between the age of the 
 Apostles and the middle of the second century. In addition to 
 their testimony, Justin Martyr, who flourished about the year 150, 
 declares, according to Eusebius, that the gift of prophecy shone 
 brightly in the Church in his times. 
 
 A little after the time of Justin Martyr, viz., about the year 180, 
 Athenagoras was commissioned by his Christian brethren to carry 
 an apology to the emperor of Rome. In this apology is given a 
 clear description of what in our day would be called " speaking 
 mediums,'" and which seem to have then abounded in the Church 
 under the name of prophets and prophetesses. " I call them 
 prophets," says he, " who being out of themselves and their own 
 thoughts did utter forth whatsoever by the impelling power of the 
 Spirit he wrought in them ; while the Divine Operator served him- 
 self of them, or their organs, even as men do of a trumpet, blowing 
 through it Thus have we prophets for witnesses and aflirmers 
 of our faith; and is it not equal and worthy of human reason, 
 ye emperors, to yield up our faith to the Divine Spirit who moves 
 the mouths of the prophets as his instruments ?'" 
 
 Near the close of the second century, Ammonius Saccas, a 
 learned Christian, who was at the same time deeply imbued with 
 the Platonic philosophy, opened a school at Alexandria, which 
 afterward attained to great celebrity. Among other things taught 
 by Ammonius was the art of procuring communion with spirits or 
 demons ; for " demon" then simply signified an invisible intelli- 
 gence, without respect to goodness or badness. The disciples of 
 Ammonius called this art " Theurgy ;" but whether the spirits, in- 
 voked by its means, were always of an elevated character, may 
 perhaps admit of a question. Suffice it to say, that the reality of 
 the art was generally acknowledged, and the school thus estab- 
 lished afterward exercised a considerable influence over the intel- 
 lectual character of the Christian Church. 
 
 The celebrated Irenaeus, bishop of Lyons, who sufl'ered martyr- 
 
APPENDIX. 625 
 
 dom about the year 292, was said to be himself largely endowed 
 with the gifts of the Spirit. Although his modesty forbade him 
 from speaking of any of these gifts as pertaining to himself, he 
 bears the most ample testimony in his Lihri Contra HcBreses to the 
 wide prevalence of these qualifications among the Christians of his 
 day, as will be seen by the following passage, which I give second- 
 handed from a translated collection from the Christian Fathers now 
 beiore me. He says, "Wherefore he (Jesus Christ) being the 
 only Son of God, by his name those that are indeed his disci- 
 i^les, receiving grace from him, do now perform to the benefit of 
 other men, according as every one has received the gift from him ; 
 for some do cast out devils truly and effectually, so that those who 
 are cleansed from the impure spirits themselves are converted to 
 the faith and abide in the Church Others have foreknowledge 
 of things future, and have visions, and the gift of prophesying ; 
 others by imposition of hands do restore the sick and heal all 
 manner of diseases ; and as we have already said, the dead are 
 raised, and do survive with us many years. But what shall I 
 say 1 for it is not possible to reckon up the number of gifts which 
 the Church all the world over has received, and does exert even 
 every day, in the name of Jesus Christ crucified under Pontius 
 Pilate, neither seducing any one nor taking from him any money. 
 
 Moreover, they noio speak in all tongues by the Spirit of 
 
 God, even as St. Paul spake ; even as we ourselves have heard 
 many of the brethren that have the prophetical gifts in the Church, 
 and who speak by the Spirit in all languages, and profitably do 
 make manifest the secrets of men's hearts, and openly publish the 
 mysterious things of God." 
 
 Toward the latter part of the second century there appeared at 
 Pepuza, a little town in Phrygia, an austere man of the name of 
 MoNTANUs, who claimed to speak under the special influence of 
 the Paraclete, or Comforter, promised by Jesus Christ to his disci- 
 ples. By his efforts to reform the discipline and doctrines of the 
 Church, as well, perhaps, as by some really fanatical pretensions, 
 he earned for himself the ill will of many in the Church, who de- 
 nounced him as a heretic. He however procured numerous fol- 
 lowers, who spread over Asia, Africa, and a part of Europe. It is 
 well known that by many of these an extraordinary degree of 
 spiritual gifts and powers was claimed, and that wherever a body 
 
526 APPENDIX. 
 
 or church of Montanists existed, there were among its members a 
 greater or less number of these " energumcns'^ or mediums, called 
 prophets and prophetesses, who dispensed instructions while un- 
 der the influence of the Spirit. The physical and mental phenom- 
 ena which they exhibited while the Spirit was active upon them, 
 seem to have been identical with those often exhibited by me- 
 diums in these modern times. I quote the following descriptive 
 passage from an old v/ork entitled, " An Historical Account of 
 Montanism," published in 1709, anonymously, but under the full 
 sanction of Dr. George Hicks, a person well versed in ancient 
 ecclesiastical history : 
 
 " In the manner of their public prophesyings," says this author, 
 *' their agitations were supposed to be involuntary ; and one of the 
 main symptoms of that spirit Avhich entered into their bodies in 
 prophetic fits was, that it made them swell and heave in their 
 breasts after a strange manner ; and they constantly averred, as 
 well when under the operation of the sa,id spirit as when out of it, 
 that the organs of their bodies were by it overruled, and their 
 tongues constrained to utter what they did without their own fore- 
 knowledge of the matter ; which spirit, delivering itself by the 
 mouth of these pretended prophets and prophetesses, gave itself 
 out to be no other than the Paraclete (the Comforter), the very 
 eternal Spirit of God. And it is observable ^hat this Spirit did 
 nearly imitate most, if not all, the properties of the true Divine 
 Spirit ; for the manner of it was to press much holiness, and to 
 rebuke vice openly and powerfully," etc. Again he says : *' There 
 was very little order or regularity in their assemblies ; for whom- 
 soever the agitations seized, whether man or woman, whether 
 young or old, the person so agitated was not to be restrained 
 
 the authority of the bishop himself, if present, not 
 
 being held by them sufficient to lay an interdict m this case." 
 
 It is well known to those versed in Christian antiquities, that 
 the celebrated Tcrtullian (who died about a.d. 231) bore the most 
 ample testimony to the existence of spiritual gifts in his times. 
 The following passage from his book concerning the Soul, you 
 v/ill doubtless concur with me in regarding as exceedingly inter- 
 esting, presenting as it does scenes and revelations which fre- 
 quently have their exact counterpart in the psychological and spir- 
 itual developments of our own times : " We had a right," says he, 
 
APPENDIX. 527 
 
 " after St. John, to expect prophesyings, and v/e do acknowledge the 
 said spiritual gifts ; for there is at this day living among us a sister 
 who is partaker of the gift of revelations, which she receives under 
 ecstasy in the spirit in the public congregation ; wherein she con- 
 verses with angels, sometimes also with the Lord, and sees and 
 hears divine mysteries, and discovers the hearts of some per- 
 sons, and administers medicine to such as desire it ; and when the 
 Scriptures are read, or psalms are being sung, or they are preach- 
 ing, or prayers are being offered up, subjects from thence are 
 ministered in her visions. We had once some discourse touching 
 the soul while this sister was in the spirit. After the public ser- 
 vices were over, and most of the people gone, she acquainted us 
 with what she saw, as the custom was ; for these things are heed- 
 fully digested that they may be duly proved. Among other things 
 she then told us that a corporeal soul appeared to her, and the 
 spirit was beheld by her, being of a quality not void and empty ^ 
 hut rather such as might be handled, delicate, and of the color of 
 light and air, and in all respects bearing the human form.'' ''^ Here, 
 we have not only a " seeing medium,^'' but a clairvoyant prescriher 
 for diseases. You will not fail to be struck also with the exact 
 resemblance between the description of the human spirit given by 
 this ancient Christian seeress, and those we are daily hearing 
 from the mouths of spiritual clairvoyants in our own times. Who 
 can believe that so remarkable a concurrence in the descriptions 
 given by those ancient and these modern visionists is the result 
 of mere accident, rather than of the eternal, outstanding truth of the 
 thing described ? 
 
 You are aware that in the times of our Saviour and his Apostles 
 there was a class of spirits, called demons, who would frequently 
 come unbidden and take possession of the bodies of certain per- 
 sons, not only sometimes speaking and acting through their organs 
 in an apparently plausible and inoffensive manner, but often utter- 
 ing violent language and afflicting and tormenting their mediums 
 in diverse ways. Various opinions, some of them exceedmgly 
 
 * " Ostensa est miM anima corporaliter, et spiritus videbatur, sed non 
 inanis et vacuse qualitatis, imo quge etiam teneri repromitteret, tenera et 
 lucida et aerie coloris, et forma per omnia humana, hgec visio est " — Tertul. 
 De Anima, Cap. IX. 
 
628 APPENDIX. 
 
 vague, were entertained in those and subsequent times, respecting 
 the nature of these demons, but I think the most rational opinion 
 and one most accordant with certain incidental expressions of the 
 Saviour, was that they were spirits of departed human beings.* 
 Among the powers conferred by Jesus upon his disciples was that 
 of expelling these unruly spirits from the bodies of those whom 
 they afflicted ; and it appears from the testimony of the ancient 
 Fathers that this power, with the occasion for its exercise, con- 
 tinued specially conspicuous after the Apostolic age. It was be- 
 lieved by the Christians (no doubt upon the basis of apparently 
 good evidence) that these were the kinds of spirits who, claiming 
 and receiving the title of gods, and manifesting themselves through 
 the mediumship of heathen men and women, rendered oracles, 
 and gave forth other sayings, in antagonism to Christianity. It 
 was commonly remarked that these heathen spiritual manifesta- 
 tioQs were embarrassed and unsuccessful in the presence of a 
 Christian, and that it often sufficed for the Christian to simply 
 wave his hand or blow his breath upon the medium, to suspend 
 them altogether. We find Tertullian, in his Apology for the Chris- 
 tian Religion, boldly challenging all heathendom to a trial, with 
 the Christians, of the powers of their patron spirits and divinities, 
 who it appears were, in his day, accustomed to take possession of 
 and speak through the bodies of certain men. " Hitherto," he says, 
 " we have used words ; we will now come to a demonstration of 
 the very thing, that your Gentile gods are no one of them greater 
 than another. For a decision of the point, let any one that is 
 judged to be possessed by a devil be brought into open court 
 before your tribunals ; when that spirit shall be commanded by a 
 Christian to speak, he shall as truly confess himself a devil there 
 as elsewhere he falsely claims to be a god. Or let one equally be 
 produced who is among you Gentiles judged to be inspired of God, 
 who waits at your altars, and is esteemed a sacred person by you ; 
 
 * Titus, in his address to his soldiers before Jerusalem, said : " For what 
 man of virtue is there that does not know that those souls which are severed 
 from their fleshy bodies in battles by the sword, are received by the ether, that 
 purest of elements, and joined to that company which are placed among the 
 Btars ; that they become good demons, and propitious heroes, and show them- 
 selves as such to their posterity afterward ?"— Josephus, Wars of the Jews, 
 B. VI., chap, i., § 5. 
 
APPENDIX. 529 
 
 nay, though he be actuated by one of your most venerated deities, 
 be it Diana, the heavenly virgin, or iEsculapius, who prescribes 
 your medicines, and v^rho pretends to relieve the dying, yet these, 
 or any others, when they are summoned, if they dare to lie to the 
 Christian summoning, and if they do not confess themselves openly 
 to be devils, then let that reproachful Christian's blood be spilt b}^ 
 you upon the spot.* 
 
 Not far from the age of the developments last described, an oc- 
 currence took place at Alexandria in which you will also recog- 
 nize some of the distinctive traits of the spiritual phenomena of 
 this day. During a violent persecution which raged in that city, 
 there fell a victim to it a young Christian woman named Potomi- 
 ana. She met her fate with astonishing fortitude, and three days 
 afterward she appeared, by night, to one of (he spectators of her 
 death, named Basilides, a Roman soldier, and, covering his head 
 with a crown, told him he must shortly be taken away. The 
 vision was the means of converting Basilides, who shortly after- 
 ward was " taken away," being rewarded with a " crown" of mar- 
 tyrdom, as the vision had foreshadowed. " Many others also, at 
 the same time in Alexandria, were wrought upon to the open con- 
 fession of their faith in Christ by visions of Potomiana, who in 
 dreams urged them to such confessions." It seems indeed to 
 have been no uncommon thing in those times for heathens and 
 scoffers at Christianity to be converted by monitions received in 
 visions and dreams, and I might cite several cases of the kind did 
 space permit. 
 
 * See Tertul. Apol., chap, xxiii. Reeve, in his translation of Tertullian's 
 Apology, quotes the folio-wing forcible passage from St. Cyprian, a pupil of 
 Tertullian, in which the writer invites Demetrius, proconsul of Africa, to 
 come and witness how the demons were made to writhe as under the tortures 
 of a spu'itual lash, and by the adjurations of the Christians were ejected, 
 howling and groaning from the bodies of the obsessed, and acknov.dedging 
 their terror of a coming judgment. He says to Demetrius: "0 si audire eos 
 velles et videre quando a nobis adjurantur, et torquentur spiritualibus flagris, 
 et verborum tormentis de obsessis corporibus ejeciuntur, quando ejulantes et 
 gementes voce humana, et potestate divina flagella et verbera sentientes ven- 
 turum judicium confitentur — veni, et cognosce vera esse quro -dicimus." A 
 little after he adds, " Videbis sub manu nostra stare vinctos, et tremere cap- 
 tivos quos tu suspicis et veneraris ut dominis." 
 
 Minucius Felix (Octavius, chap, xxviii.) might also be quoted to the same 
 purpose 
 
 34 
 
530 APPENDIX. 
 
 According to Mr. Dodwell, a writer upon the spirituality of the 
 ancient Church, " After the year 220, and from thence to 250, the 
 extraordinary gifts of the Spirit did decrease and grow rare in 
 comparison of the time preceding ; . . . . and at the latter end 
 of that period, Origen acquaints us that though in his age the g'ift 
 of prophesijing still remained, yet it was decreased, and not in the 
 same measure as in the foregoing age." This decline in spiritual 
 gifts (which continued in after times until it attained its ultimatum) 
 may be rationally attributed solely to the fact that the Church, 
 from being at first poor and persecuted, was then becoming rich 
 and powerful, and involved in that degree of worldliness and sen- 
 sualism the which interior men have ever regarded as suffocating 
 to spirituality. 
 
 But although these extraordinary spiritual gifts, afler the period 
 above referred to, were not so common as they had been before, 
 they still continued to be recognized as pertaining to particular m- 
 dividuals, and as being exercised on various occasions. As one 
 significant indication of this fact, it may be mentioned that 
 Gregory, a pupil of the great Origen, and bishop of New Cesarea 
 during the middle and a part of the latter half of the third century, 
 received, by common consent, the title of TJiaiimaturgus, or wonder- 
 worker, on account of the many miracles he was said to have per- 
 formed. According to Eusebius, spiritual communications existed 
 to some extent in the Church during the age of Constantino (fourth 
 century), and that monarch himself sometimes experienced them — 
 not only being admonished in his famous vision of the luminous 
 cross, and the inscription upon it saying, " Conquer hy tliis,'^ but 
 also being warned in dreams and visions concerning the machi- 
 nations of his enemies.* And so firmly rooted was the belief in 
 communications from evil as well as good spirits in the latter part 
 of the fourth century, that the confessions of demons, that is, of 
 persons or mediums whose vocal organs were supposed to be used 
 by such, were sometimes resorted to as proof of certain doctrines 
 of the orthodox Church. We thus indeed find the learned and ac- 
 complished Ambrose, bishop of Milan, publicly citing the demons 
 to testify in relation to the Nicene doctrine of the Trinity ; and 
 when the demons, not daring to deny that doctrine, confirmed it in 
 
 * Euset). Life of Constantine, B. I., cliap. sxviii ; xlvi. 
 
APPENDIX. ^^ 531 
 
 opposition to the Arians, the latter, so far from denying tne alleged 
 spirituality of the testimony, charged Ambrose with having bribed 
 the demons to testify as they did.* 
 
 I have thus, my dear sir, traced the history of an actual, and by 
 the Christians of those times generally recognized, spiritual inter- 
 course in the Church down to about the close of the third century, 
 and to about three hundred years after the death 'of St. John, the 
 last surviving Apostle. The greatest embarrassment I have ex- 
 perienced in the foregoing exhibition of evidences upon this point, 
 has been in making a judicious selection from the great mass of 
 testimonies which go to establish the same conclusion, but most 
 of which I am of course now compelled to leave unnoticed. And 
 having thus proved, as I think in a most irrefutable manner, that, 
 contrary to the popular impression among modern theologians, spir- 
 itual intercourse did exist in the Church after the Apostolic age, 
 and was continued in an unbroken chain of succession for these 
 several generations subsequent to that period, the object of this 
 epistle may be considered so far gained as to render necessary 
 only the briefest allusions to the spirituality recognized in the 
 Church in the ages still subsequent. 
 
 I am well aware that soon after the age of Constantme the 
 spiritual and thaumaturgic history of the Church begins to be 
 much vitiated by monkish legends and pious lies, and that the 
 records of spiritual manifestations between this age and the four- 
 teenth or fifteenth century should be received with a more than 
 usual degree of suspicion, unless fully authenticated and corrobo- 
 rated. Still, it is certain that the Catholic Church has not, even 
 to this day, lost its faith in spiritual manifestations and miraculous 
 gifts ; and her history is dotted all along with seemingly well 
 authenticated and well corroborated facts which go to prove that 
 faith as something more than a mere superstitious fancy. 
 
 Moreover, even the Protestant churches themselves, durmg the 
 earlier portions of their history, seem to have generally recognized 
 the fact of occasional interference, m various sensible forms, from 
 the unseen world, as may be fully proved from the writings of 
 Luther, Melancthon, Behmen, Fox, Glanvil, More, Wesley, and a 
 host of others ; and although from the close of the third century 
 
 * See Mosheim, B. 11., Cent. IV., part IE., chap, iii., § 8. 
 
532 APPENDIX. 
 
 through all succeeding times there have always been those who, 
 standing nearly on the line of deinarkation between Christian 
 faith and unfaith, have denied and ridiculed the idea of any exist- 
 ing and present spiritual manifestations, it is only since the publi- 
 cation of a certain work* by Dr. Coxyers Middleton, about one 
 hundred years ago, that the persuasion has become general, even 
 in the Protestant churches, that all spiritual manifestations were 
 confined to the Apostolic age. In this work Dr. Mideleton en- 
 deavors to impeach the authority of the primitive Fathers, and to 
 show that there is no sufficient reason to believe upon their testi- 
 mony that any extraordinary spiritual powers or gifts were con- 
 tinued in the Church after the days of the Apostles. In his Preface 
 to his book he distinctly intimates that his views on this subject 
 were in opposition to those then almost universally entertained by 
 Christians. 
 
 It may thus oe seen, my dear sir, that those wno believe that 
 open spiritual intercourse, and the extraordinary powers and oper- 
 ations connected w^th it, entirely ceased with the Apostolic age, 
 have adopted this opinion in direct opposition to the uniform testi- 
 mony of all ancient ecclesiastical history, and to the general belief 
 of the Church and her learned clergy ybr seventeen out of the eighteen 
 centuries of her existence ! I submit this result of our inquiries as 
 confirming in the most satisfactory manner, what the words of our 
 Saviour, indeed, seem to authorize us to take for granted, that spir- 
 itual manifestations are a normal and divinely ordered gift of the 
 Church of Christ, not confined to any particular age, hut to he 
 always enjoyed in a degree of purity and potency according as the 
 Church remains faithful ; and if there has been, through the long 
 ages succeeding the Apostles, a gradual decline in these gifts, and 
 a final and almost total extinction of faith in their existence, this 
 fact must, I think, be taken as a somewhat humiliating comment- 
 ary on the Church's spiritual history, reminding one forcibly of 
 the Apostle Paul's prophecy of the " falling away" that should 
 occur. 
 
 Viewmg our modern spiritual demonstrations, therefore, merely 
 
 * Entitled " A Free Inquiry into the jSIiraculous Powers -which are supposed 
 to have subsisted in the Christian Church from the Earliest Ages through sev- 
 eral Centuries. London, 1749." 
 
APPENDIX. 533 
 
 in a phenomenal aspect, and without regard to any intrinsic relia- 
 bility or unreliability of communications coming from individual 
 spiritual sources, I regard them as the voice of God calling a 
 slumbering church and a lapsed and materialistic world to a new- 
 ness of spiritual faith and life ; and in my humble judgment no 
 man can entirely disregard this voice without imperiling his own 
 highest spiritual interests. To my certain knowledge, sir, and I 
 believe also to your own, the very fact of existing spiritual mani- 
 festations, irrespective of their abstract character, has infused into 
 many minds a renewed and intensified vitality of faith in the Word 
 of God, in the Christian Religion, and in the present communion 
 and guidance of the Holy Spirit to those who diligently seek for 
 it, which no other conceivable circumstance could have afforded. 
 It is from considerations like these that I feel in duty bound to 
 commiend these current phenomena to universal investigation, and 
 especially to investigation by the clergy. Whatever of truth and 
 good may be derived from their merely scientific indications, should 
 be promptly appropriated by the individual investigator, and should 
 be placed in a form easily available to the general mind. What- 
 ever of good and evil there may be mixed up in them (and the 
 Spiritualism of all ages has had a good and an evil side), should be 
 pointed out so clearly, that no discerning and conscientious mind 
 can fail to distinguish them. It will then be known that the un- 
 evangelical and unbiblical features which have confessedly, to 
 some extent, made themselves conspicuous as connected with the 
 externals of this new unfolding, are but instructive reflexes of the 
 mental and moral condition of human beings who have passed 
 ignorant and unregenerate into the world of spirits ; Avhile the 
 teachings of such spirits are no direct exponents of the character 
 of that truer, higher, and more divine Spiritualism, available to 
 every one who will seek it, and which consists in the most sensi- 
 ble and lively communion with the holy angels, and with the Spirit 
 of the Eternal Father ! When these things are generally 
 known, we shall have a revival of all that purity and intensity of 
 faith and charity which was exemplified among the primitive 
 Christians, and religion will again have a living power over the 
 human heart, and over the masses of mankind, which it has 
 scarcely been known to exhibit since the days of the Apostles, 
 martyrs, and confessors. 
 
534 APPENDIX. 
 
 In the full conviction ot these truths, and with a high apprecia- 
 tion of your noble self-sacrifice in an unpopular cause, allow me, 
 dear sir, to subscribe myself, 
 
 Yours, most sincerely, 
 
 WiLLiAMSBXTRGH, N. Y., March 12>th, 1855. 
 
 Wm. Fishbough. 
 
 In- Appendix D, I have referred to the course of Gen. Shields on presenting 
 to the Senate of the United States a Memorial signed by myself and thirteen 
 thousand Spiritualists, asking Congress to appoint a Scientific Commission to 
 investigate the subject of " Spiritual Manifestations," As a part of the 
 history of this matter, I deem it proper to preserve in this connection a copy 
 of the Memorial itself. It was drawn up with characteristic ability by Prof, 
 S. B, Brittan; and Gen. Shields, after giving a brief analysis of its con- 
 tents, remarked : "I have now given a faithful synopsis of this Petition, 
 which, however unprecedented in itself, has been prepared with singular abil- 
 ity, presenting the subject with great delicacy and moderation," This Memo- 
 rial, though laid upon the table, is nevertheless preserved in the National 
 Archives — and there it will remain as long as free government and free prin- 
 ciples are recognized among men. In less time than has elapsed since the 
 Declaration of Independence, which proclaimed the fredom of man's political 
 rights, this Memorial will be regarded with even greater interest, as proclaim- 
 ing the mental freedom of the human race ! 
 
 A MEMORIAL. 
 
 TO THE HONORABLE THE MEMBERS OF THE SENATE AND HOUSE 
 OF REPRESENTATIVES OF THE UNITED STATES IN CONGRESS 
 ASSEMBLED. 
 
 Your Memorialists, citizens of the Republic of the United 
 States of America, most respectfully beg leave to represent before 
 your Honorable Body, that certain physical and mental phenom- 
 ena, of questionable origin and mysterious import, have of late 
 occurred in this country, and in almost all parts of Europe, and 
 that the same are now so prevalent, especially in the Northern, 
 Middle, and Western sections of the Union, as to engross a large 
 share of the public attention. The peculiar nature of the subject 
 
APPENDIX. 535 
 
 to which the Memorialists desire to solicit the attention of your 
 Honorable Body, may be inferred from a partial analysis of its 
 phenomenal aspects, which are imperfectly comprehended in the 
 following brief generalization : 
 
 1. An occult force, exhibited in sliding, raising, arresting, hold- 
 in o-, suspending, and otherwise disturbing numerous ponderable 
 bodies — apparently in direct opposition to the acknowledged laws 
 of matter, and altogether transcending the accredited powers of 
 the human mind — is manifested to thousands of intelligent and dis- 
 criminating persons, while the human senses have hitherto failed 
 to detect, to the satisfaction of the public, either the primary or 
 proximate causes of these phenomena. 
 
 2. Lights of various forms and colors, and of different degrees 
 of intensity, appear in dark rooms, where no substances exist 
 which are liable to develop a chemical action of phosphorescent 
 illumination, and in the absence of all the means and instruments 
 whereby electricity is generated or combustion produced. 
 
 3. Another phase of the phenomena which we desire to bring to 
 the notice of your august Body, is presented in the variety of sounds 
 which are now extremely frequent in their occurrence, widely di- 
 versified in their character, and more or less significant in their 
 import. These consist in part of certain mysterious rappings, 
 which appear to indicate the presence of an invisible intelligence ; 
 sounds, such as are occasioned by the prosecution of several me- 
 chanical and other occupations, are often heard ; there are others 
 which resemble the hoarse voices of the winds and waves, with 
 which, occasionally, harsh, creaking sounds are mingled, similar 
 to those produced by the masts and rigging of a ship while it is 
 laboring in a rough sea. At times, powerful concussions occur, 
 not unlike distant thunder or the discharge of artillery, accompa- 
 nied by an oscillatory movement of surrounding objects, and, in 
 some instances, by a vibratory or tremulous motion of the fioor of 
 the apartment, or, it may be, of the whole house wherein the phe- 
 nomena occur. On other occasions, harmonic sounds are heard, 
 as of human voices, but more frequently resembling the tones of 
 various musical instruments, among which those of the fife, drum, 
 trumpet, guitar, harp, and piano have been mysteriously and suc- 
 cessfully represented, both with and without the instruments, and, 
 in either case, without any apparent human or other visible agency. 
 
536 APPENDIX. 
 
 These phenomena appear to depend, so far as regards the process 
 of their production, on the acknowledged principles of acoustics. 
 There is obviously a disturbance of the sensational medium of the 
 auditory nerves, occasioned by an undulatory movement of the air, 
 though by what means these atmospheric undulations are produced 
 does not appear to the satisfaction of acute observers. 
 
 4. All the functions of the human body and mind are often and 
 strangely influenced in what appear to be certain abnormal states 
 of the system, and by causes which are neither adequately defined 
 nor understood. The invisible power frequently interrupts what 
 we are accustomed to denominate the normal operation of the fac- 
 ulties, suspending sensation and the capacity for voluntary mo- 
 tion, checking the circulation of the animal fluids, and reducing the 
 temperature of the limbs and portions of the body to a death-like 
 coldness and rigidity. Indeed, in some instances, respiration is 
 entirely suspended for a season — it may be for hours or days to- 
 gether — after which the faculties of the mind and functions of i\\Q 
 body are fully restored. It is, moreover, confidently asserted, that 
 these phenomena have been succeeded, in numerous cases, by per- 
 manent mental and physical derangement, and it is as positively 
 affirmed and believed that many persons w^ho were suffering from 
 organic defects, or from protracted and apparently incurable dis- 
 eases, have been suddenly relieved or entirely renovated by the 
 same mysterious agency. 
 
 It may not be improper lo observe, m this connection, that two 
 general hypotheses obtain with respect to the origin of these re- 
 markable phenomena. The one ascribes them to the power and 
 intelligence of departed spirits, operating on and through the sub- 
 tile and imponderable elements which pervade and permeate all 
 material forms ; and this, it should be observed, accords with the 
 ostensible claims and pretensions of the manifestations themselves. 
 Among those who accept this hypothesis will be found a large 
 number of our fellow-citizens, who are alike distinguished for their 
 moral worth, intellectual powers and attainments, as well as for 
 their eminent social position and political influence. Others, not 
 less distinguished in all the relations of life, reject this conclusion, 
 and entertain the opinion that the acknowledged principles of 
 physics and metaphysics will enable scientific inquirers to account 
 for all the facts in a rational and satisfactory manner. While your 
 
APPENDIX. 537 
 
 Memorialists can not agree on this question, but have honestly ar- 
 rived at widely different conclusions respecting the probable causes 
 of the phenomena herein described, they beg leave, most respect- 
 fully, to assure your Honorable Body they nevertheless most cor- 
 dially concur in the opinion that tJie alleged phenomena do really 
 occur, and that their mysterious origin, peculiar nature, and import- 
 ant bearing on the mterests of mankind demand for them a patient, 
 thorough, and scientific investigation. 
 
 It can not reasonably be denied that the various phenomena to 
 which the Memorial refers are likely to produce important and 
 lasting results, permanently affecting the physical condition, men- 
 tal developments, and moral character of a large number of the 
 American people. It is obvious that these occult powers do influ- 
 ence the essential principles of health and life, of thought and 
 action, and hence they may be destined to modify the conditions 
 of our being, the faith and philosophy of the age, and the govern- 
 ment of the world. Moreover, deeming it to be intrinsically 
 proper, and at the same time strictly compatible with the cardinal 
 objects and essential spirit of our institutions, to address the repre- 
 sentatives of the people concerning any and every subject which 
 may be fairly presumed to involve the discovery of new principles, 
 which must or may issue in momentous consequences to mankind, 
 we, your fellow-citizens, whose names are appended to this Memo- 
 rial, earnestly desire to be heard on this occasion. 
 
 In pursuance, therefore, of the objects contemplated by the pres- 
 ent Memorialists and in view of the facts and reasons herein con- 
 tained or referred to, your fellow-citizens most respectfully petition 
 your Honorable Body for the appointment of a Scientific Commis- 
 sion to which this subject shall be referred, and for such an 
 appropriation as shall enable the Commissioners to prosecute their 
 inquiries to a successful termination. Believing that the progress 
 of Science and the true interests of mankind will be greatly pro- 
 moted by the proposed investigation, the undersigned venture to 
 indulge the hope that their requests will be approved and sanctioned 
 by the wisdom of your Honorable Body. And to this end the peti- 
 tioners will ever pray. 
 
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