SINS AGAINST SPIRITS.

 

THERE are some minds who wish counsel of spirits, but when that counsel is given, we see them neglecting it. We see what will obviate the difficulty. The person who desires a communication from spirits, not unfrequently supposes, that he is at liberty to consult us on subjects which are beyond our means of information. Though we are spirits—spirits who have once inhabited a body on earth—yet we are not infinite in knowledge and wisdom. The great mistake of minds in the rudimental sphere, seems to be, that they very generally assume the idea, that spirits must necessarily know every thing, or they are not spirits. This mistaken notion has involved much perplexity, and sometimes disgusted without convincing inquirers. The inquirer wishes to know what the responding spirit does not know. He wishes to know what the spirit sees it is improper for him to know—improper because what is proper in certain relations and conditions is improper in different relations and conditions—improper because spirits see what will do good and what will do harm—improper because what is good and true is not always good and true to the welfare of him who seeks a knowledge of it—improper because truth and goodness consist in the wise adaptation of things to conditions, so that no discord shall interrupt the harmony of social enjoyment.

 

Some few minds are so far developed that spirits may consistently reveal to them many facts, which would be unwholesome to the good of others. This difference of minds in the body may be considered as a general rule, governing all wise spirits of this sphere in making their disclosures of things known unto them. When a mind is prepared by developed wisdom to receive, it will be given and not withheld. When it is unprepared, as it often and generally is, to receive a full and satisfactory response to all inquiries, the facts will be where we know is best for the inquirer and others. Some minds seek information. Some seek to test our information. Some seek to cavil and dispute. Some seek to injure the cause of spirit communications. Others seek to find what is true. We see who will be satisfied, and who will be dissatisfied. Indeed to satisfy all the conflicting interests and desires of minds, would be as impossible as it would be injudicious. How can a spirit impart a knowledge of facts it does not possess? How can a spirit tell what it does not know? How can a spirit tell what it does know, when it sees that such knowledge will be perverted to the injury of the individual receiving it, or the disadvantage of others interested but ignorant of the disclosures sought to be obtained? Minds seek all knowledge. They seek sometimes what is wrong—wrong because a revealment would injure others—wrong because they have no right to seek the injury of others, but their good; and wrong because the seeker would not be benefited, but injured with the injured brother or sister. Therefore, wisdom withholds a knowledge of the facts sought. Minds are differently balanced. Persons wish a knowledge of subjects beyond their capacity of comprehension. They seek to run before they can walk. They covet information on abstruse science before they have learned the primary elements of instruction. To gratify what they seek to obtain, would be impossible. It would be impossible because they would be able to receive only as they are prepared by wisdom to receive. It would be impossible, because law forbids that mind should advance otherwise than by progressive development. The contrary course would disturb the balance of reason, and overwhelm the judgment in confusion. Indeed, insanity, madness, terror, and dismay, would most assuredly accompany such violation of nature's laws. With spirits it is greater evidence of wisdom to withhold than to impart, when the condition of the inquirer forbids it. We see what he needs, and be must be content with what we give, and as we give it. But he is not. He murmurs and complains because his wish is not gratified. He faults spirits because the ignorance of his own condition leads him to expect whatever he may ask. This is a very common thing. We see what will obviate the objection. Is be a man who believes in God? If so, will he demand of God what he demands of us? Will God answer? Let him test the rule he has established for our government in giving or withholding facts, by appealing to Him who knows all things, and who is never absent from him. Let him tell God he is not a spirit; because, if he were, he could and would answer so as to remove all his doubts. Let him ask God who hears, how old he is, how many children, or wives he has had, how many uncles and aunts, and what are their ages, names and residences, and will he answer? Why not? He is present. Tell us why, and when ye tell us why, you will have the why of our answer to your objection.

 

Is he a believer in the Bible? If so, will he find any record of such inquiries, or any responses involving such inquiries? Why not? If prophets and men inspired by spirits were what they professed to be, why did not men and women seek art answer to like interrogatories, in order to test the spirits? Where are the tests? Where are the answers in that Book of books? If it be canonical because of the omission, then why not say the same of this book? If it were wrong to answer then such questions, why not now? If it were right, why were they not recorded? If spirits who then communicated were justifiable in withholding, why may they not be now? If they were not justifiable, as minds say of spirits in this age, then they were unjust; and if they were unjust, who has confidence in their communications? When these questions shall be settled, our minds will be understood, and our wisdom appreciated.

 

Rules which answer for one age, will answer for all ages. Faults which have been charged upon us, because we have not attempted to give what the seeker has demanded, may be charged upon others whose relation is received as inspiration. And it should not be rejected on that account. Whatever minds may desire, as tests of our veracity, consistent with the progress of mind and the good of the seeker, will be cheerfully given, if within the limits of our information. But improper and idle curiosity will not be gratified. We see who wishes what is proper, and who wishes what is not proper. We shall gratify the former, but not the latter. The latter will vilify, but he cannot injure us. He will mock and deride, but we shall not return the mock or the derision. He will, abuse and falsify the truth, but the truth, is unharmed. He will speak evil of spirits, but spirits will not speak evil of him. He will wrangle, about words, which spirits choose to express their minds, but he will not be gratified with his wrangling. He will not be satisfied with his abuse of spirits, or the words they have used. He will be dissatisfied with all he does to oppose the truth. There is not a mind in the body who is satisfied, who is not dissatisfied, with the malignity that it has indulged against what we have revealed. It is a war against itself. The fighting is all in its own mind. The sin is there, and where the sin is, there is the reward. Where the evil is, there is the misery. Where the plague rests, there is the fear, the anxiety, the distrust, the evil, that makes wretched those who cherish it. Who suffers, then? Who perishes for the bread of life? Who starves himself by refusing what will satisfy? He who receives what will satisfy, or he who rejects? Is rejection of things adapted to the soul's enjoyment a condition essential to happiness? Is the subject of spirit developments pregnant with unhappiness? Is what we make known a source of pain? When we bring to light the wisdom of heaven, when we chase away the gloom of the grave, when we unfold the conditions of immortal spirits, and reveal the blessedness of a land to which humanity must come, are we not doing as we would that others should do unto us? And yet our mission is faulted, our tidings discredited, and our revealments disputed. But who suffers? Will minds traveling onward to a country, blame guides who wish to cheer their pilgrimage, because they volunteer to aid them on their way? Have we not come as guides to wisdom, as guides to harmony and peace, as messengers who seek to do what human hands have failed to do—elevate and reconcile the world to God and one another? Are we sinned against? Is it he who sins that suffers? or is it not? Ye who sin must know. Ye who suffer must understand. We would bless, but ye revile. We would comfort, but ye rebuke. We would sweeten the cup of affliction, but ye would lacerate the wounded spirit. We would rob death of its sting, but ye would have death shrouded in darkness and despair. We would inspire minds with the wisdom of heaven, but ye would have the wisdom of your own ignorance. We would infuse the soul with gladness, but ye would reject the proffered blessing. We would cement all minds in union, but ye would fight against our endeavors. We would banish sin and sorrow, but ye would drive us from our efforts. We would emancipate the slave in chains of ignorance and servitude, but ye would not be made free. We would do you good, but ye would not accept it. We would not do evil, therefore ye oppose our message, and reject our counsel. We would not do wrong, therefore our good is evil spoken of. So, are works of angels disregarded, and so minds are wronged who need the salvation we bring. So, is wisdom of spirits derided, but the wisdom of spirits does not suffer.

 

The sin against spirits is a sin against the good of man. It is a sin unto death. It is a sin for which mind should not pray. It is a sin which reveals the hate of the soul—a hate of things holy and divine. It is a sin that condemns the wants of mind to woe and despair. It is a sin which will curse the possessor—curse him while the sin remains—curse him till repentance overcomes the evil, and the knowledge of spirits shall be received and obeyed. It is a sin which we have come to remove, but a corrupt mind loathes the spirit's aid. It is a sin popular among men, as it is unpopular among the wise. It is a sin which other ages have beheld. It is a sin that mocked the message of Jesus, derided him, and put him to death. It is a sin against the spirit that inspired him; for his message is ours—to do good for evil, that the evil may be overcome. It will be overcome. It will not be suffered to remain. No human arm can arrest the progress of the truth. It will be opposed, as all truth has been opposed, but the opposition will not control what it did in other days. It will vanish like darkness before the light of the rising sun. It will disappear like rain on the thirsty ground. It will sink like a broken barge to rise no more. The spirit of the Lord hath declared it. The spirit of the Lord will declare it in the face of its enemies. They shall hear what the spirit saith unto them. They shall learn the evil of their ways, and turn unto God. They shall not triumph over the people of the Most High. They shall not sin and suffer without an arm which shall open the door of wisdom, and save them from the delusion that destroys. They shall go up to, the house of God in company, and take sweet counsel together. They shall not divide the Lord's heritage, nor shall the divisions continue which feuds and schisms have made among the members of a common family. They shall learn the wisdom of angels, and unlearn the wrongs which they have cherished. But when? When the knowledge of the Lord shall cover the earth as the waters do the sea. When the golden day of wisdom shall smile on the wilderness, and streams of light shall break forth in the desert. When the wonders of God shall be revealed, and all nations shall adore him in glory and praise. When the lying vanities of the world shall perish in the blaze of light reflected from heaven. When spirits shall cease to manifest their presence, because their presence will not be required to change the wrongs of darkness, and fill a world of sorrow with waters of salvation from the fountain of eternal wisdom.

 

When the minds of men sin against spirits, they sin against themselves. All sin is against those who are guilty. No mind can sin unless the sin be against himself. Even when his conduct injures others, the injury falls upon himself also. The sin is the evil he meditates. When he meditates evil toward others, he draws the evil to his own soul. That evil is a curse. He can not be happy until it is removed. No mind can be happy that covets evil for his brother. Evil does not afford happiness.

 

Evil affords misery; and he who pursues evil, pursues misery. He pursues what will wrong himself. Evil is wrong. When man contemplates injury, evil, or wrong, he brings the injury, evil, or wrong into his own possession. It is his. He makes it his own. The injured mind is wronged, the man is a partaker of his own evil. The mind must have what it wants. If it want an evil to itself, or an evil to another, it is, nevertheless, an evil; and as certain as it obtains an evil, so certain it is that it obtains a curse; because an evil is a curse, otherwise it would not be an evil. Nothing is a sin which is not an evil. Nothing is an evil which is not a sin, a violation of some law of nature, or of the God of nature. It is evil, because such violation is incompatible with happiness. It is evil, because suffering is induced by it. It is evil because all suffering is produced by a violation of law. It is evil, because no other word will express what we wish to say of sin against spirits.

 

Evil men are evil, because their works contradict the law by which all mind is governed. Their works do not harmonize with the wisdom of God. They do not harmonize with their own enjoyment. They do not harmonize with the welfare of others. Hence a law of mind is disturbed; a law which can not be broken without inducing consequences. These consequences are evil, and this evil is the judgment of God, expressed by the operation of the law of mind, which is unhappiness. The law is good. The violation of law is not good. Therefore, he who seeks to violate the law, seeks evil; and when he seeks evil, he gels what be seeks for. This is the reward. When he seeks the evil of others by works of evil, he obtains what he seeks for, because he brings the evil into his own mind. He can not put the evil away, while be seeks to find its commission by works of evil. He must receive what will not wrong another as it will himself. The sin falls with greatest severity on his own mind. Whatever others may suffer from his works of wrong, they suffer not as he who violates the benevolent law of mind. Whatever injury others may sustain by his sin, it is trifling when compared with the misery of the doer of evil. Whatever misery his wickedness may occasion to, others, they suffer as acted upon, and not as actors in the deed. They never can suffer as principals, though they may suffer as subjects of others' wrongs. They suffer only as others suffer who are wronged, but not as mind that wrongs.

 

When, men sin against spirits, they injure themselves. The spirits of heaven write what will do good to minds in the body. Minds in the body refuse the confidence which their own enjoyment demands. They spurn the message. They throw embarrassments in the way of others. They prevent them from receiving the good need. They resort to tricks and imposture to overthrow the good we would do to others. They sin against us, against the good of minds who require our aid, against themselves, and against God, who wills the enjoyment of his children by obedience to such law as governs the means of human happiness. Spirits are controlled by law, and, being governed by law— a law which makes others' good our own—a law which makes joy on earth joy in heaven—a law which makes happiness as others are made happy—they come to the needy with the wisdom of heaven; but when we would do good, evil is present with us in the works of men, who would overcome what is needful to the wanting, thereby wronging themselves and others.

 

All evil is sin against spirits, as it is against God, who doeth good. When men disturb the means which produce good, they violate a law which God has established to govern mind. The good is not enjoyed. It is not conferred, because evil controls to prevent. Have minds in the body wronged themselves and others? Have they no account to settle? Have they worked against good? What have they said against spirits? What have they done? Have we injured them? Have they any fears of our injuring them? We wish them to answer, and answer truly. We wish them no harm. Why, then, calumniate our endeavors to do good? Will calumny and falsehood add to enjoyment? Will the unhappiness of mind with which they are associated in the body, contribute to their gratification? Do they really wish that unhappiness to continue? Could demons of pagan idolatry do more than that? And will they continue in the work? Will they still oppose the removal of unhappiness from the earth? Alas! We will discharge our duty, whether men hear or forbear, whether men praise or scorn, whether men aid or resist, and whether men obey or disobey.

 

When men see what is true, the evil of opposing the views which we reveal will be no more. And when they act consistently with the religion they profess, they will not ridicule what they have not the power to overthrow. The age of ridicule is near its close. Men gain what will contribute to their own shame and confusion by opposing spirits. They gain what they must lose to be happy. No mind will gain what it expects by deriding a manifestation of spirits. We see what it will lose. It will lose what would be of more value than all the wisdom of man affords. Notwithstanding the value of friends and friendship is dear to the soul, it is not a remuneration for the evil of rejecting the will of Heaven. The mind that opposes the truth which we disclose, will not find the happiness we enjoy. The sin is in the mind. The law is there to condemn sin. The evil is there to fight against good. When men oppose the good we reveal, they oppose their own enjoyment; and when they oppose their own enjoyment, who receives the recompense of reward?

 

When Jesus came with the wisdom of God, he reviled not the reviler of his message. He knew the reward of his opposers. He saw that their opposition was a wrong to themselves. He did not wish to aggravate that wrong, for he came to remove it. He did not wish to curse them with a deeper wrong. He would seek and save. He would bless and curse not. He would love enemies; and love never makes unhappiness. Confidence may be abused; but the wrong is in the abuse. It is not the faithful who scorn righteousness, but the unfaithful. All scorn is evil. It is a sin. Mind violates law when it scorns. No matter who, or what, is scorned, the scorn is sin, unless the thing scorned be an evil. When mind scorns mind, there is no harmony between the two. If there be no harmony, there must be discord; and what is discord but a disturbance of law, a violation of law, which is always accompanied with a reward proportioned to the disturbance? The mind of our circle sees the discord. It sees the unhappiness of mind in the body. It sees no remedy in discord to cure the evil. It sees no wisdom among discordant minds to rectify the wrong. Shall the sin continue? Who responds No? They who receive the wisdom of heaven. Who answers yes? They who scorn the message of spirits. They who sin against spirits. They who preach and they who write against spirits. They who ridicule and scorn the tidings of deliverance. They who sell the good of their souls for the love of worldly gain. They who trade with worldly gain to satisfy an immortal mind. They who cultivate their own ignorance to increase their own enjoyment. They who speculate in the vices and wrongs of others, to compensate the emptiness which exists in their own souls. They who practically deny themselves the happiness we promote by our endeavors to bless the needy, and make them happy.

 

When men sin against spirits, they sin against the works of Jesus. There can be no veneration for his instruction, no veneration for his example, no veneration for his precepts, when minds wage hostility against revelation from heaven. There may be a profession of veneration, but where is the practice? Where is the witness of sincerity? Does he appear to testify? What is his testimony? Is it contradictory? How so? We will show.

 

He says, holy men were inspired. By whom? By a holy spirit. This is well. But when we inspire minds, he says, we are deceivers. He testifies that what we say is false. But do we not testify that revelation is true? Yes. Does he say, it is false? No; but he verifies what we say. He states that what we say is false, and what we say is true. Such is one among many inconsistencies, we might name.

 

The sin is contrived for the purpose of wrong. We see what is the object. It is no new thing for men to attribute spirit manifestations to an evil source. When Jesus came and performed wonders by the aid of a spirit, the unbelieving Jews said of him, He hath a devil. He casteth out devils by Beelzebub, the prince of devils. When we manifest wonders, many say of those whom we have chosen to work our wonders, "they have an evil spirit. It is a devil who aids, who inspires." Who inspired the prophets? who inspired Jesus? Who inspired the apostles of Jesus? Who said, they were moved by an evil spirit? The same minds, or circle of minds, who accuse mediums of the new era, and say, they are controlled by evil spirits. When Jesus said, “These signs shall follow them that believe," did he speak as one inspired by a holy spirit? If he spake the truth, was the spirit evil? Was it an evil spirit that inspired him? If not, why say these signs shall not follow them that believe? We see men who profess to be servants of Jesus, disputing his inspired message. We hear them controverting his declaration. We hear them telling their congregations, that the age of signs and wonders from heaven is passes—that Jesus spake what was true then, but not true now, and that the signs which he said should follow them that believe are not true in the present age. It is a singular discovery. No spirit of this sphere understands truth as a changeable thing! We know that what was true when Jesus was on earth is, and always will be true. Hence, we say, that Jesus was inspired, and inspired to speak the truth. He did speak it, and we declare the same to men. It never was, and never will be untrue. And when men shall believe the truth which he taught, the same signs will follow them.

 

It was not said, "these signs shall follow" those who would not believe. Nor have they. Nor will they. When unbelief overcame the confidence of the faithful in Christ, the signs ceased to accompany the words of life. This was right. Jesus never contemplated a wrong. He knew, as spirits knew, that signs and wonders would convince the unbelieving of the truth he sought to establish. He knew that when error and wrong were sought to be established, no miracle would be wrought to attest their truth. Hence, signs and wonders were designed by spirits to do good by confirming the truth spoken; but spirits never designed what would do harm, and consequently never aided in the establishment of error. When error, therefore, was introduced into the faith of Christians, and they had apostatized from the parity of Jesus and his doctrine, no miracle could have been wrought without establishing the error and wrong which spirits desire to overthrow. This was the reason. No other need be given.

 

When men believe what Jesus taught, the same signs will follow them, as he has declared in his record. But they never can follow men in unbelief, because that would be a confirmation of their unbelief. Should the question be asked, Who, then, believes the truth which Jesus taught? we answer, those, and those only, who are mediums of the wonders and signs which Jesus performed. They believe. By them spirits will perform such signs and such wanders, as will convince minds of that truth, which is necessary to their happiness. But no medium whom spirits will employ, will witness wrong and error confirmed as truth by us. These signs and wonders have already been wrought, in a qualified manner. The sick have been restored by our aid. The wonder will become a greater wonder, until every miracle which Jesus wrought, shall be wrought by the mediums whom we have chosen; and, we will say, those miracles were many—many more than those which are recorded in the history of his works. His history is very incomplete, and the gospel which he proclaimed, is but imperfectly recorded. What is recorded is true, but many important events are unfortunately omitted. Many things of great interest, to minds in the body, were spoken by him, which are not found in the history of his wonders. He told his followers the truth, but all the truth is not found in the record. So wretched were the minds of men, that they have destroyed the history which conflicted with their wisdom. The spirits have seen this, and they have not worked miracles in consequence.

 

But now we have resolved to work what wonders may be necessary, because we can control minds as we wish in the wisdom of God. We can do what has been done in other ages. We can do more. We can do less. Without aid from spirits, minds in the body will not work wonders. Without wisdom from heaven, the work of reform must languish. And yet what will reform the world from its wrongs and errors is disputed, and mind sins against itself.

 

There is a judgment in which the wicked will see what we say is true. There is a day of judgment in which God will rebuke the sins of men. It is a day when the wisdom of God will reveal the wrongs and sins of those who trifle and mock the revelation which is intended for the good of mind. This day of judgment will reveal the secret of all hearts open to the gaze of spirits the evils of sin and error. It will work a reform that will socialize and harmonize the conflicting wrongs of society, and melt the elements of strife and discord in the oven of mortal consumption. This day of judgment is now, and ever. It will not cease till mortal cares and sorrows, sins and wrongs, shall be overcome with the peace and joy, parity and righteousness of wisdom. It will continue till opposition to spirits shall cease, and virtue shall obtain perfect control over all minds. It will continue till minds shall yield in perfect submission to the will of God, and nations shall learn war no more. It will exercise discipline, till reconciliation to God will not need its exercise to correct the wrongs of misguided mind. It will control what is opposed to itself, and establish unity and love in all hearts. Under its wise decision, the petty animosities and sectional jealousies of men, will be consolidated in everlasting brotherhood. Under its wise decision, minds will not write, nor preach, nor publish what is a sin, not only against spirits but themselves.

 

Then wisdom will be honored, virtue respected, truth vindicated, wrong obliterated, sin withdrawn, tears, misery, pain, and woe, subdued forever. But when shall these things be? When the glory of God shall be revealed from heaven, and when all shall behold that glory and sin no more. Then, and not till then, will our labors end, and the judgment of God triumph in the wisdom of his everlasting greatness and mercy.