Spirit of the times. [volume] (Ironton, Ohio) 1853-1858, 1854-02-28
For The Time.
SpirituallSm--N j.

OYhbNU -
Noticing your reception. and answer
10 my query in late number Of your
paper, propose 10 cousidcfin a brief
manner some ofthe principal objections
usually urged against communication by
individuals in the present condition,
with those that have attained more
glorious one.
II is argued, or asserted rather, ihnt
the Bible fills up the measure Of divine
revelation, that it is unnecessary in the
providences of Deity, and consequently
absurd to suppose that he will permit
such intercourse.
p We think those assertions are ptompt.
ell by contracted views Of Deity, as man.
i(est in his creation; and by narrow con.
cepiions oi his requirements as revealed
in his written word.
Now that all power, and all absolute
perfection bclong TO God alone, We sup.
pose to be undispu,el ground. Then il
we undertake 10 say that Hc has no
noel VI any further influences 10 perfect
his designs in relation TO man, because
OF that omnipotence, we may also say,
from the same reason, that He had no
need Of his revelation, as manifes, in
the Bible, bccause He could impress
upon the mind Of every human creature
their obligations 10 Him, as he has the
consciousness Of their immo flality. And
tracing tho argument sill further, we
might say with the same propriely tina,
He had no need Of prophets or teachers
in the olden time, or Of ministers, or any
other Of the abundant means OF grace,
Of the prcscn, day, because all power is
Of Himself. And did we suppose tina,
man was mere machine, incapable o.
thought, OF action, except as prompted
by Deity, such would be our argument
to prove the supposition. But, in prov
ing such proposition we would entirely
remove his identity ofvoli,ion, and con
sequenty his accountability; and hi.
immortality would be but portion o
the same wreck.
Yet, If" has pleased God by ,ht
(oolishness Of preaching TO save then
that believe" no shall fix the bounds
for Deity, in the amount or manner o
his teachings. II we must 60 to the or
danel of men alone for instruction., ,her
we would desire to believe in the infalli
bility of the church, rather than plac,
our sole confidence in the infalibilit.
OF it's Head.
If with the promulgation Of the Bibl
all Divine revelation was closed up
why are we referred 10 "wondcrs in hea
ven above, and signs on the earth he
nca,b." as evidence Of the npproachin
end? Why are We assured Of the apos
tacy Of men, 'having forT Of godli
ness, but denying the pe~or thereof.
Why did Paul teach the Corin,hian
that to one should be given ",he work
ing of miracles; to another prophecy; t
another discerning Of spirits; TO anothe
divers kind Of tongues" &C., and in
s.ruct them in all the variel forms {
spiritual gifts? Why said John, (th
disciple whom Christ loved in address
ing himself to the Church, "belovel, be
lieve not every spirit, but try the spirit
whether they are Of God?" and furnis
them with this nfallible test, "Hereb
know yc the spri! Of God; every spir
that confesseth that Jesus Chris, is com
in the flesh is Of God, and every spir
that confesselh not that Jesus Christ
come in the flesh is not Of Goa?"
Tit is wrong to look for intcrcours
with the spirits Of the departed. VIII
did Christ virtually acknowledge the
power of appearing unto his children, b
calling upon them to distinguish b'
tween himself and spirits, tather tha
rebuking them for cherishing an errone
Gus idea, as in Luke "a, 80? "Behol
my hands and my feet, that it is my
self; handle me, and see; for spirl
hath not flesh and bones as ye see m
have" And if His angels "are all mir
isterins spirits, sent forth to minister fo
J them who shall be heirs Of salvation"
it unreasonable TO suppose that the
may have the power under proper inilr
ences and circumstances to make the
charge conscious Of their presence an
their anxiety faithfully to perform the
mission? INCEPTOR.
A Wlfe'S influence,