Prescott journal. [volume] (Prescott, Wis.) 1861-1871, 1870-04-21
APRIL 81 , 1870.
sp,rituaIism-No. 3.

theory. at least, and may be sound doc
trine. The grand difficulty lies in our
ability to discriminate and when we
have exercised the best of our mental
powers, few agree as to what is truth"
and what may be "error."
By some it is claimed that Spiritualism
is materialistic in is tendency, hence IN
some places, and with certain classes, it
has become irrecoverably odious. But
its more intelligent leaders are insisting
on truly spiritual philosophy which EN-
braces many things recognized by pro-
fessed christian teachers. Be this as it
may, it has done a good work. With
many it has swept away the clouds of
fear and doubt that have darkened life
and shrouded the grave; it has given men
freedom of life and thought, and it has
been the means of awakening thousands
to happy belief in future existence
And it may not De too much 10 say that
it has sometimes done true work of
christian conversion, and made men
purer, better and nobler for their belief
in an all surrounding world Of departed
spirits. True it may be that it affords
an outlet for. the fIeest discussion of all
kinds of scientific and religious specula
ton. Table tipping and rapping may
have lost caste, but free discussion of
every thing under the sun, by man WON
an or chid-by white, black or red seems
to be all the rage. There are many
persons of intelligence and candor who
are engaged in these discussions. Still
there is a coarseness aud denunciative
tone in their wild crusades against so
called "orthodox" doctrines. Their fire.
Guent filings at scripture, and many things
held sacred by good and sincere christians,
evince sort of incapacity to appreciate
what may be truly venerable and sacred.
Then, too. the disposition manifested to
identify Christianity with only the most
cruel Calvinism, such as that which burnt
Michael Sevetus with green fuel to make
the flames still hotter, and with the most
superstitions Romanism, evinces the same
spirit of revenge which characterized the
leaders of those God -dishonoring dogmas.
In all discussions Of true and great re-
forms, wo should ape not Calvin, but
pay due Difference 10 the views aud feel
ings of others, aud thus much more sue
cessfuIly work for the highest good of
humanity.
1t was once said by an eminent Arch
bishop, that "the great end of all our
learning, as to make things plain" and
the man OF woman who can the most sue
cessfulIy do this when attempting to sex
pound" any doctrine, science or principle,
or who may be the more clear, ard vet
explicit in narrative, is the one above of all
others who can properly be credited with
having acquired aud sti possessing
good education. An education which is
hemmcd in 10y the impenerable walls of
self conceit, or which from any cause, can
never be used by the possessor for the
benefit of the inquiring world, is of little
or no value. 1t IS not dead languages
that inspire confidence and life. That
certain class of Spiritualistic teachers
have not comprehended these facts. if
such they be, is quite apparent, while
still another class have full well compre
hended them and made practical use of
them. They have made plain the argu-
ment Of tongues. and the logic of events.
Their seeming extravagances may seem
Objectionable but they are no greater
than those that have attended the first
stages of similar movements which event
ually wrought out great good. In the
history of Quakerism we find there was
time when enthusiastic Friends" in
sisted on going to church in all the sim
plicity of attire that was fashionable in
Eden before the "Fall." But Spiritual
ism has not equaled this. Still Quaker
ism has improved the world, as well as
the German and other reformations, and
spiritualism may equal them all.
Matters of belief have much to do in
making up character, and belief depends
greatly upon circumstances, and these are
not often under che control of individuals.
Nan cannot control the circumstances Of
bis birth, education or fortune. AS
rule, we believe what we are compelled
to. We do not always believe what we
prefer, nor can VIC always resist convic-
ton, though there are many things we
would gladly disbeleve. l am aware
that with some people, Spiritualism is
claimed to be no longer a belief, but a
matter of actual knowledge. This is
stating the case in rather strong terms.
We believe many things upon the au
thority or testimony of others; and there
are many other things which we believe
upon evidence furnished by reason, argu
ment aud deductions of mind, or by
other circumstances than personal knowl
edge. Our belief in any thing may be
full, or only partial, and it may vary
from mere suspicion to perfect assurance.
And when we come to PROFOUND the
DRY of real ethereal or ephemeral exis-
fence, it will puzzle ninety out of
every hundred of even the most iutelli-
gent, TO define their own belief and make
it comprehensive to themselves or any
body else. And when we attempt to
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