7th (Militia) United States. Army. New York Infantry Regiment.

Standing orders of the Seventh regiment, National guard, for the regulation and government of the regiment in the field or in quarters. A. Duryee, colonel online

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Online Library7th (Militia) United States. Army. New York Infantry RegimentStanding orders of the Seventh regiment, National guard, for the regulation and government of the regiment in the field or in quarters. A. Duryee, colonel → online text (page 4 of 7)
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ordinary plain people endowed with integrity
and common sense have eyes to see and ears to
hear, and that equipment is sufficient for them to
verify an historical fact. To subject historical

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The Modern Satanism 67

facts to a commission of learned men is on a par
with awaiting the decision of a commission of
professors before deciding that Germany was
defeated along the Marne. The American
armies composed of ordinary young American
soldiers who pushed back the German legions in
the Argonne needed no scientific commission to
tell them that they won the war.

Too much attention should not be paid to the
opinion of Physical Scientists who are now de-
voting considerable attention to Spiritism.
Physical Scientists have no business with the
spiritual world at all: they have no instruments
t3 solve the problems of the next life. Science
is of the earth, earthy, and it must confine itself
to its proper sphere. It is the business of the
Theologian to discuss problems concerning the
Soul and the future life. Physical science is con-
cerned with the sensible world, with the
phenomena which we see, hear and handle,
touch, or weigh, in short, with the phenomena
which meet the senses. It is occupied exclu-
sively with matter and it can never invade the
domain of mind. It is quite evident, therefore,
that Theology is just what Science is not. The-

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68 Spiritism

ology is occupied, not with the finite, but with
the Infinite, not with the creature, but with the
Creator. Theological Science and Physical
Science are contrary the one to the other; each
of them has a method of its own.

What is known in Christianity is just that
which is revealed, and nothing more; certain
truths communicated directly from above are
committed to the keeping of the Church and to
the very last nothing can really be added to those
truths. From the time of the Apostles to the end
of the world no strictly new truth can be added
to the theological information which the Apos-
tles were charged to preach to all nations by
Our Saviour. It is possible, of course, to make
numberless deductions from the original doc-
trines, but as the conclusion is ever in the prem-
ises, such deductions are not strictly speaking an
addition. Physical Science proceeds along the
path of experiment and induction ; Theology is
traditional and no laboratory work is required —
we know now all that God has revealed. Physics
is progressive and always reaching out for new
fields ; Theology in comparison is fixed, station-
ary, anchored. Content with developing its re-

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vealed riches, Theology is ever looking to the
past; Physical Science has visions of the future.
Therefore the widely heralded opinions of
Physical Scientists are not entitled to any great
respect when they touch upon the domain of

The rise and spread of the craze for Spiritistic
communication is but another evidence of the
vacillation of the human mind, once it cuts loose
from its anchorage to eternal truth. Truth is
ever one and the same; whereas error is varied
and multiform. It is always the same truth that
must be opposed to error, but it is never the
same error to which we must oppose truth;
hence age old truths must be constantly restated
in fresh terms to repulse the ever changing
kaleidoscopic forms of error. Moreover, error
is always rushing from one extreme to the other,
and within the memory of living men we have a
series of examples to corroborate the oscillation
to which the human mind is subject once it lets
slip its hold on divine and Christian faith. For
instance : A few generations ago, the whole of
the so-called scientific world was worshipping at
the shrine of Materialism. Scientists, intoxicated

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70 Spiritism

with the splendid discoveries in the realms of
physical science, were tempted to push their con-
clusions to the extreme of saying that there is
nothing spiritual at all in man or in the universe;
they denied not only the existence of the human
soul, but its immortality as well, and they scoffed
at any future life at all.

Of course, a recoil was to be expected from
this extreme view ; it was false, and the reaction
was bound to come. It came sooner than was ex-
pected, and took the shape of still another ex-
treme view. The pendulum of error speedily
swung to the opposite pole. Christian Science
rose upon the horizon. It denied the existence
of matter and repudiated everything for which
Materialistic Philosophy had stood during the
previous generation. Now a third oscillation is
being observed throughout the world. A reac-
tion has taken place against the extreme phi-
losophy of Christian Science, which denies the
material world entirely, and we have a new
heresy, Spiritism, which utterly repudiating
Materialism, and crying from the housetops the
iniquity of any one who denies the soul, none the
less admits the body, but claims the soul lives on

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after death, even to the extent that we are able to
communicate almost at will with discamate

One can only reflect upon the next phase
of error which is to seize the human mind when
the inevitable reaction against the craze of
Spiritism takes place. In the midst of all this
ebb and flow of human thought concerning man
and his destiny, stands the Church of Christ, ever
one and the same, teaching today the self-same
doctrines as she ever taught, unchanging and un-
changeable, amid the ruins and wrecks of the
false theologies and philosophies that have risen,
flourished and fallen during close upon twenty

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"Dearly beloved, believe not every spirit, but try the spirits if
they be of God: because many false prophets are gone out into
the world. By this is the spirit of God known. Every spirit
which confesseth that Jesus Christ is come in the flesh is of
God." <i)

"Neither let there be found among you any one that seeketh
the truth from the dead." <2)

According to Spiritists, Christ is not God; he
is only one closer to God than the rest of us mor-
tals. He is the Christ Spirit, merely one of
legions of similar spirits. Spiritists think they
have shown quite enough reverence and homage
to the Son of God when they reluctantly admit
he is a perfect man. None the less he is only a
man, shorn of all Divine character and power, a
mere creature, like the balance of mankind, and
not the great Infinite Eternal Divine Creator, as
Scripture and history alike reveal him to us.

It is an interesting study to follow the working
out and development of a false idea in Theology.
A few hours devoted to an inquiry into the rise.

(1; I John iv, 1.
(2) Deut.xviii. 10.


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growth, dissolution and decay of all the heresies
against Christianity during the last nineteen
centuries, would save the leaders and followers
of Spiritism from many perils. All the truths of
Christianity are so intimately bound together
that they form one perfect whole. None of them
can be denied without shaking the entire struc-
ture ; none can be removed, or passed over with-
out destroying the integrity and essence of the
Religion of Christ. Hence a repudiation even
of one single truth in Christian teaching speedily
paves the way for more denials and for the re-
jection of still other truths, until finally the
whole edifice crumbles. This is the phenomenon
we are observing in the attempt to develop
Spiritistic doctrines into a religious system.
Once the Divinity of Christ is denied, a whole
train of fearful consequences is the immediate
result, consequences which were never dreamed
of by those who attempted to erect a religious
edifice on so slender a foundation. What a
strange set of beings these Spiritists are! They
tell us they have come to give a firmer basis to
historic Christianity, and in the same breath
they deny the Divinity of Christ. Historic

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Christianity without the Divine Christ is a sort
of Christianity with which history has not up to
this time been familiar. It is a sort of Chris-
tianity that Christ would not approve. "He
that is not with me, is against me," he says.^^^
Spiritists are against the Divine Christ, there-
fore they are in every truth the "Anti Christ"
of whom the sacred writer speaks in such terms
of solemn warning.

It is not necessary at this late date to write a
treatise on the various proofs to substantiate the
Divinity of Christ. The elementary text books
on Christianity are filled with such arguments.
In them any seeker after truth will find devel-
oped in full detail the many cogent reasons
compelling the human mind to assent to the
great truth which is the very heart and soul of
the Christian Religion. Christ amply proved
his Divinity by being the perfect fulfillment of
all the ancient prophecies written concerning
him; predictions written more than a long
thousand years in advance of his birth ; prophetic
utterances that give with the most minute detail
the intimate circumstances of his life, passion,

(8) Matt. xii. 80.

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sufferings, death, resurrection, the founding of
his Church, and the miracles he worked while
on earth. And all this occurred a thousand years
and more before his appearance on earth, mak-
ing Christ the one solitary and unique instance
in history of a person whose biography was writ-
ten ages before he was born. This is why Christ
refers the doubting Jews to the Scriptures, sug-
gesting that they search their own sacred rec-
ords,^*^ for they already gave eloquent testimony
to his Divinity. This is why St. Matthew uses
that celebrated and oft repeated Scriptural
formula. "Now all this was done that it might
be fulfilled that which the Lord spoke by the
prophet, saying."^^^ When Christ performed a
miracle, or preached a sermon, or held a conver-
sation or engaged in any other great act, St.
Matthew usually calls attention to the fact that
the very instance he is recording was foretold
centuries before by the prophets of the Old Law.
Hence the fulfillment of all those old predic-
tions is not only one of the evidences of Christ
being God, but it is evidence for the divine
origin of the Bible, for none but God can foretell

(4) John vii. 52.

(5) Matt. i. 22.

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the future/*^ aiid none but a divine book could
record it in advance — ^yet Spiritists repudiate
both of these fundamental Christian doctrines.

Christ performed all manner of miracles and
he appealed to these miracles as a proof of his
divinity/^^ The preceding chapter gives in de-
tail some of the many instances where Christ
manifested his power over the chained and
otherwise unalterable laws of nature, proving
them to be plastic in his hands, as he was the
author of nature, to whom all things were easy.
Christ made many predictions, not merely about
others, but also concerning himself and the
Church which he founded. He foretells events
of the most personal nature, all of which were
accurately verified in those who were immedi-
ately associated with them. He speaks in ad-
vance of the various tragic incidents connected
with his passion, death, burial, and the progress
of his Church. Not only this, but in the greatest
of all his surpassing miracles, his Resurrection,
he displays the full extent of his power as God.
This it is that makes St. Paul cry out; "If Christ
be not risen again, your faith is vain."^®^ Thus,

(6) Matt xxiv, 86. (7) Matt, xi, 5. (8) I Cor. rv. 14.

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the Resurrection is the very kernel of Chris-
tianity; without it our faith is meaningless; with
it, all is coherent.

Christ worked miracles to prove his Divinity,
but there is a special characteristic about his
miracles that makes his Divinity shine out re-
splendently. It is the manner in which he per-
formed them. He wielded infinite power, and
he held it in leash. He could have annihilated
his enemies yet he refrained. Possessed of infin-
ite power, Christ might well have terrified those
with whom he came in contact, yet he never in-
voked his infinite strength in his own behalf.
He was utterly unselfish in its use. To hold
nature's laws in his hand and to wield them at
pleasure would have a tendency to repel, rather
than attract, others. Men always fear the pos-
session of unlimited power because it may be
exercised against them instead of being em-
ployed to their advantage. Hence the marvel-
ous self restraint of Christ's power is Divine.
Even his enemies acknowledged that the posses-
sion of such power made it possible to work in-
calculable harm, yet they recognized this self
restraint so much that they even provoked him

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to exercise it in his own behalf and he declined.

Christ proclaimed in a hundred ways that he
was God. We must not forget that all past his-
tory is unanimous in admitting that Christ was
perfect. Spiritists themselves preach this. In
him was found no flaw; his honesty, his sincerity,
his goodness, his virtue, are admitted even by the
most inveterate foes of Christianity, and his hu-
mility stands out triumphant as one of the crown-
ing virtues of his life. But, let it be asked, was
Christ possessed of any of these virtues if he be
not God? Could any one possessed of any virtue
at all claim he was God unless he was actually
so? Could you, dear reader, pronounce yourself
to be God, and claim to be humble?

Christ always proposed the highest standard
of morality. Never is there in him a confession
of any unworthiness. He claims to be God. He
challenges his audience to accuse him of sin.^®*
And in striking contrast with this is the humble
confession of weakness and sin on the part of
every other great teacher in the world. No mat-
ter how exalted or virtuous human beings have
been in all the vanished ages, whether Pagan,

(9) John vui. 46.

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Jewish or Christian, they always shrank from
any claim to perfection. The holiest souls are
the ones most alive to the consciousness of their
own personal sins. Yet this is precisely what
Christ never manifests ; he claims to be a model
for all mankind. Therefore, he must be God,
for none other but God would have dared to do
this. The men in Christendom most conspicu-
ous for the sanctity of their lives are precisely the
ones who have been noted for their self accusa-
tion ; yet Christ never once in all his career con-
fesses the need of pardon; never does he
acknowledge the slightest blemish. In the case
of a human being this would be the most con-
summate pride; in Christ, however, in whom
humility was raised to an infinite degree, his as-
sertion of his Divinity must be taken as true.

Christ is God by reason of the manner in
which he taught during his public life. He
condemns in the severest terms the doctrines pro-
pounded by the most influential leaders among
the Jews. He assumes a higher position than
any one ever took among the chosen people,
divinely sent though they were. He does more
than this, and it is the most daring thing in all

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the world's history. He passes in review the
acts and decrees of the Old Law, changes them,
alters them at his pleasure or approves them!
Think of itl! His constant formula was "It was
said to them of old — but I say unto you."^^^^
Could any but God have done this? How dif-
ferent is the language of the prophets? They
have a mission direct from God, and they con-
stantly acknowledge the author of their mission.
They speak nothing of themselves. Their
formula was "Thus saith the Lord," whereas,
Christ constantly speaks in his own name, with
an imperious command and with an authority
vested in his own Divine personality.

Christ preaches himself. He does not look
to one higher than himself as the author of his
message; he is no mere instrument or mouth-
piece of a superior. He calls himself the light of
the darkened world.^^^^ He says clearly that he
is the only way by which men may reach
heaven.^^ He solemnly declares that he alone
is the truth that can satisfy the cravings of the
human soul.^^^^ He cries out in tones still ring-
ing down the ages that all who would have life,

(10) Matt V, 27-28. (12) John xiv. 5.

(11) John viii. 12. (13) John xiv, 6.

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and who would really live forever, must have
that life imparted by himself/"^ He is the very
Bread of Life, without which there is no liv-
ing/'^^ He is the Good Shepherd,^'^^ nay, the very
door of the sheepfold/"^ He is the true vine, the
life tree of regenerate humanity,^^®^ and he claims
to be the awful judge of the entire human race.
In other words, "he will proceed to return at the
end of the world to discharge an office involving
such discernment of the thoughts and intents of
the heart of each one of the millions at his feet,
that the imagination recoils in sheer agony from
the task of seriously contemplating the assump-
tion of these duties by any created intelligence.'^
Only God can judge humanity, and Christ's dec-
laration of judicial authority over all the world
is evidence of his Divinity. Christ sets up an
imperious claim to rule the entire soul of man.
He commands, not merely invites, discipleship.
He wants not merely man's energies, his time„
his money, his ability, some portion of his af-
fections, he wants the whole heart and soul. He
wants all of man. His cry is "Follow me." His
message is to be received wholly and unre-

(14) John XIV. 6. (16) John x, 11. (18) John xv. 1.

(16) jfohn vi. 86. (17) John x. 9.


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servcdly under the pain of eternal loss. Noth-
ing can intervene between him. He will allow
no rival claim. "He that loveth father or
mother more than me is not worthy of me."^^®^
Could any but God have set up this claim over
the human heart?

In addition to all this, Christ places himself
on a par with God by claiming a power equal to
God and by demanding for himself the homage
and worship of mankind, due to God alone. He
claims a right to break the God-given Sabbath,
placing himself on a level with God the Father,
and the miracle he performs on the Sabbath day
he does distinctly as his own work, by his own
authority and in his own name. He is no mere
delegate, acting for another. He claims that
whatever the Father does, he also does.^^^ "I
and the Father are one."^^^^ He is conscious of
an eternal p re-existence, antedating his human
life on earth. His knowledge extends backwards
throughout a boundless eternity.^^^ He con-
stantly speaks as One on whom time has no effect.
The Sanhedrin accused him of making himself
the Son of God^^^ and yet before them he did not

(19) Matt. X. S7. (21) John x. 80. (28) John xix, 7.

(20) John V. 19. (22) John viii. 62.

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deny it, nor explain his language in any other
than its most obvious meaning, admitting in the
most positive, foraial and explicit manner that
he was in very truth the Son of God, and did
not repudiate this plain construction put upon
his words both by his friends and foes. •

If Christ Be not God, is he really humble and
sincere after all the manifold evidences of self-
assertion on his part? Christ wants us to love
him, obey him, live for him, die for him, reject
all else but him; he claims to be the universal
teacher and saviour of men. Is he humble if
he demands all this? Hence, none but God
could do so. Say Christ is God, and all is intel-
ligible; if he is not God, then all of the Bible is
a mockery and a defense in its behalf an hypoc-
risy, and Christ is (sit venia verbo) the worst
charlatan and greatest fraud, cheat and impostor
of all history. There is therefore no middle
ground — either Christ is God or he was a
rogue or he was insane, which is obviously out
of keeping with his well balanced thoughts,
words and actions.

In substantiation of the fact that a repudiation
of one of the truths of Christianity speedily re-

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84 Spiritism

suits in a denial of all, we have as a consequence
of the rejection of the Divinity of Christ a num-
ber of conclusions that to the Christian mind are
startling. They deny the fact of original sin;
they ridicule the idea that man fell from grace;
they spurn the Scriptural account of the sin of
Adam and Eve by calling it a baseless figment of
the imagination ; they repudiate the lapse of our
grand first parents from a state of primal inno-
cence. Once started on a path of negation such
as this, we may be prepared for the most surpris-
ing conclusions leading to still further denials.
The results of this initial error in Theology are
so tremendous and so far reaching that if there
were no fall, what becomes of the Atonement, of
the Redemption? What is left of a large part,
if not the whole of historic Christian Theology?
To hack away at the keystone of the arch of
Christianity in this fashion is to cause the whole
edifice to totter. Christianity must be taken in
its entirety or not at all. We cannot pursue an
elective course in Religion. Christ ordered us
in tones indicative of stern command to "observe
all things whatsoever,"^^^ he had taught us, not

(24) Matt, xxviii, 19.

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The Modern Satanism 85

one or two or a few. It is all or none. The
Spiritists are fond of quoting in St. Paul to sup-
port their strange doctrines. They will not ob-
ject, therefore, when we also quote their favorite
author to disprove their statements. "In Adam
all die"^^^^ he cries out, "wherefore, as by one
man, sin entered into this world, and by sin
death, and so death passed upon all men, in
whom all have sinned."^^^ If man never sinned
according to the Spiritists, what need was there
for Christ to suffer and die? Hence we quickly
find them telling us that Christ did not come
upon earth to take away the sins of the world in
spite of our Saviour's explicit statement to the
contrary. "I came not to call the just but sin-
ners."^"^ They further inform us that the In-
carnation and Sufferings and Death of Jesus
Christ were in no sense an atonement for the sins
of man." In short, that so far as Redemption is
concerned Christ might just as well have not
come upon earth. To which St. Paul enters this
denial ; "We were reconciled to God by the death
of his Son."^^^ St. Paul of all authorities is the
one to whom Spiritists should not appeal.

(25) I Cor. XV. 22. (27) Matt. ix. 13.

(26) Rom. V, 19. (28) Rom. v. 10.

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86 Spiritism

St. John tells us that God loved us so much,
that he sent his only begotten Son as a holo-
caust for us ;^^^ yet Spiritists can see no justice in
a vicarious sacrifice nor in the God who could be
placated by such means. Calvary and its awful
Sacrifice that has formed the very center of the
affections and worship of the most of Christen-
dom for 1900 years is insulted, rejected, and cast
aside in the new Spiritistic Revelation, — for
they tell us frankly that the Crucifixion of Christ
was not of great importance ; indeed too much is
made of Christ's death. In other words. Holy
Thursday, Good Friday, The Way of the Cross,
the awful days of the Passion and the tragedy of
Golgotha mean nothing to Spiritists, and it is by
doctrines so shocking to the Christian conscience
that Spiritists are to give a firmer basis to his-
toric Christianity and to add new lustre to
Christ's teachings 1 !

Since Christ's death is of no importance to
Spiritists, we can be prepared for their no less
astounding opinion concerning his Resurrection
from the dead and his niany appearances thereaf-
ter. This stupendous miracle is swiftly reduced

(29) John iii. 16.

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to the level of mere natural phenomena, one of
the numerous sensory automatisms so familiar to
those accustomed to seances, and the many ap-
pearances recorded after the Resurrection are to
be attributed to Spiritistic activity since appari-
tions are customary in the production of psychic
phenomena. St Paul devotes an entire chapter
in his first Epistle to the Corinthians to extolling
the benefits accruing to mankind because of
Christ's having risen from the dead, and pictur-

1 2 4 6 7

Online Library7th (Militia) United States. Army. New York Infantry RegimentStanding orders of the Seventh regiment, National guard, for the regulation and government of the regiment in the field or in quarters. A. Duryee, colonel → online text (page 4 of 7)