The Existence of God. Practical Atheism. Brownrig, Ralph — A Sermon on Ps. Secret Sins Sin Immeasurable. Sermon 30, Of the Aggravations of Sin, p. Sermon 31, More Aggravations of Sin, p.
Manton, Thomas — 6 Sermons upon Ps. Works , vol. Vincent, Thomas — Wherein doth appear the blessedness of forgiveness? Sermon 9, More Characters of a Heart without Guile, p. Sermon 10, More Characters of a Heart without Guile, p. Sermon 11, Motives and Encouragements to Uprightness and Sincerity, p. Henderson, Alexander — Sermon on Ps. Hawker, Robert — Behold, I Come.
Seaman, Lazarus — On Ps. Seaman, Dr. Bates, Mr. Caryl, Mr. Brooks, Mr. Venning, and Mr. Edward Griffin , vol. Together with a discourse of Ps. Burgess, Anthony — Part 1, Ch.
Or, some observations upon the late sad success in the west, upon the day immediately following our public humiliation; in a sermon before the Houses of Parliament, on a fast specially set apart upon that occasion, Sept. Sermon Notes on Ps.kessai-payment.com/hukusyuu/logiciel-espion/qowy-localiser-mon-telephone.php
Each claims to be based upon divine revelation, and each to have the keys of the celestial gates. Is either in possession of this rare truth? Or, must we exclaim with the Buddhist philosopher, "There is but one truth on earth, and it is unchangeable: and this is — that there is no truth on it! Though we have no disposition whatever to trench upon the ground that has been so exhaustively gleaned by those learned scholars who have shown that every Christian dogma has its origin in a heathen rite, still the facts which they have exhumed, since the enfranchisement of science, will lose nothing by repetition.
Besides, we propose to examine these facts from a different and perhaps rather novel point of view: that of the old philosophies as esoterically understood. These we have barely glanced at in our first volume. We will use them as the standard by which to compare Christian dogmas and miracles with the doctrines and phenomena of ancient magic, and the modern "New Dispensation," as Spiritualism is called by its votaries.
Since the materialists deny the phenom-. Professor A. Butlerof, of the Imperial University of St.
Full text of "The works of John Owen"
Petersburg, remarks in a recent pamphlet, entitled Mediumistic Manifestations, as follows: "Let the facts of modern spiritualism belong if you will to the number of those which were more or less known by the ancients; let them be identical with those which in the dark ages gave importance to the office of Egyptian priest or Roman augur; let them even furnish the basis of the sorcery of our Siberian Shaman;. All the facts in nature belong to science, and every addition to the store of science enriches instead of impoverishing her.
If humanity has once admitted a truth, and then in the blindness of self-conceit denied it, to return to its realization is a step forward and not backward. Since the day that modern science gave what may be considered the death-blow to dogmatic theology, by assuming the ground that religion was full of mystery, and mystery is unscientific, the mental state of the educated class has presented a curious aspect.
Society seems from that time to have been ever balancing itself upon one leg, on an unseen tight-rope stretched from our visible universe into the invisible one; uncertain whether the end hooked on faith in the latter might not suddenly break, and hurl it into final annihilation. The great body of nominal Christians may be divided into three unequal portions: materialists, spiritualists, and Christians proper.
The materialists and spiritualists make common cause against the hierarchical pretensions of the clergy; who, in retaliation, denounce both with equal acerbity. The materialists are as little in harmony as the Christian sects themselves — the Comtists, or, as they call themselves, the positivists, being despised and hated to the last degree by the schools of thinkers, one of which Maudsley honorably represents in England.
Positivism, be it remembered, is that "religion" of the future about whose founder even Huxley has made himself wrathful in his famous lecture, The Physical Basis of Life; and Maudsley felt obliged, in behalf of modern science, to express himself thus: "It is no wonder that scientific men should be anxious to disclaim Comte as their law-giver, and to protest against such a king being set up to reign over them. Not conscious of any personal obligation to his writings — conscious how much, in some respects, he has misrepresented the spirit and pretensions of science — they repudiate the allegiance which his enthusiastic disciples would force upon them, and which popular opinion is fast coming to think a natural one.
They do. Among Christians there is nothing but dissension.
Their various churches represent every degree of religious belief, from the omnivorous credulity of blind faith to a condescending and high-toned deference to the Deity which thinly masks an evident conviction of their own deific wisdom. All these sects believe more or less in the immortality of the soul. Some admit the intercourse between the two worlds as a fact; some entertain the opinion as a sentiment; some positively deny it; and only a few maintain an attitude of attention and expectancy.
Impatient of restraint, longing for the return of the dark ages, the Romish Church frowns at the diabolical manifestations, and indicates what she would do to their champions had she but the power of old. Were it not for the self-evident fact that she herself is placed by science on trial, and that she is handcuffed, she would be ready at a moment's notice to repeat in the nineteenth century the revolting scenes of former days.
As to the Protestant clergy, so furious is their common hatred toward spiritualism, that as a secular paper very truly remarks: "They seem willing to undermine the public faith in all the spiritual phenomena of the past, as recorded in the Bible, if they can only see the pestilent modern heresy stabbed to the heart. Summoning back the long-forgotten memories of the Mosaic laws, the Romish Church claims the monopoly of miracles, and of the right to sit in judgment over them, as being the sole heir thereto by direct inheritance.
The Old Testament, exiled by Colenso, his predecessors and contemporaries, is recalled from its banishment. The memory of all the diabolical abracadabra is evoked anew. Maudsley: "Body and Mind. The latter quotes from the work named the following sentence pronounced by the Pope: "My wish is that all governments should know that I am speaking in this strain.
And I have the right to speak, even more than Nathan the prophet to David the king, and a great deal more than St. Ambrose had to Theodosius "!!
Our modern demonologists conveniently overlook a few insignificant details, among which is the undeniable presence of heathen phallism in the Christian symbols. A strong spiritual element of this worship may be easily demonstrated in the dogma of the Immaculate Conception of the Virgin Mother of God; and a physical element equally proved in the fetish-worship of the holy limbs of Sts. Cosmo and Damiano, at Isernia, near Naples; a successful traffic in which ex-voto in wax was carried on by the clergy, annually, until barely a half century ago.
We find it rather unwise on the part of Catholic writers to pour out their vials of wrath in such sentences as these: "In a multitude of pagodas, the phallic stone, ever and always assuming, like the Grecian batylos, the brutally indecent form of the lingham. All of these steeples, turrets, domes, and Christian temples, are the reproductions of the primitive idea of the lithos, the upright phallus.
Paul's Cathedral, London," says the author of The Rosicrucians, "is one of the double lithoi placed always in front of every temple, Christian as well as heathen. The right stone is masculine, the left feminine. Another detail not redounding very particularly to the honor of the Christian clergy might be recalled in the word Inquisition.
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Another still more prominent feature in which the clergy surpassed their masters, the "heathen," is sorcery. Certainly in no Pagan temple was black magic, in its real and true sense, more practiced than in the Vatican. While strongly supporting exorcism as an important source of revenue, they neglected magic as little as the ancient heathen. It is easy to prove that the sortilegium, or sorcery, was widely practiced among the clergy and monks so late as the last century, and is practiced occasionally even now. Anathematizing every manifestation of occult nature outside the precincts of the Church, the clergy — notwithstanding proofs to the contrary — call it "the work of Satan," "the snares of the fallen angels," who "rush in and out from the bottomless pit," mentioned by John in his kabalistic Revelation, "from whence arises a smoke as the smoke of a great furnace.
More than ever arrogant, stubborn, and despotic, now that she has been nearly upset by modern research, not daring to interfere with the powerful champions of science, the Latin Church revenges herself upon the unpopular phenomena. A despot without a victim, is a word void of sense; a power which neglects to assert itself through outward, well-calculated effects, risks being doubted in the end.
The Church has no intention to fall into the oblivion of the ancient myths, or to suffer her authority to be too closely questioned. Hence she pursues, as well as the times permit, her traditional policy. Lamenting the enforced extinction of her ally, the Holy Inquisition, she makes a virtue of necessity. The only victims now within reach are the Spiritists of France.
Recent events have shown that the meek spouse of Christ never disdains to retaliate on helpless victims. Having successfully performed her part of Deus-ex-Machina from behind the French Bench, which has not scrupled to disgrace itself for her, the Church of Rome sets to work and shows in the year what she can do. From the whirling tables and dancing pencils of profane Spiritualism, the Christian world is warned to turn to the divine "miracles" of Lourdes.
Meanwhile, the ecclesiastical authorities utilize their time in arranging for other more easy triumphs, calculated to scare the superstitious out of their senses. So, acting under orders, the clergy hurl dramatic, if not very impressive anathemas from every Catholic diocese; threaten right and left; excommunicate and curse.
Gladstone went to the trouble of making a catalogue of what he terms the "flowers of speech," disseminated through these Papal discourses.
Let us cull a few of the chosen terms used by this vicegerent of Him who said that, "whosoever shall say Thou fool, shall be in danger of hell-fire. Those who oppose the Pope are "wolves, Pharisees, thieves, liars, hypocrites, dropsical children of Satan, sons of perdition, of sin, and corruption, satellites of Satan in human flesh, monsters of hell, demons incarnate, stinking corpses, men issued from the pits of hell, traitors and Judases led by the spirit of hell; children of the deepest pits of hell," etc.
Since his Holiness the Pope has such a rich vocabulary of invectives at his command, why wonder that the Bishop of Toulouse did not scruple to utter the most undignified falsehoods about the Protestants and Spiritualists of America — people doubly odious to a Catholic — in his address to his diocese: "Nothing," he remarks, "is more common in an era of unbelief than to see a false revelation substitute itself for the true one, and minds neglect the teachings of the Holy Church, to devote themselves to the study of divination and the occult sciences.
Aware of the many false teachings attributed by the Roman Church to the Creator, we prefer disbelieving the latter assertion. The famous Catholic theologian, Tillemont, assures us in his work that "all the illustrious Pagans are condemned to the eternal torments of hell, because they lived before the time of Jesus, and, therefore, could not be benefited by the redemption"!!
He also assures us that the Virgin Mary personally testified to this truth over her own signature in a letter to a saint.
Therefore, this is also a revelation — "the Spirit of God Himself" teaching such charitable doctrines. We have also read with great advantage the topographical descriptions of Hell and Purgatory in the celebrated treatise under that name by a Jesuit, the Cardinal Bellarmin. A critic found that the author, who gives the description from a divine vision with which he was favored, "appears to possess all the knowledge of a land-measurer" about the secret tracts and formidable divisions of the "bottomless pit.