Fetters of Iron: Biblical Limits on Civil Government [Article]


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Bureaucracy and the Civil Service in the United States

One of his daughters wrote a book, Me, Obey Him?. Now in Romans All you have in the Old Testament for all practical purposes is government, and you have example after example that the king is to rule for God. Let every soul be subject unto the higher powers…. But let me give you a Scripture that will explain that.

So whoever is not obeying the law in the lower echelons of government, they had better know that there is a higher authority than them, and they are going to be brought to task. CB: And with that thought, as it relates to our country, the United States of America, which is unique in the annals of human history because our country is not a monarchy.

That is to holding various governments accountable to other elements of government and ultimately, in our country, every level of government; even the highest levels of government, being the courts, the White house, the Congress, whatever, is ultimately held accountable to we the people. Let the high praises of God be in their mouth, and a twoedged sword in their hand that is, the physical sword and the Bible, both.

Right there is the Second Amendment ; to execute vengeance upon the heathen, and punishments upon the people; to bind their kings with chains, and their nobles with fetters of iron; To execute upon them the judgment written: this honour have all his saints.

Praise ye the LORD. Then they gave us the Second Amendment so that we could preserve those freedoms. We cannot judge that. But to say that these men were not Christian men, that is, they were not Muslim, they were not Hindus; they believed they were Christians. They believed in the God of the Bible. They believed in the principles of Christianity.

Every one of them gave a public testimony that they were Christians. Even Thomas Jefferson. CB: Now Dr. Dixon, even to go back to Romans 13, you know, one of the things that I think that we need to help people understand is that since human government is limited, and is under the authority of God, and God has established proper governments and improper governments, and when a local governor, whether he be state, city, national, whatever; transgress or trespass into the areas that God has forbidden them to go, then we have to recognize that they, the authority, are living in rebellion.

They are the ones that are the rebels. It does not punish well-doers. And any government that would punish those that seek to do well, they are in rebellion against their very limits of authority. When government becomes evil, it is still evil. They are not doing righteous deeds at that point. Your responsibility is to go up there and codify reduce to a code the law of God, and that is represented in the Constitution of the State of Indiana.

They see themselves as lawmakers, as you just said. Unfortunately, so many of our pastors and church leaders are either so ignorant of this historic truth, or perhaps have never studied it to begin with, or whatever, but are not teaching the people the truth relative to what we are talking about here today. Do you not find that to be true? GD: Absolutely! For this is good and acceptable in the sight of God our Saviour; who will have all men to be saved, and to come unto the knowledge of the truth. So that we can lead quiet and peaceful lives in godliness and honesty.

Because God would have all men to be saved and come to the knowledge of the truth. They told them not to preach in Jesus name. They told them they could preach the Gospel if they got a license to preach the Gospel. He was healing without a license. He was practicing medicine without a license. The issue here was licensure. There is no other name by which you can be saved, except the name of Jesus Christ. CB: And the Pharisees that gave Jesus so much trouble, that gave the early church leaders so much trouble were known for their compliance to Roman authority over their affairs.

So they divided the authority of God into two spheres. They had the religious sphere which the Pharisees tried to control; then they had the political sphere which they let the Roman government control, and that was the concept. God alone is sovereign. They were dealing with authority. These facts are not to be treated as unaccountable irregularities, but as expressions of a law of human nature. Amativeness is in fact as will be seen more fully hereafter the first and most natural channel of religious love.

This law must not be despised and ignored,. This is the object of the present treatise. It is incompatible with the state of perfected freedom towards which Paul's gospel of 'grace without law' leads, that man should be allowed and required to love in all directions, and yet be forbidden to express love in its most natural and beautiful form, except in one direction. In fact, Paul says with direct reference to sexual intercourse - 'All.

The attraction between the magnet and the steel is a familiar illustration of the nature of love The most important difference between the two is, that while the attraction of inanimate substances is wholly involuntary love, or the attraction of life towards life, is modified by the will. Volition can concentrate and quicken congenial elements. So that the essence of love is attraction, whether it is modified by the will or not.

This, then, we repeat, is the nature of love in all its forms - as well between God and man, and between man and man; as between man and woman - as well between the highest spheres of spiritual life, as between the lowest sensual elements. Life seeks unity with congenial life, and finds happiness in commingling. Love while seeking unity, is desire - in unity, it is happiness. The commands of the Bible to love God and his family, and not to love the world, are commands to exercise the will in favoring profitable, i. In a perfect state of things, where corrupting attractions have no place, and all susceptibilities are duly subordinated and trained, the denying exercise of the will ceases, and attraction reigns without limitation.

In such a state, what is the difference between the love of man towards man, and that of man towards woman? Attraction being the essence of love in both cases, the difference lies in this, that man and woman are so adapted to each other by the differences of their natures, that attraction can attain a more perfect union between them than between man and man or between woman and woman. Attraction between the magnet and the steel is the same in essence, whatever may be the forms of the surfaces presented for contact. If a positive obstruction intervenes. If nothing intervenes, and the tangent ends are plane surfaces, the steel advances to plane contact.

If the tangent ends are ball and socket, or mortise and tenon, the steel, seeking by the law of attraction the closest possible unity, advances to interlocked contact. So love, restrained by law and the will, as in the world,. In other words, love between the different sexes, is peculiar, not in its essential nature, but because they are so constructed with reference to each other, both spiritually and physically, for the body is an index of the life, that more intimate unity, and of course more intense happiness in love, is possible between them than between persons of the same sex.


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Now in a state of unobstructed love, it is as certain that attraction acting between man and woman, will seek its natural expression in sexual intercourse, as that the magnet and steel will approach each other as near as possible, or as that the attraction between man and man will seek its natural expression in the kiss of charity or the embrace; and legal obstructions are no more compatible with spiritual freedom and rational taste in one case than in the other. It was manifestly the design of God in creating the sexes, to give love more intense expression than is possible between persons of the same sex; and it is foolish to imagine that he will ever abandon that design by unsexing his children, or impede it by legal restrictions on sexual intercourse, in the heavenly state.

Marriage is one of the 'ordinances of the worldly sanctuary. Paul expressly limits it to life in the flesh. The assumption, therefore, that believers are dead to the world by the death of Christ, which authorized the abolishment of Jewish ordinances, legitimately makes an end of marriage.

Both may be defended, on the ground of the sanction of the decalogue, and of their necessity and usefulness. Both may be assailed, on the ground of their legality and unprofitableness. Both are 'shadows of good things to come. Written commandments were as formidably arrayed against the spiritual doctrines of the new church in the one. The clash of the moral conscience with the spiritual, was as complete in the one case as it is in the other.

God's old orders confronted his new. The apostles had even less warrant in the Old Testament for their attack on the Jewish ritual, than we have in the whole Bible for our attack on marriage.


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The primitive 'offense of the cross' brought the church into collision with the civil as well as the ecclesiastical authorities, compelled believers to die substantially to the world at the outset, and exposed them to constant persecution and the hazard of literal death. If the spirit of Christ and of the unbelieving world are as hostile to each other now as ever, which is certainly true, it is clear that the cross of Christ must have a development in the dispensation of the fullness of times, as offensive to the Gentile world, as its nullification of the Sinai law was to the Jewish world.

Where then shall we look for the present 'offense of the cross? The offense cannot come on the same point as it did in the Primitive church; for the special ordinances of Judaism have passed away. The same may be said of the ordinances of Popery, so far as the most important part of the religious world is concerned. The nullification of the ordinances of the popular Protestant sects, cannot be a full 'offense of the cross,' corresponding to the primitive offense; first, because the ecclesiastical authority of those sects is feeble, divided, and clashing; and secondly, because they have no civil authority; so that emancipation from the ordinances of any one of them is only a partial collision with the ecclesiastical world, and no collision with the civil world.

Whereas the primitive 'offense of the cross,' was a full collision with the highest authorities both ecclesiastical and civil. Where then shall the death-blow of the flesh fall on the Gentile world? We answer - on marriage. That is a civil as well as religious ordinance, performed by clergymen and magistrates, defended by religion and law, common to all sects, and universal in the world. On that point the 'offense of the cross' will be just what it was in the apostolic age on the ordinances of Judaism. Yet we insist that they left on record principles which go to the subversion of all worldly ordinances, and that the design of God was and is, that, at the end of the tunes of the Gentiles, the church should carry out those principles to their legitimate results.

The plea in favor of the worldly system of sexual intercourse, that it is not arbitrary but founded in nature, will not bear investigation. All experience testifies, the theory of the novels to the contrary notwithstanding, that I sexual love is not naturally restricted to pairs. Second marriages are contrary to the one-love theory, and yet are often the happiest marriages.

Men and women find universally, however the fact may be concealed, that their susceptibility to love is not burnt out by one honey-moon, or satisfied by one lover. On the contrary, the secret history of the human heart will bear out the assertion that it is capable of loving any number of times and any number of persons, and that the more it loves the more it can love. This is the law of nature, thrust out of sight, and condemned by common consent, and yet secretly known to all.

There is no occasion to find fault with it. Variety is, in the nature of things, as beautiful and useful in love as in eating and drinking. The one-love theory is the exponent, not of simple experience in love, but of the C green-eyed monster,' jealousy. It is not the loving heart, but the greedy claimant of the loving heart, that sets up the popular doctrine that one only can be truly loved. But this truth confessedly, is no barrier to friendly relations and common conversation with others; and in the nature of things, it is no more a barrier to love and sexual intercourse with others.

Indeed this law takes its rise from the constitution of God himself, who is dual - the Father and the Son - in whose image man was made, male and female and of whose nature the whole creation is a reflection. But the question is, how does this law operate in such a multiplex body as the church of Christ? Does it exhaust itself on the petty business of joining individual persons in pairs, or is itl main force directed to the establishment of the.

There is dualty in a dancing party. All that is done in the complex movements of the whole company may be summed up in this: Man dances with woman; but this general dualty is consistent with unlimited inter change of personal partnerships. We cannot fairly infer anything in favor of restricting sexual intercourse to pairs, from the fact that only two persons were created; for we might just as well infer from that fact that conversation and every other mode of intercourse ought to be restricted to pairs..

Adam in the garden had nobody to converse with but Eve, but this is no reason why a man should talk with no body but his wife. We maintain that in the body of Christ, universal unity is the main point; and that the dualty between all men and all women, overrides all inferior dualties. Our position is that in Christ the union of the whole four is first in importance, and the union of the pairs is secondary.

And we say further, that in the approach and marriage of the pair A B, to the pair C D, it is the dictate of the law of dualty, and the self-evident demand of nature, that the man of each pair should face the woman of the other. Here there are five sorts of interests to be cared for: 1st, the interests of individuals; 2d, those of pairs; 3d, those of nations; 4th, those of churches; 5th, those of Christ. In what order shall they be estimated? In a true state this order is inverted. The interests pf Christ stand first, because they include and are the sum of all other interests.

The unity of Christ is more important, and therefore more sacred, than the individuality of persons; the union of individuals in pairs, the union of pairs in nations, or the union of nations in churches. So throughout the series, the more comprehensive unities take precedence of those that are less: the unity of. It may be seen also by this illustration, bow the law of dualty is preserved in complexity. Each pair constitutes a triangular unit like each individual. Each union of pairs, as of 1 and 2 with 15 and 16, constitutes a dual unit of the same original form.

And the union of the two churches constitutes the universal dual unit, or body of Christ. It provokes to secret adultery, actual or of the heart. It ties together unmatched natures. It sunders matched natures. It gives to sexual appetite only a scanty and monotonous allowance, and so produces the natural vices of poverty, contraction of taste, and stinginess or jealousy. It makes no provision for the sexual appetite at the very time when that appetite is the strongest. By the custom of the world, marriage, in the average of cases, takes place at about the age of twenty-four: whereas puberty commences at the age of fourteen.

For ten years, therefore, and that in the very flush of life, the sexual appetite is starved. This law of society bears hardest on females, because they have less opportunity of choosing their time of marriage than men. This discrepancy between the marriage system and nature, is one of the principal sources of the peculiar diseases of women, of prostitution, masturbation, and licentiousness in general.

If it is dammed up, it will break out irregularly and destructively. The only way to make it safe and useful, is to give it a free natural channel or to vary the illustration, the attractions of male and female are like positive and negative electricities. In equilibrium, they are quiet. Separate them, and they become turbulent. Prostitution, masturbation, and obscenity in general, are injuirious eruptions, incident to unnatural separations of the male and female elements. A system of complex-marriage, which shall match the demands of nature, both as to time and variety, will open the.

Showing that Death is to be abolished in the Kingdom of Heaven, and that, to this end, there must be a restoration of true relations between the sexes. Isaiah 8. Assuming that the resurrection of mankind is divided into two acts, and that one of these the first resurrection came to pass at the Second Coming, in A.

As we call the resurrection of Christ the original factor, so availing ourselves further of mathematical terms we may say that the resurrection at the Second Coming was the second power, and that the coming resurrection will be the third power, of the resurrection of Christ. It is. First, his personal body arose; then his corporate body, the Primitive church; and finally will be raised his completed, universal body. Now, whatever essential elements we find in the original factor, and in its second power, will also be found, we may be sure, in its third power.

What then, in the first place, are the essential elements of tho resurrection of Christ? We may take for an answer this Scripture: 'Thou wilt not leave my soul in Hades, nor suffer thine Holy one to see corruption. The fact answering to this language in Christ's case was, the redemption of his soul and body from the power of death.

In the next place we inquire 7 What were the elements of the resurrection at the Second Coming? The answer we find in the following announcements from the writings of Paul: 'We shall not all sleep, [i. The dead shall be raised incorruptible, and we shall be changed If we be-. Observe, Paul reasons, as we do, from the elements of the original factor, and thence deduces two results, corresponding to the two facts which we have noted in Christ's resurrection, viz.

These anticipations became facts at the Second Coming, in A. We are bound, then, in anticipating the final resurrection, or the resurrection of Christ, carried to its third power, to expect the same two elements, i. And he will destroy in this mountain the face of the covering cast over all peopie, and the vail that is. Isaiah The body cannot be saved from disease and death till Christ has control of the powers which determine the conditions of the body.

The powers of law and custom, organizing society, determine the conditions of the body. For instance, the present form of society compels the mass of mankind to drag out life in excessive labor-a condition inconsistent with the welfare of the body. Before Christ can save the body, then, he must 'ut down all [present] authority and rule,' and have power to organize society anew. A physician cannot cure diseases generated in a pestilential dungeon, while the patient remains there. The marriage system is a part of the machinery of present society, which seriously affects the conditions of the body, as appears in Proposition xiii.

Christ must, therefore, have control of this department,. Whoever has well studied the causes of human maladies, will be sure that Christ, in undertaking to restore man to Paradise and immortality, will set up his kingdom first of all,in the bed-chamber and the nursery. These revolutions are the very means by which the resurrection power is to be let in upon the world. It might as rationally be said that the snows of winter must not melt till the grass has grown, or that the clods over the dead must not be broken up till the dead have come forth from their graves, as that the institutions of this world must not be abolished till the resurrection of the body is finished.

It is true that, as life works legitimately from within outward, the institutions of the world ought not to be broken up till holiness is established in the heart. The shell of the young bird ought not to be broken, till the life of the bird itself is sufficient to make the breach.

Yet in the order of nature, the shell bursts before the bird comes forth: so the breaking up of the fashion of the world precedes the resurrection of the body. The rulers of this world corresponding to these three classes of interests, are the clergy, the doctors, and the lawyers. Christ must supplant all these rulers and take their powers into his hands, before he can give man the redemption of the body.

It is not enough that his kingdom should be emancipated from the priests. See Isaiah 13, 14, and comp. The distinction of male and female is that which makes man the image of God, i. The relation of male and female was the first social relation. It is therefore the root of all other social relations. The derangement of this relation was the first result of the original. Adam and Eve were, at the beginning, in open, fearless, spiritual fellowship, first with God, and secondly, with each other. Their transgression produced two corresponding alienations, viz. These were the two great manifestations of original sin-the only manifestations presented to notice in the inspired record of the apostasy.

The first thing then to be done, in an at tempt to redeem man and reorganize society, is to bring about reconciliation with God; and the second thing is to bring about a true union of the sexes. In other words, religion is the first subject of interest, and sexual morality the second, in the great enterprise of establishing the kingdom of God on earth.

Their main work, from to , was to develop the religion of the New Covenant, and establish union with God. The second work, in which they are now specially engaged, is the laying the foundation of a new state of society, by developing the true theory of sexual morality. It was the special function of the Primitive church which was the interior or soul-church to break up the worldly ecclesiastical system, and establish true religion, thus opening full communication with God.

It is the special function of the present or body-church availing itself first of the work of the Primitive church, by union with it, and a re-development of its theology, to break up the social system of the world, and establish true external order by the reconciliation of the sexes. These are all inextricably complicated with each other. The true scheme of redemption begins with reconciliation with God, proceeds first to a restoration of true relations between the sexes, then to a reform of the industrial system, and ends with victory over. Fourierism has no eye to the final victory over death, defers attention to the religious question and the sexual question till some centuries hence, and confines itself to the rectifying of the industrial system.

In other words, Fourierism neither begins at the beginning, nor looks to the end of the chain, but fastens its whole interest on the third link, neglecting two that precede it, and ignoring that which follows it. The sin-system, the marriage-system, the work-system, and the death-system, are all one, and must be abolished together.

Holiness, free love, association in labor, and immortality, constitute the chain of redemption, and must come together in their true order. God made woman because ' he saw it was not good for man to be alone;' Gen. Eve was called Adam's 'help-meet. Amativeness was necessarily the first social affection developed in the garden of Eden.

The second commandment of the eternal law of love, - 'thou shalt love thy neighbor as thyself' - had amativeness for its first channel; for Eve was at first Adam's only neighbor. Propagation, and the affections connected with it, did not commence their operation during the period of innocence. This opposes the Shaker theory.

But it is clear that if innocence had continued, propagation would have been much less. Nature however indicates in various ways that pleasure, or. A melon, for example, is created full of seeds, and possesses an extensive power of propagation. Its main bulk, however, surrounding the seed department, as in most esculent fruits, is adapted to be eaten. Here are two functions or points of value, one relating to the seed, the other to the pulp - one representing propagation, the other enjoyment. Which is the primary? Evidently the latter; for we feel that the chief end and value of the fruit is realized when it is eaten and converted to human enjoyment, even though its seeds are thrown away, and its propagative destiny is left unregarded.

Those who make everything turn on the principle of propagative use, to be consistent, should avoid consuming any more fruit than is needed to seed the earth with fruit-plants. Now if we suppose it to be the chief end of man to propagate instead of making the most of himself, we carry forward the end for which A lives, into B, his offspring.

But it does not rest there: for B again lives for the sake of begetting and rearing C; and then C's mission is to produce D, and so on through the alphabet. Now as the series may be endless, it is evident that on this principle no positive value will ever be attained as the end of A's existence or of that of his descendants. All that can be said of the process, is, that A lives for the sake of producing the producer of the producer of the producer - of what? Nothing; because this term producer extends on and on, ad infinitum.

The only satisfactory view is that the chief value of every man is in himself, as the chief value of the apple is in its eatable pulp, and not in its power of propagation. It is not a source of life, as some would make it, but it. Adam and Eve, in their original state, derived their life from God. As God is a dual being - the Father and the Son - and man was made in his image, a dual life passed from God to man.

Adam was the channel specially of the life of the Father, and Eve of the life of the Son. Amativeness was the natural agency of the distribution and mutual action of these two forms of life. In this primitive position of the sexes, which is the position of the sexes in Christ, each reflects upon the other the love of God; each excites and develops the divine action in the other. Thus amativeness is to life, as sunshine to vegetation. At the same time the alienation of the sexes took place. So that in the fallen state both the source and the distribution of life are deranged and obstructed.

Yet even in this state, love between the sexes, separate from the curse of propagation, as ill courtship, develops the highest vigor and beauty of human nature. If Adam and Eve, in their original union with God and with each other, had become complex by propagation, still the life and love of the Father and the Son would have been reflected by the whole of one sex upon the whole of the other. The image of God would have remained a dualty, complex, yet retaining the conditions of the original dualty. Amative action between the sexes would have been like the galvanic action between alternate plates of copper and zinc.

As the series of plates is extended, the original action', though it remains the same in nature, becomes more and more intense. So the love between the Father and the Son, in the complexity of Christ's body, will be developed with an intensity proportioned to the extent of alternation and conjunction of male and female. Victory over death will be the result of the action of an extensive battery of this kind.

The contact and unity of male and female bodies, develops and distributes the two kinds of life which in equilibrium constitute perfect vitality. Mere reciprocal communication of vital heat is healthful, Eccles. The principle involved in the doctrine of 'laying on of hands,' which was a fundamental doctrine of the Primitive church, and was brought into practice in the communication of spiritual life both to soul and body, is, that not only animal life, but the Spirit of God, passes from one to another by bodily contact. This principle is not restricted to mere literal 'laying on of hands.

The specific method of bodily contact is not essential to the principle, but may be varied indefinitely. It is safe to affirm that the more intimate and perfect the contact, the greater will be the effect, other things being equal. On this principle, sexual intercourse is in its nature the most perfect method of 'laying on of hands,' and under proper circumstances may be the most powerful external agency of communicating life to the body, and even the Spirit of God to the mind and heart.

Such persons not only dishonor God's creation, but despise that part of human nature which is the noblest of all, except that which communicates with God. They profane the very sanctuary of the affections - the first and best channel of the life and love of God. Note 5. If amativeness is a fire, which under the devil's administration burns houses. While amativeness keeps the capital stock of life circulating between two, propagation introduces a third partner.

The propagative act, i. The infirmities and vital expenses of woman during the long period of pregnancy, waste her constitution. The awful agonies of child-birth heavily tax the life of woman. The cares of the nursing period bear heavily on woman. The labor of man is greatly increased by the necessity of providing for children. A portion of these expenses would undoubtedly have been curtailed, if human nature had remained in its original integrity, and will be, when it is restored. But it is still self-evident, that the birth of children, viewed either as a vital or a mechanical operation, is in its nature expensive; and the fact that multiplied conception was imposed as a curse, indicates that it was so regarded by the Creator.

If expenses exceed income, bankruptcy ensues. After the fall. Death, i. It is the expression of the disproportion of amativeness to propagation - or of life to its expenses; each generation dies in giving life to its successor. The human mind has labored much on this problem. Shakerism is an attempt to solve it. Ann Lee's attention, however. This is cutting the knot - not untying it. Robert Dale Owen's 'Moral Physiology' is another attempted solution of the grand problem. He insists that sexual intercourse is of some value by itself, and not merely as a bait to propagation.

He proposes therefore to limit propagation, and retain the privilege of sexual intercourse, by the practice of withdrawing previous to the emission of the seed, after Onan's fashion. This method, it will be observed, is unnatural, and even. The same may be said of various French methods. The system of producing abortions, is a still more unnatural and destructive method of limiting propagation, without stopping sexual intercourse.

Biblical Foundations of Government - Part 1

Such a solution will be found in what follows. Showing how the Sexual Function is to be redeemed, and true relation8 between the sexes restored. They are confounded in the world, both in the theories of physiologists and in universal practice. The amative function is regarded merely as a bait to the propagative, and is merged in it.

The sexual organs are called organs of reproduction,' or 'organs of generation,' but not organs of love or organs of union. But if amativeness is, as we have seen, the first and noblest of the social affections, and if the propagative part of the sexual relation was originally secondary, and became paramount by the subversion of order in the fall, we are bound to raise the amative office of the sexual organs into a distinct and paramount function. It is held in the world, that the sexual organs have two distinct functions, viz.

We affirm that they have three - the urinary, the propagative, and the amative, i. And the amative is as distinct from the propagative, as the propagative is from the urinary. In fact, strictly speaking, the organs of propagation are physiologically distinct from the organs of union in both sexes. The testicles are the organs of reproduction in the male, and the uterus in the female. The sexual conjunction of male and female, no more necessarily involves the discharge of the semen than of the urine.

The discharge of the semen, instead of being the main act of sexual intercourse, properly so called, is really the sequel and termination of it.

Sunil Batra Etc vs Delhi Administration And Ors. Etc on 30 August,

Sexual intercourse, pure and simple, is the conjunction of the organs of union, and the interchange of magnetic influences, or conversation of spirits, through the medium of that conjunction. The communication from the seminal vessels to the uterus, which constitutes the propagative act, is distinct from, subsequent to, and not necessarily connected with, this inter course. On the one hand, the seminal discharge can be voluntarily withheld in sexual connection; and on the other, it can be produced with out sexual connection, as it is in masturbation.

This latter fact demonstrates that the discharge of the semen and the pleasure connected with it, is not essentially social, since it can be produced in solitude; it is a personal and not a dual affair. This, indeed, is evident from a physiological analysis of it. The pleasure of the act is not produced by contact and interchange of life with the female, hut by the action of the seminal fluid on certain internal nerves of the male organ. The appetite and that which satisfies it, are both within the man, and of course the pleasure is personal, and may be obtained without sexual intercourse.

We insist then that the amative function - that which consists in a simple union of persons, making 'of twain one flesh,' and giving a medium of magnetic and spiritual interchange - is a distinct and independent function, as superior to the reproductive as we have shown amativeness to be to propagation. The mouth has three distinct functions, viz. Two of these, breathing and eating, are purely physical; and these we have in common with the brutes.

The third function, that of speaking, is social, and subservient to the intellectual and spiritual. In this we rise above the brutes. They are destitute of it except in a very inferior degree. So, the two primary functions of the sexual organs - the urinary and reproductive - are physical, and we have them. The third, viz. In this again we rise above the brutes.

As speech, the distinctive glory of man, is the superior function of the month, so the amative office of the sexual organs is their superior function, and that which gives inan a position above the brutes. The brutes stand still; men reflect, energize, and conquer. The seeds of the final supremacy over nature lie in the full subjection of man's own body to his intelligent will.

There are already an abundance of familiar facts showing the influence of education and direct discipline in developing the powers of the body. We see men every day, who by attention and pains-taking investigation and practice in Some mechanical art, have gained a power over their muscles, for certain purposes, which to the mere natural man would be impossible or miraculous. In music, the great violinists and pianists are examples.

So far as the department of voluntary, outward habits is concerned the influence of will and education to control the body is universally admitted. But there is a step further. Investigation and experience are now ready to demonstrate the power of the will over what have been considered and called the involuntary processes of the body. The mind can take control of them certainly to a great extent, and while it is not yet shown to what extent, neither is it apparent that there are any limits whatever in this direction.

All the later discoveries point to the conclusion, that there are strictly no involuntary departments in the human system, but that every part falls appropriately and in fact within the dominion of mind, spirit and will. It has been proved by abundant experiments that control cam be established over the respiratory organs. Dyspepsia has been caused by a voluntary system of attention to and regulation of the method of bathing.

Consumption has been cured by a determined suppression of coughing. So also the involuntary operations of the stomach and bowels have been found controllable. The tendency to vomiting in sea-sickness, and the opposite inclination in cholera symptoms, have been, by a judicious exercise of the will, repeatedly broken up. First, It is natural. God cannot have designed that men should sow seed by the way-side, where they do not expect it to grow, or in the same field where seed has already been sown, and is growing, and yet such is the practice of men in ordinary sexual intercourse.

They sow seed habitually where they do not wish it to grow. This is wasteful of life, and cannot be natural. So far the Shakers and Grahamites are right. Yet it is equally manifest that the natural instinct of our nature demands frequent congress of the sexes, not for propagative, but for social and spiritual purposes It results from these opposite indications, that simple congress of the sexes, without the propagative crisis, is the order of nature for the gratification of ordinary amative instincts; and that the act of propagation should be reserved for its legitimate occasions, when conception is intended.

The idea that sexual intercourse, pure and simple, is impossible or difficult, and therefore not natural, is contradicted by the experience of many. Abstinence from masturbation is impossible or difficult, where habit has made it a second nature; and yet, no one will say that habitual masturbation is natural. So abstinence from the propagative part of sexual intercourse may seem impracticable to depraved natures, and yet be perfectly natural and easy to persons properly trained to chastity. Our method simply proposes the subordination of the flesh to the spirit, teaching men to seek principally the elevated spiritual pleasures for sexual intercourse, and to be content with them in their general intercourse with women, restricting the more sensual part to its proper occasions.

This is certainly natural and easy to spiritual men, however difficult it may be to the sensual. Secondly, this method is healthy. In the first place, it secures women from the curses of involuntary and undesirable procreation; and secondly it stops the drain of life on the part of man. This cannot be said of Owen's system, or any other method that merely prevents the propagative effects of the emission of the seed, and not the emission itself. Thirdly, this method is favorable to amativenss. Owen can only say of his method that it does' not much diminish the pleasure of sexual intercourse; but we can say of ours, that it vastly increases that pleasure.

Ordinary sexual intercourse in whidi the amative and propagative functions are confounded is a momentary affair, terminating in exhaustion and disgust. If it begins in 'the spirit, it soon ends in the flesh, i. The exhaustion which follows, naturally breeds self-reproach and shame, and this leads to dislike and concealment of the sexual organs, which contract disagreeable associations from the fact that they are the instruments of pernicious excess.

Adam and Eve first sunk the spiritual in the sensual, in eating the forbidden fruit; and then, having lost true. On the same principle we may account for the process of 'cooling off' which takes place between lovers after marriage, and often ends in indifference and disgust. Exhaustion and self-reproach make the eye evil not only toward the instruments of excess, but toward the person who tempts to it. In contrast with all this, lovers who use their sexual organs simply as the servants of their spiritual natures, abstaining from the propagative act, except when procreation is intended, may enjoy the highest bliss of sexual fellowship for any length of time and from day to day, without satiety or exhaustion; and thus marriage life may become permanently sweeter than courtship, or even the honey-moon.

Fourthly, this method of controlling propagation is effectual. The habit of making sexual intercourse a quiet affair, like conversation, restricting the action of the organs to such limits as are necessary to the avoidance of the sensual crisis, can easily be estabIished, and then there is no risk of conception without intention.

and therefore Religious Opinions not cognizable by Law:

The habit in the former case is less liable to become besotted and ruinous than in the latter, simply because a woman is less convenient than the ordinary means of masturbation. It must be admitted, also, that the amative affection favorably modifies the sensual act to a greater extent in sexual commerce than in masturbation. But this is perhaps counterbalanced by the cruelty of forcing or risking undesired conception, which attends sexual commerce, and does not attend masturbation.

We are not opposed after the Shaker fashion, or even after Owen's fashion, to the increase of population. We believe that the order to 'multiply' attached to the race in its original integrity, and that propagation, rightly conducted, and kept within such limits as life can fairly afford, is the next blessing to sexual love.

But we are opposed to involuntary procreation. A very large proportion of all children born under the present system, are begotten contrary to the wishes of both parents, and lie nine months in their mother's womb under their mother's curse, or a feeling little better than a curse. Such children cannot be well organized. We are opposed to excessive, and of course oppressive procreation, which is almost universal. We are opposed to random procreation, which is unavoidable in the marriage system. But we are in favor of in telligent, well-ordered procreation. The physiologists say that the race cannot be raised from ruin till propagation is made a matter of science;.

But they point out no way of making it so. True, propagation is controlled and reduced to a science in the case of valuable domestic brutes; but marriage and fashion forbid any such system among human beings. We believe the time will come when involuntary and random propagation will cease, and when scientific combination will be applied to human generation as freely and successfully as it is to that of other animals. The way will be open for this, when amativeness can have its proper gratification without drawing after it procreation, as a necessary sequence.

And at all events, we believe that good sense and benevolence will very soon sanction and enforce the rule, that women shall bear children only when they choose. They have the principle burdens of breeding to bear, and they, rather than men, should have their choice of time and circumstances, at least till science takes charge of the business.

Note 6. Admitting that the best soils are yet in reserve, and that with the progress of intelligence, means of subsistence may for the present increase faster than population; it is nevertheless certain that the actual area of the earth is a limited thing, and it is therefore certain that if its population goes on doubling, as we are told, once in twenty-five years, a time must come at last when there will not be standing-room! Whether such a catastrophe is worth considering and providing for or not, we may be certain, that man when he has grown wise enough to be worthy of his commission as Lord of nature will be able to determine for himself what shall be the population of the earth, instead of leaving it to be determined by the laws that govern the blind passions of brutes.

Note 7. So long as the amative and propagative are confounded, sexual intercourse carries with it physical consequences which necessarily take it out of the category of mere social acts. If a man under the cover of a mere social call upon a woman, should leave in her apartments a child for her to breed and provide for, he would do a mean wrong. The call might be made without previous negotiation or agreement, but the sequel of the call - the leaving of the child is a matter so serious that it is to be that it is to be treated as a business affair, and not be done without good reason and agreement of the parties.

But the man who under the cover of social intercourse commits the propagative act, leaves his child with the woman in a meaner. It is right that law, or at least public opinion, should frown on such proceedings even more than it does; and it is not to be wondered at that women to a considerable extent, look upon ordinary sexual intercourse with more dread than pleasure, regarding it as stab at their life, rather than a joyful act of fellowship.

But separate the amative from the propagative - let the act of fellowship by itself - and sexual intercourse becomes a social affair, the same in kind with other modes of kindly interchange, differing only by its superior intensity and beauty. Thus the most popular, if not the most serious objection to free love and sexual intercourse, is removed. The difficulty so often urged, of knowing to whom children belong in complex-marriage, will have no place in a community trained to keep the amative distinct from the propagative.

Thus also the only plausible objection to amative intercourse between near relatives, found on the supposed law of nature that 'breeding in and in' deteriorates offspring,. There is as much room for cultivation of taste and skill in this department as in any. Note 8. The self-control, retention of life, and ascent out of sensualism, which must result from making freedom of love a bounty on the chastening of physical indulgence, will at once raise to new vigor and beauty, moral and physical.

And the refining effects of sexual love which are recognized more or less in the world will be increased a thousand-fold, when sexual intercourse becomes a method of ordinary conversation, and each is married to all. Showing that Shame, instead of being one of the prime virtues is a part of original Sin, and belongs to the Apostasy. Adam and Eve, while innocent, had no shame; little. To be ashamed of the sexual organs, is to be ashamed of God's workmanship.

To be ashamed of the sexual organs, is to be ashamed of the most perfect instruments of love and unity. To be ashamed of the sexual organs, is to be, ashamed of the agencies which gave us existence. To be ashamed of sexual conjunction, is to be ashamed of the image of the glory of God - the physical symbol of life dwelling in life, which is the mystery of the gospel.

Their unity with God and with each other was in their spiritual part. In the physical they were two. When the physical, therefore, became paramount as it did when they sought blessing from fruit instead of from God, they became consciously two. Then began evil-eyed surveillance on the one hand, and morbid shrinking on the other. A man is not ashamed of his body before his own eyes, but before the eyes of another.

So Adam and Eve were not ashamed so long as they were one; but when they became two, their eyes were opened, and they became ashamed. Another source of of shame is sensual excess , in the fa;; from amative interchange to propagative expense, producing exhaustion, consciousness of uncontrolled and ruinous passion, and consequent aversion to the instruments of the mischief. This cause acts particularly on the male. See Proposition XX. Another cause of shame is found in the woes of untimely and excessive child-bearing, by which the sexual organs and offices contract odious associations.

This cause acts particularly on the female.

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After the sentiment of shame i. The greedy lover is naturally a fierce friend, of a sentiment which secludes the charms of his mistress from all senses but his own. And then custom, and finally law, elevates this spawn of corruption into a virtue. But it must be remembered that all such legislation is predicated on a state of spiritual derangement, and its end is, not to restore the patient, but to prevent him from destructive violence, even at the expense of increasing his internal malady.

Shame is a good strait-jacket for crazy amativeness, and as such God has favored it. Adam and Eve first began to make flimsy aprons for their nakedness, and God interposed and. Gen 3: 7, But he did not thereby approbate the spiritual and moral condition which made garments necessary. While the. This healthful delicacy is valuable as a preservative, and increases the pleasure of love.

Modesty and shame ought to be sundered, and shame ought to be banished from the company of virtue, though in the world it has stolen the very name of virtue. Any one who has true modesty, as above defined, would sooner consent to the banishment of singing from heaven, than of sexual music. The impression referred to is too self-evidently absurd to be argued with to any great extent, and can be abolished only by abolishing shame from which it originates, and making men and women truly modest.

From pure feelings, sensible theories will flow. The loathsome loathings of the debauchee in a state of reaction must not make theories of taste and pleasure for the innocent. As irreconciliation makes thought about God disagreeable, so the sentiment of shame, whether contracted by debauchery or by education and epidemic spiritual influence, makes thought, and especially new thought and free discussion about sexual matters disagreeable.

Under the influence of that sentiment the mind is evil-eyed, and not in condition to reason clearly and see purely. In such cases a vital conversion from the spirit of shame to the spirit of true modesty, must go before intellectual emancipation. Vide Dr. Webster's Bible, Dr. Its policy is to prevent pruriency by keeping the mind in ignorance of sexual subjects; whilst nature is constantly thrusting those subjects upon the mind.

Whoever would preserve the minds of the young in innocence by keeping them from 'polluting images,' must first of all carry moral reform into the barn-yard and among the flies. The union of the child with its mother in nursing, is not base, but lovely and even sacred to the imagination. Sexual intercourse is as much more lovely and sacred, as we have seen amativeness to be superior to propagation.

Instead of thinking of our sexual nature in connection with sensuality and vice and woe, it is just as easy, and much truer to God and nature, to associate with it images of the garden of Eden, of the holy of holies, of God and heaven, thoughts of purity and chaste affection of joy unspeakable and full of glory. The eucharist is a symbol of eating Christ's flesh and drinking his blood; Luke ; of a union with him in which we dwell in him and he in us; John 6: 56; whereby we become bone of his bone and flesh of his flesh; Eph.

Is not this a marriage supper? And is not sexual intercourse a more perfect symbol of it than eating bread and drinking wine? With pure hearts and minds, we may approach the sexual union as the truest Lord's supper, as an emblem and also a medium of the noblest worship of God and fellowship with the body of Christ. We may throw around it all the hallowed associations which attach to the festivities and hospitalities of Christmas or Thanksgiving. To sup with each other, is really less sensual then to sup with roast-turkeys and, chicken-pies. Such thoughts surely are better than the base imaginations of shame which envelop the whole sexual department in filth and darkness, even in the minds of those who would be thought intelligent and refined.

The Bible constantly associates ideas of heaven with sexual intercourse. Isaiah 4, 5. The wisest of men expressed his taste in a song of love. Note 9. Yet speech is the medium of spiritual blessings and refined interchange. Music is 'sensual and carnal. Things 'sensual and carnal' are not necessarily vile and unprofitable, as may be seen in Rom. By themselves they are of small value, and out of place, i. The senses are to the thoughts and affections, of the spirit, as chess-men to a chess-game.

By themselves, chess-men are trifles; and to play with them as children do, for their own sake, would be frivolous and degrading; but as instruments of the compli-. Of all the pleasures of the senses sexual inter-course is intrinsically the most spiritual and refined; for it is intercourse of human life with human life; whereas in every other sensual enjoyment, human life has intercourse with inanimate matter, or life inferior to itself.


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