On account of-its supposed opposition to Spiritualism, the Bible had been used very sparingly. It had been found in bad company, and it had been paraded in support of all the persecutions of reformers. The many abolitionists who supported Spiritualism, had no especial love for it, nor had they any reason to love it. Had it not been freely used by its professed friends in denunciation of them? There were besides. Many infidels and liberal people of all classes, who had been the objects of the animadversions of its professed friends. Not understanding the Bible thoroughly, lecturers were disposed to take it for granted that it was just what its professed friends claimed for it, and it seemed to them before they could make; much advancement in their warfare sustaining Spiritualism, that the Bible should be removed entirely from the field of controversy, and this could best be done by showing its bad character.

With all its faults, the Bible is a Spiritualist book, and it is a much shorter road to Spiritualism with church people through the teachings of the Bible, than it is to go around it and impeach its evidence, and in a long laborious process prepare subjects for the teachings of Spiritualism. When once a person becomes a Spiritualist whatever is erroneous that is derived from the Bible drops from him like dead leaves from a tree. Moses’ Seventh-Day Adventist experience had been a good schooling for him, in addition to which his knowledge of Greek had enabled him to go to the original and learn the true meaning of the text. In his view, the Bible is not divinely inspired, neither is it "'a rule of faith and practice," yet it shows us what the so-called inspired men believed and taught, and that the character of the phenomena by which much of the Bible had been produced, was similar in every respect, to the phenomena of modern Spiritualism. Thus his line of battle was formed on the Biblical evidences of modern Spiritualism. If the Bible was accepted Spiritualism must be accepted. If the Bible was rejected there was no escape from the intrinsic merits of the evidence of Spiritualism. The result of this argument was insurmountable. The attacks which had hitherto been made upon the Bible had a depressing effect! On further investigation, and many had been driven only farther away. Here a new element had been introduced in the propaganda of Spiritualism. The Bible was a Spiritualist book, no more, no less. If Spiritualism was the work of the devil, then the Bible was also, and vice versa, if the Bible was the gift of God, then was also Spiritualism the gift of God. The result was what might have been anticipated: those who had hitherto been beyond the reach of Spiritualist propaganda were now brought to investigate its claims. As another result, there came a great demand to hear his lectures, and he often had engagements for more than a year ahead.

Soon after commencing his lectures on Spiritualism he wrote his first book on Spiritualism, "The Question Settled," which has gone through numerous editions. There are twelve books and pamphlets now on sale which he has written, besides a number of books which are now out of print. Nearly, or quite every up-to-date Spiritualist, either has in his possession or once did have, one or more of these books, while some people, have made of them an earnest study, and will not part with them under any circumstances. Others have loaned them to inquiring friends till they have been lost or worn out. Besides publishing more than a dozen books, Moses has also been connected with a number of periodicals. The first entitled "The Progressive Age," was published in Kalamazoo, Michigan. Later it was moved to Milwaukee, Wisconsin, and a short time after was purchased by S. S. Jones, of St. Charles, Illinois, who took the paper to Chicago and changed the name to "The Religious Philosophical journal." In 1868, he started a monthly magazine, with W. F. Jamieson and a Mr. Gill as partners, called the "Spiritual Rostrum." The magazine was moved to Baltimore, Mr. Gill withdrew and I became a partner. In a short time it merged into "Hull's Crucible," which ran while Moses held his engagement in Baltimore, but being compelled to fill other engagements remote from Baltimore the "Crucible" was suspended. In 1873 it was reestablished in Boston and was published till 1877. 1 was connected with it until my health failed. In 1880 Moses and I started the publication of a greenback paper, "The Commoner, in Boston. Moses had so many urgent calls to the Middle West; he sold his interest in "The Commoner," leaving me to take the entire editorial management of the paper. The business management was so poorly done by the new associate, I purchased his interest, but not before he had so deeply involved the concern that I had difficulty in extricating it.

In 1884, Moses moved to Maquoketa, Iowa, and published "The New Thought." He built a home in Maquoketa, and although from this point of view was delightfully situated, he learned in the three years spent there that the town could not afford facilities for the publishing of his books. In answer to an urgent call from Des Moines, Iowa, to remove there, he did so. He continued his work in Des Moines three years. About this time reasons were presented to Moses why it would be well to move his base of operations to Chicago. "The New Thought" was taken there. "The New Thought" was issued for upward of six years as a weekly periodical, after which it was published as a monthly in the form of a magazine for two years. Later he sold the outfit to parties in Summerland, California, and the un-expired subscription list to the "Better Way" Publishing Company, of Cincinnati, Ohio.