Like St. Paul, in the case of Christianity, I entered upon the investigation of Spiritualism with a view to refutation; but the very instruments which I contrived to accomplish that object produced the opposite effect.
If human testimony is not to be taken when advanced by contemporaries known to be conscientious, truthful, and well informed, how is it to be relied on with respect to those of whom we know nothing available beside what their own writings mention?
I am prepared to submit a communication respecting the spirit world from my father, sanctioned by a convocation of spirits, whose approbation was manifested by means which no mortal could pervert.
The practical influence on my mind has been to make me far more happy, to remove all fear of death, and to render me more watchful as to my deportment in life. I know that my sainted parents, and other relatives and friends, my children who died in infancy, are around me, witnessing every act and exercising a limited power over my safety and my health.
Mourning for the dead now seems to be groundless, and at all events can be indulged only upon selfish considerations. But who would grieve deeply at a transient separation, even for years, from friends made happier by the change, when sure of a happy reunion ultimately?
No evidence of any important truth in science can be shown to be more unexceptionable than that which I have received of this glorious fact, that heaven is really “at hand,” and that our relatives, friends, and acquaintances who are worthy of happiness, while describing themselves as ineffably happy, are still progressing to higher felicity; and while hovering aloft in our midst, are taking interest in our welfare with an augmented zeal or affection, so that, by these means, they may be a solace to us, in despite of death.
As the reverend clergy of the Episcopal Church are about to meet in Philadelphia, I deem it my duty to afford them an opportunity of hearing the evidence on which I rely; and which, with due effort, they can have subjected to their own intuition.
Should the clergy deem it expedient to listen to my exposition, I shall be ready to answer any queries which may be made.
I am aware that there may be considerations which may justify the clergy in declining to hear me. I have never, in my own case, deemed it wise to seek abstract right at the expense of practical evil. I would not urge persons in certain official stations to become converts to Spiritualism, lest it should, by consequent unpopularity, interfere with their usefulness, as in the case of Judge Edmonds; and a like objection must arise as to the conversion of clergymen, so far as to bring their convictions in competition with their professional vocation. Orthodox Christians are generally educated to believe not only that the revelation on which they rely is true, but that no other can be justifiable. Hence they are evidently displeased that spiritualists should allege themselves to have come by other means to that belief in immortality which is admitted on all sides to be the greatest comfort under the afflictions to which temporal life is liable.
There is, moreover, this discordancy in doctrine: Agreeably to Scripture, man is placed here for probation, and is liable to be eternally punished if he prove delinquent. According to Spiritualism, man is placed here for progression, and when he goes to the next world, still will have the opportunity to progress, however wicked he may be when he departs this life.