“By the denial of the intermediate states, the Protestant Reformers perpetrated a more monstrous outrage on the Divine justice, and more frightfully libelled the Divine mercy, than by the broadest stretch of imagination one would have thought it possible. By this arbitrary extinction of some of the loveliest regions of creation, by this wiping out of vast kingdoms of God’s tolerance and goodness by the sponge of Protestant reaction, God’s whole being was blackened, and every one of His eternal attributes dislocated and driven pell-mell into the limbo of Atheism. I say Atheism, for such a God could not possibly exist as this Protestant theory would have made Him—a God with less justice than the most stupid country squire ever established in the chair of magistracy; with less mercy than an inquisitor or a torturer with his red-hot pincers and iron boots. These atrocities were but the work of moments, but this system made the God of love and the Father of Jesus Christ sitting in endless bliss amid a favoured few, whilst below were incalculable populations suffering the tortures of fires which no period even of millions of years should extinguish, and that without any proportion whatever to the offences of the sufferers! All who were not ‘spirits of just men made perfect’ were, according to this doctrine, only admissible to this common hell, this common receptacle of the middling, bad, and the most bedevilled of devils! Never could any such monstrous, foul, and detestable doctrine issue from any source but that of the hearts of fiends themselves. None but devils could breed up so black a fog of blasphemy to blot out the image of a loving and paternal God from the view of His creatures. And yet the mocking devil induced the zealous Protestant fathers to accept this most truly ‘doctrine of devils,’ as an antidote to Popish error. As some glimmering of the direst consequences of this shutting-up of the middle states of the invisible world began to dawn on the Protestant mind, it set about to invent remedies and apply palliatives, and by a sort of spiritual hocus-pocus, it taught that if the greatest sinners did but call on Christ at the last gasp, they were converted into saints, and found themselves in heaven itself with God and the Lamb. This was only making the matter worse, and holding out a premium for the continuance in every sin and selfishness to the last moment. It was an awful temptation to self-deception presented to human selfishness. Millions, no doubt, have trusted to this wretched Protestant reed.... Yet common sense in others rejected and rejects the cruel deceit. A country poet, writing the epitaph of the blacksmith in my native village, expressed the truth on the Protestant theory of no middle regions:—
‘Too bad for heaven, too good for hell,
So where he’s gone we cannot tell.’”
And now to conclude this portion of our subject, regarding which not a tenth part of the examples of “Spiritual” manifestations gathered has been given. To have discussed the facts and theories provided on previous pages, would have occupied several chapters. Sufficient, however, is recorded to show that Spiritualism is directly antagonistic to the Christian Religion,[57] to point out the true character of many of the signs and wonders which exist in this nineteenth century, and which testify and witness to old and unchangeable truths. The ministry of “men and of angels in a wonderful order,”[58] the practice of exorcism, the facts of diabolical agency, possession by evil spirits, the sins of Witchcraft and Necromancy, are all more or less intertwined with the Divine Revelation which God has been pleased to give to man. But the Materialism of these latter days is blinding men’s eyes, that they cannot see, and successfully destroying their faith in all that is beyond their cramped and narrow temporal range. Intellectual Paganism, and a positive disbelief in the distinct Nature of God, if not openly professed, is indirectly acknowledged; while the Faith of Pentecost, which for generations has regenerated the World, is cast aside as worn out, effete, and valueless. The possibility of miracle is derided; Providence is scouted as the fond dream of an exaggerated human self-love; belief in the power of prayer is asserted to be only a superstition, illustrative of man’s ignorance of the scientific conception of law; the hypothesis of absolute invariable law, and the cognate conception of Nature as a self-evolved system of self-existent forces and self-existent matter, are ideas advancing with giant strides. Side by side with all this, however, stand the portentous phenomena referred to here. Let the existence of one course of such facts as those related be granted, and far more follows than the pure Materialist or the Positivist would for a moment allow. Yet none can deny the presence amongst us of such, evil in their essence and mischievous in their operations. The whole cycle represents the works of the Devil and his angels—works opposed at every step in theory by the Truths of Christianity, and in fact by the sacraments of the Church Universal. Man’s highest and chiefest duty is to do the Will of the Most High: the practice of the Spiritualists, on the other hand (and let men lay the warning to heart), appears to be an intentional and systematic giving up of their wills to the evil one; an invocation of evil spirits for unlawful purposes, a “willing” for supernatural intervention in things which are not lawful, and a deliberate turning away from Him to Whom all power is given in Heaven and in Earth.
Appendix to Chapter IX.
Spiritualism and Science.
he following Letter appeared in “The Times” newspaper a few years ago:—
“Sir,—Having been named by several of your correspondents as one of the scientific men who believe in Spiritualism, you will perhaps allow me to state briefly what amount of evidence has forced the belief upon me. I began the investigation about eight years ago, and I esteem it a fortunate thing that at that time the more marvellous phenomena were far less common and less accessible than they are now, because I was led to experiment largely at my own house, and among friends whom I could trust, and was able to establish to my own satisfaction, by means of a great variety of tests, the occurrence of sounds and movements not traceable to any known or conceivable physical cause. Having thus become thoroughly familiar with these undoubtedly genuine phenomena, I was able to compare them with the more powerful manifestations of several public mediums, and to recognize an identity of cause in both by means of a number of minute but highly characteristic resemblances. I was also able, by patient observation, to obtain tests of the reality of some of the more curious phenomena which appeared at the time, and still appear to me, to be conclusive. To go into details as to those experiences would require a volume, but I may, perhaps, be permitted briefly to describe one, from notes kept at the time, because it serves as an example of the complete security against deception which often occurs to the patient observer without seeking for it.
“A lady who had seen nothing of the phenomena asked me and my sister to accompany her to a well-known public medium. We went, and had a sitting alone in the bright light of a summer’s day. After a number of the usual raps and movements, our lady friend asked if the name of the deceased person she was desirous of communicating with, could be spelt out. On receiving an answer in the affirmative, the lady pointed successively to the letters of a printed alphabet while I wrote down those at which three affirmative raps occurred. Neither I nor my sister knew the name the lady wished for, nor even the names of any of her deceased relatives; her own name had not been mentioned, and she had never been near the medium before. The following is exactly what happened, except that I alter the surname, which was a very unusual one, having no authority to publish it. The letters I wrote down were of the following kind:—yrnehnospmoht. After the first three—yrn—had been taken down, my friend said, “This is nonsense, we had better begin again.” Just then her pencil was at e, and raps came, when a thought struck me (having read of, but never witnessed, a similar occurrence), and I said, ‘Please go on, I think I see what is meant.’ When the spelling was finished I handed the paper to her, but she could see no meaning in it till I divided it at the first h, and asked her to read each portion backwards, when to her intense astonishment the name ‘Henry Thompson’ came out, that of a deceased son of whom she had wished to hear, correct in every letter. Just about that time I had been hearing ad nauseam of the superhuman acuteness of mediums who detect the letters of the name the deluded visitors expect, notwithstanding all their care to pass the pencil over the letters with perfect regularity. This experience, however (for the substantial accuracy of which as above narrated I vouch), was and is, to my mind, a complete disproof of every explanation yet given of the means by which the names of deceased persons are rapped out. Of course I do not expect any sceptic, whether scientific or unscientific, to accept such facts, of which I could give many, on my testimony; but neither must they expect me, nor the thousands of intelligent men to whom equally conclusive tests have occurred, to accept their short and easy methods of explaining them.