Observer, Feb. 1, '75.

agreement with regard to the facts of a future life, notwithstanding that the "mediums" have been "brought up" in some of the usual orthodox creeds. As if, forsooth, for an individual to be brought up in a creed was any guarantee for a rooted faith in the doctrines of that creed in after life. Did ever a serious argument rest upon so flimsy a foundation?

Again, the Spiritualistic theory is, that these manifestations are due to causes partly scientific and partly supernatural. Here we must admire the ingenuity of the hypothesis, whatever we may think of its truthfulnes. The science which, as we are told, forms the basis of this superstructure, is one, the laws of which are shrouded in almost impenetrable gloom. Therefore, should not everything go off quite smoothly at a séance, the Spiritualist "has two strings to his bow," for what can be easier than to refer the cause of any failure to "unfavourable conditions?" and as no one knows precisely what are favourable conditions, contradiction is impossible.

It is worthy of remark, moreover, that for all novices in Spiritualism, a set of rules is enjoined for the "formation of the Spirit Circle,” which are most rigidly to be obeyed. Success will not then be certain, but without them failure will be sure. But with regard to the more astounding class of marvels (of which I believe professional mediums alone are the subjects, and of which only a select few are witnesses), such as Mrs. Guppy being carried from one end of London to the other, and Mr. Home floating out of one window and into another, at a height of eighty feet, these conditions seem altogether dispensed with, and science becomes most accommodating. Spiritualism is not without ardent resident supporters in Birmingham, but how is it we have never heard of them performing any of these amazing feats? That they have not wooed the Spirits so successfully as to command their transporting service, is apparent, from a notice I observed of an excursion of the Members of the Birmingham Spiritual Institution, by Rail. Surely the "Spirits" are sadly "straitened in themselves," or their highest favours are most arbitrarily dispensed.

But I may be told this criticism will not account for the facts. I freely admit that some of the facts, which upon all the usual laws of testimony I am bound to accept, are very extraordinary. By all means let us look the facts fully in the face. There are, I fear, some timid religionists, who when they hear of facts from which an inference is drawn unfavourable to their faith, seem to try to ignore the facts. I am persuaded this course is both unphilosophical and impolitic. If we are actuated by a desire simply to follow the truth; fully established facts we are bound to receive, and though our faith in religious matters may be ever so true, it will be sure to be discredited by any disinclination to fairly consider them. But to accept any theory hastily formed upon them is a very different thing; and may well justify the most extreme caution, if not entire suspension of judgment. Did a rational explanation of the Spiritualistic phenomena appear far more difficult than it is, the reasons adduced above would prevent my acceptance of the Spiritualistic explanation.

I have pretty good documentary evidence that this agreement does not exist, but that with regard to the conditions of a future life, Spiritualist teaching is as contradictory as it is on every other subject.

Observer, Feb. 1, '75.

Various alternative theories to account for these manifestations have been advanced. Some good men have unhesitatingly ascribed them to Satanic Agency. Certainly the effects of Spiritualism in bringing into discredit the trustworthy grounds for a belief in Spiritual existences—in destroying the authority of the revelation contained in the Bible-and in depreciating the person, work, and teaching of Christ are just such as Satan would approve. I should, I confess, infinitely prefer this explanation to that of the Spiritualists, for though "God is not the author of confusion," all that we know about the Devil would lead us to suppose that he is so, Nevertheless, I think those who have adopted this view have been too ready to admit the traces of the supernatural, and have not sufficiently considered whether any other explanation were possible. Till it has been satisfactorily established that the achievements of Spiritualists cannot be accounted for by any of the ordinary laws of Nature I shall refuse to believe that Satan has any more to do with them than he has with any other piece of folly.

Another theory is that propounded by the now celebrated article in the Quarterly Review for October, 1871. The standpoint of the writer may be gathered from the following quotation :

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Our position is that the so-called Spiritual communications come from within and not from without the individuals who suppose themselves to be the recipients of them; that they belong to the class termed subjective' by physiologists and psychologists; and that the movements by which they are expressed, whether the tilting of tables or the writing of planchettes, are really produced by their own muscular action, exerted independently of their own wills and quite unconsciously to themselves."

This article is by the admission of the Spiritualists written by an eminent physiologist, who has evidently devoted many years of patient investigation to the question, and is well worthy of the most attentive consideration. Certainly the theory of the author goes far to explain a large portion, and those the more usual, of the facts. It is, moreover, confirmed by the fact that it exactly concurs with the opinions expressed by Professor Faraday as the result of his experiments with table turning. Table turning being the A B C of Spiritualism, and having been (as I take it) demonstrated by Faraday to be produced by unconscious muscular force, a very stong presumption is afforded that other and more occult phenomena are explicable by the same or similar laws. It may be worth while to state that having conversed with a gentleman formerly a "fully developed" medium, but not now a Spiritualist, he entirely corroborates (although he had not seen the article) the Quarterly Reviewers explanation of the manner in which questions are answered by table tilting. This ex-medium will undertake to answer correctly, any questions of which he is entirely ignorant, the answers to which are known to some person sitting in the circle. The same gentleman confirms an opinion of Sergeant Cox (I have other personal testimony to the same effect), that no medium living can obtain information not known, or that has not been at some time known to some person present. As persons at a séance almost invariably ask questions the answers to which they know, believing this, not unnaturally to be a conclusive test, as it is certainly a ready one, mediums generally escape

Observer, Feb. 1, 75.

questions the answers to which are unknown to every one present. If, however, this limit to the mediumistic powers is universal, will see it is a fact of great significance.

my readers

The perusal however of the papers of Professor Crookes in the Quarterly Journal of Science, and of Sergeant Cox's pamphlet (" Spiritualism answered by Science,") together with personal testimony from the quarters before alluded to, has forced upon me the conclusion that the "subjective impression" theory will not cover all the facts. Messrs. Crookes and Cox maintain that the phenomena have an objective reality and that they are produced by some force of nature, to which they give the name of Psychic Force," hitherto unrecognised and the properties of which are very little known. Though it is with the utmost diffidence that I offer any opinion, I am inclined to think that the best explanation of the facts is to be found in a combination of these two latter theories, They are not mutually destructive, for it is quite possible that while some of the phenomena have an objective reality, to be accounted for by Psychic Force, others may be attributed to subjective impressions. For the widespread belief in Spiritualism it is not necessary to rely only on these two causes. The Spiritualistic theory once started, the known predisposition of so many people to accept any marvel, however outrageous in its confirmation, was too tempting a field for the unscrupulous, skilled in all the arts of chicanery, not to turn to some good account. As Lord Lytton remarks (and the same is admitted over and over again by Spiritualists themselves), "With imposture the exhibition abounds," and if this cannot be gainsaid with regard to many instances, is it unreasonable to suppose that it may apply in other cases, where the imposture has hitherto been undetected? Mr. Wallace in his last article in the Fortnightly, makes a great deal of " Spirit Photographs," but I do not see that they help him much, as anyone acquainted with the art knows that nothing so readily lends itself to deception as photography, and the question after all is resolved into one of the credibility, and honesty of the operators. As photography has been practised and as "mediums" have undoubtedly sat for their portraits for many years, will Mr. Wallace explain why these Spirit Forms never appeared on the camera till within the last two years?

One word of caution in conclusion. Those who are curious about these things are constantly advised in Spiritualistic organs to "try for themselves," to form a Spirit Circle" etc. To these I would emphatically re-echo the laconic advice of Punch, and say "don't." It would involve a grievous waste of time; to say no more. But if their doing so were attended by the usual results and if they were not by previous study acquainted with the physical and mental laws by which these could be explained, they might naturally conclude that there "must be something in it," and gradually that state of mind might be induced in which they would become an easy prey to the more startling effects produced by professional aid. I by no means wish to preclude enquiry. But if Spirits have the power and desire to make your acquaintance, rely upon it they will find out a way. Let them seek you and not you them. On the other hand as far as science has to do with these things they are best left to scientific men. The experiments made by Mr.

Observer, Feb. 1, '75.

Crookes, and the deductions he draws from them, cannot remain where they are, if there is really any scientific basis for them, their reality will assuredly before long be established, if not they "will come to nought." Birmingham.

T. H. S.

WHAT WILL THE END BE?

THE spirit of inquiry abroad in the earth is regarded by some with feelings of despondency and by others, no doubt, with too much elation. The one class expect, if not desire, this earnest investigation to issue in the overthrow of the Christian's God and faith. While they remain, consequences are involved not pleasant to men whose only motto is "The lust of the flesh, the lust of the eyes, and the pride of life." We, however, even apart from the Divine origin of Christianity, do not see that its overthrow would be matter for rejoicing. The other class, looking gloomily on the present aspect of things are wont to see omens of evil; signs that things are becoming worse and worse. They mourn over the good days of the past. But with neither of these can we sympathise. To the one we say, exult not, lest by and bye ye be found covered with shame and confusion. Christianity is of God, and so therefore is true; and being true, the eternal years of God belong to it. Ye cannot overthrow it. To the other class we say lament not. The dispensation has not failed; nor is God uninterested; nor does He sleep, like Baal. He has much time at His disposal. And, moreover, He is a patient worker-He can wait with much longsuffering. We fail to see that former times were better than these, until we get back of the apostacy. Before that dark night settled upon the church and the world we can see a better state of things there Christianity gushed fresh and new from its living source, running like a stream of health amongst the nations; penetrating the gloom and vice of heathendom; lifting men from immorality and sin; making them feel its energy and warmth; and giving them the high rank of sons of God. Then, indeed, were happier times. But let us not be enervated with despondency-let not our hands hang down in despair. Let us rather have a stronger faith in our religion, in truth, and in GoD, and let us look with hope to the future.

Was

If we contemplate certain analogies, we certainly shall find no cause for fearing the present upheaving and overturning. History tells that the spirit of inquiry has visited the world before; and shall we not be correct in saying always to lead men nearer to light and truth? it not so when the spirit moved Wickliff out of papal darkness, and made him long to enlighten others? The result was that he gave England the Bible in the vernacular tongue, sowed seed which developed into the grand awakening to life and liberty of the XVI century. And was it not the same spirit that animated Tyndal, and gave him the desire to repeat what Wickliff had done before? And having gone to the Continent where he hoped to pursue his object more peaceably, did he not send to his native land the New Testament by hundreds? That Book: did its work. It dispelled the darkness— the clouds parted-the "Sun of Righteousness once more illumined

Observer, Feb. 1, '75.

men's hearts and minds.

And successive generations have taken up the principle then inaugurated, and have arrived nearer and nearer to the truth. "Protestantism" will no doubt, be carried to its "ultimate principle" in due time-" The Bible and the Bible only." Surely it is true that, changing one word, "Other men laboured, and we have entered into their labours." Let us neither be recreant to our birthright nor to our Lord.

There are, doubtless, some things to be deplored. Much of the thought of the present day is impious and Godless. Men start out without God, ignoring revelation, and fail to find Him in His works. But only let them accept His word, and the rest is plain; His works are full of His wisdom and perfection. There are others, the professed friends of religion, who, rebelling against an infallible Pope and an infallible church, will have no book of authority. These "idols," as they call them, must be cast to the moles and the bats. They will not have the former, and can do without the latter.

Again, there are others who hold more or less of Scripture truth, but who come short in applying their first principle, viz.-" The Bible, and the Bible alone." Notwithstanding this motto they are bound by the faith of Augsburg, Westminster, or the thirty-nine Articles. So long as these are retained at the expense of the Bible, so long will Popery hang about them, and their hands and tongues will be tied against the common enemy of light and righteousness. So soon as all are prepared to take the Bible, pure and simple, for their guide, so soon will infant sprinkling and priestism, wherever found, and the common neglect of the true church ordinances, immersion and the Lord's Feast disappear. And Christ alone and His institutions will be exalted in that day.

We see, however, hopeful signs in this direction. The spirit of inquiry is at work. Men are becoming dissatisfied with human.compilations of faith. They did very well for a past age, but are not adapted to the stirring progress of the present." They can no longer be bound by them. And even some who do accept them, are inconsistent enough to depart from them and teach the opposite. All this, in the end, must open the eyes of the people and enable them to see that creeds can only be true in so far as their truth is expressed in the language of Scripture; and if this be required, then the Scriptures are sufficient without the creed. One thing which we gladly hail as tending to this is the very healthy pamphlet on the "Vatican Decrees," from the pen of Mr. Gladstone. It has caused, as was to be expected, a great noise. The emissaries of the old man of the Vatican have set themselves the hard task of making their position congruous. But this can never be done. It has long been published to the world that Romanism is essentially opposed to the free institutions of either this country or America. But the pamphlet will do good inasmuch as men will carry out the principles involved in it further than the distinguished author is perhaps prepared to do. And will conclude that, not only has the Pope no authority to control religion, but that the State is in the same position.

There is great need for enforcing the plea that The Scriptures are the only authoritative standard of religious life and duty. We claim this for