By nobleness to every noble mind,
By truth to all who look through natural forms,
And feel the throbbing arteries of law
In every pulse of nature and of man.”
The peculiar doctrine of the Spiritualists seems to be the belief in Spiritual intercourse, and in mediums; as The Spiritual Magazine tells us “the only media we know accessible to the public are Mrs. Marshal and her niece, of 22, Red Lion-street, Holborn,” we need not give ourselves much trouble about them. Concerning intercourse with departed spirits, an American Judge writes, “The first thing demonstrated to us is that we can commune with the spirits of the departed; that such communion is through the instrumentality of persons yet living; that the fact of mediumship is the result of physical organization; that the kind of communion is affected by moral causes, and that the power, like our other faculties, is possessed in different degrees, and is capable of improvement by cultivation,” and from this doctrine the believers gather comfortable assurances. The Judge adds, “These things being established, by means which show a settled purpose and an intelligent design, they demonstrate man’s immortality, and that in the simplest way, by appeals alike to his reason, to his affections, and to his senses. They thus show that they whom we once knew as living on earth do yet live, after having passed the gates of death, and leave in our minds the irresistible conclusion, that if they thus live we shall. This task Spiritualism has already performed on its thousands and its tens of thousands – more, indeed, in the last ten years than by all the pulpits in the land – and still the work goes bravely on. God speed it; for it is doing what man’s unaided reason has for ages tried in vain to do, and what, in this age of infidelity, seemed impossible to accomplish. Thus, too, is confirmed to us the Christian religion, which so many have questioned or denied. Not, indeed, that which sectarianism gives us, nor that which descends to us from the dark ages, corrupted by selfishness or distorted by ignorance, but that which was proclaimed through the spiritualism of Jesus of Nazareth in the simple injunction – ‘Thou shalt love the Lord thy God, with all thy heart, and with all thy soul, and with all thy mind. This is the first and great commandment; and the second is like unto it – Thou shalt love thy neighbour as thyself. On these two commandments hang all the law and the prophets.’”
In the case of Mr. Harris, it seems to us, he lays his stress upon these peculiar doctrines, and rather aims at a universal Christianity; in all sects he sees goodness, and he would combine them all into his own. He and his disciples have found what all the rest are seeking after. His Christianity is the faith which all good spirits own, which all angels reverence. Christ came to reveal this faith: the whole world is but an expression of it; the whole universe but an illustration of it; and as we become Christ-like, in the renunciation of self, and the acceptance of the great law of service in the Lord and to the Lord, more and more we attain to an internal perception of the verities of that faith. The Word is opened before us, and the natural universe is perceived to be its outward illustration. The new church takes its stand upon this fundamental doctrine of regeneration, and it is to the putting forth of this in art, science, literature, poetry, preaching, in all the uses of an ordered life, that the energy of the true churchman is continually, in the Divine Providence, directed. And to those thus regenerated it is given to become mediums. Mr. Harris, in his sermon preached at the Marylebone Literary and Scientific Institution, May 29, 1859, says: “Any man, good or bad, can become a medium for spirits. I have seen the vilest and the most degraded made the organs through which spirits utterly lost, yet with something of the beams of the fallen archangel’s faded brightness lingering in the intellect – I say I have seen such, as well as others, earnest, sincere, and worthy, become the organs of communication between the visible and invisible spirits. But no man can become a medium, an organ or oracle for the Spirit, for the Word made flesh, giving to every man according to his will, until he hath passed through the door of penitence – until he hath gone up through the gateway of a sincere conversion, or turning from his evil – until he hath consecrated himself to the great law of right – until he hath voluntarily taken up all the burdens which God in his providence, whether social, or domestic, or moral, has imposed upon him – until, at any cost or any hazard, he hath sought to do, in his daily life, those things which God in His word doth most authoritatively and continually command. All such may, all such do, become, all such are, the mediums of the Lord Christ, omnipotent, omnipresent, and eternal, walking, as the Divine Man, in the midst of the paradise of the angels. Breathing forth His breath, and so vivifying the very air which the angels respire and live, He breathes down that great aura upon us continually. In prayer, and in the good self-sacrificing life, we drink in that aura. The breath of God inflows into the lungs; the thought of God streams into consciousness; the energies of God are directed to the will; man, weak, becomes strong; man, ignorant, becomes wise; man, narrow, becomes broad; man, sectarian, becomes catholic and liberal; man, self-conceited, becomes reverent and humble; man, transformed from the image of the tiger, the ape, the serpent, takes upon himself, in Christ, the angels’ image. And as we drink in more and more of this Divine Spirit, our path in life – the path of humble uses (not the path of self-seeking ambition; not the path of prying curiosity), groweth brighter and brighter unto the perfect day.”
CHAPTER III.
ABOUT COAL
I am sitting by my sea-coal fire, and, from the clear way in which it burns, and the peculiarly pleasant warmth it seems to give out, I have every reason to believe that the thermometer is below the freezing point, that the ground is hard as iron, and that before to-morrow’s sun rises, Jack Frost will not only have lavishly strewn the earth with pearls, but have sketched fairy landscapes innumerable on my window-panes. Ah, well, it matters little to me:
“The storm without might rain and ristle,
Tam did na mind the storm a whistle.”
The respected partner of my joys and sorrows has retired to roost, far away in the nursery the maternal pledges of our affection have done ditto. Unless an amorous member of that inestimable class of public servants – the metropolitan police – be at this moment engaged in a furtive flirtation with the cook, I have no reason to believe that, beside myself, any of my limited establishment is awake. My boots are off – I have an old coat on – I have done my day’s work – I don’t owe anybody any money (the reader need not believe this) – I poke the fire – I light a cigar – and think there is nothing like a good fire after all.
I am thankful I am not in Paris now: I take down my French Pocket Dictionary, published by Orr in 1850, and cannot find the French for fire-place; I find firearms, fire-ball, fire-brand, fire-brush, fire-cross, fire-lock, but no fire-place. Ah, here it is (fire-side, foyer– substantive, masculine); but, to make quite sure, I turn to the French-English, and I turn up foyer there; and, here, I find it means, “heat, tiring-room, green-room,” and so on. Well, am I not right? there is nothing like an English fire-place after all. The Germans are not much better off than the French; the German porcelain stove, for instance, standing in the middle of the room, like a monument, and nearly filling it, is not for a second to be compared with a jolly English fire; besides, it is very dangerous, and, when the flue gets stopped is, I was going to write, as great a murderer as a medical man. Can I ever forget how when I lived in the Kirchen Strasse of a far-famed and delightful city, distant about 700 miles from where I write, how one morning I came down-stairs to have my frühstück, and how, in the very middle of my meal, I felt an uncomfortable sensation, as a gigantic Dane was reading to me a memorial he was about to address to the British government? May I tell the reader how at first I thought the document to which I have referred might have something to do with it? Will he forgive me, if I narrate how, at length, I gradually came to the conclusion that the cause was in the atmosphere, which seemed to be splitting my head, and swelling out my body to the point of bursting? can he imagine my deplorable situation when I became insensible, and when I recovered consciousness found that I had been poisoned by the fumes of charcoal, and that I should then and there have shuffled off this mortal coil, had not my Danish friend, for a wonder, lifted up his eyes from his precious document, and, seeing me go off, thrown open the window, and, in a polyglottic way, called for help? Truly, then, may I say, that, for comfort, and for safety, and