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            Among the objections brought forward by our opponents are some which are more specious, at least in appearance, because they are made by thoughtful minds.

 One of these objections is prompted by the fact that the language of spirits does not always seem worthy of the elevation we attribute to beings beyond the pale of humanity. But, if the objector will take the trouble to look at the doctrinal summary we have given above, he will see that the spirits themselves inform us that they are not equals, either in knowledge or in moral qualities, that we are not to accept everything said by spirits as literal truth, and that we must judge for ourselves of the value of their statements. Assuredly, those who infer from this fact that we have to deal only with maleficent beings, whose sole occupation is to deceive us, have no acquaintance with the communications obtained in the centres habitually frequented

by spirits of superior advancement, or they could not entertain such an opinion. It is regrettable that they should have chanced to see only the worst side of the spirit-world, for we will not suppose that their sympathies attract evil, gross, or lying spirits, rather than good ones. We will merely suggest that, in some cases, the inquirers may not be so thoroughly principled in goodness as to repel evil, and that, taking advantage of their curiosity in regard to them, imperfect spirits make use of the opening thus afforded to come about them, while those of a higher order withdraw from them.

            To judge the question of spirits by these facts would be as little reasonable as to judge of the character of a people by the sayings and doings of a party of wild or disreputable fellows, with whom the educated and respectable classes of the population have nothing to do. Such persons are in the position of the traveller who, entering some great capital by one of its worst suburbs, should judge of all its inhabitants by the habits and language of this low quarter. In the world of spirits, as in our own, there are higher and lower classes of society. Let inquirers make a study of what goes on among spirits of high degree, and they will be convinced that the celestial city is not peopled solely by the ignorant and vicious. “But," it will be asked, "do spirits of high degree come among us?" To which question we reply, "Do not remain in the suburbs; see, observe, and judge; the facts are within reach of all but those alluded to by Jesus, as having eyes, but seeing not, and ears, but hearing not.”

            A variety of the same objection consists in attributing all spirit communications, and all the physical manifestations by which they are accompanied, to the intervention of some diabolical power – some new Proteus that assumes every form in order the more effectually to deceive us. Without pausing to analyse a supposition that we regard as not susceptible of serious examination, and that is, moreover, refuted by what we have already said, we have only to remark that, if such were the case, it would have to be admitted either that the devil is sometimes very wise, very reasonable, and, above all, very moral, or else that there are good devils as well as bad ones.

            But, in fact, is it possible to believe that God would permit only the Spirit of Evil to manifest himself, and this in order to ruin us, without giving us also the counsels of good spirits as a counterpoise? To suppose that He cannot do this is to limit His power; to suppose that He can do it, but abstains from doing it, is incompatible with the belief in His goodness. Both suppositions are equally blasphemous. It must be observed that, to admit the communication of evil spirits is to recognise the existence of spirit manifestations; but, if they exist, it can only be with the permission of God, and how then can we, without impiety, believe that He would permit them to occur only for a bad purpose, to the exclusion of a good one? Such a supposition is contrary alike to the simplest dictates of religion and of common sense.