VISIT TO THE CASTLE.
The Castle described--The centurion alarmed--Faith proved by
works--Interpretations of the Bible disallowed--Penn called
an infidel--Dialogue between the centurion and Penn--Teacher
called--Dialogue continued--Theological opinions the cause of
strife and wrong--Paine and Penn retire--Conversation between
them--Witnesses beheaded--Dialogue between the Teacher and his
Master--A wheel within a wheel--Gold and silver the motive
power--Attraction of affinities--Fear and hope make slaves--The
king’s palace--Conversation between Thomas and William--Grand Master
instructs Thomas--A new song--Consistency wrong when minds are
wrong--Experience the proper test of principles--Some minds serve two
masters--Works justify--Repentance is salvation--Departure for the
Temple.
He conducted me to a wall. There was no door of entrance. It was made
of scorn. I could see through the wall, for there were a great many
port holes. I saw a wild circle of minds peeping through these holes,
as though suspicious of our encroachment. When we had passed around the
fortress, I heard the centurion say, “To arms, to arms.” He was a dark
mind. He was told by my companion, “We are not enemies, but friends.”
C. What hast thou to do here?
W. We have come to aid thee.
C. Hast thou not learned, that we do not admit strangers within these
walls.
W. Thou wilt not refuse what we do not ask. We do not ask admission
within such walls, but we seek the deliverance of thee and thy fellows.
C. Deliverance! Who art thou that profferest deliverance to the saints
under my command?
W. I am thy friend, and the friend of thy companions.
C. How may I know thou art what thou sayest?
W. By my works.
C. Dost thou believe in the Bible?
W. Thou wilt see my faith by my works.
C. Thy works will not save a mind.
W. What then will save?
C. Believe in the Bible.
W. Will a belief in the Bible save without works?
C. A belief in the Bible will lead to good works, and faith and good
works will save.
W. Thou hast said, believe in the Bible. Will that belief save?
C. Yes; because it will lead to good works.
W. Does a belief in the Bible lead all who believe to good works only?
C. Thou art an infidel, and yet thou profferest deliverance unto the
people of God.
W. Thou wilt not revile when thou obeyest our instruction.
C. But ought not I to call thee by thy true name?
W. Then, thou wouldst not rebuke when it is not thy prerogative to
judge. Dost thou remember the record of thy confidence--that thou
shouldst not judge, lest thou be judged; for with what measure ye mete
unto others, it shall be meted to you again.
C. I will not agree with thee, that because I have said thou wast an
infidel, therefore I shall be judged as such before the bar of God.
W. Thou wilt then disagree with thy Bible?
C. Thou wilt allow an explanation of that passage, I suppose?
W. When thou askest me to allow thee to explain, I want thee to
understand, that thy explanation is not mine. Thou mayest not explain
for me; for possibly thy wisdom may wholly destroy what those, in whom
thou believest, have sought to establish. What thou sayest is thy own,
and what is thy own, thou shouldst not impute to another. Thou callest
us infidels; but we never seek to destroy another’s property, as thou
hast proposed by thy offer to explain what thou, perchance, hast no
authority for doing. Hast thou read the prohibition?
C. What prohibition?
W. Whosoever addeth unto the sayings of the prophecy of this book,
God will add unto him the plagues which are written in this book; and
whosoever taketh away the sayings, God will take away his part out of
the book of life. What is thy explanation but adding or diminishing the
record of another?
C. It is all infidelity to talk as thou dost.
W. Thou sayest, then, that the words of the Bible are infidelity?
C. No; but when thou deniest the instrumentalities of revelation, thou
savorest the cause of infidelity.
W. What instrumentalities does revelation require to reveal itself?
C. It requires an explanation.
W. Is the explanation a revelation?
C. It is an explanation of dark passages in the Bible.
W. Well, is an explanation of dark passages in the Bible, a revelation
from God?
C. No; but it is essential to mind, in order to be saved.
W. Is that essential to mind which does not agree with itself, and
contradicts what is revealed?
C. A correct explanation is consistent, and does not contradict itself,
or the Bible.
W. But hast thou not contradicted the Bible, and dost thou not
recommend an explanation which expressly takes away the whole force of
a divine prohibition?
C. No; it gives it a different meaning, that is all.
W. True; and that is what thou art forbidden to do.
C. I will not submit my judgment to the control of infidels. I see that
thou wilt persist to aid infidelity.
W. Thou wilt see what thou hast not yet seen, if thou wilt listen to
the voice which requires obedience. Thou wilt see thyself as thou never
wilt desire to see again.
C. How so? I am not ashamed of the cross of Christ.
W. Thou wilt not obey.
C. I will obey what is just and reasonable, and wouldst thou have me do
more?
W. Is the Bible just and reasonable?
C. Truly.
W. But thou wilt not obey that.
C. Then, I am not a Christian.
W. Well, hast thou said. But wilt thou not revile, and wilt thou abide
by the instruction of the Bible?
C. I trust my all in that blessed book. When I gave my heart to God, I
resolved to live for his glory.
W. And is it for the glory of God to revile thy brother, and deny what
revelation and thy vows unto the Lord have made incumbent upon thee to
perform?
C. It is not. But who has reviled? Who has denied his vows and
revelation?
W. Hast thou need to be informed, that no name is so offensive in
thy sight as infidel? And didst thou not use that word to revile thy
brother? Is that for the glory of God, which injures thyself and those
that hear thee? When thou shalt see thyself, as thy Master seeth thee,
then thou wilt not contradict his instruction. Thou wilt not dispute
with revelation, because thou dost not comprehend, by reason of thy
confinement, the wisdom it discloses. Wouldst thou evacuate this castle?
C. I would consult my teacher, and exercise my reason.
W. Who is thy teacher, and what is thy reason?
C. That thou mayest explain.
W. Thy teacher will not consent to any interference.
C. Thou mayest explain, and I will counsel with him.
W. Better that thou shouldst call him, and I will converse with him
before thee.
C. The mind soon said, “He is here.”
W. Thy teacher will explain.
T. This castle is the gate to heaven. No man can gain admission to the
sanctuary of wisdom, unless he shall deny the world, and take up the
cross.
W. What world must he deny?
T. He must deny all ungodliness, and all worldly-mindedness, and pride.
He must deny the world of vanity and pleasure.
W. He must not deny himself pleasure?
T. Yes; he must deny himself the pleasures of sin for a season, that he
may inherit eternal life at the day of judgment.
W. Thou wilt not say he must deny himself the pleasure of good?
T. No: but minds must deny what will do them much harm.
W. Will good do minds harm?
T. The good of sin will curse the soul at the day of judgment.
W. Then, wilt thou inform me, why it would not be better to call that
good, evil?
T. It is good now to the sinner; but when God comes to make up his
jewels, he will separate the chaff from the wheat.
W. Will God gather his jewels together at the judgment day?
T. They will be gathered from one end of heaven to the other.
W. What will he do with them, when he has gathered them together?
T. He will place them at his right hand.
W. Whom will he place on the left hand?
T. The goats.
W. Who are the goats?
T. Infidels and unbelievers.
W. Who are infidels and unbelievers?
T. Those who deny revelation, and disobey God.
W. Then all who deny revelation, and disobey God, are infidels, or
unbelievers?
T. Yes.
W. Hast thou never denied revelation, and disobeyed God? Thou wilt not
reject what revelation discloses and duty requires, if wisdom be found
in thy sayings.
T. I will not say, I have never denied revelation, and I acknowledge I
have disobeyed God; but, I trust, I have found favor in his sight, by
repentance and faith in the Lord Jesus.
W. Thou mayest find still greater favor, if thou wilt evacuate this
castle, and receive the inspiration of nature.
T. The inspiration of nature! What is the inspiration of nature?
W. It is what natural things impress on the mind.
T. How can nature inspire?
W. How can that which is not nature inspire? Hast thou need of what is
not nature? When thou askest, how can nature inspire? dost thou not
know that mind is nature, and as mind is nature, so nature inspires.
T. Then what is spirit but nature?
W. Thou wilt answer, “what is not wisdom is nature.”
T. Truly. That which has no wisdom is nature, and that which has wisdom
is spirit.
W. Have thy words a spirit?
T. They are the productions of a spirit.
W. Is not nature the production of a spirit?
T. Yea; and so are all things.
W. Then, if all things be the production of a spirit, nature is the
production of a spirit, and, if nature be the production of a spirit,
thou seest nature unites to show what the spirit has done. It is the
work of the spirit, and what is the work of a spirit is a revelation
of its wisdom. Thou seest that the work must reveal the character and
skill of the workman. That development, revealed by the work, is the
inspiration of nature. It is the voice of God, which inspires his
creatures with veneration.
T. But what wilt thou say of the Bible?
W. I will say, it is the production of nature’s works. It is the
production of spirit, which is manifested in nature. It is what thou
seest, the work of mind developed, or revealed, as mind needed. It is
not as thou seest in all things. Thou seest as thy mind hast been
instructed, and thou hast been instructed by others not wiser than
thyself.
T. But is not the Bible the standard of all truth?
W. It is the standard only of its own truth.
T. Must not all other revelation yield to its authority, when
contradictory statements appear?
W. Contradictions of nature are not a part of revelation. That which
contradicts nature, is not revelation; because nature is a revelation
of the wisdom of God. When thou readest thy Bible, dost thou see a
contradiction?
T. I have not found any contradiction of my faith.
W. Hast thou found any contradiction of thy practice?
T. I will not answer thy question.
W. Is it not important to practice our faith?
T. It is.
W. Why, then, dost thou refuse to answer my question?
T. Because I will not.
W. But why will you not?
T. Then, thou wouldst claim an exception to my cause.
W. I claim only consistency.
T. Am I inconsistent?
W. When thou wilt answer as thou knowest, thou art consistent; but when
thou seest not what is true, thou mayest be inconsistent with truth.
Thou wilt not say thou art consistent in all things.
T. Who art thou?
W. I am thy friend.
T. How may I know thee to be my friend?
W. Thou mayest know, when thou shalt disabuse thyself of thy errors.
Thou wilt not accuse thy friend, before thou hast seen aught against
him.
T. Thou wilt prove what thou hast said. I will not receive a doctrine,
until I see what evidence it has for its support.
W. Very well. Hast thou observed thy rule in the formation of thy
opinions? Hast thou evidence that thy opinions of the Bible are all
true? What evidence hast thou, that stolen waters are sweet, and that
there is pleasure in sin? I want all the evidence thou hast to prove
that there is any pleasure in doing wrong.
T. Why, you astonish me: The wicked man is not troubled as is the
righteous. He will not need to suffer persecution for the cause
of religion, and he will take his ease and comfort in sin without
reforming. He is as a tree planted by waters, and he takes his fill of
iniquity. He fares sumptuously every day; while the devoted Christian
has many trials and crosses to endure, and is troubled about his
everlasting condition. Morning and evening, he invokes the blessing of
God upon his soul.
W. Canst thou tell me, why nature wrongs the righteous? or by what law
a wrong mind is made happy, while a right mind suffers so much?
T. The law of God will show thee.
W. Show me what?
T. Show thee that God suffers a great many evils to attend his
children, that they may realize the greatness of his mercy and
salvation.
W. Thou wilt not answer.
T. I say, that God does not afflict the wicked as he does the righteous.
W. For what reason, and by what law, is this injustice continued?
T. By the law of God, of course.
W. Is that law eternal?
W. Then, why will not the righteous, as thou callest thyself, eternally
suffer, and the wicked escape their wretchedness?
T. That is infidelity. We must make the Bible our standard.
W. Wilt thou say, the Bible contradicts reason?
T. Reason is carnal.
W. How dost thou know?
T. Because the Bible says so.
W. Wilt thou read it for my instruction?
T. I will say, that is the meaning of the passage.
W. How do you know?
T. How do I know any thing?
W. By thy reason.
T. Well, my reason tells me, that is the meaning.
W. Dost thou presume to use carnal reason to interpret the Bible, so as
to favor thy views?
T. My reason is not carnal; I have been regenerated by the atonement of
Christ.
W. Thou wilt not receive a doctrine without evidence, and dost thou
require of me what thou art unwilling to do thyself? How may I know thy
reason is any better than mine? How may I know that thou hast spoken
only what the living spirit intended by that passage?
T. I see thou wilt cavil with the word of God.
W. Not with the word of God, friend; but with thy saying. How may I
know thou art correct?
T. Have I not said, by the standard of the Bible.
W. Thou hast said well; but thou askest another standard, which is thy
interpretation by thy reason.
T. Wouldst thou, then, have me lay aside my reason?
W. No; but I would have thee exercise it; and, when thou offerest
thy Bible as the standard, not again offer thy interpretations as a
substitute. Besides, thou hast offered a doctrine to thy friend, which
is contrary to thy standard.
T. How so?
W. In that thou sayest, there is pleasure in sin. Hast not thou read
in thy Bible, that the wicked are like the troubled sea, whose waters
cast up mire and dirt; and that there is no peace to them? How sayest
thou, then, that the Bible is the standard, and that there is pleasure
in sin? How sayest thou, that the good of sin will curse the soul at
the day of judgment, when thy Bible tells thee that there is no good in
sin, for the way of the transgressor is hard? Thou wilt not say, we are
enemies of the Bible, because we justify its sayings in opposition to
thy interpretations.
T. Thou wilt not satisfy me, that the wicked are troubled as other men
are.
W. Thou wilt not, then, be satisfied with thy standard?
T. Yes; but thou wilt take it altogether, and not in parts.
W. Take it as thou wilt, only take it as it is, without thy
interpretation superadded.
T. Why wouldst thou deny interpretation?
W. That is what has made thy castle. That is what has sown dissension
among brethren. That is what has filled the earth with bloodshed and
strife. That is what has set mind against mind, and embittered soul
against soul. That is what makes hirelings of men, who would interpret
what is already revealed, and wrongs the uninformed of the knowledge of
God and heaven. That is what divides and distracts whole communities
and nations, and makes war upon the rights of mind to investigate
the truth, and aid thy fellow servants to do what nature and reason
imperatively demand.
The castle was then abandoned by us for a season. “In wisdom,” said my
companion, “are all things made, which are in heaven, and which are on
earth.”
“But who is wise to understand the wisdom of that castle?” I replied.
W. Thou knowest that contentment is peace. Thou knowest that minds are
contented with that which satisfies. When thou wast in darkness, as
thou seest thy brethren, when thou hadst no desire to be instructed
only to confirm thy own cause, thou didst not wish thyself contradicted
by any wisdom disagreeing with thy own.
T. When I was instructed, I was not as they are.
W. True. Thou wast as they are before thou wast instructed. When thou
didst see the error of thy ways, thou didst forsake them. But thy
brethren do not yet see. They see some things, but there is a veil over
their eyes. They see a castle, and they see the things in that castle;
but they do not see the things which are not within it.
T. They would see more, were it not for the walls which enclose them.
W. The walls which enclose them, are of their own creation. The
elevated spirit never walls itself in by a work of mind. Those
walls are not of jasper, but of self-conceit. They are the works of
ignorance. When minds indulge the idea, that they know all that is
worth possessing, when they flatter themselves that they are wiser than
every other mind, is it strange that they should fortify themselves
against all invasion of their conceited infallibility?
T. But, when we go to instruct them, it surprises me, that they should
resist the facts which are presented to them.
W. It would not surprise thee, peradventure, if thou shouldst inspect
more cautiously the influences which operate with them to overcome the
truth. Suppose we rise above the wall, and see from above the machinery
employed to keep their position secure.
We arose and saw the interior of the castle. “There,” said my guide,
“now thou canst judge for thyself. What thou seest, thou hast no need
that I tell thee.”
I saw a cloud of witnesses beheaded[A] for the sake of religion. I
saw a mind declaiming against cruelty, yet urging his companions to
fight the battle, as long as life was spared. “Those who oppose us,”
said he “are enemies of God, and in league with the devil. They must
be overcome, or our religion will be destroyed. Better that all who
are not of us be slain, than that the cause of religion should be
swept away. These heretics should not be allowed to corrupt the minds
of the people of God, and the people of God will not allow them to
do it without resistance even unto death.” When he had concluded his
harangue, the Teacher, who had received instruction through the port
hole, said, he had just had an interview with a heretic. The heretic
had informed him, that no intrusion was contemplated; but he insisted
that the people of God contradicted the Bible in their practice. He
said that we interpreted the Bible contrary to its express prohibition.
I do not agree with all he said, but what to do with his argument, I am
not prepared to say. Perhaps the circle can explain the difficulty.
M. This circle will not undertake to explain the objections of
infidels. It is sufficient for the circle to resist the works of the
devil, and keep itself pure from the heresies, which endanger the
salvation of the soul. The circle should warn evil minds of the danger
which awaits them, if they do not repent, and get religion; and I can
see no way to do it, more effectually, than to treat them with silent
contempt.
T. Ought not the circle to obey the Scriptures?
M. They ought to do their duty, and that duty is made plain by its own
covenant obligations.
T. How can our covenant obligations contradict the Scriptures?
M. They do not.
T. How do we fulfil our covenant obligations, unless we meet the
arguments of heretics?
M. Who has made you a heretic?
T. I wish to know what should be done, when heretics offer the Bible
against our views. I am not a heretic.
M. But you recognize their doctrine, else, why ask about our covenant
obligations with heretics?
T. I suppose we ought to do something to meet their objections.
M. Well, the way to meet them is not to reply to them.
T. That will not do them any good. They will soon say we are afraid of
them.
M. They will say any thing to encourage infidelity.
T. They will quote Scripture to oppose us.
M. Yes, and so will the devil.
T. Then what must be done?
M. Have I not told you--do nothing--say nothing?
T. Will that remove the wrong of their opposition?
M. The wrong is of their own choice.
T. Is not the right also?
M. That is a heretical notion. I see you have suffered already from
your conversation with them.
T. How have I suffered?
M. Why, you would encourage the doctrine of fatalism. Mind is a free
agent. When you make the religion of the circle a choice, you would do
away with the cross. That is no cross, which you choose.
T. The unconverted will oppose. Is not that bearing the cross?
M. It is; but you know that no mind would choose religion--I will say
that no mind would choose a religion under such disadvantages, unless
for the crown it will receive when God judges the world. The sceptic
will not receive religion, and he must reap his reward.
The mind was so incensed against heretics, that my guide said, “Is it
a wonder that they reject the truth? There is another wheel to this
machinery.”
“What wheel?” said I.
“It is a wheel which moves all other wheels,” replied William. He soon
took me to a secret place. “There,” said he, “do you hear the sound of
something falling on that wheel?” I saw, and heard the sound. It seemed
to me like gold and silver. I heard a mind say to its comrade, “suppose
the gold and silver should cease to fall on that wheel, do you think it
would move?”
“The wheel,” replied he, “must have weight, or it would cease to
revolve; and when that wheel stops, all the rest must stop, for they
depend on its motion.”
“What,” said I, “do you call that main wheel, William?”
W. I call it the wheel of Ruin. I might call it a wheel of Fortune, or
rather, as thou wouldst say, the wheel of misfortune; for what is the
gain of one, is the loss of the other. There is gain thrown on to the
wheel from the current of popularity, but it does not return again to
the owner. He will never receive what he has given to the devouring
cupidity of the main wheel of all the machinery in this dismal castle.
Thou wilt see, that when the weight is withheld, the wheel will assume
its just balance, and there remain. When the wheel stops, all the
dependent wheels will stop. Therefore, the weights are the moving power
of the whole machinery of this castle.
T. Is it not right to remove these weights?
W. These weights will follow the current into which they have been
thrown; but when the current is changed, the bark on which they ride
will change also its direction.
T. Then, where will the inhabitants of this castle go?
W. They will go where they please, and be free.
T. Would not the freedom of light and love be abused by their
emancipation? Would they not run into all manner of excess and crime,
if restraint were removed?
W. Thou knowest thy experience. When thou wast admitted into the circle
of light and love, didst thou run into excess because of thy freedom? I
perceive thou art now even more ready and willing to do thy duty, than
when thou wast entangled with the yoke of bondage.
T. Why not, then, summon our companions, and change the channel of that
current, which moves the whole machinery.
W. The summons is what will create more opposition. Dost thou not know,
that resistance will not overcome resistance. When mind controls mind,
other means must be employed than force.
T. That I understand; but when a work is required, workmen are
necessary. Wouldst thou not employ workmen to do a good work?
W. I would not employ workmen to do what was not wanted. Thou seest
that these minds do not desire a work, which you propose by the summons.
T. They would be grateful, when they saw the work done.
W. They would not let the work be done.
T. Why not?
W. Because they do not see the benefit thereof.
T. Then, may not our companions aid them to see the benefit?
W. Yea; and, when all things are ready, they will not need a summons.
T. Then, who shall get what is lacking in readiness?
W. Time will work what is necessary.
T. That is now.
W. That is ever.
T. When is ever?
W. Ever is now, and hereafter.
T. Then now and hereafter, all things will be in readiness.
W. Yea; and when all things are in readiness, the work will be
completed. Thou mayest now, and ever, remember, that when thou shalt
visit this castle, no mind will aid thee in what will change the power
which controls the main wheel. It will not change itself, because it
desires no change. It will not allow others to change it, for the same
reason. Thou wilt see the reason. The love of silver and gold is more
powerful than thy arguments, or thy reason. The wheel will go with its
load to aid, until it is worn out, and there is no material to build
another. When the time comes, and come it will, that the wheel is worn
out, and the channel drained, because the fountain is exhausted, the
work will be completed, and the walls of this castle will not remain.
T. The wretchedness of this bondage must remain, then, until time shall
work into disuse the materials of which it is composed. I could hope
that day not distant.
W. Thou mayest well hope. The wheel will not be repaired again. There
is no material which can be worked into use. The body is not sound, and
the branches are withered. The whole heart is sick, and the wheel will
not run, when the current is dry, because no fountain remains to supply
it.
T. Of what use, then, are efforts to destroy these walls, or change the
current which propels the machinery?
W. Thou wilt not suppose proper efforts unavailing, because thy
resistance is unsuccessful. There is a distinction between proper and
improper means, which may be employed for the benefit of others.
T. What can be more proper, than such means as will control the main
wheel?
W. The main wheel is well, as it is. The control of that wheel is not
what we seek, but the minds who manage the wheel as it is turned. Thou
wilt not wish the wheel ill, but the minds who are controlled by it,
good.
T. If the wheel control the minds, dwelling in this castle, how can
those minds be controlled without controlling that which controls them?
W. The wheel revolves by weight of other influences. When those
influences shall have no weight, the wheel will not move, because it
will want power.
T. Then thou wouldst overcome the weight on the wheel. How can weight
be less than weight, without a suspension of the law of gravitation?
W. The attraction of all bodies depends upon the relation which they
have to each other. Affinities are attracted to each other by a mutual
correspondence. Two bodies will unite when they correspond, by the
law of mutual affinity. Unlike bodies resist each other. Fire, being
unlike water, will not unite in harmony. They are not attracted to each
other. Oil and water will not mingle. Pain and pleasure are separate.
When, therefore, thou wouldst overcome the gravity of gold and silver
on the wheel, thou hast only to control the love of minds, so that the
affinity will be overcome. Destroy the love of gold and silver, and the
weight is nothing on the wheel of motion. Destroy the motion, and the
whole machinery stops.
T. When the motion stops, what will the minds do? Are they to remain
without employ?
W. When the wheel is not controlled by the love of money, the wheel
will move by other weights, so that indolence will not be a guest.
T. What other influences can control?
W. The weight of fear and favor. The fear of wrath and the hope of
deliverance will move the wheel. But the motion will be tremulous and
unsteady. Thou hast seen by the words of the centurion and his teacher,
that the power is given by fear and hope. Thou wilt see that when minds
are moved by these weights, selfishness is consulted. The love of self
moves the mind to seek what will avert wrath, and secure favor. It is
not the love of goodness which controls the minds of this circle, but
the fear of evil. The fear of evil is not goodness.
T. Are not fear and hope essential to minds in this castle, in order to
keep them from outbreaking sins?
W. The fear and hope of these minds, are what make them slaves. Their
master understands the uses which such motives exert over his servants.
Thou wilt see what will astonish thee; and, when thou seest, thou wilt
not rejoice, but mourn.
T. Thou wilt not rejoice, but mourn! What will make me mourn?
W. Thou wilt see, shortly.
When we had considered the motives of those who occupied this castle,
we next proceeded to a secret work, which was concealed near a large
mansion, surrounded with an armed force of minds, ready to execute the
mandates of the occupant.
“This is the king’s palace,” said William.
T. But what king needs such an armed force? Is he a tyrant that he
requires aid to protect him from harm?
W. He is not without fear and hope. He fears what the minds may do
whom he rules, and he hopes by an armed force to coerce minds into
submission to his authority.
T. On what ground does he base such a conclusion?
W. On the ground that other minds are as he is. He knows his own mind
is controlled by fear and hope, and he believes others should be. When
he judges others, it is by himself. What affects him most powerfully,
he supposes will affect his subjects.
T. Is not that a correct rule?
W. It is correct when both conditions are alike; and it is incorrect
when otherwise.
T. Are not all minds controlled by like motives?
W. Assuredly not. Thou knowest that thy mind is not controlled by gold
and silver, or hope and fear. When thou seest a mind controlled by such
wheels, thou wilt understand, that they are servants to the master
whose control they obey. Therefore, thou seest that what controls
others, will have no power over thee. The king errs in supposing that
all his subjects are even as he is. The mistake will work the ruin of
this castle. When higher motives control the mind, a higher enjoyment
will inspire it.
T. I admit, that all circles of mind are not controlled by the same
motives, or objects; but, when circles of mind are controlled by hope
and fear, ought not hope and fear to be prominently set before them, so
as to induce restraint upon serious evils?
W. What ought to be, should be; and what should be, thou shouldst not
resist. When mind is controlled by unworthy motives, when selfish
considerations induce obedience, slaves can control slaves, and tyrants
control tyrants; for, verily, no despotism is more humiliating, and
no servitude more severe, than the drudgery of a mind compelled to do
service, which is burdensome and oppressive, and in which it has no
pleasure or delight. Minds ought to be controlled by wisdom, which
seeks the good because it is good. They ought to fear no evil in doing
what will make themselves and others happy.
T. That is very true; but, when circles are in a condition which will
not appreciate the high motives thou hast presented, ought they not to
be controlled by hope and fear, lest they fall into grievous wrong?
W. The hope and fear of their condition will not overcome what is
important. They are not as thou wouldst have them, nor will hope and
fear change their condition. Two wrongs will not make right. The wrong
of ignorance can not be remedied by ignorance. The king fears his
subjects, and his subjects fear him. Both are controlled by fear; but
their fears do neither party any good. The king hopes submission to his
commands, and his subjects hope his commands may not be burdensome.
What are hope and fear, then, but motives of selfishness? The king is
selfish in requiring submission, and his subjects are selfish in hoping
for greater leniency, and less oppressive burdens. They are alike. Both
conditions are equal in the scale of wisdom. Thou knowest, Thomas, that
no such motives control the infinite Mind. Thou knowest that his gifts
are bestowed upon minds, not because he fears or hopes any thing to be
taken from, or added to, his happiness. Thou knowest that wisdom, which
comes from that Being, must agree with the character of its cause; and
thou knowest that all wisdom, which does not seek, without hope or
fear, the good of mind, is not of God, but is selfish and wrong. By
this rule, thou wilt do thy duty to the needy, not because thou fearest
or hopest a compensation for thy service, or thy neglect, but because
the needy demand thy aid. When thy aid is not needed, thou canst go on
thy way, but when thou seest the mind of thy brother in the bondage of
hope and fear, be not angry with him, but take him in thy charge, and
open his eyes to see the gifts of God distributed without money and
without price; so that his mind may be inspired with the wisdom of the
free, and not with the fear of the slave.
T. Thy words are sweeter than honey in the honey-comb, and the law,
which thou wouldst recommend is the law of love, uniting the powerful
and the weak, the wise and the unwise, the free and the bondman, in
one great family of minds, each serving the other and doing what will
promote the happiness of the whole without diminishing the enjoyment
of any. But minds often act as slaves, who dread the lash of a tyrant.
They are submissive, because they are afraid to be otherwise. They wish
to do otherwise, but are restrained, as are slaves, through fear. They
work in hope, not of doing good, but of receiving what the king has
promised. The wisdom of God controls no desire of their minds. Nothing
but selfishness vitalizes their minds for active employment.
W. Thou hast not said untruly. The king and his subjects are controlled
by the same principle. They are of selfishness. The king loves what he
wants, and loves it so well that he denies his subjects even a morsel
of his control. However much they may thirst for his power, he loves
himself so much better than he does them, that he is constrained to
refuse them what he enjoys. This refusal is resistance of others’ wish,
and when their wish is disregarded, when his subjects are denied what
they need, it is no wonder that kings tremble. They know that the power
of many, enlisted in a just cause, is stronger than the few, in an
unjust oppression. Hence, they tremble with fear, and feel compelled,
through fear, to control by force what they can not by reason. They
are in a state of suspense every moment, not knowing whose head may be
required, nor whose castle may be assaulted by secret works of ruin in
their midst.
The mind wondered, when we surveyed the interior of the king’s palace.
There were the earnings of the poor, and the industry of millions,
profusely lavished in every apartment. Gold and silver were worked into
almost all the furniture, and the tables were literally covered with
riches of wonderful magnificence. “All for what?” said I.
“Because he is king,” responded William.
“Because he is a tyrant,” I replied.
W. Why must he be a tyrant?
T. Because he suffers the poor to go naked, and the hungry to starve.
W. Is that tyranny?
T. That is oppression, and oppression is tyranny.
W. The tyrant will answer thee, and say, thou receivest thy wages, and,
when thou askest more, thou art oppressive.
T. But he will not say, the wages are equal to the necessity?
W. No: but he will say thou didst consent to work for what thou
hast agreed; and when thou askest more for thy service than what he
stipulated to pay thee, thou art oppressive in thy demands.
T. He will not say, that he is not oppressive when he controls the
price of labor, and makes his servants work for a consideration
inadequate to supply their wants?
W. No: but he will say, their misfortune is not his fault.
T. Then he will not utter a truth. The misfortune of one is the fault
of many, and most wrongs are the fault of all.
W. True. And when the king can see that his luxury is others’ poverty,
and others’ poverty a wrong for which he is responsible, he will not
be a king, but only an equal. The wilderness shall blossom, and the
fig tree shall bear much fruit, when the mind of the king shall be
converted to the clear sunlight of glory, that shines on the outer
walls of this castle.
T. I would that the sun might illumine other minds, now abiding in
the gloom of despair. The morning light has scarcely dawned on these
terraces. The wail of woe reverberates along the cold walls of scorn,
and the moaning night-breeze bewails the sorrows, which rise where the
sins of wrong grieve the oppressed of millions. I have wondered why
nature has omitted the conversion of the deluded, who pine in weariness
over the misery to which they are subject.
W. When nature is not perverted, and minds are not corroded by the
abominations of mythological opinions, no conversion from sin will
be necessary. It is not the wrongs of nature, but the ignorance of
nature, which makes conversion indispensable to higher enjoyment. Thou
seest what wretchedness pervades the minds of these self-righteous
converts to the ignorance of other days. Thou seest, that they are not
content to work without reward. They have no love of righteousness;
no real sympathy for each other’s woes; no melting compassion for the
unfortunate; no soul to do any thing, unless a golden crown of reward
is set before them. It is not a very great virtue to love self, or
what will contribute only to selfish enjoyment. When mind loves self,
it loves what will do self good. Brutes may do even more than this.
They love their young. But mind, which works for self alone, is not
active without a prospect of success in its object. The wheel is moved
by a hope of gain, or fear of loss; and all minds, controlled by such
unworthy motives, must be converted, before they can be wise in the
wisdom of God. They must receive an illumination of their minds by
the light of nature, unfolding wisdom to the immortal soul. Such,
therefore, as thou seest in this castle, who are moved only to aid
the needy by hope and fear, to do what God and humanity require,
because of rewards, are within a wall of ignorance and wretchedness,
which demand the active energy of the more devoted to deliver them.
Thou seest the king’s heart. Thou seest he is deceived. He believes
not the truth. He professes the greatest veneration for God, and the
utmost confidence for revelation; and yet he will not believe the
revelation which we have found, though corroborated by the natural law
of progress. His mind is walled in the fortress of self security. He
has built a gallows to terrify others like himself, so that they may
fear and tremble before him. Thou seest what will save his mind from
the conceit of his perverted imagination.
T. I see he needs to be converted.
W. Then what needs to be done, go thou and do.
T. Thou wilt go likewise.
W. That thou knowest.
T. That will not work his conversion, without other aid.
W. Other aid will come, when required. Thou knowest thy companions are
waiting at the gate of the temple, to catch the signal. Lift up thy
banner, and let the castle walls now bear the words, which will wave in
the breeze.
I mounted the walls, and the white flag of peace streamed in the
breeze. By my side, stood the angel of light, and near me the angel
of truth. As the signal waved in mystery to the inhabitants of the
castle, the workmen from the temple came straightway to the banner,
and commenced a new song. They brought with them their implements of
industry, and their harps, and an instrument of ten strings. They
formed a circle on the wall, enclosing the wisdom of the king and
his subjects. When the circle was formed, the Grand Master said:
“Thou mayest now work; for these stones, which appear so uncomely and
unworthy, may be shapen to the condition, which will not mar the temple
of God. In thy work, see that thou take nothing for thy labor, and
remove nothing which is valuable, from the possession of those on whom
thy labor shall be bestowed. Take off the roughness of the surface,
and, when thy work is done, bring the work to one who will inspect thy
skill, and he will bid thee go on thy way rejoicing; for that which was
lost is found, and that which was cast away is returned. Then strike
the cymbal, and let a new song awake the slumbering, for the waste
places shall rejoice, and the thirsty land shall be inspired with the
refreshing rain.”
The circle united in a new song, which fell sweetly on the air, and
floated on the breeze, like music which none but angels sing. It was
soft and sweet, and the gathering minds wondered at the sound.
When we had sung the song, a mind advanced from the castle, and said,
“Whence comest this music?”
“From the choir, whose banner waves over thy head,” said William.
M. Art thou a friend, and yet thou dost sing a song? Why dost thou
sing, when thy mother taught thee that worship was not in song, but in
spirit?
W. What my mother said, I do not condemn; but thou must know, that when
we sing, we make melody in our hearts; and when we make melody in our
hearts, we sing in spirit and truth.
M. But when thou didst worship in thy body, as thy companions would
have thee, thou wouldst not sing; neither wouldst thou follow a banner
as thou dost now.
W. Thou wilt not complain, when thou seest a reform in my customs. I
was not what I now am. When I saw my error, I was willing to forsake
it. Wilt thou do likewise?
M. I am not in favor of new things, till I have tried them.
W. Art thou willing to try them?
M. I am willing, when I can see and know their utility.
W. How canst thou know the utility of a thing, till thou receivest it?
when thou wilt know, thou must know for thyself; and when thou wilt
know for thyself, thou must take to thyself what thou desirest to know,
so that thy experience may teach thee the utility of what thou hast
received.
M. Am I not permitted to receive the experience of another?
W. When thou wilt receive the experience of thy friends, thou wilt not
have thy own experience. Beside, thou knowest that the experience of
thy friends differs. How canst thou decide the difference without thy
own experience? When I was in the body, I had not experience in music.
Wouldst thou have considered me a competent judge of that which I knew
nothing about, by my own experience?
M. I would not receive a wrong to add to my experience.
W. When thou condemnest what thou dost not know, art thou justified in
thy condemnation?
M. Not unless it be just.
W. How wilt thou decide what is just without knowledge?
M. How can I decide any thing?
W. By your knowledge of right and wrong.
M. Well, my knowledge decides that mind should be consistent with
itself.
W. Is that agreeably to thy experience?
M. It is.
W. Then thy consistency is inconsistency.
M. How so?
W. Thou hast done wrong in thy life?
M. Yea.
W. Then consistency will not change thy wrong. Consistency is
agreement; and when thou sayest, I have done wrong, it is inconsistent
with wrong to do right. Consistency is to do wrong, because wrong has
been done. Wouldst thou recommend consistency with wrong?
M. Nay; but I do not like inconsistency.
W. Inconsistency with what?
M. I do not like a mind that is constantly changing. I know not where
to find a mind that is blown about by every wind that blows.
W. The wind bloweth where it listeth; thou hearest the sound thereof,
but canst thou tell whence it cometh, or whither it goeth?
M. I see not whence it cometh, nor whither it goeth.
W. Suppose thou art informed that it cometh from the east, when it
cometh from the west, would thy information be consistent with thy
experience?
M. Nay.
W. When thou asketh me what my mother told me, what was thy object?
M. Thy mother told thee what was not wrong.
W. Verily, it was not wrong to her understanding. But my mother will
not say, it is right for her, or me, to refuse to sing, now we have
experienced the satisfaction it adds to our minds.
M. Then, thou hast changed thy mind?
W. No; _I_ have not changed my mind, but my _experience_ has changed
it. The music which I hear, is a song that I love, and what I love,
thou wouldst not refuse, when no mind would be injured by it.
M. But suppose all were to change their minds, and do as thou hast
done, what would the world come to?
W. It would come to a wisdom, which thou deniest thyself. It would come
to a freedom, which would destroy this castle. It would come to a joy,
which would destroy the wretchedness of thy condition.
M. My condition wretched!
W. Thy condition is wretched.
M. How knowest thou that my condition is wretched?
W. By my experience.
M. Wast thou ever within these walls?
W. Truly.
M. When?
W. When I was as thou art. Thou wilt know what walls I have
recommended, when thou inquirest why I sought to wear my wide brim,
and my drab coat without buttons, as thou seest others. Thou wilt
understand, that pure and undefiled wisdom does not consist in what
thou sayest, or what thou wearest, but in works of good to the needy. I
was what I was, but what I once was, that I am not.
M. Would it not have been better for thee than thy change?
W. Had it not been for the change, I would have been now as thou art;
but I saw an error, and I forsook it. Wouldst thou have me do otherwise?
M. Nay; but art thou sure now thou art right?
W. I am sure I am not wrong.
M. How so?
W. Because I am more free, more happy, and less in bondage.
M. Thou talkest strange things. When wast thou in bondage?
W. When I sought righteousness, because of hope and fear.
M. That is not bondage.
W. What, then, is bondage?
M. Subjection to the will of another, who is master over thee.
W. That is right. Thou wilt see I was subject to the control of hope
and fear. I was subject to my master, who said, “Do this, or not do
that,” and who told me what he would do to me, if I disobeyed. Minds
are now serving many masters in this castle, through fear of their
displeasure.
M. Minds, in this castle, serve many masters? Whom do we serve, but God?
W. Thou servest whomsoever thou obeyest.
M. True: but no mind can serve two masters.
W. Thou shouldst have said, except he hate the one and love the other.
When thou doest right, whom dost thou serve?
M. Thou knowest, when a mind does right, it serves God.
W. When thou doest wrong, whom dost thou serve?
M. The devil.
W. Thou hast done good.
M. I trust I have.
W. Hast thou done evil?
M. Alas! Thou knowest, all have sinned.
W. Then, when thou hast done good, thou hast served God, and when thou
hast done evil, thou sayest, thou hast served the devil. Are there not
two masters whom thou hast served?
M. Thou wilt have it so.
W. And thou wouldst not have me take thy word with distrust?
M. I would not serve two masters.
W. But thou hast, and what thou hast done, others may do. When thou
servest God, good cometh unto thee, but when thou doest wrong, evil
is in thy path. No mind serveth God without good, and no mind doeth
wrong without evil. The service of God is good, because it consists in
doing good to thyself, or others; but the service of the devil is evil,
because it consists in doing evil to thyself, or others.
M. But when I do good, evil is present with me.
W. When thou doest good, because thou lovest the good of others as
thyself, evil will depart from thee, and thy soul will not mourn. But
when thou doest good, because thou wouldst please thyself by receiving
the money with interest in return, thou mayest well say, “evil is
present with me.”
M. Thou knowest that thy reproof will apply to an apostle of Jesus
Christ.
W. I know that, when thou doest good to others, evil is not present
with thee.
M. Then thou wouldst instruct Paul?
W. Nay: but I would instruct thee. Paul says, when he would do good,
others prevented him. When others prevented him from doing good, evil
was present. Hast thou not seen evil in opposing good to others, when
others opposed the good thou wouldst have done?
M. Others will not oppose their own good.
W. Hast thou not opposed the instruction we would give thee?
M. I have not assented to all thou hast taught.
W. Have I taught thee else but good?
M. Thou hast taught what thou wilt say is good.
W. Have I taught what thou wilt say is evil?
M. Thou wilt not say it is evil.
W. But what sayest thou?
M. I will say, I will worship God as I have done.
W. Canst thou worship God without fear?
M. I can worship him in my own way.
W. Will thy way be acceptable unto God?
M. I trust it will not be displeasing in his sight.
W. Then, thou canst worship without fear.
M. I can, if I do my duty.
W. What, then, is thy duty?
M. To worship God.
W. How, worship God?
M. By obeying him with all my heart.
W. Hast thou a heart to obey what is unreasonable?
M. His commands are reasonable.
W. What are his commands?
M. He commands us to love him with all our hearts.
W. Is that all?
M. He commands us to love our neighbor.
W. Is that all?
M. He wills that all should repent.
W. Thou hast well replied. Dost thou obey, in all things, his commands?
M. I have not done all that I ought to have done.
W. When dost thou expect to do what thou shouldst have done?
M. Why, thou knowest that mind is imperfect, and God has made an
atonement for sin.
W. Has he made an atonement for all sin?
M. He has made ample provision for all who believe.
W. All who believe in what?
M. All who believe in the atonement he has made?
W. Will that belief save thee, or others?
M. I trust it will.
W. Then belief, in an atonement, will save. Has it saved thee, or
others, from all sin and wrong?
M. It will save all who believe.
W. How canst thou decide, that what does not save, will save?
M. By the promise which God has made.
W. Where is the promise?
M. In the Bible.
W. Hast thou other promises?
M. Nay.
W. Wilt thou bring me that promise of God?
M. The whole Bible is proof of it.
W. But I ask where, in the Bible, is that promise?
M. The Bible says, repent and believe, and thou shalt be saved.
W. When wilt thou repent?
M. I have repented of my sins, and found forgiveness.
W. Hast thou any sins which thou hast not repented of?
M. Peradventure, I have many.
W. Will the atonement save thee from them?
M. I trust it will.
W. But has it saved thee from them?
M. I will hope for my salvation.
W. On what promise?
M. On the promise of God.
W. Wilt thou read that promise?
M. That which thou askest, is not mine to give.
W. That which thou hast, is thine to give. That which thou hast not, is
not thine to give.
M. Thou wilt not say, I can not read such promise.
W. Thou wilt read, when thou canst find it.
M. The whole world may read it.
W. Not till they find it.
M. Then thou deniest such promise?
W. I deny no promise, but thou hast not found it.
M. I will find it.
W. I will wait thy finding.
M. Here is a passage, which favors such promise, “Who shall lay any
thing to the charge of God’s elect? It is God that justifieth.”
W. I will not lay any thing to the charge of God’s elect. But will God
justify thee, or others, who have not repented?
M. I hope for justification through the blood of the cross.
W. Dost thou hope for justification, while thy sins remain? Thou
shouldst not hope for what is wrong.
M. Is it wrong to hope for justification through faith?
W. It is not wrong to hope for justification, when thou hast repented
of all thy sins; but thou wilt not find justification in thy wrongs.
M. Then faith will not justify the mind.
W. Faith will not justify without works of good.
M. Will works justify without faith?
W. Works will not justify, unless they are good; and good works will
justify.
M. How can they justify without faith?
W. They justify themselves, because they do not contradict each other.
They are consistent with good, and in harmony with the law of God.
They will justify the mind who acts well, because mind will not work a
wrong, when good is done. When mind obeys God, by obeying the law which
God has established in the wisdom of nature, he will not be condemned.
God will not condemn a mind in opposition to his law. But nature will
afford no justification without repentance. In vain is faith without
works, because it is dead, and does no one any good.
M. Then, thou wouldst justify the heathen, if they do good?
W. Yea; and not evil.
M. But will not the heathen be justified through faith?
W. When their faith works by love, and purifies their hearts.
M. Suppose it does not work by love.
W. Then, thou mayest suppose it is dead, and will not justify.
M. But when is faith not dead?
W. When it works, when the work is good, and when others feel the
benefits thereof.
M. But does not Jesus say, “Thy faith hath made thee whole?”
W. Yea; and thou seest why.
M. Because faith saves.
W. When it works, not otherwise. Thy faith hath not made thee whole, as
thou sayest.
M. My faith will, I trust, make me whole.
W. When will thy faith make thee whole?
M. Thou mayest not dispute the Bible.
W. When will thy faith make thee whole?
M. When the atonement is perfected in me.
W. When will the atonement be perfected in thee?
M. The day will come when all shall stand before God. Then all will
know who are justified, and who are not.
W. Thou wilt not say, that thou wilt be justified, when thou shalt
stand before God, unless thy works are in harmony with the law of God?
Neither wilt thou prove that thou dost not even now stand before God.
But art thou justified now by faith?
M. I have said, I hope to be justified, when I stand before God, in the
judgment.
W. Why dost thou hope, then, for justification?
M. Because I believe.
W. Does thy belief justify thee now?
M. Thou wilt not receive the true faith.
W. Thou wilt not answer, neither wilt thou show how thou canst be
justified hereafter, by thy faith, when thy faith doth not now justify
thee.
M. How, then, am I to be saved?
W. Thou wilt be saved by repentance. When thou shalt turn from the
error of thy ways; when thou shalt no longer excuse thyself for thy
neglect to do thy whole duty; when thou shalt see no mind neglected,
because of thy indifference, but shalt do unto thy neighbor good, as
his mind may need, without letting thy left hand know what thy right
hand doeth; when thou shalt no more publish thy own worthiness, nor
detract thy neighbor’s; when thou shalt have compassion on the poor,
and the stranger within thy gates; when thou shalt no more oppress
the weak, nor extort from the needy; when thou shalt love all mind,
and curse not; when thou shalt know the truth, and have courage to
acknowledge it; when thou shalt teach and practice the wisdom of God;
then wilt thou find justification through faith, because thy faith will
work by love for the good of all mind; and thou wilt stand before God
justified, and saved from the ignorance and wrong, from which thou hast
long expected deliverance, but found it not.
Then all the circle said, “Amen;” and we departed to the temple, not
made with hands.