LIGHT FROM THE SPIRIT WORLD.

THE
PILGRIMAGE
OF
THOMAS PAINE,
AND OTHERS,
TO THE SEVENTH CIRCLE
IN
THE SPIRIT WORLD.

REV. C. HAMMOND, Medium.

FOURTH

THOUSAND.

ROCHESTER:
D. M. DEWEY, ARCADE HALL.

NEW-YORK, FOWLER & WELLS, AND J. S. REDFIELD.
BOSTON, BELA MARSH, AND B. B. MUSSEY & CO.
1852.

Entered according to Act of Congress, by
CHARLES HAMMOND,
In the Clerk’s Office of the District Court of the United States, for
the Northern District of New-York, March 5th, 1852.
PRINTED BY LEE, MANN & CO., AMERICAN BUILDING.
STEREOTYPED BY J. W. BROWN.
Rochester, N. Y.

CONTENTS.

CHAPTER I.

Conversation with his physician, and his indifference about death—The minister sent for—Prayer—Meditation on life—Age of Reason—A swoon—Sees a spirit—The effort of the spirit to identify herself—His death—Funeral services—Doubting minister—Conversation with his spirit companion—Benediction, and opinions of the people—The end of wonders—Joy in his new sphere—The greeting—The woman and the doctor—His mother—Her welcome—His grave—The thoughts of the grave digger—Anxiety to reveal the truth—Promise to him of a coming time when it could be done with safety to mediums—Origin of sight—The thoughts of minds at his grave—Disclaims intentional wrong—Objections to religion—Visit to the minister—Conversation between the minister and servant—Prayer—Servant complains—Cheering conversation of Paine and his companion—Proposes to relate his experience, and signs his name.—[From page [13] to page [27].]

CHAPTER II.

Pleased with his new life—Recognition of rudimental associates—Reason why Paine’s writings were unpopular—His opposition to revelation considered—Penn makes an effort to show Paine his error, but was defeated—Error acknowledged—Strife about opinions condemned—Nature is never contradictory, but just—All wrong induced by ignorance—Remedy for wrongs—Wisdom peaceful—The will of resistance—The principles of nature enforced—Education in wrong the cause of wrong—Non-resistance advocated—Penn takes him to a temple—Enters an arch-door—Initiation into wisdom—Assumes an obligation—A new song is sung—Receives a lesson—Description of the temple—Name recorded—A book opened—Banner unfurled—Words on the banner—Explanation of justice, wisdom, progression, order and harmony—Duties enjoined—Charge of the master—Emblems explained—Master and servant—Freedom of servants—Obedience to nature demanded—Implements of masonry—Proof of masonry—The High Priest instructs—The book opened and read—Interpretations forbidden—Repentant mind—Conducted to the inner court—The white stone—Name changed—Receives a new baptism—An anthem and ode were sung—The temple by whom made, and its pillars—Hears a wail of sorrow, and prepares for a mission.—[From page [27] to page [52].]

CHAPTER III.

The Cottage—Landlord impressed—Efforts of spirits—Maniac threatens his family—Landlord advises to send for the minister—Wife wants a doctor—Iron moved by a spirit—Nobleman and Mary confounded by the sounds—Attributes the sounds to satan and witches—Becomes agitated—Boasts of English courage—Gives Mary a half crown—Sends for a physician—Maniac grows more ill—Tea and sugar bought—The doctor comes and prescribes—Aid promised—Curate required to pray at his home—The maniac dies—Grief of Mary—Parental counsel at the time of her marriage repeated—Her husband buried—The family taken to the Alms-house—Affecting conversation between the mother and her son—The overseer questions Mary—Oppression of the poor—Voluntary and involuntary servitude explained.—[From page [52] to page [64].]

CHAPTER IV.

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.—[From page [64] to page [102].]

CHAPTER V.

Unity of work—Each receives a penny—Visits another temple—The Master’s charge to Thomas—Advice of the chief—Counsel of the commander—Explanation of the helmet, spear, sword with two edges, arrows and bow, sling and pebbles—Trumpet—Directions to revisit the castle.—[From page [102] to page [110].]

CHAPTER VI.

The deacon’s prayer—Thomas and Mary converse—Dialogue between the deacon and Thomas on rewards, a day of judgment, and the atonement—The deacon converted—Sung the new song—Departure for the temple—The deacon initiated into the mysteries of wisdom, and the secret explained—Thomas and the deacon revisit the castle.—[From page [110] to page [126].]

CHAPTER VII.

The wonder in the castle—Dialogue between the chief, the deacon, and Thomas—The senior consulted—The circle of the temple summoned by the trumpet—Conversation between the Commander of the temple and the senior of the castle on war—On rights—The conversion of 24 elders, and 144,000—The Commander conducts them to the temple, where they were initiated into that degree of wisdom.—[From page [126] to page [144].]

CHAPTER VIII.

Mission of Thomas and the elders—The king and guard—The elder addresses the king—Conversation with him—He refuses wisdom—A dialogue with a mind on fear—Calls a great multitude to the elder—Address of the elder—Conversation with the circle—Imputed righteousness—A thousand times ten thousand converted, and received into the temple.—[From page [144] to page [165].]

CHAPTER IX.

Thomas finds two minds wrangling—Enters into conversation with them—Refuses to give his name—Opposes teaching what the teacher does not know—Opposes controversy—Rejects innate depravity—Discards wrong views—Recommends facts for opinions—Explanation of sun and moon, which stood still by the command of Joshua—Nature instructs mind—Wrangling unwise—Wisdom will overcome wrong—Freedom induces righteousness—Masters responsible for the doings of servants—Another mind is converted—The work of the temple harmonious—Duty to avoid discord—The assent is gained—The convert sees a light—William gives him advice, and conducts him to the temple, when he receives a new name, and a white stone.—[From page [165] to page [186].]

CHAPTER X.

Receives a visit from a superior mind—Proposition to advance accepted—The seraphim sings—A pearl given—Enters a world of light and song—Description of the works which he saw—The instruction of the Worthy—The song of the free—Address of another mind on the key of wisdom—The seven seals—Address of a third mind—Conducts to the sixth circle—A lecture on social progress—Hope a reality—A lecture on prophecy—Rules of prophecy the same as mathematical—Prediction of communicating with the inhabitants of earth—Predictions, opinions only of those below the sixth circle—A lecture on purity and prophecy—Nature the standard by which to determine right and wrong—Advancement to the seventh circle, or court of Beauty—Sees a white throne and inscriptions—A little child leading a lion—A serpent fastened to a rock—Twenty four pillars of wisdom—Minstrels chant a welcome—Emblems explained—Prediction of events now taking place—Contemplated mission to the rudimental sphere, and how it would be received—The serpent to be destroyed—Evils to be overcome by wisdom.—[From page [186] to page [235].]

CHAPTER XI.

Franklin, Swedenborg, Paine, and his companions visit a place near the castle—Old things become new—Process of change—Identity preserved—Self is a part of the body—All sympathize together in good and ill—Governments defective—Opposition to capital punishment—Origin of evil—How overcome—Success of the mission—Means must be adapted to conditions—Contradictory communications develop the condition of minds in the second sphere—Conflicting revealments harmonious with different degrees of wisdom—Writing mediums—Societies and forms of worship—Adaptation is harmony—Harmony should not be disturbed—The mission of spirits will be to regulate minds—Minds will change forms—Retire to a mansion—Onward is a passport—Dullness reproved—Dedication of the Pilgrimage.—[From p. [235] to p. [259].]

PREFACE.

Agreeably to announcement in the “Light from the Spirit World,” I am able to present this volume to the public, under circumstances which will be gratifying to all those who are the friends of Progress and Reform. No pains have been spared to present the precise words chosen by the author, and preserve the style and sense of the original manuscript. In regard to the merits of the production, it must speak for itself; for, whatever of merit or demerit it may possess, I am worthy of neither praise nor censure. Astounding as may be the assertion, that I had no will to write it, or exercised any other control, than to let my hand be moved by an invisible influence, and write as it would, without any volition on my part, yet it is, nevertheless, true. And, I am quite confident, that out of the two thousand writing mediums, now in the United States, no one in a passive condition will be able to contradict the assertion. Indeed, I have found by actual experiment, that, in a great many instances, the spirit who controls my hand, has succeeded in writing sentences contrary to my will, and while I was endeavoring with all my volition, to write something else.

But, so far as the orthography and punctuation of the Pilgrimage are concerned, I have exercised supervision. And yet, much aid has been afforded me by spirits in this matter. They arranged all the paragraphs and sentences. The initials, which represent different minds, were added by myself, to aid the general reader; and also the division of the work into chapters, with the prefatory contents of the same. Never having written a book in my life, excepting with the control of spirits, who have now given two volumes to the public, in about eight months, it may occur to the reader, that other divisions would have been preferable; but I have made the divisions as they seemed to me most natural.

This work has been written with uncommon despatch. Consequent upon the issue of the “Light,” in November, 1851, I was seemingly wearied with letters on business and inquiries, in regard to matters connected with spirit developments; so that, in the brief period of four months, I have received about two hundred, which demanded reading and reply. This necessarily absorbed much of my time; especially, as very many solicited information from spirits.

Near the close of December, 1851, I began to sit for this work. I found my engagements such that I could only devote a part of each day, and this part was frequently interrupted by strangers who desired information on the subject. But the interruption did not seem to disconcert the writer. Though often breaking off in the middle of a sentence, the spirit knew exactly where to commence, even without any reading of what had been written. Notwithstanding these embarrassments, I found on the first of February, 1852, that my manuscript was nearly equal to the desired contents for a book; at which time, I entered into an arrangement with the publisher, Mr. Dewey, by which I am able to give this work a more extended circulation, and at less cost, than I otherwise could have done, which I trust will be abundantly obvious in its mechanical execution and neatness.

Concerning my condition while writing this book, I will say, that when writing, the whole subject matter was entirely in the dark to me. I would take my pen, and place myself in the attitude of writing, when all thought and care would be wholly abstracted from my mind. As my thoughts vanished, my hand would generally begin to move, and a word would be written. Then I would know what that word was. When the first word was written, my hand would be uplifted so as to leave a space between the words, and proceed as before. In this way the book was written. But when the spirit chose, I found my mind often, very often, though not always, impressed with the word which was being written. And some mediums inform me that whole sentences are impressed upon their minds at once; but with me it is a rare thing that I have more than one word at a time, and that comes, as it were, while they are writing it.

Should the reader receive the instruction and pleasure from a perusal of these pages, which I have while they were being written, the reward will be very great. I shall condemn no one if they do not read it, because, in my opinion, they will suffer sufficient loss without it. There are none who need the consolation and reform which spirits require, more than those who refuse to be instructed by them; but there are many who will, as they have done, aim their darts at both. They belong to a circle who deserve pity more than censure.

With the history and death of Thomas Paine, I know nothing, save what has been written by an invisible influence with my hand. Having been connected with the ministry for over twenty two years, I was not inclined to read his productions; and since I have become a writing Medium, I have found no leisure to read any book. In fact, my taste for reading the productions of human wisdom is all absorbed in the divine. The spirit proposes to write another volume, and when it is written, it will be published.

The Diagram will serve to explain the circles of wisdom, as enjoyed by minds in heaven. There are minds in the body who occupy the first, second, third, and fourth circle, according to this diagram. But I would inform the reader, that whatever may be the circle to which minds belong, in the rudimental or second sphere, it does not separate one from another by an impassable partition, so that one can not hold intercourse with another, though occupying different circles. As different circles in the body may converse together, so different circles in the spirit world may do the same. The circles do not represent arbitrary lines of division between spirits, but simply degrees of wisdom. That the higher circles mingle with the lower, for the purpose of making them wiser, is apparent from the whole body of this work. I consider, therefore, that circles express the degrees of wisdom and bliss which each spirit is qualified, as it is developed, to enjoy, and not as forming a line of separation among the inhabitants of heaven. The wisdom of heaven differs essentially from the wisdom of earth, in regard to the real merits of the mind, and its qualifications for enjoyment.

The style of some parts of this volume is unusual. A circle is sometimes addressed in the singular number, where it would seem to require the plural; but this departure from grammatical accuracy, may be justified on the ground, that the circle were all of one mind, or sentiment.

C. HAMMOND.

Rochester, March, 1852.

DIAGRAM,
REPRESENTING THE DIFFERENT CIRCLES AND SPHERES
IN THE SPIRIT WORLD.

[EXPLANATION.]

1. Wisdom, wholly selfish, or seeking selfish good.

2. Wisdom, controlled by popular opinion.

3. Wisdom, independent of popularity, but not perfect.

4. Wisdom, which seeks others’ good and not evil.

5. Wisdom, in purity, or a circle of Purity.

6. Wisdom, in perfection to prophecy.

7. Wisdom, to instruct all others of less wisdom.

CHAPTER I.
SICKNESS, DEATH, AND BURIAL OF THOMAS PAINE.

Conversation with his physician, and his indifference about death—The minister sent for—Prayer—Meditation on life—Age of Reason—A swoon—Sees a spirit—The effort of the spirit to identify herself—His death—Funeral services—Doubting minister—Conversation with his spirit companion—Benediction, and opinions of the people—The end of wonders—Joy in his new sphere—The greeting—The woman and the doctor—His mother—Her welcome—His grave—The thoughts of the grave digger—Anxiety to reveal the truth—Promise to him of a coming time when it could be done with safety to mediums—Origin of sight—Thoughts of minds at his grave—Disclaims intentional wrong—Objections to religion—Visit to the minister—Conversation between the minister and servant—Prayer—Servant complains—Cheering conversation of Paine and his companion—Proposes to relate his experience, and signs his name.

In the progress of mind to the unseen world, there is no wonder within the range of human perception, analogous to the transition of the spirit in what is called death. I will relate the incidents of my experience. For some weeks previous to my exit, my attending physician gave me up as incurable. Still, he continued his visits, and experimented in every possible way his ingenuity and wisdom could devise, to control what he foresaw would terminate in my dissolution. At length, approaching my bedside, he said in a tremulous tone, “I fear you will not live to see the light of morning.” I replied, in a whisper, “I see no one, then, to do what will be required at my demise.”

“What do you require?” said the doctor.

“Only that my body be decently interred,” I responded.

I saw he felt moved by my indifference, and I requested him to invite the parish minister to make a prayer. He did so. I was still unmoved by his pathetic appeals to Heaven to bless my soul with the outpourings of his grace upon me. I felt no solicitude about my fate. All seemed dark and hopeless, with no ray of light to gladden the soul of a dying unbeliever in revelation. I was willing to see, but no light came to my relief. In this state of awful gloom, when midnight blackness offered no consolation, when the idolatry of monkish mockery gave no satisfaction, and when no ostentatious show of worldly gain or honor wearied my mind with their cares, I said, “what is life?” I answered, “’tis but a dream.” “Then what have I done which is not a dream?” I wondered. “There is my Age of Reason, and is that a dream?” I saw no dream in that work. It was a reality. It was my work. I saw it was not a dream. There was what the minister had not disturbed. He did not overthrow what it contained. He prayed against my infidelity, but he did not lessen my convictions in any position I had taken. No: weak and worn out with disease as I was, he made no issue with my attack upon his faith. He went away, and I saw him no more, till no more of flesh and blood imprisoned my spirit. I was well satisfied he was afraid of me. I was never more satisfied of the truth of my book. Still, it was not what I wanted. It did not aid me in my lone chamber of weakness and destitution. It gave me no solace, save the reflection that I had served the cause of human freedom, and had triumphed over the dogmatical assumptions of a miserable theology. I was not wholly satisfied that I was altogether right, but I was very certain that religionists were wrong. I saw the corruption and hypocrisy of those who professed to be Christians, and I was persuaded that what they taught upheld them in their hypocrisy. In this frame of mind, I neither felt wounded by their assaults upon my work, nor was I afraid of what would be my condition after death.

Near the close of my earthly life, I fell into a swoon, and I saw what was more evidence to me of a future life, than all I had ever heard or read. I saw my wisdom isolated, and torn in fragments. There came near me one whom I loved in my youth; one who was dear to me when I was in my years of prime; and who cherished an attachment for me, which even death had no power to dissolve. She had passed away. I had wept over her grave. I had mourned her death as the severest of all possible calamities. We were united. Nothing but the form of marriage was wanting to make us one in the sight of the world. We were married. I loved her as I never loved another. She was my idol; and never was homage more sincere and fervent than that which I gave her; never was my soul so willingly captivated as when I enjoyed her affection. Never was my distress equaled as when I saw her coffined for the grave. Oh, sadness! thou hast no wisdom for the bereaved! From that day to the period above related, I had no music like hers to cheer me onward through the night of my corroded sympathy, nor was there hope that we should meet on the plain of conjugal affinity which we now enjoy.

In that swoon, I saw her as in the bloom of her virgin innocence. She came to me and said, “Thomas! be of good cheer, I am with you.”

“Half wise am I to believe in an apparition, or have I lost my reason that I should see a ghost by my bedside?” I wondered to myself.

“Be not deceived. Do you not see me? Here is my hand, and here the ring with my name engraved, and do you not know my voice?” she replied.

“Indeed, your voice I know; I know all; but what are you?” may I ask.

“I am your betrothed, your confiding companion. I have watched over you with more care than you would have deemed necessary, had I been formally united with you in marriage. I have come now as a spirit to remove your doubts, and conduct you to a circle where the weariness of the world will disturb no more.”

“A spirit! a spirit!” I said in amazement.

“Yes, a spirit, a spirit you mourned as dead, is with you.”

“Is it possible? it is not—no, it is not.”

“It is possible. Never question what you know, Thomas.”

“I doubt not my senses, but my sight.”

“Then take my hand, as you once plighted your love to me, and bear me witness that what you feel is not a delusion, nor my speech a mockery of heaven.”

I gave her my warm hand, and never doubted again. But, ere the morning sun had appeared, I passed the portal of death, and saw the neighbors and friends preparing for the funeral. The minister was sent for. He came. With uplifted hands he besought God to comfort the weeping circle; but I saw he had no confidence that his prayer would be answered. He bewailed death as a curse, and mourned that Adam and all his posterity had no hope in heaven, only in Jesus. He opened what he said was the word of God, and read, “There is hope of a tree, if it be cut down, that it will sprout again;” but what is man, that the Almighty should call him to a new sphere, he did not seem to comprehend.

As I stood near him during the whole service, I felt moved to say, “Oh, thou of little faith; wherefore dost thou doubt?” But my companion said, “He will not believe though one go to him from the dead; he has Moses and the prophets, Jesus and the apostles, but will he not dispute their sayings?”

T. Can he dispute what he shall see and hear?

C. And did not you doubt me, Thomas? When I spoke, and when you saw me, you said, “It is not possible.” Though you saw my hand, and the ring on my finger, you would not admit my presence. Then you said, “I doubt my sight.”

T. And will he, a believer in spirits, do the same?

C. He will not deny spirits, neither will he admit what he sees.

T. Why?

C. He will say, as you said, “I doubt my sight.”

T. But will a believer in revelation doubt, as I doubted?

C. A believer in revelation doubts, and will doubt, his sight as soon as an unbeliever. Both cavil with the only rule which nature has given them to determine the existence of things, and their relation to each other.

T. Who, then, are believers?

C. “Hath not God concluded all in unbelief, that he might have mercy upon all?” All are unbelievers. The minister does not believe that you and I are present, and hear his speech. He does not believe what we know, that his belief is unbelief of the truth in many things: so is his unbelief a denial of the truth in other things.

The minister concluded his service, and my body was deposited in the grave. I waited to hear the benediction: “Dust unto dust is the law of nature; but the spirit must appear before the bar of God to receive the penalty of violated law,” he said, in mournful solemnity. The circle departed, saying, “he was more charitable than was to be expected. Paine was an infidel, and what could he do less than speak what he believed. He was satisfied that the deceased had no eternal life abiding in him, and it was his duty to warn his neighbors of their danger.”

I left them, and said, “How long shall it be to the end of these wonders?”

My companion replied, “The end is not yet. Progressive developments of wisdom will appear, when the dark cloud of superstition shall be removed, so that the light of heaven shall not involve those on whom it falls in the trouble of wicked men. The spirits of this sphere have waited for the coming of that day, and come it will, when opinions shall not triumph over facts, and truth shall not be rejected because it disagrees with the errors of religionists.”

But to return to my exit. When my companion gave me her hand, I faintly said, “God be praised,” and languished into life. There was no other spirit near me, when I closed my race on earth. I was not without her presence a moment, though a short interval elapsed in which I saw no one. She saw me in my chamber, and she came to conduct me to wisdom which I had not known. As a dear spirit, I loved her; but when I found myself where I could see the body I once bore, and the countenances I was well acquainted with, it was a scene so wholly unexpected, that I was overpowered with joy, and my whole nature suffused with intense gratitude to that divine Being, whose name and mercies I had derided in my weakness and ignorance.

The first object which I saw was my companion. She smiled and said, “Thomas, thou hast passed over the valley; fear no evil; I am with thee.” I could see what they were doing with my body, when I was conversing with her.

It was not over an hour after I left it, till my spirit was conscious of all that was passing in the house. I saw the woman, who occupied the house, interested in preserving my features from discoloration, and bathing my mortal casement with wet cloths. She was not well satisfied with the physician. He wanted her to ask the minister to make a prayer, but she refused. He told her it was customary on such occasions to invite the minister to pray. She said “he would soon need something more, and I am not in a condition to pay him for his services.” He told her that he would settle all, if she desired. “I will not make a mock of the thing,” she replied; “but to tell you the truth, doctor, I do not believe in praying over the dead.”

The next wonder, which I was permitted to see, was the spirit of my mother. She was a mother; I was now a spirit, and she came to me, and said: “My son, my child, I call you, my child. The storm of contention has passed. The angry tempest is now gone by. Here, my son, are the realities of happiness. I have labored to make you wise in the wisdom of nature, but alas! I was not successful, only in a degree. I have now an opportunity to conduct you where wisdom will be unfolded in measureless profusion.” So saying, she bade me follow her.

In the mean time, my companion stood by my side, and we both instantly obeyed. The angel mother led our way to a grave, which was being dug for my remains. “There,” said she, “is the end of all flesh. There is the grave of your dust, and though it shall be deposited in it, your spirit will live forever. Such will be the end of all living. Do you not hear the workman?” I listened, and the thoughts of the poor man came up to my spirit in wonderful sweetness, as he moved the shovel with its load of earth. “Ah!” said he, “there are many who respect the talents of the dead, but few who care for the living.”

I saw him as he filled the grave. I heard him say, mentally, “No man liveth and dieth not. I have dug many graves, but where is the man who will not work when human bodies need a burial? Oh! what would I give to know that, when my body is wasted in dust, I shall live in heaven. But, alas! what do I ask? My soul weeps to know what God has refused to mortals.”

“Do you see,” said my mother, “that nature is true to human good, while ignorance conceals her worth?”

“I see,” replied my companion, and we went away.

As we left the grave I was well satisfied that the reflections of the poor man were mournfully true. I was not without misgivings that my Age of Reason sought not to gratify the mind in its hope of immortality. I said, “when will the day come that I can make known the truth, and correct the errors of my work?”

My mother replied, “The world is not yet prepared to hear such news. I will not wrong the truth by an attempt to reveal it.”

T. But will not a day come when spirits can unfold to mind in the body the wonders of this sphere?

M. When minds emerge from the darkness of their superstition, and spirits can control, without wrong to the medium, we can make known to them the wonders of this world of life; but, while they are controlled by their superstition, the revealment would subject the medium to severe penal sufferings, and the execration of all who are not controlled by us. The people are more tenacious of their creeds than what is consistent with the safety of such, as will be required to act in a wonderful manner to overcome their errors. I see, that when Jesus came, he was not opposed with more violent measures than religionists are prepared to adopt to suppress whatever contradicts their faith and practice. But there will come a day when spirits can reveal the truth, without involving the medium in trouble at the hands of its enemies, and when the inalienable rights of mind will be protected by the voice of public opinion. Be patient, therefore, my son; for the coming of that day will change the gloom of the grave into the joy of immortal rest. It will come with wonder, and mind will understand that the tomb is not the home of the soul.

The sun was now sinking behind the western hills. Then I said, “why are midnight and mid-day alike to spirits? Why is not the rudimental sphere developed as mind is here?”

“I see you will wonder, Thomas. Are not the night and the day alike unto God? Does he not make light, and create darkness? Are not light and darkness the result of causes which harmonize in the well being of mind in the body? Must not the spirit, wearied with its load of dust, have hours of repose and rest?”

“Very true,” I replied; “but why do they not see as spirits see?”

“Our vision is not as theirs; when we see, it is because the undulations of light, falling upon us, are unobstructed by other things. You will find light without darkness in your path, because there is more light in spiritual than earthly bodies. Light emanates from particles of matter thrown off from dense globes in straight lines, which coming in collision with each other, produce a concussion in such rapid succession, as to evolve what is called light. The law of what is called the solar system, governs worlds of other systems. A ray diverging from the sun meets a ray from earth, which produces what is called friction among the innumerable particles in their passage from one point to another. This friction emits a blaze from the two particles. These wonders are actually transpiring every instant, within scarcely perceptible distances, so that no darkness can exist when they occur. There is an ocean of rays commingling in their destined course, and forced along their pathway by attractive and repulsive forces in the great economy of nature. Now, it is only the grosser particles, migrating from one globe to another, that make light to the inhabitants of the rudimental sphere, while spirits are able to discover light, or, as I would say, see the friction, or light, emitted by the friction of lesser rays coming in contact with each other. When the sun is visible to minds in the body, rays from it fall in direct lines to earth, and rays from earth pass in direct lines to the sun. When rays pass in direct lines and meet, the concussion or friction is greater than when striking each other obliquely. Hence, the greater the friction, the greater the light. And the nearer to earth the contact of the rays, the more sensible the effect upon the retina of the human eye. This accounts for the darkness called night, and the light called day. At night, the rays, migrating from the sun to earth and earth to sun, must strike each other obliquely, and at a greater distance from the eye of man. But spirits are aided by the friction of infinitely more refined particles of matter meeting the inconceivably more refined particles of earth, occasioned by the influence of other planets upon it. As the attractive and repulsive forces are equal to the density, distance, and magnitude of the several orbs, so are the rays refined; and you will find that the balances are in just proportion throughout the immensity of the Creator’s works. We see that refined particles, or rays, more clearly give light to us, than the grosser particles, emitted by stronger attractions, do to minds in grosser organs of sight. Every thing is adapted to its condition. Nothing is unwise in the order of the divine government.”

But, when we were at the grave, I saw no mind relieved. “Thomas Paine was an infidel,” said they. “He ridiculed the Bible. He was not moral, even. He was addicted to intemperance. He lived with a strange woman. He would not repent, and be converted; and he died without having experienced religion. He must now atone for his conduct.”

I wished to say, but wishes were vain, “My wrongs were not wrongs of injury intentional to others. I had erred; and I would, if I could, have atoned for those errors; but my works were not worse than those arrayed against me. I saw no religion worth possessing in the creeds of men. I was not wise, but I could not find wisdom in the doctrines taught by religionists. My desire was law and justice; but neither were commended to my judgment, in the forms and ceremonies of the church. A change of heart was more mystical to me than the mythology of the pagans. A wise man hath said, ‘wisdom is mine,’ and what he said I was not ashamed to allow: but I was ashamed to allow what I could not explain, so that others could comprehend my meaning. I was not without reverence for good, but what was good gave me some uneasiness to determine. My rules were isolated, and sometimes contradictory. Nevertheless, I would attempt to draw up rules which I thought practicable, and when I saw what was not wise, I was never ashamed to acknowledge it.”

During the evening of the day in which my body was interred, I was with my companion and mother, who proposed to visit the house of the parish minister. I wished not to go, for I was well satisfied of his feelings. I was about to say so, when my companion resumed: “We may not refuse crumbs when no more can be had. I see,” said she, “he will not pray without wrath or doubting; but it is all we can expect under his condition of mind. He is now waiting to call the family together for prayers.”

“Then we will not stay long,” I replied.

“No longer than you wish,” she rejoined.

It was a still night. As we neared the house, the work of reading a chapter was commenced by the servant of the house. She read, with hurried words, the chapter which was offered her.

“That seems to be an awful lesson of judgment against the unbelieving,” said the minister, with a sigh. “Oh! what would Paine give now, if he had made his peace with God? I fear he is lost forever.”

“And why do you think so?” said the servant.

“Because he was a very wicked man,” said the minister.

“Are not all men wicked,” she faintly uttered?

M. Yes: but you know there is a sin unto death, for which even Christians are not permitted to pray.

S. Did Paine commit that sin which is unto death?

M. I fear such will be found the case. He resisted the Holy Ghost. He resisted prayer. He was opposed to religion. Alas! he is beyond the reach of mercy. So saying, he arose, and said, “we will pray.”

He was nearly through with a long prayer, when he called upon God to “remember all who remember not thee. Remember, Oh God!” said he, “all who are out of the ark of safety; for we fear thou hast permitted one of thy works to perish forever. Oh, God! spare thy rod, and let not thine anger be kindled against thy enemies. Thou hast mercy for those that love thee, and wilt thou not also have compassion on those who need thy salvation?” When he had concluded, I heard the servant say to herself, “Who is my judge?”

I responded, by a gentle impression on her mind, “He will judge others, but not as he judges himself.”

“It is even so,” she seemed to answer. “I never was acquainted with Paine,” she said, mentally; “but he was never convicted of any very great crimes that I have ever heard; I wish others were as good as he. Then, I should not be scorned because I am poor, and have to work for a living. May be, it is all right, but I can’t see it.”

My companion rejoined, “Thus it is, and thus it will be, till wisdom shall come from heaven, gentle as the dew, and free as the air, to chase away the ignorance of a deceived world. Never will mind rise up in the vigor of wisdom, till celestial light shall dissipate the wrongs and woes of misguided mind. I have seen the mind of man groaning in despair, and no one to lift the burden from his soul. I will not mock my inferiors, nor envy my superiors; but I will lead you, Thomas, to a fountain where no impurity can be seen, and where you may bathe in water without shore or bound.”

“But where do we go?” I inquired.

“We go where the weary find rest, and the conflicting antagonisms of human society disturb no more. We go where the pure will never become vitiated with wrongs, and where rivers of light roll on, refreshing the mind forever. We go where nature is understood, and her laws obeyed. We go where truth is wisdom, and where no mockery of duty answers the call of need. We go where we wish, and when we go, we will not cease to remember that our return will be cheered with music, vibrating in harmony with human redemption from the whirlpool of angry waters. We will not tarry among the wrongs and evils of a mourning world, but we will visit a wonder away from human cares, where order and harmony are appreciated, and spirits concentrate to admire and glorify the Ruler of unnumbered worlds. There is a world you have not seen, a music you have not heard, a joy you have not experienced, where the storm of contention lashes not against its shore, nor the groans of distress reach the borders of my spirit home.”

We went in company. But, at every step of our journey, I saw new wonders, which I propose to write, with the consent of this medium, for the instruction and enjoyment of those who must ere long become travelers over the same road, to a wisdom which none but celestial beings enjoy. Therefore, wonder not who writes as you read; for my name will be now recorded, as with the pen of a ready writer, by whose hand I am permitted to subscribe myself,

THOMAS PAINE.

CHAPTER II.
INTERVIEW WITH WM. PENN, AND PAINE’S CONVERSION.

Pleased with his new life—Recognition of rudimental associates—Reason why Paine’s writings were unpopular—His opposition to revelation considered—Penn makes an effort to show Paine his error, but was defeated—Error acknowledged—Strife about opinions condemned—Nature is never contradictory, but just—All wrong induced by ignorance—Remedy for wrongs—Wisdom peaceful—The will of resistance—The principles of nature enforced—Education in wrong the cause of wrong—Non-resistance advocated—Penn takes him to a temple—Enters an arch-door—Initiation into wisdom—Assumes an obligation—A new song is sung—Receives a lesson—Description of the temple—Name recorded—A book opened—Banner unfurled—Words on the banner—Explanation of justice, wisdom, progression, order and harmony—Duties enjoined—Charge of the master—Emblems explained—Master and servant—Freedom of servants—Obedience to nature demanded—Implements of masonry—Proof of masonry—The High Priest instructs—The book opened and read—Interpretations forbidden—Repentant mind—Conducted to the inner court—The white stone—Name changed—Receives a new baptism—An anthem and ode were sung—The temple by whom made, and its pillars—Hears a wail of sorrow, and prepares for a mission.

When I saw the wisdom of my new sphere, I was delighted beyond the capacity of human expression. I was not wholly a stranger in my new life, for I found a great multitude of spirits whom I had known in the body. I saw minds venerable while in the rudimental state. I was well acquainted with George Washington, Benjamin Franklin, Richard Rush, and many others. I saw spirits teaching them lessons of wisdom. Then, I wondered.

“Why wonderest thou,” said a friend? “Thou hast not yet seen what thou mayest see, when the clear light of this world of beauty shall remove the darkness from thy vision.”

Thomas. And do I not now see more than I can comprehend?

William. Truly, thou seest what thou dost not comprehend, but thou canst comprehend even more, when thy wisdom shall be increased. I was thy senior in life, but thou knowest my history, in the settlement of Pennsylvania.

T. Indeed, this is none other than William Penn—the mind who never drew a sword to gain a victory, or repel an enemy.

W. I am William Penn; I have watched thy course, Thomas, and I have sympathized in thy efforts to rid minds of superstition and priestly rule; but thou seest now that thy labor was not successful, because the wants of nature must be supplied. Hadst thou not attacked what the mind wants—the hope of the soul in a future sphere—thou wouldst not have found more opposers than sympathizers; mind must and will strive to satisfy its own wants. This is nature; and what is nature, thou didst fight against.

T. But my weapons were not malicious.

W. No; thou wast not malicious, but thou didst what thou wouldst not do again, as thou seest now. Thou wouldst not write against revelation, because thou seest that revelation is true to human wants, and is the bread of the soul. Many things thou hast truly said, but what thou hast truly said, will lose its power for good, because it is found in bad company. I sought to make thee know wherein thou didst err; and, on one occasion, when thou hadst written a work on priestcraft, I verily thought I should succeed in my endeavors; but I saw thee take a book from thy library, which turned thy mind from the impression I gave thee.

T. I see my error; but how could I see otherwise than I did, when in the body?

W. Hadst thou, Thomas, studied opinions less, and nature more, thou wouldst have seen that nature never contradicts its own wants. It does not deny itself. What nature wants, nature provides. Human opinions were objectionable to thee, because they conflicted with nature and each other; so with thy works. Thou wouldst battle with others, because their opinions were irreconcilable with nature, and yet thou didst offer thy own, though exposed to the same objection. They saw thy errors, as thou beheld theirs. When wise minds would correct, they should adopt such rules as will not be objectionable when applied to them. I saw thee, as I saw them, striving for mastery. In this sphere, spirits never quarrel. I was more fortunate; my aim was peace, and my success is well known.

T. How will you control, when minds are wilfully ignorant and blind? My wisdom sees only that force must repel force, when individual or national rights are invaded. I will admit that kindness has great power over some minds, but not to overcome the selfishness of despots and tyrants.

W. Thou wilt see, Thomas, that what is nature, is not contradictory. I see that nature is just and true to all. I see that minds are not just and true to nature, because they are improperly cultivated. It is not natural for minds to fight each other. It is inconsistent with nature for one mind to control another, so as to wrong him—wrong both. Nature is well; but the wrong consists in not obeying her voice. No mind is wilfully ignorant or blind. The will is induced, sometimes, by ignorance and blindness. All will of wrong is induced by want of knowledge to perceive the injury it will occasion to the possessor and others. No mind can will what is seen will produce its own unhappiness, because it seeks its own good. To seek unhappiness would be inconsistent with its nature. To do wrong is to seek misery, because wrong induces misery. Ignorance is the father of misery, for it guides the possessor in the path of folly. When national or individual rights are invaded, it can only occur as ignorance misleads the invader. When human duty is not neglected, the invasion can not be made. Thou knowest, Thomas, that nature is good and just. Thou seest a chord of sympathy binding all minds together. This is nature. Teach minds this lesson, so that it shall see its relationship to mind, and it will not invade the rights of others; because such invasion would induce its own misery—a thing the mind must naturally dread. Had the millions which have been expended in war, been applied to the instruction of the ignorant in the philosophy of peace, little necessity would ever have existed to correct error with other errors, among which the wrong of war ranks foremost. The selfishness of despots and tyrants, would not exist under such a state of wisdom.

T. But we must take things as they are, and govern them accordingly.

W. I would not have thee take others as they are not, Thomas; but I would have thee understand, that the wisdom of this sphere is peaceful, and not compulsory. Thou seest no collision of minds, or disturbance among spirits. The government, which controls minds here without force, is a government more perfect than that thy mind justifieth. No spirit can be improved by evil. Evil is repugnant to its nature. Force against force is evil, because mind must harmonize with mind to be happy. The conflict of two minds is a disturbance of nature’s law, and whatever is a disturbance of nature’s law, is attended with consequences incongenial with happiness.

T. That is true; but when minds are ignorant of the laws of nature, ignorant of the relation of mind to mind, and the essentials of bliss, they will trample on the rights of each other. Under such a condition of things, is it not wise to restrain by force the unwise and brutal?

W. When minds are ignorant, they should be instructed. Nature demands this; and what nature demands, mind has no right to withhold. Indeed, nature disciplines minds who withhold obedience to her laws. Mind tramples on the rights of mind, because it is ignorant; and it is ignorant, because it has not been instructed, or received instruction. It is no difficult task for mind to receive instruction, nor is it unpleasant to give that which has been imparted. I would have thee understand, that this lesson can be taught to mind, ere it will need force to control it. Nature itself would do this work, were it not baffled by cruel and unwholesome precepts. It is false education which disciplines the mind, so as to make coercive measures apparently necessary in thy mind. Mind is educated in wrong by precept and example, and then coerced by another wrong to control it right. It is cultivated in wrong, and then compelled to suffer for the wrong. Better far that all minds were uneducated, than have them educated in wrong. Education in wrong is what most afflicts thee. No mind need stumble for the absence of light. No mind will stumble, unless it walk in darkness. Let them see before they walk, and they will not fall. No force is necessary to control those who see, in order to keep them from falling; neither is force required to prevent invasion of another’s rights, under the light of nature. I see nothing which wrongs any mind, where no force is exerted. It is force against force which wounds. The wound is an evil. It is an evil which force against force has no power to overcome. If thou wouldst have others do right, thou shouldst not do wrong thyself. Resist no good to thy friend, or thy enemy; and thy example will not provoke an invasion of thy rights. If he take from thee thy coat, give him thy cloak also; for, in so doing, thy example will lead him to return both, if thy want be greatest. He will soon recognize thee as a giver of good things, and thy gifts will lead him unto repentance. He will not steal from thee because thou givest, and there are none who prefer to steal, when they are supplied by gifts. None will fight, when they have what they desire without it. None will do wrong, when the wrong discloses no advantage. Study right, Thomas, and right will not wrong thee.

T. But will not your precept lead the ignorant to expect forbearance, and abuse your generosity?

W. It will lead mind to acknowledge, that what will do them good is not an evil. It will do more. It will correct the errors into which they have fallen by wrong precepts. It will not make them abuse my generosity, but disabuse themselves of their own wrongs. Thou knowest what was not done, even by barbarians. When I saw the red man, he never lifted his war-axe against me, nor my friends. He knew I would not abuse him, and he could not abuse me. But he could do wrong to others. He could slay them without remorse. Canst thou explain the reason?

T. The reason explains itself. I know you was successful; but was not your success owing to your well regulated treaty stipulations?

W. Undoubtedly, my engagements were honorably fulfilled, as they were honorably made. I would not wrong a mind, and then require that mind to forbear. I would have all do right; and when mind does right, it need fear no evil. Resistance to the injury of another, is not right, and what is not right, would’st thou recommend?

T. No: but when savages invade, or tyrants oppress, I would resist their misrule.

W. Thou hast well said; but how couldst thou resist more effectually, than by acts of generosity and friendship? Resistance with force against force, is encouragement to wrong. It provokes others to do wrong. “Overcome evil with good,” is not resisting evil with evil. There is only one way, Thomas, to do good, and make enemies friends. Minds, wishing peace, will find it with less sacrifice in well doing, than in evil doing. All strife has cost even the victor more than he ever obtained. All wisdom, in this sphere, will show thee, what is not appreciated in the rudimental. I see wherein thou hast erred. I will change thy wisdom, that thou mayest sit down in a circle where mercy flows like a cooling stream to refresh the plants of heaven. Come thou with me, and I will do thee good.

He led me where I saw a light exceeding the brightness of a thousand suns. I saw a door opening a magnificent temple, arched as it were, with stones of the most beautiful workmanship, and clear as crystal. When we reached the arch-way, he said:

“Friend: Art thou prepared to do the work required of thee by the Master of this building?”

T. And what is that work I am required to do?

W. Enter upon thy apprenticeship, and obey thy Master.

T. That I will do, in all reasonable commands.

W. But thy reason is not required, till thou art instructed by the Master to reason with wisdom to guide thee.

When we had passed the first arch, I was reflecting on my pilgrimage, which was so strange and new, that I felt my soul overcome with the mercy of heaven. But my guide aided me onward. On entering the second arch-door, I was hailed by a workman, who said:

“Whence comest thou?”

My guide responded, “From Edom.”

Workman. Hast thou brought a stranger with thee?

Guide. A stranger has called to serve as an apprentice in thy charge.

W. Hast thou examined the passports, and dost thou know his integrity?

G. I have examined all, and find him worthy of our confidence.

W. Then, wilt thou proceed to the station where wisdom will be unfolded, and his duties and obligations made known.

As we proceeded, an ode was sung by a great multitude. It was unlike any thing I ever heard before. There was a softness, a melody in the strain, that fell upon my mind with angelic loveliness, and I wondered why I was admitted into a society, where all was peace and harmony, and no discord grated the ear of worthy and tried servants, in this sanctuary of heavenly wisdom. As I wondered, I heard a voice saying: “What man hath rejected, that thou hast found. I saw thee a stranger, and took thee in; naked, and clothed thee; sick and in prison, and visited thee. When thou goest hence, bear this lesson in thy mind, that good may come unto thee from the good thou doest unto others of thy fellow servants, who may need thy aid and sympathy.” Then, I heard the multitude say, “Amen.” “Amen,” I responded; and as I spake this word, I found my voice had changed. It fell so sweetly from my lips, that I was surprised at the sound.

My guide then proceeded to instruct me, that this temple was none other than a miniature representation of nature. “It is a building of God,” said he, “and here is thy home. Here mayest thou worship, here bring thy gifts, and consecrate thy vows upon the altar of spirit progress, in the eternal realities of knowledge and virtue. Here pour out the oil of consolation for the bereaved, and here serve God by doing good to those who need thy assistance.”

I saw my name written in the record of eternal life; and I was rejoiced when my errors were corrected. When I was instructed, I saw my resistance to truth overcome, and when I found how my own wrongs were remedied, I saw how others might be reclaimed.

The temple was inlaid with gold. I saw a mind standing, with elevated wisdom over his head, and at his feet were sitting students of nature, who received instruction from him. In his right hand he held a book, and in his left a banner. The book was opened, and the banner unfurled. “This is not made with hands” said he, “but came from Mount Horeb, where the everlasting covenant was given to the children of the Most High. Advance stranger, and receive the blessing which thou hast refused in thy unbelief.”

I stepped forward as if drawn by an attractive power to do what was required, when he placed the book in my hands, and said: “Receive this Revelation with meekness, and make it thy study. Thou hast ridiculed without reading; read now without ridicule. Turn thou not from its light, but when thou readest understand. Seek not thy own interpretation, but let wisdom conduct thee in candor, to add nothing to or take nothing from what thou hast no right, and which is not thy own.” The mind then sat down.

I next saw the words on the banner. It was a beautiful banner, filled with gems and devices; and when I saw it, I read the words, “Justice, Wisdom, Progression, Order, and Harmony.” Beneath it was written, “They shall beat their swords into ploughshares, and their spears into pruning hooks.”

My guide then said, “Understandest thou what thou seest?”

What will you say, I inquired of Justice?

G. Justice is not cruelty, but is doing what benevolence requires. When thou seest a mind whom thou canst aid, and unto whom thou canst render assistance, be it thy friend or a stranger, then be just to the law which makes thee and him companions, and recognizes the deed of mercy as a deed of good to thyself. If he fall by the way side, because he can not see, then take him by thy strength, and bear him where he may rest. Put thy hand upon him gently, and say: “I will not forsake thee till thou canst aid others as I will aid thee.” Let him want nothing, and justice to thy needy friend will be satisfied.

T. What is Wisdom?

G. Wisdom is wise. It is wise to relieve want. It is wise to do good. It is wise to understand thyself, to know thy dependence on others, to see the wisdom of God in his works and wonders. It is wise to act, to say, and to wish well toward all mind. It is wise to speak the truth, to utter nothing but the truth, and to oppose nothing which is good. It is wise to love, as we see love begets love. It is wise to learn, because what thou learnest of wisdom will add to thy circle of bliss, and the bliss of others, when they are taught of thee. It is wise to co-operate in harmony with the thousands who saw thee in need, and aided thy welcome within these courts. It is wise to obey the Master of this house; for in so doing great good shall be thy reward, and thou shalt wear a crown which the ignorant may envy, but can not pluck from thy head.

T. What is Progression?

G. Progression is the expansion of thy mind in the wisdom thou mayest receive from instructed minds around thee. When thou doest good, it is wise; and as thou becomest wise, thy wisdom will swell thy mind with the luxury it gives. Thou knowest from what thou hast seen, that according to thy works of well doing, so shall thy measure of bliss be. If thou wouldst do more to benefit those who need, thou must be found faithful unto the instruction thou receivest, and then thou wilt be prepared to discharge thy trust with honor to thy station, and with satisfaction to thyself.

T. What is Order?

G. Order is law. Law is immutable and universal. When I say, Order is law, I would that thou shouldst understand that it is obedience to law. Disobedience is disorder, and disorder is anarchy. Thou wilt see that nature is obedient unto law. Planets and suns, and systems of suns and worlds, are all obedient to law. The least disturbance might work a disorder, which no mind less than the Creator could possibly control. As thou beholdest order in the natural world, so let it be thy aim to observe order in the society into whose charge thou hast committed thyself.

T. What is Harmony?

G. Harmony is what we mean by social sympathy. It is congenial with order. It is union of minds. It is wisdom in unity of minds. It is sympathy of thoughts and works. It will not divide and distract, convulse or disturb the social enjoyment of the circle now assembled to witness thy progress in the knowledge of the truth. Thou wilt not do or say what will not be upheld and understood by those whose integrity is vouchsafed to defend thee in the cause of social refinement and peace. Hear, now, what thy Master sayeth unto thee from the throne of mercy.

M. Inasmuch, Thomas, as thou hast advanced to this temple with the aid of thy guide, and hast entered the courts of the glorified circle of this sphere, thou mayest ask what seemeth good to thee.

T. Then, I would inquire, why are those words placed on the banner which I see in your hand, and which seems to indicate the end of collision among minds?

M. Thou hast well judged. The sword and the spear will be converted into useful implements of industry, and the banner thou seest wave in glory over the world of mind. Thou wilt not wonder when thou seest the wisdom which thy progress will unfold to thee; for as the sun is true in its relation to the planets revolving around it, so will the prediction thou seest be verified, and nations shall learn war no more. As thou hast been instructed, so shall thy followers be, till wisdom shall unite all minds in harmony, and order save spirits in weakness and ignorance from their disorder and shame. Then will minds see a victory without blood, a harmony without force, a justice without cruelty, and a wisdom without folly.

T. But when shall these sayings come to pass?

M. That is thy work, as it is ours. Thou must know that what is thy work, thou must not require others to tell when it will be completed. According to thy labor and thy skill, so shall the work prosper in thy hands. But if we are negligent, so shall the day be, in advancing upon mind.

The guide then took me by the hand, and said: “Now thou art introduced into this company, it will be thy chief desire to remember the instruction thou hast received, and follow the counsel which thy seniors may impart to thee. Thou seest many things here, and many more will be revealed to thee, so that thy life will not be idle, but will be devoted to the lessons as they will be given thee. I will now introduce thee to a friend, who has a charge to give thee.”

Leading me to the right a few paces, he said: “This is the Master whom thou wilt hear; and as thou hearest, so do ye.”

M. My son; hear the counsel of a father, and forsake not the law of thy mother. These many years have I presided over this circle, and my children hear my voice. They revere my advice, and yield me honor by obedience. At my table thou wilt sit, and receive the bread thy mind will need. Here, we welcome thee from the tears and woes thou hast seen, and here shall thy mind be satisfied with the abundance of mercy received and enjoyed by all of us. But, when thou shalt go on thy mission, bear the banner thou seest, and the glory of that banner shall wave over the world with the smile of peace. Thus, thou wilt see thy reward in the work thou wilt perform for the good of mind in need.

When the Master had concluded his charge, my guide said: “No mind can receive instruction without a teacher, and no mind can teach the truth, unless he be taught. If thou wouldst advance, Thomas, in the knowledge of this sphere, thou mayest understand that thou wilt apply thyself with all diligence to the work before thee. And in order to make thee acquainted with thy care, I will proceed to instruct thee in the use of those implements, which are necessary to expedite the work devolving upon thee.”

He then took a chisel and mallet, and said: “Some minds are rough, and need thy labor to remove the uneven surface. Take thou this chisel and mallet, and when thou findest a rough stone, which thou seest can be made smooth, then let thy strength be expended upon it, even as we have sought to make thee serviceable in this temple, by removing the roughness of thy mind. As thou seest we have done thee no harm by rendering thee more beautiful, and better adapted to thy position in this edifice; so mayest thou work to render others what we have made thee. But to aid thee in thy labor, thou shouldst take this square and plumb, so that thou mayest try the stone, until it squares with this rule, and works with this line and plumb, when thou wilt see its use in the temple for which thou hast prepared it. I have now given thee thy directions, and trust thou wilt shew thyself a workman, who will be faithful to the trust committed to thy charge. What sayest thou?”

T. Thou wilt find thy servant faithful in all things. But may I know my Master?

G. One is thy Master, but many are thy fellow servants. He who controls as a father controls his children, by the voice of kindness, is thy Master, and we are his family. Dost thou not know who controlled thee, and made thee obedient? He is thy Master. The mind that controls others, is the Master of those whom it controls, while those who are controlled by him, are servants to obey his will. The Master is as the servant, and the servant as the Master in the work required of thee. We may not be controlled as slaves are controlled, nor yet as slaves are worked; for our Master is not a tyrant, but a co-worker with us in the good of all. He rules with attraction, as the sun rules the planets. He rules with wisdom, as he has received wisdom. Force has no authority here, only as an attractive principle to hold the workmen in a desired position—a position for which they are fitted.

T. When we serve one another, we are servants, I suppose.

G. We are servants of good to them. But when we serve ourselves by their industry, we serve them as slaves are served. Thou wilt see we are free, and yet servants of many. Dost thou see the eagle perched on that banner?

T. I see. He cries, “Many in one.” Many may be one, and one many.

G. Truly, Thomas. Many may not be in one also. Thou hast seen many oppress the few. Thou hast seen the few victorious over the many. I know thy course against tyranny. I saw thee when a stripling, in the cause of freedom, but thou wast not as thou seest now. Here freedom is not oppression by force. No mind will say unto thee, “go, and thou goest; or come, and thou comest;” because it is his will, and not thine. Here, thy Master’s will is thy will, and what is thy will that thou doest, as thou art required. When thy Master and thou agree in all that thou doest, thy freedom is what slaves do not enjoy, nor is thy servitude the bondage of slavery.

T. What rule will make him, thou hast called Master, a master over the workmen?

G. The same rule, or law, which controls the material world. As the sun controls the system of orbs that revolve around it by its attractive power, so it masters or controls them; and yet thou seest no inharmony or disturbance, no resistance or oppression from the authority it exercises. It is control, as we would have rule exercised over minds. Nature is free; and what nature justifies, that thou wilt not disapprove.

T. Can I not wrong nature and myself?

G. Thou canst wrong thyself by denying the laws of nature; but thou canst not do what thy mind forbids thee. Nature is denied, when resistance to attractive power is seen. Nature is disobeyed, when oppression denies the freedom which we enjoy. Thou camest to these courts because thou didst desire more wisdom. No force was necessary to bring thee here. No resistance didst thou offer to the pilgrimage thou hast made. Thy will was as free as air, and when thou didst come, it was control which brought thee. Thou wast drawn by affinity, by law of rule and power over thee, so that thy coming was as free as thy will, and thy will was as free as thy coming. Thou wast drawn, and drawn as thy desire sought. When thou seest, as thou wilt see, the harmony of this temple and its just proportions, thou wilt not wonder at its arrangement, nor need instruction to displace thy errors. If thou wouldst be wise, let not thy prepossessions forestall thy judgment.

T. But what must I do with these implements of industry?

G. Take them in thy charge, and with them this compass, to aid thee in thy work. Remember, also, that wherever thou goest, these thy implements shall be a sign of thy masonry, and thy work thy recommendation among thy fellow servants. As thou hast received them at our hands, so use them as not to abuse the purposes for which they were intended.

T. Have I no one to commend me, but these tokens of my profession?

G. These tokens will reveal thy work, which thou hast received, and thy work will not dispute the use of the implements. Thy name will be known wherever thou goest, because thy works will follow thee.

T. When I go hence, unto whom shall I go?

G. Thou wilt go as thou seest need of thee. Thou wilt see need of thee where thy work will adorn the uncomely things with the beauty and usefulness of this sphere of wisdom. Thou wilt reveal with thy skill the hidden beauty of deformity, and develop the intrinsic value of mind, concealed beneath the rubbish of error and wrong. Let thy dexterity and moderation be known by thy works, so that the whole building of God may resound with shouts of joy.

When my guide had aided me thus far, he said: “Now, Thomas, thou wilt turn thy face to the left, and receive a lesson from the High Priest of this temple.”

I turned and walked about four or five paces, when he said, “This is the High Priest. He has a message, and will now aid thee in thy duty to those with whom thou wilt henceforth be associated. Listen attentively to what he may say, and let thy mind be opened to the words which he may speak for thy benefit.”

As he arose, a mind said to me, “Kneel.”

“Why so?” I inquired.

“This is the order when he speaks.”

I knelt, and he proceeded: “Thomas, wouldst thou understand more of the mysteries of this company?”

I responded, “What is useful, I would not refuse.”

P. Open then the book, and read.

I opened the book, and read: “What man, having an hundred sheep, if he lose one of them, doth not leave the ninety and nine in the pasture, and go after that which is lost, until he find it? And when he hath found it, he layeth it on his shoulders and rejoiceth; and when he hath brought it home, he calleth his neighboring friends, and saith unto them, Rejoice with me; for I have found my sheep which was lost. I say unto you, likewise, that joy shall be in heaven over one sinner that repenteth more than over ninety and nine just persons, who need no repentance?”

P. Thou hast well read thy lesson. Dost thou wish an interpretation? I see thy mind responds, nay. Thou hast well said, nay. I am not here to interpret what thou understandest, neither would I have thee undertake to do what that book forbids thee. Shouldst thou wish for more light, thou wilt not find it without a revealment be made to thee. What is revealed, is well, and what is not revealed, thou wilt not find by any interpretation which thy wisdom may see fit to place on the words of another. Thou mayest interpret thy own words, but thou hast no right to disturb the words of another, lest thy interpretation be taken for the wisdom which instructs thee.

T. How then am I to understand this book?

P. Thou wilt understand, thy duty is not of thy own construction of what is required by the just rule thou hast received; for the book will serve thy harmony and peace far better without interpretation, than with it. Thou wilt see that angels do not need minds, who are lower than themselves, to interpret what is above themselves. When thou hast dispossessed thyself of errors forced upon thy mind by education, thou wilt not need a commentary to aid thee in thy duty. Hast thou not read, and dost thou need an explanation of what thou hast read?

T. I need no explanation of that passage.

P. Truly, and when thou wilt read other passages, as thou hast read that, then thou will say of such also, I need no explanation, because thou will be guided by such impressions as will unfold to thee the beauty thou seest in the pasage thou hast read. Thou seest the prediction verified in thy presence. Thou hast repented of thy sins, and thy repentance has brought thee to these courts to receive the joy of well done, good and repentant servant; enter thou into the joy of thy Master, and sit down with us to this banquet of good things.

T. I accept the offering, and trust I shall prove myself worthy of the society whose kindness is a sufficient protection against the sin of ingratitude. But will any mind go with me on my mission?

P. When thou goest, then thou shalt have company; but obligations are yet to be made known to thee. Thou will not depart until thou hast received thy passports.

T. And from whom may I receive what is lacking?

P. From the mind who has recorded thy works. The guide will now conduct thee to the inner court of this temple where thou wilt receive thy passports, and from thence thou wilt go on thy mission with thy companions, who will aid thee and co-operate with thee in doing good to thy fellow servants whom thou wilt bless with the blessing thou hast received from this visit.

The guide said, “Follow me.”

I went. He conducted me to a circle whose countenances glowed with continual brightness, and whose voices were sweeter than the Æolian harp. As I advanced into a large area in the center of a magnificent court, I saw a light streaming from heaven, and a cloud of wisdom broke upon me in ineffable glory. So great was that light, and so dense was that glory, that I was uplifted like a bark on a wave, but not to sink in despair. As I rose, I continued to rise till my soul was willing to view the height and depth of a mercy that never shuns misfortune, or conceals bread from the hungry. “Here rest, Oh, my soul!” I said to myself.

G. Why dost thou rest? Art thou weary with thy progress?

T. I am not weary, friend, but my mind is lost in the grandeur.

G. Thou hast well said. Remember, now, that thy elevation to this position was not of thyself, but of that cloud of mercy which bore thee, and on whose bosom thou surveyest the pilgrimage thou has made. Thou wilt also remember, that thy servants from whom thou hast received instruction, have uplifted thee by their strength, so that thou mayest see what thou now beholdest. In due time, thou wilt be permitted to see other things.

Stooping down, he gave me a white stone with a new name therein, which, said he, “no man knoweth but he that receiveth it. This is thy passport, and unto whomsoever thou shalt go of thy circle, they shall bid thee welcome; and thou shalt not take with thee scrip, nor purse, nor two coats, for thy garments shall not tarnish, nor thy mind perish, because thou art denied sympathy and friendship.”

I received the white stone with the new name therein, and when I saw the name, I wondered at its meaning.

G. Thou needst not wonder, Thomas, for what was thy name in thy infancy, thou canst not bear with thee into these mansions of light and peace. Thou wilt, henceforth, answer to thy new name in this circle of wisdom. Thou wilt now return with me, and when thou returnest, offer this passport to thy Master, who will explain some things to thee why thy name should be changed.

We returned. The cloud of mercy shone as brightly and gloriously when I descended, as when I ascended. I then gave the Master the white stone, when he said: “Thomas was thy name in infancy. In infancy thou didst not remain. Thou hast grown to the stature of a man. When thou wast a child, thou didst speak as a child, and understand as a child; but now thou art become a man, thou shouldst put away childish things. Henceforth, let not thy name be called Thomas Paine; for thou wilt not answer to a name which misrepresents thy true character, since thou hast found favor which has instructed thee to call no mind, ‘common or unclean.’”

T. Am I then to be called by a new name?

M. Thou shalt be called by this circle a new name, which thou seest in the white stone thou hast received.

T. And wilt thou read the new name?

M. “Contentment.” Such is thy new name, because such is thy condition. Thou hast sought for light and perfection in the degree of this circle, and as thou hast found, so thou art contented with thy finding. Thou wilt not answer to any other name, when thou respondest to the call of thy fellow servants. In thy infancy and childhood, thou didst call mind “common and unclean,” but now thou wilt do so no more. Thou hast seen that thy mind was as thy fellows, but wisdom has shown thee that what thou hast denounced as “unclean” in thy works and by thy words, is not as thou hast said. No unclean thing can enter here, because light and purity will cleanse the immortal mind from the impurities of worldly wisdom and ignorance.

T. But should I retain my old name when I converse with other circles?

M. Thou mayest answer, but when thou answerest, let thy signature be without dissimulation. Shouldst thy friend recognize thee by thy infant name, thou mayest respond; but when thou meetest a mind of this circle, thou wilt be hailed by thy new name, and respond to its announcement.

T. Then a new baptism may be necessary. When my infant name was bequeathed, I was baptized. Ought I not now to receive a new baptism?

M. Thou wilt proceed to the High Priest of this circle, who will answer thy question.

The guide conducted me again to the chair of the High Priest, who said:

“I heard thy inquiry, and thou wilt listen to my answer. Thy baptism was not of wisdom, but of water. When thou wast baptized, thy mind was not affected. The outward man only became the subject of purification. Now thou art introduced into this circle, thou wilt be taught to put away childish things, and consecrate thyself to the work of benevolence. To aid thee in thy work, I will impress thy mind with the spirit of this circle; yea, I will baptize thee in a fountain, which comes like a pure river of water from the throne of wisdom. Reach forth, oh, God! from courts of more than mortal glory, the oil of gladness, and let thy servant be washed in the stream of thy mercy.” Placing his hand upon my head, he said: “The wisdom of God be upon thee, and give thee peace.”

When his hand rested on my head, I saw a stream descending from wisdom’s holy court, gentle as the dew of evening, and clear as the mercy of God. It came like water in the rising tide, and overwhelmed my mind with a flood of living light. I saw the stream, and the stream carried away the question of baptism, and left me pure from all doubt of its character.

“Thou understandest,” said my guide, “that water baptism is for infancy, while the baptism of wisdom, which thou hast been permitted to receive, is for minds of understanding. This is the baptism of truth. This is the stream of divine grace. This is the water of life. This is the flood which shall never pass away. This is the sea without a shore; and Contentment will receive wages. Contentment is satisfaction with reward; and when thou goest hence, thy reward will be with thee forevermore. Thou wilt now rest with us.”

When the guide had ended his saying, there came a song of sweetness. The whole circle joined in one melodious anthem of joy, which was followed by an ode of order. The words were words of sympathy. They touched my feelings. I saw what was my delight, a society where brotherhood was no unmeaning expression. I had found a kindness which no mortal can understand while in the body. I found a society unlike any thing on earth. It was a society, linked in union by an immortal chain. It was a home, where there was bread enough, and to spare. It was a temple not made with hands. It was made by the Grand Master Builder of heaven and earth. Its pillars were holiness and truth, and its “chief corner stone,” wisdom without imperfection. I saw what no mind can see, and what no language can express, in this temple. There were emblems of order, emblems of honor, emblems of brotherhood, emblems of wisdom, emblems of peace, emblems of innocence, and emblems of victory.

When my guide saw my mind contemplating these wonders, he said, “Thou wilt bear with thee the impress of these emblems on thy mind, and thou wilt see thy reward in the obedience which will be expected of thee. Soon thou must go with me. The wail of misery invites our aid. Thou wilt do thy pleasure.”

T. My pleasure is to do as thou hast said. I will not refuse thy command.

G. No; as it is thy will.

T. As it is thine also.

“As it is of this circle,” said the Master.

“Even so, Amen,” responded the High Priest.

“Friends, when ye shall return, bring your friend, without money and without price.”

CHAPTER III.
THE LANDLORD AND THE COTTAGE MANIAC.

The Cottage—Landlord impressed—Efforts of spirits—Maniac threatens his family—Landlord advises to send for the minister—Wife wants a doctor—Iron moved by a spirit—Nobleman and Mary confounded by the sounds—Attributes the sounds to satan and witches—Becomes agitated—Boasts of English courage—Gives Mary a half crown—Sends for a physician—Maniac grows more ill—Tea and sugar bought—The doctor comes and prescribes—Aid promised—Curate required to pray at his home—The maniac dies—Grief of Mary—Parental counsel at the time of her marriage repeated—Her husband buried—The family taken to the Alms-house—Affecting conversation between the mother and her son—The overseer questions Mary—Oppression of the poor—Voluntary and involuntary servitude explained.

There were works which no mind can comprehend, revolving around our heads, when we left the arch-way. “I am not a medical mind,” said my guide, “but do you hear that groan of distress?”

I replied in the affirmative.

“To the house of need, then will we go,” said he.

When we reached the cottage, I saw the mind was frantic with despair.

G. Yea; and thou seest the cause.

T. Truly, but who shall believe our report?

G. Thou wilt not say, but do as thou canst to aid.

This cottage stood near the Thames, and about six miles from London. The mind of the almost distracted man, was writhing in the agony of death. The family of children were weeping beside the mother, who was sitting at a little distance from the couch, on which the invalid rested. I saw no other company present. They were not affluent, but depended upon their industry for subsistence. Near by, lived a lord of the heritage, who rode in livery, and fared sumptuously. He was apprised of the dangerous illness of his servant, and knew the wants of the dependent family. He came not near, but his wife sent a few necessaries by another servant, whom we saw leaving the cottage as we entered.

“There is wretchedness here,” said my companion.

T. Truly; but what can we do to mitigate the evil?

W. We can do what we can, and what we can not do, will not be our fault. Thou mayest go to the landlord, and impress his mind to come here speedily.

I went. He was viewing his farm. It was a smiling season. The luxuriant foliage of nature was never more picturesque. The wild birds were chanting their melodious sonnets, and the lowing herds were grazing on the fertile field. When I approached him, he was meditating upon the probable income of his estate. I was not without hope of making an impression favorable to humanity. I was aided by a near relative of the suffering man. We both aimed instantaneously our power to make him feel a sympathy for the distressed. I saw he was impressed with our wish, and he turned around as if to go to the cottage; but as he turned, he said to himself, “Why should I go there; this world is full of misery. There is yonder city; what could I do to remove the ills of that great metropolis? It is the misfortune of some to be poor, and what is their misfortune is not my fault.”

“What can we do?” said my assistant.

“We will still do our duty,” I replied. “If you will act as you can to impress his mind with sympathy, I will aid his conscientiousness to go with us.”

“Even so,” said he.

We continued our work till he said, “On one account, I will go and see him. He has been faithful unto me, in many things, and I will not now be ungrateful for his services.” So saying, he went to the cottage. On entering it, he was met by the wife of the frantic man, who said:

“Dear man, I am distracted with trouble. My God! what shall I do? He is insane, and we have to watch him every moment. Last night he was determined to kill me. He said we would not receive religion, and God had commanded him to kill us. Oh! what can we do,” she cried, piteously.

“I think I would send for the minister,” said he; “it is not possible he can live long in such a state. Perhaps, he might afford him relief by preparing his soul for death.”

“Would it not be better to get a doctor, my lord?”

“It is of no use to get a physician now; it is too late: To-morrow will end all his troubles,” replied the landlord.

“Oh, dear me!” sighed the wife; “and I would to God it might end mine; but here are our dear children; who will care for them when death has ruined our hopes?”

“Thou hearest that lament,” said my associate.

“I hear. Shall we despair? Never, while human woes require our aid. Never, until success attend our efforts,” said I.

At my suggestion, my associate made a noise, which attracted the attention of the nobleman, as he was called. It was made by removing a piece of wrought iron, resembling a broken knife, which rested over a window.

“What is that?” said he.

The wife, whose name was Mary, said, “I see nothing.”

The same noise was repeated.

“Do you hear that?” said the nobleman.

“Yes; I hear a rattle of the window,” replied Mary.

“That was not the window,” said he.

Stepping to the window, he placed his hand upon it, and said, “The window is firm, perhaps it was the old iron.”

When we saw his attention drawn another way, the sound was again produced.

“It is that iron,” said he; “but what moves it?”

“I don’t know,” said Mary; “it will soon rattle again, perhaps.”

It was not long before he wished to hear again that noise. While looking steadily upon it, the iron fell to the floor. “There,” said he, “I knew it was the iron. I wonder what done that!” I stood near him, and impressed his mind with the conviction that spirits wrought such things. He was impressed, as we could; and, at length, said he, “if that old iron was not lifeless, I should believe it could move itself.”

M. Oh, my worthy lord; do not—I shall be afraid of seeing ghosts, when I am alone.

L. Pshaw; a ghost never made that noise.

M. What then?

It was not more than a second before the iron was uplifted about a foot, and fell on the floor.

“Well: who knows what all this can mean?” said he. “The devil must be amusing himself. I wish he would come, and heal this dying man.”

“You do not suppose the devil will do good?” said Mary.

L. No; but, when I was not more than eleven years old, I recollect my mother said, “a good fountain can not send forth bitter water, nor a bitter fountain good water.”

When we had aroused his mind on the subject of spirits, we wished to avail something which would be serviceable to the mind, writhing in distress. Accordingly, we worked so as to make a manifestation near the bed. He was now excited, and verily thought these sounds were premonitions of some awful visitation of Providence.

L. It may not be doubted that there is some meaning to these sounds. If I were a believer in witchcraft, I would say that witches had something to do with these noises. Perhaps, it will appear that my days are numbered. If so, will another noise be made?

My associate now responded by a sound, as before. The nobleman was horror-struck. “The devil is in this,” said he. “If my days are numbered, will that rattle of the iron be repeated?”

The rattle was heard again. But gathering a little more courage, he said, mentally, “a coward is worse than a traitor. I am an Englishman. Never let it be said, that an Englishman is afraid of ghosts.” My guide then impressed his mind to ask, “do you want any thing of me?”

The well known rattle responded.

“Perhaps,” said he, “it will be well to call the doctor.”

“Rattle, rattle,” was the response.

“Now, there must be intelligence some where to produce these noises,” said he. “I do not know what may be the result. But do not be alarmed. I will send a man after my physician, and when he comes back, I will return. In the mean time, Mary, you may remember that ghosts never murdered any one. Have you wanted a little tea and sugar for John? It will not do him harm,—and you may take this half crown, and get what it will buy.”

The unfortunate man was worse. He had heard what they had said about his dying. In a half conscious state of mind, he said, “Mary, what did he want? He need not be vexed about rent—he will not ask again where I am.”

“No, no: He wanted to see you, and he gave me this half crown to get some tea and sugar for you, and besides he has sent for his doctor—all very kind. He is a kind man in sickness. It is not every landlord you know, who would even come to visit a servant in sickness, much less offer them aid; I hope he will get the doctor, and you will get around again.”

The little boy was dispatched to a shop, where he bought a half crown in value of tea and sugar. He returned with bounding feet, and said; “Mother, Sam ax me where I got my money to buy tea and sugar.”

“Hush, my child! you will disturb your father. He must have rest before the doctor comes.”

In about an hour, the landlord and the physician came. The physician was a profound man in the science of medicine, and experienced in his profession. He graduated from the University at Edinburg, in the year 1791. He received his diploma, and was reputed a successful practitioner of medicine in the hospital of London, for many years. As he advanced toward the bedside, or rather couch of the sufferer, he was met by the wild rolling eye of the patient. Taking his hand, he said, “He is somewhat feverish, and there is a degree of inflammation on the brain. I would recommend mustard, applied to the feet, and cold, wet cloths to the neck and forehead. You must not,” said he, “agitate his mind about dying; for he wearies himself too much now about his prospects. Let him have some nourishment, as his appetite may crave, when he is sane; but do not urge him to eat or drink any thing. It is possible he may not want any thing, but you will need some one who will aid you to watch with him to-night.”

“I will send one of his comrades,” said the nobleman.

Doctor. Then I will write down the prescription.

L. That will be unnecessary, because he can not read.

D. And can not this woman read?

M. No, sir; my parents were poor, and I was not sent to school.

“It is important,” said the doctor “that this prescription be strictly adhered to. The least deviation may prove fatal to his recovery.”

“I can remember all,” replied Mary.

When the doctor was about to leave, Mary and the nobleman accompanied him to the yard. She said, “do you think John will get well, doctor?”

D. It is possible; but the chances are against him. The brain is very restless, and besides there is a predisposition to monopolize the entire control of his whole system. I have never known so aggravated a disease to be overcome without the greatest care. If he should live till morning, I will see him again.

M. Would it not be well to ask the curate to pray?

D. The curate will not aid his recovery, and I would recommend that he should not visit you till John is better; but, if you really desire his aid, you will ask him to pray for your husband at home.

M. Not at home!

D. Yes; at home, God will answer, as here.

The landlord and the physician went away. The evening was still, and no comrade came to watch with the suffering patient. The lone night wasted away, until near two o’clock in the morning, when John was released from his mortal body, and we received him, as we had been received.

During the last convulsive throes of agony, his wife besought God, imploringly, to have mercy on his soul. Never went up to heaven a more sincere and fervent supplication for aid, than this dejected and despairing wife offered for the companion of her youth. Alas! what wife could do more, when mind is torn from mind, and no appearance of reuniting again. The whole heart was given to her husband, and he honored the marriage vow with a constant integrity, which made even the cottage to smile with the warm affection of true hearts. “I was well satisfied,” said she, “with my poverty, with my union to make me happy; but now, oh, my God! what shall I do? Oh, dear, what can I do in this unfriendly world?” Then she sighed, and sighed from the soul; but her sighs were aggravated by the mournful despondency of her dear children. She was heard to say: “When my father consented to our marriage,” he said, “Mary, you must not think this beautiful world is all sunshine and summer. There will come clouds of sorrow, nights of gloom, and days of adversity. You will remember my saying, Mary, when the winter of bereavement howls its angry blast around your dwelling, and no voice of kindness gladdens the solitude of your weary hours. But now you have consented to marry the man you love; be faithful, even unto death.”

Such were the silent meditations of a soul, surcharged with grief, as we witnessed at the cottage of a laborer.

Two days afterwards, I saw the body conveyed to the Potter’s Field, and the wife and children to the alms-house. During this period, no landlord came near the cottage. The widow mourned without hope, and the three children clung to her with unusual affection. The boy who was the oldest of the children, seemed to realize the calamity. He said:

“Mother, what shall we do now, my dear father is put in the ground?”

“I suppose,” she replied, “we shall be separated. Oh, my child, you distress me. You will see your kind father no more. They have buried him in the cold earth.”

J. Will he never come home again?

M. No; he can not come back here, James.

J. Will he stay there in the earth, mother?

M. His body will stay there, but his spirit will appear before the bar of God, at the great day of judgment. All will appear before the throne of God to receive their reward; so you must be a good boy, James, that you may go to heaven.

J. Has father gone to heaven?

M. I don’t know, my child; he was not a member of any church; but he never wronged any body, as I know of. He will wait till he receives the sentence of God, and then all will know.

J. How long will he wait, mother?

M. I don’t know, my son.

J. Where will he wait?

M. You must not ask such questions. The Bible does not tell us any thing about it, and we must not ask for things which are not revealed.

When two days had passed, the wife and children were conveyed to the alms house. The overseer said to Mary:

O. Is your father living?

M. No, sir, he has been dead about three years.

O. Did he leave any property?

M. I was not at home when he died, but I heard he died in the hospital.

O. In what hospital?

M. Well, they called it a hospital, such as they have in the army. I heard my mother say he was wounded, and brought home to England, and he never got well again.

O. At what battle was he wounded?

M. I never knew the place, but it seems to me more like Waterloo than any other name.

During this investigation, my mind was impressed to work a reform. I saw the injustice of oppression in all its naked deformity. The lords of the soil had monopolized all that could afford subsistence by cultivation, and then demanded the service of the landless at their own apprisal. “What better is this,” said I to William, “than chattels in slavery?”

W. Thou wilt see a difference. A voluntary servitude is willing bondage, but involuntary service is unwilling subjection to the will of a master. A willing service is the result of conditions; but an unwilling bondage is the result of cruelty. It is oppression without acquiescence, or reward for labor, by contract.

Not receiving a clear solution of my inquiry, I asked, “What is the difference between voluntary and involuntary slavery.”

W. Voluntary slavery is to do what is required by a contract. The doer voluntarily assents on condition of receiving a stipulated compensation. Involuntary slavery is to do what the mind would not do unless coerced by compulsory measures. It does not contract to do any thing, but is forced to do what the master requires.

T. But do not the circumstances of the poor in Europe, coerce them to contract for service, which other conditions would not approve?

W. Thou wilt remember, Thomas, that other conditions coerce the master to hire and pay them for their services. The compulsion is, therefore, mutual, and whatever is mutual is equitable. But when a mind is compelled to do service without the assent of the doer, there is no mutual necessity, nor equity in the arrangement.

T. There is no necessity, I trust, then, which would justify the misery that results from the oppression of the poor, in neglecting the means essential for their comfort.

W. Thou hast well judged. Had avarice the wisdom of truth to control its treasures, the folly of oppression would find no habitation among men. But what thou seest is generosity, when compared with the injustice thou wilt behold in thy pilgrimage.

T. Spare me, then, the sight!

W. Hast thou not a heart to do good? And wilt thou shrink from its performance, because the sight is unwelcome?

T. I will not shrink from my duty; for where duty calls, there is my pleasure, my bliss, my heaven.

W. Then, follow me.

CHAPTER IV.
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.

CHAPTER V.
SECOND VISIT TO THE TEMPLE.

Unity of work—Each receives a penny—Visits another temple—The Master’s charge to Thomas—Advice of the chief—Counsel of the commander—Explanation of the helmet, spear, sword with two edges, arrows and bow, sling and pebbles—Trumpet—Directions to revisit the castle.

On arriving at the temple, each mind took its proper position, and Contentment was made wisdom to the workmen. “Thomas,” said William, “art thou satisfied with thy journey?”

T. I am satisfied that I am not as others whom we have seen; but I would that they were altogether as we are.

W. Thou wilt now prepare thyself for what thou wilt soon see disclosed to thee. Thou art not as thou wilt be when the more excellent glory shall be unfolded before thee. Take thy work, and bring it before the inspector, that thou mayest receive thy reward; for thou hast borne the banner, and wilt receive thy recompense.

T. Thou wilt not mark the work as mine; for what I have done, thou hast aided me to do with thy fellow servants, our brethren.

W. Thou wilt come with us, and present thy work; for what we have done is thy work, and thou hast done is our work. Our work and thine are one, and thou wilt with us receive each a penny.

T. Then thou mayest give my wages to the poor.

W. Thy wages are thine, and what is thine, thou wilt receive. It will not be as thou hast supposed. Wilt thou bring thy work?

T. Yea; and here it is.

“The work is well,” said the Inspector.

W. Take thy work to the second Inspector.

The work was laid before the Inspector, who said, “It is well, but thou shouldst not hew the stone without a line. I will square thy work. It is well with the square.”

“Take thy work to the third Inspector,” said William.

“Here is my work,” said I, advancing toward him.

Ins. Thy work will square itself. Take thy penny.

“Thy reward is well without the penny,” said I.

I. Thou wilt receive thy wages, because thou hast not worked thy work by reason of the reward.

T. What wouldst thou have me to do with my wages?

I. Thou wilt serve thy brethren who have need.

T. Perchance, they will not receive the gift.

I. Thou wilt not need what thou hast, but what thou hast not, thou wilt not refuse, till thou shalt have tried it by thy own experience, and found it wanting. Thou wilt now receive a lesson, which will teach thee how thou mayest not use thy wages, and remember that thy wages is what thou wilt now receive, because thou hast been faithful in some things, thou shalt be a ruler in many things.

Taking my arm, the mind said, “come.” We were soon in a more magnificent temple than any which I had ever before beheld. There was a great company of minds, who were seated on each side of a spacious hall, adorned with brilliant gems on walls of light; while over our heads were ministering spirits of a generation who shared the glory of the Prince of peace. Directly before me stood superior minds, and behind me a long line of warriors with broken spears and rusty guns without locks. Their arms of warfare trailed in the march, and their countenances betokened that they had won a victory without injury to themselves or others.

“Thou wilt hear a lesson from the throne of mercy,” said William. “Advance near thy Teacher, that he may place his hand on thy head.”

Advancing to the required position, the mind arose and said, “Thomas, thou hast made a good profession in that thou hast been obedient unto the commands of thy master. Thou wilt permit me to place this crown upon thy head. It is not the crown of tyrants, nor of usurpation; but it is a crown of glory, which the Lord of this tabernacle hath desired me to put on thy head. Thou hast worn a crown of thorns, but now thou hast sought and found the pearl of great price, even the wisdom which seeks the good of those who need, without hope of gain or fear of loss; because thou hast loved thy brethren, who have received thy aid, thou mayest wear this crown of glory. See that thou keep thyself in the way of wisdom, that thy crown may grow brighter and brighter with the using, and not tarnish with rust. Thou wilt not work where thy wisdom will be scorned, but thou wilt go with thy companions to a sorrowing and dependent circle, who will receive thy message with gladness. Thou wilt do the meek and the humble what thou canst not the proud and the disdainful. Thou wilt now take with thee this helmet and this spear, and this sword of two edges, and these arrows and bow, and these stones and sling; and thou wilt also take this trumpet, that thou mayest be armed with the armor which thy work requires of thee. And, when thou needest aid, thou wilt sound the trumpet with the sound that I teach thee, so shalt thou not work alone, but thy companions will aid thee, as thou shalt find labor required. Soon thou wilt go on a mission, which will require all thy wisdom to overcome the midnight of darkness that surrounds the wretchedness of minds, led captive by the deceitfulness of ignorance and folly. Be thou prepared to show thyself a workman, that needeth not to be ashamed of thy calling, for in due time thou wilt reap what thou hast sown; because what thou sowest will bring forth an hundred fold to the glory of God and the good of mind. Take with thee thy elder brother, whose counsel thou hast so wisely received, and also thy companion to whom thou art allied by mutual affinities, and we will wait thy summons. Turn now to the right, and let the chief of this tabernacle give thee further advice.”

“Thou wilt go on thy mission, my friend, but before thou goest, it is proper that thou shouldst receive some advice, which thou mayest need. The crown which thou wearest will not suffer tarnish, because it is thine. Thou hast not usurped it, nor hast thou deprived others of any right which unto them belongeth. All they ever had, thou hast taken nothing, but what thou hast is a crown, which we give thee for thy glory. This crown is not the crown of a king, but of a ruler. Thou wilt wear it ever in thy warfare, that thy mind may be loved as thou lovest with unabated affection. Thy authority will not be increased by it; but thou wilt shew thyself a ruler, whose counsel will be respected, because wisdom will guide thee. When thou rulest, thou wilt not control as do kings and emperors, but thou wilt exercise thy reason, and thy reason will be respected. This crown is placed on thy head to make known the majesty of truth, which is shielded by it from all harm. No mind can fault a crown, when honored by wisdom in him who wears it. The crown is well; but the abuse of power is not guarantied by this gift. Thou wilt not abuse thy authority by contributing to the welfare of the rich, from the industry of the poor. Such is not the authority conferred on thee by this crown. But thou wilt contribute from the income of the rich, to aid the poor. Those who need will receive thy care, and thou wilt exercise thy wisdom to convince the rich that thy crown should be worn by them. And when they come to lay their gifts before thee, thou wilt say, ‘remember the needy,’ for these words are written on this crown. Thou wilt also say, ‘take this crown from my head, when I dishonor it, by refusing to obey its requirements.’ Therefore, let these words be true and faithful in thy way, and let thy conduct show that our confidence has not been misplaced. My aid will be given thee in the work of reform. Thou wilt now receive thy lesson from the commander of this temple, who will tell thee what thou wilt do with the warlike implements thou has received from the chief. Proceed to his chair.”

Turning to the right, so as to face about, I came before the commander, who addressed me as follows:

“Hast thou been a warrior?”

“I have not assumed to fight with such weapons.”

“Thou wilt now assume to fight the good fight of wisdom. The helmet is thy protection against harm. Thou wilt wear it evermore. Thou wilt not use it in mortal combat, for thou hast not enlisted for such service. But thou hast engaged to do thy duty, and where thy duty calls thee to scenes of wrong, this helmet will aid thee to overcome the hostility of contending parties. It will shield thee from the wrongs of the ignorant, and the assaults of the wicked. Thou seest the word written thereon. It is Peace. The peace thou wilt bear in thy bosom, will overcome the resistance of wrong, and war will cease. The helmet will protect; for war never rages where peace reigns. Thou wilt bear the banner and the helmet, and no foe will attack thee, because there will be no resistance offered by thee, save the power which thy example will inspire in the minds who wrangle with each other. Thou wilt first publish thy motives in the camp of the enemy, and when they read thy words, they will say thou art beside thyself, much peace hath made thee insane. But thou wilt say, ‘much peace have they who love the law of harmony and happiness.’ Thou wilt say, ‘this helmet is peace,’ and when they shall unite with thee and thy companions, war will end with them. This helmet will not tarnish. The wisdom of God hath made it, and what God hath made, thou wilt wear with honor to thyself, and satisfaction to thy friends.

“This spear is warlike. Thou wilt not war with thy brethren with this weapon. It is given thee for a nobler purpose than the destruction of enemies. It will serve thee in the battle thou wilt fight, because it is not carnal. It is a spear that will touch the hearts of enemies. It will make no wound, but it will heal the wounds which wrongs have made. When the spear enters the hearts of warriors, it will touch a well of sympathy. When the well is found, thou canst strike the spear deep, and it will not harm. Thou wilt so use this weapon as to find the heart, and when the heart is found, the victory is won. The heart must be touched with the spear of love; and, therefore, thou seest the importance of this instrument. Let thy warfare be such as will touch the heart, and when thou shalt find thy weapon unavailing, thou wilt take this sword with two edges, and lop off the dead branches which overshadow thy efforts, and which yield no fruit. When thou hast cut down the dead branches with thy sword, thou wilt take thy spear, and engraft the fruitful olive branch therein. When thou hast done thy work with thy spear and sword, thou wilt see a great reform in the tree, and new branches will put forth, bearing much fruit to the husbandman.

“These arrows and bow will not make thee unfriendly, except thou pervert them to works of injustice to thy brethren. Thou knowest the history of David and Jonathan. When Saul sought the life of David, he was forewarned by an arrow, which Jonathan shot. It was well with David, and well with Jonathan, because they made a covenant with each other to avert wrong. The arrows were united, and being united were strong against resistance. Take these arrows as a sign of the covenant thou hast made with us, that no wrong shall come unto thee without warning; and take also this bow, which is the power of the covenant; and, with it, do thy work as thou hast covenanted to do, in friendship, love, and truth, and hope of mercy will descend without ending upon thee in thy labor.

“Take also this sling and these pebbles; and, when thou goest on thy mission, thou wilt not make war with those that oppose thee. They are given thee for another purpose. Thy soul will need its rest. Thy sling will bring thee rest. Thou wilt take the pebbles, one by one, and when thy opposer shall make war with thee, thou wilt teach him this lesson: That no wisdom is found in pebbles, and thou wilt say to him, ‘silver and gold have I none, but such as I have, give I unto thee. Take this sling and these pebbles, and when thou art without wrong, cast them at me, for I too, am poor and needy, and what thou doest, do as thy wisdom shall direct.’ Then shalt thou find thy sling and pebbles retained by thee, and thy opposer will be thy follower in the great reform of mind. And when thou shalt have need of our aid, blow the trumpet as thou hast been instructed, and thy companions will join thee in the good fight of reforming mind, without blood or treasure.

“Thou wilt now proceed on thy mission, and, when thou shalt aid with thy wisdom the needy, thy work will be thy reward. Hitherto, thou hast been instructed, but now thou wilt be an instructor of others. Thou wilt work thy work of reform, as thou canst. Take what thou needest for thy work, and go to the castle, where thou didst unfurl the banner, and when thou shalt sound the trumpet, thy circle will obey thy summons.”

CHAPTER VI.
SECOND VISIT TO THE CASTLE.

The deacon’s prayer—Thomas and Mary converse—Dialogue between the deacon and Thomas on rewards, a day of judgment, and the atonement—The deacon converted—Sung the new song—Departure for the temple—The deacon initiated into the mysteries of wisdom, and the secret explained—Thomas and the deacon revisit the castle.

It was an hour of devotion. The castle was ruffled by the storm of darkness. Not a voice betokened harmony, and each worshiper offered his words to God, as a dictator would his commands to his subjects. One mind wanted his brethren to be more faithful, and another desired the conversion of a third to some opinion, which would disgrace the mind who should practice it. At length, we went to a deacon of the most fashionable circle in the castle. He was offering his words to God. “Thou wouldst have been just,” said he, “if thou hadst cut us down as cumberers of the ground, and made our bed in hell; but we thank thee, oh God, that thou hast not been strict to mark our iniquities against us, lest our portion should have been as hypocrites and unbelievers.”

“Often hast thou not heard that accusation?” said my companion.

T. I recollect that was often said by many thoughtless religionists, when I was in the body.

M. And dost thou not know that what thou hast seen in the body, thou mayest see now thou art in this sphere, and more clearly; even so, what thou hast heard.

T. I see that death changes no error, which the mind has received. These minds must have been religious, in the first sphere. They are now religious, in words. They tell God he is not just; for, if he had been, he would have placed them with hypocrites and unbelievers. I see they are mistaken. God is just, and I find them with hypocrites and unbelievers. I see they offer words only. They pray to have God do what they ought to have done themselves. They want others to be converted by God, but they do not reform themselves. Do you know the reason?

M. I see that they are blind to their own condition; they are blind to a more exalted principle of holiness. They have done nothing to reform themselves, because they have expended all their strength in words. They have sought to establish their own righteousness, and thou seest that their righteousness is words; and, when they have worked to convert others, they have made only a convert like unto themselves; they have made a convert with words, and with words they will convert others.

T. When they were in the body, how were the needy neglected?

M. As they would be here, were no other help to be found.

T. Thou hast well said, Mary, that they worship only with words. They worship only words. God is not worshiped. They ask in words, but words never work, without deeds, the reform of mind. They desire with words, that God would reform minds; but they never reflect, that reforms are works. Alas! they will not reform themselves, and do works meet for repentance, because they are blind in the conceit of words. Thou seest their great mistake. Not till they shall see that God is not pleased with their words, and words only, will they look for a change in themselves. So long as they seek to establish a religion of words, they will neglect a religion of works. When they shall learn that God is just, and that they have their portion in company with hypocrites and unbelievers, they will not rest in words alone.

M. But thou seest they will not reform, because they are blind. When their blindness shall be removed, they will see something.

T. Truly: They will see themselves, not as they now see, but as God sees them. They will see that repentance must begin with them. They will see that words will not save. They will see that hypocrites will not be cut off because they have no words; neither will unbelievers fail of a recompense on that account. Thou knowest words entice sinners, and sinners use enticing words; but the mind without this castle relies on works of wisdom.

The deacon concluded his invocation, and I said, “What art thou praying for?”

He replied, “I want the wicked to be saved.”

T. From what dost thou desire their salvation?

D. From the wrath of God, and the damnation of hell.

T. Dost thou expect that words will serve thy design?

D. Thou knowest that God has commanded all men to pray, and that the fervent prayer of the righteous availeth much.

T. I wish to know, if words will save?

D. Words will find favor with God.

T. Will they cause God to save a wretched mind?

D. They will avail much.

T. With whom?

D. With God.

T. How much will they avail?

D. They will save the soul from perdition.

T. What will save a soul from perdition?

D. The prayer of the righteous.

T. Have thy prayers saved thee?

D. I trust they will save my soul, if I am faithful.

T. Faithful in what?

D. Faithful in my duty.

T. What is thy duty?

D. To obey God.

T. What is obedience to God?

D. Obedience to God is complying with his commands.

T. Hast thou complied with his commands?

D. I would try to do so.

T. Hast thou done as God has commanded thee?

D. I have come short of his glory.

T. Will thy prayers save thee, when thou art not as he commands?

D. I will obey.

T. When?

D. When I pray, I pray for my forgiveness.

T. Dost thou expect God will hear without repentance?

D. I do repent when I pray.

T. What are thy works?

D. I see, you want me to be what you are.

T. Thou wilt not say, I want thee to be as I am, but as God is; and when thou art as he has required thee to be, thou wilt not refuse thy mind what good thou mayest enjoy. Wilt thou say, that thy prayers will save thee without repentance?

D. Nay.

T. When wilt thou repent, then?

D. What dost thou mean by repentance?

T. I mean that reform which will save thee from the wretchedness of this confinement in walls.

D. Am I wretched? Nay.

T. Thou wilt not so reply, when thy deliverance is accomplished.

D. Deliverance from what?

T. From thy wrongs and errors, thy sins and sorrows.

D. Verily, thou art confident. Who gave thee power to work in God’s name?

T. I will work as my master has commanded.

D. Who is thy master?

T. The mind who controls me and others.

D. Am I not a mind who controls others?

T. Thou controlest thy inferiors, not thy superiors.

D. Thou mayest do the same.

T. Not as thou hast done.

D. Why not?

T. Because thou controlest by fear and hope. Thou rulest as do tyrants and kings. Thy ways are cruel and oppressive, unjust and wrong.

D. Thou wilt not accuse me, when thou art wrong.

T. When thy ways are opposed to the commands of God, am I wrong to inform thee?

D. Nay; but thou wilt not be wrong, when thou art converted.

T. Converted to what?

D. Converted to the religion of the Bible.

T. Wherein do I need conversion to the religion of the Bible?

D. In refusing to join with us.

T. Is that the only reason?

D. It is one which makes thy conversion necessary.

T. Why necessary?

D. Thou knowest thou art not a believer in the Bible.

T. Thou wilt not convert me without the Bible.

D. What! not convert thee without the Bible? How sayest thou that the Bible is thy guide?

T. I say, thou wilt not convert me without the Bible.

D. May I hope to convert thee with it?

T. Thou mayest not hope for conversion to thy views.

D. What views may I hope to convert thee to?

T. Such as are true and practical, wise and good.

D. When wilt thou come to me for instruction?

T. When thou canst instruct me.

D. Thou art not a believer in religion.

T. Thou canst tell by my works.

D. Thy works will not wrong any one.

T. Wilt thou not wrong any one?

D. Not intentionally.

T. Wilt thou justify an unintentional wrong?

D. Nay.

T. Then thou shouldst reform.

D. Why?

T. Because thou doest many unintentional wrongs.

D. Thy charge will not satisfy me of wrong.

T. When thou seest thy brother in need, hast thou aided him? When thou seest him disconsolate, hast thou cheered him? When thou hast found him naked of wisdom, hast thou clothed him with garments of salvation? When thou hast found him an hungered and thirsting after righteousness, hast thou fed him with the bread of heaven, and given him the water of life?

D. That has been my desire.

T. Have thy desires been operative to the good of mind?

D. I would they had been more so.

T. Then thou shouldst put away thy craft, and leave thy habitation of darkness. Thou wilt not do as thy soul desireth, so long as thou remainest imprisoned within the walls of this castle. I see thy intentions are well, but thy wisdom is selfish. When thou shalt relinquish thy wrongs, and no longer wrong others by the inculcation of thy errors, then thou wilt reform the abuses of thy brethren, without money and without price.

D. I would reform any wrong that I may have, but I would first know the wrong.

T. Thou wilt, then, understand what thy wrongs are?

D. Truly.

T. Thy wrongs are the wrongs of others. When thou wouldst forsake thy wrongs, because thou hast seen them, thy brethren offer thee a bribe to refuse a reform. They say to thee, “What good will this new doctrine do? what will those gain who embrace it? and what will they lose that defend it?” Thou hast been warned by awful penalties not to forsake the wrongs thou hast cherished from thy childhood.

D. I acknowledge that I have my fears.

T. Thou wilt acknowledge that thy fears do thee no good, when they make thee miserable.

D. They sometimes make me unhappy.

T. When they make thee unhappy, they are unprofitable. No good thing ever made thee so. That which makes thee unhappy, is a wrong to thee; and when thou shalt put away that wrong, thy unhappiness will cease; but so long as thou shalt cherish the wrong, thy mind will be disturbed by it. This is the law of God in nature. Wouldst thou obey that law?

D. I would obey God.

T. Thou wouldst obey God by obeying his law?

D. I would not disobey his law.

T. Dost thou not see, that it is the law of God, which works thy unhappiness? Dost thou not know, that nothing can be true and right which makes thee unhappy?

D. I see, that when I do wrong, I want what I have not got. I want something which will make me more happy. But it is not wrong to want what I have not got.