LIGHT
FROM THE
SPIRIT WORLD
COMPRISING
A Series of Articles
ON THE
CONDITION OF SPIRITS,
AND THE
DEVELOPMENT OF MIND IN THE
RUDIMENTAL AND SECOND SPHERES
BEING WRITTEN WHOLLY BY THE CONTROL OF SPIRITS,
WITHOUT ANY VOLITION OR WILL BY THE MEDIUM,
OR ANY THOUGHT OR CARE IN REGARD TO THE
MATTER PRESENTED BY HIS HAND.
C. HAMMOND, MEDIUM
Second Edition
ROCHESTER
D. M. DEWEY, ARCADE HALL
1852
Entered according to Act of Congress
by CHARLES HAMMOND
in the Clerks office of the District Court
of the United States
for the Northern District
of New York
October, 1851
INDEX
Rules
Introduction
Miracles
Prophecy
Deceiving Spirits
Witchcraft
Wisdom
Worldly Wisdom
Works
Works on Works
Circles
Circles on Circles
Condition of Circles
Union in Marriages
Sins against Spirits
Repentance
Forgiveness
Wisdom of Mediums
A Narrative
RULES
We would recommend the following rules to persons desirous of becoming Mediums:
I. Sit one hour each day where no noise will attract attention.
II. When sitting, concentrate the mind on the spirit from whom a communication is desired, until the hand is moved.
III. When the hand is moved; neither aid nor resist its movement.
IV. When the spirit desires to communicate, it will write without aid, to do which it is sometimes found necessary to impress on the mind of the medium, the word intended to be written.
V. When the impression is made, the hand will be moved to write the word as it is impressed on the mind.
VI. When the word is written as impressed on the mind, the medium should not doubt because doubt is what makes resistance.
VII. When mediums resist, nothing reliable can be written.
VIII. Some will be moved to write without impressions, and they will write slower than others, until they can be impressed.
IX. Hold no controversy with any one on the subject of writing, and avoid all disputes.
X. When the medium is moved to write, one hour only in each day should be spent, until directed by spirits.
XI. When directions are given, the medium must be wise and obey.
XII. The wisdom of the wise should control the folly of the unwise. Therefore the medium would do well to concentrate the mind on spirits of that circle capable of instructing in the knowledge of God and the wisdom of heaven.
INTRODUCTION
In offering this work to the public, the undersigned has no other motive than the disclosure of truth, and the welfare of mankind. I have never been anxious for public notoriety in any field of labor in which I have been engaged, and, the reader will pardon me, if I say, had I sought for public applause, I would have chosen a theme more favorable to such purpose than I am apprehensive these new manifestations and revealments by spirits will be likely to secure. Yet the truth is truth, and the opinions of men can never make it otherwise. With this conviction I have pursued the investigation of modern developments, resolved not to be deceived, nor deceive others.
My first convictions were produced by vibrations, or sounds, accompanied by such sensuous manifestations as scattered all doubt of there being any human agency or collusion in the matter. As these facts have been laid, before the public, I will not repeat them here. Suffice it to say, that what others do not know, or have not seen, weighs nothing against what I do know, because my senses must determine for myself what is true and what is false. What others may say, they will say on their own responsibility, and, when they know what I know, the matter which now is open to some discussion among minds will be settled beyond a cavil or doubt.
In the month of August 1850, peculiar manifestations of spirits were made at my house. And, in the autumn of the same year, (1850) the inner doors were frequently opened and shut without the aid of human hands, and when no other force than spirits could have done it. In the month of November my only child, a girl then between six and seven years of age, became a subject through whom spirits could manifest themselves.
She was exercised in so extraordinary a manner, that we were not without some apprehensions for her safety. The child was exercised by control of her limbs. Some manifestations of sounds were also given. At length, the violence with which she was exercised, induced us to visit a clairvoyant, to understand if possible, the reason for these peculiar manifestations. We were without intelligent responses to inquiries, through the sounds at my house. During the interview, at Esq. Drapers, whose companion is regarded as a clairvoyant of more than ordinary development, it was made known to Mrs. H. and myself, that no harm was intended the little girl. We requested them to desist, to which they responded that no harm would be done. The object seemed to be to exercise the girl for the benefit of her health, and induce us to make that visit.
On the evening of the 20th of April, 1851, having retired to rest, I was surprised to find my right hand and arm move without any volition of my will. Being satisfied that spirits were present, I said mentally, will the spirit take my hand and throw it forward over the bed clothes. Gently my hand was carried to the position I asked. Various other manifestations were performed, until I gained a response, that they would control my hand so as to spell sentences by moving it along the alphabet. The next morning, I put the response to the test by taking the alphabet, when I found my finger drawn along The column until it reached the letter which was necessary to form a word, when it would suddenly stop. In this way spirits were able to communicate their thoughts and wishes to me. I was made acquainted with their designs, and what is still more strange to me their names; for I must confess, that no names would have surprised me more. The authors of this book were to be my counselors. And who were they that I should be the subject of their solicitude? Names venerable it is true, yet obnoxious to my prepossessions. They were minds who had shared in the worlds favors and frowns, but their writings were no commendation to me. But it was not until June, 1861, that I had advanced to the condition of writing with their aid very rapidly, or correctly; and then I found that our chirography was very much unlike. Indeed, all varieties of hand writing were displayed. Exact counterfeits of writing by persons with whom I was wholly unacquainted, were every day occurrences.
With the subject matter of this book, I was wholly uninformed1 not knowing even the first word until my hand was moved and wrote it. When written I have often found the sentiment to contradict the convictions of my own mind. This has led me sometimes to suggest amendments, but I have uniformly been unfortunate in that respect. The book was written without any will or volition, except that I consented to sit, and let my hand write as it was controlled by spirits; and as it was written by them, so I have caused it to be published. Not a word, or sentence have I changed from the manuscript as they prepared it for the printer. The punctuation is partially my own. In the rapid manner in which it was written, being mostly written in the months of August and October, and often interrupted with visitors, it was not well punctuated. As near as I can now estimate the time required to write this work, it was about equal to five weeks, and averaging ten hours each day. And even this portion of time has not been all occupied without obstructions. Visitors have broken up the communication in the middle of sentences and even words, but, on resuming my usual attitude, the hand has been moved; and the sentence or word completed as though no interruption had taken place.
Whatever of merit or demerit this book possesses, the public must be judge. I claim nothing on my own account, save the credit to give it as it was written with my hand. And I may also add, that had I undertaken a work of this kind, I am quite sure it would have varied essentially in all its material parts; because I found myself confounded on every page as it was written. But what I would say is, that as it is written so it is published, and whether others are wholly satisfied or not, I will say what is true, and that truth will not wrong itself.
The writers of this book are well satisfied, as they inform me; and what satisfies spirits I have no reason to complain of myself. They are four in number, with two of whom I had the pleasure of an acquaintance when they were living. But the most part of the book was written by two spirits of a generation gone by, and whom I never knew, not having read their works, which are valued by many, and censured by others. Their names will appear in the pages of a second work, but. their sentiments do not appear in this book, as I have understood them to have been held, while in the body. The reader will not even expect that they should, if the doctrine of progression be a truth.
I will advise the reader that another work is in contemplation. They have suggested a wish to prepare a work on a subject which cannot fail to interest all who have any confidence in the wisdom and power of spirits to communicate a knowledge of the truth to mankind. When it is written it will be published.
Rochester, October 81, 1851 C. HAMMOND
NOTE TO SECOND EDITION
The unprecedented demand for the "Light" having exhausted the first Edition of 2000 copies, induces the proprietor to re-issue the work at an early period; and it gives him pleasure to add that the predictions set forth in the same have already been verified, though it may be not to the full extent of the author's meaning. Abundant testimonials of miracles, and wonders are being presented in various parts of the United States, and so far as I am concerned the tests confirmatory of the truth of the work are ample and satisfactory. Disease has yielded to the touch of my hand in many cases where medical skill had failed. The same satisfactory results have been effected through other mediums in this city and in other places. But the most satisfactory evidence to the reader has been the movement of their own hands and the tests obtained thereby.
MIRACLES
MIRACLES are of two kinds. Miracles are wonders. Miracles are signs. Miracles are works. Miracles were wrought in many places by Christ and his apostles. Miracles will be wrought by the apostles of a spiritual philosophy. Miracles, wonders, signs, and works, will be wrought to confound the wisdom of a caviling world, to establish the truth of communications made by spirits in the second sphere, and deliver men and women from the yoke of ignorance, in less than one year. Miracles will be wrought to deliver men and women from the power of intolerance, priestly rule, infidel skepticism, wrong and error of every form, as it now exists in all classes, and among all societies and churches. Miracles will be wrought, as they have been wrought in other ages, for the benefit of man. No one can withhold his convictions of a truth, established by miracles. Consequently, when miracles are wrought the truth will be established.
Miracles have two objects. First, the benefit of the subject on whom the power falls. Second, the good of those who witness the acts performed. When miracles shall be wrought, skepticism, intolerance, priestly rule, wrong and error, must yield, must bow, must give way to the overwhelming force of their destroyer. No one can doubt this. Let a miracle be wrought, such as the curing of the sick by the laying on of hands, such as the restoring of sight to the blind, hearing to the deaf, and strength to the decrepit, by which nature overcomes prejudice, truth overcomes error, right overcomes wrong, and freedom overcomes servitude; and, then, who will doubt the truth of spirit communications?
With miracles order will be restored, and, with miracles, disorder will be overcome. With miracles, wonders, and signs, which will appear in witness of the truth, the work of spirits will be vindicated. With miracles, apostasy front the primitive condition of nature and revelation will be rectified, and harmony reign instead of discord. With miracles, the vices, frauds, and wrongs of misguided men and women will be controlled. With miracles, the wonders of former ages will be repeated, and the repetition will convulse the minds of men with astonishment. With miracles, the ignorant will be saved from his ignorance, the errorist from his errors, the sinner from his sins, and the glory of God shall cover the earth with a new-born race, immersed in a philosophy which will sweeten the soul with everlasting fruition; yes, with a solace that will mitigate the asperities of life, plant the rose where grows the thorn, sow the seed of hope where withers the frown of despair, and wipe the tear of sorrow, which visits the house of bereavement, from the cheek of mourning friends and sympathizing associates.
We will make you a witness of wisdom from God; yes, we will pour out upon you a full measure of inspiration from heaven. You will be inspired to speak as Jesus felt moved to speak. You will have words which will be given you for utterance, from on high. You will be what others have been, a witness of the new philosophy. You will teach men how to live, how to act, and what to be to enter the kingdom of holiness, without which no man can gain an entrance. You will open a door through which men will be saved from a condition in which nothing will work a change adequate to the minds immortal rising, but the tidings we bring. You will write and preach as you will be moved by the spirits, whose works will test their affinity with God. You will proclaim liberty to the captives of ignorance and bondage, and unfold intelligence which will emancipate the wise and unwise, colored and uncolored of every clime, from control by influences at war with nature and human happiness.
When miracles shall be wrought by you as a medium of spirit power, the new dispensation will commence, the new era will begin, and when the new era begins, the old dispensation will vanish away. It will wax old. It will be consumed with a brighter day than ever dawned upon humanity
a day which will unfold the harmony of alt conditions, all developments, all influences, all circumstances, all wills, desires, hopes, fears, anxieties, trials and disappointmentsa day which will blend in union the primary and celestial spheres
a day when communion shall become universal between spirits in and out of the bodya day when peace shall flow like a mighty flood, and deluge the whole earth and heaven with its glorya day consecrated to work, industry, and zeal for the good of alla day when self and bin shall write their work no more on the temple of Goda day when mourning and sadness shall be changed into joy and gladness, and the wail of broken hearts be exchanged for the anthem of eternal union.
Then, spirits who have labored and toiled to bring men and women to a knowledge of the truthspirits who have been decried as evil, because their works did not correspond with the wisdom of the world spirits who have been untiring in their efforts to work a reform,a change in the conditions of men and things, and who have experienced encouragements and discouragements at almost every step of their progress, will take the banner of wisdom, love, and liberty, and lead the great congregation onward and upward to the beautiful temple where the bright angels dwell. Then, the winter of ignorance, the mildew of discontent, the servitude of intolerance and tyranny, the degradation of vice and crime, the visitations of retributive justice, the convulsions of social revolutions, the disturbance of natures harmony, the withered wants of the neglected, the wrongs of misguided ambition, the tears of sundered sympathy, and the malice of secret enmity, with secret works of shame, shall disappear before the sun of righteousness, like the morning mist before the rays of melting sunshine.
Miracles are what we want. Miracles are what you and men in the body requite to confirm the truth. Miracles will do what argument, and reason, and science can not do. We know what is wanted, what is needed; and, knowing, we shall adapt our miracles to the consummation of our great object, the good of man, individually and collectively. We shall touch the sick, and wither disease ; but, we shall not do this without a medium ; nor shall we do this with a medium whose will is not entirely passive, whose mind is not in harmony with our desires, both in the intent and the means; so that the ratio of miracles, by different mediums, will always correspond with the conditions that are indispensably requisite. We shall work only miracles as we can, and as is necessary. All will not be qualified by us for this purpose. Some will in a very short time. Bat others will possess other gifts. Each will have his appointed mission, his quali6ed mind for a corresponding sphere of duty, and all will work for the good of all, when the revolution is complete. We say, revolution, for we mean to revolutionize the whole race of man; we mean to overturn, and turn over, till we change the whole face of worldly wisdom, till we work a reform on the basis of eternal justice and truth, till compacts and agreements with the prince of darkness shall be dissolved, till the sky brightens with sunbeams of light from the world of wisdom, and till humanity shall rejoice in the fullness of a spiritual dispensation. We mean to do more than thiswe mean to clothe the race with garments that never soilwith works that never wring anguish from the soulwith charities that never think evilwith hopes that never perishwith unfoldings that never cease with glories that never fadewith visions that never disturbwith consolations that eye, nor ear, nor heart has feltand with comforts which no mind in the body can form any thing more than an imperfect calculation of their true value.
PROPHECY
PROPHETIC inspiration is a clear sight of events which will occur; it is a gift of rare occurrence. We say it is a gift, because all conditions of mind are simply gifts, though varying in each step of progressive development. From infancy to manhood, and from manhood to old age, in all conditions we find what we term gifts; indeed, each condition, or stage of progress, is a gift.
When prophets wrote of future events; they were assisted by spirits of another spherethey were impressed with the words which they wrotethey were moved, also, with power to write the words impressed on their minds. No impression is available, only as it facilitates that which is intended. Consequently, when spirits impressed the minds of men with the facts of future fulfillment, they moved them also to write those factsthey were moved, as they wrote, to write what they did write they were moved by spirits of capacity or power to move them, and move them as they would. There was no will, wish, or desire on their part to be moved, or to write any thing. If such will, wish, or desire had existed, then so many of the words as were induced by such will, wish, or desire, would have been the production of the men who wrote, and not of the spirit who controlled the writing. In such an event, inspiration would be out of the question. In such an event there would be no spirit exercising control, but his own spirit. When man is moved by the will, wish, or desire of his own spirit, he is not inspired; but when men are moved by the will of a superior spirit, to do that which they otherwise would not do, they are inspired by a power that controls the work performed.
Inspiration is, therefore, the work of a spirit acting through a medium, or upon a medium to attain a desirable result. In former ages, men spake and wrote as they were moved by a holy spirit. There was a movement associated with the inspiration. An inspiration without a movement in word or deed, would be an anomaly in philosophy, No absurdity need be greater. It supposes what is an impossibility in the nature of things. To inspire is to do something. To do is what we call work, and work is what we call motion, action. Hence, inspiration is, and must always be, accompanied by a power to do, to move, to work, to act.
If men do, move, work, or act in obedience to their own will and wisdom, the work is theirs. It will not answer to call their work inspired, because it is the production of human will and wisdom. But if men be moved to do work, and to act in obedience to the will and wisdom of a spirit, then the work wrought is the production of inspiration, through whatever medium it may be brought forth and completed.
Inspiration is to imbue the mind with will, wisdom, and truth, to give effect to which, motion, action and results follow. Now, inspired men "spake as they were moved," not without moving, but as "they were moved" by a holy and truthful spirit. There was a power exerted, a control exercised over the will and acts of those inspired. This proves that the ascendant power existed in the inspirerin the spirit who cast thoughts, words, and facts into the minds of those who were qualified to discharge the office of a prophetic medium of truth to men.
When men are inspired by a spirit, they must be entirely passive to the will of him who inspires. The least collision of wills would induce a convulsion sufficient to disturb the whole production contemplated. Now, when a medium of prophecy is required, such, and such only, are sought for, by the inspiring spirit, as are in a passive state, in such a condition as to preclude the possibility of the slightest antagonism of wills, and who act only as they are acted upon in the performance of the prophetic office. No other medium would answer the purpose of communicating a knowledge of future events to mankind.
Prophets are what inspiration makes themare what spirits make them; we will say, they are what God makes them. Hence, they are mediums of superior intelligence, mediums of what spirits give them for the benefit of themselves and others. There is no such thing as self-progressiona development of mind unaided by others. There is no such thing as self-made men, because a thing cannot make itself. To make a prophet of a mind, requires what is not original in the man, otherwise he would be a prophet as he is. To make, implies a maker, and when a man is made a prophet, he is made by a maker. That maker is not the man made, otherwise creation might have been made by itselfa doctrine too absurd to require argument for its overthrow with any philosophical mind. We say, then, when a prophet is made of a man, he is made of a spirit, and that spirit must be a superior. Nothing inferior can control a superior, all conditions being considered. Hence, the making of a prophet is a work of super-human wisdom. It is a work which can only be performed by one competent to a full realization of the design of him who controls the subject.
In all that prophets differ from other men, the difference is caused by a spirit who is as much superior, as the work is greater than what it otherwise would have been. If a prophet be a medium of truth, to predict with unerring accuracy future events, these events must be clearly before the mind of the spirit. And that the spirit who inspires the prophet may know the truth which he pours into the mind of a receiver, he must be in possession of all the intermediate circumstances and influences which make up the result predicted. Prophets, therefore, unaided by a knowledge commensurate with all the intervening causes and consequences, will most assuredly fail in their predictions, and establish their reputation, as wholly unworthy the confidence of honest men.
When men in the body receive, as they may in a qualified condition receive, the wisdom which spirits of elevated circles possess, they will be prepared to announce future events with all the accuracy of past occurrences. And it should be understood, that men may in the present age be what men in other ages have been, and even more, if under the control of more wisdom which will, in those conditions, be found accessible by them. The time is not far distant when old men shall prophecy, and young men shall learn wisdom. Those conditions requisite to the ushering in of a prophetic era are nearly consummatedthe work is nearly completethe mediums are chosen with wisdom, and the result is sure to follow, as cause is sure to precede an effect.
All, spirits are not competent in wisdom to prepare mediums, much less predict the events of future generations. But some are qualified; and, being qualified, are able to say, with unerring wisdom, that this generation shall not pass away before prophets shall arise in the land, imbued with the knowledge requisite to unfold things of great interest to the world. And, among the events which will come to pass, is the complete subjection of human will to spiritual control, and the establishment of a kingdom on earth, based upon the immutable principles of nature. We shall see the fulfillment of this prediction, when wisdom exerts her sway over mind, and the light of superior spheres illumines the world with its effulgent beams. We shall see it when wisdom rules on earth as in heaven. We shall see it when the forces of mighty spirits interpose their authority for the welfare of earths inhabitants. The day is not far distant. The morning light is breaking, whole armies are concentrating, and the great day of redemption advances with electric speed to consummate the will and pleasure of God, by controlling minds and working salvation in the condition of universal humanity.
DECEIVING SPIRITS
DECEIVING spirits are those who deceive. To deceive is to disappoint. To disappoint is often to produce wisdom. When disappointments occur, wisdom may be gained. When disappointments occur, the mind is sometimes corrected. It is only when they occur that men are reminded of their dependence on a superior power. A knowledge of such dependence, quickens the soul with gratitude for favors received and enjoyed. Minds will see that gratitude is what favors produce, but nothing will be considered a favor when the mind is insensible to its dependence on the giver.
Deceiving spirits in the body perform this office. They disappoint the expectations of those whom they allure. They cast discouragements in their pathway. They wound the aspirations of hope. They blight the prospect of the mind for good. They throw dejection over the soul. They scatter anticipations of promise to the wind. They wake up despondency where waters of consolation were expected. They weave a snare where birds of paradise light to feed the world with welcome tidings. They weave a net where the angel of mercy comes with news from heaven to chase away the wrongs of ignorance. They weave a web where comes the messenger of light to dissipate the gloom of the grave. They work a work where the weary lie down to rest, where the sorrowful seek repose, where the disconsolate wish for relief, and the widow and orphan pine in want. They work a wrong where wisdom is not. They work a wrong where truth is not. They work a wrong where the unfoldings of wisdom from heaven have found no abiding place, where the silver stream of divine mercy dissolves no favors in thankfulness, where the intelligence of spirits warms no heart with gratitude, where dependence is in self, and self is God, and where nothing is worshiped but the idols of human hands.
When deceiving spirits work, the conditions which will impart vitality to their operations must be accessible to them. No mind, all conditions being the same, will be accessible to the design of deceiving spirits, when under the control of that wisdom which is from above, which is pure, gentle, unselfish, impartial, and full of good fruits, which is in harmony with nature arid the workings of God in nature, which is consonant with the development and consequent happiness of the whole brotherhood of man. No mind will be deceived by any spirit, not under the control of worldly wisdom, not under the control of ignorance, not under the control of selfish motives. No mind in the body can establish the assumption, that any spirit out of the body is under the control of all, or any of these influences. No mind can prove by any sophistry, however ingenious, what is not true, without perjury on the part of the witness, or witnesses; and proof, such as perjury, establishes nothing in controversy; it settles no assumption, it controverts, successfully, no truth, because it is of no weight in the result; and, therefore, all testimony, conflicting with truth, is perjury on the part of the witness. In whatever attitude the witness may offer his testimony, under whatever pretext he may seek to conceal the truth or pervert the facts, one thing is clear, what is truth is truth. The witness neither makes the truth true by his disclosure, nor can he make the truth untrue by prevarication or concealment.
Who, then, are deceiving spirits? We have said, they are those who deceive, and we have said, those who deceive are those who are controlled by influences not found in the second sphere. And we may repeat, that no one in the body can disprove this fact, which we offer from an experience of over fifty years in that sphere. No one will ever be able to contradict the fact which we have assumed to utter in the face of over one hundred mediums, through whom witnesses may be interrogated on this important statement, whose views, when in the body, were dissimilar to our own, and our own at variance with the eternal things of this sphere of existence.
Where, then, dwell deceiving spirits? In the body. The rudimental sphere is the residence of deceiving spirits. And it is the misfortune of many, that they are often deceived by their own spirits. We know of some, at least, who have deceived themselves with the witnesses before them. They have charged that upon the witness, which truthfully belonged to themselves. They have accused the witness of faults which were their own, and have tenaciously held the witness in durance for crimes that never emanate from this sphere. They have decried the wisest and purest as evil, because they deceived themselves by presuming to judge of things and circumstances too far removed from their wisdom to admit of a correct decision. They have speculated upon probabilities, and deduced conclusions unwarrantable by facts. They have not only deceived themselves, but being deceived, have deceived others. They have spoken of spirits, as they do who think evilas they do who see a mote, because the beam is in their own eyeas they do who are devoted to gods made with handsas they do who need instruction but heed it notand as they do who despise a wholesome philosophythe wisdom of a superior spherebecause the light of truth is not in them. Being deceived, they deceive others.
No mind can work out a contradiction of these facts. They are as naked as they are public. From the day of spirit manifestations to the present hour, suspicion has rested on every effort made by messengers of this sphere; and we have come to the conclusion, that such as are blind can not see, such as are deaf can not hear, such as are decrepit can not walk, and such as are aided, as we aid, need not be mistaken. We have come to the conclusion, that they who will not see, must remain blind; they who will not hear, must remain deaf; they who cannot walk, must be assisted; but assistance must be, henceforth, acceptable, or it will not be offered. We have seen professions without practice. We have seen the beggar at the gate of the temple, and the priest without the gate. We have seen the rich and the destitute open their mouths for bread, and pray for the spirit to descend and give them that bread; and we have seen the spirit descend and carry the precious boon, and the mouth of the suppliant was closed to receive it not. And why? Alas! they know not why; but we shall venture to tell the why.
Vice is never without excuse, will is never without an apology, and justice is never without its necessity. We will expose the whole secretmen are slaves. Men are what conditions make them, and conditions, such as appertain to the body are conditions of servitude to some selfish gratification, or some fear of disapprobation. Men are tyrants and slavestyrants in government and discipline, and slaves in obeying such government and discipline. When the Liberty of this sphere shall overcome the tyranny of the rudimental, men will not control the wisdom which will be manifest for their good. They will not prejudge before they know, they will not presume to know when they are ignorant, nor will they assert that to be evil which seeks the good of all, individually and collectively. It is this passion of premature judgment of things not understood, which has involved the conclusion, or produced it, that every thing incompatible with the condition of minds in the body, must originate with evil spirits. And it does in one sense, but not in the one usually understood. The evil of ignorance is disciplined by spirits of this sphere to renovate and prepare the mind for greater usefulness, and such means, and such only are employed by us as will produce this desirable result. No spirit has ever employed any other means than those required by the condition they sought to change. And when the result shall be unfolded, the truth of this statement will be verified.
WITCHCRAFT
WITCHCRAFT is always connected with deception. It can only be practiced by a deceiving spirit. It is selfish in its objects and aims. No spirit, in this sphere, is selfish; consequently, witchcraft belongs to a condition where selfishness reigns, where ignorance shields the performer from detection, where all things conspire to work in a secret manner the design of the worker, and where the secret works of darkness admit of no exposure. Nothing secret can be done in this sphere. Nothing is hidden from the inspection of spirits, and nothing can be concealed from them which they desire to know. Deception, therefore, belongs to a sphere where circumstances prevent a disclosure of the work of deceivers.
When the tricks of imposters shall be exposed, the means by which they deceive shall be understood, and the credulity of the ignorant shall be overcome, then wisdom will assert her sway over mind, and truth be sought as the grand object of human industry. No good can accrue to any one from what is not wise, nor can any one gain wisdom from that which is not true. We will explain. Witchcraft is a deception. It is a cheat. It is a delusion. It is false. It is worse than false. It does no good. It does much harm. Therefore, it is an evil which should be destroyed.
When notions of witches and wizards prevailed, no man, or woman, or child was safeall was in a state of jeopardyall were every moment liable to penalties and pains. No one could escape the pains and penalties suspected of such possessions. He who was concerned in what others did not understand, was without a good spirit, and under the control of evil spirits. She who was in any way connected with operations which were inconsistent with the operations of popular understanding, must be subjected to penalties more unworthy of enlightened government than the barbarous cruelties of savage inhumanity. Such were the results of ignorance on the one hand, and such were the effects of superstition on the other, that they need not here be recited by us.
Instances of this once popular delusion surfeit the page of history. Even the Bible, venerated as a book of inspiration, contains allusions and warnings against witchcraft. It is there associated with the vilest crimes, which develop themselves in the work of minds. We find it classified with seditious, murders, drunkenness, and various other works of darkness. We will now answer our inquiry, What is witchcraft?
We have said, witchcraft is a deception, a cheat and a delusion. It is a minister of misery, a work of an evil spirit, a war upon the happiness of man, a libel on the goodness of God, a wisdom that is devilish, a folly that is often unchecked, a craft that is worked by man. It is a work which is dark to the uninitiated, but clear to the performer. It is a work which has been attributed to spirits out of the body, but it belongs to those in the body. Spirits of this sphere have no connection with it; they do not aid it, neither will they permit the accusation to go unrebuked and undenied. We will expose the secret of the whole matter in due time.
Interested individuals are not wanting who wish for some scape-goat to conceal their own abominations. They have sometimes charged their follies upon those who are innocent, to excuse themselves from the censure of their own wrongs. They have sought a justification of their own misdeeds, when they could not find a better apology, by imputing their own iniquities to witches and wizards; and yet more frequently their own wrongs to the devil. It is a covering worse than fig leaves for a guilty conscience. It is a phantom through which spirits can gaze. It is a lie which is not half told. It is a work which may deceive the blind, but it can not deceive the revealer and judge of all works, and can find no approbation save in the chambers of superstition and credulity. But the witches and wizards of former days have not all vanished without a posterity. Their children have learned something from their fathers experience, but their learning has not altogether finished its work.
What are the works of witchcraft? The witch of Endor is not alone in her achievements. We find witches who out vie her, who fairly eclipse her fame, who work into comparative insignificance the wonders of her extraordinary genius. We find what those in the body do not findmen and women of high pretensions to respectability and refinement, canvassing all methods to force their works of deception into the minds of the credulous and unwary. They compass sea and land to propagate their delusion. They make the unsuspecting victims of their miserable pretensions, two-fold more the children of deception than they were before. This is one species of witchcraft.
We find men and women deceived by pretensions of sincerity, in matters of everlasting moment to the welfare of souls. We find them lured by men and women who have no confidence in their own declarations, men and women who pay absolution for their hypocrisy on an altar, consecrating to God thereon the blood of the innocent for the crimes of the guilty, by making the end justify the means when there is nothing in the end but evil, by willing the means to another end than goodthe selfishness of a deceived soul. We find men and women doing works of shame when darkness reigns, as though the watchman willed enjoyment in wrong, as though the sentries of heaven could expose no chastity violated, no widow or orphan neglected, no misery unmitigated, no corner unvisited by their guardian protection. We find what we call witchcraft in. the merchandise which is made of mens bodies and souls, in the traffic of a gospel which was given to men without money and without price, in the acts and doings of legislative assemblies, in the contempt and ridicule of heavenly things, connected with which are consequences of everlasting importance; and, especially, so far as the manifestations of this age of progress, in the knowledge of things eternal, is concerned. We will not stop here. Witchcraft moves in a mysterious way its wonders, to accomplish its ends. It visits no hovel but to plunder, no dwelling but to sack, no habitation but to deceive. It avoids scrutinizing investigation, and warns its votaries what to say and what to do. But has this any thing to do with witchcraft? It has nothing to do but to expose the work of witches and wizards. Witches are sane, but selfish. Witches are witches, under whatever guise they wear. It is not so much the machinery as the production, that requires our counsel. It is not so much the manufacturer as the fabric that demands inspection. We have nothing to do with the machinery or the machinist; it is the production we wish to change. Arid when men become wise enough to see the good from the bad, in the productions manufactured by the wisdom of witches and wizards in the great workshop of natures machinery, they will be able to overcome the deception to which they are now exposed. It is the work, the fabric, exposed to decoy, or concealed to allow the craft to circulate the industry of the interested with which we have to do. We will do our duty. And, in the sequel of this work, we trust we shall not be complained of for want of specifications in our treatment of the disease. At this stage, we design only to write a synopsis of what we intend shall accompany the same more fully in detail, and without exciting the execration of those whose gain may be temporarily interested in concealment. We shall write only what concerns the everlasting well-being of man, regardless of the provoked in dig-nation of those who have shared in the craft which we propose to investigate, and lay before the public. We will do good. We will do our duty. We will serve God, and we will serve him acceptably by doing good to those who are under the control of witches and wizards, that bind upon them grievous burdens, laden with the curse of ignorance and deception.
Witchcraft in wizards is worse, if possible, than in witches. Wise men will do more harm than unwise. Wise women will do more evil than unwise. Hence, selfish wisdom is justified by her children, as worldly wisdom is justified by worldly minds. So, works, good and bad, are justified or condemned, as the conditions of wisdom or ignorance prevail among men. So, what one man calls good, another calls evil. The pagan calls his idolatrous worship good, but the Christian calls it evil; under what circumstances can a thing be good, which is evil under other circumstances? When conditions are wrong, the thing is wrong, and what is wrong is not right. All depends on the conditions; consequently, every thing has its appropriate time and place. And when the wisdom of God is seen, which wills both good and evil, which makes peace and creates evil, which makes darkness and creates light, which withholds and bestows, which confers and takes away, which inspires and withdraws, which makes alive and destroys, which writes with this hand and not with, another, and which works miracles in one age, but not in another; when the wisdom of the world can understand, why the gold. en harvest smiles in one land, and the hungry famine devours in another, why the avalanche buries its acres, and why the up-heaving volcanic fires inundate whole cities and countries with the wrath of their eruptions, while the same God rules in other climes, and the people live in worldly wealth and glory; when they can understand the wisdom of these apparently conflicting conditions; when they can reconcile what is apparently inconsistent, and perceive a glorious harmony, wisdom, and love, in each and all of the varied phenomena of nature, in each and all of the conflicting conditions and circumstances which accompany the pilgrims of earth; it will not be difficult to find an explanation of the doings of men and women who have charged evil upon spirits, because their communications have not all corresponded with their notions of truth and right. It will not be difficult, when the wisdom of God is understood, to understand why one is taken and another left, why one is satisfied with the bread of angels and another perishes, why one reaps and reaps what he has sown, and another sows not, and begs in harvest.
When wisdom is understood, the folly of men will appear. But when "cunningly devised fables" are taken for the wisdom of God, the wisdom of God will not be seen, nor will that wisdom be justified of men. Nothing inharmonious with the laws of God in nature, can be right or wise. Nothing conflicting with the good of man, can be good and wise. Nothing is wise and good, but what is adapted to the conditions of human welfare, to the souls progress in the knowledge of wisdom and truth. Nothing will contribute to such a result but the philosophy of truth, which is the wisdom of God manifest in his works. Nothing will control but power. Knowledge is power, wisdom is power; and when knowledge, wisdom, and truth erect a temple, it will stand. It will stand, because nothing can overthrow wisdom, nothing can demolish fact; and a work begun and completed on this foundation will stand forever.
Wise men may wonder, ignorant men may cavil, and indolent men may rest, while we work to erect a temple without hammer or chisel, where wisdom may find an abiding place, where fools shall no longer hate knowledge, where wise men shall instruct the less wise, where the witchcraft of unholy things, made unholy by misguided mind, which has misplaced them, shall weave no snare to entrap the worthy, and worthy minds will not have sought in vain for redress; where wise men shall control what is. best with prudence and moderation; where the wants of the suffering shall not go unheeded, nor the cries of distress unrelieved; where the voice of unkindness shall not grate as it rolls over the crushed affections of innocence, nor the groan of despair with the flowers of hope; where control is universal and its effects beneficial, and where the millions of earth shall worship God, by doing, not saying merely, but doing good; where the wide world shall be filled with wisdom, and wisdom shall rule in wisdom the witchcraft of wizards and witches, the ignorance and selfishness of men; and when all shall write what is wise is true to the design of him who builds, who constructs a temple of many mansions, eternal in the heavens.
WISDOM
WISDOM is what is wise, and what is wise is wisdom. Wisdom is not folly, and folly is not wisdom. Wisdom is not selfishness, and selfishness is not wisdom. Wisdom is not evil, and evil is not wisdom. Wisdom is not of earth, and what is not of earth is heavenly. Wisdom is not of man, we will say, not of worldly man, for worldly men are of the wisdom of earth. Wisdom is not of will of worldly men, because such will is the production of worldly circumstances and influences. Wisdom is what God manifests. It is what God does. It is what God says. It is what nature reveals. It is what good develops. It is what reason approves. It is what truth confirms. It is what common sense justifies.
But all is not wisdom which assumes the name. All is not reason which will approves. All is not truth which men believe. All is not right which the world justifies. Some things are right, others are wrong. It is the duty of all to determine the one from the other. It is the duty of all to determine this question for themselves. Each should deter. mine for himself, and not for another; because what one sees, another may not see; but the one who sees not, never should control the one who sees. He never can control the fact seen, and it is not wisdom to allow him.
Spirits see what men in the body do not see. They know what the pilgrims of earth do not know. They have enjoyed the experience of both spheres.
Who, then, is wise? The one who has experience, or the one who has it not? Nothing can be wise without knowledge; but where is knowledge? If men search in the rudimental, what experience do they find of the celestial? Where is the spirit who has reversed the order of progression, who has exchanged the celestial for the rudimental. And could such a spirit be found, where is the wisdom of that spirit ? In the change? No; nor in the condition of the change. Change is alteration. Alteration contemplates improvement, and improvement denotes wisdom. All change, accompanied with wisdom, improves the thing changedthe reverse is folly.
When change does goodmakes the thing changed bettermore in harmony with the will of the occupant or possessormore agreeable to desire it is wise. Or, when change produces more enjoyment to individuals interested in the change, it is wise; and what is wise is a work of wisdom. All changes, however, are not wise. It was not wise for men to depart from the spirit and faith of the seers and prophets of eternal truth. It was not wise for men to be overcome by idolatrythe work of pagan and infidel hands. It was not wise for men to change a condition which was favorable to wisdom, by inversing that condition and subverting the mediums of communication with spiritsa position enjoyed by the primitive church of Jesus. Neither is it wise for men to dispute, that what has been done, may be done again. Hence, when men become wise, when conditions are the same, wisdom will appear, and gladden the earth with all the manifestations demanded by the change contemplated.
Wisdom is wise in the adaptation of means to ends. It never betrays its trust. It never conceals its object, when that object is sought. It never proffers assistance, when it is not needed. It never justifies what the voice of nature condemns; it never palliates what it censuresall of which wisdom constantly sanctions. It sanctions only good. It sanctions the means which are necessary to control the conditions for good. When means will not control a result, they are false, unwise, and useless; but when means work a result beneficial to the mind that is interested, no matter what they may be, it is wise to employ them. Thus, we learn what is folly, and what is wisdom.
Wise men seek wisdom, but fools hate knowledge. Who, then, are fools? Who are wise in this generation ? Hear instruction, my son, and forsake not the counsel of a father. We are the fathers, the mothers, who speak from experience the wisdom of a superior sphere. We come to you in the light which you comprehend not. We come in the robe which you have not worn. We come in garments you have not made. We visit you in wisdom which is from heaven, in mercy not of earth, in love which mortals have never found with mortals. We come with glad tidings on our tongues, with the rainbow of promise over our heads, with the cup of salvation in our hands, with the wine of consolation to the mourner, and the balm of healing to the sorrow-stricken and despondent. How have you treated this message? How have you learned wisdom? Where have your hours of mirth, your days of vexation, your nights of discontent, been squandered or wasted to no profit? Wisdom asks, where? Where, we ask, have you sought and not found? Where have you gathered but where you have sown? and where have you foundwhere have you not found the object for which you toiled? Alas ! vanity of vanities, all is vanity, but the wisdom of heaven. Vanity has been found, as it has been sought. Wisdom has been found only as it has been sought. Can men gather what they have not sown? We find men gather what they sow. If they sow to the flesh, they will reap what the flesh yields; but, if they listen to the spirit, they will receive the inspiration which is from heaven.
Who, then, are wise? Who are foolish? Judge ye. Ours is not a mission of judgment; for we find judgment rather than mercy where darkness reigns. But, we ask, who are wise? who are unwise? The man who seeks wisdom is wise. The man who hates knowledge, who shuns the light because his deeds are evil, who mis-improves his opportunities without investigating the truth from wisdoms holy temple, who hears the voice of messengers from the Jerusalem which is above, but heeds it not; who spurns the message from his presence because it contradicts his ignorance, his selfishness, his popularity, his worldly-minded ambition, his dogmatical assumptions, his official authority and power to rule those not under his supervision and watch-care, his voluntary contempt of things which he has not the courage to examine, nor the manhood to overthrow, his unfounded calumnies against the acts and doings of those whose benevolence and self-sacrifice he has reason to envy; and above all, and worse than all, his consorting with the vile to injure the innocent, is the unwise man who builds his house on the sand; and we verily know the day is not distant when the fall thereof shall be great. We know that "not every one who saith, Lord, Lord, shall enter" the holy city, but he who doeth the will of God, who hears instruction from the messengers of his mercy, who listen to the wisdom of a purer and holier life of godliness, shall gain what will fill his soul with delight, and change the well-springs of no water into fountains of joy.
We have seen the man, clothed in robes of official authority, leave the rudimental for the celestial sphere. We have seen his empty boasts of charity torn in fragments by the piercing ray of divine light, and all his vain pretensions scattered to the oblivion of the past. We have seen the wise man come in the meekness of a lamb, with the robe of righteousness surrounding his whole soul; and the conducting messenger of pure wisdom escorting him to courts of colossal greatness and glory. Then, we said, behold the wise man who received instruction, and the unwise man who hated knowledge. Then, we said, who among us is wise? Who among us seeks knowledge? Who seeks for knowledge where it is not found? And we turned our eyes to the rudimental, and saw men, and women, yea, and little children, rioting on the decayed fragments of a half pagan theology, torturing their bodies for the good of their souls, and wasting their money for that which satisfieth not. And lo! We went to their relief.
Wisdom is not justified by the unwise. Men are what they are. Men are children. Men will be children, till they are made men. We gave them instruction, but they hated our reproof. We offered them advice, but they rejected our counsel. We told them our mission but they spurned our offering. We gave them good counsel, but they despised the words of fathers. Then, we said, "vanity of vanities, all is vanity " but the wisdom of God.
Wisdom is wisdom. All is not wisdom. All is not folly. Wisdom wills good. Folly wills otherwise. One is right. One is wrong. Wisdom will do right. Folly will do wrong. He that is wise, let him take heed. He who is unwise, let him get wisdom. And let him get it where it is to be found. Let him not seek for it in the folly of fools, but in men of understanding, in spirits commissioned by God to give light to those who grope in darkness. Let him cast off the shackles, tear asunder the false robes, rend the galling chains, and burst the bonds that enslave his captive soul. Let him launch his mind into the stream of wisdom flowing from the mountain of God, and bathe in the limpid waters, that he may be healed.
Wisdom is not selfish. Wisdom is not partial. Human wisdom is both. Men are considered wise, but their wisdom is comparatively foolishness. Men are wise only as they gain knowledge. Men are unwise when they neglect what they need to make them wise. Men are wise when they do goodunwise when they do evil. Men are wise in what they knowunwise in what they do not know. Knowledge of God is wisdom. Knowledge is power. Knowledge is good. Knowledge will save. Knowledge will cure. Knowledge will do what ignorance can not do. Hence knowledge of God is the wisdom of God, the power of God, and the goodness of God. Neither could wisdom exist without God.
Wisdom is sometimes misunderstood. It is what wise men will see. It is what unwise men reject. When men do that which is a perversion of the laws of God, which govern mind and control matter, it is unwise. When they do that which is in harmony with the laws of God, it is wise. Harmony is union. Harmony is happiness. When, therefore, harmony shall prevail, disorder and unhappiness will be overcome. This is wise. This is our mission. This is our commission. This is our will, and the will of God. Hence, we are messengers of God to work a work which will ever redound to the glory of God, because it will fill the universe with his praise, all souls with his wisdom, all minds with his truth, and all hearts with his love. And yet the unwise hate knowledge.
But wisdom employs means. Wisdom seeks what is good. Wisdom justifies what will do good. Folly opposes it. Folly will oppose it, but wisdom must prevail, because it is the power of God. Folly must yield, because it is the power of fools.
WORLDLY WISDOM
WORLDLY WISDOM is but another name for folly. It is but another name for ignorance. It is but another name for shame. It is but another name for perversion of what God and humanity require. It is but another manifestation of will. It is but another name for which no other name will give a correct vision. It is but another name for vice. It is but another name for evil. It is but another name for spiritual wickedness in high places, both in state and church. It is the will of man, undeveloped, unenlightened in spiritual knowledge.
This worldly wisdom, exists. It rules. It governs. It controls nations and individuals. It seeks not others good, but its own. It is interested only in works of self-interest. No mind can be under its control without abusing itself, without abusing others, without contradicting the wisdom of God, without speculating on the ignorance of the weak, without denying the relation of cause and effect, without vindicating the works of mischief and wrong, without disturbing the equality of impartial justice, without sowing the seed of misery where true happiness should grow. It is without excuse or apology. It is without shame or decency. It justifies what wisdom condemns. It is a work wholly of men. It is a condition wholly of earth. It is a will not found in heaven. It is a desire not coveted by spirits. It is a wisdom not consonant with nature. It is a wisdom which is not wisdom. But it is coveted. It is worshiped. It is idolized. It is worse. It is wisdom in wisdom of wisdom in selfishness.
Worldly wisdom is understood by spirits. It will be exposed by spirits. It will be uncovered that it may be seen of men. We shall give it no mercy. It will receive its dueits just rewarda naked exposure, a true disclosure of its work among men. We will do with it as the good of man requires, and the salvation of the soul demands. We have seen men in the body selfish. We have seen this selfishness in many forms, some of which we shall lay before the public.
We have seen men operating in worldly wisdom, who were nothing better than they should be. We have seen them profess one thing and do another. We have seen all professions disgraced, men and women disgraced, religion disgraced, and virtue and truth outraged to gratify selfishness. We have seen men and women consorting together in matters of worldly sensuality, in things which would not bear a recital, in craft which would un-civilize a barbarian, in works which would tell the shame of the worker, in deeds which would disgrace a beast, in follies which would be more fitting the fool, in crimes which are revolting to minds of cultivation, and in seasons which acknowledge the error of their misguided reason. All for what? All for sense, or rather no sense, but the sense of self. And why this selfthis partial one; alas ! why? Because the wisdom of men is folly, because ignorance controls, because will is undisciplined, because nature is misunderstood, because law is powerless, and powerless because wisdom in darkness sheds no light, because interest is not understood, because duty is neglected, because will is subject to lust, because integrity is bartered for witchcraft, because industry is purloined for wizards in mischief, and because the true relation and brotherhood of man are not appreciated.
To rectify the disorders of society, to purify the world of self, to control all things in harmony, we write independent of selfish wisdom. No one can molest us, no mortal arm can reach us, no want of subsistence can control us, no fear of displeasure can subvert our intentions, and no rack, nor prison, nor gibbet, nor fire, nor sword, nor worldly wisdom, can mingle their influences to change the workings of our high resolve. We will write as we will, and this medium has not the power to refuse what we will to be done. Such we intend shall be the condition of all men. And, when that condition shall be attained, the inhabitants of earth will no more say, "Know, the Lord," will no more say, "I am sick," will no more work the witchcraft of wizards, will no more be disturbed with the cries of distress unrelieved, of pains unmitigated, of crimes unpunished, of wills un-subdued, of minds undisciplined, of hearts unsatisfied; and wisdom will reign over wisdom of self, so that one God will be worshiped, one altar be consecrated, one house be undivided, one lesson be repeated, by men, women, and children of every clime and. nation under the whole heaven.
We will work what we call self into wisdom. We will change its will into widened philanthropy, its desires into willing obedience, its work into willing rule from a sphere where no anarchy wills, no will moves, no movement works, no movement writes without wisdom to guide what wisdom designs for the benefit of mind. Men shall know what we know will do them good. Priest and layman shall not combine in secret to overthrow the house of many mansions. They shall not work upon the fears of the credulous to extort their savings from the mouths of hungry children. They shall not plunder the hand of honest industry to carry their tidings of damnation where the imposition can be extended and practiced with uncorrected impurity. They shall not, for a profession, make long and hypocritical prayers to cover their real intentions. They shall not go from house to house soliciting money and means from the destitute heathen, nor shall they speculate in matters of questionable. integrity with those whose well being they have voluntarily assumed the guardianship. Neither shall lay-men or women contribute to the indolence of luxury. They shall not, because they will not, pay tithes to insure salvation, or rob widows to gain heaven. No: nor shall the widow wring her soul in hopeless despair at the gate of the church, neither will her orphan babes receive the inheritance of a mothers misfortunes, un-pitied and relieved.
And is a change demanded? Are the cries of help to heaven in vain, which go up by night and by day? Are these conditions to remain where they are, forever unimproved, forever neglected? We tell you, nay. We tell you God has sworn by himself, because he could swear by no greater, that heaven and earth shall pass away sooner than his promise shall failsooner than his word, his law, his truth, his wisdom shall be prostituted to the ignominious purposes disclosed to spirits by the works of selfishness among the children of his creation. Sooner shall stars and suns mingle in everlasting night, and worlds reel against worlds, than mind shall rebel against his authority without receiving a just recompense of reward. Sooner will his wisdom become folly, his justice become cruelty, his love become hate, than the condition which disgraces and degrades humanity be uncontrolled by the means ordained, for the destruction of selfishness or worldly wisdom, among men. Yea, sooner, will circles of earths and suns pass away, than one jot or tittle of the law of progression fail of its original design the good of all,
Worldly wisdom is not only selfish, but cruel. It is cruel in its designs, and cruel in its operations. It designs what it knows will produce misery in its effects on others. It steals the industry of other hands without rendering an equivalent therefore. It robs the sweat of labor from the brow of toiling millions, and appropriates it to its own selfish use, without a compensation consistent with right. It plunders the hard earnings of toil from the pockets of the unsuspecting, under circumstances in which the robbed cannot vindicate their own will, because they are oppressed with wants that must be supplied. It sedulously studies what way will promote its own will of success, without regard to the injury it inflicts. It is cruel to men and women, and children under the influence of its pernicious sway. It will suit itself to any condition to carry on its work successfully. It will do any thing to gain its object. It will murder, steal, lie, cheat, and deceive those whose misfortunes have placed them under such control. Wise in their own wisdom, all things within the sphere of their control are made subservient to self. Nothing is desired, nothing is done, hut such as will sift the weak of the wheat which is remaining.
Under these circumstances, it is not strange that those who are relying on such craft for enjoyment, should be hostile to wisdom. It is not strange that they should oppose every thing which will interrupt and overturn their schemes of mischief and wrong. It is not strange, when their real circumstances are understood, that they should operate in a way to overcome the disclosures which spirits have resolved to make. It is not strange that follies, and wrongs, which will not bear revealment, should be concealed by the doer. It is not strange, that men and women ridicule a development which hazards their concealed work from the observation of human eyes, but which, being known to spirits, can be revealed by them. It is not strange that when men will not be satisfied with the truth, they will affect to be satisfied with error, because error publishes no truth which jeopardizes their condition of popularity among men. It is not because of such spirits that it is strange our work is rejected, cast off, and treated with affected contempt. But what shall we say of those who profess to love the truth of spiritual communications, and yet call the spirits evil who make them? What shall we say of their profession, and their wisdom in calling us evil, who have given evidence which they admire, who have disclosed a truth which warms all souls who receive it with unspeakable joy, and which pours a flood of light on the dark path of human life? What shall we say of those who have been benefited by our labors, and who have not been injured by us, when they call us evil spirits? Can good come out of evil? Have they ever received any thing but good at our hands? Have they lost sight of the truth, so far as to wish a return to their first estate? We shall say nothing. It is for such to say, how far our labors have been requited, how far we have done them good, and how much opposition we have encountered to do even what has been done.
Worldly wisdom is fond of excuses. It is never wanting for an apology. It writes, publishes, preaches, and. talks what seems necessary for its own justification. But there is one thing it never will do. It never will acknowledge its own wrongs, follies, or faults. It will never do what its own pride, wisdom, and self, require to be closeted in order to secure its will in other operations. It will never yield to the wisdom of God, so long as sin and ignorance govern the mind. It will not believe in immortality, because its nature is mortal. It will never do works meet for repentance because that would be death to itself, it will never do by others as it would have others do by it, because what others do is the rule which controls. It regards one lawthe law of opportunity to get what it can, what it wants, what is selfish and earthly, and keep what it has obtained. No one need write what it will do for others good, because a blank page only will be seen of such work. No one need weep when it dies, for what is death to worldly wisdom, is life to the human soul. It is a death which we work to effect. It is a work which spirits, in all spheres, desire to see accomplished, save the rudimental.
Wisdom will engage, wise spirits will engage to overcome the evil. Under the guidance of superior wisdom it will be destroyed, and peace, love, harmony, and truth, will pervade the minds of men. No selfish passion will disturb the conquered, the subdued, the death of worldly wisdom; yea, and it will be remembered no more.
WORKS
WORKS are the doings of a worker. Indolence is not work. Industry is work. Industry, accompanied with wisdom, works a wise work. Wisdom works wisely, and the works of wisdom are not works of vanity. But who works in wisdom? Who works a foolish work? The man who builds on the sand, builds a work which must come to naught. But who builds on a rock? Who builds on the sand? These questions may be determined by the durability of the structure. When a work is eternal, it is durable. All works, enduring forever, evince a foundation in wisdom. When a work perishes, it perishes because the workman did not possess the wisdom or skill to make it eternal. When, therefore, God works a work, it is eternal because he makes a work only in wisdom. When God made the heavens and the earth, his work was wise, and wise because it was good. It was good, because it was fitted for man and beast. It was good, because it was adapted to the condition contemplated for all that live and move upon it. It was good, because all that live and move upon it, enjoy its productions. It was good, because what is productive of wisdom is productive of happiness.
All things were made in wisdom. All things were made by God, and without him was nothing made that is made. He made the world. It is his work. He made what man can not unmake. He made the creatures of earth, sea, and sky, and he made them all in wisdom. Folly is no where seen in his works. It is no where visible in any thing which he has made; and it is no where visible, because all his works are good; and they are good because good is enjoyed as the result of the work.
When God made man, he made a work that was the result of other works. All other works were necessary to man, and man could not have been wisely made without those works. Hence, when man was made, all other things were made, and made because they were necessary to what the Maker designed when he made man. No other condition would have sub-served the purpose of the Maker. If, then, the conditions were necessary in order to make man as he was made, they manifest wisdom, because they harmonize with all which wisdom contemplated in making man. Nothing which. was made, could have been left unmade without allowing the work to disappoint the Maker. Wisdom was employed in making the conditions, because, without the conditions, folly only could have made man. Hence, as man could only have been made as he was made, the conditions form a part of the work of God, and as all parts are indispensable to the whole, so the whole was a work of wisdom, because it resulted in the production of that which was goodan eternal good to the thing made.
When the Worker made the world, it was made as a beginning of a work in contemplation. By world we mean the material worldthe inanimate world of matter. That being done, he made what is called the primary orders of animal life. These were all links in the chain, stones in the edifice, means in the work, which were necessary to the construction of a thing which wisdom contemplated. Wisdom controlled the means to a good resultthe everlasting good of an immortal work, a work bearing the image of the Being who made it. What, then, are the works of God, but works of wisdom? What are the conditions connected with the creation of man, but conditions essential to the work itself? Strike out one link, omit one means, control what was done otherwise, and where would you push the result? Where would you find a work so complete and perfect, as now presents itself in. the creation of an immortal soul a soul wonderful in its powers, magnificent in its structure, beautiful in its proportions, and congenial in its condition, with the grand purpose of eternal progression.
Works will prove the wisdom of the worker. Works reveal God. Works show what words do not show. Words are representatives of ideas. Words may be used correctly, or incorrectly. Words may not be understood, but works never. Words will ensnare, but works never. Words may deceive, but works never. Words may be illy chosen, but works never. We mean works of wisdom. We mean the works of God. We mean the works manifest in nature. Heaven is true to himself. No work of God. is made in ignorance. All his works praise his wisdom. The sun, and moon, and stars reveal his wisdom. Night unto night sheweth knowledge. Day unto Day uttereth wisdom. There is no language where the wonders of God are not seen. There is no darkness where he can not see. There is no wealth not his own, no means not at his command, no power not under his control, no wisdom too great not to belong to him, and no reward but what is consonant with the eternal principles of his love. He is worthy, because he is good, and good because he doeth good.
Works are the representatives of his character. They are the beautiful unfoldings of his wisdom. And no work more satisfactorily establishes this fact than the creation of man. He is the apex of earths inhabitants. He is the master-piece of all works. He is what no other work equals. He is what all other works represent. He is the work of other works, with the mind of immortality superadded. He is above all other works. He is above, because he will live foreverlive when other works are no morelive when the visible forms of man and beast have perishedlive when dust to dust shall return, when worldly wisdom and worldly folly shall mingle in wretched oblivionwretched because ruin is what no one calls prosperous, wretched because wisdom is not there, and wretched because mercy will have no compassion on them. But this work of mind is not perfected. It is a building not furnished, or, if furnished, furnished with furniture that must be removed. The old must give place to the new. The dark chambers of the soul must be illuminated, The old candlestick must be taken away, and the lamp of wisdom supply its place. The rust of former ages, the fixtures of other generations, the wisdom of darker days, the poverty of human speculations, must no longer govern the temple made without hands. It is a work of God, and should not be desecrated to an unholy use. It should not be filled with wants which are not satisfied, with desires which wealth can not supply, with inmates which natures law rejects, with. toys which children will cast aside, with follies which weep tears without correction, with anguish that smites without mitigation, and burdens which weary without a reward.
The works of God are one thing; the works of man another. Wisdom rules the former; folly, in degree, the latter. Nothing is perfect which is the work of man. Nothing is eternal made with hands. The glory of man is like the fading flower. His works must perish, because the wisdom of God is not in them. Wise men are wise only when the wisdom of God inspires them. And they are wise in the same degree in which that wisdom develops the soul. We write, we preach, we do, as the wisdom of God permits. We are subordinates, not supreme. We are dependent, not independent. We are learners, not teachers of God. We are pensioners, not givers of good. things, only as they are given for others benefit.
Such is the work of God. Such is man. What, then, are works? Look up! See works! works which deck the cloudless evening with gems of silver brightnessstars which gaze with unblushing beauty on other stars in their mystic dancecircles encircling circles of suns in unlimited expansion, in order controlled, in wisdom made, as wisdom designed, for a purpose yet un-beheld by men on earth, or spirits in heaven. Works such as these, are works of God. Neither men nor angels have surveyed the boundlessness of infinity. It is a work which we wish to understand. It is a field which we wish to explore, and, wishing, we are permitted to gratify our wish.
We have seen what men have not seen. We have seen the works of God on other planets. We have seen spirits of a finer mould than earth affords. We have seen temples of God, where the wisdom of God shone sweetly in all their works, where the winter of ignorance was unknown to its inhabitants; because wisdom was an intuitive element of their existence, and because they were the citizens of a country where music warms into life the social harmonies of circles, and the dullness of stoic apathy is quickened in the blaze of divine glory, revealing the words of wisdom on every leaf of this paradise of the spirit. We have seen many planets where the corruptions of earth are unknown, where the inhabitants are never sick, where the cry of poverty is never heard, where the wail of sorrow never visits, and where the counselors are never deceived, nor the counseled betrayed. We have seen strangers of another clime, spirits of another planet; we have been welcomed to the banquet of their hospitality, and we have wondered why our fathers had not taught us the lesson. All, is wonder. What is man but a wonder? What are the conditions of human life but a wonder? What are the imaginings of the human soul, but a wonder? What are the teeming myriads of worlds on worlds but wonderswonders of astonishmentwonders which none but a God of wisdom could unfold wonders which wisdom alone could createwonders which concern the soul in its wondrous development.
There is wonder where wisdom is found, and wisdom may be found everywhere. In the low caverns of earth, in the deeper caverns of the sea in valleys, rocks, and rivers; in seas, mountains, and water-falls; in air, earth, and sky; wherever man has trod or spirit dwelt, the works of God proclaim his wisdom infinite. His temple is the universe, his universe without beginning or end, without centre or circle, without disorder or confusion, without parallel or unfoldings, and without measurement of wisdom of the Creator.
Works are wisdom in God. Works are vanity in men. They are vanity, because they are frail and perish. They are good or bad, as they work the good or bad of those who are affected. No work is good, unless it be productive of enjoyment. No work is bad, unless it be productive of unhappiness. Good and bad are the representatives of these two conditions. They are the exponents of both conditions. But when we say a work is good, we must first know its use and influence. What may be good for one, may be bad for another. What is sweet to one, is sour to another; or what is good to one, is evil to another. All are not alike. Difference in conditions require difference in treatment. Under wise treatment, wisdom works what is best for the good of those who ask her advice.
Works affect mind as well as matter. Matter is not mind, mind, is not matter. Matter is matter, and mind is spirit. Mind is God, and God is mind, infinite and eternal. Spirit is mind, or rather spirit is mind in progress. it is work in progress. it is the work of God in progress. It is not the work of man. It is not the wisdom of man, but it is what God has made, and he has made it good. Mind wills, and will is power in action. When will is controlled, it is controlled by a superior. All things are superior which control. All things superior will control what is inferior to themselves. God is infinite, and therefore superior to all things. All things are controlled by him as he wills. He wills to create, and the creation comes forth. He wills to rule, and rule is over all. He wills to work by means, and. means sub-serve his purpose. This is work. This is action. This is wisdom.
But what means does he employ? How does he work? As lie wills, so does he work. As he is wise, so does he choose means in wisdom to execute his will. All things are but means chosen to advance the purpose of his will. What is it that wills, but the will of wisdom in love ? What are earth, and seas, and skies, but the habitations of enjoyment? What are the disorders of society, but transitions in the scale of progress ? What are the convulsions of civil war, but the growth of mind, bursting the shell which encloses and confines. What are the conflicting antagonisms of mind, but elements of will in will of God, working the elevation of wisdom from ignorance and folly? What are the chains which enslave, the fetters which bind, the prisons which confine, the halters which murder, the witchcraft which controls, the ignorance which prevails, but the expression. of conditions, undeveloped and unimproved by the wisdom of God? What are all things, but the production of infinite wisdom, the work of an Almighty Power, and the conditions which are essential in the work of developing the mind of man?
"All are but parts of one" infinite "whole, Whose body nature is, and God the soul."
Works are parts. Works are many parts of wisdom. Works are manifestations of wisdom. No work of God is a part of a work. Works are parts, but work embraces all parts. It is the whole in parts. It is all in all. Man, then, is the work, and works are but parts. Without the parts, the work would be incomplete, and, without the work, the whole would be only parts. The deficiency would exist, and exist till supplied. Where a deficiency is found, there is folly; and where folly is found, the wisdom of God is not found. What, then, are works but the parts of a work? What, then, is work, but the doings of a worker? And what are the doings of a worker, but the results of wisdom?
Works will prove their value. Their value may be determined by the enjoyment they afford. Does God require works to consummate what is not complete in him? Nothing is incomplete in him. Who, then, is benefited by the work of God? We know not, unless it be the work? We know not unless it be man? How, then, is he benefited, unless he enjoys? and how can he enjoy, unless he is conscious? and how can he be conscious, unless he lives? and how can he live, unless he is immortal? That which is mortal dies. That which is immortal never dies. If man be mortal and die, who enjoys? For what then, were all the parts which are essential to the whole made? For what! Answer, ye who doubt, but answer in wisdom. Then, doubts will weigh nothing in the result. But they weigh! Alas! they weigh like rods upon a fools back. They weigh like irons upon the feet of slaves, like shackles on the hands of victims, like mountains on the sides of streams, like famine on the mind of want, like curses on the brow of folly, like mildew on the face of despair, like darkness on the world of night, like peace on the world of hope, like joy on the soul of wisdom, like rainbows on the arch of heaven, like tears on the melting clouds, like light on the weary world of sorrow, chasing away the sadness of bereavement, and unfolding the doors of a building not made with hands, which no man can shut.
WORKS ON WORKS
WORKS of men are works on the work of God. Works of men are mens works. They are parts of a work. Nothing is completeall is unfinished. No work of man bears the wisdom of God; and yet much is wisemore unwise. Much that was once wise in mens wisdom, leaves no trace but folly on the page of history. Wise men have opened, their fountains of wisdom, which ages have consecrated, and huge piles of musty records, filled with the speculations of undeveloped minds, have appeared. They were works on the work of God. They were the mystical productions of mystical mindsminds enshrouded with the pall of superstitionminds engulfed in the labyrinth of inexperienceminds overshadowed with the darkness of pagan idolatryminds estranged from the relationship of brotherhoodminds imbued with the selfishness of uncultivated philanthropyminds soured with the acidity of worldly wisdomwisdom. in measures withering to the soul, and destructive to the general good of manwisdom artless as it was treacherous, villainous as it was cruel, vindictive as it was foolishwisdom which sought out many inventions, but not for goodinventions whose object was to aggrandize the few at the expense of manyinventions cunningly devised, yet ignorantly managedinventions for destruction of mens lives, but not to save theminventions which placed crowns on the heads of fools, yet offered thorns to the face of philosophya philosophy, lean and hungry, but neglected and despiseda philosophy in infancy, but no mother to offer protection, no wisdom to counsel but the voice of nature, no religion but contempt of men and things, and no worship but the avarice of human passion, human glory, human fame, human plunder, riot and war.
Look at the works of industry and art. See Sodom and Gomorrah in ashes; Babylon in ruins; Pompeii submerged in lava; Rome, once the mistress of the world, the beggar in rags; Egypt, the patron of genius and the pyramid of art, the home of plenty and clime of glory, the habitation of barbarians, degraded and despised, and whole empires turned and overturned by the merciless hand of works, which conflict with the laws of God in nature. We have seen cities rise and fall. We have traversed over the battle field mid fury and slaughter. We have heard the wail of war dashing like a wave of murder on the shore of eternity. We have been where the storm of passion roared with grating discord. We have visited hamlets and dens, palaces and courts, tombs and hecatombs, the wise and the unwise of other days, and lo! we found only the glory of worldly wisdom. We found only the works of ignorance and vanity. We then said, what is man, with all his works, but a work of God in a state of wonderin wisdom of worth worth in the wisdom of God, yet folly in men of misunderstanding. Then, we said, how long will these things be, and what shall be the end thereof?
Works on work must perish. And, when they perish, the work of God will stand. When they molder in dust, wither in sunshine, commingle in ashes, the day of wisdom will appear. We see works on works of worldly wisdom in all departments of human industry. We see works on war, and works on peace; works on fiction, and works on facts; works on folly, and works an wisdom; works on men, and works on the works of men; works of all kinds, and adapted to, as they were conceived in, the condition of human progress, which wills the image of itself, in all ages and in all countries. Indeed, works are but the image of the doer. Works are but the reflection of mind. They are the productions of mind, even as grain is the production of earth. In a barren soil, men reap a barren harvest. In cultivated vineyards, they gather an abundance. In other words, in an unwise mind there is a production; but it is unfit for use; or, if fit for use, it is of a coarser kind. And, besides, there are tares which must be burned, and burned on the soil where they grow; otherwise their reappearance may be expected. Now the tares and the grain grow on the same soil. The soil is good, but indolence suffers it to be uncultivated; and consequently, tares spring up and choke the good seed. So, with the soul. It is good. But ignorance of its value, and indolence in its wise cultivation, have scattered seeds which have overgrown the natural productions of refinement and want. Mind knows not itself; and, not knowing itself, it has dealt harshly with others like itself. Did it appreciate its own value, it would be less likely to abuse its own image in a brother. When man shall see himself in man, he will not quarrel with man, for no man ever yet hated himself. To see himself in another, and yet quarrel with him, is as impossible as it would be to quarrel with himself. Two things identical in their nature are harmonious.. Two minds identical in their nature act in concert. Hence, when men shall see themselves in other men, they will mourn with those that mourn, and weep with those who weep. They will unite like two drops of water, like twin brothers in cordial fellowship, like two sounds in harmony, like myself and other spirits of this sphere; and, being united, there will be no wounds to heal, no sorrows to allay, no fears to dispel, no prisons to confine, no tyrants to rule, no murderer to bereave, no works but wise, and no will but love.
Works of darkness, works of evil, works of selfishness, works of ignorance, are works of men. Alas! they are the works of a misguided work of God. Man is misguided, reason is misguided, nature in man is misguided. With all the wisdom unfolded, with all the learning understood, with all, the religion revealed, with all the faculties of mind employed, with all the schools, colleges, Bibles, papers, laws, governments, discipline, science, art, and refinement, worldly wisdom has vouchsafed to use as means of human progress, the mind is still misguided, wronged, abused, and cheated of mind; and wisdom is not practiced as God and nature require, to feed the soul with bread. And why? Who will tell? Who will overcome? Are our statements wrong? Are we misguided too? Then indeed hope is gone. Who will say, we are deceived? He who judges without knowledge, without evidence, without any thing but ignorance and mistaken assumption to justify. And suppose we are: who then comes with the needed relief? What can man expect which he has not enjoyed from the means which the last eighteen centuries have afforded? Are not the means all that they ever will be on which man has rested for deliverance? Do means gather strength with age? If so, why adopt new inventions? And why adopt new inventions when the old are better, or, at least, as good? And who shall decide which is best? If experience must decide the question, then the old must gain the preference, for new things are things of inexperiencethey are experiments; yea, experiments of human wisdom. If the old must stand, it is not difficult to decide the result. Like causes, like conditions will produce, as they ever have produced, like results. And what are those results? Overcome evil with good is yet a stranger on earth. Mind is mind, misguided and abused. When will the world learn righteousness? When will the moral and social wrongs of society be rectified? And how? Works of men have been employed; have failed not one instance of success. Shall man longer trust in failures for a remedy, or the wisdom which controlled, when failures succeeded failures? How can that be a remedy which fails in its mission? How can that succeed which has never succeeded? Ignorance, misguidance, sin, and misery, are no new things under the sun. They are conditions of mind confined to no era. Means, then, which fail to rectify the same conditions in one age, must fail in another age. Means which originate in the same source, however new, are equally distrustful; because a source can not impart what it does not possess. When man, therefore, calculates on deliverance by means originating in human wisdom, his expectations will be cut off. Human wisdom would be human folly in attempting to cast off itself. Indeed, how can a thing, of itself, destroy itself. How can that which is evil do good? How can mind, misguided, guide? How can the soul in ignorance enlighten? How can that in which there is no light, give light ; in which there is no wisdom, give wisdom; in which there is no truth, give truth? Misguided, it misguides; misdirected, it misdirects; uncorrected, it will not correct. Whence, then, comes the antidote? Is it found in the works of men, or in the wisdom of God? Whence, then, comes the hope of the world? Is it from earth or heaven? Whence came the inspiration of Revelation? Was it from earth or heaven? Whence came the power to work miracles? Was it from God or men? All from on high. No human hand was in the work; but the wisdom of God moved, and when it moved, the movement was felt and obeyed. Such is, and such will be, as it has been, the distinction between human. and divine wisdom.
What, we ask, shall be done to afford the needed relief? We have seen that a disease can not cure itself. We have seen all modes of treatment adopted as remedies for the evils and ills of man, by the works of man, but without success. No man can tell why men should be compelled to languish and despair without relief. No man can tell how these evils can be overcome by man. No man can do what he can not tell how to do. Some men tell what God can do. Others tell what he can not do. Some men hope, and some despair of deliverance. Some will write, preach, and publish, what God will do to rectify the wrongs of men, but few expect those wrongs can be overcome where they exist. They can see no wisdom equal to the undertaking, which will interpose in the work of reform till the resurrection. When the resurrection is, or what it is, they do not know. Some believe it will commence when the body dies, others do not. Neither one nor the other know what they should know, on such an important subject. But they work; alas! and what work do they produce? Do their opinions rectify even their own wrongs? And, if they do not reform the believer from his wrongs, can it be reasonably expected that others will be overcome of their wrongs?
We find men not content under such a state of things. We see them groaning under the heavy burdens which are levied upon them to support opinionsopinions of men who need to go to school, and learn the first rudiments of religion in the school of wisdom, as taught by Jesus, and as revealed in nature. Men who do not know what the resurrection is, nor when it is, certainly have something to learn before they can be very useful to others. They have a lesson. to learn which will open their eyes and reveal their ignorance, when the whole truth of that subject shall be revealed to them. They have a lesson to learn which the will and wisdom of men, like themselves, can not teach. It is a lesson which their will and wisdom can not unfold? It is a lesson which even the Bible, however useful and true, does not satisfactorily disclose. It is a doctrine which has been revealed, but all the revelation is not in the hands of men. The whole subject was developed by Jesus, but the development is fragmentary in the Bible. Yes, it is darkness; and men of all professions are stumbling in -that darkness, not being able to know what the resurrection is, or when it is, or how it is with the children of the resurrection.
Works on works have been written, preached, and published, to explain something which the workers did not understand, to throw light on revelation from heaven; as though revelation solicited light from those in whom there was no light, and where its light shone to give light; as though the wisdom of God in that light needed more light to make men in the body see it; as though a professedly satisfactory revelation was unsatisfactory without the aid of human wisdom to solve its sayings, without the doings of man to unfold its unfoldings; as though wisdom required folly to commence sowing where it had. sown the seed of truth; as though that sowing would encourage the growth of wisdom on earth; as though the earth would be productive of no harvest unless folly shared in its cultivation; as though that cultivation required something more than infinite wisdom and skill, and, consequently, demanded a share of folly to give bread and life to a hungry world.
Works of men have their objects. Has selfishness nothing to gain by its works? Does it work without money, without expectation of remuneration? Are all the works on the works of God disinterested? Are they written and published without any other motive than to do good? Is there no sect or party, no fame or honor, no worldly applause or glory, no secret hostility to wisdom, as unfolded in the Bible to gratify, no workings of strife or emulation to encourage, no discipline to enforce, no creed to cherish or demolish? We ask, where and to whom are the works of men dedicated? Where and by whom are the works of men consecrated? And by what wisdom are they approved? Is it from earth or heaven? No voice of approbation descends through the murky darkness to cheer children who love darkness rather than light, because they love the praise of men more than the praise of God. No voice but wonder, no echo but human, responds to the folly of works on the work of God.
Works of men sometimes contemplate what the law of God forbids. They contemplate selfishness. They contemplate their own as well as others good; others good remains the last to be served others good more frequently is not considered. Others good is well. Self is well, when others good is sought as is its own. Works are well, when others participate in their advantages. Preaching is well, when it does others good. Publishing is well, when the public are benefited. But when written works darken counsel, when they pour out their own shame on the wisdom of God, it is false to duty, it is treacherous to humanity, not to rebuke the ignorance, which casts its seed on ground where the wisdom of heaven has scattered an abundance of good things.
Works of men are deceptive. Books, sermons, essays, articles, written by man, are more or less deceptive. They corrupt the mind. They often engender a wisdom which is uncharitable, cruel, or destructive to the well being of man. They often speak of charity as "the bond of perfection, as the greatest of all virtues, but not adhering to what is good for others, the authors proceed to deny, practically the duty of doing unto others as they would have them do unto them. They think evil so far as to dislike the practice of their endorsed bond. They think one thing for themselves, and another thing for others. The balances are well, but who made the scales, who touches the beam, who controls the weight? We shall not repeat what every mind knows. And yet, their books tell men how to live, how to act, and what to do, to enter the kingdom of God. All this is well. It is not the book, it is not the author with whom we have to do; but it is his works. Has he demanded of others what he is unwilling to practice himself? Has he taught a lesson in which he has no confidence? Has he preached a sermon which he never obeyed? Has he preached against extortion, and yet extortedif not money, yet what is worth moreextorted a blind acquiescence to all his dogmatical assumptions; if not of the widow, yet of her unimproved children; if not of the poor, yet of those who rob the poor of their honest industry to aid the works of hirelings, who bargain the treasure of heaven to promote their unworthy aggrandizement? Has he compromised what was not his own? Has be sold what he never ownedthe wisdom of God? Has he bartered away what belonged to others, and received a consideration? If such are his works, what are his books, his sermons, his preaching to others? All for what? We need not say.
Works are what they are. What they are is one thing; what they will be when the wisdom of God shall rule on earth as in heaven, is another thing. It is not for us to say, who will or who will not be a doer of the word. It is sufficient, in this place, to expose what is done, and how it is done. We see men anxious to know the truth, and yet they do not know where it can be found. Conflict reigns on earth. Party and selfishness share in the spoils of victory. When they are satisfied with what they have obtained, it would seem to some minds premature to disturb their contentment. But do they rest? Is not restlessness the energy, the activity of the world. All works are works for enjoyment or gratification? Mind does not labor for nothing, or without an object desirable. The whole energy, then, of a race, a multitude, has been in motion for enjoyment? It is now in motion. Spirits are not idle. They work for joy. They work for good, not of themselves alone, but others. The labors of this book are not on our account, but the good of our children, who need our assistance. And it is no new philosophy with us, that in doing good to men on earth, there is great joy in heaven. Spirits in the body are in motion. They seek, but they do not find. Why? Because they consult men who have no understanding, because they seek where wisdom is not, and because they labor for what is not bread to the soul.
We have seen the vineyard all grown over with nettles and thorns. We have seen souls wearied with work. We have seen briars and thorns which would choke the energy of endeavor to write their anguish, cursing the ground where wretchedness found no mitigation. We have seen wisdom descend on clouds of glory, but vainly was her mission. She came, but worldly wisdom shut the doors of investigation, and armed souls with prejudice, forbidding intrusion upon customs made venerable by age; on doctrines perpetuated by extortion ; on forms sacred in the eye of idolatry; on creeds necessary to the servitude of slaves; on rituals suited only to menials; on platforms and establishments consecrated to party; on wisdom wonderful but unanswerable to the good of all; on wisdom exclusive, partial, unjust, vindictive, deceptive, and cruel; on wisdom selfish, debasing, oppressive, and devilish; on wisdom foolish, ignorant, and wretched; and on wisdom empty, vain and unsatisfactory to the possessor. Wisdom camewisdom retired. Wisdom sought and found, but she was not heard in. the streets, nor in the palaces, nor in the temples made with hands, nor in halls of legislation, nor in festival associations, nor in schools of art, nor in academies of science, nor in books, but she came in the brightness of angels, in the glory of heaven, and men wondered; but they fell down before the beast, and asked forgiveness for their wonder.
Works on works of charity will serve to show what need be shown. What is charity? What are the works of charity? Works on charity are not always charitable. Charity is love. It is the manifestation of love. It is the work of love. It thinks no evil. It is not selfish. It is not cruel. It is not blind. It is not indolent. But it is good good to the needygood conferred on the children of want. Want is the subject, love the donor. When the subject receives a good, without the expectation of a return, without promise of remuneration, it is a gift of charity. All gifts supplying a needa necessary want, are charities. But nothing is a gift where conditions offer considerations of gain for the thing conferred. No matter what that gain is, it, being a gain, is equivalent to a remuneration. It is equivalent to a contract between two parties, made with a view to some selfish advantage. When such advantage is sought, the means by which it is obtained are neither gifts nor charities. Minds of charity see the enjoyment of a brother, or sister, or child of misfortune. They seek no praise or commendation of men. Love moves in the work, and the work is but the outpouring of a surcharged soul with philanthropy. They are deeds of kindnesskindness like rain on. the thirsty ground kindness like water where vegetation languishes kindness like bread to the famishing, like manna from heaven, like streams in the desert, like smiles on tears, like light in darkness, and like love seeking no reward. They are where angels visit, where wisdom visits, where love visits, where righteousness visits, to water the plants of our heavenly Fathers vineyard. They write no works but the work of doing unto others, as love, religion, humanity, justice, relationship, and duty, demand. They publish no papers, magazines, or books, lauding what has been done, neither do they suffer the left hand, or next door neighbors, to know what their right hands have done. They preach only as they practice, but not in high sounding words, not in tongues which men do not understand, not in frothy declamation without meaning, not in tinkling cymbals to please selfish ears, not in words that flatter to deceive, not in eloquence without a soul, not in motives to shield what is wanting in works, not in works to conceal what is wanting in duty, nor yet to cover what is omitted in the wisdom of cold and sinister minds which withhold the needed alms from the stranger within the gates of plenty. Minds of charity go not out of the way to gather praise of men, nor do they proclaim on the house-top to doings of their own bands. They are peaceable not ostentatious. They seek no reward but the sweetness of relief bestowed on the needy. Alas! no reward ! What greater can they seek, than the blessing which makes others blest? What other can they gain? Is heaven opened? To whom? To whom but the doer. To whom but the soul that seeks heaven in doing unto others, as it would have them do unto him? To whom but the mind which seeks, and never seeks in vain, to find a blessing in blessing the needy children of want. To whom, but the soul that doeth the will of God.
Will of God is the joy of the soul. Will of God is the will of right. Will of God is the work of angels. It is the positive Mind which controls all nature. It is the Law of harmony. It is the law which thinks no evil, which contemplates no wrong, and which destroys no joy. Works must harmonize with that law to be consonant with the will of God. Man can not share in its promised blessing, without the will of God is regarded and obeyed. To obey is to do, and to do is to make him happy who makes others happy. Good to others is a blessing to him who does good. He who receives and he who gives, are mutually blessed. This is the law of God. Its beauties are seen in heaven. Its glory is our mission on. earth. We come with the needed blessing. We come with precious ointment to heal the distress of disease, by curing the disease itself. We come with ointment which will heal the wounds which sin has made, and give health to the weary of worldly sorrows, pains, and fears. To do what man can not do, is our work. And, when men shall work as we work in preparing mind for a mansion of charity, so that, in blessing others, it will itself be blest, works on social reform will become obsolete things, worthy only of a name amid the wreck of matter cast into the sea of oblivion. Then the poor will become rich, and the rich will become richer, because wisdom is of more value than riches. Then mindsthe work of Godwill not write, preach, or publish, tales which mercy forbidstales which comfort no soultales which bind up no woundtales which never control one misfortune, alleviate one pang, remove one pain, or chase away one wrongtales that never pity one sufferer, or sympathizes in the charity that works for the emancipation of all who are slaves to the tyranny and misrule of a craft matured in the folly of perverted humanity.
Minds of men are crafty. Crafts are hobbies on which men ride. Crafts sail with the aid of currents. They follow channels where currents run. They go downwards. They never seek the fountain. They move as currents move. They rise and fall with the current. They are made to float on the surface. They never dive to the bottom to rise. If they sink they sink to rise no more. Such is craft. Works of craft are works of the surface, which may be seen. We see craft in all professions, in all channels. We see craftsmen also. No mind can write, preach, or publish, without craft to answer the conveyance of his message. We have our craft, but we are the craftsmen. We manage the ship. It is not the ship, then, it is not the craft which we oppose, but the cargothe goods that are contraband to law, which we shall seize and destroy. There are slaves on board. They must be set free. There are provisions unwholesome to the slave, which must be taken away. There are stores destructive to mens lives, which are not needed in time of peace. Peace is now proclaimed, and we intend to cast the destructive weapons of war into the sea-. Though we have resolved to conquer, we can have no use for them in securing the victory. What we can not do by light to banish darkness, by truth to overcome error, by right to supplant wrong, by justice to undo injustice, by love to work out hate, and by mercy to control cruelty, we shall leave undone. The implements of war must perish. The goods of pirates must be confiscated, and the bread of the craftsmen must be exchanged for the bread of eternal life. They will not eat that which gives no life. They will not drink that which intoxicates and arouses the beast in the man. They will not contend against their friends; for we come to do them good. They will see peace on our banner, peace on our tongues, and peace in our works. We are the messengers of peace. We live in peace, our country is at peace with all nations. It is the asylum of all the world. And yet there are none who want, or wanting go unrelieved. There are none destitute, and destitute call in vain for help. Heaven is where we live, and heaven is heaven, because all citizens in heaven are co-workers in doing the will of God. It is heaven, because the angry storm of contention overshadows not the plain of our repose. It is heaven because the red lightning's of war flash no more athwart the sky of celestial day. It is heaven, because all things conspire to develop the glory of God, and the eternal harmony of his works. It is heaven, because the visible things of earth and the invisible things of spirits, are understood and enjoyed. It is heaven, because the law of development affords encouragement for minds to bring the plain of earth upward to the plain of heaven. It is heavens because the armies of heaven are armies, not of aggression or defense, but of constant exercise, of untiring endeavor, to enlighten and save the world from the evils of the world. It is heaven, because God is our Helper, we are his servants, and the spheres the place of our habitation.
But how can we work, how can we labor without an object? What can we do which we have not done? We can only will to do what we can, and can only do what we will. This is our answer. Time must decide what we are not disposed to forestall by prediction.
Minds of charity are disinterested, so to speak, when the good of others is promoted by pecuniary sacrifice. Have spirits of this sphere any pecuniary sacrifice to make? No, but they have a sacrifice to offer. They have a lamb, not of flesh and blood, to lay upon the altar. It is a free-will offering. It is without money and without price. It is a lamb without blemish. It is a lamb slain from the foundation of the world. It is a celestial lamb, whose strength is for the healing of the nations. It is a lamb whose strength all nations need, whose value all nations will cordially admit, when they see what we now see. It is a lamb whose garments men have not wisdom to imitate. It is a lamb whose wisdom men have scorned and derided, and they have scorned and derided because they have envied his compassion, his meekness, his humility, his gentleness, his forbearance, his forgiveness, his generosity, his liberality, his sacrifice, for the good of those who slew him, and slew him because he was good. This Lamb is the sun of Righteousness. This Lamb is the Son of God. This Lamb is the Saviour of the world. This Lamb is the doctrine we unfold, the tidings we bring, the repentance we counsel, the charity we admire, the purity we uphold, the crown we confer, the diadem we give, the wisdom we teach, the love we announce, the truth we proclaim, and the joy we realize. No martial trump of war, no murderous cannons roar, no wonders in heaven or on earth, no cavalcades of worshipers, no shrines of ambition, no tears of sorrow, no wa