Index

 

 

 

Light From the Spirit World by C. Hammond

 

 REPENTANCE

 

REPENTANCE is reform. Reform is progress. Progress is advancement in wisdom. Wisdom is of God. Folly is of men. As wisdom of God prevails over folly, so reform is worked among minds. No mind reforms without wisdom. All reforms are wise, and wise because good. All reforms are not reforms, which bear the name. They are not reforms, because they are not good but evil. No mind is happier for them. Many are more wretched. Such are not reforms, nor their promoters reformers. But what promotes and increases the enjoyment of mind, without disturbing the harmony of a common brotherhood, is repentance. Some reforms are of this character. Others are wrought as selfishness and ignorance desire. When selfishness and folly engage in a work, wisdom and worth do not aid. The reform is what will answer the demands of its promoters. It will answer the objects of those engaged, as their zeal and industry are interested. But who is benefited? Who is injured? We ask who? They who wrong and they who are wronged are injured. It is no reform which does injury. And yet many reforms, as they are called, accomplish only this result. Many reformers are desiring nothing more wise. They seek as they find, and find as they seek. They seek to control with their own wisdom the wisdom of others. Antagonism and bitter controversy arise. Each party seeks to overcome the other. Each employs its own wisdom and means to do what we are writing to undo. It employs means against, and not for, the welfare of each other. Still both claim to be reformers and friends of mankind. Both need a reform, and both must repent to gain the wisdom of God, and the happiness it affords.

 

The sectarian opposes the sectarian. Each would reform the other. Each would control the other. Each would make the other as himself. Both can not succeed. Both may be disappointed. Both should be disappointed. Neither are wise. Neither are reformers. Reforms do not set mind against mind. Reforms do not disturb the law of progress in wisdom. Reforms do not make minds wretched. Some reformers do more. They make minds miserable. Such reformers as are quarreling with each other, need a reform. They need a repentance which will save them from their sins. They need a repentance that will destroy their unholy warfare against mind and the good of mind. They need a repentance which will teach them a lesson of wisdom. They need a repentance that need not be repented, of. When they learn that lesson, their names will be written in the Lamb's book of life. They will be written on their foreheads, and the world will see the reform and rejoice. Angels will rejoice, and be glad.

 

But sectarians are hired servants. They must do their master's will, or their master will not be pleased. When their master is not pleased, they lose the smiles of his approbation. They lose the reward he has promised. They lose their expectations of subsistence. They lose the confidence of other slaves. They are not ready for the sacrifice. They are opposed to change. They wish to retain their possessions. They are unwilling to surrender themselves into the hand of God. They know repentance would change their warfare against mind, but they know that war gives them employment.


 

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They know that employment gives them wages. They want the wages. They will not reform to lose the wages. They will not cease to do evil, because evil affords them what they want. They will not reform, because reform hazards the means of temporal subsistence. Under these conditions sects wrong each other. They deny themselves the good which wisdom produces. They deny the doctrine they profess to teach. They deny the doctrine we inspire and write. They profess to regard the doctrine of repentance, but they practically disregard it. They write against sin, against evil, against wrong, against crime, against hatred, against enmity, against contention, and against wrangling, but we see no writing which reforms the writer. He writes to reform, as he calls it, society—to reform others, while others write to reform him. Such is sectarian reform. It never reforms itself. It never reforms others. It may create partizans. It may enlist sympathy. It may enlist soldiers. It may control congregations. It may influence society. But it may not do good. It may not unite mind to mind. It may not relieve the needy. It may not comfort the mourner. It may not do works meet for repentance, nor bless humanity with the wisdom of heaven. Neither will it advance mind in the knowledge of the truth, nor deliver it from the curse it labors to establish, by moral and wise means.

 

Repentance is an abused word. It has been perverted to mean what sects wish, to gain control. It is not used without implying submission to human authority. It is not understood that minds repent, unless others do as they do. They establish a rule. That rule is what they want. And what they want is the work of others. The work of others must agree with their work. Insomuch as it may differ, it falls short of genuine repentance. They, being


 

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the standard, judge of the quality by their own qualities. Such is repentance among sects. It is not repentance with spirits. It is not the repentance of heavenly wisdom. It is not the repentance which Jesus required. But it is a repentance suited to the wish of selfishness. It is a repentance evangelical with the party to whom the subject becomes united. It is party repentance. It is a repentance of the party. It is not of God. It is not of spirits. We disclaim all interest in it. We write to overcome such repentance. It bears no fruit of benevolence to the needy. It rectifies no injury to others. It palliates wrong. It smothers mischief intended. It restores nothing to others, when wrong has been done. Under wise men, restoration was considered as evidence of repentance. When wisdom ruled on earth, the wronged were made whole—the injury was not repeated, but the injured were compensated. Sectarians require most of all, words, confessions, not deeds. They require other things. They ask support. He who supports is considered a penitent, or a convert. He who will not support is considered impenitent, or unconverted. Hence, what is regarded as wise by one party, is not by the other. Parties wish to control parties. Their converts are arrayed against each other. Both demand repentance and submission. Both refuse. The strife rends. The battle rages. The reveille is beat. Recruits are wanted. Bounties are offered. Heaven is proffered. Hell is threatened. Hope decides. The convert is made. But where is his repentance? Whom does be obey? Alas! mind rules wind. Ignorance loves ignorance, and brother hates brother. Repentance is not there. Reform is not there. The blessing of God is not there. But woe is there. Wrong is there. And where wrong and woe exist, there repentance demands a sacrifice—a broken


 

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and contrite spirit—a spirit that feels the love of a brother to all, and acts as it feels.

 

We see congregations of worshipers parties to the evil. We see mind abused, deceived, flattered, with words that disgrace the religion of Jesus. We see whole congregations smiling in the face of such indignity to the cause they profess to love—smiling that smiles may encourage insult to the honest inquirer—smiling that smiles may convert the unconverted to the wretchedness of their idolatry; but smiles and tears without works, are not the repentance we seek to promote. These congregations meet to smile, and be smiled upon. The minister smiles, the people smile; but where are the sympathies for those whose rags forbid the smile? Have they no souls equally precious in the sight of God? Where are the works of reform over which angels smile? Do they rise up, like gushing water, to smile on the faith proclaimed in the name of Jesus? Look at your cities! See your gorgeous mockery of religion! Temples consecrated to religion, but destitute of philanthropy! Altars burning with oblations, but no child of misfortune relieved! Are these the gifts your repentance seeks to bestow? Are these the fruits of Christianity? Let your jails and prisons answer. Let your works answer. Let your consciences answer, and answer faithfully. Let the poor, the needy, the unfortunate, the ignorant, the mourning, and the sorrow-stricken, respond to your answer, and then repentance will be something more than empty words, which lure to wrong and deceive.

 

Religion calls for reform. Minds call for reform. Angels call for repentance. Nature calls for progress. Wisdom responds to the call. But who objects? No one. Who submits? The works must show. Repentance must show who submits to the call, and who does not. Repentance is not


 

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the tear of to-day and the wrong of tomorrow. It is not in smiles of congregated faces upon each other; not in decorations and ornaments of costly magnificence, when hunger and want control victims in the streets, and naked wrong goes unrebuked with others' industry on its back into the congregation of the affluent. It is not in withholding the gospel from the poor, nor in wisdom which excludes them from becoming what religion and humanity require, the participants of what natural justice affords—a mercy denied them in most temples dedicated to God, yet used for the especial benefit of exclusives—minds which, if they have more wisdom, need it less than those who are excluded, because their means forbid entrenchment, as inconsistent with their more pressing wants.

 

We see what repentance may do. It may reform the mind, so that no child of misfortune shall need the disciplinary correction it now receives. It will work what no other unreformed mind in the body can accomplish. It will unite minds, and minds united will be interested in the prosperity of each other, because they will be alike. It will control the evils and wrongs of ignorance. It will convert ministers and congregations to works of wisdom; and it will work no harm to any one. It will cement minds together in the bond of charity, and sects and parties will be dissolved in the water of affinities, made sweet by the baptism of her children in one common fountain of everlasting life.

 

Repentance will show the object of spirit manifestations in all ages. No age has needed reform more than this. No stage of progress has needed wisdom from heaven more than this. Whatever wisdom darker periods in human history have revealed, none bear witness to stronger developments of divine power than what will be required to overcome the wrongs of the present age. No repentance


 

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was ever more sincerely required to develope the wonders of heaven than the present. Mind is now convulsed with mind. Divisions are more numerous, parties are more distrustful, confidence is nearly exhausted, and religion is nearly empty; so that words compose nearly the substance, while a miserable skeleton of forms and ceremonies attracts no reverence for the beautiful spirit that once gave life and motion to the beautiful work of God. We will write a remedy. We wilt write what no wise mind will contradict. We will writ—

 

What conscience dictates to be done, Or warns me not to do;

This teach me more than hell to shun, That more than heaven pursue."

 

This will teach you more than duty to one, or fear of the other. It will teach you a repentance that will make other souls rejoice. It will teach you a wisdom in repentance that smiles on the degraded to win them with the smile to forsake their wrongs, and do as good, to others requires. It will teach you what no repentance of tears without works of good can ever teach. It will make known what we are who write these pages to encourage the minds of men and women to abandon the strife and contention which now disturb the harmony of social order, and disgrace men and women by making them slaves to others without advancing their progress in the wisdom and happiness of eternity.

 

Wisdom with God and the spirits of this sphere write what those dependent on others do not write. We see who will reject our counsel, who will despise our reproof, and who will heed our advice. There are minds who will obey. Those minds are not in the circle of the impenitent. They are not pensioners upon public favor. They love the truth because the truth makes them happy. They see what other minds do not see. They know what


 

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other minds do not know. They have found a repentance unto life. They have forsaken a repentance without works of righteousness; and they will find a circle in this sphere which will not admit the works of evil within its embrace. No mind who wishes enjoyment in heaven will neglect its duty to the needy, will neglect that reform which will qualify it for a circle which is shared by the benevolent spirit. The pure in heart shall see God. The impure in heart do not, and will not see God in his wisdom without repentance. Repentance only can save the evil-doer from his evil deeds. It is not a repentance in words that saves, but it is a repentance in works of benevolence. Circles of impenitent spirits inhabit this sphere. We see their condition. We see minds like them in the body. If circles of minds wish to avoid their wretchedness, let them take heed to our warning. Let them take heed to our counsel, and repent of their sins. We have no selfish object to deceive minds in the body. Therefore, we admonish men and women to do works that they will not be ashamed to acknowledge in the presence of angels when they reach this sphere. We admonish all, old and young, who may read these pages, to do justly, love mercy, walk humbly, an write truly, what will do good to mankind. We admonish them not to trifle with the wisdom of this sphere, nor mock at the revealments we are permitted to make of things connected with the enjoyment of the soul. Is it no trifling matter to wrong yourselves and others or the joy which duty brings. It is a solemn thing. It is not mirth to us to behold the wretchedness of minds in the body, who oppose our endeavors to bless the needy. It will not be mirth to them, when the realities of law and justice shall unfold the wrong they have done. It will not be mockery then; no, mockery is the child of earth, but its victims are found in circles


 

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removed from the body. They mock no more at the revelation from heaven; but the wrong a has been done, and they have no power to undo it. It is this which makes them less happy than others. It is this that makes minds in the body less happy than they might have been, had they restrained the wrong. It is this that needs repentance. It is this that needs reform for the good of mind. It is this that must be overcome, or the mind will not share the enjoyment of even the second circle. It is what will do no good. It will do harm. It will wrong all who participate in the work. Have we said all? Yea, more will be injured; while none will be benefited by it.

 

Repentance is not a momentary work. A moment may work something. It may enable the mind to resolve, but resolve is not repentance. Some minds resolve, but never repent. We see them pass resolutions to do, but the doing is not done. Ecclesiastical assemblies resolve to arrest the progress of crime. The resolution meets no opposition. All give it their cordial concurrence. This is well. This is all. Crime continues. Poverty makes criminals. Wants are more forcible than convictions. The latter yield. The former prevail. The mind is arrested, convicted, and lodged in jail. The people pay the expense, and call it salutary. It is a salutary lesson of wrong, but the lesson neither improves the criminal nor the people. He is only disgraced to make him more shameless. The more shameless he becomes, the more bold and daring he will be in his depredations. He loses his respect and fear of public opinion. He feels disgusted with himself and community. He is wretched in his sins. He is as wretched out of jail as he is in it. Both conditions are equal. When both conditions are equal, he will have no choice. Fear is overcome. Disgrace is removed. Jails and prisons


 

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are homes. They hide him from the scorn of the world. He feels scorn. He can not brook its insolence. He wishes revenge. He seeks its gratification. The scorner is his victim. He is murdered. The murderer is arrested, tried, found guilty, condemned, and executed. Who is satisfied? Who is wronged? All are dissatisfied, all are wronged. Nothing is right which does no good. All is wrong which wrongs. Wrongs do evil. Evil is unhappiness. Is the criminal wronged? He has been wronged from his birth. His parents wronged him, ignorantly wronged him. They wronged him by neglect. They wronged him by omitting to cultivate his mind with such principles as would afford him protection, by affording him means against the demands of want. They wronged him by neglecting his instruction, in the wisdom of God, which would have overcome temptation, by securing ample sustenance to his condition. They wronged him, because they were wronged themselves. They were wronged by the same neglect, by the same ignorance, and by the same passion of want. Not overcoming the wrong, they transmitted it to their child. The child wronged as he had been wronged. He wronged because he was not wise, and because his parents were not wise they wronged him. He was neglected. His mind was uncultivated. His soul was unwise, and, being unwise, it wronged others. For this wrong, others wronged him. They were both wrong. Two wrongs met. Two wrongs disagreed. Two wrongs wronged each other. They were both wrong, and they both suffered for their wrongs. They suffered as their wrongs made them suffer.

 

But they are not the only parties to the crime. The parents wronged their child, being wronged themselves, and they suffer for the wrong. Community wronged the mind of the criminal, and the


 

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criminal wronged the community. Both suffer. Both suffer as criminals must suffer. The wrong of neglect becomes the act of crime. The responsibility is not of one, but of many. The many suffer. They suffer the wrong of disturbance. They suffer the wrong of example, the wrong of trial, the wrong of all disturbance, which the wrong has created. Had duty been discharged the wrong would not have occurred. Had the parents been wise, their wisdom would have been communicated to the child, and his mind would not have been guided by ignorance, nor deceived by wrong. Had community been wise, their wisdom would have counseled and aided a brother in the path where no wrong disturbs the harmony of social order, where no violence wrongs the enjoyment of mind, and where no scorn involves the evil of suffering. But the evil of ignorance is general, and general neglect is productive of general misfortune. When minds who have neglected the wants of others, neglected the cultivation of their own and others' minds, shall repent, and do unto others as they would have others do unto them, the evils of society will be overcome. And is not this the interest of society? Have minds no interest in that reform which saves them from suffering? Have they no interest to be happy? Are there no evils which they wish to see removed? Have they no choice whether or not others, with themselves, are made more happy? Are they content in the wretchedness of crime that abounds? We say, he who is content under such a state of things as we behold in the rudimental sphere, will discard our interference, will mock our entreaties, will riot in wrong; but he who is otherwise, will work with us to overcome the evil, and will repent of his sins and errors.

 

There are many evils which must be removed before mind can be admitted into the higher circles


 

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of wisdom. We see intemperance wasting the forms of men. We see society wrangling with the unfortunate victim. He is degraded. He abuses himself, his family, his friends, and society. He is not what he might have been. He is not respected. He is not loved. The hand of every man is against him, and he is against every man. He is proud, sensitive, feeling, and foolish. He is blind, deaf, and decrepit, but not beyond redemption. Be is cheated, injured, and wronged, but the evil is not incurable. He is not as he may be. Others are not as they may be. He is not worthless, though his wrong be what it may. He has still a soul. He has still a mind that he can not annihilate. He may injure, he may destroy, he may prevent and delay the enjoyment which sober habits would insure, but he has still a heart that feels its wretchedness and disappointment. He has still a soul that needs wisdom. He has still a mind that requires assistance. Will he receive it? Will others do what will lessen and overcome the wrong? Some will not, because his wrong is their imaginary Tight. His wrong is their business, their subsistence, their trade; and as we might say, it is their sin, their folly, and their misfortune. Who has aided to overcome his habit, his sin, his wrong? Who has aided to establish and continue his sin, his wrong, and his suffering? Alas! Many. Many are responsible for the mischief which the sin of intemperance has occasioned. Many will End that repentance alone can rescue the victim of intoxication, or save those who have made the victim what he is by their aid to swell the cup of human misery. Many will find that the degradation of the intemperate is not limited to that unfortunate class. They will find that all doers of evil are degraded in the sight of heaven. They will find that doers of evil are those who wrong, a brother, as well as the brother who


 

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wrongs himself. They will find that doers of evil are offenders of law, and that all offenders of law must answer to the law for the offence which they have committed. They will find that law forbids wrong, and wrong is an offence of law. They will End that he who doeth wrong to a brother must receive the reward of law. Is not, then, intemperance a wrong? Is not he who aids intemperance aiding a wrong? Is not he who aids a wrong doing a wrong? and, if he be doing a wrong, must be not suffer for the wrong he hath done?

 

There are those who shrink from such responsibility. There are those who deny the relationship, who seek to justify the wrong, because it is none of their business, and who deceive themselves with the deception that they are wholly right in contributing to the wrongs of others. Mistaken souls! No ignorance need be greater to consummate any mischief. We say, ignorance; for what is a denial of relation between mind and mind, but a denial of law, that holds in harmony all the elements of social good? What is it but a denial of the chain that connects all minds to God, and each mind to all minds? What is it but a denial of all interest in another's welfare, all sympathy for another's woes, and all concern for the general good? What is it, but destruction to social order, civil government, and civil law? What is it but anarchy smothered by popular disapprobation, misrule concealed because it is disgusting, and indifference which brutes would disown? We see a law. We see a relation between all minds. We see a brotherhood. We see the demands of law. We see the claims of affinity, and we see that no brother can alienate the claims of that affinity, or overthrow the demands of impartial justice. Hence, wrongs concern all. It is the business of all, or should be, to overcome them. It is the business of all, because all are affected by the operation of the law. All are interested in what affects all. Whatever, therefore, wrongs a brother, wrongs a brotherhood. Whatever benefits a brother, benefits a brotherhood. They are all members of one body. They are all linked together by law—law which no brother can change—law which no brother wishes to change who perceives the blessing resulting from making others blest. They who see the law, and do as the law requires, will receive the reward of the law; but they who deny the law, and refuse obedience to its requirements, need a repentance to gain the second circle of wisdom and happiness.

 

It is irreverent to deny what God has revealed. Reverence to God is a divine command. Those who write what God has written on the page of nature do well. Those who oppose that writing do wrong. When minds examine that page, they will see the law of love and wisdom written in golden letters of mercy. They will see that what the law demands of one mind, it demands of all. They will see that it demands reverence for the will of God, as revealed in the volume of truth. It demands reform. It wilt never be satisfied with any thing less. It demands the work of doing good, it demands aid to the needy. The mind debased by wrong is needy. He needs wisdom to see the law, and strength, to obey it. He is destitute of both. He is blind and can not see the glary of God. He is lame and can not walk in that glory. He is faithless and calls for no assistance, or he is doubtful of the means which will afford relief. He importunes no mind for help, and, therefore, drags out a life of wretchedness and pain.

 

Reverence for the work of God, would prompt a benevolent mind to bless the child of adversity. Reverence for the religion of Jesus, would bind up the wounds of misfortune. But whose business is this? Such question betrays the need of repentance. It betrays what no mind can betray, when repentance has reformed the sinner from his sins. It betrays a weakness that demands aid. It betrays an ignorance of duty which can not exist in a mind warmed with the compassion of a brother, or feeling the sympathy of a Saviour. It betrays a selfishness which shuns duty, and runs ragged to hoard its useless treasures. Are minds culpable for such neglect? How can they neglect without violating the law of God? Does not the law of God bind mind to mind and soul to soul? Does not the law of a common brotherhood forbid neglect of brothers in the day of misfortune. So, we have learned the lesson. So, may others learn, who desire to work as wisdom directs. So, will others learn, when they repent of their sins, and forsake their errors. And when they learn this lesson, when they repent of their sins, and when they forsake their errors, the needy will not pine in want, nor the wretched suffer in their wretchedness without aid or commiseration. The victims of wrong will not sorrow in dungeons, where the sympathies of a common nature offer no balm for the wounded spirit, and where the cold wrath of prison walls mocks the religion of Jesus, and labors to exclude all reform with the cold sweat of death dripping down its remorseless face, as if wrath and vengeance were the pools of regeneration, without which the mind would not be prepared to enjoy the society of earth, or the bliss of heaven.

 

Spirits ask no apology for the criminal. They remonstrate not against law, but they remonstrate against the wrongs which lead to such results. It is not law, or the administration of justice of which we complain, but it is the neglect of mind to aid mind, so that no such unfortunate wrongs may occur. It is not the reward of vice whose removal will rectify the disorders of society, but it is the cultivation of mind in the wisdom of God, which will overcome the evils that now degrade and disgrace humanity. When that cultivation is regarded, and the laws of mind are properly understood, as they may be, the repentance of the wicked will not be procrastinated, nor will prisons and dungeons be necessary to work a repentance which sectarians have failed to produce. It is, indeed, a mournful picture, a sad comment on the benevolent religion of Jesus, that such horrors as often a await criminals, and such crimes as have induced those horrors, have not been avoided by the interposition of Christian philanthropy, without the aid of cruelty to reform those whom such neglect has consigned to ignominy and shame, as durable as the body that is of the dust. It is a comment that calls for reform. It is a comment which disgraces not Jesus, nor his religion; but can we say, it does not disgrace those who profess it? Can we say, that no repentance is necessary, where such neglect has wronged mind, to wrong society with its wrongs. No. We can not say, that repentance is not needed when men are made riminals by neglect. We can not say, that minds who act to wrong themselves and others, are beyond the need of reform. So long as wrong exists to curse mind with its woes, so long as law imposes duties which are disregarded, and because they are disregarded evil is practiced, so long as religion and virtue shall outweigh infidelity and vice, so long as harmony and happiness shall be of more value than discord and misery, just so long will repentence have her mission to fulfill on earth. Never will her demands cease, till one law of love shall inspire all minds, one purpose and will control all hearts, one religion and glory comfort all souls. Never will its demands be satisfied, till nations shall live in peace with nations, and all people and climes shall harmoniously unite as wisdom directs to form the blessedness of each other. Never will its claims be settled, till one brotherhood of all nations shall be recognized, and all minds shall be aided, as members of one common family would aid each other, living under the control of sympathy and affection, wisdom and truth. Never wilt its objects be attained, till parties and sects, selfishness and wrong, sin and woe, shall be dissolved; and the tears and wails of broken hearts be seen and heard no more. We will say, never, till mind shall learn wisdom from heaven, will repentance have performed her mission of redemption on earth.

 

Minds need repentance that are alienated from each other. Minds needs repentance that are clashing and wrangling with each other about opinions, doctrines, creeds, laws, governments, policies, interests, and wrongs, that have deluged minds in confusion without achieving a victory over even the mischief they have created. Minds need a reform, that are disputing, caviling, lying, and deceiving minds in regard to revelation, religion, and its duties, obligations, hopes and wisdom. Minds need a reform who are operating against each other in temporal and eternal things. They need to reform, who speak of things they know nothing about; who ridicule a wisdom at a great distance from their comprehension; who never examine or investigate a fact, till they have passed judgment upon it; Who fight they know not what till wrong wearies wrong in strife; who write what they neither know nor care whether it be true or false, if it meet the minds of those who pay them for their shame; who preach what Jesus never taught, and God will never approve; and who smile on the sins and wrongs of men, because the faithful admonition would embarrass the income which their smiles secure. Such are they who need a reform, a repentance that will do good to the world of mind. Such are they who delay repentance in hopes of more gain. But we will say, that what the mind does to-day will not need to be done tomorrow, what it postpones till tomorrow it loses to-day; and hence true wisdom advises no delay. True interest will not procrastinate repentance. It will see what is right, and seeing pursue. It will understand wherein is treasured the bliss of the mind, and understanding, search and find the reward of its industry. Some will say, who then has repented? We answer. He who loves God and obeys his commandments. He who understands the laws of nature, and attends to her voice. He has repented.

 

There are some persons whom we have aided to write, that need repentance. They are controlled by will of others. They will write with our aid, if we will write to please them. They will write with our aid so far as we can control them. We can not control them so as to write as we would. They are only imperfectly qualified to write what we desire. They write some facts, and some falsehoods. They write facts with our aid. They write falsehoods without our aid. They write what they control, and we write only what we control. What we control is true, what we do not control may be true or false. They complain that we are in wrong. We know they are so. We are responsible only for what we write. They are responsible only for what they write. But who is judge? Need we or they be deceived? When the law which governs the communication, and the process by which we are able to write, shall be understood, less complaint will be heard from those with whom we have attempted to write, than is now heard. They complain of us, because we do not write as they wish. If we wish to write agreeably to their wish, their wish is gratified, and they are satisfied. But, suppose they wish as to write something wrong, can we write a wrong without doing wrong? Would we not be responsible for the wrong written? Such desires are not uncommon obstacles to truthful communications. And yet untruthful articles are charged upon spirits, when the obstacles retained by the medium were such as to control the facts we sought to make known.

 

Persons who write with our aid, are aided by us, as we can. When they aid none, we aid all. When no aid or resistance is offered by the medium, the facts only will appear. We do not say, all the facts will appear, because all the facts would embrace what might be improper for us to communicate, under the conditions of minds soliciting information. We wish to write such facts as will be well for the mind receiving them, and as will be ill to no one. Some desire what might be injurious to both. Some desire what would be satisfactory to them, but disadvantageous to others. Some desire nothing, and they receive something. The latter are in the true condition. They have no desires to baffle the truth. They have no wish or will to be overcome. An untruthful communication need not be expected from such mediums. But persons who are only partially under our control, can only be controlled by us to write the truth, when the truth meets their approbation. If the truth should not agree with their convictions, or their notions, we could not advance it, because of their opposition. Their opposition is will against us. Will against us is an obstacle against truth. No will of mediums can aid us. It opposes facts. When facts are opposed by mediums, errors will occur. When errors occur, who is the author? Who is in the wrong? Are we, or is the medium?

 

Some mediums, or those who claim to be such because we have moved their hands, complain of their erroneous communications. They do right.

 

The wrong they have written is not right. It is not true. But the wrong is not our wrong. Their will is not our will, when wrong is written. And if it be not our will, whose will is it? There is a will of wrong expressed, and where a will of wrong exists, repentance is necessary. Neglect repentance, and the wrong will continue. Repent or cast the wrong away, and it will deceive no more. Repentance must prepare the medium for the reception of truth. Wrong is error. A wrong will is not a right will. A wrong mind, or mind in wrong, is not right. Those wrongs must be overcome. Spirits cannot control all wrongs in a moment. We do as we can. When a spirit wishes to write one thing, and the medium wishes another, who is to blame? Who needs a change? Antagonisms will not unite. One or the other must obey. One or the other must govern. If the medium should govern, would he receive what he desires—a communication from spirits? Never. If we govern in all that is written, would his communication disagree with facts? Never. Hence, the wrongs which have been imputed to spirits, are wrongs in the condition of persons, who sit to write with our aid. They are wrongs which we can not control without discipline. Discipline is unwelcome. Discipline is not discipline without correction. To correct is to oppose. To oppose is to write what will be faulted. To write what will be faulted is to correct error, and to correct error is to reform the subject.

 

Mediums seek what is supposed to be truth. They do not seek error for error's sake; but they are willing something not unfrequently incompatible with their good. They will what is not true to their enjoyment. They desire the confirmation of their faith, their sectarianism, their notions of others, or their opinions of themselves. Such desire is will in degree. It is not the passive condition required to communicate correctly. The incorrect communication is sometimes charged to the account of an evil spirit. The evil spirit is accused of falsehood. Confidence is shaken in what has been written, and surprise and wonder excite the mind of the medium. The medium is wrong. The error is a defect. It is not intentional. It is a defect of condition. The condition of the medium is not passive. When the medium is not passive, truth and error will be written. When the medium is not passive, he needs discipline to render him passive. The discipline is designed to render him a service, to teach him what is wanted, and make him useful to others. In any other state, he can not be useful, because what may be written will not be reliable. Hence, the spirit who wishes to gain control must first produce what is wanted—passiveness. Sometimes the medium does not understand it. He supposes that he is passive when he is not. He knows he does not move his own hand, and he flatters himself that all is well on his part. But the contradictions show a difficulty. The error reveals a wrong. Where does the wrong exist? Not in the spirit, for the spirit is doing all it can to overcome wrong. It would not write any thing, were it not for this purpose. The simple movement of a hand, without volition of the medium, is proof of a good spirit. Is not the movement a manifestation of the spirit's presence? Is not the manifestation of such presence good? Is it not good to know that those whom you loved in the body are near you? And is not the movement of a hand by our aid a confirmation of such fact? How, then, can an evil spirit bring forth good fruit? The manifestation of a spirit is good. Therefore it can not be made by an evil spirit, because an evil spirit would not do good. Good is not the offspring of evil. Bad is not the fruit of good. Hence, the movement being good, the mover who makes the movement, must be good also. If the movement were otherwise than good, it would make the interested unhappy, but such is not the fact. But the movement of a hand to write by a spirit is only a portion of the work necessary to communicate as we wish. Other changes must take place.

 

When spirits succeed in moving the hand of a person, it is not uncommon for such person to indulge an idea that spirits can control all that is necessary to write correctly. Such is not the case. We have found it far more difficult to control the mind than to move the hand. The movement of the hand is one thing, and the control of the mind is another. Mind is far more unyielding than muscles. It is not so passive. It does more to oppose our reform. It needs more power to correct. Mind is swayed by other influences, while the muscles are obedient to will. Hence, we write as we can. If there be error in the communication, it is not an evidence of a wicked spirit, but it is evidence that the mind of the medium controlled, and controlled because it was not passive. The medium is not always conscious of his resistance. He is not always susceptible to impressions. Changes in his external relations, and many other causes, contribute to make resistance more obstinate and unyielding. When resistance is offered, it must be overcome or no reliance need be placed in what is written. This will account for most errors which have vexed mediums of writing. But when mediums desire spirits to write as they wish, it is will against us. When will against us is exercised by the medium, errors are unavoidable. We can not control the hand in opposition to the medium, unless we can control the will of the medium. When we can control the will of the medium, as we do in writing this book, the will of the medium can not control what we wish to write. When spirits can not control the will of the medium, the communication may be correct or incorrect. All depends on the condition of mind possessed by the medium. If wrong be written, the medium will be disciplined to correct it. If fact, it is evidence that no correction is required. Therefore, the errors and mistakes of written communications, are the unavoidable result of conditions, which we call defects. We say, unavoidable mistakes and errors will occur, when the medium, is only partially qualified for writing. They are unavoidable, unless we relinquish the work of preparation which we have commenced. We might not exercise the medium, in which case no errors would be charged to us; but would no errors exist? Has the medium no errors which need correction, aside from the difficulty of controlling his hand and mind? If our work consisted alone in manifestations, sufficient have already been made to satisfy those who wish to be satisfied. But spirits see errors among those whose hands they are able to control. They see that repentance is needed there as elsewhere. They see that no means will be likely to produce that repentance so soon as to control mediums, even though some defective communications should be written in the attempt. They see that mediums must be taken when and where they can be found. They see that they can not be chosen without defects. They see that defects are obstacles which need to be overcome. They see that when they are overcome, the reform makes the reformed better and happier. Stich is our mission.

 

Among the embarrassments of preparing mediums, none are more difficult to overcome than the established errors of sectarians. The mind has been so long accustomed to regard these errors with religious veneration, that every innovation, or encroachment, indicating an intention to overthrow them, is regarded with suspicion. Hence, minds nurtured in the school of sectarian wisdom, revolt at the facts which we disclose, or else they seek to control what is intended, so as to support their favorite opinions. They will support those opinions, until the truth shall correct the errors which they cherish. But in correcting those errors, some mediums have resisted till resistance called for a repentance more deep and contrite then minds could exercise who have not known the facts they have witnessed. They have resisted the facts which we have presented, till their resistance has made them blind with their own folly and wrong. They have struggled to fault what did not concur with their faith, and, when the could struggle no longer, they imputed the effort to do them good to an evil spirit. They do not deny the agency of spirits in all that has been done, but, to save their creed, or their good name in the church or society to which they belong, they allege that what we have done is the work of the devil. But are they satisfied with what they have said? Are they content to condemn us as evil spirits? Do they believe an evil spirit would tell them the truth? Has not the truth been told them, and is not this the reason why they are offended? We see what we shall make known. Mediums who are most troubled with evil spirits are those who sympathize the most with evil doctrines. They have such a predilection in favor of some errors, that they would compromise the eternal things of God for their accommodation. Not until their will to support the errors which they love shall be overcome, will they be passive mediums of the truth to mankind. Their will is to support the doctrines in which they have an interest. Our will is to overthrow their errors. When they see their errors attacked—errors which they regard as truths they resist, and their resistance controls. Hence, their errors are not corrected. But who suffers?

 

They will to have their own wisdom, and they receive the reward of their will. The wrong is loved and sustained, and the wrong is an evil. This evil will remain in their possession as long as they will to have it. It is an evil of ignorance, but ignorance is none the less an evil because it is ignorance. Its works ate wrong. Wrong yields unhappiness. It can never yield any thing else. Consequently, so long as the ignorance remains, so long will the wrong remain, and so long as the wrong remains, so long will the unhappiness it yields continue. That continuance depends on repentance.

 

When spirits write the truth with sectarians—truth that conflicts with their sectarian views—sectarians sometimes impute the writing to low spirits— spirits who are of a low circle—spirits who are undeveloped in wisdom, and disqualified to impart instruction. Hence the truth is rejected. The individual assumes to decide a question he knows nothing about. He does not know the truth, and because he does not know the truth, he rejects it. He rejects it by assuming to judge the spirit as low, when the truth is what he needs. Low spirits are not in the possession of truth, only in degree, and. What they do not possess they cannot impart. If a spirit impart a truth not in the possession of the receiver, is he not higher than the receiver? Has the receiver a right to call that spirit low, who is capable of instructing him? Such is sometimes done. We see mediums objecting to wisdom, because wisdom comes from a spirit whom they have assumed to judge as belonging to a low circle, when he to whom the wisdom is revealed belongs to a circle still lower. All truth is folly to those who know it not. All truth is wisdom to him who receives it! The mind is not the author of wisdom. Neither receiving nor rejecting, neither belief nor unbelief, can change the truth of God into a lie.

 

Minds will progress as they gain wisdom. They will not progress when they reject it. And, so far as improvement is concerned, it matters not to the mind from what circle wisdom may be imparted, since all wisdom is wisdom, proceeding from whatever source it may, or coming from whatever spirit may impart it.

 

It is wisdom in those who wish for instruction to receive it. All mediums who reject the instruction in wisdom imparted by spirits, reject their own. They sin against good. They are the sufferers, the law of progress. They rebel against wisdom. They reform not themselves. They remain as they were. They write without correction. When they are uncorrected, they can not correct others. The blind lead the blind. When the blind lead the blind, who stumbles? Who is injured by the stumbling? Who doubts? Who is wronged by his doubts? Who fears, and who is made wretched by his fears? We see who is wrong, and who controls the writing. They who need a repentance. They who would make the wisdom of heaven conform to their own folly. They who would sacrifice the independence which is essential to progress to the idol of sectarian selfishness. They who would not repent, because their sectarian selfishness is dearer to them than the wisdom of God.

 

The wisdom of God will not receive such into its mansions They will go to their own circle. They will not do their duty to others as God requires. They will do what wisdom in ignorance justifies. To that circle they belong. In that circle they live, and must live, till repentance shall prepare them to do works congenial with spirits of more elevated minds. It is not for them to judge as to what circle they belong. There is a Being whose wisdom can not be deceived. He will judge as no mind in the body judges, and he will reward every mind as its condition shall require. He sees the good and the bad, the right and the wrong, in human conduct. As soon might a cable pass through the eye of a needle, as for mind to wrong mind without a just recompense of reward. And what is true of mind in the body, is true of spirits in all circles of this sphere. There is one law of progress, in all spheres, and he who disobeys that law must receive the reward. There is no respect of persons with God. There is no partiality for professions. All are without excuse who neglect the improvement of their minds. All are neglecting the improvement of their minds, who reject the wisdom which spirits reveal. This revealment is not of men—it is of God. It is by his direction. We are his servants. Who, then, will repent and be saved? Who will reject, and be unhappy? Who will write and believe? Who will write and condemn? Who? He who is wise will receive, and he who is foolish will reject.

Forgiveness