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bound by one law, so that mind does not possess the power to absolve itself
from the claims of a law, which requires of the subject duties compatible with
universal good. The duties imposed by the law require each member to aid
and assist the other members. They require The strong to support the weak.
No mind is without some strength.
SPIRIT WORLD. 141
No mind is valueless. No mind can neglect what is valuable, and withhold
what is wanting to make it more valuable, without contempt of what we call
economy. Economy is regardful of rigid expenditure. It is not profligate. It
detests profligacy. Hence, economy and profligacy are antagonistical.
Whatever is antagonistical is at war. Whatever is at war is expensive to the
parties concerned. It is, therefore, the economy of true wisdom, that
antagonisms should cease. To aid in this work is economy. It is a wise
economy to destroy profligacy to destroy the roots of vice with works of
righteousness. It is bad economy to suffer them to exist. It is not wise to allow
them to remain. Consequently, he who works for the removal of degrading
wrongs, is a benefactor of the world. He is a workman that need not be
ashamed of his work. He is independent of circles, that neither work nor let
others, because some unfortunate brother or sister needs aid needs a helping
hand needs an independent mind to act and do what is necessary for the
benefit of that soul what angels rejoice to behold, the salvation of the mind
from error's ways.
We see the wisdom of the second circle. It acts with caution caution lest
others be offended, because it exercises the right to act independently
caution through fear of offending the wisdom of others. It writes cautiously,
regarding not the facts so much as the opinions of men regarding the
opinions of men more than the facts, wisdom of men more than the wisdom of
God. It writes with words of words what men and women should do, but it
writes without correcting the evils of which it complains. It asks for a remedy,
but not to use. It complains, but it volunteers no assistance. It scolds the
unfortunate and misguided, but it does no work of mercy. They are too
degraded, too miserable, too forsaken, too despised, in their wisdom to receive
142 LIGHT FROM THE
help. They must be neglected, because they are neglected. They must be
degraded, because they are degraded. No help must be given, because they
need help. No guidance, no control, no assistance must be extended, because
it is disgraceful to aid such wretches to be worthy members of society. Is this
the religion of the Son of God? It is worse than Indian cruelty! It is worse,
because it is not found in their native condition. No Indian would neglect a
misery of such magnitude. And is it Christianity? If it be Christianity, a new
religion is demanded? If it be not, who shall rectify the wrong? Will ministers
do it? Will they disgrace themselves by doing good? Disgrace, yes, disgrace
themselves by aiding the miserable men and women, who have disgraced
themselves by their licentiousness, and model them into useful and virtuous
citizens? We ask, will they do it? Who answers? Who dare answer? Who
goes? Who interests himself, as a brother, to reclaim the mind from the haunts
of wretchedness? We see who does not. And we see the reason. Public
opinion is in the way. Public suspicion would be aroused. The fear of that
opinion melts no mind into the sweetness of virtue. It withers no disease with
the touch of its power. The noble sermon is words; words save no wretch in
his den, no harlot in her shame; but works may save both. Words are well, but
works are what is needed. Words suit the ear, when fashionably spoken; but
works demand sacrifice. Who will offer the lamb? We ask the priest. We ask
who will offer the gift to God? Will he put forth the blessing? Will he
consecrate the sacrifice on the altar of reform? He will, if others will. Yes, he
will, because if he will not, others will not employ him. They will not support
him. He will, when he can not help it without pecuniary disadvantage to
himself. He will,
SPIRIT WORLD. 143
when conditions do not demand it. He will, when all conditions are right. No:
He will not, because when all conditions are right, no wrong will remain to be
rectified, and no sacrifice will be necessary for the sins of the wretched.
Public suspicion is concerned when a mind seeks to benefit mind. Who says
this? We know. We hear. Public suspicion is public wrong, when it assumes
to control right when it assumes to prevent right. Who is the servant of
wrong? Is he who does right? Is he who seeks by works to reform the vicious?
Is he who being afraid to do right, neglects the obligation of righteousness?
We see it is right to do good. We see it is wrong to neglect doing good. We
see many who are the wretched victims of deception. They are needy. They
need what money cannot give. They need wisdom. They need wisdom to
correct their wrongs. They need wisdom to gain circles of high and elevated
mind. They need a helping hand. They need what the minister refuses to do.
They need a mind not afraid to do right because it is unpopular, because
what? public suspicion tender sensibility ask, what? Ask mind what will a
wise mind suspect, when mind neglects its duty to law, religion, and mind?
Who suspects evil? Who will suspect the mind engaged in doing a work of
philanthropy a work demanded by the law of God and the good of mind in
darkness and shame? Who? We see who. They who need a repentance
themselves. They who will need a repentance to gain even the second circle of
spirits. Public suspicion is worse than cowardice. It is jealous, because it
thinks others are as weak and as wicked as itself. It thinks evil because it is
evil. It fears to do right, because it is wrong. It suspects others, because it is
itself suspicious. It most wishes to be respected, because it is the least
deserving. It covers
144 LIGHT FROM THE
its own wretchedness by frowning upon the wretchedness of others. It
conceals its own shame by concealing what is wrong in wrong of others. It
writes what mind should do for mind, but it writes not what it should do to
write as the good of sufferers require. It minds what others do, but it does not
mind what it has omitted to do. Alas! Suspicion! What hast thou done? What
hast thou not done to arrest the progress of reform? We will write what is
done. Hold! We will write what is not done. The mind is not above suspicion
that suspicion casts. The soul is not above reform that abuses the reformer.
The will of such is will of debasement, which needs the refiner's fire to purify.
It is a will more merciless than wise in the sight of spirits. It is more wretched
than the unfortunate mind it spurns. It is not wise with the wisdom of heaven.
Suspicion has too sides. It suspects others never itself. It has too faces, one
to see other's wrong, another to conceal its own defects. It has two tongues;
one to speak for others, and remind them how they should act and what they
should do, another to excuse its own crimes and delinquencies. It is content
with its supposed wisdom. It is not well satisfied with disclosures of its
hypocrisy. It begs to be respected. It works to gain respect. It flatters to steal
the good opinion of men. It neglects other's necessities to publish other's
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