E. They can find the degree of wisdom which they seek for. They can generally find whatever opinion they prefer, because they will prefer only an opinion agreeing with their measure of wisdom. All which disagree with their degree of reform in wisdom is wrong. Nothing to them is right, but the righteousness in them. They seek for nothing more.
M. How, then, can they progress in wisdom.
E. As others influence them by instruction, as we have sought to do unto thee.
M. Then thou wilt go on; I like thy philosophy.
E. Thou wilt see a philosophy in thy progress which will satisfy thee, that thy errors are of no service to thee.
M. I am now satisfied of that, but what are my errors?
E. Thou wilt not receive all we wish thee to hear alone. When thou wilt call thy friends together, who sympathize with thee, and who have no opposition to wisdom, nor fear of instruction, we will visit thee, and say unto all what thou mayest apply unto thyself.
M. I will call my friends now. They hear my voice, and will respond to my wish.
The multitude assembled, and the elder proceeded to address them. “Thou hast a work to do, my friends. The wisdom of a superior circle hath delegated to me the duty of undoing the errors I have inculcated among the minds of those with whom I have labored. Nothing is more sincerely regretted, than my wrongs. It has been my honest endeavor to do away wrong; but I find many errors, which I have taught, and now it becomes my pleasing duty to correct them. Among those errors, none stand more prominent than the doctrine of imputed righteousness, and the fears and selfishness which it has encouraged. The principle, which imputes to another what he never had, or will possess, is fatal to the idea of impartial justice, and wrong in its effect upon individual responsibility. I have found that wisdom, which discloses the fact, that thy wrongs can not be justly imputed to another. Neither is it just for another to assume thy wrongs without thy practice. Indeed, thy wrongs are thy own, and no one can make them his own without adopting them. When they are adopted by another, that mind is as criminal as he who first practiced them. So, will it be seen, that no mind can claim happiness because another is virtuous. The virtues of the wise must become our own, or they will not promote our enjoyment. Thou knowest I have taught thee to hope for good, because thy Savior was righteous. As well might mind hope for good, because God is good. There never was a time when God was not good, but what availeth his goodness, until it becomes thy own; and to become thy own, it must become thy practice. Because one mind is good, or just, or right, it is not true that all are so. And yet the doctrine I taught thee, encouraged the expectation that, because thy Master was good, he would impute his righteousness unto thee. As well might the claim of thy righteousness be maintained, because another was exalted to a circle of purity. Thou hast no lessons in nature to sustain the doctrine of imputed righteousness. All law, which recognizes equity and justice, repudiates the slander upon the name of Jesus. He transfers no good to thee, which thy condition will not receive as thy own inheritance. Thou shouldst not depend on being saved from thy wrongs, otherwise than by forsaking them. No good can come unto thee in wrong; and so long as thy wrongs remain, the good of thy Master availeth thee nothing. To be saved, thou shouldst not depend on the good of another, but on the good thou mayest attain by seeking wisdom, and forsaking folly. What, therefore, I have taught thee, inconsistent with this sentiment, I would ask thee to abandon; for no good can arise to thee from any source, without thy wisdom shall control thee to make it thy own. And, when it is thy own, it is not another’s. Read thy lesson of wrong no more, and forsake the teaching which would flatter thee with hopes of bliss, because another is more holy than thyself. Thy Savior is he who saves. No mind is thy Savior, unless he saves. To save is to make thee wise, and when thou hast become wise, thou wilt put away wrongs and errors. No mind is wise in the wisdom of my circle, who refuses instruction in wisdom, or who neglects to practice its requirements.
“I have seen thy ways, and I have watched thy mourning with solicitude. Thou hast waited in hope for the redemption, because another was good. Thou hast waited for another to do what thou shouldst have done thyself. It is this which has wronged thee. Hadst thou felt the necessity for thy own exertions, and depended less on the doctrine of imputed righteousness, as thou hast been taught, I would not now need to correct the wrong I have done. But, when thou hopest for good because another is wise, thou art prone to security in indolence. Thou seest that it is mischievous to encourage indolence, and yet, when thou waitest for another to do thy work, thy indolence is apparent. Be wise, then, and be active to be wise.”