T. On what ground does he base such a conclusion?
W. On the ground that other minds are as he is. He knows his own mind is controlled by fear and hope, and he believes others should be. When he judges others, it is by himself. What affects him most powerfully, he supposes will affect his subjects.
T. Is not that a correct rule?
W. It is correct when both conditions are alike; and it is incorrect when otherwise.
T. Are not all minds controlled by like motives?
W. Assuredly not. Thou knowest that thy mind is not controlled by gold and silver, or hope and fear. When thou seest a mind controlled by such wheels, thou wilt understand, that they are servants to the master whose control they obey. Therefore, thou seest that what controls others, will have no power over thee. The king errs in supposing that all his subjects are even as he is. The mistake will work the ruin of this castle. When higher motives control the mind, a higher enjoyment will inspire it.
T. I admit, that all circles of mind are not controlled by the same motives, or objects; but, when circles of mind are controlled by hope and fear, ought not hope and fear to be prominently set before them, so as to induce restraint upon serious evils?
W. What ought to be, should be; and what should be, thou shouldst not resist. When mind is controlled by unworthy motives, when selfish considerations induce obedience, slaves can control slaves, and tyrants control tyrants; for, verily, no despotism is more humiliating, and no servitude more severe, than the drudgery of a mind compelled to do service, which is burdensome and oppressive, and in which it has no pleasure or delight. Minds ought to be controlled by wisdom, which seeks the good because it is good. They ought to fear no evil in doing what will make themselves and others happy.
T. That is very true; but, when circles are in a condition which will not appreciate the high motives thou hast presented, ought they not to be controlled by hope and fear, lest they fall into grievous wrong?
W. The hope and fear of their condition will not overcome what is important. They are not as thou wouldst have them, nor will hope and fear change their condition. Two wrongs will not make right. The wrong of ignorance can not be remedied by ignorance. The king fears his subjects, and his subjects fear him. Both are controlled by fear; but their fears do neither party any good. The king hopes submission to his commands, and his subjects hope his commands may not be burdensome. What are hope and fear, then, but motives of selfishness? The king is selfish in requiring submission, and his subjects are selfish in hoping for greater leniency, and less oppressive burdens. They are alike. Both conditions are equal in the scale of wisdom. Thou knowest, Thomas, that no such motives control the infinite Mind. Thou knowest that his gifts are bestowed upon minds, not because he fears or hopes any thing to be taken from, or added to, his happiness. Thou knowest that wisdom, which comes from that Being, must agree with the character of its cause; and thou knowest that all wisdom, which does not seek, without hope or fear, the good of mind, is not of God, but is selfish and wrong. By this rule, thou wilt do thy duty to the needy, not because thou fearest or hopest a compensation for thy service, or thy neglect, but because the needy demand thy aid. When thy aid is not needed, thou canst go on thy way, but when thou seest the mind of thy brother in the bondage of hope and fear, be not angry with him, but take him in thy charge, and open his eyes to see the gifts of God distributed without money and without price; so that his mind may be inspired with the wisdom of the free, and not with the fear of the slave.