ultimate, exceptions abound in particular instances. Still, the rule which prevails in the individual, operates in society as a great law. As it is the perpetual end of providence to regenerate man-to bring his natural and physical constitution into harmony with his spiritual mind; so is it also the unceasing end of providence to regenerate society-to bring worldly things into an ultimate corresponding with the angelic kingdom. Hence, as all things in the heavens are superlatively beautiful-imaging forth resplendently the internal things of love and wisdom, in all their perfection, with the angels, it is according to order that the natural world should approximate to the same standard. No beauty or refinement can exist on earth except as an outbirth from the spiritual world; the natural world, according to divine order, being the plane wherein all influx terminates. Whatever art or science, therefore, prevails among mankind, must, as to essentials, exist in the heavens, and, consequently, must be in perfection there. Who, on mature deliberation, can doubt that there are in the spiritual world productions of all kinds, of a magnificence unknown on earth? That there are temples, palaces, houses, gardens, filled with all appropriate articles of use, of unrivalled elegance? That there are garments, ornaments, insignia, &c., beyond all earthly imitation? Who can doubt, that there are various institutions for the advancement of intelligence and wisdom, adapted to a spiritual state? And, if such be the case, we cannot do otherwise than associate the progress of art, science, and literature, in the natural world, with the highest ends of human destiny. True, the arts and sciences of the world are not the exclusive possession of moral and religious minds; but this is an inevitable feature of a fallen probationary state of existence. Scarcely, however, can it be doubted, that there are certain moral conditions connected with the progress of civil refinements. These moral conditions involve spiritual consociations. To all things there is a spiritual side; and, however contrary to popular views, the civil and mental improvement of society must depend upon the general influence from the spirit-sphere: in other words, it must be in accordance with the state of the church, and the heavenly tendency of the human mind. Hence, the development of art and science, in any age, will correspond with the general spiritual quality of mankind. This may be illustrated by the historical monuments of such refinements. For instance, among the Egyptians, the arts and sciences were purely sacred and symbolical. In Assyria and Persia, the same features prevailed, but associated with the passion of conquest. In Greece, the characteristics became sensuousintellectual, combining speculative philosophy and aesthetic excellence. In a truly Christian era, we may look for preceding characteristics mingled with new elements, adapted to the most extensive use and enjoyment: thus, we may anticipate the blending of the grand, the spiritual, and the intellectual, with the social and practical, producing in the ultimate of the natural world, the type of prosperity and peace, grounded in high intelligence and true religion. This prospect is reasonable, because Christianity is not only the most perfect revelation of the Divine Will, but also the most comprehensive expression of the nature and constitution of man: it embraces humanity in all its degrees, from the celestial to the corporeal. In the present restitution of the church, we believe that such an era is dawning upon the world. The human mind is being opened in a more interior degree; the orderly influences of the spiritual sphere are descending more powerfully, and bringing society more into harmony with the wisdom, uses, and delights of the angelic kingdom. These effects have gradually followed the accomplishment of the work of Redemption, because by that work, the hydra-headed serpent, self-love, was driven from its rebellious throneits domination in the spiritual world; and thus the moral, rational, and internal faculties of the human mind, as to their general condition, were restored to the divine government.* As yet, however, we must not anticipate the universal reign of heaven upon earth. The improved and refined externals of society, which are so strikingly visible, must be regarded in their proper relation: they present important means, but do not constitute the end. The end of all is the individual regeneration of man; for thus alone can the whole world be truly benefited by the enlarged resources of intelligence and skill. No one can doubt that these social refinements may be rendered most powerful instruments in the advancement of human welfare, in the correction of vice, in the dissipation of ignorance, in the expansion of the intellect, and in the extension of mutual good. Thus, they really subserve the spiritual interests of the world; and only as thus directed, can they be regarded as solid blessings; for it is evident, that if such distinguished auxiliaries were mis-applied, society would recede into sensuality and barbarism more grievous than heretofore. Following out, then, the principle of divine order which we have propounded as the general course of Providence, we may clearly discern *The inseparable connexion between the religious principle and high natural intelligence, is admirably elucidated in Dr. Whewell's Bridgewater treatise. The great master minds of Inductive Science, it is shown, have been as eminently distinguished by their veneration of Revealed Truth; whilst those who have rejected Revelation, have been men of a superficial or borrowed philosophy. how our present and future welfare is to be permanently promoted. There must be the union of inmost principles of goodness with a corresponding order and holiness of life; and this union must be effected by means of spiritual and natural intelligence. We say, by means of spiritual and natural intelligence: for, without natural intelligence, goodness has a defective basis, and without spiritual intelligence, it has an unpurified essence Truth is the universal medium of man's regeneration; for the conscience, which is, as it were, the judgment-hall of the regenerate state, is formed according to the discernment of truth. By whatever means, therefore, the rational faculty is perfected, the quality and power of goodness are also enlarged. Moreover, we must plainly perceive, that this intellectual perfection has a moral and practical ground; by no means can it exist theoretically. A truth not applied to the life can never be instrumental in purifying the soul. Only by humble obedience to divine wisdom, can man attain to a true self-knowledge; for thus alone can he be let into those interior conflicts by which, if he is faithful, the poisonous and destructive forms of self-love and self-intelligence in the hereditary mind are put off, and new forms are implanted therein in harmony with the spiritual loves of the Lord's kingdom. In this new creation of the natural mind, we behold the full verification of the law of divine order-the union of the good, the true, and the beautiful, in reference to man. This order, faintly realized on earth, will completely assert itself hereafter. The physical ultimate of humanity, as already observed, is not a perfect index to the character, because it is in correspondence with the natural mind, which is born in perverted order. It is the spiritual body which constitutes the real ultimate of the internal man; and this ultimate, although being formed throughout the entire period of man's abode in the world, is generally, and in many cases, deeply concealed from observation. With the regenerate, the spiritual body becomes a form of heaven; but, with the unregenerate, it assumes a hideous and infernal cast. The angels may be called graces, beauties, and moralities in very form; and all things by which they are surrounded correspond minutely to the goodness and wisdom which reign in their souls, and beam forth from their countenances. That the immortal body is designed to become this regenerated form of the good and the true, as morally and rationally received, may be gathered from an enlightened examination of the physical structure. The latter, it is evident, is distinguished beyond all other forms, and preeminently fitted to promote the highest ends of goodness and N. S. NO. 145.-VOL XIII. B wisdom. All its organs and senses are palpably designed to administer to the formation and perfection of the mind, and thus to promote the great ends of social well-being and intelligence. This is the reason that the human body, even in its fallen condition, is so unrivalled in form and expression, that its countenance bears the noblest lineaments of innocence and love, as well as the most radiant light of intelligence. How glorious, then, must be the form and expression of the regenerated spiritual body! How beautiful the scenes where it finds its immortal home-all reflecting, with a living splendour, the hallowed grace and loveliness of its own state! To attain this state hereafter, we must emulate it as far as possible here, by endeavouring to bring our life into agreement with divine order, and to form therein a basis for angelic consociation. A good principle cannot have a basis in a disorderly habit, or a refined sentiment in a coarse and negligent demeanour. Unless the good and the true have a corresponding ultimate in life, there can be no plane wherein the divine influences of salvation can be terminated and contained our states will resemble the prophetic description of devastation;-"My tabernacle is spoiled, and all my cords are broken: my children are gone forth of me, and they are not: there is none to stretch forth my tent any more, and to set up my curtains:"* our minds will also be like the baskets full of holes which the chief baker saw in his dream, from which it was foretold that his head should be lifted up from off him.† In the process of regeneration, we must further recognize the incomparable importance of spiritual truth, and thus of the Holy Word as the inspired and infallible repository of spiritual arcana. And as the value and use of the Word depend greatly upon a genuine exegesis of its sacred mysteries, we see the urgent necessity of a New Dispensation at the present day. It is the nature of spiritual truth to open the mind heavenwards, and to purify the life. Spiritual falses, on the contrary, tend to contract the mind, and leave man at ease in his natural condition. By the cultivation of spiritual wisdom, but not otherwise, the quality of good in the will is continually elevated, the energies of the intellect are brightened, and the powers of doing good habitually strengthened and thus from being, as to the hereditary mind, an image of the world in its perverted condition, man becomes transformed into an image of heaven. Nothing, therefore, but the increase of regenerate men can restore the world to that order, refinement, and felicity, which is the common subject of speculation. Behold, then, beloved brethren, the noble and comprehensive nature * Jer. x. 20. + See A. C. 5145. of our duty, as men of the world created to become angels of heaven. The Divine Providence has placed us on earth at a wonderful era—an era filled with momentous lessons of the past-pregnant with most glorious prospects of the future! The treasures of natural intelligence are daily increasing; and we can but rejoice at the means thus afforded of extending the uses and enhancing the welfare of society. But we are favoured with blessings more precious than the world can afford. The volume of Divine Truth is opened, and the arcana of heaven are unveiled to our aspiring thought. Be it our aim to unite all these mediums of intelligence, by suffering our minds to be elevated in the pure love and wisdom of God. Let us emulate the members of the primeval church, who in all natural things beheld the images of spiritual truths, and in all their intercourse with the world sought an harmonious basis to their regenerate states of order, simplicity, and loveliness. In the name of the General Conference of the New Church, August, 1851. ON MUTUAL FORGIVENESS AND RECONCILIATION. On the first day of the year, some persons pay visits to friends, and offer their congratulations. In some countries this custom is extensively and carefully observed. The men, especially, thus visit the other sex, who are in waiting for such visitors. Bread is eaten, kind wishes are interchanged, and if anything has happened to cause estrangement of feeling, it is then to be forgotten. This is a good custom, and it may seem to be observed from religious motives, but we believe that it is simply done from feelings of propriety and friendliness. We mention this custom here by way of introducing some remarks on the subject which heads the present paper. The time is a fitting one: it is the commencement of a new year, when the minds of many will be turned to serious reflection. The knell has tolled of the parting year; another year is added to our life, and another, for weal or for woe, has opened upon us. It is a time for salutary thoughts; for deep regrets, and earnest resolutions. What time mis-spent! What folly! What neglect! How often we have sinned against the new commandment given us to "love one another!" Unkind things have been said and done, feelings wounded, and brethren estranged from one another. Still we are in the hands of Him who spared the fig-tree another year. |