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one, after the infinite pattern of the most perfect union,—the union of the Father and the Son.
Love makes men one, fills them with love. Let them be as one grand body in heavenly harmony. Like the Divine Body, filled with Divine Love, let them be united in order and in charity, some men of the head, some of the eyes, some men of the breast, some men of the trunk, some men of the arms, and some of the feet, making the BODY THE CHURCH (Col. i. 18). All “holding the head, from which all the body by joints and bands may have nourishment ministered, and be knit together, increasing with the increase of God” (Col. ii. 19). Let them be one, as we are. The “whole body fitly joined together, and compacted by that which every joint supplieth, according to the effectual working in the measure of every part, making increase of the body, unto the edifying of itself in love" (Eph. iv. 16).
Love smoothes, love shapes, love conjoins, love inspires, love animates, love invigorates, love purifies, love elevates, love brightens and blesses. Let them be filled with love, that they all may be one as we
Such is the import of the Divine Human desire of our Lord, as expressed in the utterance of His
prayer. While He had been with them, He had guarded them, and trained them in the spirit of love.
He had checked their aberrations, when they wished to send fire upon others, or to be exacting themselves. He had taught them to be poor in spirit, to bless them that cursed them, to pray for them that despitefully used them, to return good for evil.
He had kept them, in the name, in the very spirit and quality of the Divine Fatherhood, and led them to regard each other as brethren, - brethren for earth and for heaven.
None of them is lost, but the one who would not be saved, the son of perdition.
He who makes himself the son of self-love cannot be saved. build up his character by selfish deeds and selfish words, coveting, lying, cheating, betraying in the presence of embodied virtue itself, his very nature becomes a living hell. Heaven would be his hell, hell is his only, his miserable heaven.
Every loving soul, every one that Thou gavest me, I have kept. They have had light thrown over their path, they have been led from truth to truth. They loved the truth, they came to the truth, and the truth has made them free. They have been taught to war against themselves, to conquer their tempers, purify their appetites, and elevate
their desires. They have been armed with the sword of truth, and led to seek peace, through the subjugation in themselves of whatever is unholy and impure. None of them is lost. None of them will be lost. They will be a holy seed to transform the world's desert into Eden, and the world's wilderness into the garden of God. None of them is lost. They are the first-fruits of a harvest, which shall issue in the millenniums of the future, into a world-wide plenitude of eternal gain. The sons of obedience, the sons of light, and the sons of love, will be saved, and blessed with a peace that passeth all understanding. But the son of perdition has built himself up so, that death triumphs in him, not life ; hatred not love; turmoil not rest. How often would I have gathered him, as a hen gathers her chickens under her wings, but he
He must go to his own place, for such is the eternal law. The scripture must be fulfilled. “He that is unjust, let him be unjust still, and he who is filthy, let him be filthy still; and he that is righteous, let him be righteous still; and, he that is holy, let him be holy still.” These are the laws of eternal truth and justice, upon which the very universe is sustained and governed.
Those who, in freedom and reason, build up their characters in righteousness and wisdom become sons of God; and so making themselves heavenly, they can enter heaven. Those, who resist all the attractions of Divine Tenderness, and will not have truth to guide, faith to confirm, or love to hallow them, who prefer darkness to light, evil to good, and impurity to virtue, these lose themselves in the quagmires of the own folly ; but the scripture must be fulfilled. God cannot save them, because they will not be saved. He therefore controls and moderates them, for His tender mercies are over all His works, and makes them useful for the temptations and regeneration of the good, and as warnings and illustrations of the fearful wrecks men become when they will make themselves “ sons of perdition.” A man's character is the son of himself, of his principles and his practices. What he has made himself to be that he is, and when a man has loved his own nothingness rather than the divine fulness, his own insanity rather than the divine wisdom, his own ugliness rather than the divine beauty, he is the son of perdition, but of a perdition which he has made, against the innumerable drawings of Eternal Love, and he cannot go to heaven, for to him it would be the most terrific hell. The scripture must be fulfilled.
ON SWEDENBORG'S TREATISE, ENTITLED “THE TRUE
THRICE blest is he, that owns
Love's gift,—the “ goodly pearl ”
Its record to unfurl,-
Of Him who trod
Our lowly sod-
'Tis Thine rest to impart,
The spectre grim to chase-
And wailing fills the place ;
To give to those
Who seek repose
What is the world to me,
With all its fading toys?
My soul, to nobler joys
On wings of fire
Do thou aspire,
Thy roses, earth, tempt not
Who see the prickly thorn;
It withers ere it's morn;
In vain the dew
Falls, where it grew,
Not such is “ Sharon's Rose,”
(In Palestine of yore)
Delighting more and more ;
The scent to greet
Let care or trouble come,
With sorrow in its train,
Till the mind be
Calm as the sea,
Yes, 'mid the thousand ills
That wring the heart while here,
Hail, ay, with holy cheer;
And still increase
The soul with peace,
And in the hour of death,
Though timid nature shrink
My frail bark could not sink;
I'd still confide
Out-brave the tide,
FRAGMENTS OF THE EARLY SOCIAL HISTORY OF THE
NEW CHURCH IN THE NORTH.
It is generally admitted that a history is more life-like in proportion as the historian supplies incidents illustrative of the social and inner aspects of society. This is, doubtless, proportionably true of a body such as the New Church. Not the least interesting portion of Mr. Hindmarsh's “ History of the Rise and Progress of the New Church” is that which refers to the personal experiences of its early members with whom he was associated. Such descriptions and details bring the matter more vividly before the mental eye, and lead one almost to realize the scenes as a spectator of what was passing. The details of this kind recorded in Mr. Hindmarsh's work are more immediately connected with the New Church in the metropolis; there are, however, incidents connected with the provinces, especially Lancashire, which, in my opinion, are of sufficient interest to be recorded, and may, perhaps, furnish some materials for the use of the future historian of our body. This consideration has induced me to forward to the Repository a few well-authenticated facts, which I have had the good fortune to glean. Some of them may possibly be considered somewhat unimportant; I have, nevertheless, recorded them when it has appeared to me that they were calculated to throw any light on the general social condition of the Church of that period, and the simple character of its members.
The description of the apostle relating to the early converts of Christianity, “how that not many wise men after the flesh, not many mighty, not many noble, were called,” was equally true of the first recipients of the doctrines. Except in Manchester, and the other large towns, they consisted mainly of the operative classes, many of them with little education, but possessing, nevertheless, a deep insight into, and love for, the doctrines of the Church. For this reason I have, in some instances, preserved their vernacular in the remarks I have recorded, as appearing to me more expressive.
It is, I presume, generally familiar to the readers of the Repository that a large proportion of the early societies of the Church in Lancashire owed their origin to the labours of Mr. Clowes, and his visitations. These took place twice in the quarter; and, as an illustration of the obscurity in which the early proceedings connected with the propagation of the doctrines were shrouded, when these meetings were first