The intellectual repository_periodical_1866

.THE

INTELLECTUAL REPOSITOR~',

AND

NEW JERUSAL'kM MAGAZINE.

VOL.XIII.-ENLARGED SERIES.

1866.

LONDON:
PUBLISHED BY THE GENERAL CONFERENCE OF THE NEW CHURe If.
SIONI.IED BY THB NEW JERUSALEM IN THE REVELATION:
AND IOLD BY

C. P. ALVEY, 36, BLOOMSBURY S"fREET, V.C.

THE

INTELLECTUAL REPOSITORY
AND

NEW JERUSALEM MAG.JZINE.

No. 145. JANUARY 1ST, 1866. VOL. XIII.

INSPIRATION.

THERE is no serious believer in the superiority of man's nature and
destiny to that. of the beasts which perish, t~ whom this subject
is not one of paramount interest. That it is widely felt to be so is
not more manifest in the readiness with which the Christian Church
from its earliest ages has held the Scriptures to be God's gift for
guiding men to heaven, than in the earnestness with which numbers
in the present day are asking for evidences of the Divine authorship of
the received Scriptures. It was well, perhaps, while the human intellect
lay slumbering under the mesmeric manipulations of priestly domination,
that the human heart could to any extent be bronght into rapport with
the inner life-the spiritual realities of the written Word, so that
althongh its letter was little understood, the inflow of its spirit could
avail to turn men from evil courses to some love for righteousness.
The full purpose bf the Lord, however, in sending His Word to men is
to enlighten their understandings, and by means of the light received to
renew their hearts that so they may excel in goodness and be prepared
for the higher degrees of heavenly life. For this reason we are now
living under a new outpouring of divine truth from heaven. And it is
this new light which is flowing into men's minds and awakening their
rational powers into new activity, causing them to ask of their teachers
satisfactory evidence for the truth of their doctrines; and when referred
to the Scriptures, to ask again for proofs of the authority of the sacred
writings. Thus awakened to serious inquiry, they cannot be satisfied
1

2 INSPIRATION.

with the assertion that the Bible is God's own word communicated by
inspiration to those who wrote it. Even with a sense of much instruc-
tion to be found in it for the guidance of their spirits upward, and the
right direction of their conduct, they fear to receive it as the unmixed
truth sent from God, for the reason that riot only in its pages is there
much that appears irrelevant to the purpose of a revelation of God's
will to men, but many things also seemingly opposed to goodness and
to truth. No wonder that in their anxiety to exonerate inspired truth
of all duplicity, they ignore the decision of ecclesiastical authority upon
the plenary inspiration of the Bible, and set about to discriminate
therein its inspired from its non-inspired parts, and that the kind of in-
spiration which they allow to its better parts they equally attribute to
many other writings that make no pretension to Divine authorship.
For if nothing higher than the sensually conceived appearances of truth
with which the Word has clothed itself in its literal sense be presented
to their opening rationality, and they hear of no diviner kind of in-
spilation than suffices to produce excellence in human compositions,
how can they subscribe to 'the divinity of the entire Scriptures?
Are not the wisdo~ and mercy of the Lord manifest in the delightful
fact that the rational inquirer can now be met with a theory of Divine
inspiration that-sans all priestly or scholastic authority-he may prove
to be the true Qne,-a theory which, while it maintains all the beautiful
consistency and purity that must distinguish all diVine truths, calls for
no expulsion of a single passage from the literal sense which, clothes
them, however numerous may be the instances in which that literal
sense may seem to contradict spiritual or scientific verities. Is it not a
mercy that, however valuable or interesting an extensive Biblical know-
ledge may be, or the ability to muster on the battle-field of criticism a
whole host of versions in their various languages~ still that understand-
ing of, and faith in, a Divine revelation with which the rational mind
can be satisfied, may be'obtained by ascending above all the din :and
obscurity of that battle-neld, and looking for truth in that new light
which the opened heaven is now shedding upon the human mind? In
this new light, or this light of the New Dispensation, the written Word
of God discloses the transparency of its outer covering, and directs the
spiritual eye to the living truths within, where the Divine inspiration of
all that is written is no longer a dogma of the church, but a clearly
revealed fact. How accordant with the wisdom, as well as with the
mercy, of our Heavenly Father that it should be thus I-that His in-
spired Word should be adapted to that common faculty of our humanity,

INSPIRATIOl-i •

the understanding, rather than to the rare acquirement of prodigiouS'
learning ;-that it is sent, not to make scholars but men wise unto
salvation. But although scholarship is not necessary to a rational
understanding of inspired truth, and the simplest mind's appreciation of
it may lead to heaven, yet whoever wishes to be as wise as God would
have him be, must make the best use of his rational and perceptive
powers.
Every piece of Divine workmanship in outward nature, is a unity of
innumerable particulars most wisely formed and arranged for contri-
buting to the perfection of the entire thing. H a plant, a 1l0wer, or
an insect exhibit so much wisdom in its Creator, is it rational to think
that in the regeneration of man into His own image and likeness,
Divine Wisdom will satisfy itself with just a few new formations, and
the impartation of a few general virtues? Can there be a lcss amount
of wondrous reconstructi<?ns and arrangements in reorganising the
spiritual heart and mind than in the creation of a lily or a sparrow?
Is it unreasonable, then, to look into God's Word for innumerable
varieties of truths, for wonderful organizations of them,-indeed for
Truth's description of every particle, so to speak,-of every portion, of
every member in the constitution of the regenerated human spirit? Who
can count up the innumerable particulars comprehended in the great
work of redemption? and are not the things concerning this treated of
in all the Scripture, or through the entire Word? Can a revelation
given to build up the souls of men into living forms of righteousness
and truth, that as the workmanship of God, He may regard them as
worthy to be called His sons and daughters,-can such a revelation
contain less than infinite wisdom, or can its things of wisdom be fewer
than infinite? But this is not the character of the Scriptures regarded
in their literal sense alone. The wisdom of God by its inspirations has
selected from among such knowledges, ideas, sentiments, imaginations,
and perceptions as the sensually limited Batural mind could express in
the outward forms of human speech,not the divine truths themselves,
for the plane of the natural mind was neither high enough nor pure
enough to express t~em, but their representatives or symbols, by means
of which the intermediate degrees of truth between the divine and the
natm·al might descend, and find reception" into the spiritual degrees of
men's understandings, to develop their inner, their immortal faculties,
and to furnish them with all truths requisite to fit them for the life of
heaven. Divine truth coming down by inspiration into the lowest plane
of human thought, there to construct a representative of itself, selected

4 ·INSPIRATION.

its materials from the things there existing. Now these, owing to the
general corruption of human nature, had become such as to necessitate
those features in the character of this representative of divine truth
which they who only know of the literal sense of Scripture are ready,
in their sceptical moods, to stigmatise as marks of non-inspiration. It
is well when the mere letter fails to satisfy inquiring minds of its
divinity, if, in the confidence that all should feel of the Universal
Father's providing care for the wants of His immortal creatures, preju-
dices are cast aside, and serious attention is given to such new views of
divine inspiration as Providence brings to their doors, especially when
they come professing to meet the wants that are felt, and, as is some·
times the case, recommended by those who have felt the same wants,
and found in them adequate relief.
Some of us who have experienced these wants and this relief can
testify to the rational and satisfactory nature of the New Church
doctrine that the written Word of God is plenarily inspired. We do
not boast that by using the rnle of interpretation given to us we are
able to elicit with ease the spiritual insttuction contained within any
passage of the Word on which our attention may at any time happen to
alight. The weakness of our finite powers cannot grasp the infinity of
divine truth; but this we can say, that so far as we can perceive the
correspondence of natural things to things spiritual, the letter of the
Word opens to us spiritual truths excelling in number, variety, beauty,
and use, all that can be drawn from it when only its literal sense is
regarded ;-that whenever, under the belief and consciousness that all
spiritual illumination must come from the Lord, we have been able to
apply the given rnle of interpretation either for the purposes of our own
progress in the way of life or for the instruction of others, we have
discemed the unfoldings of spiritual truth revealing divine and heavenly
things to our understandings, adding to our perceptions of the glorious
attributes of our God, showing us something more of the nature of
heaven, affording us new discoveries of our own deficiencies and instruc-
ting us how to remove them, awakening into renewed energy the best
feelings of our hearts by the pure and wondrous goodness .that we have
seen to pervade all truth's teachings, and enabling us to stand more
firmly in the hour of temptation and to perform our duties with more
purified motives. With all this experience of the reality and efficacy
of a spiritual sense in the wri~ten Word, and an increasing discovery of
the harmony and unity of the spiritual sense throughout the whole of
those books in the commonly received canon of Scripture, which have

INSPIRATION.

been pointed out to us as containing it, disbelief in the Divine author-
ship of those books becomes to us an impossibility. The spiritual
significations of the Scriptures are to us the Word of God, and their
literal sense is its infallible representative, formed by infallible wisdom
out of the materials that the natural degree of human thought was
capable of presenting to the divine influx, and among which existed
the impurities, fallacies, and incongruities of human nature's fallen
condition. While, therefore, the sincere inquirer, not yet acquainted
with the true character of the divine inspiration of the Word, is puzzled,
bewildered, and disheartened in seeking for evidences of the Divine
authorship of the Scriptures in their literal sense, and a self-sufficient
and censorious criticism is exultingly trying its little artifices to ignore
the spiritual sense of the Word, we who have found safety for our
religious faith in the New Church doctrine of divine inspiration have
reason indeed for thankfulness to the Giver of all good, and for con-
tinually rememberihg our responsibility in possessing this great gift by
living that life of charity to which every passage of divine inspiration
points us. T. C.
LITTLE THINGS.

IN our Bojourn through life, whatever may be our position or statiOD,
we shall find that "little things" bring about great results, and that it
is only by taking heed to "little things" that we shall eventually be
able to grasp at and to understand some of those greater things ! We
have much need to be more watchful-to see if in " little things" we
cannot mor~ strictly glorify our Father-that our thoughts ever may
be in accordance with His mind. A thought is indeed a minute thing,
but if encouraged within the human heart, it grows and enlarges until
at last it becomes yery p~rt of man himself! How important I then, is
it that our thoughts should be for good, and how very mueh cause
have we to pray.........." Cleanse the thoughts of our hearts, 0 God I "--and
when our thoughts are pure, our actions will testify of them, and we
shall 'then bear witness of that light which shineth more and more into
our hearts as we yield ourselves to its holy in1luence ! The things of
God are revealed and disclosed to us as we are able to bear them.
o let 1UI see, then, that we refuse not to prepare and strengthen our
souls for deeper insight into "the secret of the Lord!" We need to
give ourselves up more fully to the Lord-going to Him just as we are,
in childlike simplicity and confidence. Thus, and thus only, shall we
consciously experience and realise our Father's care for us, and be able

6 LITTLE THINGS.

to hear and. widerstand the " still small voice" that is ever speaking to
us and exercising a holy influence over us. The fresh infiowing of
trutho,s it proceeds will have various effects upon different minds,
according to the' conditions it encounters in its way-commencing as
the voice of Divine instruction addressed to the mental ear, and accom-
mC'dating itself to circumstances. In all things we must take the Lord
as our example, and see if, in daily life, we cannot, as He did, draw
lessons for our profit and encouragement from' what is around us. We
may be .quite sure that if we do not accustom ourselves to recognise
the Divine, hand in" little things," we shall fail to do so in those which
are great, and we shall not understand what confidence in God is ;-it
is only when' we "wait on the Lord," that we can enter into that
confidence which can leave everything in His hands.. In our converse
with others; let us be sincere and open as the day-putting far from us
the unkind thought or word, and endeavouring, as much as we can, to
let the peace of God reign in our hearts; we shall then find that
"nothing will greatly move us," and that instead of darkness on all
sides a great light is shining, and that our eyes, though not creative,
are receptive of those noble truths which will lead us on more and more
to know the Divine Teacher; we shall then find that there is a direct
coriununioation' between the interiors and the exteriors of the 'mind, and
that in all the wondrous events around us, religious and secular, we can
niark· ,the hand of Divine Providence overruling all things for good!
Let eaoh olie of us, then, look to himself, that his little world may be
produetive of good, and send out sunshirie and gladness before God and
to our fellow -crea.tures in great and " little things ! " G~ J.

THE LOVE OF WORK.

,VHEN I was a little boy I recollect getting hold of a strange book,
in wmch,among theological matters that I did not comprehend, were
interspersed, memorable marv~s which the author stated that he saw
in the spiritual.world. These I read with eagerness, but in the most
attractive of'them-a vision of heaven, one of the angels astounded me
by the assertion that· use was the highest aim of all things there, and
that everything was exalted· in heaven according as it was useful.
This -seemed so common-place that I could not feel satisfied with it,
and 610sed the book in disappointment.
Such is probably the usual course of childish ideas; but when we
grow older, and become able to fill up ,,1.th thought the magnificent

THE LOVE OP WOBlt. 7

outline in which spiritual things are defined in the Word of God, we,
find that marvels of a higher kind await us-things far more opposed
to natural feelings and frail hunian conceptions. It is a marvel of this
kind which would appear to be of such practical importance that I
desire to bring to your notice in this essay.
There are few things in regard to which men are so much divided in
opinion as that of the relative value of work. One man respects it,
another despises it--all work in some way to gain their ends-few love
work for its own sake. It is, therefore, to ascertain the Christianity of
this subject that we should first address ourselves; and where may we
80 wisely go for our Christianity as to its meek Original ?
"My Father worketh hitherto (or continually), and I work,"* were
the words with which the lowly Benefactor of mankind answered those
who sought to destroy Him, because He had done good OD the Sabbath'
day. Many of those to whom this language was addressed were
probably working people, who had previously toiled in many lands,
assembled together at the feast in Jerusalem. Men they were, who,
well accustomed to labour, yet expected a speedy termination of that
labour. Puffed up with the vam-glorious hopes which the J ewe had
gathered by a gross rendering of spiritual prophecy, they nursed the
fond desire that all would be altered for them when Messiah came.
He, breaking through the arch of the :fimiament, followed by His
celestial army, was to trample down their enemies, to set the Jewish
nation on high, to make all others tributary to it, to give to each true
Israelite some three thousand slaves. No more work was then to be
done by a Jew, but, lapped in ease. and luxury, he should enjoy the
Sabbath of a thousand years.
Their minds being filled with, these ideas, we cannot imagine the
consternation, followed by anger and scorn, with which the appearance
and the words of the Saviour were regarded by these Jews. Not
dressed in trappings of earthly pride, followed by no visible. angelic
army, the humble Teacher who came unawares to the feast. from the
blue Galilean wa,ve, clad in perfect simplicity and that spirit of grace
which shone most Godlike through it, attended by unlettered fishermen
from that part of Palestine which the J aWl esteemed a land of dogs,
unfit to eat at the Master's table,-with what contempt many must
have beheld Him-with what hatredmor&-hatred,. that He. shoul4
have insulted their prejudices by such an Advent! But how must these
feelings h.a.ve been increased when the Lord told those Jews that God,
the Divine Father, worked continually, that He worked-and offended
* John v. 17.

8 THE LOVE OF WORK~

their love of ease by showing that good was to be done, even on the
Sabbath day. For if God worked, would not His people be required
to work also? Such were their thoughts; and when the lesson was
repeated, and again and again some miracle was performed on the
Sabbath, more and more vehemently the Jews raged against Him, with
fiercer zeal they sought ~ to destroy Him. For where in the Lord's
teaching was to be found anything favouring the idea of a coming
reign of luxury and ease? He asserted that the Heavenly Father
was incessantly active, creating new blessings for His children, watching
sleepless over all, so that not a sparrow could fall to the ground
without His knowledge. Unlike the gods of the old idolatries, who
were believed to have set creation rolling and living, and then to have
left it, only to interfere at uncertain intervals, the Lord Himself had
come down on earth to save men, and to be their great example. And
as that example, what gentle diligence, what constancy, is displayed
throughout that life, as recorded in the Gospel! How the Divine
love of doing comes forth in those words to the disciples at the
Samaritan well !-" My meat is to do the will of Him that sent Me,
and to finish His work." The frequent references made to work in
the Gospels, especially in that of John, have always appeared to me to
be of more than ordinary significance. As there is a Divine purpose
in the Lord's words, and as these words-the expression of the Divine
Mind-should convey the expression of ours, therefore, as the Lord is
ever intent on works of good, so also should we be. We must not,
as Christians, seek a heaven of the old J udaism, and sigh after a
nothingness of ease, but learn to follow Him who compareth His
disciple to one that putteth his hand to the plough.
The whole Gospel teacheth us that nothing is so indicative of true
Christianity, or more necessary to its existence, than a steady, honest
love of work. The life, the love of the Saviour was that of doing
good, and such should be our life, our love. He, the Light of the
World, came to give that light to us; but He commanded us to let our
light so shine before men that they might see our good works, and
glorify (not us) our Father who if;) in heaven. Therefore, the great
Judge distinguishes the faithful, not by the expressed belief of their
lips, but by the inwrought faith of their hearts ;-" They shall be
judged according to their works."*
. A healthy Christianity, which is bom within the soul from honest
~onviction of the tJ:uth of the words of the Lord, must grow up stalwart
and strong by the efforts of an active industry. These words open to
• Matt. xxv.

THE LOVE OF WORK. 9

ns an immense field of labour, and appoint us our tasks therein. If
we do these tasks with steadiness while they seem hard, they in time
become easier, and even pleasing. We who have felt a flush of hope
at the commencement of a work, feel the delight of finishing it, and we
commence again with an ardour and satisfaction we had not felt before.
So the love of work grows within us.
H idleness is not the root of all evil, there is little doubt that in-
dustry is the root of all good. All our natural desires crave indul-
gence, and the ease which tends to cormpt and deaden our spiritual
energies; therefore it is only by constant activity that we grow into
healthy life. By this activity is not to be understood mere drudgery.
All men can do the drudgery of this life when they are forced to it; but
fewer do heartily work; for no labour which a man performs because
it is necessary to something else which he must have, can really be
called work, unless he loves it for its own sake. Unloved labour is
slavish; so far as men do it they are mere hewers of wood and drawers
of water, and will not be anything higher. A man must love what he
does, and do what he loves, in order that his labour may attain to the
dignity of work in the Christian sense of the term. And if a man does
this, it is not at all necessary that the task should be what the world
calls a high one to be capable of noble work. The lowliest occupations
may be dignified by it, and every task will be ennobled,-every man's
soul will be strengthened and elevated into a closer fellowship with the
great workers who have built up the past into the present, so far as he
loves to do that which it is his duty to do.
All those who have done the noblest work have had the love of work
within them. Who can take up a book, the production of a master
mind, and not feel at every sentence that love was present through all
the work of writing it, leading him on like a beautiful star? Who can
look upon a great picture, and not perceive in every tender line, in
every lofty conception, in every colour that bursts forth into splendour
from the midst of shade, how the artist loved to paint it? All great
work is great because it is loved,apart from all selfish considerations ;
and all work that is loved has in it the elements of greatness.
From what has been said it may be easily gathered that the happiest
men who have lived have been those who have loved work. There is a
freshness about them which others have not,-an alacrity in their
habits which preserves them from the rust that collects on slothful tem·
pers.. Each day brings its own tasks, which are fulfilled, and every
fresh day rouses them to something new. By these men sorrow and

10 THE LOVE OF WORK.

misfortune are less severely felt, are more easily borne, than by others.
In deepest distress, in bitterest disappointment, it is always possible to
find something to do; arid the doing of that something,-the loving to
do it, are often the only means which 'preserve men from despair. I
once heard of a gentleman who was confined in a dungeon for many
years, previous to the French revolution, and who, after he was
liberated, assured his friends that he had saved himself from insanity
during his solitary imprisonment by sticking pins in the back of an
armchair, in every-varying devices, which was the only work he could
find to do.
The same truth is displayed', on the other hand, by instances of those
,who have worked, not from the love of it, .but simply for their own
advantage. It ~as been the bitter experience of many a man of
business who has worked to get rich and then retired, that the love of
work had, in spite of himself, gained.s, hold upon him, while his selfish
desires, being fulfilled, have not ,brought him happiness. He seeks
pleasure for its own sake in. vain; his old business friends drop him
one by one; pleasure-seekers despise him, while he is dissatisfied with
them; and he ends his days a miserable man, with a vacuum in his
heart, and a consciousness that his selfish toil has, undone him.
We have therefore seen that work is our Christian duty,-that all
work is noble and Christian; so far as it is loved fur the sake of the
good it will do to our neighbour and the glory it will. lay at the feet of
our Heavenly Father. Such work is·the joy of every true man's life,
and it does not end on earth. It is the real happiness of all angelic
life; for there "is not an angel mentioned through the whole Bible who
is not spoken of a~ engaged in .some' holy office or useful work. 'And
St. Paul, who says he was canght up to the third heaven,* asks, in
regard to the angels-" Are they not all, ministering spirits, sent forth
to minis~r for 'them who shall be heirs of salvation"? t Ministering
spirits! flashing like arrows of' light along the celestial highway, to do
their Master's service'; bearing up, the true Christian in their arms,
lest at any time he shonId dash, his foot, against ,a stone ; guardirig him
with :flaming swords in dark ·temptation" softening' the last great pangs
of death. May it, then, be our blest lot· to~ love to do our duty here
through the six days of .earthly toil; ·,then shall we be led into the Holy
City to el'foy with our Master' and Lord; a sabbath of peace, of rest
from strife, but a sabbath of doing -good. -
Birmingham'. J. W. T.
• 2 Cor. xii. 2. . + Bab. i. 14.

11

MINISTERIAL SALARIES.

I T is time that the attention of the Church were drawn to the general
inadequacy of our ministers' salaries. We are taught, that "the
labourer is worthy of his hire," and that "the Lord hath ordained that
they who preach the Gospel, should live by the Gospel." (1 Cor. ix.14.)
And that living should be a comfortable and respectable one.
A minister, in order that he may perform his high duties properly,
should have his mind free from worldly cares and anxieties. How can
one who is distressed about providing for the necessities of his family,
be expected to be able to lift his mind into those abstract and elevated
regions of thought, in which the topics dwell on which he must speak 'I
lIoreover, a minister, from his position in society, is obliged to appe~r,
and have his family appear, in a respectable manner: he is obliged to
have a respectable house, clothes, furniture; and his people would not
be pleased, were he to appear otherwise. And yet they are too apt to
forget that his means of so doing depends on them: they require more
than they give. Is this just? Furthermore, a minister has expenses
peculiar to his office. He has, for instance, to provide himself with
expensive books of reference; he cannot do his duty without them.
And, if he would not be behind the age, he has, from time to time, to
-continue the purchase of important theological works, which, from their
limited sale, are almost always costly. His salary should be sufficient
to enable him to meet such expenses "without distressing his family.
From information communicated by some late visitors to this country,
we learn that our brethren in America are far out-doing us in this
l-espect. We understand that there are D:0 fewer than jour New Church
societies in that country who give their ministers salaries of £400. and
upwards, namely, the societies of Boston, New York, Cincinnati, and
Chicago. There is no such salary, or anything approaching it, given
to New Church ministers in this country. The highest is £800., and
there is but one such; and only one or perhaps two of £200: all the
rest are below that sum, and some much below it. And yet some of
the above-named American societies are not so large as several of ours,
and'we presume no wealthier. The Chicago society, for instance, has,
we understand, only 120 or 180 members; and the New York society
is by no means a large one, yet the salary it gives its minister is upwards
·of £500. But the truth is, much more attention has been paid to this

12 MINISTERIAL SALABIES..

subject in America than here. . The convention has from time to time,
we believe, called the attention of societies to this duty.. And the
Bocieties themselves have appointed special committees to gather inform-
ation, and report upon it; and these reports have produced a marked
effect, as appears from the facts above stated. Some of the members
tax themselves, on principle, one-tenth of 'their income, for this and
other church purposes. Where such zeal prevails, the Church cannot
but flourish, and the ministers be adequately snpported. X.

TEMPTATION.

Christian! when thy foes nntiring,
Mnst'ring round thee, try their power,
And thou feel'st thy spirit wavering,
In some dark temptation's hour,
Think npon thine angel guardians,
Grieved and watchful, hov'ring near,
And as they behold thee falter,
Trembling with a holy fear ;
Think upon thy tempters whisp'ring,-
How each sweet seductive wile
Comes from those whose hearts are burning,
Like themselves, to make thee vile.
Tempted to thine own destruction,-
Called to everlasting life,-
E 'er thou yield, oh I pause and ponder
On the issue of the strife;
Cry unto thy Lord and Helper,
Set thy face against the wrong;
So by struggle and by conquest,
He will make thy spirit strong ; -
Strong to fight, and still to conquer,
Till, renned and purified,
Thou shalt fall asleep and waken,
Angels watching by thy side.
r. P.

o

18

ON THE FINAL STATE OF DAVID AND PAUL.

WB believe it was in a life of Swedenborg, written by an ardent
admirer, who boasted that he had said the worst that could be said of
his hero, leaving it to others to say the best, that the statement first
appeared that, according to the testimony of the great seer, David and
Paul were among the lost. What a candid friend thought himself con-
strained to admit, unfriendly and uncandid critics are naturally ready
to proclaim and anxious to confirm. When friend and foe unite in
propagating such an opinion as a fact, what can those do who take their
information at second hand, but listen and believe'} As 'the final state
of David and Paul is a subject which, apart from controversy, must be
deeply interesting to the members of the New Church, and, as it is
important that the question should be decided, we propose to bring it
under their consideration. We hope to be able to show that the
opinion which has been put forth as a statement of Bwedenborg's is
nothing more than an inference drawn from partial and imperfect
evidence, and that had his talented, biographer taken sufficient pains to
collect and examine all the evidence on the subject, such a statement
&s he has made would not have disfigured one of the most brilliant
biographies ever. written, on one of the greatest men that ever lived.
The notion that David and Paul are among the lost rests entirely on
statements in Swedenborg's "Spiritual Diary." It is important to
connect these statements with the time and circumstances in which the
Diary was written. The author alleges that at a particular time he was
called by the Lord to the double office of seer and expositor. His
spiritual sight was opened, and, as a consequence, he was admitted to
sensible intercourse wi~ the inhabitants of the spiritual world. Among
those whom he saw there were David and Paul. If the records which
he has left of them in his Diary were to be taken alone, or were descrip-
tive of their final condition, there might be some reason to conclude
that their state was bad, and their lot unhappy. But there are two
facts to be considered. The place where they were seen was ihe world
of spirits, the intermediate state, the region between heaven and hell,
which is the temporary abode of all souls, good and bad; and the time
they were seen there was previous to the Last Judgment.
It is evident, therefore, that the state of David and Paul, as described
in the Diary, was not their final state, whatever that state might be.

14 ON THE FINAL STA,:I'E OF DAVID AND PAUL.

In a former article we have shown, from the Diary itself, that the final
state and condition of souls may be not only different from, but the
reverse of, that which in the world of spirits they appear to be. If the
final state of David and Paul is to be ascertained, it must of course be
from testimony relating to them after the last judgment had been per·
formed. The Diary affords no information respecting 'their state and
condition subsequent to that event, nor for some time previous to it.
We must therefore look for it elsewhere. In the author's published
writings we have such testimony-testimony which will leave no room
in any mind for honest doubt. The work from which we draw our
testimony respecting the final state of David was published in 1758,
the year after the date of the general judgment.
In the treatise on "Heaven and Hell" there is a chapter entitled-
"No one comes into heaven from immediate mercy." In this chapter
the author declares that "if men could be saved by im~ediate mercy
all would be saved, even those who are in hell;" but he shows that
none can come into heaven except those who have heaven within them.
He tells us that he had conversed with the angels on this subject, and
he adduces their testimony : -
"The angels professed that they had never seen anyone who had lived an evil
life received into heaven from immediate mercy. On being questioned respecting
Abraham, lSMc, Jacob, and Dav'id, and respecting the apostles, whether they were
not received into heaven from immediate mercy, they replied, Not one of them;
and that every one was received according to his life in the world; that they knew
where they were; and that they were not in more estimation than others." 521-6.

It is hardly necessary to say a single word on this statement, except to
remark how decisive it is. The angels who conversed with our seer I

not only knew that David was in heaven, but they knew in what par· .
ticular part of heaven he was, and that, according to the impartial
justice which there prevails, he was esteemed simply according to his
merits. The angels mention this for the purpose of pointing out that
the terms in which he and other representative characters are spoken
of. in the Word, from which literalists hold them to have been the
peculiar favourites of heaven, have reference to their representative and
not the~personal character. If it be possible that any objection can
be made to the decisiveness of this statement, on the ground that thE!
" where" of David and the others is indeterminate, and may mean
either heaven or hell, or both,-we need only observe, that the quee·
tioI requires the" where" in the answer, nothing being stated to the
contrary, to mean heaven; that the angels were not likely to know th~

ON THE FINAL STATE 9F DAVID AND PAUL. 15
whereabouts of any in hell; and that " estimation," or esteem, implies
excellence, which can only exist in heaven. So much for David.
The work from which we shall draw our testimony respecting the
final state of Paul is the last which the author wrote, and it describes
the state of that apostle more than. twenty years after the particulars
respecting him in the Diary were written.
In the treatise on' "True Christian Religion," n. 4, we find this
statement : -
" The Christian church, since the time of the Lord's coming into the world, has
passed through the several periods of its existence, from infancy to extreme old
age. Its infancy was in the days of the apostles, when they preached throughout
the world repentance, and faith in the Lord GOd the Saviour Jesus Christ. That
this was the substance of their preaching is plain from these words in the Acts of
the Apostles,-' Paul testified both to the Jews aJ,ld also to the Greeks repentance
towards God, and faith towards our Lord Jesus Christ.' (20, 21.) It is here worth
remarking, as a memorable circumstance, that not many months ago the Lord called
together His twelve disciples, now angels, and sent them forth throughout the
whole spiritual world, with a commission to preach the Gospel anew; inasmuch as
the church which the Lord had established by their labours is at this day brought
to such a state 'of consummation that scarcely any remains of it are left."

Let us attend to this statement. The author first asserts that the
doctrines of repentance and of faith in the Lord Jesus Christ were
preached by the apostles, and in proof of this he cites a passage from
the Acts of the Apostles, which relates that Paul preached these
doctrines. Paul, then, is one of the apostles. He then goes on to
say that a short time since the Lord called together His twelve
disciples, now angels, and sent them throughout the whole spiritual
'World to preach the Gospel anew. What does this passage teach
respecting Paul '} Evidently this-that Paul, one of the apostles who,
as men, preached the Gospel on earth at the time of the Lord's First
. Advent, is one of the apostles, now angels, who preached the Gospel
anew in the spiritual world at the time of the Lord's Second Advent.
We submit that the passage admits of no other reasonable or even
possible construction. According to this testimony of the author of
the Diary, Paul's final state is that of an angel.
The circumstance of the twelve apostles being sent to preach the
Gospel anew in the spiritual world is mentioned in two other places in
the same work, at Nos. 108 and 791. As the two passages are
substantially the same, it will be sufficient to adduce the last. It
occurs as a memorandum at the end of the chapter on the Second
Coming of the Lord : -

16 ON THE FINAL STATE OF DAVID AND PAUL.

u After this work was finished (says the author) the Lord called together His
twelve disciples, who followed Him in the world, and the next day sent. them
throughout the whole spiritual world, to preach the Gospel, that the Lord Jesus
Christ reigneth, whose kingdom shall endure for ever and ever."
The only possible objection that can be raised on this passage is,
that not Paul, but Judas, was one of the twelve who preached the
Gospel in the spiritual world, he having been one of those who followed
the Lord personally in the world. To suppose that the apostles who
followed the Lord in the world must mean the twelve who followed
Him personally, would be to take the author's statement in a very
narrow sense, and one inconsistent with others which are more precise.
The general statements of all'authors are always to be understood with
such specifications or limitations as more particular statements contain.
For example, when the author tells us, as he repeatedly does, that man
rises immediately after death, we are to understand this general state-
ment as explained by the particular one, that resurrection commonly
takes place on the third day after decease. The author's object in the
statement we are now considering is to inform his readers that the
Lord did not choose new apostles from among the angels, to send forth
on this new mission, but that those who had so well performed their
work on earth, were honoured with the commission to engage in a
similar duty in the spiritual world. In the passages relating to this
work in either ~.vorld where the apostles are particularised, the name of
Judas never occurs, while Paul is mentioned more frequently than any
of the others. But if the name of Paul occurs on any other occasion
in such a way as to leave no doubt that he was one of the twelve
disciples sent to preach the Lord's Second Advent in the other world,
the general statement must be understood as including the particular one.
That when 'the author speaks of the twelve apostles, as teachers of
the Gospel on earth and now angels in heaven, he includes Paul in the
number, is further evident from the same work in the chapter on Faith.
In proving the proposition that-" a saving faith is a faith in the
Lord God the Saviour Jesus Christ"-after adducing a number of pas-
sages from the Gospels, he appeals to the testimony of the apostles:-
"That the faith of the apostles was no other than a faith in the Lord Jesus
Christ, is evident from many passages in their epistles, of which I shall only
adduce the following: - ' Nevertheless I live, yet not I, but Christ li veth in Me;
and the life which I now live in the flesh, I live by faith in the Son of God!
(Paul to the Galatians, li. 20.) 'Paul testified to the Jews, and also to th9
Greeks, repentance towards God and faith in our Lord Jesus Christ.'" (Acts xx. 21.)
The author continues his quotations from the Epistles to show what

ON THE FINAL STATE OF DAVID AND PAUL. 17
was the teaching of the apostles; and of the eight texts which he
adduces, seven are from the writings of Paul. It is evident, therefore,
that he here recognises Paul as one of the apostles. Mter further
confirming his proposition by Scripture and reason, he concludes this
section with this remarkable declaration-
" These were written in the presence of the Lord's twelve apostles, who, whilst
I was writing them, were sent to me by the Lord." (n.887-9.)
That Paul was one of these twelve apostles there is no reason to
doubt. The twelve apostles sent to Swedenborg are evidently the
same apostles who on earth had borne witness to the great truth on
which he was then writing. There is nothing in the article that can
lend the least countenance to any other supposition. Indeed the
whole force of the memorable fact rests upon the identity of the
twelve last mentioned and the twelve previously spoken of. The
apostles are :first spoken of as teachers of the Lord's sole Divinity on
earth, and they are next mentioned as sent to witness Swedenborg's
teaching of the same great truth which they themselves had taught.
Paul is distinctly named as one of the apostles who taught the Lord's
Divinity on earth, and is therefore one of the twelve who were present
with the author while writing on the same subject.
One other testification of the same fact that Paul is o~e of the
twelve apostles who are now angels, we are enabled to draw from the
snme work, where he is spoken of both as an apostle in' heaven and in
heaven as an apostle. At No. 781 commences. a memorable relation,
giving a singularly graphic and instructive account of several different
companies of persons who had recently come from the natural world,
being called together by an angel, to deliver their sentiments on the
subject of heavenly joys and eternal happiness, and of their being
afterwards introduced into the enjoyment of that in which they had
imagined heavenly joy and eternal happiness to consist. Among them
was one company consisting of such as had persuaded themselves that
the happiness of heaven consisted in feasting with Abraham, Isaac, and
Jacob, wilJl sports and pastimes, in an eternal round of enjoyment.
Besides these patriarchs, there are also introduced the twelve
apostles, and among them the apostle Paul. At the conclusion of the
introductory feast, at which both the patriarchs and apostles were
present, the novitiates, we are told-
"Were again invited to feasting, but with the particular provision that on the
first day they were to sit with Abraham, on the second with Isaac, on the third
with Jacob, on the fourth with Peter, on the fifth with James, on the sixth with
John, on the seventh with Paul, and so on with the rest."
2


When these persons were surfeited with pleasure, and wished to flee
from the further experience of their ideal happiness,-
" Many of them were detained by the keepers of the grove, who questioned them
about the days they had feasted, and whether they had yet taken their turn with
Peter and Paul, representing to them the shame and indecency of departing till
they had paid equal respect to all the apostles."
It is true that these were not the patriarchs .and apostles themselves,
but-
u Were old people in feigned characters, many of them husbandmen and peasants,
who, having long beards, and being exceedingly proud and arrogant, in conse-
quence of their we8lth, had imbibed the phantasy that they were .old patriarchs and
apostles."
But the phantastic characters imply the existence of the rea;} ones; and
the counterfeit implies the existence of the true Paul. That Paul was
not only an apostle in heaven, but was recognised in heaven as an
apostle, appears from the same memorable relation. We read that ten
persons were selected out of the whole number comprising the several
companies, and were introduced into an angelic society in heaven.
Mter seeing many of the wonders of the place, and participating in the
joys of its angelic inhabitants, they were, when the period had anived,
privileged to join the angels in the solemn services of the Sabbath.
Mter hearing, from the priest of the society, a sermon full of the spirit
of wisdom, JtS they were departing, the attendant angel-
" Requested. the pliest to speak a few words of peace with his ten oompanionB ;
so he came to :them, and they communed together for the space of half an hour.
He discoursed on the Divine Trinity: that it is in Jesus Christ in whom dwelleth all
the fulness of the Godhead bodily, according to the declaration of the apostle Paul."
Here is an angel-priest speaking of Paul as an apostle, and quoting his
apostolic words in heaven.
The epistles of Paul, thus honoured in heaven, are no less honoured
in the writings of the apostle of the New Dispensation, who assigna
them a rank and authority equal to those of Peter, James, and John,
and his quotations from them are more numerous tha~ those he makes
from all the other epistles together. In his dogmatic writings, h~ ..
quotes the epistles of Paul and the gospels with equal freedom, and
places the quotations from them together under the same designation.
As an instance, take a passage in the book we have been quoting. At
No. 600, he says-" That the regenerate man is renewed, or ~ade new,
is confirmed by the WORD OF GOD, from these passages," among which
he cites Paul's words-" Henceforth know we no man after the :flesh;
therefore, if any man be in Christ, he is a new creature." (2 Cor. v. 16.)

ON THE FINAL STATE OF DAVID AND PAUL. 19
In his published writings, our author bears another testimony to the
soundness of Paul's teaching, on an important point of doctrine on
which he had impugned it in the Diary. It is evident, indeed, that
Bwedenborg's views respecting the character of Paul's writings had,
between the time he wrote the early part of the Diary and that in which
he wrote his doctrinal works, undergone as great a change as had his
convictions of the essential character of Paul himself. In the Diary he
speaks disparagingly of that apostle's writings, and accuses him of being
the author of the dogma of salvation by faith alone. In his published
works he admits his, with all the other epistles, as excellent and useful
writings. He there says, indeed, that the whole system of modem
theology is founded upon a single passage of Paul; but, he adds, upon
that one passage misunderstood. It could not be misunderstood, if
understood as Paul himself understood it. The fact is, ~wedenborg,
when called to his holy office, though even then a man of enlarged mind
and enlightened views, held some of the current theological opinions,
and among them, the opinion that Paul had really taught the doctrine
of salvation by faith alone, without the works of the 11loral law. It was
not till he was better instructed, or illuminated, that he saw the truth,
as he afterwards declared it, that Paul spoke of the law in its Jewish
sense,-the law as distinguished from the Gospel, J udaism as distin-
guished from Christianity,-which he proves from the writings of that
apostle himself.
Do we in this admission weaken the claims of S,vedenborg to Divine
illumination? Nay, we strengthen them. That such a mind should,
with the best light of his age, entertain such views, shows the necessity
there was for one who was to be the apostle of a new dispensation
having a better and more ~ertain light to guide him. The circumstance
of some of the obscure notions of the school in which he was educated
adhering to him after his call, only illustrates what he himself so
frequently teaches-that no change of state is instantaneous, but
gradual, varying according to the condition of the subject. The change
with him, though supernatural, was not miraculous, and therefore not
instantaneous. Unlike the prophets and evangelists, his was not
verbal but mental inspiration. With them Divine light flowed into
the memory and clothed itself with words; with him Divine light
flowed into the understanding and clothed itself with thoughts. Such
an illumination did not, and could not, change the current of his
thoughts at once, but gradually. It was not, therefore, for some years
after his call that he began to compose the first of his published works.


Previously to this he had industriously employed himself both as a
seer and expositor. He had entered in his Diary much of his expe-
rience in the spiritual world, and in his" Adversaria" he had essayed
an eiposition of a considerable portion of the sacred Scriptures. But
the fact that he laid these writings aside, and never afterwards used
them except as a storehouse of materials, out of which he selected sueh
as he found would fit into the noble edifice he raised and has left
behind, shows that he never intended them to be regarded as authorities.
We might here close our remarks upon the subject. So far as
regards the point in question we have done enough. The testimony
of later documents must be allowed to decide what an earlier document
had left undetermined. Yet, lest the statements in the earlier document
may seem to some to be inconsistent with the testimeny of the later
works, we ttink it desirable to examine them. This we propose to do
in our next.
"HAS THE NEW CHURCH A GOSPEL?"
To the Editor.
In rep~y to the question, whether the New Church has a gospel to
preach to the sinner, may I venture to offer a few remarks in the
affirmative?', Having for some years enjoyed the opportunity of visit-
ing the female inmates of the UnioD in Louth, for the purpose of
reading and conversing with them on religious subjects, and being
called upon v.ery frequently to warn and instruct those who were
suffering (hopelessly in some cases) from the effects of their evil lives,
the New Church Gospel has been all I have had to offer them, and it
has proved sufficient; I am thankful to believe in some cases, to lead,
not to a "triumphant" death, but to that penitent and humble state of
mind which refused to find any excuse for its own sins, and which
almost seemed to loathe the mention of them, whilst it confided humbly
in the Divine mercy for pardon for the past and strength to overcome
their evil inclinations during the remainder of their lives. In other
cases I have had the happiness of witnessing an entire renunciation of
the paths of vice and a continuation in an opposite life. The truths
with which it has been my effort to impress the mind have been the
hatefulness of sin and the impossibility of enjoying heavenly happiness
whilst loving what is evil ;-that our Heavenly Father alone could give
us a new heart to enable us to hate sin and to love what is good, and
that this must be earnestly sought for in prayer; whilst, at the same
time, they must seek to repress every sinful inclination, and sho,v their
sincerity by trying to use a good influence over others. To assist them

"HAS THE NEW CHURCH A GOSPEL?" 21
in offering up suitable prayers, I have endeavoured to impress various
appropriate verses from the Psalms upon their memories, and at the
same time to enfold to them the infinite love and tenderness of tho Lord
&s revealed in His Word and in His dealings with us; reading to them
those portions of the Holy Word which, whilst they displayed the
loving mercy of the Lord, insisted also on the true conditions of for-
giveness-a penitent heart.-With these brief remarks, I remain,
ANOTHER ISOLATED MEMBER OF THE NEW CHUROH.

MORNING.

WHEN a season of temptation has been passed through, in which tho
danger of losing the narrow way has held the soul in alarm ;-when
thieves have been perceived prowling about and seeking to lOb it of its
priceless gems-gems of heavenly virtue, and to deprive it of its
treasures of truth ;-when evil lusts, like beasts of prey, have presented
themselves, with glaring eyes and threatening jaws ;-when false delights
and false guides, like the ignis fatuus, have been alluring the soul to
draw it aside from the right way in the darkness of its night, and
during which it may have repeatedly slipt aside, or felt the ferocious
power of the evil beasts and the determined endeavour of the thieves
to rob it, and deplored its supposed loss of some of its treasures ; -
when, after such a night, the morning star of hope arises to promise
the dawn of day, then a new courage is inspired, and some revival of
love is felt in the chilled heart; and as the weary pilgrim, thus
encouraged, proceeds on his way, looking to the east for the yet unseen
Lord, heavenly light glides over his sky, first dimly, then increasing to
the strength of day. The glorious Sun of Righteousness arises, and
healing is felt proceeding from beneath His wings. The genial warmth
of heaven's lov~ comes penetrating into his heart, and fills him with
the quickening virtue of true life's restoring heat. The darkness
recedes, and with it all its terrors. Humbly, thankfully, and cheerfully he
sends up his morning song of praise; rejoices that he has, during the past
night, learnt more truly to know himself, and now perceives with juster
appreciation his entire dependence on his heavenly Father, and the
ready love that comes to meet him with its blessings. He looks around
on his Maker's handiworks, rejoices in them, and feels a love gushing
forth from his ~ heart as from a fountain, and flowing towards all, emu-
lative of that everflowing sea of goodness which from the heart of
God would overwhelm the universe with blessing. This indeed is the
pilgriIn's Morning. C.

PRIZE ESSAYS.
The arbitrators have already appealed, without success, to "PhiIa-
lethes," to know his wish respecting the prize essays; if they do not
hear from him before the first of February, they will consider that he
intends that they should decide on this point themselves; and they will
accordingly do so, and see to the speedy publication of the essay for
which the first prize was awarded.

REVIEWS.
THE PSYOHONOMY OF THE HAND; or, the Hand an Index of Mental
Development, according to MM. D'Arpentigny and Desbarrolles;
with illustrative Tracings from Living Hands. By RIOHARD
BEAMISH, F.R.S., &c., Author oC the " Life of Sir Mark Isambard
BruneI." Second edition. London: F. Pitman, Paternoster Row.
1865.
To ALL readers interested in the significance of physical form in relation
to mental characteristics, we may predict much pleasure and some
profit from a perusal of this very curious and original book ;-original,
that is, in respect to the subject treated of, and not as to authorship;
since it is avowedly, in its leading features and principles, a reproduc-
tion from the works of two French writers. But it cannot be doubted
that the system has been studied and experimentally applied with a
loving and believing spirit by the translator, especially in relation to ita
more practical, and, we feel disposed to add, more rational portion,
that which treats of the significance of the various types of hand as to
form-chirognomy, as distinguished from that which treats of the mere
lines of the hand- chiromancy; or to use a less dignified word,
palmistry. No one who believes in the correspondence, complete
and particular, of the body to the soul, can doubt that every portion
of the body presents indications of the character of that soul which
is the medium of its production. As the Divine Image is stamped
npon every, even the smallest object of creation, in more or less
distinctness and completeness according to the place held by that
object in the creative scale, so, also, on every feature and member,
nay, even on the D10st delicate fibre oC the human frame, is stamped an
image of the spirit which rules and inhabits it. We read that in the
other life, a single tone of the voice, doubtless also a single glance' of

REVIEW8.

the eye, or touch of the hand, is sufficient to reveal the whole charaeter
to the acute perception of angelio minds. In proportion as human
perception is broadened, exalted, and refined, we may safely anticipate
an increased capacity for the interpretation of physical peculiarities;
and as, unquestionably, next to the "human face divine," and the
head, which indicates form and capacity of brain, we may rank the hand
of man, in its peculiarly human attributes, it is fitting that a science of
hand-form and character, of chirognomy in fact, should anse to supple-
ment, and eventually cast additional light upon, the older and already
well-established sciences of physiognomy and phrenology. The first
attempts to frame such a science may be but very partially correct,
must necessarily be crude; but such attempts are the brave pioneers
breaking ground in a new field, to whom we should always be prepared
to do honour by extending to them the hearty enconrage~nt of sym-
pathy. The general characteristic types of form which we find laid
down in the work-as the undeveloped Elementary hand, the square
or spatulous Labour hand, the impulsive intuitive Artistie hand with
pointed fingers and rounded forms, &c., few will feel disposed to
disputEr-any more than Mr. Beamish's modestly-expressed hope and
conviction that the study of chirognomy will prove of essential value in
connection with ethnological researches. When the constant relatiOD t
which we cannot but infer to exist, between certain types of head and
hand in combination, and correlative mental .constitutions shall have
been traced out, we may also gather important additional light in
respect to the philosophy of history, in respect to the mental and
moral qualifications and defects which mould the external destinies of
nations..
Some remarks on the form of hand prevalent among various nations
at the present day are full of interest. Need we say that the useful
hand-the labour hand, is the prevailing characteristic of Englishmen 'l'
One ~urious fact in respect to hands is, that a large and strongly
developed hand, with square or spatulous fingers (fingers broadening at
the tip) is found to eharacterise the delicate manipulator, the· master of
practical finish in detail; while a sttlall but well-formed hand should
be the index of activity tending towards the grand and colossal. The
builders of the Pyramids, and of the gigantic temples of Egypt and
India, are believed to have been of the smallest-handed races on record;
whereas the Greeks, it appears, esteemed large hands, as we admire
small ones; their tastes inclining to beauty, grace, and finish of detail,
~her than to the grand in plastic art

REVIEWS.

When Mr. Beamish, following his French authorities, proceeds to
deal with details of form, with the significance of the different fingers,
and different phalanges, or joints, of each finger, we feel ourselves of
course on more uncertain ground; precisely as when, in phrenology, we
pass from the general types of conformation, to the specific location of
qualities and capacities upon the phrenologic chart. It requires long
study and observation to verify, or disprove, the subdivisional signifi-
cances in either case. But the various indications attributed may in
this mdimentary stage of the science be considered as suggestive, and
by no means as claiming authoritative weight. That the strong deve-
lopment of the thumb indicates strength of will and character, logical
acumen, &c.,we think seems reasonable and probable ;-because the thumb
is a peculiarly human development, being found, except in man, only
in the monkey tribe, which bears the nearest external resemblance to
hUnlanity, though a distant and degraded one; imaging forth to our
external senses the degradation to which the Divine Image in us is too
often subjected. The well-marked development of the thumb may
therefore reasonably indicate a corresponding development of the
faculties which constitute tme humb,nity, viz., free-will and reason.
The thumb in the monkey tribe is a weak and degraded one, as corre..
spondentially it should be.
But on what ground this well-marked development, which in man is
so.excellent an indication, should in the case of woman be considered·to
inqicate " a tendency to social and domestic harshness and despotism,' t

we should really like to be informed. Does Mr. Beamish, or do his
French authorities, think it impossible for a woman to possess decision
of character, strength of self-control, and "logical acumen"? Or are
these, if possessed, such dangerous and tr~asonable qualities in woman
that they cannot be recognised save as "a tendency to harshness and
despotism"? We greatly fear that it is to this latter benighted view of
the question Mr. Beamish inclines; inasmuch as he quotes, apparently
with high approval, these lines from Milton (which, to our mind, go far
to· explain the blind bard's unsatisfactory experiences in th~ married
state) : -
" What thou bidd'st,
Unargued I obey; so God ordains;
God is thy law, thou mine: to know no more
Is woman's happiest knowledge and her praise."
Paradile Lost, Book Il....
What sort of women must result from this profane exaltation of fallen
man into God's place, and from Itnowledge of, and obedience to, no law

REVIEWS. 26
but his infirm, often evil and then always capricious, at best but im..
perfect, fallible will, we do not need here to enlarge upon. The world
is full of examples; and we may safely affirm that they are quite good
enough for those who desire such life-companions.
.After this lit,tIe protest on behalf of our own sex,-and of all the nobler
portion of the opposite sex too, who are as far, as even we can be, from
desiring to cultivate this kind of pet-spaniel-wife,-we must proceed to
say a few words on the Chiromantic portion of thisinterestingwork,-none
the les8 interesting because we :find otu'Selves obliged to quarrel with it a
little by the way. With respect to the lines of the hand, it is satisfac-
tory to 00 able to trace so clearly, as the treatment of the subjeot here
enables us to do, the boundary between rational inference, and the
superstition which has so long attached to the subject of palmistry.
We can have no doubt that-
"As water falling drop by drop upon a stone, makes, in the course of time, a
visible impression,-as the string, made to vibrate, influences the sand beneath to
receive a certain form,-80 the mind, acting at every instant of time upon the
plastic susceptibilities of the hand, leaves ultimately signs which are accepted by
the chiromanist, as the visible records of the impulses emanating from the great
nervous centre."

This is perfectly legitimate; and we may well imagine that, in former
ages, before the knowledge of correspondence was lost, it might be
possible for an adept to read in the lines of the hand much of the
character and past course of life of the individual. From this character,
again, some general inferenoes might fairly be drawn as to future trials
and struggles dependent upon such character. A man of turbulent,
undisciplined nature will hardly lead a refined and peaceful life; nor a
man of weak will and shallow mind perform great deeds, or heroic
actions. So far might reason safely go; but once this line of safe
general deduction is overstepped, and we com~ to predictions of special
events, riches, health, matrimony, violent death, &c., we :find ourselves
in the realm of tJuperstition, stealing the very life and truth from all
that was Bound and rational in the science to begin with; since the
soul's action which originally produced, must be also capable of
perpetually modifying, or changing, the signs of its activity; and since
moreover from spiritual and mental causes, combinations and peen..
liarities known to Him only who knows the heart, it is always
absolutely impossible to predict what result, even as regards one single
event, given passions, or even intentions in a man's soul, may work
out either for himself or for others. We infer that Mr. Beamish is

UVIEW8.

very much of this opinion, as he quotes a passage from TOlTebianca,
discrediting such predictions; but he lays M. Desbarrolle's investiga-
tions on the subject before his readers, to enable all to form their own
opinion; perhaps also with a friendly intention of affording them no
little innocent amusement.
And we may remark in conclusion, as a strong additional recom-
mendation of thi~ interesting book, that it will form no slight attraction
on any table round which a cheerful, social circle may gather for
winter-evening converse and merriment. The book contains beautiful
tracings of the various types of hand, first in respect to form, and
secondly in respect to these mystic lines-Runes, let us call them,
upon the living fleshly tables whereon each soul inscribes its secret
eharacters-a comparison of. which with the hands of those present .
will provide no slight amusement, we venture to predict, for many a
merry party, naturally emulous to discover,. each in his or her hand,
a faithful reproduotion of the philosophic, or psychical, or at least
artistio type. We can only hope (being benevolently disposed at this
season) that others may partake of the shock we sustained when, in
trying to identify the lines of our own palm with that of the Main
Heureuse, or happy hand, of plate 18, we stumbled upon some of that
chain-work in our "Line of the Head" which characterises the
hand of the" Congenital Idiot!" (plate 6)-and further when, flat-
teriIig ourselves we were about to detect clear indications of a happy
combination of sound judgment with vivid powers of imagination, we
were brought short up by a bifurcation, whence---.:-" self-deception and
the deceiver of others,-the liar and the hypocrite I" (p. 80.)
We may, cordially, therefore, commend this book both to grave and
gay, and only hope that many readers may enjoy it as much as we
ourselves have done, the above slight mischances notwithstanding.
M. C. (H.) R.

THE AUGUSTINE HYMN BOOK: a Hymnal for all Churches. Compiled
by DAVID THOMAS, D.D. London: Pitman.
Tms is called after Augustine, not because it contains any of his com-
positions, but because the selection has been made on the Augustine
principle, that "a hymn must be praise-praise to God, and this in the
form. of song." The compilation seems to be earefully and judiciously
made. The hymns express the common doctrines of the Trinity, Atone..

REVIEW!.

ment, &c., but include & great number that are of' DO creed, but are
devotional in the widest sense. Out of the 726, which the volume
eontains, the Committee now engaged in compiling an Appendix to the
Conference Hymn Book might make some excellent selections.

THE NEW YEAR.
[From" The Augustine Hymn Book," slightly altered.]
"God bless this opening year !
Make all its duties clear ;
God bless this year I
Our time rolls swiftly on,
Our days will soon be gone,
With Thee make us at-one:
God bless this year !

God of the ages, Thou
To whom all angels bow,
Let all we love agree,
This year to honour Thee,
And from all vices flee:
God of the nations, shine,
And make all peoples Thine,
God bless this year I
Grant Britain grace Divine
Rightly to use her time,
And feel that all is Thine:
God bless this year 1

o Lord our God arise,
And make us truly wise,
God bless this year!
In last year millions died,
Death b~ars us on its tide,
And none can here abide:
God bless this year.

Vouchsafe, 0 God, Thy 10"8;
Train us for realms above;
<>, let the wave of Time,
Bear us to shores sublime,
With saints of every clime:
God bless this year! "

28 REVIEWS.

WBBAT AND TARES; or, Christianity versus Orthodoxy. By.the Rev. ,.
WILLIAM RoTHERY. London: Pitman, 20, Paternoster Row.
TimBE is a work by-M. Le Cras, entitled "The Theological Contrast,"
printed in double columns, presenting old church views on various sub-
jects of Christian doctrine on one side, and New Church views over
against them on the other. Mr. Rothery's little work is on the same
plan, with this difference, that, while Mr. Le Cras' work consists mainly
of extracts from orthodox writers on one hand, and from Swedenborg on
the other, Mr. Rothery delivers the sentiments on both sides in his own
words. Regarding the corruptions of pure Christianity as tares which
the enemy had sown among the wheat, he has endeavoured to separate
them, and now presents the wheat on one side, and the t~res on the
other. Forty different points of doctrine are thus placed before the
reader, with copious Scripture references to each, so that he may, by
comparison and testimony, judge between the opposite views. It is
almost unnecessary to particularise the subjects; since it would be
difficult to mention one which is not included. The views are often
pithily and clearly expressed, as well as correctly given. We take a
few as examples : -
"The fa.ll of man is his fall, through disobedience, from ha.rmony with the will
of God, to the love and worship of self." "The Atonement (at-one-ment), is the
restoration of man to oneness with the Lord, and oneness in himself, by obedience
to the Divine Truth, or Word, and reception of the Divine Life into his own."
"Man is justified by the life of justice which God's Holy Spirit enables him to
live." "True marriage is the spiritual, most holy, and everlasting union and
communion of male and female, who together make one man, the true image and
likeness of Supreme Love and Wisdom, revealed to us as one in the Lord."
When we see, standing side by side with these sheaves of wheat, the
bundles of tares, how striking is the contrast! Suppose the bundles of
tares, like the trees that went out to choose a king, to be endowed
with the power of speech, What do we hear them say ?-
" One tells us that 'the fall of man is the sin pf Adam, which has been entailed
upon all his posterity; this sin consisting in eating of the fruit of the forbidden
tree.' Another declares that 'the Atonement was the satisfaction made to the
offended justice of God, by the sufferings and death of the unoffending Christ, to as
many of the human race as have power, irresistibly imposed upon them, to believe
in such atonement.' A third assures us, that 'man is justified by the imputation,
through faith, of the righteousness of J eSU8 Christ; which, as a robe, hides the
evils of his corrupt nature from the eyes of God.' And a fourth asserts that ' mar-
riage is not spiritual, and is for ever dissolved by death.'"
He who hears the testimony on both sides, can he do otherwise than
follow the author's concluding advice, to ,., burn the tares in the fire,
and gather the wheat into the gamer "?

REVIEWS. 19
Having thus far bome testimony to the excellence of this little work,
we are sorry to be obliged to express our dissent from some of its
statements. The author, we think, has either not been sufficiently
eareful to separate the tares from the wheat, or he has sown some of
his own amongst it. That" the universe of the senses is an effect
ereated by the Lord, from the fulness of His Divine Life, through the
universe of created souls as its mediate cause," is an idea which seems
to us more fanciful than true. The same may be said of the notion
that "matter (as embodied spirit-life in form.) is perpetually flowing
forth from the Divine Creator,"-if this means that the matter of the
world we inhabit is being constantly created through the " finite affec-
tions, thoughts, and changes of state" of its human inhabitants. In
the same category we should place the idea that" heaven is a heavenly
~tate of soul, through which, as their mediate cause, the Lord creates
the external heavens, the abodes of just men made perfect." If we have
learnt rightly, the soul is created out of the substances of the spiritual
world as the body is out of the substances of the natural world; and
we cannot, therefore, think of a universe of souls existing prior to the
substances out of which all souls are created. These, however, are
points on which it would hardly be necessary to say anything, were it
not that the same mode of thought seems to be carried into other and
higher subjects. We read at No. 12 that--
"The life of Jesus Christ on earth-His birth, works, su1ferings, death, resur-
reetion, &c.-as recorded in the Gospels, was an embodiment, an e:ft'ect in this
natural world of God's presence in men's souls; His Divine Truth-His Word, by
which He reveals Himself to men-being bom into lD.Q's soul, growing, working
miracles, casting out devils, su1fering, dying, triumphing, and rising again,
according &s the struggle progresses between good and evil, between the saving truth
and the rebellious soul which it comes to enlighten, conquer, redeem, and save."
H the author means that the visible Christ was only an appearance
before men's eyes of the invisible Christ dwelling in men's souls, we
think there could hardly be a greater error. But if he means that the
Lord's life was an embodiment-an effect in the natural world of God's
presence in men's souls, we think it is, as in the previous cases,
inverting the true order. Had he said that the Lord's life in the world
was the cause, instead of the effect, of God's presence in men's souls,
the statement would have expressed what we believe to be the truth.
It was because God's presence was not in men's souls that God assumed
man's nature; it was because His Divine Truth could no longer be bom
into men's souls that the Word was born of a human mother; it was
because there was no longer any struggle between good and evil, truth

80 R~VIEWS.

and falsity in ments souls, that the Lord admitted temptations into
Himself, and suffered and died and rose again! The Lord is indeed
glorified in man's regeneration, but His glorification in regenerated man
is but an image, as it is an effect, of the glorification which He once
for all effected in Himself as a man. One other statement we think it
necessary to dissent from-that there is no Scriptural warrant for the
doctrine of an endless hell.

POCABONTAS; or, the Founding of Virginia: a Poem. By the Rev.
O. P. HILLER. London: Hatchard and Co. 1865.
To Founding of Virginia shows that troth is stranger than fiction.
What is more to our purpose, it shows that God has made of one
blood all races of men, and that in no land has He left Himself
without a witness to testify of His universal Fatherhood, and of His
being the one Source of the good and the true. The hero of the tale,
with whose unpoctie name the poet will not mar the cadence of his
lines, and who is to be known by the name of Victor, after performing
deeds of romantio valor in the old world, goes in searoh of fresh adven-
ture in the new. Landing on the coast of what is now Virginia, he is,
when reconnoitring the country alone, attacked by Indians, and after a
stout resistance, taken, and carried a prisoner to the king-Powhattan.
A eouncil of war BOon decides upon his fate. The princess Pooahont&s
pleads with her father for the white man's life, but her prayer is not
heard. Oalmly he lays his head upon the stone, and clubs are upraised
to give the fatal blow, when the Indian maid springs forward and
throws her arms around the victim's neck. The king relents. That
attribute whioh "becomes the throned monarch better than his
crown," comes into play; and savage justice gives way to heaven-born
meroy. From being an enemy, Victor becomes a favourite. The king
is delighted though humbled with his tales of the grandeur and glory of
the kings of the eastern world. But there is one other charmed
listener, whose ear is but the passage to her heart. Need we say that
one is Pooahontas? Having offered to redeem his life with her own,
Pocahontas now resolves upon a greater sacrifice. She seeks to
deliver from captivity him to whom she herself has become captive.
Loaded by the king with presents, he returns to his friends, encamped
on what is now the site of Jamestown. The once light~hearted girl,
sporting with her fawn, now wanders in the solitude of her native
forests, nursing her secret but almost hopeless passion. "She never

REVIEW8. 81

iold her love, but let concealment, like a worm i' the bud, feed on her
damask cheek." Yes, damask is the oheek suffused by the blood of
luch a heart as hers. Victor, who ought now to be known by his own
common-place name of John Smith, for he deserves no better, seems
never to have read ,the language of that most loving heart, through
love's disguises that serve but to reveal, or if he did he made no sign,
gave no return. Once more they met, and onoe again they parted, she
alone the lover, he the friend. Soon after this interview, a serious
accident induces Smith to return to England, whence come tidings of
his death.
Pocahontas is disconsolate, and the intensity of her grief seals up for
a time the fountain of her tears. In 'ilie wars which follow Smith's
departure the maiden is the white man's friend, though she cannot do
him all the service she desires. What the colony cannot secure by her
they determined to try to obtain for her. By the oomplicity of a native
chief they obtain possession of her person, and demand for her ransom
the whole of the English prisoners.
During the time of her detention, a pious English youth teaches her
to read; and by reading with her in the blessed Gospel he is the
means of her conversion to Christianity. Young Rolfe is enamoured
of his pupil, and proposes to make her his bride. For a time she
refuses to bestow her hand where she cannot give her heart; but at length
she yields. This union has one happy result. Jealousy and war
between the colonists and the Indians are sucoeeded by confidence and
peace. Some time after this the married pair, with their blooming boy,
sail on a vO~Tage to England. The fame of Pocahontas has gone before
her, and she everywhere receives the homage due to her ,vorlh as well
8S to her rank. But here a new trial awaits her. He ,vhom she had
mourned as dead, and with whose dead body her living heart had been
entombed, appears suddenly before her. There is a tumult of passions
-a conflict between love and duty; but religion enables her at last to
control what it has not enabled her entirely to conquer.
Wearied with a round of pleasure, Pooahontas longs to return to her
native home. When about to embark, Fever lays his burning hand
Upon her. In her delirium she is in the royal wigwam, acting her part
in the scene already rehearsed. Softer visions succeed-visions of the
time when Christian light and peace descended into her dark and
troubled soul. She awakes to consciousness with the smile of joy upon
her countenance and words of hope upon her lips, and passes away
with the tranquillity of an infant's sleep.

•
82 BEVIEWS.

Such is 8 meagre outline of the romantic tale which Mr. Hiller has
turned into verse. The incidents are well connected, and the versifica-
tion is on the whole smooth and flowing. We have no doubt that the
poem will become a favourite, especially with those who are in the
romantic season of life. One moral we may draw from this sad and
tender story. Nymphs should beware of devoting their affectiODS to
swains who give no sign of reciprocating love.
We give, as a specimen of the poem-
THE OCEAN.
"A wondrous sight, the Ocean! How she gazed
The livelong day upon the boundless deep,
And stretched her vision far away, amazed
At the horizon's vast circuitous sweep,
Where met the sea and sky in peaceful sleep.
And beauteous silvery clouds, in giant forms,
Seemed o'er their slumbers gentle watch to keept
Or lay, like fairy lands, where never storms
Of nature or of man brought troubles or alarms.
But soon the scene would change! A leaden cloud
Among the silvery ones would slowly rise-
Like demon amid angels-and would shroud,
Rapidly spreading all the fair blue skies,
And change the face of heaven before her eyes.
Then came the breeze, the wind, the storm ;
And furious foam-capped waves, of mountain size,
Would rush upon the vessel's feeble form,
As if to 'Crush her down, as human foot a worm.
Quickly would Pocahontas flee away
In terror from the deck, and grasp the arm
Of her fond husband, as if he could stay
The fury of the elements, or charm
The winds and waves to pass them without harm.
And then would he direct her thoughts to One
Who erst on earth did calm the boisterous storm,-
Who spake the words-' Be still!' and it was done,
And who now rules the world from heaven's eternal throne.
Thus gathered she experiences of life;-
In the calm sunshine of the peaceful sky,
Or in the frightful elemental strife,
She learned to Whom she could at all times :fly,-
She learned to see God's glorious majesty.
By calm and storm, alternate, is the soul
Prepared to dwell in mansions blest on high;
But when at length attained the happy goal,
The stormR shall no more come, 'rivers of peace' will roll."

8S

MISCELLANEOUS.
CHURCH MATTERS. and certainly more societies to point at,
Cl How is it, sir, that the New Church and more property to calculate; more-
makes so little progress?" Such was the over, she has found a habitation and a
question put to us the other day, by a name in every portion of the world where
gentleman by no means inimical to our civilization has planted her foot, and in-
news. We have heard of similar in- telligence has lifted her standard. But,
quiries being made elsewhere, and think sir, notwithstanding, the New Church
it may be useful to make a brief note of will bear a favourable comparison with
the substance of our reply. "Your ques- the numerical condition of Christianity
tion, sir, assumes as a fact, that which in its origin, yet that is not the way to
we do not admit to be so; but it is, no judge of her true progress. We believe
doubt, suggested by some mistaken view the New Church to be not a sectarian
of what you consider the New Church to institution, but a system of Divine prin-
be !" U Of course I judge of it from the ciples which have descended from God
smallness of its numbers, compared with out of heaven, to widen the liberty and
some of the other bodies of the Christian provide for the education of the people;
church." "I thought so, but the com- a system of spiritual and intellectual
parison is not just; nor is the church to teachings, having their ground in the
be judged of by its numbers. Although Divine Word, the light of which is to
several of 'the denominations' are com- expose the errors of dete dogmatism,
paratively young, yet, with some slight and the force of which is to raise Chris-
exceptions, they all profess the same tian society upon a new platform of
general doctrines which have been held theological thought and religious e~ergy.
for many centuries, and some of these Behind her Scriptural doctrines there is
have been pressed by kings and govern- the activity of a spiritual influence. This
ments upon the world for at least fifteen influence, to effect a change favourable
hundred years. Thus antiquity has to the advancement of genuine Christian-
created a prejudice in their favour, and ity, is felt throughout all Christendom,
a material interest has grown up in their and it is only the particular forms, in
connection, the attachment to which is which the doctrinal sentiments of the
inimical to the adoption of any other New Church have been expressed, which
religious views; and yet, with all those as yet have only found a limited accept-
advantages, the Christianity of the ance, though much of her interior and
ehurches has not extended very far living sentiments is everywhere felt to
beyond the boundaries of Europe-the be important. The New Church is
American churches are, of course, the not the New Church by virtue of her
result of emigrations from Europe-and doctrines, however true or however nu-
they embrace within their folds only a merous may be the people who adopt
minority of the world's population; them. The Church is New, because
Mahometans and Pagans are said to be there is behind those Divine doctrines,
more numerous than Christians. We and contemporary with their disclosure.
rejoice, however, to know that Chris- a new influence from the Lord out of
tianity has made so much progress, not- heaven, having for its object the eleva-
withstanding its many corruptions; still tion of Christian society out of the
it is not just to compare the progress of obscurities and trammels into which it
the New Church, which has been before had descended, and the giving to it a
the world only about a century, with fuller and more complete enjoyment of
those denominations, whose essential rational liberty in religious things than
doctrines have been urged upon the it had ever before possessed. Now, Sir,
nations, by lay and clerical authority, if you look at the condition of the New
for fifteen hundred years I But, sir, if Church from this point of view, you will
you will compare even the numerical see that the question-' How is it that
progress of the New Church with that she has made so little progress?' is
which was made by Christianity during founded in mistake. It is not correct
the tint hundred years, you will find she to suppose that she has made but little
will not suft'er by the comparison. We progress. During the hundred year! of
believe she has more ~ember8 to count, her existence society has made more
8
....

84 MISCELLANEOUS.

improvement in material, moral, and DO ineonsiderable alarm. They are the
spiritual worth than in any other century authorised sources of all those Roman-
of human experience. Compare 1766 ising practices which, in various parts of
with 1866. Examine the history of the the country, have been introduced into
interval, and it will be plain that benefi- so many churches by the High Church,
cent changes have been going on through- or Puseyite clergymen. These prac-
out the whole period-changes which tices are causing some of the bishops no
must have had their origin in some high little trouble; they find them diflieult
principles, because their ends have been to deal with so long &s the authority of
some pre-eminent usefulness to the civili- the rubrics can be appealed to. Hence
zation of the world. You may hesitate the Bishop of London has formally ap-
to aclmowledge the connection between plied to the Government for a royal
the teaching of the doctrines of the New commission to revise the rubric. of the
Church and the development of those Prayer Book. No answer has yet been
numerous advantages which have been given, but the general impression is that
placed within the reach of Christian it will not meet with the sanction of the
society during the period they have present ministry. The opposition to
been taught; but you can hardly fail to such a step, it is supposed, will arise not
see that they must have originated out only from decided High Churchmen, like
of a new and beneficent influence pro- Mr. Gladstone, but also from other of
ceeding from the Giver of all good; and Her Majesty's ministers holding dift"ersnt
as those heavenly doctrines. claim to religious views. It seems a very awk-
have descended from the same Divine ward thing for a church that it has to go
source, and were actually first commu- to politicians to carry out the reforma-
nicated to the world when those new tions which are desired, and the more 80
influences first began to work, it seems to be compelled to bear the burthens
plain that there is a much more intimate which are complained of, if politicians
connection between the presence of those say they must not be removed.
'doctrines in the world and the develop- It is pretty well known to those who
ment of the progress adverted to than is pay any attention to ecclesiastical mat-
commonly supposed; and that, therefore, ters, that the" High Church" party and
the progress of the church, viewed as an the "Evangelicals" in the Establiah-
institution for inseminating life and light ment have not, for a long time, regarded
into society, has been eminently great." each other with the most cordial senti-
The gentleman to whom these arguments ments: if we employed stronger words
were addressed thought they were de- we might convey a clearer idea of their
serving of attention; at all events, we repugnance to each other. Well, they
believe that the friends of the church have recently carried this spirit into
may be encouraged by their considera- "The Society for Promoting Christian
tion-encouraged to be thankful for the Knowledge," and a collision has ensued.
privileges they have been permitted to The report tells us that the society wants
enjoy in the day of small things, and to publish a Latin prayer book, for whioh
induced faithfully to work in the wise the Evangelicals do not see the need;
.stream of that Divine Providence through but they are resolved, if it is done, that
which Jerusalem is to become a praise the quotations from Scripture in it sha1l
in the earth. not be taken from the Latin Vulgate
"The Prayer Book" of the Estab- with its" Romanising glosses." A Latin
lishment contains many sentiments and prayer book which favours the Vulgate
some doctrines which are felt to be with all its errors, alike in the Psalms
objectionable and untrue by a consider- and Gospels, is already announced for
able number of conscientious clergymen. publication, and the High Church pu:ty
Dissatisfactions ha.ve been expressed, and want the society to adopt this book. The
efforts have been made with a view to struggle came on early in November,
obtain some alterations that are desired; and the strength of the parties was 80
but the machinery to be moved for this equal, that the decison was adjourned.
purpose is so cumbrous that nothing How is truth to be sustained by mis-
effective in this direction has' yet been translations of the Bible? How is Chris-
accomplished. The Rubrics, however, tian knowledge to be promoted without
are felt to be producing & much greater the influence of Christian humility, for-
difficulty, and causing among the laity bearance, and principle?

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