Desolation of the Sanctuary and Time of Restitution

This is a reproduction of a library book that was digitized by Google as part of an ongoing effort to preserve the information in books and make it universally accessible.

http://books.google.com

SAXCTIABA

r

DESOLATION

OP

THE SANCTUARY

Eimt of 3ftestttutt0tt t

A COURSE OF LECTURES,

DESIGNED TO SHEW THAT THB

FIRST CHRISTIAN CHURCH HAS COME TO ITS END, AND THAT A

NEW OHCRCH IS NOW BEING ESTABLISHED.

BY THE

REV. ROBERT ABBOTT,

MINISTER or THB MBW CHURCH, HOBWICH.

Whoso readeth, let him understand.—Matt xxiv, 15.

LONDON:

J. S. HODSON, 22, PORTUGAL STREET, LINCOLN'S INN

W. NEWBBRT, 6, KING STREET, HOLBORN; AND

F. PITMAN, 20, PATERNOSTER ROW.

NORWICH: JOSIAH FLETCHER, UPPER HAY1IARKET.

1851.

Harvard \

U U "> / o

TO THE EEADEK.

The following Discourses, delivered in December and January last,

originated out of the late movement of the Papal See, and the consequent

agitation in this country. They were prepared without the most distant

design of publication : but it has been suggested that the perusal of them

might be useful to a wider circle than could be present at their delivery.

It is solely in consideration of this anticipated usefulness, that the Author

consents to their being placed, after a slight revision, before the public.

The object of the discourses is, to shew, from prophecy and fact, that

the Christian Church, as constituted of "Romish" and "Reformed,"

has come to its end, and that a New Church is now being established.

The Author has been desirous to state these weighty topics impartially ;

and he earnestly commends the conclusions to the reader's unprejudiced

examination.

Norwich, April, 1851.

CONTENTS.

LECTURE I.

Remarks on the present Ecclesiastical Agitation.—The Apocalypse.

—Its Canonicity.—Contradictory Interpretations.—A New System.—

Fulfilment Pages 1—30

LECTURE II.

Historical Review of the Dogmatic Dissensions of the Christian

Church.—Testimony of Distinguished Authorities to its generally Per

verted and Consummated State. 31—66

LECTURE III.

The Apocalypse resumed.—Signs of the Second Advent—Universal

Apostacy of the Church.—Babylon, the Dragon, and the Two Beasts,

symbols of the essential Characteristics and acknowledged Doctrines of

the Romish and Reformed Churches. 67—114

LECTURE IV.

Comparison of the Romish and Reformed Religions.—The points of

Agreement—Their Differences.—Both Systems fundamentally Erro

neous, and essentially Defective. 115—143

LECTURE V.

Expansive Genius and Mission of Christianity.—Unpromising Cha

racteristics of its Popular Aspects.—Theological Features of a New

Era. 144—148

LECTUEE I,

REMARKS ON THE PRESENT ECCLESIASTICAL AGITATION. THE

APOCALYPSE. ITS CANONICITY. CONTRADICTORY INTERPRETA

TIONS. A NEW SYSTEM. FULFILMENT.

" Behold, he cometh with clouds."—Rev. i, 7.

" These sayings are faithful and true : and the Lord God of the holy

prophets sent his angels to show unto his servants the things which

must shortly be done."—Rev. xxii, 6.

•

Ik proposing the lectures which have been announced for

delivery in this Church, we are actuated solelyby a deep con

viction of the importance of Revealed Religion, and the duty

of every one to endeavour to his utmost to promote the

grand mission of Christianity—"Glory to God in the

highest, and on earth peace, good will toward men."1

The name of religion is, we fear, often injured rather than

honoured in the estimation of mankind, by the way in

which it is employed : still we must not argue from the abuse

of the term against the principle itself. Religion is divine.

Those who confound religion with human institutions, and

launch their indiscriminate contempt or ridicule against

its sacred associations, can only excite the pity of the

elevated mind. Those who divest religion of its super

natural relations, and substitute for it a merely Rationalistic

Theology, do less violence to its celestial features, but they

1 Luke ii, 14.

15

2 LECTURE I.

abstract its spirit, and render dubious its divine authority.

In such a case the loveliness of religion becomes like that

of a beautiful statue—it is without life. Religion has

rarely been as great and lovely as it should be. But while

the glorious example of our Blessed Lord stands in the

unimpeachable records of Inspiration, let it ever rise,

in our reflections, above the black night of ecclesiastical

corruption, although the latter counts by centuries ; let us

go back to the morning of Christianity, and rejoice that

such a period was ever the experience of the world. Would

that, extricating himself from all other influences, man

would humbly aspire after that peerless model ! The

Church, as constituted by visible systems, may totter to its

base ; but the faithful have no cause for alarm. The

Church, in reality, is the Divine Truth established in the

minds of men ; and this truth is bound up with the divine

existence. It will travel onwards " in the greatness of its

Jfc-ength," until the long disruptured world shall, at last,

yield to its sway. In the meantime, let us exert the intel

lect and conscience which God has graciously bestowed

upon us in separating as much as possible "the tares from

the wheat." In the present day the Christian horizon,

which has long verified the prophetic signs of adversity,

presents a fearful aspect of confusion. The action which

has been called forth by the late movement of the Papal

See is calculated to arouse every reflective mind to consider

the real position and prospects of the Christian Church.

Whether we look at Romanism or Protestantism, we see

nothing but a scene of discord—hear nothing but the

stormy dashing of the polemical waves ! In the Romish

Church we mark too clearly the same insatiable grasp at

universal dominion which has ever distinguished its

hierarchy. In the Protestant sections we trace too much

of the same spirit. Charity seems virtually extinct. Man

burns with animosity against his neighbour, and rushes

into strife with him, because he worships God after another

LECTURE I. 3

manner. We cannot but admire religious zeal ; but who

can esteem the zealot? Surely religion should include

the element of love. The sense of Truth is not to be com

promised : but shall we, to promote the cause of Chris

tianity, destroy its essential element ?

It is not our province to enter into the political rela

tions of the present perplexed question. If the Pope has

sinned against the throne of England, let the law judge

him. But in resisting the Pope, let us not imbibe his

principles. It cannot be that what is wrong in Rome, is

right in any other body. Our confidence against Popery

is in other means than civil or ecclesiastical coercion. Man

is no longer to be awed into faith. Whatever side is

henceforth to triumph, it must be by Truth and Virtue—

not by the thunders of the Synod, or the penalties of the

Senate. In every one, be his faith what it may, if his

character be worthy, let us look for a brother. A man is

not to be hastily condemned for his religious errors : he

was educated, perchance, so to believe ; and we ought to

reverence his profession. Catholic or Protestant, let us

honor the character of man. The words of the illustrious

Catholic bard contain a memorable lesson for all :—

Let not this weak, unknowing hand,

Presume thy bolts to throw,

And deal damnation through the land

On each I judge my foe.

If I am right, thy grace impart

Still in the right to stay ;

If I am wrong, 0 ! teach my heart

To find the better way.

It is not without interest to glance at the sayings and

doings of our countrymen during the last few weeks. The

Premier says he is " more indignant than alarmed" at the

Papal aggression. Dr. Croly, on the contrary, is "more

alarmed than indignant." Dr. Cumming would order the

B 2

4 LECTURE I.

new-made Cardinal at once to quit the kingdom. The

Evangelicals raise their bitter cry against the Tractarians :

the Tractarians protest against the narrow-minded divi

sions in the camp of the Establishment, The metropolitan

Bishop and his colleagues, have tried to' make the best of

their position ; but, after all, the shade between Puseyism

and Romanism seems exceedingly faint. The letters on

these matters remind one of the old logicians who could

take either side. But whilst some of the Protestants are

on the verge of Rome—nay a few, as if in terror, passing

over into her very bosom—there are not wanting Catholics

who protest against the proceedings of the Propaganda.

A Catholic peer1 denounces the movement of the Pope as

" an ill-advised measure," and his pretensions as " sound

and fury signifying nothing." The words of the immortal

bard may bear a wider application than his lordship has

given them. There is another class in the field, who

seize the tempting opportunity to heap scandal upon the

sacred mysteries of Revelation, and pour forth their ribaldry

and blasphemies as the antidote to priestcraft. In this

confused struggle there is a small body who regard these

ecclesiastical onslaughts in another light. There are men,,

who write soberly, impressed with the conviction that the

whole visible church is more or less apostate. Among

these writers there may be great diversity of principles ;

but many, it appears to us, are not insensible to the real

spirit of religion, or indifferent to the best interests of

mankind, in advocating an efficient system of general

education, irrespective of sectarianism. And surely a

sound moral education were no hindrance to Christianity.

Perchance it might prove an antidote, not only to infi

delity, but also to ecclesiastical corruption. We have

some doubts about the depth of the moral discipline of edu

cation in general ; and we know that the popular religious

doctrines have a very feeble hold of the understanding.

1 Lord Beaumont

LECTURE I. 5

But look at the condition of the multitudes ! Where are

the grounds, with millions, for either morality or religion ?

While the Roman Pontiff is putting forth his claim to

universal empire, and the Anglican hierarchy are moved to

the centre with a counter struggle, the masses of the coun

try are almost destitute of the common bonds of humanity

and intelligence. If Protestants would put their shoul

ders to the wheels of education, and, apart from religious

rivalry, unite earnestly in extending the moral founda

tions of society, they would be far from acting adversely

to the cause of Christianity, and would do more towards

repelling the haughty strides of Rome than by a thousand

Acts of Parliament, which, while they cripple the arm of

flesh, touch neither the understanding nor the conscience.

In the various addresses and replies which have sprung

out of the present agitation, there is, as might be ex

pected, a great diversity of sentiment. Here and there,

however, we meet with observations worthy of being col

lected from the ephemeral organs of the day. The replies

of some of the bishops stand forth in enviable contrast

with the fiery language of many public speakers. The

Bishop of Salisbury, in particular, has spoken in a most

temperate spirit.1 While recommending his clergy to join

in a firm protest against the assumptions of Rome, he

guards them against wantonly attacking the Romish faith.

" Unless it becomes a matter of necessity," observes the

bishop, " I should be unwilling to advise you generally to

trouble the peace of our quiet villages by polemical agita

tion, and to stir up the bitter and muddy waters of po

lemical strife." In this advice there is much that is

praiseworthy, and, perhaps, somewhat of expediency. The

bishop had doubtless lamented the temper in which too

1 The reply of the Bishop of Norwich was published during the

delivery of these Lectures. It is pervaded by an excellent judgment :

but its moderation drew forth an antagonistic leader from the Daily

News.

6 LECTURE I.

many of the clergy bring forward the points of contro

versy between Romanists and Protestants. So violent

have certain ministers become on this subject, that they

can scarcely preach a sermon without grossly abusing the

Catholics. Such acrimonious diatribes are calculated only

to nurse the feelings of the bigot, and to reduce faith to a

sectarian persuasion. But although the minister of the

Gospel of Peace should not lapse into a noisy polemic, or a

needless disturber of men's religion ; he must, neverthe

less, remember that he is the minister of Truth, and that

Truth is next in importance only to Goodness. No ex

ternal considerations must lead us to reserve what we

conscientiously believe, when it is proper to speak it. To

do otherwise were unworthy.

Now, it does appear to us, that the Protestant Church

labors under some gigantic difficulties in her controversies

with the Catholics. Many striking points there are, it

must be confessed, in which the Protestant has the advan

tage : but in other respects, his own faith appears pecu

liarly vulnerable. The nature and extent of these defects

in the reformed religion will form the subject of our sub

sequent discourses. Here, we may briefly observe, that

we consider, from a careful collation of prophecy and facts,

that the Christian Church, as established at the First Ad

vent, and subsequently divided into Roman and Reformed,

has reached the period of its consummation, through suc

cessive perversions and corruptions. But in the mercy of

the divine providence, the end revolves into the beginning.

We believe further, that now is the time of the Lord's

Second Coming, and that a New Church is actually being

established, whose doctrines, although so imperfectly

known, have been a hundred years before the world. Nor

is this tardiness of reception surprising, when we consider

the strong prejudices of the religious world, and the deep

roots of educated faith. But we think we are fully ac

quainted with the position in which we stand. And,

LECTURE I. 7

although not heedless of the good advice of the Bishop of

Salisbury, whilst the clergy in general are engaged in

pointing out the errors of Romanism, it may not be amiss

if we, who stand on other ground, embrace the opportu

nity of calling attention to what we conceive to be the

common errors of both Catholics and Protestants.

The course we propose to pursue in these Lectures, is,

to examine the general purport of the Apocalypse, com

monly called the Revelation of St. John, with more par

ticular attention to three or four of its principal symbols ;

to trace and bring into comparison the leading features of

the Romish and Reformed religions ; and finally to place

all in contrast with what we conceive to be the genuine

doctrines of Christianity.

The Apocalypse, like the latter portions of Ezekiel and

Daniel, has always presented the most formidable difficul

ties to the student of Scripture. An immense amount of

learning and talent has been exercised on these mysterious

Revelations, to the smallest amount of satisfactory inter

pretation that can be conceived. One erudite doctor after

another has taken up the pen, in order to correct or refute

the principles of the last writer, or to offer a new applica

tion of the celestial visions. Some have been led to rank

the book as Apocryphal, persuaded that what was so ut

terly obscure, and the subject of such contrary imaginings,

could form no part of the inspired canon. Among those

who have refused to admit the inspiration of this book,

may be mentioned the celebrated Luther, who objected

strongly to its dark and visionary style, and what he termed

the arrogance of the writer, at the conclusion of the work.

But of such objections, it has been well observed, "the

reasoning is manifestly so inconsequential, and the style

of criticism so bold, as to render animadversion unneces

sary."1 Indeed there is none of the sacred records that

1 Dr. Davidson in Bib. Cyclop. ; Article, " Revelation of St. John."

8 LECTURE I.

seems to rest on a stronger foundation of historical evi

dence than the one under consideration. The real author

of the book has, it is true, been a matter of elaborate dis

cussion ; and on the Continent the prevailing opinion

appears to be that it was not John the Apostle, but ano

ther early disciple of the same name. But this conclusion

has no substantial basis. For the first two centuries of

Christianity, it was scarcely disputed that the Apostle was

the writer. Polycarp, Papias, Justin Martyr, Irenaeus,

and others, who lived immediately after the apostolic age,

not only acknowledged the canonicity of the Apocalypse,

but also regarded it as the work of the Apostle John.

The first who disputed this point, (with the exception of

the Alogians, who rejected the book altogether,) was Dio-

nysius, a disciple of Origen, in the middle of the third cen

tury. But although this writer disputed the authorship

of the work, he did not deny it to be an inspired compo

sition. Origen himself, the greatest Biblical critic of that

period, never doubted the apostolical authority of the

Apocalypse. It was not until the time of the Reforma

tion, thirteen centuries afterwards, that doubts of this

nature began to be much entertained : but at this period,

the views of Dionysius were taken up by Erasmus, in

which he was followed by Carlstadt and Luther, the lat

ter, as we have already said, not only denying its author

ship by John, but even its canonicity. These objections

have since been reiterated and amplified by the German

school, who have endeavoured, with great labor, to show

that the internal evidence of the book is subversive of the

idea of its being written by the Evangelist. Another

class of scholars, however, have adduced considerable evi

dence that the asserted solecisms and hebraisms in the

style of the work, are more imaginary than real. Few,

comparatively, have rejected its inspiration, as inspiration

is commonly understood.

Curious enough are some of the popular notions res

LECTURE I. 9

pecting the style of the Sacred Books. It is not uncommon

with biblical expositors to speak of the prophets as poets ;

and it cannot be denied that their enunciations contain

instances of the sublimest language. But to speak of a

prophet as a poet savors somewhat derogatory to his mis

sion. Yet the divine revelations of John are thus spoken

of. The book is described as exhibiting a " lively, crea

tive power of fancy ;" as being of a mystical and obscure

character ; and the diction as unclassic and foreign. Surely

such remarks are made in learned thoughtlessness. A

book written by divine inspiration is not to be confounded

with the mere imagination and ordinary intelligence of the

penman. But the nature of inspiration is one of those

points on which the moderns possess the most unsettled

ideas. It may be well, therefore, on a subject which un

derlies every point of theology, to state briefly the views

of the New Church.

Inspiration, as predicated of Holy Scripture, is absolute

and plenary. It is the enunciation of pure divine wisdom

on one unalterable principle, viz., through an instrumental

human intelligence. Various intellectual characteristics

may consist with this divine afflatus ; but in all, it is su

pernatural, or, as the apostle expresses it, "God-breathed."1

(©Eoirvsuirroj.) Every instrument of inspiration must have

had a specific quality, which the Divine Spirit would not

destroy, but select for its appropriate use. The idea of

the writers of the Scriptures being nothing more than

mechanical agencies, is, we are aware, exceedingly dis

tasteful to modern notions, and some have endeavoured to

establish an intermediate theory, combining the pure reve

lations of divine wisdom with the ordinary exercise of

human intelligence.2 For ourselves, we must confess

that the principles appear utterly incompatible : the two

postulates destroy one another. Still, we can easily con-

1 2 Tim. iii, 16. * Morell's Philosophy of Religion.

10 LECTURE T.

ceive that the supernatural influence is consistent with

a varied style of writing, whilst the Divine Spirit would

mould all styles to its own standard. Thus, Isaiah's strains

may be sublime and polished ; Ezekiel's bold and abrupt ;

John's lively and dramatic ; and the natural status of each

writer may have been as distinctive ; but when we regard

them as inspired men—as uttering, in an ecstatic state,1 the

very words of God; we no longer read their utterances

as mere displays of their own taste and fancy, but as the

chosen and perfect vehicles of divine wisdom. The un

derstandings of the men were, for the time as it were, di

vinely possessed—not in their ordinary activity. Hence,

the prophets frequently declare themselves ignorant of the

purport of their inspirations ; and although it may be ad

mitted that, in other cases, the writers had a natural

perception of their communications, it does not follow that

they understood them in their full scope and design. Such,

we conceive, is the character of those Books which con

stitute the Word of God.

It is a remarkable fact, that from the period of the Re

formation, the standard of inspiration has been successively

lowered, and the doctrine of plenary inspiration is now

commonly treated as exploded. Nevertheless, we enter

tain a sanguine conviction that as the nature of revelation

becomes better understood, theologians will work back

their way to the point they have abandoned.

Assuming, then that the inspiration of the Word is

absolute and plenary, it follows that, despite the apparent

incongruities of the letter, it must be distinguished by

one uniform and divine style; and the discovery of this

style must place in our hands the golden key to the mys

teries of the Scriptures. Many have believed in the exis

tence of such a key, and ardently longed for its possession.

Whether or not it has been vouchsafed, is a question on

1 2 Peter i, 21. See Noble's Plenary Inspiration of the Scriptures

Asserted, p. 56.

LECTURE I. 11

which we propose to bring forward some degree of evidence

in these discourses. We may here observe, with respect

to what may be called the grammatical, or literal style of

the Word, that it presents four distinct forms, which may

be recognized without difficulty on a careful examination.

The first is the allegorical style, such as appears in the

early chapters of Genesis,1 and also in the Parables. The

second is the historical, or literal style, such as we find in

the records of the Jewish Church, and in the Four Evan

gelists. The third is the prophetic style, which resembles

the first mentioned, but is destitute of the historic arrange

ment, and distinguished by great abruptness. The fourth

style is of an intermediate character, combining the pro

phetic with that of common discourse : this is peculiar to

the Psalms of David.

According to these views, the Word of God is a purely

divine composition, and must contain other and more im

portant evidence than the historical and grammatical by

which the question is commonly decided. In short, the

internal evidence must become the principal point, and this

evidence must be of a two-fold nature, including not only

the style of expression peculiar to a revelation, but also the

series and fulness of divine tvisdom. These peculiarities

of inspiration are just intimated, in order to shew that the

canon of scripture is not such a merely critical and dubious

thing as many imagine ; and further, that no defect of his

torical testimony can invalidate an inspired book, as, on

the other hand, such testimony alone can never prove it.

Whilst historical and critical evidence is valuable in its

place, it can never supply the grand desideratum in testi

mony of an inspired writing. As well might we suppose

a scientific examination of the human body to furnish

the evidence of man's immortality.

1 See a recent work by the Rev. E. D. Rendell, entitled The Ante

diluvian History, and Narrative of the Flood Critically Examined and

Explained.

12 LECTURE I.

To return to the Apocalypse. It will at once be seen,

from the principles we have stated, that it becomes a matter

of secondary consideration by whom this book was written,

so long as it bears the internal evidence of an inspired

composition. At the same time, it must be admitted, that

the most searching criticism has failed to invalidate the

conclusion, that the author was John the Evangelist, as

generally believed during the first three centuries. The

internal evidence favors the same conclusion.

But we now come to a more important inquiry respect

ing this mysterious record, viz., the interpretation. This

inquiry divides itself into two branches ; the character of

the visions ; and theperiod of application.

The general course adopted by expositors with regard

to the Apocalypse, has been to associate the symbols with

some leading events in the progress of the Christian

Church, as well political as ecclesiastical. The great

leaders of the world, both in church and state, both chris

tian and pagan, ancient and modern, have been variously

identified with the extraordinary elements of the prophecy.

A review of the interpretations, however, is a sufficient

evidence, that the church has possessed no key to these in

spired symbols, any more than to the more ancient pro

phecies, and indeed to the spiritual mysteries of the Word

in general.1

Very different systems of explication have been em-

1 " A modern author complains ofthe inconvenient number of treatises

on the Apocalypse still continuing to be published : but it should be

considered that this inconvenience is inseparable from a false system of

interpretation ; for, to say nothing of other reasons, events disproving

the old interpretations, new interpretations must be resorted to, in order

to keep up, if possible, the credit of the system ; and these again failing,

there must arise a natural demand for a new supply ; while some recent

authors take the precaution to attribute all fulfilments to the future,

finding no security for their principles either in the past or present."—

A Review of the principles of Apocalyptical Interpretation, by the Rev.

Augustus Clissold : preface.

LECTURE I. 13

ployed in the diversified results referred to. The most

popular have been the Literal and the Figurative. Among

Roman Catholic commentators, the Mystical has prevailed,

and has also been adopted by some Protestant divines.

Respecting the two former, it has been a matter of dispute,

how far their relative domains extended. As to the latter,

the difficulty has been to determine the line of distinction

from the Figurative : it has also been confounded with the

Spiritual, which, properly speaking, has nothing in com

mon with the others. Authors have differed almost as

greatly on the definition of their terms as on the applica

tion of their systems.

On taking up any popular work on the Apocalypse, you

are apt to be struck at first with the plausibility of the

writer's theory. He shews you events, as it seems, in

every way answering to the text : dates, characters, cir

cumstances, issues, he makes to tally, with marvellous

exactness, with the prophecy, and exerts all the ability of

learning to place the conclusions almost beyond doubt.

But the misfortune is, that the next author you consult

exhibits the same ingenuity and skill in support of fulfil

ments of an altogether different character. So that, on

reviewing the mass of conflicting interpretations of this

book, we must at last come to the conclusion, that the

visions may be made to apply to almost any events which

the ingenious authors may select. Curiosity is apt to in

quire—Whence these singular coincidences ? We cannot

doubt that a great deal is to be set down to the fecundity

of the imagination. At the same time, an idea has fre

quently presented itself to us, which may possibly have

some consistency. It appears probable that there is, in the

very nature of things, a distant resemblance between the

outward condition of the church and the spiritual associa

tions which are grasped by inspired prophecy. Many of

the ancient prophecies had very striking applications to

natural events : but to confine them to such events, or to

14 LECTURE I.

conclude that such issues were the very objects of the in

spired announcements, can scarcely be satisfactory respect

ing such august disclosures, mingled, as they commonly

are, with other matter dark and mysterious. With respect

to the Apocalypse, it is admitted that its visions are, in

many instances, identical in application with enunciations

contained in the Hebrew prophets : which, if true, must

go far to destroy the common theories of historical and

political interpretation. Nevertheless, on the principle we

have intimated, it is not surprising, if series after series of

events should be traced in the natural features of the

church which bear a striking resemblance to the delinea

tions of its spiritual condition.

But the remote and defective nature of such parallelisms

is evinced by the utter failure of all literal and figurative

interpretations. They do not let us into the secret cham

bers of the divine wisdom ; and, consequently, they cannot

be the true key. The analogies are arbitrary and vague,

not fixed and particular. In fact, the whole theories,

under whatever name proposed, are mere figure, than

which, as every one knows, nothing is more fanciful.

That which has no settled principle can have no certain

application. The truth of these remarks might be shown

from one celebrated instance, in which, we conceive, a

certain class of expositors have recognised the general

bearing of the Apocalypse : but in this case, they have not

been guided by their historical and political theories, so

much as by the striking internal evidence of the inspired

disclosures. But for want of the essential rule, even this

interpretation has commanded but partial agreement.

We will just glance at some of the principal popular

ideas respecting the Revelations of John.

The first three chapters have been generally understood

in a literal sense, as addressed to the Seven Asiatic

Churches whose names are mentioned : but some have

considered that these addresses were designed for the com •

LECTURE I. 15

fort and encouragement of all the early Christians. In

connexion with these views, we may notice a common

error into which most expositors have fallen, and which is

contained in the following proposition of Dr. Davidson,

" that the Apocalypse relates principally to events past,

present, and speedily to happen, in connexion with the

Christian religion."1 Now, it is well known, it was from

thus understanding the prophetic portions of the gospel,

that the early Christians fell into the persuasion that the

Second Advent would take place in a very short time. The

futility of this notion has been shewn by the transpiration

of centuries ; but still learned men continue to hold opin

ions respecting the Seven Churches directly allied with

the fallacy. A careful study of the subject must leave the

impression that such literal notions render many parts of

the inspired addresses exceedingly vague and unsatis

factory. But even in these literal, retrospective comments,

we meet with great diversity of opinion. Let us instance

the " tribulation of ten days," in connexion with the church

of Smyrna. Some authors interpret it as " ten years," and

apply it to the persecution under Dioclesian. Others refer

it to the persecution of Domitian. Others understand it

to signify the whole " ten persecutions under the Roman

emperors." Junius applies it to the time of Trajan. Gro-

tius says, it must be taken literally as " ten days."

Dr. Guyse explains it as '■' an indefinite number of either

days or years."2

Passing to the second general division of the prophecy,

commencing with the fourth chapter, we find three widely

different interpretations attached to the first symbol—the

sealed book ; some explaining it as signifying the Old

Testament ; some as including both the Old and New

Scriptures ; others, as being figurative of the past and

1 Biblical Cyclopaedia. Article, Revelation of St. John.

3 ClissoltTs Review, page 5.

16 LECTURE I.

present fortunes of the church : whilst another class re

gard its application as yet in the womb of the future, in

the triumphs of the Redeemer's kingdom. The same

diversity of comment exists respecting the " little book,"

introduced in the tenth chapter, which the Apostle was

commanded to eat.

Not less variedly unfolded have been the symbols of

Babylon and the Beasts. Some have applied them to Pa

gan Borne ; some, to the Papal Empire ; others, to Poli

tical Rome ; whilst others suppose that they denote a

literal Babylonian Power, to be hereafter raised up on

the ancient site.

The Millennium has caused a fruitful controversy of shift

ing opinions ; some assigning its commencement to the

fourth century, others referring it to a future period pre

cursory to the general resurrection.

One class of interpreters consider the first twelve chap

ters of the Book to relate to the triumphs of Christianity

over Judaism, and interpret the birth of the man-child in

the twelfth chapter as retrospective of the nativity of

Christ. Another class understand the last-named symbol

to signify the church of true believers, commencing from

the time of Constantine, and manifesting itself, from time

to time, in the struggles against the corruptions of Roman

ism. A third class carry this and preceding events for

ward a century to come.

With respect to the visions described in the two last

chapters—the "new heaven and the new earth"—the most

popular idea has been that they are to be associated with

the beatific state of the saints in the invisible world. But

many eminent expositors have referred them to a glorious

condition of the church on earth, at a future period.

The contradictory interpretations of the Apocalypse are

really calculated to fill us with a vacant amazement at the

wide extremes of the popular expositors. Not a little

talent has been employed to show that the seventeenth

LECTURE I. 17

chapter symbolizes the corruptions of the Papacy : this is

the view most commonly heard from the pulpit. But we

are told by others, who compliment themselves on their

consistency, that the " beast that was and is not," indicates

the Emperor Nero, according to a common belief that pre

vailed at the period. What can we think of such hetero

geneous principles of interpreting inspired wisdom ?

Two of the most important works on the Apocalypse in

the English language,1 present us with such most opposite

explications ; and the opinions of the learned are as divi

ded upon them. Dr. Cumming, in his recent " Sketches,"

speaks very warmly of the system adopted by Mr. Elliott,

although he confesses that he does not fully approve of it

himself. Dr. Davidson, on the contrary, affirms that " the

interpretations are based on principles fundamentally and

essentially erroneous."

From this hasty contrast of conflicting opinions, we are

reminded of the words of Luther, uttered in a spirit of

theological sarcasm three hundred years ago, respecting

these Revelations, and from which one might fancy he had

had a presentiment of the flood of interpretations since

poured forth ;—" even," says he, " were it a blessed thing to

believe what is contained in the Book, no man knows what

that is."

" There must," declares a thoughtful writer, " be some

thing radically wrong, some fatal error, at the very

foundation of all their systems of interpretation." 2 Pro

fessor Stuart remarks, " Unless we say that every man's

own fancy is his rule, in the matter of an occult

sense, I wist not where to find a rule."3 Thus hopelessly

discordant, the controversy on the Apocalypse has tended

1 One by the Rev. Mr. Elliott, entitled Horee Apocalyptica. The

other by Professor Stuart, of America, Commentary on the Apocalypse.

' Eclectic Review, Vol. IV, New Series, Oct, 1815. Quoted from

Maitland, in Clissol<Ts Review, Vol. I, 122.

8 Ibid, Vol II, p. 317.

18 LECTURE I.

to encourage infidelity, to involve the disputes between

Catholics and Protestants in the utmost perplexity, and to

unsettle the whole question of scripture interpretation.1

On arriving at this unsettled issue respecting the divine

prophecy, the student must surely be disposed to ask him

self, whether there be not, after all, some definite principle

on which Revelation is composed. And, we think, the

wise student will conclude, that divine prophecy must be

its own evidence, and the only evidence of which it is

capable. "No prophecy of the scripture," writes an

apostle, " is of private interpretation."2 In other words, it

cannot be clearly understood until otherwise explained.

The Jews utterly mistook their prophecies respecting the

Messiah ; not because they did not study them, as some

assert, but because they studied them on false principles.

It seems impossible to doubt that Christians have fallen

into a like error.

But in the next place, a question arises as to the proba

ble means of acquiring a true exposition of the Apocalypse,

as well as what are considered the unfulfilled portions of

the more ancient prophets. If we are living, as is believed

by many, in the last times, how are we to trace our era in

the divine enunciations ? Professor Stuart throws out

the significant hint, that an inspired interpreter may be

1 These facts are presented at great length in the valuable work of

Mr. Clissold, to which we have referred. He concludes his Historical

Survey in the following words :—" Such is the result of the labors of a

cloud of commentators extending through a course of eighteen hundred

years, and of all the learning, piety, and talent, which the church has

been able to concentrate upon the subject"

Verily an interpreter is wanting ; for—

" Now THE WISE MEN, THE ASTROLOGERS, HAVE BEEN BROUGHT

IN BEFORE ME, THAT THEY SHOULD READ THIS WRITING, AND

MAKE KNOWN UNTO ME THE INTERPRETATION THEREOF; BUT THEY

COULD NOT SHEW THE INTERPRETATION OF THE THING:" Dan.

V, 15.

s 2 Peter i, 20.

LECTURE I. 19

necessary by which we understand one especially illu

minated for the purpose. Dr. Burnet, Mr. Brooks, Dr.

Arnold, and others, have also declared their conviction

that such an harbinger may be expected to precede the

Lord at His Second Coming. Now, it is a fact, that an

expositor has appeared, who professes to be thus enlight

ened to discover the purport of the Prophetic Books—

one who unfolds, on a uniform and magnificent system, the

signification of every symbol contained in the visions of

John. The very instrument demanded professes to have

come. This messenger, it is true, does not offer any mi

raculous evidence, which is supposed to be required in

this case ; but there is, we consider, much greater weight

in the evidence to which he appeals ; in short, that it is

as superior to that of miracles as reason is superior to

sense.

In calling attention, then, to the interpretations of

another author on this important subject, we do not feel

at liberty to conceal the authority on which he grounds

his claims ; for although we shall have little to say

respecting him hereafter, it is right we should acknow

ledge the source whence our explanations are derived.

We bow to no human authority as such ; but to the

convictions of reason influenced by Revelation. On these

grounds alone we acknowledge Swedenborg as the in

terpreter, like Daniel of old, of the mystical writing.

Equally eminent for learning, research, and judgment, as

the most able of divines, it is not on such pleas only that

he claims our attention. He comes in a higher character,

albeit with humility and reverence. Declaring, on the

strongest evidence, that the first Christian Church has

reached its consummation ; (a declaration which every

year since its utterance has more and more confirmed ;)

1 Clissobfs Review, vol. 2, p. 317.

20 LECTURE I.

declaring this, he avers further that he comes with a

mission, and that his mission is—what many great and

pious men have desired—to be the instrument, under

divine illumination, of a grand, affirmative system of

Christianity. At any rate, this is precisely what the

world is wanting ; and without such an interposition of

Providence, it is not very clear how the bright future of

the Messiah's church is to be introduced.1 Such is the

profession of Swedenborg. Nor does he ask us to yield

our reason to his claims ; but to exercise it as severely as

we choose, on every point. This mission is not miraculous

but rational—rational in the proper sense of the term, as

based on revealed truth. In times past, miracles were

permitted, because the state of the church required them.2

But now they are withdrawn, because the coming age of

the church is to be spiritual-rational. There is another

point on which a word may be necessary. Swedenborg

was not an inspired writer, in the sense in which we

understand inspiration. He was merely an illuminated

expositor, to aid us in understanding the Scriptures. He

does not add to the Word of God, but reverently lifts the

veil which has hung over its face. Permit us to add, that

1 It appears indispensably necessary that some additional light

should be granted, in order to determine with certainty the Canon of

Revelation, and thus place on an impregnable foundation, the Infallible

Rule of Faith. In the Catholic Church, this point is determined by

the dictum of the Church, which, in order to pronounce judgment,

places herself above Scripture. In the Protestant community, let the

progress of Rationalism tell how utterly defective is her theory.

* " The many extraordinary gifts of the Spirit, which attended the

Church at that time [the Apostolic age], were no less evident signs of

its weakness—which stood in need of all these interpositions—than the

frequent appearance of angels had been heretofore : whereas, in its more

confirmed and settled state, these helps became unnecessary, the natural

and ordinary evidence, the regular stated methods of instruction, being

abundantly sufficient"—Bishop Law's Theory of Religion, pp. 175—

177. 1820.

LECTURE I. 21

his expositions sparkle like the waters of a new spring

fresh opened on our earthly Helicon.1

The Apocalypse Revealed was published, in the original,

at Amsterdam, in 1766, 84 years ago. Some may be

ready to ask—If the views therein propounded be of the

illuminated character assumed, how is it that they are

so slowly admitted into theology ? But we must remem

ber the iron grasp of religious sentiments on the human

mind. A few are bold enough to venture out of the

beaten track ; but, right or wrong, the mark of heterodoxy

is fixed upon them. "We know, from experience, that

learned doctors are not always the first to embrace new

discoveries. There are exceptions ; but such is the rule.

To this cause, mainly, we attribute it, that Swedenborg's

Explanations of the Apocalypse, with the rest of his

theological works, are yet so little known, and commonly

classed among the mystical things of the last century. A

few reviews, it is true, have appeared, of some of the

author's writings ; but these, in consequence of the hasty

acquaintance of the writer with his subject, have generally

been exceedingly defective, not seldom egregiously erro

neous. So much for the influence of popular principles.

But we must now briefly explain the rule of prophetic

interpretation peculiar to the New Church ; and point out

the period embraced in the Revelations of John.

The system on which all the divine prophecies are thus

unfolded, recommends itself to us on two important grounds;

—it is uniform and universal ; and it is purely spiritual.

It has about it nothing arbitrary, nothing conjectural,

nothing contradictory. It applies to the entire canon of

Revelation, and is not restricted by the transient circum

stances of the external world.

This rule is grounded on the fixed and immutable

analogy which exists between natural objects and spiritual

1 For a general view of Swedenborg's Theological Works, see A

Biographical Sketch, by Elihu Rich.

22 LECTURE I.

ideas. It is defined, in brief, as the science of cor

respondences.1 It was a magnificent saying of the

ancients, that "All things in the spiritual world exist

also in the natural world in a natural form ; and all

things in the natural world exist also in the spiritual

world in a spiritual form."9 In harmony with this, the

apostle declares that " the invisible things of God from

the creation of the world are clearly seen, being under

stood by the things that are made."3 It is this grand truth

which is understood by Correspondence. The rationale

of this principle may be gathered from many common

observations ; as, for instance, when we say, "the face is

the index of the mind," we mean that the thoughts and

dispositions of the soul are therein imaged forth and

represented: thoughts and dispositions are purely spiritual,

and the countenance is purely natural ; but the latter, by

a universal law of being, corresponds to the former.4 In

this manner the whole body also corresponds to the

spirit,5 and the whole visible universe to the spiritual

sphere ; hence the correspondence of animals, trees,

1 Ample evidence of the existence of this science among the ancients,

and of the Scriptures being written according to it, may be seen in

Swedenborg's Apocalypse Explained; Noble's Plenary Inspiration of

the Scriptures Asserted; and Madeley's Science of Correspondences

Elucidated.

1 Hermes Trismegistus. * Rom. i, 20.

4 The following passages may shew the truth and importance of this

correspondence :—" Eye for eye, tooth for tooth :" Exod xxi, 24. " If

thy right eye offend thee, pluck it out:" Matt v, 29. "Whosoever

shall smite thee on thy right cheek, turn to him the other also:"

Matt v, 39. "The Lord lift up his countenance upon thee:"

Numb, vi, 26.

5 As we find in Isaiah, " From the sole of the foot even unto the

head, there is no soundness in it; but wounds, and bruises, and

putrifying sores : they have not been closed, neither bound up, neither

mollified with ointment:" i, 6. These expressions are commonly

explained as mere figure : but they are correspondences. What has

Divine wisdom to do with mere figure ?

LECTURE I. 23

mountains, waters, fire, light, &c. That these things

have always been employed in a metaphysical sense is

well known ; and, although the science, or rule, has been

lost, a common perception of the principle still pervades

the human mind ; in short, it seems interwoven with

language. And who, that examines the Scriptures with

an impartial spirit, can doubt that the literal sense, is in

every part, such a perfect natural vehicle of spiritual

ideas ? On any other principle, we must reduce the

divine style of writing to mere figure, or degrade the

Scriptures, in many parts, to the level of the most sensual

and trifling things.

In the New Church the peculiar style of the Scriptures,

however simple, or however obscure, becomes essentially

significant. Not setting aside literal facts, it strips them

of their transient nature, and moulds them into eternal

verities. For the literal form of inspiration does not

originate in the literal fact, but the literal fact is selected

by divine wisdom as the proper clothing of its announce

ments in ultimates. The form of the inspired text,

although apparently drawn from nature, is of a deeper

origin ; it belongs to the spiritual sphere : and hence,

whilst in the historical portions the imagery is from the

natural world, in the way of types, in the prophetic

portions, the imagery is from the spiritual world, in the

way of symbols. And thus we come to the very root of

correspondence, and, at the same time, of the divine

style of the Word. The objects of the spiritual world, as

we have the most sufficient evidence, as well scriptural

as philosophical, are eminently symbolic and significant,

existing from a purely spiritual origin, and representing

the mental states of the inhabitants. Now, if such be the

law of the spiritual world, and if the prophets, when

intromitted into that world, drew their inspired pictures

from such symbolic representatives ; it must be evident

that the natural images introduced in the prophetic books

24 LECTURE I.

are purely correspondent to things spiritual, and, in agree

ment with such things, are to be understood in a spiritual

and heavenly sense. Hence, in all the prophets, we find

similar symbols ; and the divine parables are also con

structed on the same principles.1

On no principle but that of correspondence can we

satisfactorily account for the common perception among

mankind of figure and allegory, and the countless figura

tive expressions in all language. Without this principle,

the customs, fables, mythologies, and strange sayings of

the ancients remain an inexplicable puzzle. Originally,

there can be no doubt, the perceptions of mankind were

highly spiritual and significant ; and the faculty still

bursts forth with creative power.

We must not dwell longer on the theory of inspired

language and prophetic vision : but, recommending our

readers to consult the Universal Theology of the New

Church, Nos. 201—207, where the origin, spread, decline,

obliteration, and re-discovery of correspondences are ex

plained at large, we just add to our brief remarks the con

cluding paragraph. " The reason why the science of cor

respondences, which is the key to the spiritual sense of the

Word, is revealed at this day is, because the divine truths

of the church are now coming to light, and of these the

spiritual sense of the Word consists That the

1 See especially the latter portions of Ezekiel, the prophecy of

Daniel, the parables of the Virgins and the Judgment, and the

Apocalypse. The image seen by Nebuchadnezzar in his dream is a

striking instance of the representatives peculiar to the spiritual world,

and the correspondences thence derived. The parts of this image,

gold, silver, copper, iron, and clay, are pure correspondences, denoting

the successive decline of wisdom in the Church, from the earliest to the

latest times. Hence gold has always been the emblem of transcendent

goodness, and clay, or earth, of what is base and perishable. In some

of the prophetic visions we find strange combinations of forms, unknown

in nature, but which are emulated in the significant hieroglyphs and

sculptures of antiquity. Instance the sculptures of Nimroud.

LECTintE I. 25

spiritual sense of the Word should be opened now at this

time, is signified by John's seeing heaven open, and the

white horse, and also by his seeing and hearing the angel,

who stood in the sun, calling all people together to a great

supper, Rev. xix, 11 to 18 ; but that it would not be ac

knowledged for some time, is signified by the beasts and

kings of the earth, who were about to make war with him

that sat on the white horse, Rev. xix, 19 ; and also by the

dragon, which persecuted the woman, that brought forth

the man-child, into the wilderness, and cast out of his

mouth water as a flood after her, that he might cause her

to be carried away of the flood : xii, 15."

But we must consider, in a few words, the time to which

the visions of the Apocalypse, in their general application,

belong.

On this point, the various popular interpreters may be

divided into three classes. One class have compressed the

whole of the Revelations into the first three or four cen

turies of Christianity. Another have regarded them as

applying to the Church, in a consecutive history, from the

First Advent to the Second. It is almost impossible to

doubt, from the unsettled state in which they have left the

question, that both these classes have fallen into egregious

errors. The third class of biblical writers consider that the

whole prophecy is yet future, and most of these suppose

that it will be fulfilled about the period of the Lord's Second

Coming. These appear to entertain a vague perception of

the spiritual nature of the visions, but profess not, of

course, to offer any interpretation. As respects the period

of fulfilment, they agree, in a general sense, with the views

of the New Church. We will now explain in a cursory

manner, the grounds on which the New Church places the,

fulfilment at the time of the Second Advent.

The general history of the Church, regarded from the

spiritual stand-point, is contained in the predictions de

livered by the Lord in the 24th chapter of Matthew, and the

C

26 LECTTJRE I.

parallel portions of the Evangelists. In those places, the

Lord unfolds, partly by types and partly by symbols, the

decline, fall, and consummation of the Christian sanctu

ary. The Apocalypse takes up the spirituo-ecclesiastical

picture at the period of desolation. The varied imper

fect characteristics of the members of the church, as scat

tered through all its branches, are described in the addresses

to the Seven Churches. These addresses cannot be made

to apply to any earthly cities, or ostensible institutions, for

several reasons. In the first place, the number seven, as

is evident from the whole prophecy, is a significant num

ber. In the second place, the Lord's Church is not con

fined to any city, or part of the earth. And in the third

place, the names of cities and countries are employed in

prophecy in a spiritual sense,1

That the period to which the Revelations of John pro

perly apply, is the Second Advent, and that, in their ge

neral sense, they relate expressly to this period, must

appear from a review of the whole book. The prophecy

opens with the announcement of the Lord's coming ; " Be

hold, he cometh with clouds."2 Now we find in the Evan

gelists, that the Lord foretold his Second Coming in clouds,

with power and glory, at the termination of the age. What

these clouds denote, is a nice point of interpretation. As

suredly, they cannot mean the atmospheric clouds above

our heads. But on this matter, as on all others, the

Scriptures, when rightly consulted, explain themselves.

It is said of the Lord, " Clouds and darkness are round

about him,"3 signifying, of course, spiritual clouds and

darkness, and also the literal expressions of the Word, in

which the divine character is veiled to the state of human

thought. Again, it is written, " Jehovah rideth upon the

1 These points will be found proved beyond any reasonable doubt in

the Apocalypse Revealed, Nos. 1 to 10, and illustrated at still greater

length in the Apocalypse Explained.

* Rev. i, 7. 3 Psalm xcvii, 2.

LECTURE I. 27

clouds,"1 and " makes the clouds his chariot,"2 meaning,

when we apply a better rule than mere figure, that the

Lord is present with man in his mental obscurities, and

also that he instructs him through the literal sense of the

Word, which is accommodated to his first natural ideas.

In like manner, we read that the Lord's " strength is in

the clouds,"3 to instruct us that the divine truth in the

literal sense of the Word is in its fulness and power. This

ultimate sense acts as both a veil and a support to the in

terior truths, just as the body acts as both a veil and a

support to the soul, or inner man. Hence it is written in

the prophet, " over all the glory there shall be a defence,

or covering,"* signifying that in the ^Redeemer's kingdom,

the sacred truths of the Word will be always protected, by

by means of the literal sense, from the vain curiosity and

profanation of the sensual intellect. The apostle strikingly

illustrates the signification of the expression in question,

when, speaking of the Jewish Church, he says, " all our

fathers were under the cloud ;"5 evidently alluding to the

ceremonial types and carnal notions in which the revela

tion of divine truth was "hidden from their eyes." At

the same time, he shews that their very historicals as well

as rituals were " examples " to the Christian ; in other

words, these things contain a spiritual and glorious sense

within. For within the literal sense of the Word, the spi

ritual sense lies concealed, like precious jewels in a cas

ket ; and thus, whilst the literal sense is called a cloud,

the spiritual sense is denominated glory; glory being

the divine truth in its naked splendor. Now the Second

Coming of the Lord is for the sake of unveiling this inner

glory—of bringing to the delighted gaze of the human un

derstanding "things which have been kept secret from

the foundation of the world." Therefore, he is described,

1 Psalm lxviii, 4. ! Psalm civ, 3.

3 Psalm lxviii, 34 : See also Psalm xxxvi, 5 ; cxlvii, 8.

* Isaiah iv, 5. 5 1 Cor. x, 1.

C 2

28 LECTURE I.

in this dispensation, as coming in glory ; specifically with

respect to the clearer revelation of Himself, as to his Divine

Humanity : for in his Divine Humanity, he calls himself

the "Light of the world the "Light of life "the

Truth ;"2 and the " Morning Star."3 Thus he comes in

the " glory of the Father," by revealing more fully than

heretofore, that the Father dwelleth in him, and that he

and the Father are one ; and especially in contradistinc

tion to the popular dogmas of the fallen church—Triper-

sonalism and Arianism. And because the spiritual sense

of the Word thus throws a flood of glory on the Redeemer's

character, it is written by John, "the testimony of Jesus

is the spirit of prophecy."4

It is important to observe carefully the peculiarity of

expression in the Scripture to which we have referred,

and which is capable of being demonstrated at great

length ; for we are thus enabled to discern the real nature

of the Lord's Second Coming, as the revelation op him

self IN THE INTERNAL GLORY OP THE WORD, AT THE

PERIOD OF THE ENTIRE DESOLATION OP THE FIRST

christian church. All the Apocalyptic visions, from

first to last, when examined by the Spiritual Rule—nay,

even when carefully studied in the letter, declare with one

voice that the time to which they apply, is the Second

Advent.

Further : let it be understood, that all the visions re

late exclusively to the Church. All that is said and done

is either to the Old or the New Dispensation. Political

associations are out of the question.

As to the sphere where these august revelations are pri

marily and properly accomplished, we must remark, that

it is not the visible, but the unseen. The effects follow in

the natural world, but the causes are in the world of

spirits. This interpretation, we are aware, contradicts all

1 John viii, 12. * John xiv, 6. ' Rev. xxii, 16.

« Rev. xix, 10.

LECTURE I. 29

the astounding pictures of physical ruin in which many

preachers and writers are so fond of indulging. But we

cannot help it. The common notions about the last judg

ment taking place in this world, belong to ancient Jewish

conceits of Scripture, which we are not called upon to up

hold. The judgment is performed on the spirit, not on

the body; and consequently, it must take place where the

spirit dwells. All things in the Apocalypse, we repeat,

are spiritual,1 and representative of spiritual consociations

with which mankind on earth are in closest contiguity.

It is to the spiritual sphere that we must look for the

real, internal characteristics of the Church : and this

sphere being inseparably conjoined with mankind, when

ever any extraordinary changes take place in its arrange

ments, there follow corresponding changes in the natural

world.

The marked alteration which succeeded in the condition

of the church at the First Advent was in consequence of

such a change in the spiritual relations of the world. The

Lord, in reference to that change declares, " I beheld

Satan as lightning fall from heaven."2 And again, "Now

is the judgment of this world : now shall the prince of

this world be cast out."3 This judgment took place at

that time, because the Jewish Dispensation had then

arrived at its consummation. Similar judgments were

accomplished in the Canaanitish and Egyptian nations

when the Israelitish Economy was instituted. Also, at

the end of the most ancient Church, when a new covenant

was made with Noah. These considerations afford addi

tional evidence that the proper period of application of the

Revelations of John is the Second Advent.

1 Who can possibly doubt that the Appearance of the Son of Man,

the Sealed Booh, the Opening of the Seals, the Angelic Glorifications, the

Plagues, the Judgments, the Deliverances, the New Heaven and Earth,

are spiritual things, and representative of the state of the church ?

• Luke x, 18. 3 j0hn ^ 31,

30 LECTURE I.

Some further remarks on this subject will form an

appropiate introduction to our third discourse.

The conclusions to which we have adverted are of the

gravest import. They present no common claims to our

attention. If true, can we be surprised at the present

condition of Christendom ? Need we be alarmed at the

ambitious struggles of a Consummated Power ?

LECTEEE II.

HISTORICAL REVIEW OP THE DOGMATIC DISSENSIONS OF THE

CHRISTIAN CHDRCH TESTIMONY OF DISTINGUISHED AUTHORITIES TO

ITS GENERALLY PERVERTED AND CONSUMMATED STATE.

" There shall not be left here one stone upon another, that shall not

be thrown down."

"Ye shall see the abomination of desolation, spoken of by Daniel the

prophet, standing in the holy place."

" Pray ye that your flight be not in the winter, neither on the Sabbath

day:

For then shall be great tribulation, such as was not since the be

ginning of the world to this time, no, nor ever shall be."—Matt xxiv,

2, 15, 20, 21.

The history of the Church develops itself under several

heads. It may be considered externally, or as to progress ;

ecclesiastically, or as to constitution ; dogmatically, or as to

doctrine ; and spiritually, or as to character. It is in the

two last-named relations that it presents itself to us on this

occasion. It may not be amiss, by way of introduction, to

take a review of the Church, as presented by Revelation,

in its whole complex, from the earliest period to its final

glory. This comprehensive picture is presented in the

dream of Nebuchadnezzar, as related in Daniel : " Thou,

0 king, sawest, and behold a great image, whose bright

ness was excellent, and the form thereof terrible. This

image's head was of fine gold, his breast and his arms of

silver, his belly and his thighs of brass, his legs of iron, his

feet part of iron and part of clay. Thou sawest till that a

stone was cut out without hands, which smote the image

upon his feet that were of iron and clay, and brake them

to pieces. Then was the iron, the clay, the brass, the

32 LECTURE II.

silver, and the gold, broken in pieces together, and became

like the chaff of the summer threshing floors ; and the

wind carried them away, that no place was found for them :

and the stone that smote the image became a great moun

tain, and filled the whole earth."1

This extraordinary dream of the Babylonian monarch

is commonly applied by expositors to the great political

cycles of the world, just as the visions of John have also

been principally explained : this application has arisen

from taking the interpretation of Daniel in a literal sense.

But the fact is, the interpretation of the dream, as well as

the dream itself, is purely spiritual ;2 and describes, in the

divine style of correspondences, according to which the

whole Word is written, the successive churches, and their

respective qualities, which have been established on the

earth from the most ancient time, to the ultimate triumph

of the Messiah's kingdom. It was customary with the an

cients to speak of the successive states of the world, as the

golden, silver, copper, and iron ages ;3 this form of speech

1 Dan. ii, 31—35.

* This is an important point, and yet generally overlooked The in

terpretation in certain instances annexed to the prophetic dreams and

visions, is commonly understood as strictly literal ; whereas, it is just as

significant as the symbols which are thus explained : in short, it is the

same thing under another series of symbols. This is evident from Dan.

viii, 20—27.

s Many of the moderns, who pride themselves on scientific accuracy,

are inclined to treat the existence of what the poets have celebrated

as the Golden Age as a mere fable, as they have also endeavoured to

account for the Mythologies of the ancients as no more than an excited

and superstitious imagination acting upon the ordinary events of life.

That much superstition became mixed up with all these ancient records

there can be no doubt ; but surely no enlightened science can confound

together things so essentially different as the style of speaking and writ

ing with the extreme ancients and the moderns. The golden age of the

poets was, undoubtedly, a reality—the duplicate, in profane annals, of

Adam in Paradise ; gold being a scriptural correspondent for the high

est degree of human excellence, such as existed before the alienation of

the sensual principle had darkened and corrupted the human soul.

lecture n. 33

was derived from the significant symbols of which language,

in its origin, was composed : by these terms was expressed

the various principles of life, and degrees of wisdom, of

which the human mind is constituted. The relative excel

lence and precedence of each is also described by the cor

responding parts of the human body. For the Church in

the Scripture is frequently represented as a Grand Hu

manity ; and this Grand Man has passed through his ages

of childhood, youth, manhood, and old age ; after which

comes, in the analogy of life, his resuscitated or regenerated

glory. In the first age, the Church was celestial, that is

to say, distinguished by the highest degree of good ; this

state is represented by the head ofgold, and is the same as

described in Genesis by the garden of Eden. After this,

the church declined, and became distinguished by the cul

tivation of spiritual sciences ; which state, as distinguished

from the former, is called spiritual ; this is represented by

the breast and arms of silver. In the course of time, the

transcendent sciences of the second period became sensual

ized, and the Church degenerated into a state of external

or natural good, in which form it was constituted by the

Jewish people. This state is denoted by the belly and

thighs of brass. At the end of the Jewish Economy the

Christian Church was established, which, being distin

guished by its study of the Word in the literal and lowest

form, and also by the cultivation of the natural sciences, is

indicated by the legs of iron ; whilst the subsequent cor

ruptions of the divine truth by sensual ratiocinations and

erudition, is represented by thefeet being part of iron and

part of clay. Certainly a more faithful representation of

the present state of Christendom cannot be conceived. In

this extreme condition of the divine kingdom on earth, the

rise of a New Church is prefigured by a stone cut out of

the mountain without hands becoming a great stone, and

filling the earth. That this stone represents the Christian

Church in its renovated state can scarcely be doubted.

c 3

34 LECTURE II.

The Lord said to Peter, " Upon this rock I will build my

Church."1 And he calls himself " the Stone of Israel ?*

" the tried stone ;" " the corner-stone."3 This last dispen

sation of the Divine Truth, being of a spiritual-rational

genius, uniting celestial truths with natural science, and

being founded on the acknowledgment, that the Lord

Jesus Christ is the only God op heaven and earth,

it is declared that it shall break in pieces and destroy—that

it shall completely supersede—all preceding dispensations,

and shall stand for ever. Any one who takes a compre

hensive view of Divine Prophecy, must perceive that all

the prophets unite their inspirations in this one grand focus

THE FINAL GLORIOUS ESTABLISHMENT OF THE REDEEM

ER'S KINGDOM UPON EARTH.

The winding-up or termination of a Church is called in

Scripture the end : it is the end of the first Christian

Church, not the dissolution of the earth, that is meant in

the New Testament by the end of the world.* The term

here translated world, (aicov,) signifies, in the original, an

age, or period of time. In the prophets we frequently read

of the consummation of kingdoms, and the desolation of

the earth ; by which is always signified the end of a Church.5

Sometimes we read of the heavens passing away, and of

new heavens and a new earth; symbolizing a complete

change in the Church, both as to internals and externals.

1 Matt xvi, 18. • Gen. xlix, 24. » Isa. xxviii, 16.

4 This is proved by comparing Matt, xiii, 39, xxviii, 20, with Heb.

ix, 26, where the apostle says, " But now once in the end of the world,

(im avneKtlq tuv auivuv,) hath he appeared to put away sin by the

sacrifice of himself." The words here translated " end of the world,"

plainly refer to the consummation of the Jewish Church. The same

expression occurs in 1 Cor. x, 11, where it as obviously bears the like

meaning.

5 When David says, " The earth and all the inhabitants thereof are

dissolved; I bear up the pillars of it," (Psa. lxxv, 3,) he is speaking

prophetically, not of the physical globe, but of the Church, which is

thus described as in a state of dissolution.

LECTURE n. 35

The reason of the Church being thus repeatedly instituted

and changed, is thus briefly explained by Swedenborg.

" There have existed on this earth several churches, all

of which in the course of time have come to their consum

mation, and then have been succeeded by new ones, and

so on to the present time. The consummation of the

Church takes place when there remains no Divine Truth

but what is falsified and rejected, in which case there can

not remain any genuine good, inasmuch as the whole qua

lity of good is formed by truths, good being the essence

of truth, and truth being the form of good, and no quality

can exist without a form. Good and truth can be no more

separated than will and understanding, or what is the same

thing, than affection and thought : wherefore, whensoever

truth comes to its consummation in the Church, good also

comes to its consummation at the same time, and when

this is the case the Church is at an end."1

From this paragraph, it must be seen, that the establish

ment of a new Church at the consummation of the former,

is one of the most momentous interpositions of divine Pro

vidence that can be conceived. Let us revert, for instance,

to the Israelitish Economy. None but a Jew can doubt

that that dispensation was consummated at the time from

which the era of Christianity dates. The dark picture

drawn of the Jews by their own historian,2 soon after their

crucifixion of the Messiah, is enough to harrow the most

stoical spirit. What, then, had been the consequence to

mankind, had not another Church been timely established ?

Even the Jews, who continue to regard themselves as the

favoured Church of G-od, are, in commen with all mankind,

indirect participators in the blessings X>f Christianity.

The Church is a universal Institution, whether consi

dered as to its excellencies, or its defects. Not Judaism

alone was dark when the Saviour appeared ; the condition

1 T. C. K., p. 753.

* See the " Wars of the Jews" by Josephus. Book VII, o. 8 and 10.

36 LECTURE II.

of the whole world presented the blackest contrast with

the dispensation of the Gospel ; and the contrast must

stand as an indestructible monument of the divine origin

of the Christian Religion. The statements of the apostle

Paul, in his Epistle to the Romans, contain an unexagge-

rated picture of the dreadfully demoralized, yea inhu-

manized state of mankind, and subsequent writers add their

testimony to the facts. " The time would fail me," writes

Eusebius, after describing some of the most revolting vices

which were rampant in society, " if I were to relate other

enormities and miseries into which mankind were plunged

in these dreadful times."1

Christianity, then, must present the strongest claims for

every one's impartial study. Let us examine it, not like

the infidel, in a spirit of blank denial ; nor like the zealot,

to serve the purpose of a sect ; let our object be none other

than the pure and simple truth ; Christianity can afford

our strictest scrutiny. The religious question is hence

forth one with Christianity. In the struggle that now

pervades the civilized world, Christianity must triumph,

or religion must perish : for without Christianity, all re

ligion, so far as respects any divine authority, must cease

to be. Christianity embraces the world ; it is directly asso

ciated with nearly two thousand years of human progress ;

and all anterior is wrought up with its establishment. Its

institution—its spirit—its struggles—its triumphs—its

abuses—its renovation ; all tend to confirm the conclusion.

Nineteen centuries ago, religion had dwindled into a

round of lifeless ceremonies, or disgusting rites. God was

an unmeaning word. Immortality was a speculation.

Man was a deplorably degraded being. At this dismal

moral night, stood forth One, who, with mysterious power,

changed the entire character of humanity. This was

the Redeemer, long-foretold. With no authority but his

Word—with no influence but his Spirit, did this wonderful

1 Oration in praise of Constantine.

LECTURE n. 37

Being shake Judaism and Paganism to their centres,

and establish a faith, the grandeur of which no infidelity

can ever shake. To carry on this great work of evange

lization, an obscure band of men was appointed. The

world frowned on their humble efforts ; mockery and

scorn awaited them ; persecution came in its most horrid

form. But scarcely had four centuries transpired, when

the paganism of Imperial Rome, (in the memorable discus

sion between Symmachus, the Orator, and Ambrose,

Bishop of Milan,) fell prostrate before the light of Chris

tianity ; and the decree went forth that the idol-shrines

should be forthwith abolished.

Thus fell at one swoop systems which for ages had flou^

rished, which art and literature had made famous, which

custom had confirmed, and which all the powers and in

terests of the world had combined to honour.

But from the review of Christianity as an ostensible

institution, let us pass to the consideration of its dogma

tical progress.

In singular contrast with the origin and spread of the

Gospel, have been the internal divisions of the Church

respecting its doctrines and obligations. It might be sup

posed, that a religion professing a Divine Founder, an

inspired apostleship, a miraculous attestation, would have

presented a very different aspect ; that its doctrines would

be unquestionable, its credenda clear and harmonious, be

yond the possibility of dispute. Such, on a hasty reflection,

might be the conclusion. It is an objection which has

been frequently urged against Christianity. But there is

a fallacy beneath this prejudice. We must not confound

that which is of man with that which is of God. No can

did inquirer can doubt that Christianity, as first promul

gated, possessed all the excellencies that can be demanded

for it. But what guarantee are the highest truths, espe

cially at such an age, against the weak apprehension and

corruptions of mankind ? Christianity, at its institution,

38 LECTURE II.

was so intrinsically grand, that it shone forth like the sun

in its splendour. But this glory was not intended to force

or destroy the moral and intellectual faculties ; it was not

designed to do away with human liberty and reason. What

more likely than that a dispensation like the Gospel would

become perverted ? Not without the utmost difficulty

could the first disciples comprehend its teachings. With

the same difficulties had they subsequently to contend in

their own teachings. Jewish and heathen prejudices were

obstinately arrayed against every doctrine. How was

the beautiful simplicity of the Gospel to be preserved from

the crude philosophies and vapid superstitions which had

desolated the world ? The result is by no means surpris

ing. It was foretold at the very institution of Christianity.

The serpent soon planted itself in the Eden of the Church,

and excited man to eat of the forbidden tree.

All the apostles bear witness to the fact, that numerous

heresies sprang up even during their own age. To Titus,

Paul writes, "there are many unruly and vain talkers

and deceivers, whose mouths must be stopped."1 John

admonishes his flock, "Beloved, believe not every spirit,

but try the spirits whether they be of God, because many

false prophets are gone out into the world."2 "Little

children, it is the last time ; and as ye have heard that

Antichrist shall come, even now there are many Anti

christs ; whereby we know that it is the last time."3 Peter,

speaking of the writings of Paul, says, " There are some

things hard to be understood, which they that are unlearned

and unstable wrest, as they do also the other Scriptures,

unto their own destruction."* During the first century,

Simon Magus,5 and others, had made considerable havoc

1 Titus i, 10, 11. » Uohniv, 1. 3 Ibid ii, 18. «2Petiii, 16.

* This celebrated opponent of the apostolic teachings, mentioned in

Acts viii, is represented as having been addicted to magical arts and

most abominable practices. The early Christians regarded him as the

founder of the Gnostics.

LECTURE n. 39

with the faith, and called forth these repeated warnings

towards the Christian converts. The Churches established

in various places were thus exposed, when the apostles left

them, to a more fearful enemy than the pagan persecutor.

To stem the flood of heresies, Episcopal Councils were

early resorted to. It was thus attempted to give authority

to doctrines, and restrain the rash expression of private

opinions. But this course proved utterly impotent in

quieting the perturbated Church ; indeed, it ultimately

fostered the very evils it was intended to destroy.

In order to see more clearly the rapid and gross perver

sion of the early faith, we will offer a few remarks on what

we consider to have been the leading doctrines taught in

the apostolic age.

There is one point, however, which it is of importance

to bear in mind in studying the writings of the apostles ;

but which is commonly quite disregarded : we allude to

the absence, in their teachings, of minute and logical defi

nitions. On many topics they commend their arguments

to the common perception of the age ; and the lapse of cen

turies has rendered obscure what was once well understood.

On fundamental doctrines, they speak with an august sim

plicity, not ignorant that their expositions would be open

to great misunderstanding. For they spoke not with " the

words of man's wisdom,"1 but according to the wisdom of

God which was promised them ; and thus the purity of

their teachings was preserved. Every dogma and every

creed which have ever been concocted have boldly assumed

to be apostolic, and have cited the texts on which their

apostolicity was grounded. It is plain, then, that we must

adopt another rule in the exposition of these writings than

the mere culling of dark and sundered texts.2 There is

1 1 Cor. i, 17 : also ii, 13.

• " With Dr. Hartwell Home, we hold it to be one of the vital rules of

doctrinal interpretation that stress must not be laid on isolated passages .

For anything may be proved by a text There has never yet been a

40 LECTURE n.

only one method by which we can succeed in this task.

It is to take the apostolic Epistles, together with the Acts,

as a whole, and, by the careful collation of the different

parts, to deduce the leading, essential, and harmonious doc

trines which were present in the minds of the writers. A

word or a passage taken here and there, isolated and inge

niously enlarged upon, may be made most plausibly to

utter a sense which was never intended to be conveyed.

To this cause alone can we attribute the popular fallacies

respecting the writings of St Paul, some of which have been

so ably discussed by one of the most eminent living divines.1

Predestination, Antinomianism, Solifidianism, cannot fairly

claim any better origin than such popular misinterpreta

tions. The apostles, we repeat, wrote with an august

simplicity, and compensated for the brevity, or rather ab

sence of definition, by the concurrent tone of their writings.

The brilliance of the doctrine, rather than the scientific

structure of the argument, was that on which they de-

villany, a wrong, an outrage, an absurdity, an error, or a crime, that

has not been defended by a verse from the Bible No ! it is

not by solitary texts that doctrine or conduct must be moulded ; the

Bible must be taken as a whole."—Eclectic Review, Oct 1849, p. 465.

1 "Essays on some of the difficulties in the Writings of the Apostle

Paul,Sfc." By Dr. Whately. In this work, the learned author has done

good service to the cause of Christianity, by pointing out other sources

of difficulty in the Apostles' Writings than what we have alluded to ;

(as is also done in Dr. Campbell's Preliminary Dissertations on the

Gospels ; ) and one argument which he advances is of great importance,

viz. the Jewish education and general tone of thinking and writing pecu

liar to the apostles. This was the stand- point, it must be remembered,

from which they viewed the sublime doctrines of their Divine Master.

These doctrines they saw, it is true, from a special illumination ; but

still they were not miraculously deprived of their original status of reli

gious idea. A sudden transition from darkness to the brightest light is

not consistent with the functions of the eye. "If this circumstance,"

observes Dr. Whately, "had been duly attended to, many of the here

sies which have corrupted our religion would have been avoided." p.

108. Among the "heresies" thus exposed by the Archbishop are

'Election,' 'Assurance,' and 'Imputed Righteousness.'

LECTURE II. 41

pended. The terms were capable of being misconstrued,

but not without doing violence to the general tenor of the

teaching. Reasons may undoubtedly be assigned for this

peculiarity of the apostles' teachings ; and an opportunity

will present itself in our concluding discourse of returning

to the subject. At present, we would earnestly impress

the fact we have mentioned on the attention of all Scrip

ture students ; that we must aim, in the examination of

the Epistles, to elicit the essential and leading truths,

which, like the deep current of a river, flow into every

part.

What, then, it may be asked, are these fundamental

principles ?

The leading truths, as it appears to us, asserted in the

Epistolary Writings, may be summed up in the two

following propositions :—

1. The acknowledgment of Jesus Christ as God manifest

in the flesh.

2. The indispensability of a life according to the Divine

Commandments, in spirit as well as in act.

To a mind divested of the prejudices of education, we

think these ideas will be found to pervade all the Epistles.

The first is finely expressed in the Epistle to the Colossians,

where Paul writes, "In him (Christ) dwelleth all the

fulness of the Godhead bodily." 1 Not that it is peculiar

to any text or texts ; it is the very central truth which

continually develops itself. Often, however, does it stand

forth in unqualified declarations. " Christ, who is over

all, God blessed for ever."2 "The great God and our

Saviour Jesus Christ." 3 "God was manifest in the

flesh."4 The second is not less marked and universal.

Obedience is the one beautiful phase of Christian cha

racter presented throughout the apostles' writings. The

1 Coloss. ii, 9. » Rom. ix, 5. » Titus ii, 13.

4 1 Tim. iii, 16.

LECTURE II.

Decalogue, on the observance of which the Jew prided

himself, is not thrust aside, but kept prominently in view,

the only difference being, that the Christian must keep it

as a Christian, not as a Jew. His obedience must be

spiritual, springing from the deep emotions of an en

lightened soul, not merely to be " seen of men." This is

strikingly asserted in the words of St. Paul ; " He that

loveth another hath fulfilled the law. For this, Thou

shalt not commit adultery, Thou shalt not kill, Thou shalt

not steal, Thou shalt not bear false witness, Thou shalt

not covet ; and if there be any other commandment, it is

briefly comprehended in this saying, namely, Thou shalt

love thy neighbour as thyself. Love worketh no ill to his

neighbour : therefore love is the fulfilling of the law."1

These great truths are maintained throughout the

Apostolic Writings as the spirit and glory of Christianity,

in contradistinction to the vague notions and sensuous

ceremonies of Judaism ; and hence the pre-eminence of

"faith" (as the Gospel dispensation is called) over the

" law," (as the Mosaic economy is denominated.) These

doctrines, however, as we have already intimated, are set

forth, not in the form of a strictly-defined creed, but as

general verities, and they are illustrated by various

Jewish or Gentile associations, according to the parties

addressed.

' Rom. xiii, 8, 9, 10. The celebrated passage in Rom. iii, 28, is

commonly explained as teaching a contrary doctrine from that which

the apostle so emphatically maintains in the above verses ; and thus the

apostle is made to contradict himself. The confusion has arisen by

understanding the "deeds of the law" in the other passage to signify

the moral law, whereas it is the law of " circumcision," or the ceremonial

law which is intended. The like mistake has been made with respect

to the term "faith," which is explained as meaning "faith alone," the

darling dogma of the Reformers, whereas it is a complex term for the

Christian religion. That the term faith has this sense in such passages

is evident from others where it is used with opposite predicates ; as

where Paul himself declares, "though I have all faith, so that I could

remove mountains, and have not charity, I am nothing:" 2 Cor. xiii, 2.

LECTURE n. 43

But there are features connected with the development

of these principles which have caused gigantic difficulties.

With respect to the first point, we find that it is inter

woven with the acknowledgment of the Divine Trinity ;

for the trinal appellatives of Father, Son, and Holy Ghost,

are continually introduced. But still the apostles do not

contradict their fundamental doctrine : they do not repre

sent the Father as out of and distinct from the Son, but

as in Him ; nor do they describe the Holy Ghost as

distinct from the Son, but as being Himself—Himself,

so to speak, proceedifigfrom Himself1 The Trinity which

they teach is one consistent with the true Deity of Christ.

It accords with the Lord's own words in the evangelist ;

" I am in the Father and the Father in me."* " He that

hath seen me hath seen the Father."3 " I will not leave

you comfortless, I will come unto you."* As to the second

point, we find it invariably associated with the spiritual

benefits and aids resulting from the work of Redemption ;

for it is repeatedly affirmed that it is through Christ alone

that man can be accepted by God; which implies, when un

derstood consistently with the virtuous teachings of the

apostles, that it is only through the Divine operations in

the Glorified Human Nature, by which redemption was

accomplished, and by which it is perpetuated, that man

has power to keep the commandments. And thus, we

see, the apostles combine the Divine Grace with human

responsibility : thus, again, they agree with the Lord's

express teachings. " If ye love me, keep my command

ments."' "Without me ye can do nothing."6 "He that

loveth me not, keepeth not my sayings." 1 "If a man will

do his will, he shall know of the doctrine whether it be of

God." 8

It is strongly in favour of these sentiments that they

1 Compare 2 Cor. iii, 17, with John xiv, 18.

' John xiv, 11. * John xiv, 9. 4 John xiv, 18.

•John xiv, 15. * John xv, 5. "John xiv, 24. 8 John vii, 17.

44 LECTURE II.

are in harmony with the earliest uninspired Christian

formularies. In the Creed which is named after the

apostles, we find no mention either of a trinity of

persons, or of a vicarious sacrifice. The Trinity is

acknowledged in the words of Scripture, as is also the

Lord's coming in the flesh. The prayer of St. Chrysostom

is another beautiful instance of the recognition of the

Lord's true deity : and other similar documents are also

extant.

Keeping in view, then, these two fundamental verities

of Primitive Christianity, the Proper Godhead of Christ,

and an enlightened obedience to the Divine command

ments, which, united, are equivalent to the memorable

axiom offaith working by love ; we encounter, both during

and immediately after the apostolic age, a host of strange

doctrines rising up which filled even the apostles them

selves with the utmost alarm. Self-intelligence began to

apply its graving tool to the stones of the sanctuary. The

simplicity of the apostolic doctrine was taken advantage

of. And the evil worked in so subtle a manner as to

throw, by degrees, all teaching into confusion. The sin

cere were ensnared in the meshes of a presumptuous and

spurious philosophy. The simple forms of instruction

which were employed for early catechumens became in

sufficient ; it was attempted to meet the enemy on his

own grounds, by defining the significant terms of the

apostolic writings, and putting their doctrines into a logical

form. An author of the last century, observes respecting

these endeavours, " It was not long that the church of

Christ could enjoy the benefit of such simplicity. The

mystery of iniquity began to work betimes, and such here

sies arose as gave too just cause for enlargement."1 Alas

for the enlargement ! It savoured too much of the " dark

ening of counsel by words without knowledge." Jew and

Greek laboured to engraft their peculiar germs on the apos-

1 Dr. Berriman's History of the Trinitarian Controversy, p. 27.

LECTURE n. 45

tolic tree. The doctrines of the church, instead of being

preserved in purity, were exposed to more grievous per

version, and became, on all hands, subjects of incessant and

fierce dispute. One after another arose a host of adverse

sects, who contributed their fantastic or gross specula

tions to the exposition of the sacred mysteries of Christi

anity, "mixing," as Ignatius observes, "deadly poison

with the sweet wine of the gospel."1

1 Nearly a hundred heresies are said to have sprung up during the

first three centuries. The word heresy, however, is employed in a very

indefinite manner : as popularly used, it signifies whatever is contrary to

the orthodox creeds; and yet these very creeds may themselves be

worthy of being styled heretical, when examined by genuine apostolic

truth. It may be interesting to notice some of the principal forms

under which Christianity appeared in the early ages.

The Nicolaitans, mentioned in Rev. ii. were named from Nicolas, a

deacon, of Jerusalem. There is much obscurity respecting their

opinions.

The Docetoe were a sect of the first century, who appear to have re

garded the incarnation in an idealistic sense, that is, as not real, but only

an appearance. St. John is understood to refer to them in his Second

Epistle.

The Cerinthians were contemporary with the apostles. Their opinions

were similar to the modern Socinians.

The Gnostics were a sect of philosophic Christians of the first cen

tury, who denied the humanity of Christ. Their distinguishing prin

ciple, was that matter was inherently evil, and, therefore, incapable of

being either created by or united to God.

The Ebionites, who belonged to the first and second century, rejected

the divinity of Christ, and further maintained the perpetual obligation

of the Jewish ritual. They are considered as a branch of the Gnostics.

The Carporatians were another of the numerous offspring of the

Gnostics, who denied the divinity of Christ.

The Manichceans are supposed to have been of Persian origin, in the

third century They believed in two eternal antagonistic principles—

good and evil, and taught that Christ and the Holy Ghost were merely

two creatures of a sublime nature.

The Sabellians were so called after Sabellius, an Egyptian philoso

pher, who lived in the third century. He maintained that the Godhead

consisted of only One Person, the Word and Holy Spirit being emana

tions or functions of the Deity. His sentiments do not appear to have

46 LECTURE n.

No wonder, that in the beginning of the fourth century,

we find these theological dissensions verging to a crisis.

At such a period, things seemingly insignificant often

produce tremendous results. The apostolic doctrines had

long been undergoing a variety of tooling, according to

the passions and principles of a multitude of teachers. At

this epoch, the Church presents a most significant example,

and shows us how careful we should be in judging re

specting spiritual excellence from mere outward progress.

It was now that the name of Christianity began to throw

off its odium, and become a popular profession. The dis

tinguishing points of her sublime faith, had, despite all

dissensions, gradually won their way to the admiration of

the world, and the carnalities of Judaism and Paganism

had as signally fallen. But in the very hour of her pros

perity, as an ostensible institution, how unsettled, on in

vestigation, do we find her dogmatic teachings ! how

defective the character of her partizans ! Let the page of

history speak. Echard, following the narrative of Euse-

bius of Cesaraea, thus describes the spiritual features of

been clearly understood, and have afforded a convenient stigma for the

orthodox towards all who, whilst they held the divinity of the Redeemer,

presumed to doubt the apostolical authority of the word Persons in

application to the Trinity. In these charges, the orthodox are often

grossly reckless and inconsistent But on this point we shall have

more to say in our last discourse.

The above are some of the principal growths of the early age of

Christianity. The facts are thus strikingly sketched by the fertile pen

of Swedenborg. "The Christian Church, from its earliest infancy,

began to be infested and rent asunder by schisms and heresies, and, in

process of time was torn and mangled, much like the man we read of

that went down from Jerusalem to Jericho, and fell among thieves,

who left him half dead. The fate of the Church in this respect, may be

compared with that of a ship, laden with most valuable merchandise,

which has no sooner weighed anchor, and left its port, than it begins to

be tossed with storms, and is presently wrecked, and sinks to the bottom

of the sea, and then its rich lading is partly spoiled by the water, and

partly torn to pieces by fishes."— Universal Theology, p. 378.

LECTURE n. 47

the church at this time. " This unusual liberty, [referring

to the outward prosperity of the churches,] as it put the

Christians off their guard, began by degrees to be turned

into licentiousness, which produced many other corruptions.

Some began to envy and revile others, and were in a

manner at war among themselves, wounding each other

with affronts and calumnies ; prelates strove against pre

lates, and one congregation raised factions against another.

When these things became too open and scandalous, the

divine vengeance began first to visit them with a moderate

and gentle hand, and only permitted loss and disgrace to

fall upon those brethren who bore arms. But this proved

not a sufficient warning ; but regardless of all punish

ments, they added impieties to impieties ; and many pas

tors and governors, rejecting the sanctions of religion,

were inflamed with mutual contentions, studying nothing

more than promoting of dissensions and violence, making

of schisms and separations, and greedily challenging to

themselves the pre-eminence of others, as if it were

earthly dominion. When the first visitation, mild and

affectionate, would not reach the hearts of an insensible

people, God thought fit to send a second more strong and

effectual ; and when the ulcer began to putrify, it was

time to call for the knife and the caustic."1 We have

here, nearly in the words of the ancient historian, a sad

picture of the Church at the very dawn of her external

prosperity. And it is important to mark well this im

partial testimony to the decline of the Christian character,

and the growth of worldliness in her members, in con

nexion with the dogmatic hauteur and bitterness which

now testify to the fearful crisis in the " phases" of " the

Faith." This era is frequently pointed out as one of

peculiar ecclesiastical purity ; but no real grounds can be

discerned for such a distinction. Two facts are indis

putable ;—corruption of life, and division of sect: the

1 Ecclesiastical History, vol II, p. 662.

48 LECTURE II.

beautiful traits of her "first love" are scarcely to be

recognised in the Church : and when the spirit of charity

fails, there can be no surer index of perversion of truth.

The pure perception of Divine Truth is not consistent

with the violation of its vital dictates. The doctrine of

the Church will be found, as a rule, to be the counterpart

of her internal purity. Such is the palpable testimony of

the fourth century of Christianity. Worldly passions had

gradually crept into the sanctuary, and now, rent with a

hundred heresies, we find the whole controversy come

boldly out into two wide extremes—Arianism and Tri-

personalism. The desolating sentiments which fully de

veloped themselves in the avowed principles of Arius,

moved the whole Church to its centre.1 This teacher

began, with great boldness, to disseminate the notion,

that the Son, so far from being of one substance with the

Father, was only the chief of created beings, invested with

a delegated authority, and consequently not the object of

worship. " This dogma," it has been truly observed, " in

volved the utter extinction of the Christian Church, inas

much as its immediate tendency was to take away and

banish the true object of worship, by denying the divinity

of the Lord Jesus Christ ; and when this is effected, then

every thing of the Church ceases of itself, just as when the

foundation of a structure is removed, the whole fabric

1 Arius was one of the presbyters of Alexandria. It has been

asserted that he was piqued at the elevation of Alexander, one of his

colleagues, to the Patriarchal dignity, and that this led to the more

speedy and daring declaration of his sentiments. He was distinguished

by great learning and eloquence, and his personal attractions and severe

habits of life conspired to invest him with considerable influence. The

doctrine commonly identified with his name had been previously

broached in the Alexandrine school ; but the character of Arius clothed

it with popularity. Eusebius of Nicomedia was a staunch supporter

of the Arian views. It is singular how often extremes meet The

Arians, so antipodal in doctrine to the Tripersonalists, united with the

latter in the common cry of Sabellianism against those who maintained

the essential substance of the Father and the Son.

LECTURE II. 49

necessarily falls to ruin. Thus we find that the Christian

Churches in Asia Minor, where this heresy chiefly pre

vailed, not only degenerated as to nature, but for centuries

past have altogether ceased as to name."1 About this

time, the Emperor Constantine was induced to embrace

the Christian faith ; and taking up the popular side of the

question, he summoned a general Synod of the Bishops

of Christendom, which appears, however, to have been

chiefly composed from the Oriental churches. This first

Ecumenical Council assembled at Nice, in Bithynia, in the

year 325, and numbered upwards of 300 bishops. It was

at this celebrated council that the famous dogma which

has since gloried in the questionable name of orthodoxy,

came to parturition. It was there determined, by vote,*

that the Divine Trinity in the Godhead consists of Three

distinct persons, of the same substance, each by himself

God and Lord, co-eternal in being, co-equal in glory*

The members of the Council were compelled to subscribe

to this tenet, on pain of condemnation and banishment.

Some of the Bishops at first stoutly refused, who after

wards yielded to the pressure.3 Those who held out

against this ecclesiastical slavery, were, together with

Arius, driven into exile. The desired tranquillity, how

ever, was by no means restored to the Church by these

intolerant proceedings. The Arian controversy has never

been suspended, and the doctrine of the Trinity has been

agitated with new difficulties in every age. With respect

1 Intellectual Repository, September, 1832.

* Philostorgins gives the majority as 296 against 22 ; others as 301

against 17.

* The word JpMWMi (the same substance) occasioned great dispute:

some of the bishops are believed to have inclined to the substitution of

the term opoiotHrios (similar substance, ) and are charged by Philostorgius

with subscribing with reservation. So also, the word ino<rriuris, (sub

stantia or persona,) which was left rather vaguely defined, created nu

merous controversies ; but was finally settled at another Council, whose

conclusions were ultimately worked into the Athanasian Creed.

D

50 LBCTURE n.

to the dogma of the Tripersonality, we see how little

reason there is to regard it with the blind reverence and

prostration of intellect commonly demanded for it. The

apcstles and their immediate successors never taught it ;

and at the time of its introduction we mark a dark and

dismal cloud settling over the Church. It was evidently-

imposed with the most Anti-Christian spirit, as may be

seen from the creed called after Athanasius, composed in the

following century, and as is still more manifest from the

bold assumptions of power by the clergy from that period.

That it has been less baneful in its tendency than the

sentiments of Arius, may be admitted without investing it

with any higher merit. Both have proved themselves

Apollyons of "the Faith once delivered." Can we doubt

this to be the nature as well of Tripersonalism as Arianism ?

The apostles taught the doctrine of the Holy Trinity in

the single person of Christ, in the perfect union of the

Divine and Human natures ; they required men to believe in

One God, the Creator and Redeemer. But when three

co-equal and co-eternal persons were presented to human

belief, it is obvious, to an unprejudiced mind, that the

only possible conception is of Three distinct Gods, how

ever the lips may be guarded from giving open utterance

to the sentiment. A man may indeed say that he still

holds the Unity of the Godhead ; but he would speak

correctly if he called it Unanimity. Moreover, this doc

trine gave birth to another, still more fatal in its conse

quences ; viz., the regarding the work of Redemption as

wrought by the second of the co-eternal Persons, and in

the sense of a Vicarious Sacrifice, or Substitution to the

demands of the first—a tenet which is utterly at war with

every idea of One Great and Glorious Supreme Being.

Not a syllable about these dogmas is found in the Apostles'

Creed : they have all sprung from the " enlargement" of

self intelligence.

However heretical, then, the opinions of Arius, it is a

LECTURE H. 51

great mistake to look for the apostolic faith in the counter-

doctrine hatched at the Nicene Synod. That was not

the sphere, as is evident from history, to restore " the pearl

of great price," hut rather to hruise it to powder, almost

as effectually as the grand error which was sought to he

destroyed. Gregory Nazienzus remarks concerning these

Episcopal Convocations ; " To say the truth, I have quite

determined never to come into any council of bishops ; for

I never yet saw any good end of any councils ; for coun

cils abate not ill things, but rather increase them." The

picture of the Council of Nice, drawn by Mosheim, must

be regarded as most impartial. He says, "the disputes

carried on concerning the three Persons in the Godhead,

afford a remarkable instance of ignorance and confusion

of ideas, particularly in the language and explanations of

those who approved of the decisions of that council. So

little light, precision, and order reigned in their discourses,

that they appeared to substitute three Gods in the place of

one."1 The remarks of Owen on this subject are temperate

and searching. He observes, respecting the Nicene synod,

that "sundry evils and inconveniences ensued thereon.

For thenceforth the faith of Christendom began greatly to

be resolved into the authority of men, and so much, if not

more, weight to be laid on what was decreed by the fathers

there assembled, than on what was clearly taught in the

Scriptures."2 Milman speaks emphatically on the evils

consequent on the creed-tests thus introduced into the

church. " The creed, thus become the sole test, was en

forced with all the passion of intense zeal, and guarded

with the most subtle and scrupulous jealousy. In propor

tion to the admitted importance of the creed, men became

more sternly and exclusively wedded to their opinions.

Thus an antagonistic principle of exclusiveness co-existed

with the most comprehensive ambition. While they swept

1 Eccles. Hist, Cent IV, Part n, c. 3.

* Clissold's End of the Church, p. 138.

D 2

52 LECTURE II.

in converts indiscriminately from the palace and the public

street ; while the emperor and the lowest of the populace

were alike admitted on little more than the open profession

of allegiance, they were satisfied if their allegiance in this

respect was blind and complete. Hence a far larger ad

mixture of human passions, and the common vulgar incen

tives of action, were infused into the expanding Christian

body. Men became Christians, orthodox Christians, with

little sacrifice of that which Christianity aimed chiefly to

extirpate."1

It can scarcely be doubted, then, that the first Ecume

nical Council, which was designed to crush heresy with a

strong hand, tended rather to foster the fierce contentions

of the Church than to settle the doctrine of the Trinity.2

The Tripersonality, so sacred with some, produced in other

quarters the most painful theological jests, and proved, in

all places, the most prolific bed of dissension. In the

course of half a century, it became necessary to hold a se

cond council, when the polemical host being determined on

no quarter, the discussions of the first were confirmed and

amplified. From that hour, no peace has dawned upon

the Faith of Christendom. ■ Not a single doctrine of the

Gospel can be regarded as settled in the popular creeds.

And so hopeless is the discussion, that a large school have

renounced all peculiar forms of doctrine, and severed

almost all connexion between belief and salvation.

The centuries immediately succeeding the Council of

Nice, have been termed by common consent the dark

1 Hist of Christianity, Vol. m, p. 6.

* It is marvellous with what grace some writers can give a false

colour to facts. Dr. Taylor, in his notice of Constantine, says, that at

the Council of Nice, the "doctrine of the Trinity was fixed and de

fined." Truly this savours too strongly of orthodox prejudice. Fixed

and defined .' What is the language of St Hilary on this point 1 "We

cannot be ignorant thatfrom the Council of Nice we have done nothing but

make creeds."

LECTURE II. 53

ages : and certainly in a spiritual point of view, no de

scription could be more just. Every generation witnessed

the cloud of corruption blackening more fearfully over

the Church. It is melancholy to contemplate how fruit

fully abuses multiplied ! Almost every form of ancient

superstition and priestcraft seems to have been resus

citated in the Christian sanctuary, between the second

and thirteenth centuries. The beautiful simplicity of that

faith and worship which we find in the New Testament,

is sought for in vain in creed or practice ; the one be

comes loaded with carnal austerities and pageantries ; the

other with Jewish and Pagan philosophies and traditions.

Scanning over this gloomy cycle, we note in rapid succes

sion, Penances, Monkery, Masses, Invocation of Saints,

Papal Domination, Image Worship, Canonization of the

Dead, Priestly Celibacy, Indulgencies, the Inquisition,

Auricular Confession, with heresies of divers kinds and

various other enormities, all conspiring to form a catalogue

as black as can well be conceived in contrast with apos

tolical Christianity. The priesthood, losing more and more

the character of the shepherd, imbibed as signally the fea

tures of the hireling, and became chiefly distinguished for

scholastic subtlety and ecclesiastical pride. Mosheim, with

his strict impartiality, thus speaks of those spiritual guides :

—" The controversial writers in the Eastern provinces

continued to render perplexed and obscure some of the

principal doctrines of Christianity, by the subtle distinc

tion which they borrowed from a vain and chimerical phi

losophy. The public teachers seemed to aim at nothing

else than to sink the multitude into the most opprobious

ignorance and superstition, to efface from their minds alj

sense of the beauty and excellence of genuine piety, and to

substitute in the place of religious principles a blind vene

ration for the clergy, and a stupid zeal for a senseless round

of external rites and ceremonies."1 Such was Christian

1 Ecclesiastical History, Cent. IV, part II, c 3.

54 LECTURE II.

England when the Romish Church was in her glory here !

These foul corruptions hastened the awful days of religious

persecution, when the fires that lighted the martyr's stake

became fearful types ofthe heresies which had consumed the

faith. Let such men as Chaucer, Wickliffe, Jerome, and

Huss, bear witness to the hideous abuses which defaced

every aspect of the Church. The symbol of the cross was

exalted with mock veneration, while the doctrine which it

signified was dead as the gilded relic. The work of the

Great Redeemer was divided among a host of lifeless crea

tures. Christianity was resolved into a merchandize. The

vital spirit of religion was smothered under a mass of pha-

risaical works. For a while, in the long-suffering of Pro

vidence, hypocrisy triumphed. The cry of the Lollards—

uniting with the Albigenses and Waldenses of France—

could scarcely be heard in the din of the hierarchy. The

Word of God was locked in the iron grasp of the Church,

and its sacred doctrines were discussed more like abstruse

enigmas than divine truths. Who can read the following

observations without indignation at the effrontery of men

calling themselves Christian teachers ? " The study of

divines was employed first to find out arduous and puzzling

questions, and then to give them what they thought a satis

factory solution. It was not enough to wait till the bold

ness or subtlety of heretics should propose their objections

against the received scheme of Christianity, but th«y even

loaded it with difficulties of their own discovery, that they

might afterwards display their parts and skill in laying

the phantasm they had raised themselves."1

But we must hasten on with our sketch. At length re

ligious corruption, under the mask of Christianity, reached

its climax. Providence was over the Church, and various

instruments were raised up, as in Judah of old, to check

its abominable destroyers. Once again, as oft in time past,

the infatuated arm of man was mocked by a power which

1 Trinitarian Controversy, by Dr. Berriman. Sermon vn.

LECTURE II. 53

it knew not. Unheeded the deliverer came, and went

forth with giant strength, incredible but for the terror

spread around. A pious and humble, but conscientious

and fearless, monk, rebuked the insensate traders in human

souls, and defied the pompous usurper of the divine throne.

The Reformation came. The Bible was snatched from the

dust of ages, and men began to see, with new-opened eyes,

their spiritual responsibilities. Mumbling tradition, monk

ish devotion, blind superstition, and religious pageantry,

received their fatal blow, and again some signs of the

celestial fire kindled on the altars of the sanctuary. How

ought we to rejoice in this marked interposition of heaven

on behalf of the " mourners in Zion !"

We are likely, however, to encounter an objection, in

connexion with the Reformation, against the conclusion

we have asserted as to the present consummation of the

Church. Some will be ready to argue—" The picture of

desolation which has been drawn does not prove that the

Reformed Church is at its end ; but rather the contrary,

inasmuch as the corruptions and errors of the Romish

Communion have been corrected." In answer to this, thers

is a great deal to be said. We are not unmindful of the

priceless benefits attending the Reformation. This fearful

crisis was, undoubtedly, guided by Divine Providence to

the most important results. Huge excrescences of ecclesi

astical corruption were struck down, and something of the

form of Christianity brought to light. But whilst all the

benefits accruing from this noble struggle are admitted, it

cannot be concealed that the root of the Ecclesiastical Tree

remained unchanged. The gigantic errors introduced at

the fourth century were left to circulate still in the very(

fibres of the faith. The great objects effected by the Re

formation, were, the translation and diffusion of the Holy

Scriptures into the vernacular languages of the nations,

and the vindication of mental, religious, and civil liberty.

But who will affirm that pure Christianity was then re

56 LECTURE II.

stored ? Or, that the sacred principles of the gospel were

resuscitated in their pristine energy ? No : the agents of

the Reformation had work enough to do ; and they left

much undone. If we investigate the history of the Refor

mation, we shall find features in that narrative not many

shades lighter than the doings of the Nicene Council. Mo-

sheim gives a melancholy picture of the bitter contentions

between the Lutherans and the Calvinists. " It was deplo

rable," says he, "to see two churches, which had discovered

an equal degree of pious zeal and fortitude in throwing off

the despotic yoke of Rome, divided among themselves, and

living in discords that were highly detrimental to the

interests of religion and the welfare of society."1

Again, he observes : " In the discussion of doctrinal

points, and in bringing them to the test of Scripture, writers

of different capacities and dispositions gave such varied

interpretations, that many readers were perplexed and

confounded, and began to doubt whether any doctrines had

ever been revealed to mankind."*

We will not now dwell upon the turbulent associations

respecting the Thirty-nine Articles and the Prayer Book of

the Church of England ; but when we hear men claiming

for these compositions a blind and implicit reverence—an

authority almost of inspiration—it is well to remind them

of their origin, and the circumstances under which they

were produced.

Have not eminent divines of every class candidly ac

knowledged that the darkness of the Church was but par

tially dispelled at the Great Reformation ? And yet how

many who ought to know better allow their quarrel against

Popery to blind their eyes to the fact. The Reformation

has been justly compared to " a prop" which served "to sup

port, for a short time, the tottering edifice of the Church."3

Let it be well pondered by the earnest inquirer after

1 Ecclesiastical History, Vol. v, p. 238. a Ibid, Vol. VI, p. 263.

* Intellectual Repository, Nov., 1832.

LECTUTtE II. 57

the truth of Christianity, that the whole Theology of Chris

tendom has taken its tone from one or other of these two

leading systems—Arianism or Tripersonalism. And if

these are, as we believe, the very root and head of the

ecclesiastical disease, there can be little doubt that, being

yet rampant, the deadly crisis is inevitable. Theology, we

find, has been more and more unsettled, rather than, as

Dr. Taylor asserts, "fixed and defined." The rule of

Vincentius has been frequently brought forward by both

Romanists and Protestants ; viz., that the Catholic Church

requires men to believe, " as has been every where believed,

always believed, and believed by all." But alas ! every age

has only shown the mockery of the rule. Upon what

single article of Theology do we find the highest authorities

of the Church in any age agreed ? Not upon the Trinity.

Not upon the Atonement. Not upon the Sacraments. Not

upon the Interpretation of Scripture. Not upon the Resur

rection. No : respecting all these perpetually-disputed

points, may we not say, as Jeremy Taylor remarks of the

controversies on the Eucharist ; " men have turned the key

in this lock so often, till it cannot be either opened or shut ;

and they have unravelled the clue so long, till they have

entangled it " The Reformation, unhappily, has not set

tled a single fundamental doctrine. It was merely the

temporary palliative of the most flagrant abuses of the

Romish Church. But " the stammering lips of ambiguous

formularies" were not corrected ; and the cutting remark

of Chatham, respecting the Church of England, that she

had " a Popish Liturgy, an Arminian Clergy, and Calvin-

istic Articles," is of wider application than intended. The

right of reading the Scriptures,- every man in his own

tongue, it is true, was secured, and grand have been the

consequences ; but the gigantic errors which had crept

into the expositions of the Church were left, in the main,

untouched. Lutheranism, Calvinism, Arminianism, Sa-

bellianism, Tripersonalism, Arianism, Socinianism, are

d 3

58 LECTURE II.

continually found in mingled conflict, with no prospect of

settling their disputes. The Reformation reached not the

vital points of faith ; but rather produced numerous rival

schools of theology to pioneer the coming advent of truth.

Nor was the freedom of private judgment so thoroughly

conceded at the Reformation as is generally imagined ; for

a millstone was hung around the intellect in matters of

faith. Liberty was indeed granted to read the Bible, but

not the liberty to understand it.

Frequently, during the late ecclesiastical storm, we have

seen the recommendation from the Clergy to their flocks—

to study the principles of the Reformation. But really it

seems like a joke to recommend congregations to undertake

so hopeless a task. Study the principles of the Eeforma

tion ! It is well indeed to study them, if it can be done

apart from theological prejudice, and with pure regard to

the broad distinctions of Christian liberty ; but if it is the

mere study of dogmas that is intended, the exercise is not

likely to produce any solid fruits. Many of the Clergy, at

any rate, seem to have studied them to little advantage.

Witness Rationalism, Tractarianism, the Hampden dis

cussion, the Gorham controversy, and a host of others.

The following observations, from two of our most po

pular periodical Reviews, set forth the character of the

Reformation in the true light, and should be carefully

considered by those who propose following the pastoral

.recommendations to which we have referred.

The first quotation is from the Edinburgh Review for

July last (1850) :—

" It could not but be," remarks the writer, " that every

public act and document-of the Reformers was marked by

the sign of the struggle through which they had passed :

they had to build up their system sword in hand, with the

axe of Henry behind them, and the fires of Smithfield be

fore them ; and, like the walls of Athens, after the Persian

war, the whole fabric, strong as it has been in defence of

LECTURE II. 59

the citadel, yet naturally exhibits, in its irregular structure,

a lasting monument of the clashing interests and jarring

passions by which the ill-assorted parts were brought

together."

Our next citation is from the Eclectic Review of Sep

tember last.

After alluding to the defective workings of the Refor

mers, and designating the results as only " preparatory,'

the writer continues :—

" Whilst none of our popular theologies contains more

than a portion of God's truth, scarcely, indeed, does one

contain more than a portion of what is already known ;

and God has boundless stores, from which he enriches men

age after age, as they are able to receive it, and which he

seems to pour forth most abundantly, when men, as in the

present day, look upon their systems as having exhausted,

or as being commensurate with, his unfathomable and in

exhaustible treasures, making their doctrines the limits of

religious inquiry, and the test of religious character, and

stigmatizing any deviation from them, even in expression.,

as heresy."

It is evident from these remarks, that the doctrines of

the Dissenters are not a whit the less undefined and hetero

genous than those of the Established Church. That great

non-conformist, Milton, bewails the imperfect manner in

which the doctrines of the Gospel were left by the Refor

mation. " The sad friends of truth," says he, "imitating the

careful search that Isis had made for the mangled body of

Osiris, went up and down gathering up limb by limb, still

as they could find them. We have not yet found them

all, nor ever shall do, till her Master's Second Coming ;

he shall bring together every joint and member, and

mould them into an immortal feature of loveliness and

perfection."1 Baxter, disgusted with theological con

troversies, at last abandoned them for the practical points

1 Areopagitica. Bonn's Edition, Vol. II, p 89.

60 LECTURE II.

of Christian life. " It wounded my soul," he writes, " to

perceive what work both tyrannical and unskilful clergy

men had made these thirteen hundred years in the world.

Experience hath loudly called me to make it my chief

work to call men to more peaceable thoughts, affections,

and practices." Dr. Watts, it is well known, experienced

the utmost agony of mind respecting the conflicting dog

mas on the fundamental points of Christianity. His prayer

on the Trinity is a lesson for those who pride themselves

on having studied the principles of the Reformation ; and

his remarks on the obscurity and unsatisfactory character

of what is termed orthodoxy ought to be hung up in letters

of gold at every college. In his admirable work on the

Improvement of the Mind, he thus speaks. " Nor should

a student in divinity imagine that our age is arrived at a

full understanding of every thing which can be known by

the Scriptures. Every age since the Reformation hath

thrown some further light on diflicult texts and paragraphs

of the Bible, which have been long obscured by the early

rise of Anti-christ ; and since there are at present many

difficulties and darknesses hanging about certain truths of

the Christian religion ; and since several of these relate to

important doctrines, which still embarrass the minds of

honest and inquiring readers, and which make work for

noisy controversy ; it is certain there are several things in

the Bible yet unknown, and not sufficiently explained ; and

it is certain there is some way to solve these difficulties,

and to reconcile these seeming contradictions." Many

other instances might be added of the unsettled state of

doctrine among non-conformists ; but these must suffice.

So much, then, for the principles of the Reformation.

What doctrine soever we examine by this testimony, we

find ourselves carried into a cimmerian labyrinth. The

only point on which we can find any agreement is the fact,

that the faith that was once bright has long been darkened.

Such a position is not without its consequences. Perhaps

LBCTUHE II. 61

the most striking feature in the chureh at the present day

is, what may be termed, the vastation of all doctrine. The

absurdity of dogmas is so transparent, that a large mass

of Christendom is merging towards a mere naturalism of

belief, re-casting the sacred mysteries of Revelation in the

mould of a low Rationalism. The inspiration of the Scrip

tures is commonly reduced to so degraded a standard, that

a man, now-a-days, may call himself, as he finds it conve

nient, either a Christian or the contrary. It is a matter of

the utmost difficulty to distinguish whether the Bible is a

Divine or a human authority. Germany is rent to pieces

by this theological tempest. And penetrating minds are

foretelling the same fate for this country. Only a short

time ago, at the Annual Meeting of the Baptist Missionary

Society, the Rev. H. Dobney, referring to the diffusion of

the works of Strauss and Theodore Parker among the

people, is reported to have " predicted that the conflict

which had so long distracted Germany would extend itself

to England ; and declared that the Evangelical body was

not prepared to meet the emergency." What a fearful

position is this for the ambassadors of Revelation !

Is it not a fact, then, that the church has come to its

end ? It is re-echoed from a thousand lips. Only a few

years ago, even a Pope thus deeply bewailed the spread

of infidel and irreligious principles in the Romish Church.

His words are significant. " We speak, venerable brethren,

that which ye behold with your own eyes ; which, there

fore, we deplore with united tears. An unrestrained

wickedness, a shameless science, a dissolute licentiousness,

are triumphant. The sanctity of holy things is despised,

and the majesty of divine worship, which possesses snch

great power, and is of so great necessity, is blamed, pro

faned, and derided by wicked men. Hence, sound doctrine

is perverted, and errors of all kinds are daringly dissemi

nated. This, our see of the most blessed Peter, in which

Christ laid the foundation of his Church, is most grievously

62 LECTURE II.

assailed ; and the bonds of unity are daily more weakened

and broken. Such is the state of the Romish Church ;

full of infidelity, immorality, division, uneasiness, innova

tions, enslaved by the evil powers, and rent internally by

Jansenism, heresy, schism, and indifference. If she alone

constituted the Catholic Church, Christianity would indeed

be at the lowest ebb, and the gates of hell would almost

have prevailed against it."1

But we pass on to the testimony of Protestant divines.

Even the Reformers themselves had an impression that the

days of the Church were numbered. Melancthon says :

"The Church of God in this life, as a ship in the waves,

is always in a storm of many afflictions. But now, in this

sickly old age of the world, it is more disturbed than for

merly. Often, with groans, we pray the Son of God, the

judge of all men, to come right quickly (on ra%i8ra) to

triumph, and to bring the whole Church into the open

presence of the Eternal Father, where God will be all in

all the saints."2

The great theologians of the seventeenth and eighteenth

centuries one might suppose to have had a presentiment of

the spiritual judgment which was just approaching. Bishop

Warburton, in his discourse on the Lord's words, " When

the Son of Man cometh, shall he find faith on the earth ?"

observes, " This is one of those fatal marks expressive of

the latter fortunes of the Christian Church, as foretold in

the sacred writings, among the signs of the Second Coming

of the Son of Man. And with this, many other of those

signs now concurring, seem, in the opinions of serious

men, to point out to us the near approach of that awful

period ; the completion of the moral, and the renovation of

the natural system of things." 3

Bishop Law speaks with the same serious forebodings.

1 Encyclical Letter of Gregory XVI, 1832.

* Letter in British Magazine, vol. xvn, p. 489 ; cited in Clissolcl's

End of the Church. * Works, voL ix, p. 251.

LECTURE n. 63

He observes : " Worthington has fixed the term of Anti

christ, foretold by Daniel, xii, 7, at 1260 years, according

to the usual computation ; viz., a time, 360 ; times, or twice

a time, 720 ; and half a time, 180 ; dating its commence

ment a. d. 618, and consequently its expiration a. d. 1878.

He adds, St. Paul assures us that that day shall not come,

except there come a falling awayfirst. The falling away,

we see, is come. This impediment is removed in these

our days. There is no want of a defection from the faith,

to retard his coming. Were our Lord now at the door, as

he cannot be far off, there is but too much ground for that

question, " When the Son of Man cometh, shall he find

faith on the earth ?" 1

The following warning occurs in Brooks' Elements of

Prophetical Interpretation. " The great water floods are

evidently arising, and increasing fast upon us ; and the

Church is rapidly passing into the dark and cloudy day of

tribulation. In the opinion of all thinking and intelligent

men, some awful and portentous crisis is at hand ; and

how is the true Church to be comforted in the midst of it,

or guided through it, but by taking heed to the more sure

word of prophecy ; which is especially a light intended

for a dark time, until the day dawn and the day star arise

in our hearts."2

Bishop Hurd concludes a powerful appeal respecting the

prophecies of the latter days in the following manner :—

" Beware therefore (to sum up all in the tremendous

words of the apostle, Acts xiii, 40, 41,) beware lest that

come upon you, which is spoken by the prophets : Behold,

YE DESPISERS, AND WONDER AND PERISH ; FOR I WORK A

WORK IS YOUR DAYS, A WORK WHICH YE SHALL IN NO

WISE UNDERSTAND, THOUGH A MAN DECLARE IT UNTO

YOU."3

We shall conclude these convictions of the illustrious

1 Bib. Led .v, 2. Disc, xvii, p. 214; cited in Clissold's End of the

Church, p. 493. • Page 13. 3 Works, vol. v, p. 359.

64 LECTURE n.

champions of divine truth, with the equally strong decla

ration of the late Dr. Arnold, expressed in a letter to a

friend in the year 183 1. "I believe," remarks the writer,

" that the 1 day of the Lord is coming,' that is, the termi

nation of one of the great cwwvsj of the human race—whe

ther the final one of all or not, that I believe no created

being knows. Society in Europe seems going on fast for

a revolution, out of which Christ's church will emerge in

a new position, purified, I trust, and strengthened by the

destruction of various earthly and evil mixtures that have

corrupted it.1

Let us bear in mind that these declarations are not the

outbursts of fanatics ; but the deliberate judgment of men

who had made the Church their life- study. We might

quote a host of similar expressions from eminent living

divines ; but these could add nothing to the authorities

we have given. Surely there must be some solid ground

for such a mass of positive convictions.

But the Church will not identify herself with that which

is apostate. It is a remarkable feature, the same in every

age, that, despite the most palpable evidence to the con

trary, the Church as a body never ceases to regard herself

as the true dispensation. The Jews still believe them

selves the real Church of God, and look forward to their

Redeemer's coming. So the Christian Church is blind to

her consummated position. On this point, it is observed

by Mr. Clissold :—" The Church, however corrupted even

in future, will never, as a Church, throw off its character

and profess itself not to be the Church ; on the contrary,

when assailed, it will more earnestly than ever declai'e

itself to be the Church, the true Church, the Catholic

Church, the Church built upon the foundation of the pro

phets and apostles. If, therefore, the Church believes in

the apostolic doctrine of a falling away, it will always be

lieve that the falling away relates not to itself, but to others ;

1 Stanley's Life and Correspondence of Dr. Arnold.

LECTURE n, 65

or, if to itself, that the apostacy is not present, but to come ;

that the prophecies, when applied to its present state, are

wrongly interpreted—interpreted by private individuals,

not by the Church, which, considering itself to be catholic,

will not condemn itself. Thus, the future is ever future,

never present, and what is always yet to come, never is."

" Let what may befal it, still, notwithstanding, catholic

it (the Church) will call itself."1

The signs of the End of the Church are indicated in the

prophetic symbols employed by the Lord in the predictions

contained in the 24th chapter of Matthew, and in the pa

rallel portions of the Gospel. Those enunciations, every

one may perceive, cannot be confined to the destruction of

Jerusalem. The abomination of desolation, as we propose

to show in our subsequent discourses, characterizes the

grand and distinguishing tenets of the Romish and Re

formed Churches.

The " winter" of the Church is her negation of the pri

mary and soul-kindling doctrine of charity. Her " Sab

bath-day" is her dogmatic and fiery formalism. Against

these universal perversions and corruptions at the time of

the end, the Divine voice warns the members of the

Church. The spiritual trial attending these " latter days,"

is denoted by " great tribulation," and the clashing of con

troversies, by " the sea and the waves roaring."2

Surely, then, it is not upon suppositions or slender

grounds that we acknowledge the claims of such an instru

ment as Swedenborg, as the herald of a New Dispensation.

That his writings are profound as well as simple ; that they

contain new interpretations of the doctrines of Christianity ;

that they embrace the spiritual as well as the natural side

of the world, and show us the hidden causes of the mighty

revolutions which, during the last century, have come over

Europe, should be no prejudice against their truth. Would

1 Illustrations of the End of the Church, p. 422, 423.

• Luke xxi, 28.

66 LECTURE II.

individuals but acquaint themselves with the grounds and

arguments of the New Church in their authentic channels,

we cannot but believe they would find the difficulties of

generations solved, the clouds and darkness which now

wrap the Inspired Oracles roll away like the shadows of

the night before the breezy morn ; and the sublime veri

ties of immortality burst forth like the sun, when he rises

in splendour over the distant mountains. Yea, the central

truth itself—the grand apostolic doctrine, as we believe—

the Eternal and Undivided Godhead of the Blessed

Redeemer, and the necessity op an inward and spi

ritual OBEDIENCE TO HIS THRICE HOLT COMMANDMENTS,

would shine forth, as predicted—the Bright and Morning

Star ! and fill the whole soul with light ! But in the de

gree that this great truth is contradicted, must there, in

spiritual things, a Pandemonian darkness linger on the

Church !

We press upon our hearers the important facts and de

ductions which have been imperfectly presented in this

discourse. Remember, that from the time of the Council

of Nice to the present hour, the Church has been one blank

and dreary waste of heretical divisions—worldly corrup

tions—theological strife. Consider the signs of her con

summation every where around us ;—here, stereotyped, con

tradictory formularies ;—there, disputed and obliterated

creeds! But, deny not the Eternal Providence of heaven

in the renovation of the Church. Never doubt, that in

fulfilment of the faithful Word of Prophecy, the little stone

has been cut out of the mountain without hands ; and that,

as consummated dogmas are broken up, it shall become a

great stone, and fill the whole earth.

1

LECTURE III,

THE APOCALYPSE RESUMED SIGNS OP THE

SECOND ADVENT UNIVERSAL APOSTACY OF THE CHURCH BABYLON,

THE DRAGON, AND THE TWO BEASTS, SYMBOLS OF THE

ESSENTIAL CHARACTERISTICS AND ACKNOWLEDGED DOCTRINES OF THE

ROMISH AND REFORMED CHURCHES.

" He that hath an ear, let him hear what the Spirit saith unto the

churches:"—Rev. ii, 29.

The prophecies respecting the latter days have created

the utmost perplexity ever since they were enunciated.

Not more arbitrary were the interpretations given to the

soothsayings of Pagan oracles, than have been the versa

tile expositions of those divine predictions. The parties

to whom they were historically addressed, have never been

willing to acknowledge the application. Moses, with his

last inspirations, drew the picture of Jewish apostacy ; the

prophets filled up the outline with the same divine truth

fulness ; but the Scribes and Pharisees could not or would

not comprehend it. Christians have seen the error of the

Jews respecting the coming of the Messiah, but have

made little progress in the deciphering of ulterior predic

tions. The prophecies of Ezekiel, forbidden by the Jews

to be read by any one under thirty years of age, have by

many Christian commentators been passed over altogether.

The closing visions of Daniel, expressly declared to be

sealed until the time of the end, are commonly admitted

to be synchronical with the Apocalypse : and although

68 LECTURE III.

many have taken in hand to unveil both, we have already

seen to how little purpose they have written. When we

assert that the whole series of prophecies relating to the

latter days is little more than a dead letter to the Romish

and Reformed Churches, we are only repeating what has

been candidly acknowledged by a large number of their

most eminent divines. The confidence with which some

of the popular interpretations are put forth contrasts singu

larly with the acknowledged defectiveness of other writers,

and the glaring contradictions and general imbecility of

system which pervade the whole. Is it not evident that

the commentators have not grasped the true principles of

their science ? Like the old experimenters in philosophy,

in ignorance of the right theory, they have ingeniously

invented some plausible hypothesis. The great defect, we

conceive, has been the want of that divine key recognized

in the words of the apostle—the "comparing spiritual

things with spiritual." 1 Instead of doing this, expositors

have busied themselves about far-fetched coincidences in

natural and political matters, always, like the Hebrew

scribe, looking without them, for some grand physical dis

play, in complete obliviousness of the Lord's words, that

"the kingdom of God cometh not with outward show."2

In all their systems, call them what they will, there is

nothing but arbitrary application; we look in vain for

any essential, universal principle. But such a principle,

we firmly believe, is presented in the truly biblical and

spiritual science briefly mentioned in our first discourse

—a principle based in the unqualified inspiration of which

we affirmed the Holy Word to be the repository.3

1 1 Cor. ii, 13. * Luke xvii, 20, marginal reading.

' We observed in our first discourse, respecting those who were

selected to be the penmen of Revelation, that their " understandings

were for the time, as it were divinely possessed" p. 10. It was not until

that discourse was in the hands of the printer, that we met with, in a

recent lecture by the Rev. J. H. Hinton, on " The Divine Inspiration of

LECTURE III. 69

We seriously submit whether it be possible, utterly

ignorant as the Romish and Reformed Churches confess

themselves to be of the essential divine style of the Word,

and having undermined all proper views of inspiration, to

produce any more satisfactory interpretations of prophecy

than they have ever done ? Must they not abandon their

present systems before they can be more successful ? And

in proportion as they adopt this course, must they not re

cognise the very principles of the New Church respecting

the character of Revelation ? 1

The age in which we live is not more strangely diversi

fied than it is on all hands admitted to be remarkable.

We know of no preceding era to to be compared with it.

There is a development of mind, as well as character,

which is perfectly unique. Many are the points in which

this epoch merits the designation it has commonly received

—that of a new age. Above all it is seen in the ad

vancement of knowledge. We cannot look at it without

the Sacred Scriptures," the same expression in reference to the writers

of the Inspired Records ; pp. 30, 3 1 . The author of the lecture remarks

that the idea was suggested to him by the analogy which the case of an

inspired writer appears to bear to one possessed by an evil spirit, as

recorded in the Evangelists. There is, however, a specific difference in

the respective use of the terms as employed by Mr. Hinton and in the

discourse referred to. Mr. Hinton, owing to his retaining many of the

common views of inspiration, applies the expression to one single feature

of the Sacred Writings ; whereas, as used by us, it applies to all, whe

ther the style be historical, descriptive, prophetical, didactic, or para

bolical, with the exception of the Epistolary Writings in the New

Testament, and some hooks in the Old, which do not contain an internal

sense. The idea implied in the expression as used by us, has been a

hundred years before the world, in the writings of Swedenborg. Mr.

Hinton's idea had been previously propounded by Br. Hengstenberg,

of Berlin. See Kitto's Sib. Cyc. Article Prophecy.

1 In a recent number of the Dublin Quarterly Review, on the Mira

cles of the Scriptures, there is a very striking, although distant, recog

nition of the correspondences of the Word ; the miracles are regarded

as " a parable acted." On the principles of the New Church, the whol*

Word is such a parable.

70 LECTURE ni.

calling to mind the words of the prophet—" Many shall

run to and fro, and knowledge shall be increased."1 At

this crisis, surely religious knowledge is not to stand still.

Nor is it so. What theological Review does not congra

tulate its readers on the progress of biblical science ? Still,

we think, few penetrate into the principal cause of the

mental revolution everywhere acknowledged. The Word of

God points us to a great spiritual change as the only cause

parallel to such a mighty social movement. It presents two

momentous phases of humanity which have been looked

for with intense expectancy—the termination of an Old

Dispensation, and the institution of a New One. It fore

tells the signs of both ; and every one is competent, on

due examination, to determine whether these signs belong

to the day in which we live. If the first Christian Church

is to come to its end that event cannot be far off". If a

New Church is to be established, we can scarcely conceive

of a more urgent opportunity. In this very period, we

believe, all the latter day prophecies are concentrated.

Ezekiel, Daniel, John, have successively drawn, under

divine inspiration, the picture of our extraordinary age.

There is one feature of it most remarkable, which is, per

haps, least understood. It is foretold in the Gospel, that

"there shall arise false Christs and false prophets, and

shall show great signs and wonders ; insomuch, that, if it

were possible, they shall deceive the very elect."* So also

of the beast which came up out of the earth, it is said in

the Apocalypse, "he doeth great wonders, so that he

maketh fire come down from heaven upon the earth in the

sight of men."3 Again, it is said of the false prophet, that

he "wrought miracles, and deceived them that had the

mark of the beast."4 Now what are the wonders and

miracles here predicted, which were to prove so capti

vating to mankind ? We know not to what they can refer

except to false doctrines, speciously deduced from, and

1 Dan. xii, i. ' Matt xxiv, 24. » Ibid xiii, 13. * Ibid six, 20.

LECTURE III. 71

confirmed by the Word of God—so speciously that they

acquire universal acceptance, and men are persuaded to

accept them as the very testifications of Divine Truth.

What other signs are likely to delude in the present day ?

And is it not so ? Are not the doctrines of the Triper-

sonality, the Vicarious Sacrifice, Justification by Faith

alone, the three grand signs which fascinate and transfix

between them the whole ecclesiastical body of Romish and

Reformed ? Do not their advocates continually appeal to

the Scriptures for their universal confirmation ? and to

heaven for their exclusive truth ? And yet is it not a fact,

as pointed out in our preceding discourse, that these favoured

dogmas originated among the hundred heresies of the first

three centuries, and date their parturition at the Council

of Nice ? "We shall develop this fact more at large here

after. Here, then, are two grand signs of the latter days

fulfilled before our eyes—one testifying of an order of

things effete and about to expire, and yet asserting itself the

very truth of God ; the other indicating that the unfailing

goodness of heaven is bursting forth in new and unrivalled

channels. Some marvellous change must have touched

the unseen spiritual spheres of mankind. That which has

been looked for without, has taken place within. Men may

be slow to admit the conclusion ; but it is confirmed by

every movement of the age. It is this wonderful spiritual

change which fills the Apocalyptic visions. The grand

drama which was ushered in by the mysterious announce

ment—" Behold, he cometh with clouds," has been acted

in the world of spirits. The effects are now imprinting

themselves upon all the institutions of Europe and

America. Every symbol drawn by the entranced seer has

its counterpart in the common records of the day. We

can refer the visions to no period but the last century.1

1 We have before observed, that in popular theories the Apocalypse

s regarded as a record of successive incidents in the history of the

Church. Great cleverness must be awarded to the abettors of these

72 LECTURE III.

In this discourse we propose to review the principal

adverse symbols contained in the Apocalypse—Babylon,

theories in carrying them out ; but we have in the first place to deter

mine the truth of the principle of interpretation : if this be erroneous,

all the deductions must be gratuitous. It may not be irrelevant, in this

place, to offer a few remarks on a critical argument contained in the

Apocalyptic Sketches. Dr. Cumming, following the principles of the

Hora Apocalyptica, applies the tenth chapter of the book to the Re

formation, making Luther the hero of this portion of the prophecy.

Unfortunately for this interpretation, there is a passage in the chapter,

which, as commonly understood, completely spoils it It occurs in the

sixth verse ; " the angel sware that there should be time no longer," or,

that time should be no longer. This is generally referred to the end of

the present order of natural things, being regarded as analogous to the

expression, "the end of the world," mentioned in the Evangelist In

order to escape this difficulty, Dr. C. proposes another version, (the

same as appears in the Unitarian translation, previously advanced by

the Dutch theologian, Vitringa, and adopted by Wakefield,) making

the passage read, "the time should not be yet," meaning, that the pe

riod which they sanguinely believed to be at hand would be delayed.

To support this alteration Dr. C. affirms that the word xp«"oi is never

used in the New Testament to denote time in opposition to eternity, but

simply a certain period of time, another word, he says, being always

employed for the former. In this opinion he is, however, contradicted

both by fact and by a great scholar. Dr. Robinson, ( Late Professor

Extraordinary of Sacred Literature in the Theological Seminary, An-

dover,) observes that the radical sense of XP0"0s 13 time in the abstract,

except when other words are associated with it, which confine it to some

specific time, period, or season. The word comes from a root signifying

"completeness," "full duration." The words radically signifying

certain portions of time, are tcaipos, ytvsa, fi/upa, and upa. Kaipos,

(which is probably the term to which Dr. C. refers, ) is the only word

(besides xpofos) which strictly denotes time ; but this means primarily

the right measure, or proportion, (like the Latin modus, ) of one thing

to another, and hence becomes the measure of a time, and also a time,

or season itself. It is this last sense in which it is used in the New Tes

tament, and properly denotes a period, without any reference to eternity.

That Dr. C.'s assertion with respect to xpovot is ungrounded, may also

be seen from the following passages in the Apocalypse : " And I gave

her space (xpwoi) to repent," i, 20, 21 ; " Should rest for a little sea

son, (xpowu,)" ii, 6, 11 ; " He must be loosed a little season, (XP0"0^)"

iii, 20. In all these cases it appears that tuupos might be substituted

LECTURE III. 73

the Dragon, and the Two Beasts, because we believe they

involve the distinguishing characteristics of the Romish and

Reformed Churches. We desire, however, to guard against

any rash and uncharitable construction which might be

put upon our design. The explications of prophecy have

to do with systems, not with individuals : no personal ap

plication is intended in what we consider false and corrupt

in the doctrines of a Church. Various causes conspire to

place a man in his peculiar religious association ; and even

if it be a questionable one, it may not be easy for him to

come to regard it in an unfavourable light. It is a con

soling reflection, that there are good among all religions,

even the most exceptionable ; and they are the salt which

keeps the body together. Let it be remembered, more

over, that in speaking freely of the errors of the Romish

and Reformed Churches, we are only doing what many of

their own eminent writers have done. There are those

within the pale of both Churches who do not shut their

for xp°"<>5. There is only a single passage in the Apocalypse in which

time is spoken of in the abstract, or in contrast with eternity, and that is

the one in question, where, as already intimated, the word xpovos iS e!r>-

ployed. And that it here bears the unqualified sense, is evident from

the simple fact, that there is no article before it to restrict its meaning :

it is oti xpovos. With respect to the adverb ovkcti, which Dr. C. would

render not yet, it will be seen from the following passages that it is cor

rectly rendered in the authorised version : Matt xxii, 46 ; Mark ix, 8 ;

x, 8 ; xv, 5 ; and Luke xv, 19. The proper adverb for not yet is Sura, as

in Matt xv, 17 ; xxiv, 6 ; (See Parkhurst, and Liddell and Scott.) Schmi-

dius renders the passage, "quod tempus non futurum esset amplius:'*

Swedenborg still more literally, "non erit amplius"—shall be no more

or no longer. As before observed, the phrase is analogous to " the end"

or consummation, spoken of in the Evangelists, and must be understood

in the same sense. In the literal sense, " time" signifies natural things

in general, or all that precedes the future state. In the spiritual sense,

it denotes the entire preceding condition of the Church, as contradis

tinguished from its state of final glory. Thus both the phrases referred

to, denote the complete termination of the Church, when in the inscruta

ble operations of Divine Providence, the former state of things entirely

passes away, and all things become new.

E

74 LECTURE III.

eyes to their defaults. Perchance the New Church goes

more deeply into the causes of the evils, and shows defects

which those connected with the systems are apt to over

look, not suspecting that such deep perversions exist. Still

a man may be very incorrect in his creed, and yet be a

very good man. Charity is the cardinal feature of Chris

tianity—that is, a principle of internal, spiritual good,

which ever looks mainly to the heart and life, and places

opinions in their proper subservient relation. Faith

grounded in charity is saving, although the faith be erro

neous. But faith not grounded in charity is condemnatory,

be it ever so correct. A genuinefaith grounded in charity

is the grand desideratum of religion. But a spurious faith

implanted in charity, is better than a true faith which is

not. Tn describing religious systems, however, we have

nothing to do with individuals. The sense of truth is

uncompromising.

The first point, then, which demands our attention in

this controversy is, as we have already intimated, the

universal apostacy foretold in the New Testament—the

general and complete perversion and corruption of the

Church, as an ostensible institution, under every aspect.

The Divine prediction makes no exception. Not a single

phasis of the visible Church is excluded from the falling

away. It is not the preservation of any particular section

that is to constitute the pure kingdom of the Messiah ; but

the vouchsafement ofanother dispensation. A man-child is

to be born.1 The Holy City is to descendfrom heaven.3 The

universal body ecclesiastic, is prophetically represented by

the Lord as one mass of effete forms and dogmas ; " Where

soever the carcass is, there will the eagles be gathered

together."3 Not a trait of pristine life and beauty was to

be left in the sanctuary when the Son of Man should come.

This gathering together of the eagles is just preceding the

sign which should appear in the cloud ; that is, at the con-

1 Rev. xii, 5. * Ibid xxi, 2. 1 Matt, xxiv, 28.

LECTURE III. 75

summation of the Church. It is the period at which the

Apocalypse opens—" Behold he cometh with clouds." At

this period the sharp-eyed partizans of the expiring systems

would be persuaded, as ever, that their body constituted

the very Church itself—"the true Church, the catholic

Church, the only Church." Moreover, the universal ex

tinction of the apostolic faith is pointed out in the addresses

to the Seven Churches, which, as we have said, also denote

the entire visible Church at the time of the Second Advent :

hence they are all described as in a state of decline and

affliction : " the hour of tribulation shall come upon all the

world, to try them that dwell upon the earth."1 Some of

the characteristic branches are more approved than others ;

but none is exempt from the warning and visitation. The

" Seven Churches" denote the Church as to the internal

states of her members : the " carcass" depicts it as to its

acknowledged creeds and principles.

What can be a surer mark of the total devastation of the

Church, than the spiritual confidence which, despite the

spiritual gloom, is so common throughout the Roman and

Reformed bodies ? Plain as are the marks of dissolution

upon the entire systems, yet on every hand we hear the

pompous shout, " The temple of the Lord ! the temple of

the Lord are we !" The Catholic Church, although con

victed of every abomination, still vaunts herself as the

very throne of St. Peter. The Protestant, although split

into a hundred sections, still boasts her apostolic origin.

The Protestants read of the " man of sin," and ask Rome

to recognize the portrait. Rome may intimate that some

marks of the "man of sin" appear in her rival ; but this

cannot be endured. Such counsellors as the Dean of Bris

tol are regarded as temporising men. " The falling away,"

says each, "belongs exclusively to you." "Come what

will," observes Mr. Clissold, " Catholic notwithstanding

the Church will call itself."

1 Rev. iii, 10.

E 2

76 LECTURE III.

Surely the apostacy of the Church is universal !

In the decline and consummation of the Church we

trace the two distinguishing features which belong to man's

fallen nature in general—Self-love and Self-intelligence.

In religious matters, however, these degenerate principles

assume peculiar characteristics ; and they are depicted in

the Sacred Scriptures, where the portrait of the Church

is given from the spiritual side, in their naked, internal

activities, divested of the false lineaments and glitter which

they assume in the eyes of the world. In these inspired

pictorials, the exaltation of self-love in the Church is

represented as Babel, or Babylon ; and the aspiration of self-

intelligence, as the Dragon. In other words, Babylon is

the type of the lust of spiritual dominion, or the cupidity

of ruling by means of religion ; and the Dragon is the type

of the desolation of Divine Truth by sensual and fallacious

interpretations. These types, as intimated in our first

discourse, are grounded in the laws of the spiritual world,

and the divine style of the Word. That they are grounded

in the laws of the spiritual world, is evident from the fact

that the prophets there saw these representatives of the

Church ; and that, they are in accordance with the divine

style of the Word will be demonstrated by and bye. In

the visions of the Apocalypse, these symbols apply to the

Christian Church, because this book treats of the Christian

Church at the time of its end. Hence, they attach them

selves to the Romish and Reformed bodies, because these

powers constitute the visible and professing Church.

Let us proceed to examine more minutely whether the

application is not most strictly verified.

The love of dominion has two grounds ; one orderly,

the other of an opposite character. The zeal of faith has

also two origins of a like nature. At the commencement,

the Church is in the love of dominion and the zeal of faith

from orderly principles—characteristics which were beauti

fully exhibited among the early Christians. But as the

LECTURE in. 77

Church declines, she professes the same excellent princi

ples ; but how changed the reality ! The love of dominion

is transformed into the lust of dominion ; from a celestial

delight, it becomes a selfish cupidity. In like manner the

zeal of faith passes into a fiery sectarian spirit, placing

opinions before life, and denouncing all who think differ

ently. This is the inevitable course in which the Church

comes to her consummation. The features are, to a great

extent, inseparable. Wherever one exists, we must expect

more or less of the other. Is not the fact evidenced beyond

a reasonable doubt in the history of the Christian Church ?

The ruling character of Rome is the lust of dominion.

The distinguishing feature of the Reformed Church is

sectarian zealotry. The characteristics are frequently

interchanged, but still remain as distinctive developments.

Hence, Rome sets herself up above the Word of God ;

whilst the Reformed Church sensualizes it, by earthly and

fallacious expositions. How powerfully are the visions of

the Apocalypse forced upon our attention !

The lust of dominion is a cupidity deeply seated in man's

fallen nature. We see it in the little circles of life, in the

imperious, the intolerant, the self-opinionated. We note it

in the school and the play ground ; the shop and the office.

We mark it in peasant and peer ; in the rich man and the

beggar. Every phase of humanity is deeply tinctured with

this inordinate impulse. But it is in the dignified and

powerful that we become acquainted with its real nature—

its unbounded grasp. We see its deep manifestations in

the great heroes of our race, the Nimrods, the Nebuchad-

nezzars, the Alexanders, the Caesars, the Napoleons.

From these instances we learn that it is an insatiable lust

—that it grasps the whole world, and more.

But there is one development of this cupidity that out

strips all others ; it is the religious or ecclesiastical form.

Not satisfied with a visible despotism, the religious hero

burns for dominion over the very souls of mankind : he

73 LECTURE III.

seeks to enslave the very thought and conscience : he grasps

not only at earth, but heaven. In this form has ecclesias

tical lust presented itself from the oldest times. The

Church has been the field that excited its atrocities, and

offered the golden bait for its nefarious ends. But for the

Church, we had never seen the portraits of a Gregory VII

and a Boniface VIII.

The Lord taught his disciples, by the most impressive

lessons, to restrain this dangerous passion. He forbade

them to be called Father, Master, or Rabbi : " One," said

he, " is your Master, even Christ ; all ye are brethren. "l

He set a little child in the midst of them, to teach them

humility:* He said, "Whosoever of you will be the

chiefest, shall be servant of all."3 Again he averred,

" My kingdom is not of this world."4 These divine

instructions had their effect. We find no superiority as

sumed by any of the apostles or early Christians. But

how speciously may the plainest truth be perverted ! The

Lord addressed certain mystical words to the apostles^

which were readily seized hold of to further the ends of

priestly ambition. Thus he said to the twelve, " Ye which

have followed me «n the regeneration, when the Son of

Man shall sit in the throne of his glory, ye also shall sit

upon twelve thrones, judging the twelve tribes of Israel."5

After his resurrection, having breathed upon them the

Holy Spirit, he pronounced these solemn words, " Whose

soever sins ye remit, they are remitted unto them ; and

whose soever sins ye retain, they are retained."6 To the

apostle Peter in particular, he spake, on a certain occasion,

still more emphatically : " I say also unto thee, that thou

art Peter, and upon this rock I will build my Church ; and

the gates of hell shall not prevail against it. And I will

give unto thee the keys of the kingdom of heaven : and

whatsoever thou shalt bind on earth shall be bound in

1 Matt xxiii, 7—10. 2 Ibid xviii, 2. 3 Mark x, 44.

* John xviii, 35—40. • Matt xix, 28. • John xx, 23.

LECTURE III, 79

heaven ; and whatsoever thou shalt loose on earth shall

be loosed in heaven."1 Now, who does not discern that

as on ninny other occasions, the Lord spake these things in

parables, and commended to enlightened miuds the spirit

of his words ? At the time the declarations were made,

the ideas of the apostles were, undoubtedly, of a natural-

kind, as they were on ths whole dispensation of the Gospel.

But we find no traces that, after their illumination, they

understood them in a personal application. The passages,

as every reflecting and unprejudiced mind must see, were

not addressed to the apostles in their individual capacities,

but representatively, as the twelve expressly chosen to follow

the Lord, and typify the essential principles of his kingdom.

For we must bear in mind that the representative economy

instituted among the Jews continued in force during the

whole of the Lord's ministry, and was only gradually abo

lished afterwards. And as every thing in the Jewish

religion was representative and significant ; so the whole

ministry of the Lord, and all his appointments, were of the

same nature. His miracles, his general conduct, his incar

nation, his sufferings, his rejection by the Church—all

were not only historical facts, but also divinely represent

ative occurrences ; and hence it is so frequently declared

that this or that event was in express fulfilment of Scrip

ture. These positions, we think, admit of no reasonable

doubt. And if they are true, it follows that whatever

appointments the Lord gave his apostles, were on the same

principle of representative significance as prevailed in the

Israelitish Church. As twelve tribes were chosen at the

foundation of the Mosaic economy, to typify all the sacred

principles which are constituent of the divine kingdom ;

so twelve apostles were selected at the establishment of

Christianity, to represent the same eternal principles as

developed anew in the Gospel. It was to these principles,

not to the apostles personally, that the divine powers above

1 Matt xvi, 18, 19.

80 lecture nr.

described were given. By these principles the Lord rules

in the Church ; by these alone can he lead and govern

mankind. Hence, in the Apocalypse, where the Messianic

kingdom is described by correspondences, it is written^

' the wall of the city had twelve foundations, and in them

the names of the twelve apostles of the Lamb."1 Name

denotes quality : an apostle signifies what is derived from

the Lord : twelve implies fulness and order : and the Lamb

is the Lord, as to his Divine Humanity. The apostles

were enlightened to discern the spiritual bearing of the

divine words, and, therefore, we never find them assuming

pre-eminence or spiritual powers over their brethren, or

one above another. They carried on their great mission

of evangelization in a spirit of marked humility. They

were regarded with the deference due to their divine ap

pointment, but with nothing more. This is evident not

only from the Acts of the Apostles and the Epistles, but

also from the writings of the early fathers. St. Chrysos-

tom observes respecting the Lord's words to Peter, " The

Lord does not say that he founds his Church upon Peter,

for it is not founded upon any man, but upon the faith."2

In another place, the same father remarks, that the rock

signifies the faith which he (Peter) confessed."3 St. Cy

prian, the Bishop of Carthage, who lived in the beginning

of the third century, beheld with pain the spirit of domi

nation gendered in the Church, and condemned the false

interpretation forced on the divine words. "The other

apostles," says he, " are the same as St. Peter, endowed

with an equal fellowship of honour and power, and they

are all shepherds, and the flock is one, and, therefore, it

ought to be fed by the apostles with unanimous consent."

Gregory the Great, who lived in the sixth century, loudly

denounced the assumption by the Eastern patriarch of the

title of Universal Bishop. In his letter to the patriarch,

1 Rev. xxi, 14. 1 Homily 163rd.

' Ibid 14th. Intellectual Repository, October, 1848.

LECTUBE HI. 81

he says ; " You know that the Council of Cbalcedon

offered the title of Ecumenic to the Bishop of Rome, but

that all my predecessors have refused an assumption full

of pride, and inconsistent with the ancient discipline."

But the wise remonstrances of a few devoted minds were

impotent to check the growing evil. The lust of power

was inrooting itself in the Church, and the decisions of

councils, before which all private judgment quailed, tor

tured the divine words into countenance of the infatuated

principle. At length, Hildebrand, a man of low birth but

great ambition, succeeded in working his way to the papal

chair, under the title of Gregory VII. Some allowance

may be made for the general state of the Church at this

period ;l but it can scarcely be disputed, that this pontiff

seized the opportunity of gratifying the most inordinate lust

that can swell the human breast. The contests between

Gregory and the emperor Henry IV, were worthy preludes

of all the priestly domination and political tyranny which

have since distracted Christendom. The age is rich indeed

in incident ; rival popes excommunicating one another ;

and emperors and ecclesiastics assuming now the tyrant and

now the sycophant in order to defeat each other. Gregory

achieved the inglorious "consummation" so long " devoutly

wished ;" he grasped the sacrilegious sceptre of unbounded

dominion over earth and heaven. Soon appeared his

famous bull, under the fisherman's seal, deposing, jure

divino, his great political rival. " I have received from

God," said he, " the power of binding and of loosing in

heaven and earth ; and by this power, I forbid Henry

the government of the whole realm of Germany and

Italy. I absolve all Christians from the oaths they have

1 This was the eleventh century, the time at which the Conqueror, by

a trick of the basest ecclesiastical superstition, got possession of the

British throne. So darkened were the sacred institutions of Christianity

become, that marriage and concubinage were classed together in the

clergy as one and the same thing.

E 3

82 lecture ra.

taken to him ; and I decree that no man shall obey him

as king."1

Succeeding pontiffs were not slack in supporting their

preposterous authority : witness the barefaced games of

Boniface VIII, who has been honoured by a niche in the

xxvii canto of the " Inferno." The giddy eminence seems

to have drawn the brains of some of its fortunate candidates

into a whirl of fantasies ; for in the following century, the

fourteenth, we find the Bishop of the Seven Hills glori

fying himself under the blasphemous title of " Lord God

the Pope."

The times have changed, but Eomanism is unchange

able. Only two years ago, at the consecration of a new

Catholic chapel, at Salford, Dr. (now Cardinal) Wiseman

delivered a discourse, in which he assumed the three fol

lowing positions :—First. That power had been given by the

Church over the world and its hostile influences.^- Secondly.

Over the minds and consciences of men —Thirdly. Over

the invisible world, to draw down the blessings necessary

for the salvation of mankind, and of which consciousness

was manifested in every service of the Church.5

Such, according to the preacher's arguments, are the

exclusive prerogative and unlimited powers of the Romish

1 The following are some of the resolutions established at the Council

of Rome, convened by Gregory :—

That the Roman Pontiff alone can be called universal.

That he alone has a right to use imperial ornaments.

That princes are bound to kiss his feet, and his feet only.

That he has a right to depose emperors.

That no book can be called canonical without his authority.

That his sentence can be annulled by none, but -that he may annul

the decrees of all.

That the Roman Church has been, is, and will continue, infallible.

That whoever dissents from the Church of Rome ceases to be a

Catholic Christian.

That subjects maybe absolved from their allegiance to wicked princes.

* This discourse was reported in the Manchester Guardian, for August

12th, 1848.

LECTURE IH. 83

Church.1 Alas ! when we look at the history of that

Church, and the wretched condition of the unhappy coun

tries where it has reigned and reigns triumphant, the heart

sickens at the infatuation which possesses its priesthood.

Sad indeed is it that mortal men should thus aspire to

dominion over the souls of their fellow-creatures, and

usurp the throne of divine judgment. We pity the poor

Briton of old who was thus enslaved by the dark spirit of

the Druid ; but we may well exercise our pity over his

deluded descendants of the nineteenth century of Chris

tianity !

1 The same arguments will be found at large in the Dr.'s published

Lectures, delivered in London in 1836. In the third discourse, pp.

63, 64, we find the following conclusion asserted. " Now, the Catholic

falls in with a number of very strong passages in which our blessed

Saviour, not content with promising a continuance of his doctrines, that

is to say, the continued obligation of faith upon men, also pledges

himself for their actual preservation among them. He selects a certain

body of men ; he invests them, not merely with great authority, but

with power equal to his own ; he makes them a promise of remaining

with them and teaching among them even to the end of time." To this

argument of the learned Doctor we oppose the simple facts stated on

page 79 of this discourse. Not a single passage can be adduced which,

by rules of a sound interpretation, can be made to countenance the ex

travagant notion, that the Great and Omnipotent Redeemer ever

invested, or ever can invest, any created being with power equal

to his own! Another learned Doctor has not scrupled to assert

that the Romish Church is the very authority on which the Christian

religion itself is founded, "so that Christ himself is only so far an au

thority as the Church U an authority."—Dr. Mcehler's Exposition of the

Doctrinal Differences between Catholics and Protestants. Vol. ii, p. 17.

But the fruits of these tortuous assumptions are the best com

ments on their character; and we have the advantage since these

discourses were delivered of placing one Romish dignitary against

another. Father Gavazzi, in the course of his elegant orations, has

pourtrayed the powers of the Papacy in their real colours. " The

tempter," says he, " came over the Alps in the Gallic Pepin ; he showed

from a pinnacle of earthly power and aggrandisement the kingdoms

of this world, and pledged himself to secure their homage, if, falling

prostrate before God's adversary, " Christ's Vicar" should adore him,

84 LECTURE III.

Is not this infatuated lust of spiritual domination dia

metrically opposite to the spirit of Christianity ? and

could it fail to be most distinctly and decidedly marked in

the prophetic disclosures ? Who can doubt that it is there

pourtrayed as Babel, or Babylon ? In the most ancient

times, this insatiate cupidity is described as putting forth

its arrogant assumptions ; and we commend the following

condensed observations from Swedenborg to careful con

sideration.

" By Babylon are understood all who desire to rule by

things of a religious nature. To rule by religion is to

rule over men's souls, thus over their very spiritual life,

and to use the divine tilings, which are in their religion,

as a means to rule. All who have dominion for an end,

and religion for the means, are in general, Babylon.

They are called Babylon, because such dominion began in

ancient times ; but it was destroyed in its beginning. Its

commencement is described by the city and the tower

whose head was to be in heaven ; and its destruction by

The sacrilegious bargain was struck ; the ark of the Lord was placed

in the temple of Dagon ; the bishops of Rome, who had over and over

again suffered death sooner than offer incense to Pagan idols, fell into

the palpable snare of Satan ; and the hand that bore on its finger the

brightest of sacerdotal gems in the "ring of the fisherman," was out

stretched with scandalous avidity to burn a fatal frankincense on the

altar of secular ambition. A visible change fell on the Papacy. The

gory crown of martyrdom was exchanged for the glittering tiara. Swell

ing with the pride and pomp of Satanic inflation, Boniface VIII, having

foully dethroned his still living predecessor, Celestine V, burst on the

world with his blasphemous bull, Unam Sanctum, and laid his mon

strous mandate on mankind, involving the human race in sacerdotal

serfdom. By one fell swoop he abrogated the authority of kings with

in their dominions, of magistrates within the circle of their attributions,

of fathers within the sacred precincts of their households. Popes be

came arbiters of universal sovereignty, bishops bearded monarchs, and

priests lorded it over the domestic hearth Every human right,

claim, property, franchise, or feeling, at variance with the predominance

of the Popedom, was, ipso facto, inimical to heaven, and the God of

eternal justice."—Oration on the Canon Law, fyc.

LECTURE III. 83

the confusion of lips, whence its name Babel was derived.1

The signification of the particulars there related, in the

internal and spiritual sense, may be seen explained in the

Arcana Caslestia.2 Moreover, that this dominion began

and was instituted in Babel, appears in Daniel, where it is

said of Nebuchadnezzar, that he set up an image, which

all were to adore ;3 and is understood by Belshazzar and

his peers drinking out of the golden and silvern vessels,

which Nebuchadnezzar had carried away from the temple

of Jerusalem, at the same time that they worshipped gods

of gold, silver, copper, and iron ; wherefore it was written

on the wall, "He hath numbered, he hath weighed, he hath

divided;" and on the same night the king himself was

slain.* The vessels of gold and silver of the temple of

Jerusalem, signify the goods and truths of the Church ;

drinking out of them, and at the same time worship

ping gods of gold, silver, copper, and iron, signify profa

nation ; and the writing on the wall, and the death of the

king, signify visitation and destruction denounced against

those who make use of divine goods and truths as means.

The character of those who are called Babylon is also fre

quently described in the prophets : as in Isaiah ; " Thou

shalt take up this proverb against the king of Babylon, and

say, How hath the oppressor ceased ! the golden city ceased !

How art thou fallen from heaven, O Lucifer, son of the

morning ! how art thou cut down to the ground, which didst

weaken the nations ! For thou hast said in thine heart, I

will ascend into heaven, I will exalt my throne above the

stars of God : I will also sit upon tLe mount of the con

gregation, in the sides of the north : I will ascend above

the heights of the clouds : I will be like the Most High.

I will rise up against them saith the Lord of Hosts, and

cut off from Babylon the name, and remnant, and son, and

nephew, saith the Lord. I will also make it a possession

for the bittern, and pools of water : and I will sweep it

1 Genesis xi, 1—9. ' No. 1283 to 1328. * Dan. iii. 4 Ibid v.

86 LECTURE HI.

with the besom of destruction."1 From those passages

the signification of Babylon is evident. It ought to be

known that the Church becomes a Babylon when charity

and faith cease, and the love of self begins to rule in their

stead ; for this love, in proportion as it is unchecked, rushes

on, aiming to dominate, not merely over all whom it can

subject to itself on earth, but even over heaven ; nor does

it rest there, but it climbs the very throne of God, and

transfers to itself his divine power."2

We observed, in our first discourse, that a spiritual

judgment was accomplished at the consummation of the

Jewish dispensation : at that period, therefore, the judg

ments predicted against Babylon by the ancient prophets

were fulfilled. Hence, the entire physiognomy of the

Church became changed ; and the Christian Church, in

its origin, was distinguished by the most beautiful spirit of

mutual love, humility, and union. This state was of short

duration ; another graft of the ancient principle sprung up :

and when John was favoured with his prophetic visions of

the latter days of Christianity, this new graft was repre

sented again in rank growth, " in pride of place," emulat

ing all its wonted assumptions of old. The character of

those who constitute the modern Babylon is thus described

by the author just before quoted.

" They acknowledge and adore the Lord apart from all

power of saving ; they entirely separate his Divinity from

his Humanity, and transfer to themselves his Divine

Power, which belonged to his Humanity ; for they remit

sins ; they send to heaven ; they cast into hell ; they save

whom they will ; they sell salvation ; thus arrogating to

themselves, each one according to his station, by transfer

ence from the highest, whom they call Christ's vicar, down

to the lowest ; thus they regard themselves as the Lord,

1 Isa. xiv, 4, 12, 13, 14, 23. See also Isa. xxi, 9 ; the whole of chap,

xlvii ; chap, xlviii, 14—20 ; and Jeremiah, chap. 1, 1, 2, 3.

* The Last Judgment, No. 55.

LECTUItE nI. 87

and adore him, not for his but for their sakes. They not

only adulterate and falsify the Word, but even take it

away from the people, lest they should enter into the

smallest light of truth ; and not satisfied with this, they

moreover annihilate it, acknowledging a divinity in the

decrees of Rome, superior to the divine in the Word. . . .

They extinguish the light of heaven, and of books which

contain its doctrines ; instituting worship by means of

masses destitute of divine truth, in a language unintelli

gible to the common people. They teach the vulgar, more

over, that they have life in the faith of their priests, con

sequently, not in their own but in that of other men. They

also place all worship in a devout external, apart from the

internal, making the internal into a vacuum, for they deprive

it of the knowledge of goodness and truth ; and yet divine

worship is external only so far as it is internal, since the

external proceeds from the internal. They make and mul

tiply saints ; they see and tolerate the adoration of these

saints, and the prayers put up to them, almost as to gods ;

they expose their idols in all sorts of places ; boast of their

multitudinous miracles ; set them over cities, temples, and

monasteries ; make sacred their bones—their veriest cast

away bones, which have been taken out of the sepulchres ;

thus averting the mind from the worship of God to the

worship of men. Moreover they use much artful precau

tion lest any one should come out of their darkness into

light, and from idolatrous to divine worship ; for they

multiply monasteries, from which they send out spies and

guards in all directions ; they extort the confessions of the

heart, which are also confessions of the thoughts and inten

tions, and if any one will not confess, they frighten his mind

with infernal fire and torments in purgatory ; and those

who dare to speak against the papal throne and their do

minion, they shut up in a horrible gaol, called the Inqui

sition. All this they do for one sole end—that they may

possess the world and its treasures, and live in congenial

88 LECTURE III.

delights, and be the mightiest of men, while the rest are

their slaves."1

The Romish characteristics are pourtrayed in the Apo

calypse in such striking colours, that from the time of the

Reformation a large number of interpreters hare been per

suaded that the visions described in the seventeenth and

eighteenth chapters belong to the Papacy. But in conse

quence of the many features in common between the Romish

and Reformed Churches, and for want of the true key to

the prophetic Scriptures, the application has been left in

an unsettled state, and other expositors have easily framed

theories to set it aside. But we are now enabled to discern,

from the revelation of the spiritual sense of the Word, that

all the symbols depicted by the prophet in the chapters

referred to, are pre-eminently predicable of the Romish

Church. In a matter of such deep importance we must

needs be in earnest. It is the Romish system, not the cha

racters of its worthy members, that we behold in these

inspired enunciations. The monstrous institution there

depicted must be an ecclesiastical one, because the Apoca

lypse treats of the Church, and nothing else. It must be

some fearfully perverted feature of the Christian Church,

because it is the desolation of Christianity that fills

the visions of the seer. And it can only be the Papal

physiognomy which is here displayed ; for it is expressly

called, "Babylon the Great;' and Babylon is an invari

able type of those who aspire to dominion by the sacred

things of religion. It were not easy to find anything but

Popery to correspond with the startling portraiture pre

sented in these visions. But we must call attention to a

brief notice of the particulars.

" And there came one of the seven angels which had the

seven vials, and talked with me, saying unto me, Come

hither ; I will shew unto thee the judgment of the great

whore that sitteth upon many waters : with whom the

1 The Last Judgment, No. 54.

LECTURE III. 89

kings of the earth have committed fornication, and the in

habitants of the earth have been made drunk with the

wine of her fornication. So he carried me away in the

spirit into the wilderness : and I saw a woman sit upon a

scarlet coloured beast, full of names of blasphemy, having

seven heads and ten horns. And the woman was arrayed

in purple and scarlet colour, and decked with gold and

precious stones and pearls, having a golden cup in her

hand full of abominations and filthiness of her fornication :

and upon her forehead was a name written, mystery, Ba

bylon the Great, the mother of harlots and abominations

of the earth. And I saw the woman drunken with the

blood of the saints, and with the blood of the martyrs of

Jesus : and when I saw her I wondered with great admi

ration."1

It is well known to the readers of Scripture that the

Church of the Lord is frequently represented in the cha

racter of a female ; sometimes as a virgin ; sometimes as

one who is betrothed ; in other instances as a bride and

wife ; and in many cases as a harlot. Moreover, the Lord

has been pleased to represent himself as the Bridegroom

and Husband of the Church. Every expression of Scrip

ture is undoubtedly employed in some distinct and peculiar

sense, which no other could so properly imply. The female

character is most eminently characterized by love and affec

tion ; and hence, in the correspondences of the Word, it

typifies the human will. Thus, a pure love to God inspires

the Church with those angelic virtues and graces which

render her " the Lamb's Wife ; " but, on the other hand, a

spurious and hypocritical attachment constitutes her " a

harlot" in the divine sight. At the beginning, the Church

is pure ; at the end, it is corrupt. Hence, the desecrated

Jewish nation is continually addressed by the ancient pro

phets as an adultress, and a harlot. " Where," says the

Lord by Isaiah, " is the bill of your mother's divorcement

1 Rev. xvii, 1—6.

90 LECTURE m.

whom I have put away ?"1 The Jews were called " adul

terers" on account of their idolatries : and the Lord, in the

days of his ministry, called them " an adulterous genera

tion,"5 because although not then literally idolaters, they

were spiritually such ; hence they rejected Messiah—

"God manifest in the flesh." Idols, in the spiritual sense,

are the vanities of self-intelligence ; and to commit adul

tery, is to mix these with holy truths. Whether Romanism

has done this or not, let unprejudiced reason answer. Who

but she is it that with meretricious gaze " sitteth upon

many waters ?" It is a repulsive characteristic ; but there

it stands in prophecy and in fact. The " many waters" are

the sacred knowledges of the Word, upon which that

Church has exalted itself, and by means of which it desires

to dispense salvation and eternal life, from its own powers

to all nations.3 Those which " have been made drunk with

the wine of her fornication," are the intellectual and spi

ritual faculties of mankind ; for wine is spiritual truth ;

and when this is falsified, the understanding is inflamed

and besotted. This description was first given to John ;

and then he was " carried away into the wilderness." John,

it must be noted, stands as a type of those who, at the end

of the Church, are capable of being enlightened as to its

internal quality. "The wilderness" into which he was

carried is representative of the devastated condition of the

Church, when it has ceased to produce spiritual wisdom

and sustenance, and the pure in heart mourn over its

barrenness. In this wilderness, those who are illustrated

from the testimony of the Sacred Word, behold the

modern Babylon, gorgeously self-enthroned, arrayed in all

the pomp and splendour of antiquity and power. She,

undoubtedly, is " the woman sitting upon the scarlet

beast," herself arrayed in " purple and scarlet." Before,

she was described as " sitting upon many waters ;" now

she is represented as " sitting upon a beast," because

1 Isa. 1, 1. J Matt xii, 39. 3 See ver. 15.

LECTURE III. 91

a beast, or animal, is a common type in the Scriptures

of man, as to his natural mind, and also of the Word,

as adaped to the natural mind. Hence, the members

of the Church are called "lambs" and "sheep," and

also a " flock ;" and the Lord himself is denominated

"a Lamb," and "a Lion." The four animals in Ezekiel,1

as well as those in the Apocalypse,2 are symbolic of the

Word ; and the " white horse3 is also significant of the

Word, as received into an enlightened understanding.

The beast is described as of " a scarlet colour ;" and the

woman as clothed in "purple and scarlet." Garments,

spiritually considered, are intellectual principles, or the

sentiments in which the mind presents itself. Thought is

the vestment of affection ; truth the development of good

ness ; falsity, the exponent of evil : just as light envelops

flame, or as the skin covers the body, or as appropriate

robes exhibit office and dignity. The Christian is described

as " walking in white,"4 denoting spiritual wisdom ; also,

" in fine linen, cleUn and white."5 But man's natural self-

intelligence is called "filthy rags."8 Colours, like light,

are emblematic of truth ; for colour is nothing but light

variously modified, according to the subject into which

it flows. In the spiritual sense, therefore, colours are

truths variously modified by human reception ; and as ap

plied to the Church, denote its state of perception of the

Word. The sacred things of the tabernacle were all co

vered with " purple and scarlet ;" because these colours are

expressive of celestial and spiritual truths in the natural

sense of the Word ; and with these, the Church, as it were,

clothes herself, either really or hypocritically. Hence, the

prophet says, "Put on thy beautiful garments, O Jerusa-

lem.'T But no matter how perverted, the Church still

assumes the same external sanctities from the treasures of

divine wisdom. The Jewish religion, even at the time of

1 Ezek, i. * Rev. vi. 3 Ibid xix, 11. * Rev. iii, 4.

* Ibid xix, 8. 6 Isa. Ixiv, 6. ' Ibid lii, 1.

92 LECTURE III.

its consummation, is described in the parable as a "rich

man clothed in purple and fine linen."1 Thus the pur

ple and scarlet in which the woman appears, are not the

genuine truths of the Word, but only as it were a cloak in

which she appears before the world : they are like the robe

of mockery which the soldiers put upon the Lord, when

they crucified him. In the Romish Church, the divine

teachings of the Scriptures, although pageantly professed,

are not spiritually discerned, but taught blindly, nay, even

violated by the floating traditions of the priesthood. The

beast on which the woman sits, is said to be " full of names

of blasphemy ;" and although this might at first sight ap

pear to be inapplicable to the Romish professions of sanc

tity, the apparent anomaly will vanish on a little reflection.

The Church, it must be borne in mind, is described from

the spiritual side, as to its concealed characteristics. Name,

as before remarked, is expressive, in the spiritual sense, of

quality : blasphemy signifies denial and rejection, especially

with regard to the Lord and the Word. Now, the Romish

Church, as well in her acknowledged creeds as in her idol

atrous practices, denies the Divine Humanity of the

Lord, and the supreme sanctitt of the Word : in

this, she has the unenviable precedence of all Churches.

The beast is further described as having " seven lieads and

ten horns ;" the seven heads denoting, by another striking

correspondence, the complete perversion of divine wisdom ;

and the " ten horns" indicating great power and influence.

It was customary with the ancients to represent the infa

tuations of self-intelligence as a Hydra-head; and to

depiet dominion as a horned head. These customs were

derived from the study of correspondences ; and the pro

phetic Scriptures abound with evidence of their divinely

scientific origin. The number " ten" was employed to express

what was extensively prevalent. Ey consulting the fifth

chapter of the Apocalypse, it will be seen that the con-

1 Luke xvi, 19.

LECTURE III. 93

summated Church is here characterised as in the complete

perversion of all things divine and holy. The Lamb is

described as having "seven horns and seven eyes," denoting

the divine omnipotence and omniscience in the Glorified

Humanity. Thus, the seven heads and ten horns of the

beast are all opposite, antagonistic principles—all assumed

divine powers and profaned divine truths. The "gold and

precious stones and pearls" are also descriptive of the

Word, as to the transcendent principles of good, and the

various brilliant truths, of its literal sense : with these the

fallen Church never ceases to deck herself, for she thus

attracts to herself honour and glory. These stolen orna

ments, however, have no corresponding internal—the

woman is utterly unlike the " king's daughter" spoken of

in the Psalms, who was " all glorious within :"1 hence, it

not unfrequently happens that mankind become disgusted

by a close communion with the reality : " in her hand" was

a " golden cup full of all abominations." So said the pro

phet concerning Babylon of old.2 The cup is representa

tive of the human mind, as a receptacle of the divine wis

dom, or the contrary : thus it here denotes the very internal

principles of the Church ; that which, properly speaking,

she holds in her hand—which she really acknowledges,

and from which she acts. This cup is designed for the

pure "wine of the kingdom," that is, unadulterated spiritual

truth ; but in a profane religion, it is mingled with all

impurities of worldly and fleshly intelligence : holy and

carnal things are mixed together. This, in the significant

language of Scripture, is " fornication." The real internal

characteristics of the Romish religion are further depicted

as imprinted with every thing that is dark, subtle, and

perverse—the fecund source of all the illicit growths of

the Christian Church. John adds, " When I saw her I

wondered with great admiration :" for, as Swedenborg

remarks, " every one even at this day cannot but be aston-

1 Psa. xlv, 13. • Jer. li, 7.

94 LECTURE HI.

ished at seeing that religion so holy and splendid in exter

nals, not knowing that it is so profane and ahominable in

internals." So great is the contrast between that which

is seen of God, and that which appears to sense ! In like

manner, when the interiors of degenerate Israel were sym

bolically unmasked to the prophet Ezekiel, he beheld

" every form of creeping thing, and abominable beasts, and

idols, pourtrayed upon the wall round about."1

Is it not well for the world that, in the good providence

of God, this sateless power has reached its consummation?

No wonder that it shuns the light of science, and the pro

gress of knowledge : for before intelligence must its phan

tasies melt away, like the enchantments of a magician's

wand ! Even the thoughtful Catholic must feel thankful

for the protection afforded by Protestant principles, and the

civil and religious liberty which he thus enjoys.

But we must now turn to another feature of the deso

lated sanctuary.

A supreme sense of truth forbids us to be less candid in

.dealing with the Reformed Churches than we have been

in our description of Romanism. Upon the latter we

have charged the lust of spiritual domination, or the cupi

dity of ruling by means of religion, as the all-absorbing

characteristic ; of which spiritual darkness and slavery

are the inevitable fruits. Now the Reformed Church, it

must not be forgotten, sprang out of the Romish ; and it

cannot be denied, that, whilst repudiating the most extra

vagant forms of its maternal rival, it has manifested a

strong vein of the old spirit. Protestantism, considered

abstractly, is the antipode of Popery: but it has been

1 Ezek. viii, 10. We are compelled, by our space, to present the

elucidations of the prophetic description in the briefest manner ; but we

must impress upon the attention of all inquiring minds, that the sym

bols being all strict correspondences, are capable of a Scriptural and

philosophical illustration on the most extensive scale. Those who are

inclined to pursue the subject, will be richly repaid by consulting the

Apocalypse Explained, Hos. 1029—1051.

LECTTJKE III. 95

only partially realized. Facts are the strongest arguments.

The prevailing feature of the Reformed Churches has heen

sectarian zealotry ; and, far from having accomplished the

purification of the temple of Christ, they have been at in

cessant war among themselves, as to which sect possessed

the divine right to do the work. The struggle between

the Church /of England and Dissent has been little less

fierce than the conflict between Romanism and Protest

antism. How much intolerance and bigotry has pervaded

both the State and Anti-state parties we leave to the calm

judgment of experience. Have they not been, wittingly

or unwittingly, carrying out and finishing what Rome

began ? Here, we are confronted with the old assumptions

of apostolic authority : there, we encounter the same spirit

under another name. The Established Church assumes,

at the ordination of her ministers, to give them power to

forgive and retain sins. Dissenters justly smile at this

spiritual arrogance : but have they purged themselves of

its influence ? The Dean of Bristol has not scrupled to

declare, that the spirit of Popery has infused itself into the

whole mass of the Reformed Churches.1 No wonder, then,

1 The observation of the Dean is certainly one of the gravest import.

In a speech delivered at a public meeting respecting the Papal aggres

sion, he quoted the words of St. Ambrose, (a father of the fourth cen

tury,) as a general warning to every denomination;—"There is scarce

a heresy that has ever entered into the Church of Christ except through

the way of the Clergy." It is no invidious spirit, therefore, which

prompts the remarks we have to offer. Mark the movements of the

Tractarian School ! Look at the doings of the Wesleyan body ! The

Tractarians have endeavoured to resuscitate nearly every feature of rank

Romanism. They have described the circulation of the Bible as a pro

blematical good. They have asserted Sacramental Regeneration. They

have endeavoured to impose the Confessional. They have dragged the

obsolete remnants of Romish " mummeries" from the Anglican Rubric.

In short, going hack to the very period at which all the corruptions of

Christianity arose, in order to seek the purefuitk, they have picked up

the very gems of Popery, and patched together her purple and scarlet

robes with all profusion. How closely the Tractarians have aped the

96 LECTURE ni.

that the internal characteristics of the Reformed system

have been depicted in the visions of John in symbols no

less startling than those representative of Rome. The

symbols are in many respects alike, and yet they are as

dissimilar as the two powers. The peculiarities of the

Reformed faith are contained in the twelfth and thirteenth

chapters of the Apocalypse, in the visions of the " dragon"

and the " two beasts," in the following words. " Behold, a

great red dragon, having seven heads and ten horns, and

seven crowns upon his heads. And his tail drew the third

part of the stars of heaven, and did cast them to the earth :

and the dragon stood before the woman which was ready

to be delivered, for to devour her child as soon as it was

born."1 Having described the first opposition of the dra

gon, the seer proceeds in the following chapter to depict

the subsequent development of his influence. " I stood

upon the sand of the sea, and saw a beast rise up out of

the sea, having seven heads and ten horns, and upon his

horns ten crowns, and upon his heads the names of blas

phemy. And the beast which I saw was like unto a leopard,

and his feet were as the feet of a bear, and his mouth as

the mouth of a lion : and the dragon gave him his power,

and his seat, and great authority. And I saw one of his

heads as it were wounded to death ; and his deadly wound

was healed : and all the world wondered after the beast."2

" And I beheld another beast coming up out of the earth ;

and he had two horns like a lamb, and he spake as a dragon.

Romish hierarchy is evident from Tracts 35 and 74, wherein they assert

that " to the priesthood is hestowed the power of the keys for opening

and shutting the kingdom of heaven, and that the power is exercised by

every priest, when he administers or withholds the sacraments, or im

parts or withholds absolution." As to the Wesleyan leaders, there can

be little doubt respecting the position they would take. No despotism,

is so insidious as that of the temple. The assumption of a distinct dig

nity and power by the clergy has been so wrought into all the institu

tions of the past, that, as yet, it seems among things inevitable.

' Rev. xii, 3, 4. 3 Ibid xiii, 1—4. See also to the 7th verse.

LECTURE III. 97

And he exerciseth all the power of the first beast before

him, and causeth the earth and them which dwell therein

to worship the first beast, whose deadly wound was healed.

And he doeth great wonders, so that he maketh fire come

down from heaven on the earth in the sight of men ; and

deceiveth them that dwell on the earth, by the means of

those miracles which he had power to do in the sight of

the beast ; saying to them that dwell on the earth, that

they should make an image to the beast, which had the

wound by a sword and did live."1

The dragonic adversary has had several hypothetical

applications. Some have understood it of Satan in his

supernatural agency. Others have referred it to the

enmity of Pagan Rome, as exhibited in the Emperor

Maximin. Another writer has suggested that it denotes

the same Pagan power in its abstract character, but does not

apply to any ostensible agencies. The same diversity of

meaning is necessarily attached to the " woman" described

in the twelfth chapter ; some referring the symbol to the

Virgin Mary ; others to the invisible Church of true be

lievers from the fourth century. All these hypotheses are

found to fail in some point or other ; whilst there is a mass

of minute symbolism which they leave utterly unexplained.

Moreover, the system of synchronization which is resorted

to, is purely gratuitous, and quite unsettled. Very differ

ent is the system of exposition advocated in these discourses.

It deals with the symbols on their essential principles, goes

into all their inspired minutiae, and treats nothing on the

basis of mere conjecture.

A dragon is simply a flying serpent ; and hence the

dragon of the Apocalypse is expressly called "the ser

pent." The serpent is a common Scripture type of man's

sensual nature, as distinguished from his spiritual cha

racter. The sensual principle is the boundary of the mind,

contiguous to the very senses, and thus the subject of cor-

1 Ibid 11—14. See to the end of the chapter.

F

98 LECTURE III.

poreal impressions and desires. It is the sphere of obser

vation, knowledge, and science, and also of the imagination.

Considered in itself, it is little elevated above the instincts

of the animal. Uncorrected by the intuitions of the rational

and spiritual principles, it is full of gross conceptions, be

lieving only what is the object of physical evidence, or sci

entific demonstration, and involving spiritual things in shade

and darkness. The sensual principle in its proper relation, is

the medium between the world and the rational mind ; and

in this lies its tendency to abuse. Its orderly properties

are circumspection and science : its perverted characteris

tics are subtlety and mere knowing. In its perverse state,

it questions divine truths, falsifies them, and reasons against

them, insinuating specious objections drawn from mere

appearances. It was the perversion of this ultimate faculty

of the mind, that constituted the fall of man : this perver

sion underlies all his degeneracy and ignorance : it is this

which has from time to time brought the Church to its

end : it is this which we behold in one place in the form

of bigotry, intolerance, and hypocrisy, and in another in

the garb of infidelity : it is the old and common foe of

divine wisdom and true intelligence. The Scriptures and

all ancient records abound in symbolic and typical refer

ences to the sensual principle, both in its fallen and upright

condition. Eve is said to have been deceived by " the ser

pent."1 When Moses cast down his rod before Pharaoh,

" it became a serpent."2 Pharaoh is called by the prophet a

" piercing and a crooked serpent."3 On the Israelites mur

muring in the wilderness, there were sent " fiery serpents"4

among them. In all these instances, whether historic or

prophetic, when examined on the spiritual principles of the

Word, the serpent denotes man as to his gross sensual and

scientific faculty. Hence, it was promised, that the " seed

of the woman should bruise the serpent's head."3 On ac-

1 Gen. iii, 1. * Exod. vii, 10. 3 Isa. xxvii, 1.

4 Numb, xxi, 6. 6 Gen. iii, 15.

LECTURE III. 99

count of this revelation to the most ancient Church, which

implied the assumption of the fallen nature by God, the

serpent ultimately became an object of idolatry amongst

the pagans. To prefigure the divine incarnation, and the

glorification of this sensual principle, Moses was commanded

to make a " brazen serpent," on looking at which those who

had been bitten were healed.1 The regeneration of this

principle, through the assumption of humanity, is signified

by the words of the Lord respecting true believers ; "in

my name they shall take up serpents."2

Now the dragon is a winged serpent ; and wings in

Scripture denote intellectual powers : thus they are the

powers of true intelligence, whereby man rises to heaven ;

or the powers of perverted science, whereby he aspires to

pre-eminence. It is in the latter character that wings are

predicated of the dragon ; and hence the dragon becomes the

proper type of the devastation of divine truth by sensual

reasonings and erudition. Hence, we read in the prophet,

"out of the serpent's root shall come forth a cockatrice,

and his fruit shall be a fiery flying serpent."3 These pro

phetic words refer to the last ages of the Church, when

the knowledge of revelation should become fearfully per

verted by the abuse of the scientific principle. The ser

pent's root is the faculty of knowledge in its lowest degree

—mere scholastic erudition. The offspring of this subtle

faculty is called a poisonous serpent, because it most fear

fully perverts divine things ; and inasmuch as it aspires to

reign over spiritual wisdom, it is depicted as " a fiery fly

ing serpent." Thisfieryflying serpent is identical with the

great red dragon—fiery or red denoting the cupidity of

ruling, and wings signifying self-elevation by means of

scientifics.

Such being the correspondence of the dragon, we find

the symbol frequently employed in Scripture to describe

the devastation of the Church. As in Jeremiah ; " Behold

the noise of the bruit is come, and a great commotion out

1 Numb, xxi, 9. s Mark xvi, 18. 3 Isa. xiv, 29.

F 2

100 LECTURE III.

of the north country, to make the cities of Judah desolate,

and a den of dragons."1 The tumult here described is the

conflict in the Church arising from false principles ; a den

of dragons is a state in which divine truths are devastated.

So in Isaiah ; " The thorns shall come up in her palaces,

nettles and brambles in the fortresses thereof : and it shall

be a habitation of dragons, and a court for owls."* Job,

in his state of desolation, cried, " I am a brother to dra

gons, and a companion to owls."3 Ezekiel thus pronounces

the divine judgments upon Egypt: "I am against thee,

Pharaoh, king of Egypt, the great dragon that lieth in the

midst of his rivers."4 Moses describes the state of the

consummated Jewish Church in the same strain ; " their

wine is the poison of dragons."5 From these passages,

and numerous others which are not cited, it cannot be

doubted that the dragon is a type involving the end of the

Church, when spiritual truth is laid waste by sensual

dogmas, speciously deduced from the Scriptures, and uni

versally prevailing.

Is it asked, how this description applies to the Reformed

Church ? We answer, it pourtrays its genius and doings

as minutely as the woman on the scarlet beast answers to

the characteristics of Romanism. The two systems have

features in common, but others in which they differ.

They resemble each other in this : both have thoroughly

perverted the divine wisdom of the Scriptures ; this is

pourtrayed by the " seven heads ;"6 both also have great

1 Jer. x, 22. » Isa. xxxiv, 13. 3 Job xxx, 29.

4 Ezek. xxix, 3. 6 Deut. xxxii, 33.

6 The seven heads are by the Elliott School always understood of

Rome; because it is said concerning Babylon, "the seven heads are

seven mountains." But the same words are not applied to the dragon

and the beast, and this for a reason grounded in the spiritual sense ; for

a mountain in the Word corresponds to the dominion of love, either

heavenly, or the opposite : hence the additional symbol in reference to the

Romish hierarchy. Moreover, a careful examination of the Scriptures

will shew that the number " seven" is employed on principles essentially

spiritual, and derives its meaning, primarily and properly, from the

spiritual side of things ?

LECTURE III. 101

power ; this is signified by the " ten horns." Moreover,

the dragon has "seven crowns," or diadems "upon his

head :" a diadem, being a chaplet of precious stones, cor

responds to the brilliant truths of the Word in its ultimate

or literal form. Thus, the "foundations" of the New

Jerusalem are described as " garnished with all manner of

precious stones."1 The foundations of the Church are

doctrines in the lowest, or natural sense, and this sense of

the Word is transparent with the spiritual glory within :

even although perverted in exposition, the sacred gems

undergo no change in themselves ; and the fallen Church

upholds her influence by the use she makes of them in her

teachings. " The woman," for the same reason, is described

as being " decked with gold, and precious stones, and

pearls ;" but there is a marked difference between the two

Churches involved in the peculiar symbols : for the Romish

Church does not in the least admit of the exercise of the

intellect in matters of faith ; the Reformed, on the con

trary, has recognised the principle of individual judgment.

It is to be remarked, that as the beasts symbolise religious

systems, and hence also communities comprising them ; so

the different parts of the animal correspond to different

degrees of theological eminence. Hence, the head is

constituted of those who are most deeply skilled in the

mysteries of their faith ; whilst the tail, being the ex

treme and less noble part, corresponds to those who are

less distinguished for their dogmatic erudition. The

" tail of the dragon" is represented as drawing " the

third part of the stars of heaven," and casting them " to

the earth." The " stars of heaven" are the spiritual know

ledges which stud the firmament of revelation ; the " third

part" implies the whole. Being "drawn down from

heaven, and cast to the earth," denotes the total debasing of

these sacred luminaries by the grossest conceptions of holy

things. In like manner, it is said of the goat in Daniel,

1 Rev. xxi, 19.

102 LECTURE III.

by which the same things are signified, that he "cast

down some of the host and stars to the ground, and stamped

upon them ; which is afterwards explained as his casting

down " the truth to the ground."1 " The dragon," it is

said, " stood before the woman, to devour her child, as soon

as it was born." The woman is a symbol of the glorious

spiritual Church, which has manifested itself in these latter

days ; and her man-child denotes the spiritual-rational

doctrines thence born into the world. Now, the spiritual

rationality of the New Church is utterly incongenial to

the established dogmas of the Reformed bodies ; and hence

they unite, one and all, to oppose its progress, putting forth

all the subtleties with which their systems have been

elaborated, and insinuating that the fundamental features

of the New Theology are subversive of the teachings of

Scripture. They hesitate not to stigmatise it as the

revival of ancient heresies, and thus to raise the deepest

prejudice against it. They even class it with several low

and fanatical religious movements of the age, such as the

Southcottians and Mormonites. However, we remember

the words of Gamaliel, and bide our time.

But let us briefly review fhe famous tenet of the Re

formed Churches, and mark the common tendency of their

Biblical hermeneutics.

The Reformers did not reject the fundamental doctrines

of Romanism ; but they introduced one grand distinction

into their theology, which completely absorbs all other

points. This is the extinction of charity, as a condition of

salvation, and the establishment of the dogma of Justifica

tion by Faith alone, as the all of religion. This constitutes

the very Palladium of the Reformed temple. In the words

of the great Reformer, it is " the article of a standing

or a falling Church." ' That Luther was a good and ex

traordinary man, we doubt not ; but, we must remember,

he claimed no special illumination, and was liable to err.

1 Dan. viu, 10—12.

LECTURE m. 103

His great and ruling object was to separate from the Romish

communion ; and he seems to have regarded his famous

dogma as the widest possible mark of divergence. So ab

sorbed was he on the confirmation of this tenet, that

he made it the One Grand Mystery of Scripture ; and

employed the whole force of his mind to divorce charity,

good works, and social graces, from all salvatory connexion

with religion. To favor this darling tenet, he, in his trans

lation of the 28th verse of the third chapter of Romans,

introduced the word " alone" after faith, making it read,

" a man justified by faith alone, without the deeds of

the law." Two grand errors, which have since become

universal, were thus infused into the interpretation of the

apostle's words : for not only was a word utterly foreign

to the sense interpolated with the text, but also the term

" law" was explained to mean the moral, instead of the

ceremonial code. And because the epistle of James is quite

opposed to this grand dogma, it was denounced by Luther

as " a book of straw." The boldness of the Reformer's

assertions on this distinguishing point of doctrine is truly

startling ; and although the same teachings are continually

advanced from the orthodox pulpit and press, the real drift

of the system is somewhat concealed under a more guarded

tone of expression. It is well, however, to look at this

popular dogma in its uncloaked reality. Luther seems to

have perfectly revelled in its scholastic mysticism. Let u6

hear his own words. " By faith alone in Christ, anciently

promised and now exhibited, is the whole Church, from

the beginning of the world to the end, to be justified.

Consequently this effect being due to faith alone, neither

reason, nor the law, nor the fulfilling of the law, which is

called charity, has any thing to do in the matter ofjustifi

cation." " No sooner is the knowledge of faith received,

than everything else is seen to be unnecessary to righte

ousness." " The confidence, which is called the confidence

and hope of the mercy of God exhibited in Christ, should

104 LECTURE HI.

remain single and alone, and most nakedly naked, (nudis-

sime nuda.)" "It is at great peril that works are preached

up in preference to faith. On the .other hand, there is no

danger in insisting on faith without works, for the people

are mightily prone to put confidence in works, and to give

them the precedence over faith." " By faith alone without

works is the soul, through the Word of God, justified,

sanctified, verified, pacified, liberated, filled with all good,

and made a true daughter of God." " To the believer in

Christ, there are no works so bad that they can accuse

and damn him ; and, on the other hand, none so good that

they can defend and save him. But all our own proper

works accuse and damn us, and those of Christ alone de

fend and save us." " That faith which apprehends Christ

the Son of God, and adorns itself with him, and not that

which includes charity, is the faith that justifies." "A

Christian, if properly and accurately defined, is a son of

grace and of the remission of sins, who has no law, but is

above law, sin, death, and hell." " The pious man by doing

nothing does all things, and by doing all things does no

thing." " It is impossible that any son of God should sin ;

at the same time it is nevertheless true that he does sin,

but inasmuch as he is forgiven, therefore it is properly to

be said that the sinner does not sin." " Christian sanctity

or holiness is not an active but a passive holiness." "Man

in justification is merely passive." "Faith can by no

means subsist with works."1 These dangerous declarations

1 These "Lutheran gems" are taken from the "New Church Repo

sitory," (an American Work,) for February, March, and April, 1849.

They are translated from a Latin volume, in quarto, entitled " Loci com

munes D. Martini Lutheri, Viri Dei et Prophetic Germanici," published

in London, 1651.

In a letter to Melancthon, Luther shows still more startlingly the infa

tuated hold which his favourite dogma had taken of his mind. "Be a

sinner, and sin boldly : but believe and rejoice more boldly in Christ,

who is the conqueror of sin, of death, and the world : we must sin so

long as we remain here. This life is not the habitation ofjustice ; it is

LECTURE III. 105

evince how thoroughly and exclusively Luther's mind was

possessed by this strange doctrine ; so that he could not

distinguish between hypocritical works and Christian

works ; could not see that the Bible, from one end to

the other, is nothing but love and good works ; could

not perceive that the faith of the Gospel is derived from,

and rooted in, charity ; could not discern that obedience

is the grand test and ultimatum of all religion. Now,

let any one seriously consider whence a dogma like this,

which resolves the whole virtue of religion into a cold, ab

stract, and passive faith ; which chills and nullifies all the

moral and spiritual activities of the soul ; which denounces

reason as heresy, and good works as infernal delusions ;

which professes to change man, in a moment, from the

darkest fiend to the brightest angel ;—let any one, we say,

seriously consider whence such a dogma could possibly

spring, whenever and wherever it was hatched, but from

the "serpent's root"—that is, from self-intelligence? If

Luther, as he avers, discovered it himself, on reading the

words of the prophet, "the just shall live by his faith ;1

we cannot but conclude, that whilst he was a mighty

instrument in the hands of Providence for the castigation

of Rome, he was at the same time an instrument as mighty

sufficient that we know, through the riches of the glory of God, the

Lamb which taketh away the sin of the world, sin cannot pluck us away

from him, although we were to commit fornication or murder, a thousand

anda thousand times a day." (Lutheri Epis. torn. II, Jense, 1556, p. 345.)

The tendency of such a religious principle must, one might suppose, he

apparent to every reflective mind. Whether or not it became at all

visible to Luther himself, we cannot tell ; but the following remark, a

short time before his death, respecting the conduct of Protestants in his

own experience, has been since too largely applicable. "We are the

same as we formerly were, addicted to drunkenness and wantonness,

and there no where appears to be so great an earnestness and zeal about

the Gospel as there once was amongst the priests and monks. The

Gospel (such as we preach it) makes lazy carnal Christians, who think

they ought not to do any good." A Letter to the Rev. Geo. Gibson, by

the Rev. J. H. Smithson. 1 Hab. ii, 4.

F 3

106 LECTURE III.

in bringing about the consummation of the Church. Some

excuses may possibly be found on behalf of Luther. The

Romish Church, whilst acknowledging charity as an essen

tial of salvation, had completely corrupted the principle

itself, by reducing it to a mass of vain works, combined

with fulsome notions of human merit. The great Reformer

seems to have confounded the genuine grace of the Scrip

tures with the perverted notions of Rome. Most grievously,

however, did he err in his interpretations of the apostle's

words, when he struck love out of the firmament of Chris

tianity, and substituted in its place, an external, unscrip-

tural, and lifeless virtue. No wonder that this monstrous

and desolating tenet has done the dragon's work ! From

the time of Luther, theology has known nothing, and taught

nothing, but "faith alone." The colleges ofProtestant Chris

tendom have been gorged with this dogma, and the minds

of the multitudes have seized hold of it as the be all and

end all of religion. It is affirmed indeed that worksflow

from thisfaith : but the works so described hold, in reality,

no higher relation to the soul than that of a tail to a horse ;

they are merely civil and ornamental—being, it is asserted,

utterly devoid of any spiritual and saving virtues. Some

authors affirm that works are required as signs of justifi

cation before men, but have no efficacy whatever in the

sight of God. Luther says, "The good works which

follow justification serve merely as testimonies of this faith,

and please God, not simply for their own sake, but on ac

count of the person exercising faith." There is something

so flagrantly contradictory to common sense—such an open

door to all impiety, in thus excluding a good life from the

conditions of salvation, that to save the mark, the virtue is

at last somewhat clumsily tacked on, although declared to

be useless. As thus revised, however, the article is pal

pably absurd. Luther says, " Faith alone does not suffice,

and yet it is faith alone thatjustifies ;" which is a down

right contradiction. But the mysteries of this faith—its

LECTURE IH. 107

effects "in state," and its effects "in act," as they are

termed, are peculiarly esoteric ; and the study of them ap

pears to induce a spiritual idiosyncracy, in which all things

of religion are seen upside down. How strange, that a

sentiment so baneful should have become so falsely digni

fied by the authority of Holy Writ ! Away with the delu

sion ! It is a progeny, born in old age, from the degenerate

root of the Nicene tree : it is only another development of

the Babylonish germ. Both Churches divide God into

Three, and Christ into Two : both extinguish charity—

one in very virtue, the other in very name : one exalts itself

above Scripture, the other denies to Scripture any rational

apprehension. From these extreme perversions of the

spirit and life of the Word " is come that abomination of

desolation such as was not in all the world, neither shall

be, which the Lord has foretold in Daniel, the Evangelists,

and the Revelation."1 After the fearful corruptions which

centuries had insidiously grafted on the whole body of

Christian divinity, the doctrine of Justification by Faith

alone was all that was wanted to devastate the Church.

Richly has it sustained the lineaments of the apocalyptic

symbol. Glorying in the fundamental features of the

Romish creed, it has applied all erudition to invest itself

with the countenance of inspired truth, and to elaborate

from every text an oracular response. No coin might pass

current in the temple without the Solifidian impress. Some

divines, constituting, as it were, the head of the dragon, have

so infused their scholastic wisdom into the whole structure

1 Universal Theology, No. 179. "All this was a consequence of

men's not acknowledging the unity of God in trinity, and his trinity

in unity, in one person, but in three, and thence founding the Church

on the idea of three Gods in the mind, and the confession of one God with

the lips ; for thus they have no idea left of the Divinity of the Lord' s

Human Nature, when, nevertheless, He is God the Father himself in

his Humanity ; on which account He is called the Father of Eternity,

(Isaiah ix, 6); and he says to Philip, "He that seeth me, seeth the

Father." (John xiv, 9.) Ibid, 180.

108 LECTURE m.

of Scripture, as to make every chord swell forth with their

favourite melody. Moses, Prophets, Evangelists, Apostles

—all, under this miraculous handling, blend in the single

strain of "Faith alone !" Faith! Faith! Faith! And the

reader exclaims—"O how learned ! O how wise !" Others,

forming more particularly the body of this ecclesiastical

organism, have hatched a multitude of kindred dogmas

from their self-intelligence, and poured forth their fallacies

and fanaticisms as the very " wine of the kingdom." A third

class, occupying the sphere of the protended member, have

carried on the work of devastation to the very extreme,

divesting the Holy Word of every particle of spirituality,

and debasing its divine mysteries to nothing but earthly

utterances. Look at the Christian world with an inquiring

eye, and you will find, beyond a doubt, the diversified figure

of this gigantic desolater. Recognise the mystical ana

tomy of the Reformed Sectaries, hereafter to be numbered

among the ecclesiastical fossils of extinct generations. And

consider how great must be the contrariety between such

systems and that doctrine which acknowledges the Lord

Jesus Christ as the only God, and which teaches cha

rity—an internal principle of good—as the very soul

of Christianity, the very essence of faith, and the very

fundamental of all religion. " Thou shalt love the Lord

thy God with all thy heart, and with all thy soul, and with

all thy mind. This is the first and great commandment.

And the second is like unto it ; Thou shalt love thy neigh

bour as thyself. On these two commandments hang all

the law and the prophets." 1

The universality of the doctrine and faith of the dragon,

and the opposition thence resulting to the NewDispensation,

are further described in the thirteenth chapter, in the visions

of the two beasts—one rising out of the sea, the other out

of the earth. We have before remarked, that beasts, or

animals, symbolize the Word, and also the Church : hence,

1 Matt xxii, 37—40.

LECTURE in. 109

it is said, in the prophet, " I will sow the house of Israel,

and the house of Judah, with the seed of man, and with

the seed of beast."1 This seed is called an animal by

virtue of the affection and life which it gives to the mind,

specifically to the natural mind ; for a beast, philosophi

cally considered, is nothing but the form of some natural

affection. Thus, the Word and the Church are repre

sented by various animals. That the two beasts have

reference to the same religious power as is signified by the

dragon, is evident from the declaration that the dragon

gave to the first beast, " his power, and his seat, and great

authority," and also from its being said of the second

beast, that he "spake as a dragon." It is further ob

served of the first, that " they worshipped the dragon who

gave power unto the beast ;" and of the second, that " he

exerciseth all the power of the first beast before him."

The two beasts are described as rising respectively out of

the " sea," and out of the " earth ;" the sea and the earth

denoting the Church as existing respectively with the

laity and clergy. It would cover too large a field to enter,

in this place, into the grounds of these correspondences.

We may briefly remark, that those who are skilled in the

doctrinals of the Church, constitute its internal, or centre ;

whilst those who adopt the doctrinals from the teachings

of the clergy, and enthrone them in all their power, form

the external, or circumference. The several things pre

dicated of these two beasts accord minutely with these

distinctions. Thus, it is said of the first beast, that " the

dragon gave him his power and his seat, and great au

thority." The dogmas of the Church maintain their in

fluence in consequence of their reception by the laity,

because the latter adhere, with a blind credulity, to the

erudite teachings of the clergy. The extensive influence

of the orthodox doctrines is maintained in consequence of

the unmanly tenet, " That the understanding is to be

1 Jer. xxxi, 27.

110 LECTURE III.

held in subjection to faith ;" many asserting that that is

not faith which is understood, but only that which is in

comprehensible. There is no hope for society, so long

as it is thus enslaved ; for " when these notions prevail

among the laity, the clergy have power, veneration, and a

sort of adoration, on account of the divine things which

they are supposed to know, and which are to be imbibed

from their mouths." There is one point in connexion

with the first beast worthy of particular attention. It is

said, "I saw one of his heads as it were wounded to

death ; and his deadly wound was healed." This " one

head' denotes the chief and fundamental characteristic of

the Reformed Church—Justification by faith alone—

which is utterly contrary to the whole Word, and con

sequently is, by the simple testimony of the Word, com

pletely destroyed. There have not been wanting those

who have recognised its palpable absurdity : the unso

phisticated reason of every one at once condemns it. But

" the deadly wound was healed,"—how speciously ! how

admirably ! It is beyond the power of man, it is argued,

to fulfil the law, and therefore, it is fulfilled in his stead.

All the good works which a man ever does are not good,

and, consequently, are not pleasing to God ! But the

vicarious sacrifice does all ! " Christ's righteousness is

forensically transferred to the believer ;" and anon, in the

twinkling of an eye, " he becomes a happy participator in

its benefits." " A most wholesome doctrine, and very full

of comfort," says the Church of England. A doctrine

most congenial to the heart of man, says experience.

"Why, 0 insane sophist," writes Luther, "dost thou in

sist upon love, hope, and other virtues. I know, indeed,

that these are distinguished gifts of God, and enjoined by

the Holy Spirit to be excited in our hearts." But "faith

alone apprehends the promises, credits the promising God,

and puts forth the hand to receive what he is pleased to

proifer. This is the appropriate work of faith aloae.

LECTURE in. Ill

Charity, hope, patience, &e., have other matters about

which they are conversant, they have other limits within

which they range." Thus, as the prophet says, " they have

healed the hurt of the daughter of my people slightly,

saying, Peace, peace, when there is no peace."1 The de

lusion, however, has sufficed to captivate mankind : "all the

world wondered after the beast."

Of the second beast it is said, "he had two horns like

a lamb, and he spake as a dragon." The " two horns"

denote the extraordinary powers of the clergy in estab

lishing their tenets : but as these tenets are contrary to

the divine good and truth of the Word, they are said to

be " like a lamb,"—they put on the appearance of acknow

ledging the Lord, by talking of " faith in his merits," the

" imputation of his righteousness," his " intercession with

the Father," &c, but they deny that He sits supreme on

the throne of heaven ; thus, in reality, they do not acknow

ledge him. Orthodoxy reigns by its specious appeals to

Scripture, and especially by its seeming exaltation of

Christ. In reality, it makes no more of Christ than a

stepping stone ; for it climbs up another way to the Father.

Why do they not, like the apostles, make him the " corner

stone"—the Great God, who is able Himself and

alone to forgive sins, to change the heart, and to lead man

in righteousness ? Why, would they exalt Him, do they

not approach Him in His incommunicable character—

" The Almighty"—alone to be believed in, loved, worship

ped, and obeyed? Thus, orthodoxy exalts with one breath,

and degrades with another. It speaks as a dragon. It is

further said of this beast, that " he doeth great wonders, so

that he maketh fire come down from heaven on the earth

in the sight of men," and deceiveth them that dwell in the

earth, by means of those miracles which he had power to

do in the sight of the beast." These " wonders and mira

cles," as, we observed at the beginning of our discourse,

1 Jer. viii, 11.

112 LECTURE in.

denote the subtle arguments by which the abettors of

" Faith alone" and its offshoots, hold the imaginations of

men in a sort of spiritual awe ; " wonders," or signs, are

testifications of the truth of their teachings : " fire from

heaven," inasmuch as it was one of the strongest confirma

tions of old, signifies the most convincing attestations that

their doctrines are the very truths of heaven ; " miracles,"

or signs, have the same import as before ; these miracles

are said to deceive "them that dwell on the earth," mean

ing, that they completely delude in one way or another,

the whole body of the Reformed Church. These miracles,

however, are not unlike those practised by the magicians

of Egypt ; and, like their ancient types, there is a point at

which they utterly fail.

The two beasts are described as " rising up" or ascend

ing, immediately after the appearance of the dragon : for,

at the end of the Church, and especially at the dawn of a

New Dispensation, its devotees assume the most confirmed

and threatening attitude, asserting their irrational dogmas

with oracular confidence, and waging war against all pro

gress of religious thought, as " innovations," " novelties,"

" heresy," &c. But we leave the symbols to the further

examination of those who are disposed. " Let him that

hath understanding, count the number of the beast : for it

is the number of a man ; and his number is six hundred

threescore and six." To " count the number of the beast,"

is to ascertain the quality of this Solifidiiin principle :"

" the number of a man," signifies, that it assumes the cha

racter of spiritual intelligence : " six hundred and sixty-

six" implies, that, nevertheless, it is nothing but a com

plicated tissue of perverted divine truths.

The tendency of the Reformed systems is stamped upon

them, both in their origin and progress. They have

retained, unaltered, the very fundamental dogmatic per

versions of Romanism. They have introduced tj^e most

degrading views respecting the inspiration of the Scrip

LECTURE III. 113

tures ; have deeply confirmed the rejection of the Divinity

of the Lord's Human Nature ; and have laid hold with

avidity of the specious dogma of faith alone. The varieties

of their distinctive forms are indeed Vertumnus-like ; but

the family likeness reigns triumphantly throughout. If the

Scriptures are, in truth, the Word of God ; if Jesus Christ

is the Everlasting Father—the Great God, in a Divinely

Glorified Humanity ; if man is saved on other grounds

than those of a love-divorced faith : then surely we need

not be surprised that the mission of orthodoxy has been

to do the dragon's work. Like all degenerate systems,

however, it carries the seeds of its own destruction. Al

though yet fearfully exalted, the downfal of this dominant

system is visible, nationalism has planted its standard

around the temple, and, like another host of Roman legions,

will sweep the popular dogmas of Christendom with the

besom of destruction. The fate of the Reformed creed is

written upon Europe and America. It has torn the Church

to pieces, but in vain it strives to put together ; for the

marks of death are on the body. It has pulled down, but

in vain attempts to build up ; for the stones are hewn,

and the mortar is untempered ; there is no symmetry, no

adhesion. Romanism first extinguished the very spirit of

Christianity : Protestantism has well nigh obliterated her

veryform.

So Judah of old divided herself into two antagonistic

kingdoms, which strove together until destroyed by their

enemies ; and when the Redeemer came, they knew him not.

He who wept over Jerusalem, because of her coming

desolation, wept thus prophetically over the spiritual city

he had founded, and his words afford a subject of profound

study for the present day :—" O Jerusalem ! Jerusalem !

thou that killest the prophets, and stonest them that are

sent unto thee ; how often would I have gathered thy

children together, even as a hen gathereth her chickens

114 LECTURE III.

under her wings ; and ye would not ! Behold ! your house

is left unto you desolate. For verily I say unto you, ye

shall not see me henceforth, till ye shall say, Blessed is he

that cometh in the name of the Lord." 1

Adored be the Divine Providence ! There is still a

refuge for the Christian. He has come again.

1 Matt xxiii, 37, 38.

LECTUEE IY,

COMPARISON OF THE ROMISH AND REFORMED RELIGIONS.—

THE POINTS OF AGREEMENT.—THEIR DIFFERENCES. BOTH SYSTEMS

FUNDAMENTALLY ERRONEOUS, AND ESSENTIALLY DEFECTIVE.

" And I saw heaven opened, and behold a white horse ; and he that

sat upon him was called Faithful and true, and in righteousness he

doth judge and make war.—Rev. xix, 11.

It is only from a deep sense of the supreme importance of

revealed religion, that we have taken upon us, in this

public and decided manner, to declare our solemn conviction,

that the Christian Church, considered as an Institution,

has long forfeited its claim to its primitive designation.

But the verdict is pronounced, at every stage, by accumu

lating facts : and we have yet to bring forward a con

siderable mass of internal evidence in proof of the utter

desolation of the sanctuary. Again, however, must we

guard against a prejudice, to which we have before ad

verted, in connexion with the Reformation.

We are not among those who undervalue the benefits

resulting from the labours of the Reformers, nor those who

seek, as we hear affirmed of some, to de-Protestantize the

Church. On the contrary, we regard the Reformation as

a grand interposition of Divine Providence in restraining

the enormous corruptions of Romanism ; and we consider

it our bounden duty to protest, in a firm and Christian

116 LECTURE IV.

spirit, against the infatuated assumptions of that Church.

We rejoice in the name of Protestants. We are glad to

declare our devoted adherence to a cause so noble—a cause

sealed with the blood of martyrs, whose names must ever

be held in reverence for holy magnanimity and fortitude.

By no means will we number ourselves among either those

weak religionists or those stubborn sceptics, who can see

no great moral boon in the famous achievement of the six

teenth century. But whilst we concede all this, we should

shame to rank ourselves with the narrow-toned and fiery

sectaries who are ever holding forth "the Reformation''

as the perfect and final measure of Divine Providence in

the renovation of the Church. We have no sympathy

with the vociferous orators, lay or clerical, who are per

petually shouting, in breathless diatribes, "the glorious

Reformation," as if that event had corrected all the com

plicated and deep-rooted errors of twelve centuries of

darkness. We devoutly thank God for the Reformation,

because it scathed some of the grossest abominations that

were ever perpetrated under the mask of religion ; because

it entered into the " dens of the temple," and let in the

light of heaven upon the " chambers of imagery," where,

in secret, the professed Israel of God had " graven every

form of creeping thing, and abominable beasts, and idols,"

saying, " The Lord seeth us not." We thank God for the

Reformation, because it rescued the Word of Life from

the dismal cells of tradition, and from the iron grasp of

the priesthood, and asserted the inalienable right of every

one to read that precious Book in an intelligible tongue.

We thank God for the Reformation, because it restored

and secured the priceless principles of civil and religious

liberty, and established the inspiring truth, that no earthly

power should dare to stand between the conscience and its

God. And we would say to every Protestant—"Act up

to your profession, and endeavour to carry out the great

objects of the Reformation. Give not up your under

LECTURE IV. 117

standing, nor trust your salvation, to any priest, be he

Romish or be he Protestant ; but, under the grace of God,

manfully thinkfor yourself. Avail yourself of the count

less aids which, under Providence, the Reformation has

placed at your disposal, to raise your moral freedom and

rationality to the highest development of which they are

capable—the attainment of spiritual intelligence." This,

we believe, is the end pointed at by the divine beneficence

in the achievement of the Reformation ; and it argues but

little, after all, for the progress of this work, that men who

have been favoured with a Protestant education should be

—some so indifferent to the examination of their belief—

some so blindly wedded to the gross dogmas of a creed—

some captivated back by the baubles and croakings of the

Romish Church. Too many, alas, are Protestants only in

name. Despite this church-wide outcry about " the glo

rious doctrines of the Reformation," it is a grave fact, that

hundreds are being allured by the wiles of Popery, and

thousands plunging into a creedless rationalism.

The Protestantism in which to glory, demands of us to

carry on the work. We understand by Protestantism the

granting to every man the Word of God, and the unfet

tered liberty to study it. This is the bright guerdon which

we associate with the Reformation, and we protest against

the assumptions of whatever Church would restrict the

blessing. But we do not grant to the Reformation what

it has never fairly claimed. We do not believe that the

Reformers restored to us what Bacon has described as

"the first runnings" of the Sacred Scriptures. It is one

thing to recover possession of the Divine Volume, and an

other to loose the seals of its sacred mysteries. We do not

find that the Reformers laid the axe to the root of the tan

gled falsifications of the Romish faith. They did not pro

fess to touch any fundamental doctrine ; and their doings

on a derivative dogma served only to strengthen the pri

mary points. If it be a fact that the Romish Church had

118 LECTURE IV.

lifted up her tool on the very "corner stone" of the

temple, it is not to be disputed that the " graven thing"

remains in the centre of the reformed Sanctuary. Yes ;

the restless throes of the system are a proof that the cor

ruption is there, sapping the very vitals of the apostolic

faith.

These general assertions, however, respecting the fun

damental identity of the two Churches, may be regarded

as a wanton and defeasible charge, since it is commonly

imagined by Protestants that there is the widest difference

between the Romish doctrines and their own. But this

only shows how superficially these matters are generally

understood. The more studious know to the contrary.

The Bishop of Norwich, in his Reply to the Address of

the Clergy, remarked with truth, that " the fundamental

distinction between the Church of Rome and the Church

of England, is not difference in doctrine and practice :"

and although the non-conformist may claim a wider differ

ence as to practice, yet the affirmation as to doctrine applies

to the great mass of the Protestant body. The resemblance

in doctrine, is, however, much greater than most would

conclude from the Bishop's words, as he qualifies his re

mark by adding, " however momentous ;" thus suggesting

that there is still a momentous difference as to doctrine.

But we shall find, on an examination of the Beliefs of the

two Churches, that the difference is not of this momentous

nature, being on points of minor importance, which cannot

be affirmed to change the essential character and conse

quences of the respective formularies. Assuredly, we

repeat, the difference between the two faiths is not funda

mental. The contrariety is in other points—not in doc

trine. The dogmatic principles of the Romish Church

form but a secondary feature in its working, being super

seded by a whirl of pageant ceremonies, and a mass of

puerile superstitions. All things in that Church are made

subordinate and subservient to ecclesiastical domination.

LECTURE IV. 119

But this supine acquiescence is not consistent with the

grand Protestant principle : for with the Word of God in

his hand, a man possesses a potent antidote to such flagrant

assumptions, and has the privilege, if he choose to exercise

it, of looking into the very sanctities of his faith : thus, he

will not be so much in danger of saying "I believe,"

merely because the Church says so ; but will have the

opportunity of examining whether the voice of the Church

agree with that of Revelation. There may be dangers

attending this privilege ; and the Romish advocates have

not failed to make the most of them : they have dwelt, in

touching strains, upon the endless confusion arising from

private judgment in religious matters. But of two evils

says the proverb, choose the less.1 Diversity of creed is

an error a hundredfold less incorrigible than an Infallible

Church. But is the Infallible Church herself proof against

the same results ? Have not the like peculiarities dared

to intrude into the Holy See ? Diversity of creed did

not commence with Protestantism : it had an earlier date.

' No opportunity is lost by the Romish dignitaries of damaging the

Protestant rule of faith. Their general argument is briefly this ; that

as it is impossible for the mass of mankind to command the various

means of learning necessary for forming an independent judgment, the

assumption of such a judgment must be a fallacy. Another prejudice

continually excited, is the great diversity of opinion arising from the

Protestant principle. These objections look formidable in discourse ;

but what do they amount to ? Where, after all, is the advantage of the

Catholic rule 1 What are the elaborate discussions of Catholics but

appeals to private judgment ? But where is the line of demarcation to

be drawn ? Dr. Wiseman allows individuals to exercise their private

judgment, in order to become Catholics ; but that instant, says he, the

process ceases. (See Lectures on the Principal Doctrines and Practices

of the Catholic Church,Vo\. I, p. 16.) But again we ask, Has the Catholic

divine no independent liberty ofjudgment whatever ? Have not Catholics

differed greatly in their explanations of the Councils ? And have not

the Infallible Councils differed widely in their conclusions?—Whatever

be the merits of the Protestant principle, this is plain, that in subscrib

ing to the Romish rule, we are embracing a phantom—something which

has no existence beyond the imagination of its learned advocates.

120 LECTURE IV.

But you must naturally conclude that these features

would become more manifest, when the Scriptures, after

having been so long foully perverted by the Church, were

again issued for the common study of mankind : for the

Scriptures and the interpretations of the Church would be

found flagrantly at variance. Who can help danger at

such a crisis ?—when the Church had for ages taught a

perverted doctrine, and possessed no key to recovering the

true one. The Reformers might rescue the Bible from

the clutch of the Vatican ; but alas ! how were they to get

rid of the falsifications which centuries had fastened upon

every page of its hallowed mysteries ? How divest them

selves of the inmost perceptions of their own educated

readings ? It is more easy to throw down a visible

institution, than to uproot the errors it may have sown.

Here we have the secret of the gigantic difficulties of the

Reformers and their descendants. Here we have the cause

of the diverse creeds, and the rationalism, which have

been co-temporary with the privilege of reading the Scrip

tures. The deep-rooted corruptions of the Church, gene

rated from the heresies of the first four centuries, and

strengthened by generations of increasing darkness, re

quired a long period for their full exposure. To this

thorough emancipation of religious thought, the Reforma

tion itself was but a preparatory step. A blow was indeed

given to ecclesiastical domination, which may truly be

regarded as its death-blow, (for although the monstrous

incubus still struggles, it is evidently on the verge of the

last agony :) but the fearful mischiefs nurtured during its

destructive reign still yield, and may still longer bear,

their doleful fruits.

But to proceed to a more particular comparison of

the Romish and Reformed religions : in the first place,

we shall point out the distinguishing features which are

common to both.

The primary principle of religion is the doctrine of the

LECTURE IV. 121

Godhead—the acknowledgment of the Divine Being, his

attributes, and mode of existence. On these momentous

inquiries, impenetrable to unaided reason, Revelation pro

fesses to inform us ; and the Church professes to interpret

the inspired enunciations. Every phasis of theology takes

its tone from this first and fundamental doctrine ; and

every system of religion may be judged by the peculiarity

of this central verity. It is like the mathematical point

from which the whole circle is derived ; or, like the ner

vous essence of the blood, from which the entire corporeal

tissues are developed ; or, like the first link of a chain, on

which all is suspended. Thus, the theology of the Atheist

is a vacuum : that of the Polytheist is a superstition : that

of the Deist is a dark abstraction : that of the Triperson-

alist is a mass of inconsistencies : that of the Unitarian is a

refined naturalism : that of the Mohammedan, is a puerile

and carnal law. Such are the universal developments of

the doctrine of the Godhead ; the particular features are as

indefinite as the minds of men. " Upon a j ust idea of God,"

observes Swedenborg, " the universal heaven, and the

Church universal upon earth, are founded, and in general

the whole of religion : for by that idea there is conjunction,

and by conjunction, light, wisdom, and eternal happiness."1

Ponder well, we entreat you, this fundamental principle

of all religion. Look into the Pagan, the Mohammedan,

the Romish, or the Reformed systems, and see if the idea

of the Godhead peculiar to each does not flow into every

other doctrine. Bear in mind, then, that the views of the

Deity in the Catholic and Protestant Churches are substan

tially the same. Both hold the incomprehensible and con

tradictory doctrine established at the Council of Nice—that

of Three Divine Persons in one Godhead; and upon this

principle their entire theological systems are constructed.

It is true, the learned have ever been at war respecting

the words of their primary proposition ; and every writer,

1 Apocalypte Revealed. Preface.

G

122 LECTURE IV.

when pushed home, generally contrives to involve his

sentiments in a cloud of perplexity : but still, we are

pretty well acquainted with the vulgar notions of the doc

trine, and until new formularies are established, we must

take those for comment which have been infused into us

from childhood.

The acknowledged authorities of the Romish Church,

are the decisions of the Lateran Council in 1215, the creed

of Pope Pius IV, confirmed by the Council of Trent in

1563, and the annotations of the College of Douay in their

English version of the Scriptures. The most popular

recent expositions of the Romish doctrines are contained

in the works of Moehler, Perrone, and Wiseman.

The creed of Pope Pius, introduced at the period of the

Reformation, is the one commonly used in the Church of

Rome. The first clause of this document confirms the full

adoption of the Nicene Creed. The convocation of the

Anglican Church, held a few years after, recognises the

same authority, together with the Apostles' Creed, and

that of Athanasius. The Continental Protestants, in their

Formula Concordia, ratified at Augsburg, about the same

period, also declare their adherence to these established

authorities. The catechism of the Scotch Church main

tains the same fundamental views.

A marked difference is observable in the wording of the

three famous creeds which constitute the common basis of

Christian theology. The one named after the apostles,

acknowledges a Trinity, but makes no mention of persons,

substance, procession, fyc. The terms of Scripture are

employed without any attempt at definition. When, in

consequence of divers and diverse doctrines, the early for

mula required " enlargement," the Nicene Creed was in

troduced : and, at length, in order to expand and clench

what was still left dubious, the Athanasian Belief was

adopted. The definition of the Godhead contained in the

last-named document has been fully incorporated into both

LECTUHE IV. 123

the Romish and Reformed Churches. And if this doctrine

be the genuine truth of the Gospel, then both systems must

be founded on the rock : but if, on the contrary, it be a

human device, it follows that both are built npon the sand.

Now let us calmly consider the dogma which is thus

presented for our unquestionable faith. The Nicene creed

speaks of " God of God," and of " very God of very God."

What do the expressions mean ? By God we understand

One Infinite, Self-existent Being. Is it meant, then, that

One Infinite, Self-existent Being, proceeds from another

Infinite, Self-existent Being ? And if this be not the

sense, is there any intelligible meaning in the words ?

Again, the Athanasian Creed asserts, " we are compelled

by the Christian verity to acknowledge every person by

himself to be God and Lord." Is it possible to understand

this in any legitimate sense except as teaching the exist

ence of three divine, independent Beings ? We know it

will be answered, that the creed declares " we are for

bidden to say that there be three Gods or three Lords ;''

but we know also that this is a mere quibble, to which no

one, after repeating it, pays the least regard. The learned

divines, after having adopted the word " persons," have

tried to get rid of its force ; but in vain. The popular

representations of the doctrine, and the vulgar ideas in

evitably resulting, have set all their logic at defiance.

The Tripersonality has destroyed the Unity ; and in the

place of One God, which the creeds professed to maintain,

we have had either a unanimous Godhead, or a confer

ence of Divine and creaturely agencies ; that is, to speak

plainly, either Tritheism, or Arianism, or Socinianism. It

is well known, that from the third century there has always

been, in spite of the creeds, a wide defection of the clergy,

numbers in every age lapsing into Arian or Socinian sen

timents ; and the number by no means decreases. The

public teaching of the doctrine varies but little. Go to

what place of worship you will, and observe the manner

Q 2

124 LECTURE IV.

in which the Father and the Son are spoken of ; mark

the graphic distinctness with which both Tripersonalist

and Unitarian set forth the two agencies—the Father as

Invisible and Incomprehensible ; the Son as a visible and

altogether distinct Being, performing various offices, be

tween the Father and mankind ;1 consider, we say, these

facts, and then ask yourself—what has become of the doc

trine of the great and glorious God, whose Unity is. the

grand theme of Revelation, and whose Unitt the creeds

were professedly written to establish ?

The Nicene dogma has indirectly favored the very sen

timent it was intended to destroy ; for it is full of absurdi

ties and contradictions, for which the false reverence

thrown around it by specious association with Scripture

has failed to command belief. The indisputable fact is,

that at the time in which this document was composed,

the tares had overgrown the wheat, and, look where we

will, we encounter nothing but incomprehensible verbiage.

Another creed was composed by Pelagius, a British monk,

celebrated as the antagonist of St. Augustine, and the

founder of the sect of Pelagians. Listen to the puerile

distinctions contained in this production respecting the

Father and the Son. " Though we say, the Son is be

gotten of the Father, we ascribe no time to this divine and

ineffable generation ; but we mean, that neither the Father

nor the Son had any beginning. We cannot confess the

Father to be eternal, unless we also acknowledge the Son

to be co-eternal ; for he who for ever was a Father, for

ever had a Son." Is it not a pity that the authors of such

articles as these, could not see that, under color of Sacred

Scripture, they were writing downright theological non

sense ? Can we wonder that many eminent christians

have presumed to question these Council-hatched dogmas,

believing that the framers of them had utterly failed to

1 " Christ as man continually maketh intercession for us, by repre

senting his passion to the Father."—Douay Bible, on Heb. vii, 25.

LECTURE IV. 125

elicit the genuine doctrine of the Word ? But the Church

of England points to this creed of Pelagius as an evi

dence of her apostolic descent and purity, as contra-distin

guished from the Romish Communion. Alas ! then, for

the boasted apostolicity of her Faith ! One thing at least

is evident :—on the very central doctrine she is at one with

Rome : both streams descend in common from the Nicene

fountain.

That the Trinity of Persons, virtually and practically,

despite all metaphysical subtleties, is a Trinity of Gods,

must be obvious to all who reflect upon the popular de

velopments of the doctrine. The Church of England, in

her Litany, first addresses each person separately, and

then the whole together : very much like one of the

ancients appealing in succession to Jupiter, Mars, Apolto

&c, and then summing up by an address to all the

gods. We also find that prayer is frequently addressed

to the Three in succession ; and the form of addressing

the Father for the sake of the Son, is universal, which

could not be the case, were they regarded as One Divine

Being. In short, there is little difference in many respects,

in speaking of the Father and the Son, between the

phraseology of Tripersonalism and Unitarianism.1

The next important point of comparison in the two

systems, is the nature and work of Christ. And here,

again, we find the two Churches perfectly at one. In

each system, Christ, holding the relation of the second

distinct person of the Eternal Trinity, is represented as

having come into the world as a voluntary humiliation be

fore the Father, in order to avert his wrath, satisfy his

justice, and suffer the curse of sin as a substitution for

man. On this subject, it is declared in the decisions of

1 The reader is referred for a more particular examination of the

Three Creeds to a posthumous work of the late Rev. Rohert Hind-

marsh, entitled " The Church of England weighed in the balance of the

Sanctuary, andfound wanting."

126 LECTURE IV.

the Council of Trent—" The meritorious cause [of salva

tion] is the dearly beloved and only begotten Son of God,

who, when we were enemies, through the great love

wherewith he loved us, by his most holy passion upon the

cross, merited for us justification, and made satisfaction

for us to God the Father."1 The same doctrine is fully

stated in the second article of the Church of England.

" The Son, which is the Word of the Father, begotten

from everlasting of the Father, the very and eternal God,

and of one substance with the Father, took man's nature

in the womb of the blessed Virgin, of her substance : so

that two whole and perfect natures, that is, the God

head and the Manhood, were joined together in one

person, never to be divided, whereof is One Christ, very

God and very Man ; who truly suffered, was crucified, and

buried, to reconcile his Father to us, and to be a sacrifice,

not only for original guilt, but also for actual sins

of men."

It is impossible to reflect on the last clauses of these

time-honoured articles, without being impressed with

the inevitable Tritheism amalgamated with the Triper-

sonal scheme. It is in connexion with the atonement that

we see the real doctrine of the Godhead. Either the term

" persons," or an equivalent, is palpably inculcated here.

Call to mind the descriptions of this subject which per

vade our religious literature. On the fall of man, the

Three Persons of the Godhead are represented as con

sulting together on the plan of redemption, and agreeing

that the Second Person should come into the world to offer

satisfaction to the First ; that, on his resurrection, he

should perpetually intercede on behalf of believers ; and

that the Third should then be sent to operate in their

hearts, and accomplish their sanctifi cation. And after all

this, we are gravely assured, that there is but one God,

and that Christ is God ! ! ! Can we conceive of a more

1 Sess. vi, chap 7, § 2,

LECTURE IV. 127

consistent mass of absurdity and contradiction ? Can we

imagine anything more mythological and revolting than the

.views respecting the Blessed Redeemer, common alike to

both Catholics and Reformed ? The God of the universe,

whose attributes are Infinite Benevolence and Judgment,

heaping curses upon the head of another, his beloved Son,

and the Son, as a victim,1 suffering these penalties in his

flesh, and then exhibiting his wounds, and pleading his

sufferings, as a satisfactionfor the sins of mankind I And

this, we are told, is the manifestation of divine justice and

mercy ! At the same time we are assured that the Father

and the Son are of one substance, and one nature ! Charge

us not with want of reverence in speaking of this dogma.

It is the picture which is drawn, Sabbath after Sabbath, in

thousands of churches and chapels of the evangelized world,

decked with the assumed sanctity of Scripture, and adorned

with all the arts of eloquence. Wonder not that the com

mon sense of mankind is beginning to loathe such spiritual

nourishment ; and that multitudes, in despair of finding

anything more worthy on the table of the distracted sanc

tuary, are content to feed on the husks of Rationalism.

In our concluding discourse, we shall have an opportu

nity of contrasting what we regard as the specious per

versions of Scripture in the confirmation of the popular

dogmas with the genuine testimony of the Sacred Records.

But we cannot pass on without remarking on one palpable

contradiction of inspired truth contained in the article we

have cited from the Church of England ; namely, that

Christ died " to reconcile his Father to us." The words of

the apostle, and the general teachings of the Gospel, are

diametrically opposite to this declaration. " God was in

Christ, reconciling the world unto himself."- This passage

most decidedly represents man as the unreconciled party

—not God. St. Chrysostom, one of the earliest fathers,

1 A few years ago a work appeared in the north of England, entitled

" The Victim of the Atonement." 2 2 Cor. v, 19.

128 LECTUBE IV.

quotes the text with this emphatic comment ; " The apos

tle does not say " Eeconcile God to yourselves ;" for it is

not He that is at enmity, but you." So in the Gospel of

John, it is expressly declared, " God so loved the world

that he gave his only begotten Son."1 It is almost incre

dible that the plain testimony of Scripture should be so

grossly misrepresented as is done in this orthodox formula.

But this strange perversion underlies the whole doctrine

of the atonement as commonly taught. The God of Chris

tianity is described, not as the tender Father, and com

passionating Deliverer, revealed in Scripture ; but like the

fearful deities of Paganism—a Moloch or a Juggernaut,

thirsting for blood and satisfaction. The popular theology

of Christendom, Romish and Protestant, has this common

root—a tritheistic, mythological, irrational, anti-scriptural

doctrine respecting the Redeemer and his work. The

entire system is grounded in the supposed necessity of a

divine agent appeasing the divine wrath, and satisfying a

vindictive justice—the necessity of some other agency, or

agencies, standing between God and man. To support

this preposterous doctrine, the nature and import of the

Mosaic dispensation are egregiously misrepresented, and

the figurative language of the apostle, drawn from the

ceremonial law, is taken up in the grossest Jewish sense ;

and the glorious Redeemer of the world is transformed

into a scape-goat. Shame to call such pictures Chris

tianity.

■ In the Romish Church, this sensual notion of interces

sion with God was soon carried to the most disgusting

lengths ; canonization and invocation of Saints—masses

for the dead—gold-purchased pardons, &c. Connected

with these abuses, was the introduction of images, cruci

fixes, &c.

In the Reformed Churches, these most glaring abuses

were at once rejected : but never forget, that the root of

• John iii, 16.

LECTURE IV. 129

the mischief—salvation bt a vicarious sacrifice, or

substitution, remains in all its force. Hence, the com

mon representations in sermons and books, of the Redeemer

standing in the presence of God, exhibiting his wounds,

pleading for the acceptance of believers, &c.—all richly

Romish to the very core. We would seriously ask any

unprejudiced and reflecting mind—which of these systems,

considered as to essential principles, has, in reality, the

pre-eminence ? If one is, on the face of it, more gross and

flagrant, are not both, in principle, equally revolting and

irrational ?

Being thus perfectly identical on the very fundamentals

of doctrine, we must expect to find the resemblance pre

dominate more or less throughout the Romish and

Reformed systems.

The views of the two Churches respecting the Lord's

human nature are exactly the same. Both teach that the

Lord derived his whole Humanity from the Virgin Mary ;

thus, that he had not only a human body, but also a human

soul. In this way, they completely separate his Divinity

from his Humanity, and lend their countenance to all the

merely natural ideas by which the Redeemer has been de

graded to the level of an ordinary being. Hence, the fine

shades of difference between Tripersonalism and Unitari-

anism frequently become indistinguishable, and the current

phraseology will answer equally well for either side. The

words of the pious Matthew Henry, who styles Christ

" The Solicitor General at the high court of heaven," may

agree with any phasis of the indefinite systems of Chris

tendom.

On the collateral doctrines of original sin, imputation of

the merits of Christ, and justification by faith, the con

formity of the two Churches, as to general principles, is

equally striking. Respecting original sin, both affirm

that every man is born guilty of the transgression of Adam

—Adam having sinned in a federal capacity, and thus his

G 3

130 LECTURE IV.

whole posterity being responsible for the act. On this

subject, as well as on the imputation of the merits of

Christ, the views of both Romish and Reformed are fully

expressed in the decisions of the Council of Trent. "That

this sin of Adam, which originally was a single transgres

sion, and has been transmitted by propagation, and not by

imitation, is so implanted in the nature of every man, as

to be his own, and cannot be done away by any other

means than by the merits of the only Saviour our Lord

Jesus Christ, who has reconciled us to God by his blood,

being made unto us righteousness, sanctification, and re

demption."1 That there is a like general conformity on

the doctrine of justification, is evident from this canon of

the same Council. u That our heavenly Father, the Father

of mercies, sent Christ Jesus his Son into the world, in

the blessed fulness of time, as well to the Jews who

were under the law, as to the Gentiles who followed not

after righteousness, that they might all lay hold of righte

ousness, and receive the adoption of sons. Him God

offered to be a propitiation through faith in his blood, not

only for our sins but also for the sins of the whole world."2

The two systems, it is true, differ somewhat in the details

of these respective dogmas ; but still they all agree as

being the developments of the doctrine of a vicarious

sacrifice. Both Churches represent justification as granted

by God the Father, on the acknowledgment of the passion

of the cross as a substitution, in consequence of which

alone, the sinner becomes, at once, accepted and beloved.

This sentiment, we say, flows into both formularies ; and,

consequently, with this they stand or fall together.

On the Second Coming of the Lord, the resurrection of

mankind in their material bodies, the execution of the Last

Judgment in the visible clouds, the destruction of the phy

sical universe, and the subsequent renovation of the natural

order of things ; the views of the two Churches are part

1 Sess. v, c. 3. 1 Ibid VI, c. 2.

LECTURE IV. 131

and parcel of the merely natural and unsettled interpreta

tions o£divine prophecy peculiar to each. On these points,

therefore, we shall content ourselves, in this place, by simply

declaring their strict conformity of biblical exposition.

The Romish and Reformed Churches are further agreed

in the complete divorce of Reason and Revelation. By

both, the sacred mysteries of religion have been utterly

excluded from the sphere of the human understanding ;—

one forbidding her members to exercise any individual

judgment whatever on matters of faith ; and the other

asserting that these things are altogether beyond the pro

vince of the rational faculty. Even the mind of the intel

lectual Coleridge could scarcely emancipate itself from the

iron fetters of this Church-forged principle. The learned

Butler and others, it is true, have endeavoured to show

that there could be no discord, prima facie, between the

disclosures of Revelation and the moral and rational per

ceptions of man ; but their well-meant and, to a certain

extent, admirable lucubrations, have left the grand doc

trines of Christianity far separated from all proper intellec

tual confirmation. Nor can this be a matter of surprise, if

the doctrines they espoused were fundamentally erroneous.

The marked and melancholy resemblance of the two

Churches on the score of intolerance, exclusiveness, and

want of sympathy with the moral and civil progress of

mankind, may perhaps be set down in a great degree to

the imperfection of poor human nature, rather than to

dogmatic error : still, it can scarcely be doubted that the

ecclesiastical principles of both powers have tended rather

to strengthen than to remove the obstacle. These features,

however, wherever found, are purely Babylonish, and it

is a pity they ever present themselves under a mask.

On all essential doctrines, then, it must be apparent, the

Romish and Reformed systems are identical : consequently,

tliey are both eitherfundamentally right, orfundamentally

wrong. " By their fruits ye shall know them."

132 LECTURE IV.

But there are certain differences between the two reli

gions—some consisting in peculiar shades of the same

primary dogma, others in more marked characteristics :

to these, therefore, we will briefly direct our attention.

The lighter distinctions are observable in the develop

ment of the doctrines of original sin, imputation, and jus

tification by faith. The Council of Trent maintains, " that

free-will is by no means destroyed by Adam's sin, although

it is debilitated and warped thereby."1 On the contrary,

the Augsburg formula declares, " that man in spiritual

and divine things, which regard salvation, is like the pillar

of salt into which Lot's wife was turned, and like a stock

or a stone, without life, which have neither the use of eyes,

mouth, nor any of the senses."2 The tenth article of the

Church of England expresses the same ideas, but in more

guarded and somewhat ambiguous phraseology. We will

not venture into the vexed questions of Pelagianism and

Calvinism : but we cannot help remarking on what appears

to us a change for the worse, in this article of the Re-

formed. The Canon of the Romish Council will undoubt

edly claim the sympathy of many devout Protestants. We

have seen some of the fruits of the statue-like sentiment

of the Reformed Confession. No system has presented a

more unlovely and less influent religion than Calvinism :

and it is an earnest of better things, that mankind have

latterly got ashamed of the dogmas of predestination, par

tial election, and reprobation—views naturally flowing

from the Augsburg proposition ; although these blots

still stand on the stereotyped creeds, and are even now

occasionally defended with talent and learning.

In the article of imputation, the dogmatic teachings of

the Council of Trent and the Reformed Confessions are of

a kindred nature. Both affirm the actual transference of

the righteousness of Christ to the sinner, who is thus

1 Sess. vi, c. ].

* This is from the edition printed at Leipsic, 1756, pp. 661, 662.

LECTURE IV. 133

accepted by God the Father. In the development of this

strange transcription of character, however, the Protestant

doctors have been much more rigid, maintaining that the

very merit of Christ's redemption was imputed to the be

liever. The Catholic divines, on the contrary, have

endeavoured to throw off the stringency of their acknow

ledged article ; as may be seen from the following notes in

the Douay Bible. On Gal. vi, 15, it is remarked, " Chris

tian justice is a very quality, condition, and state of virtue

and grace resident in us, and not a fantastical apprehension

of Christ's justice only, imputed to us." Again, in refer

ence to Phil, iii, 9, it is observed, in opposition to the

Reformed expositions of the passage, this " is a false and

heretical sense of the words, and not meant by St. Paul,

who calleth that a man's own justice which he challengeth

by the works of the law or nature, without the grace of

Christ : and that God's justice, (as St. Augustine expound-

eth this place,) not which is in God, or by which God is

just, but that which is in man from God, and by his gift."

A broader dogmatic divergence of the two Churches, as

we have already remarked, is on the doctrine of justifica

tion : and it is not a little singular, that they should differ

so widely in carrying out the same primary principle. For

that there is even here no fundamental difference, is obvi

ous from the words of the Council of Trent ; " we are said

to be justified by faith, because faith is the commencement

of man's salvation, the foundation and root of all justifica

tion, without which it is impossible to please God, and to

attain to the fellowship of his children. But we are said

to be justified freely, because none of these things which

precede justification, whether faith or works, merit the

actual grace of justification ; for if it be grace, it is not of

works, otherwise grace would not be grace."1 This canon

would scarcely be objected to by the most fastidious stickler

for Luther's famous tenet. The Council of Trent, how-

1 Sess. vi, c. 8.

134 LECTURE IV.

ever, combines charity and good works as essentials of

salvation ; whilst the Reformed Church denies that they

have any essential connexion. " Faith without works is

dead and vain," is the dogmatic teaching of the Catholic

Church.1 But this, as shown in our preceding discourse,

was utterly rejected by the Reformers. Here, again, we

must think, the change of doctrine was by no means for

the better. It cannot but be astounding to an unpreju

diced mind, that the Reformers should have rejected charity

and a good life from the conditions of justification : one is

almost at a loss to conceive what could be their motive in

taking a step so pregnant with contradiction and danger.

Nor can we discover any satisfactory reason but the one

contained in the observation of Swedenborg ; namely, that

" the Reformers separated charity or good works from faith,

and declared that they were not at the same time of a saving

efficacy, with a view to be totally severed from the Roman

Catholics as to the very essentials of the Church, which

are faith and charity." That such a motive lay deeply

concealed in this strange proceeding, appears indeed from

several eloquent apostrophes of Luther ; and also from

these words of the Formula Concordia—" that the posi

tion, that good works are necessary to salvation, ought to

be rejected on many accounts, and among others, because

they are accepted by the Papists to support a bad cause.'"1

That the Romanists had used the doctrine of good works

to favour the most extravagant delusions, we do not deny.

But why should we reject the plain truth of Scripture

because it has been perverted and abused ? But may we

not trace the workings of a deeper error in both systems,

only developing itself under different features—namely,

the regarding the death of Christ as a vicarious sacrifice ?

Take away this dogma ; place the death of Christ on its

proper Scriptural basis—the last step in the great work of

God's reconciling the world unto Himself in the Flesh ; and

1 Sess. vi, c. 7. s Ibid 704.

LECT0RE IV. 135

what becomes then, either of the alluring Romish bribe,

to purchase salvation through the priesthood, or of the

captivating reformed dogma—Justification by faith alone.

Both sides, when pushed home, make the vicarious sacri

fice their common refuge. Both represent the work of re

demption as consisting in a forensic satisfaction to an angry

God ! And, both in order to establish this point, have

tortured the Divine Trinity into a monstrous Tritheism !

The doctrine of repentance has undergone a marked

difference in the handling of the Reformers, from their

peculiar views respectingjustification. In the monkishwork

ings of Romanism, the vital duties of repentance became

confounded with penance ; a certain round of mortifications

was to be a sort of set off to sin. Hence, the absurdities

of the confessional, works of supererogation, masses for the

dead, &c. One extreme, however, generally begets ano

ther. The Reformers, disgusted with Popish corruptions,

reduced repentance to a mere lip-confession, affirming also

that a general acknowledgment of sin was sufiicient, on

account of the infinite satisfaction of Christ, &e. Such

repentance is very easily performed ; and no wonder it

became popular. It is a matter of question which of the

two systems is the more superficial and delusive. As for

the great work of regeneration, it has been most eommonly

taught as a figurative change, and left equally vague and

visionary by both Churches.

In the interpretation of Seripture, the Romish Church

has been learned and mystical ; the Protestant has tended

to the veriest literalism. One has attached fanciful and

ridiculous notions to the ancient records of inspiration ; the

other has divested them of all spiritual import, and reduced

them to the dead level of human compositions. Thus, one

leads to superstition, and the other to Rationalism.

The teachings of the two Churches on the Sacraments

open a wide field for observation. We must, however,

note them as briefly as possible. The distinctions, we

136 LECTTJRE IV.

think, will be found greater than the differences. Besides

the two ordinances of Baptism and the Holy Supper, the

Church of Rome acknowledges five other sacraments ; viz.

confirmation, penance, extreme unction, holy orders, and

matrimony. One Greek word (jnuerr^tot, a mystery, or

sacred thing,) was applied in common by the early fathers

to these and other features of the Christian religion. But

there being no foundation in the institutions of the Gospel

for more than two sacraments, the Protestant Church has

properly rejected the others. Indeed, the Romish rituals

attribute a higher dignity to the ordinances of Baptism and

the Eucharist than to the others. It remains, then, to

contrast the respective views on these two. With respect

to Baptism, the teachings of the Council of Trent and the

Anglican Church present no very perceptible difference.

The former asserts baptismal regeneration ; and it seems

fairly predicable of the twenty-seventh article of the Church

of England. The subject, however, has been one of inces

sant dispute throughout the Protestant bodies. On the

Holy Supper, the controversy has been equally fierce.

There is one point on which the Romish and Protestant

notions come very nearly into contact ; one regards the

sacrament in reality as the offering of the body of Christ

in the stead of man ; the other associates the same import

with it as a type or symbol. That the Reformers have

exposed a monstrous error in the practice of the Church of

Rome, respecting the sacrifice of the mass,1 can hardly be

1 Dr. Achilli, in the recent avowal of his mental emancipation from

the principles of Romanism, speaks of the mass as the earliest point of

his misgivings. " In saying mass, I was no longer a Christophagos (a

Christ eater.) I had ceased to believe in what I did ; and what, in

reality, was the act that I performed ? I know not. I was like Luther,

and so many others, who no longer believed the mass, who had rejected

its doctrines, and learnedly refuted its errors, but who still continued to

celebrate it I said it indeed as seldom as possible ; always with a bad

grace, as if under compulsion, and frequently I could not restrain my

sighs. I was, moreover, ashamed of saying it in the presence of sen

LECTURE IV. 137

disputed : but that they have settled the matter, is very

much to be questioned. At any rate, the creeds have not

effected this object ; and it is yet to be shown by the

orthodox in what the pre-eminent sanctity and efficacy of

the Sacraments consist.

The differences between Protestantism and the gross

est features of the Romish Church, are too well known

to require any detailed examination. Monkish seclusion

from the world, invocation of saints, veneration of relics,

image worship, clerical celibacy, indulgences, the confes

sional, &c, must belong rather to the superstitions of Pa

ganism than to the spiritualities of the Gospel. At the

same time, we would whisper into the ears of Protestants

not to be so denunciatory towards the honest Catholic on

account of his religious practices. The latter, we must

remember, has been conscientiously educated in such ob

servances ; and it may be, after all, that they are not more

grievous errors than the dogmas of Tripersonalism and a

vicarious sacrifice. With respect to purgatory, the Romish

Church, it is well known, has made a most flagrant use of

her powers, and inculcated, directly or indirectly, senti

ments utterly at variance with the spirit of Christianity.

No wonder that the Reformers rejected such a machinery

of ecclesiastical enormities. Nevertheless, we consider,

sible and intelligent persons, as if afraid of their censure for performing

an act in the virtue or efficacy of which I no longer believed. I con

trived, too, to say it at those hours when there were the fewest persons

in the church, and at the most secluded altars. I always refused solemn

masses, in short, the mass which, for others, was a delightful service,

had become to me a very painful one. I endeavoured sometimes to re

gard it as a simple prayer, leaving out the idea of a sacrifice, or sacra

ment ; but this was impossible when what was termed the offertory was

to take place : and still more so at the time of the consecration, and

elevation of the host and the chalice. Although I myself was no longer

an adorer of the bread and wine, yet, at my mass, there never failed to

be some who adored my bread and wine, believing it transubstantiated :

and so I was the occasion of that idolatry." p. 230.

LECTURE IV.

that, in spurning the corruption, they at the same time lost

sight of a truth clearly recognized by the Gospel : and

their system remains blank on this point to this very hour.

But we shall have another opportunity of referring to the

subject.

We now come to the widest and essential distinctions

between the Catholic and Protestant systems. The Ca

tholic Church acknowledges a Vicar of God on earth,

endowed with infallible authority, and recognizes tradi

tion as the appointed expository of Scripture ;l at the

same time denying the exercise of all private judgment in

matters of faith. This, without doubt, was the rock on

which she split. Divine Providence has met these assump

tions, with a voice of thunder, in the negative. They tri

umph whilst man is held in the thraldom of ignorance.

They flee away at the dawn of intelligence. The Romish

Church may pride herself in her acts ofghostly munificence

to a dark and benighted race of humanity : the glory she

has reaped is by no means enviable. No created being is

to take the place of God. No traditionary incubus' is to

cover the Word of Divine Wisdom. No earthly dominion

1 The arguments for tradition advanced by Catholic divines, framed

with the utmost skill and suavity of polished dialecticians, remind us

of the fable of the mountain and the mouse. An immense effort of

logic is put forth ; and it crumbles at the first touch of severe thought.

For all the possible contingencies which are urged against the written

"Word, as the only rule of faith, must apply with tenfold force against

the floating mists of tradition. With those, however, who dare to re

flect on the plain testimony of Scripture, the point may soon be decided.

The argument has been dealt with by divine authority there ; and we

know not how that tribunal can contradict itself. What better fruits

can we expect from tradition now than in former times ? But what

says the Lord Himself respecting the like assumptions of the Jewish

Rabbis 1 Does he not testify that they had rendered the Word of God

of none effect through their traditions ? and that they thus placed the com

mandments of men before the doctrines of Divine Truth ? Catholic

writers are very fond of citing the Jewish Church as their example.

Perchance, they have followed it too far.

LECTURE IV. 139

is to hold the human understanding. With a spiritual

audacity never surpassed, the Romish Church puts man,

Scripture, yea Christ himself, under the throne of the Pope.

Nothing is of any authority except so far as the Church is

an authority I The time, we think, is come, for mankind

to meet such arrogant and preposterous assumptions with

the refutation they deserve.1 On these points then Protest

antism nobly differs from Romanism—denies her preten

sions in toto, and reads her inevitable fate in their extrava

gance. And it is only to be regretted that there should

still virtually be so much of the Popish spirit in the insti

tutions of the Reformed Churches. They will never be

thoroughly Protestant until they get rid of it all. Priest

craft is the bane of religion, and the enemy of the true

priesthood. The minister must be a shepherd—not an

inquisitor. Happy will it be when Christianity again ex

hibits her true mission, as in primitive days, and purges

herself from every vestige of the Babylonish leaven.

In this comparison of the two great sections of Chris

tendom, we have not entered into an examination of

1 The true character of a Church is that of a religious society, or of

a society in its religious aspect. As a doctrine and a principle, the

Church is a divine institution, hut not as a mere association. As re

gards its visible nature, it is like any other association ; hut it has for

its subject Revelation instead of human codes, Divine Truth instead of

science. The Church, therefore, is the servant of that which it admi

nisters : and to place its authority above Scripture, is the same as a

secular body placing itself above the law, or a scientific association

above the principles of its science. The authority of truth depends on

no human medium : it belongs to the moral, intellectual, and spiritual

faculties of man : when imposed from without, it loses its divinity. It

may be objected to this view of the Church, that the prophets and

apostles were invested with a personal authority. But the nature of

their authority we have already explained in our third discourse. But

even in such extraordinary instances, the authority was virtually and

truly in the mission, not in the person. The Church derives ALL HER

authority from the Scriptures : and the authority of the Scriptures is

supreme, because they were given by a plenary divine inspiration, and

thus constitute the medium of man's spiritual and moral illumination.

140 LECTURE IV.

Unitarianism. It will be seen, however, that we cannot

regard this system as clearing away the theological cor

ruptions of the first four centuries, and restoring the apos

tolic faith. True, TJnitarianism has most boldly denied

the principle of Romish domination, and the dogma of faith

alone, advocated the exercise of an unfettered judgment

in religion, and asserted the fundamental virtue of charity.

So far, TJnitarianism must have the sympathies of every

true philanthropist. But on the grand and distinguishing

doctrines of Christianity, which constitute the main features

of this contrast, our impressions are of a very different

nature. In this respect, we regard the choice as between

opposite fundamental errors, equally dangerous when con

firmed. Unitarianism asserts the Divine Unity ; and in

this we rejoice to agree with it. But it, at the same time,

denies, properly speaking, a revealed Deity, and thus claims

a title little above that of pure deism. Unitarianism also

rejects the vicarious sacrifice, and so far escapes the ab

surdities of popular systems. But here again it proceeds

on the negative, and impugns the Divine Assumption and

Glorification of Humanity, reducing the stupendous work

of Redemption to a level with the virtue and results of an

ordinary life. Thus, on the very essentials of Christian

faith, Unitarianism, instead of rebuilding the desolated

sanctuary, has, we conceive, combined to deface its very

" corner-stone :" it is ultimus ultra. The characteristics

of both Tripersonalism and TJnitarianism appear to us to

be well described in the words of Dr Hampden. "No

one can be more convinced than I am, that there is a real

mystery of God revealed in the Christian dispensation ;

and that no scheme of TJnitarianism can solve the whole of

the phenomena which Scripture records. But I am also as

fully sensible that there is a mystery attached to the

subject, which is not a mystery of God."1

These investigations respecting the state of Christianity

1 Bampton Lectures, iii, p. 146.

LECTTTBE IV. 141

in these latter days are followed by very solemn reflections.

Truly it is no subject for indifference. To know that in

an age of civilization, the Church is in darkness and deso

lation ; that in the words of the prophet, " the daughter

of Zion is left as a cottage in a vineyard, as a lodge in a

garden of cucumbers, as a besieged city ;"1 that " all the

stones of the altar are as chalk stones beaten in sunder,"

" the defenced city desolate, the habitation forsaken, and

left like a wilderness," where the calf feeds, and lies down

and consumes the branches ;"2 is by no means a matter

for levity, although too many so regard it. The day in

which we live is truly a time of pulling down, and great

numbers are engaged with pride in the work of demolition.

Religion has been severed from morals, from reason, from

science, from art: and hence she is looked upon as a

fantastical and spurious thing, unworthy of God, and use

less, if not dangerous, to man. One after another comes for

ward, and roots up some long-venerated custom or opinion,

until the Church and its creeds have well nigh lost all

definite form, and forfeited all veneration. Many Christian

teachers declare themselves no longer trammelled by any

formula of faith. They recommend their doctrines on the

principle, that they may doubt to-morrow what they affirm

to-day. On the very fundamentals of Revealed Religion

does this strange anomaly exist. Thus, in two contiguous

temples, we may observe the extreme contrast, of one

minister tenaciously clinging to every article of orthodoxy,

and the other as carefully avoiding any pointed declara

tions. The dissentients, however, are undoubtedly on the

increase. And while the old systems of religion are thus

tumbling down, very serious questions naturally arise.

—Who is to build up another temple ? Who is to raise

the New and Glorious Sanctuary of a Divine Religion ?

Shall "Eternal Providence" leave the Church in this

devastated condition ? Shall man destroy, and shall not

1 Isaiah i, 8. 1 Ibid xxvii, 9, 10.

142 LECTURE IV.

God restore ? Ponder these questions, ye who make

something more of Religion than a mere creed and form ;

ye who really believe that Christianity is a divine verity,

designed to accomplish the evangelization of the world.

Remember the prophetic words of Amos. "In that day will

I raise up the tabernacle of David that is fallen, and close

up the breaches thereof ; and I will raise up his ruins,

and I will build it as in the days of old."1 Call to mind

the magnificent visions of John, after all the trumpets had

sounded, and all the vials were poured out, and the judg

ment of God was accomplished upon the Dragon and

Babylon. " He that sat upon the throne said, " Behold I

make all things new !"2 and John, " carried away in the

spirit to a great and high mountain," saw " that great

city, the holy Jerusalem, descending from God out of

heaven."3 Surely these are important prophecies ! Sub

lime consolations ! What do they mean ? Who can in

terpret them ? Is the time come for the solution of these

mysteries ?

These questions we shall endeavour to meet in our con

cluding discourse. Meantime we call attention to a brief

summary of the points on which we consider the entire

circle of the popular theologies essentially defective, and

sound information respecting which must be ranked as the

chief desiderata of the age.

The inspiration, divinity, and sanctity of the Sacred

Scriptures.

The key to their prophetic enunciations, and spiritual

mysteries in general.

A coherent and rational code of doctrine, deduced from

and confirmed by the entire testimony of Scripture, on all

the distinguishing features of revealed religion—the pro

per object of worship, the Divine Trinity, the Divine

Humanity, the work of Redemption, the Atonement, the

Christian Life—its connexion with the work of Christ,

1 Amos ix, 11. 3 Rev. xxi, 5. s Ibid verse 10.

LECTURE IV, 143

and the duties, obligations, and consequences of repentance,

obedience, charity, regeneration, and salvation.

The proper connexion between things civil, moral, and

religious ; or a comprehensive system of spiritual morality.

A more profound knowledge of psycology, embracing

the true grounds of the immortality of the human soul,

the connexion between the spiritual and natural worlds,

the nature of heaven and hell, and the laws of divine order

in the arrangement and government of the Eternal State.

The true grounds of the marriage covenant—its celes

tial origin and uses, as the most orderly, the most sacred,

the most spiritual, and the most angelic of all human

associations.

That system of theology, which, upon these all-important

points, has something more cogent to offer than plausible

hypotheses and happy conjectures ; which places the whole

range of Christian faith and ethics upon an entirely new

basis, drawn from the Sacred Scripture, and confirmed by

universal reason and experience ;—such a system has surely

some claims on the attention of an age like the present.

Again, then, we would affectionately urge all who are not

enslaved to existing systems, to show themselves true Pro

testants. Let us not be content with what was achieved

by great and noble minds three centuries ago. " God," as

said the Reviewer, " has boundless stores from which he

enriches men, age after age, as they are able to receive it."

Let us hold fast our Protestantism. But let us not rest

in the first faint glimmerings of light. Let us go on even

to the sunrise. Let us press towards the goal to which the

Reformation pointed—a Renovated Christian Church.

LECTURE V.

EXPANSIVE GENIUS AND MISSION OF CHRISTIANITY,—

UNPROMISING CHARACTERISTICS OP ITS POPULAR ASPECTS.—

THEOLOGICAL FEATURES OF A NEW ERA.

" Behold, I make all things new :"—Rev. xxi, 5.

If Christianity be the glorious complement of the Sacred

. Canon of Revelation ; a true conception of its genius and

scope becomes a subject of the last importance. Christi

anity must be regarded as the new development of man—

the second unfolding of his moral, intellectual, and spiritual

being. This human development, like all others, com

menced from the most simple condition ; besides having

had to struggle, in its progress, with the growths of a de

generate nature, long become hereditary. No wonder

that the leaven of the old mass has tended to resist the

working of the new. No wonder that a season of ele

mentary confusion has been the inevitable trial of Gospel

truth. No wonder that the mysterious faith, mingled with

the subtle, long-confirmed antagonism of human nature,

should have presented such a motley history. As first

exhibited, Christianity was an entirely new root : it con

tained the essential elements of the perfect institution

which it claimed to be : but it was, withal, accommodated

to the state of mankind, just as a profound science is made

easy to the faculties of a child. And as a child, after the

soundest instruction, may still fall into error j so was it

LECTURE V. 145

with the early Church. Hence, the solemn warnings of

speedy declension, and the promise of another era, when

the Divine Truth should shine forth with sevenfold radi

ance. These facts, far from impugning the verity of the

Christian oracles, tend rather to favour their authenticity.

They are in accordance with the order written upon the

history of man, and every where experienced in his pro

gress. The unfavourable features attached to the career

of Christianity, are, in reality, only like the disagreeable

stages attending the cure of a malignant disease. A new

vital action may have been produced in the system ; but

for a time it is mixed up with the morbid elements op

posed to it, during which the results remain questionable.

Of such a tentatious nature, we consider, have been the

uncomely aspects of the Gospel ; but the day, we believe,

is come, when the stigma shall be dispersed, and the work

of God exhibited in indubitable contrast with the adverse

doings of man.

The expansive spirit of the Christian dispensation is

plainly impressed upon its first institution : it may be

dimly traced even in its perverted workings : and it can

scarcely fail to be elicited, ■ by a searching observation,

from the extraordinary movements of the present day.

Its one preeminent object is, to bring man back to the

noblest inheritance of his being—to imbue his soul with a

faint and distant likeness of the Perfect One. There is in

Christianity alone a spiral power to make man truly moral,

intelligent, and spiritual. Not only is it identified with

every phasis of his civil well-being ; but it is the single

medium for restoring his fallen nature to integrity and

order. It is the very central power of social good.

But why is it that there are so many, distinguished by

both intelligence and excellence, who cannot see that

the genius of the Gospel is of this superlative nature ?

We think we have already assigned the cause of much of

this modern scepticism. Men are being educated under

H

146 LECTURE V.

two opposite influences. They are brought up under sys

tems which are not the true exponents of Christianity.

They are surrounded with impressions adverse to its real

character. They are early imbued with the anomalous

dogmas sketched in our preceding discourses. At the

same time, a new and interior influence is operating, dis

posing the understanding to examine into these blindly

venerated notions. Some unhappy principle of doubt

enters their minds, and henceforth they see Christianity

through a false medium. They cannot find anything

rational or expansive in the doctrines they have imbibed ;

and they discard them with disgust, and with them, too

often, all belief in the divine institution of Christianity, or

the fact of a Kevelation. The Christian world is filled

with alarm, and endeavours to recover these unfortunate

aliens from the faith. But how is this possible ? The

defection with many is of slow and imperceptible growth ;

it takes place after all popular sources for preserving their

faith have been consulted again and again. Some may

fear to take the giddy step, and remain in a neutral state,

hoping for some gleam of light to guide them onwards in

the path of revealed religion. It is not for man to enter

into another's heart. He cannot know how far his brother

is culpable for throwing off his belief in Revelation. But

of this we are satisfied, that a searching examination of

popular Christianity is by no means likely to confirm a

wavering faith. There is no sympathy between the dog

mas of the Churches and the aspirations of the thirsting

soul.

Is he a Catholic that dares to take this step ? That

moment does he cease to be a Catholic. To think for

himself, says the Church, is at the peril of his salvation.

He must yield soul, reason, conscience, to the Church ;

must hold religion and reason at perpetual variance ; must

seek heaven through a round of superstitious ceremonies ;

must do the work of salvation by proxy, through the priest

LECTURE V. 147

and the saints : in short, in all spiritual matters, must

resolve himself into a mere automaton, and worship God

in the most abject slavery. What true progress can we

possibly associate with the assumptions and teachings of

the Church of Rome ? No : she has destroyed man the

unit, and transformed him into a huge machine, and that

moved not by a divine but by a human power. What

progress can you look for in the collective manhood, if

you destroy the individual will and intelligence ? It is

the extravagance of all extravagances—the phantasy of all

infatuations ! God has endowed every rational being with

the impress of his own nature. He has given power to

no class of men to infringe the moral and spiritual freedom

of the meanest son or daughter of humanity. He has im

planted in every one a human soul, and requires of every

one a human responsibility. And the duty of eminent

intellects and influential institutions, is, to promote the

great ends of social freedom and intelligence ; to render

mankind, not a divided house of tyrants and slaves, but a

united family of brethren. True, there must be rulers,

both civil and ecclesiastical ; but these rulers are not to be

Gods, but servants—servants to God and man. The Ro-

mish hierarchy have completely falsified this principle :

their system is one monstrous perversion ; and with all its

seeming venerability, must by and bye fall under its own

weight. Well might Dr. Achilli, when he contemplated

his emancipation from this fearful system, adopt for his

motto the words of the Psalmist ; " Our soul is escaped as

a bird out of the snare of the fowlers : the snare is broken,

and we are escaped."1

But can the earnestly-inquiring mind remain satisfied in

the domain of Orthodoxy ? Is there here a resting place

for spiritual intelligence ? Alas ! the builders are from

the dispersed of Shinar, and the confusion is still upon

their tongue. Who in this legion of artificers can under-

1 Psalm cxxiv, 7.

H 2

148 LECTURE V.

stand his companion ? Like Eome, orthodoxy has written

over her temples—" Believe this, or perish." But further

like Rome, that which is to be believed must not be ex

amined. A blind faith in unintelligible dogmas, is the

common feature of both systems. Orthodoxy set up the

right of private judgment. But the principle, as has been

well observed, " was denied by the very men who pro

claimed it ; for all who revolted from the Papacy con

structed creeds of their own, and required unconditional

acceptance of them."1 That which is contradictory, can

neither be expansive nor progressive. But orthodoxy is

flagrantly contradictory. It has anathematized Popery in

the spirit of Popery, and treated difference of opinion as

the sin of schism. It has fostered the withering dogmas

of Calvinism. It has hatched the chilling sentiment of

faith alone. Faith, mystery, omnipotence, are the magical

spells by which it wields its sceptre : its faith, when ana

lyzed, being blind persuasion ; its mystery, what is utterly

inconsistent; its omnipotence, a mythological despotism,

irrespective of any rational response. There can be no

elasticity here—all is stagnant. Educated in such a sys

tem, what is the consequence when men dare to apply to

it the rigid scrutiny of the understanding ? There are

but two courses open to them. Either, like Dr. Watts,

they must sit down in the agony of despair, at the theolo

gical chaos that yawns around them ; or, like hundreds

who have been unable to exercise so sublime a faith, rush

into a shoreless naturalism. There is a large body who

take neither course ; satisfied to repeat their " I believe"

as their fathers did—well contented to rehearse what the

creed declares. This is the vast multitude on which

Orthodoxy hangs. The two classes before-named will not

uphold it : the defence of the other is of small power.

Thus the inevitable crisis presses on ; and whilst a few

weak-minded men turn back to Popery, thousands are

1 Eclectic Review, September, 1850.

LECTURE V. 149

plunging into that flood whose gates have been gradually

a opening during the last three centuries, and which is now

threatening to engulph the ancient creeds of Christendom

—the deluge of Rationalism, Revealed Truth, it is evi

dent, can make no progress under such circumstances.

But is it possible for the world to rest in the mists of

Rationalism ? Is this to be the goal of civilization and

learning ? Is the glorious shrine of a Divine Revelation

to be at last resolved into a fable ? Are the long-revered

records of immortality to be delivered over to the myths

and legends of superstition ? Do the Sacred Scriptures,

after all, contain no grand and solid revelations, indiscover-

able to unaided reason, and indispensable to human know

ledge ? Have all the great philosophers, ancient and

modern, been labouring under a grand delusion, in believ

ing that man is an immortal creature, and that the know

ledge of his immortality can be attained only by means of

Revelation ?

Rationalism is a purely negative principle—the very

antipode of Christianity. It is the offspring of the con

summated Church, and belongs to an age of science severed

from religion. Rationalism rudely cuts the knot which

should be reverently untied. It is a destructive agency

permitted to restrain another. We can expect no noble

fruits from such a tree. What becomes of social yirtue, if

you take away the bonds of religion ? And where are

the bonds of religion, if you remove the divine authority ?

But where is the divine authority, without a Revelation ?

To deny the fact of a Revelation is to affirm that man is a

mere creature of sense. There is nothing truly rational,

separated from the momentous themes of Revelation ; no

thing consequently when Revelation is rejected. It is a

point of the plainest certitude, that nothing could be known

respecting the Divine Existence, or the immortality of

man, except from Revelation. Without this divine medium

of opening and forming his mind, man could never have

150 LECTURE V.

been more than a sort of immortal animal. A Revelation,

therefore, adapted to the state of mankind, has existed <

from the earliest age.

But we would find the best excuse we can, even for

Rationalism and Deism. Man has every where darkened

and corrupted his nature : and he has treated revelation

in the same manner. We would ask the honest sceptic,

whether it is not probable, that, a revelation being granted,

man, in the condition in which all history and experience

represent him, would do violence to its august mysteries,

mistake its records, and pervert its teachings ? Scepti

cism can never solve the great problem of human existence ;

as, on the other hand, it can never overthrow the momen

tous disclosures of Holy Writ. The fall and corruption

of human nature must be a fact. The necessity of Re

demption by the Divine arm must be a fact. The Inspired

Records that unjold these things to our moral intelligence,

and lay bare the inmost recesses of our being, in harmony

with universal experience, must be a fact. These are

points, be it remembered, capable of a philosophical and

practical exegesis, and perfectly independent of Triper-

sonalism, and a vicarious sacrifice. But Rationalism, in

rejecting the dogmatic perversions of the Church, sweeps

away all together, and leaves neither stick nor stone to

build with. The sceptic may have cause for complaint :

but the remedy he proposes is worse than the disease.

It is worthy of note, that Rationalism should have mani

fested itself thus potently at the very end of the Church,

and just at the period, as we believe, when the under

standing is being opened to the truly rational investigation

of Divine Truth. But every extreme begets another, and

every principle has its opposite. Rationalism, Deism,

Pantheism, like the voice of the serpent whose delusions

expelled Adam from the garden, originate in the gross

scientific faculty separated from the higher intuitions of

the pure reason.

LECTURE V. 151

In this perplexity of the religious world, it is cheering

to feel that the vital principles of Christianity are develop

ing themselves anew. The prospects of mankind are not

from Romanism, or Orthodoxy, or Rationalism ; but from

that glorious revival of Divine Truth promised nineteen

centuries ago. How this time of refreshing was to be

brought about, has been, from the first, a subject of peculiar

obscurity. The Second Coming of the Lord was anxiously

looked for during the earliest age of the Church ; and the

anxiety has increased, century after century, with the dis

appointment of vulgar expectations. It has been ad

mitted, by most eminent authorities, that an error has

prevailed with regard to the knowledge of the apostles

respecting this matter. It cannot be shown that the

apostles were made acquainted with the manner in which

the Second Advent would be accomplished. In speaking

of this event, they invariably employ the purely symbolic

language used by the Lord, and by the ancient prophets.

The import of this language they leave unexplained.

That they did not comprehend it, is evident from several

facts. They were, indeed, fully assured respecting two

important points—namely, that a grievous apostacy would

quickly overspread the Church ; and that another advent of

the Saviour would precede the final glory of his kingdom.

It is not surprising if the early Christians in general did

not understand what was thus obscure to the apostles ;

or that the like want of discernment has distinguished

subsequent ages ; or that, in the absence of correct ideas,

mankind have entertained puerile conceits. Let any one

submit the notions popularly accepted on the coming of the

Lord to the test of serious reflection. It is imagined that

the Glorified Redeemer will appear in the natural clouds,

accompanied by myriads of saints ; that He will sit there

on a great throne, and the angels around Him on thrones ;

that then, by the tremendous blast of a natural trumpet,

the dead bodies of all who have ever lived will be

152 LECTURE V.

awakened from their graves ; that all generations of man

kind being thus gathered together, in presence of the

assembled universe, souls and bodies will enter into a new

union, and undergo a final judgment ; after which, the

world and the firmament will be burnt up, and created

anew, and the saints, in glorified bodies, take up their abode

in the new earth. No wonder that such carnal notions

have not been realized. Is there any probability that they

ever will ? Would not any intelligent and unprejudiced

inquirer be open to conviction that the inspired predictions

contained other meaning ? These notions arose at a pe

riod when the style of the Scriptures was imperfectly

understood, and when the ideas of mankind concerning

divine things were exceedingly natural. This grossness

of apprehension was abundantly favored by the rapid cor

ruption of the Church ; for thus all the disclosures of Holy

Writ became more and more sensualized. But even had

there been no falling away—had the primitive faith been

retained in its purity ; it does not follow, that the first

dispensation of Christianity would not have needed ex

tension. The words of the Lord, "I have yet many

things to say unto you, but ye cannot bear them now,1"

must, we think, be regarded as the declaration of an im

perative order respecting the future necessities of the

Church. The eye requires a prudent transition from

darkness to light. Nor can the mind be elevated in a

sudden manner : wisdom is not given by miracle. The

views of the early Christians on all subjects, as we have

just intimated, were of a very general and imperfect

nature. They could believe, in simple faith, that the

stars would fall to the earth, and that angels could sit

upon the clouds. But are these ideas in accordance

with true philosophy ? Christians of the nineteenth cen

tury must form very different conceptions concerning such

expressions of Scripture, in order to hold them in reve-

1 John xvi, 12.

LECTURE V. 153

rence. But not only in such things was the faith of the

primitive Christians of this simple and unphilosophical

nature : it was the same on every subject of revelation.

They saw the truth purely as far as it came to their ap

prehension ; but their apprehension was apparent rather

than profound. A careful study of the Acts of the Apos

tles, and the apostolic writings, even apart from other

testimony, affords sufficient evidence for this conclusion.

Witness the difficulty with which the apostles gave up

their attachment to the Levitical statutes ; and the deli

cate regard which they did not deem it improper to pay

to the feelings of their various converts. Bishop Law has

well described the state of the early Church as one of

"childhood ;"1 nor is it any reflection, either on the special

illumination of the apostles, or the general intelligence of

the Churches, that they were not gifted with a maturity

of conception which could only be imparted at a future

age. These considerations have an important bearing on

the whole range of Christian theology. We have already

sketched, in our second discourse, what we consider to

have been the fundamental doctrines taught in the apostolic

times. They inculcated that the Lord Jesus Christ was

God; that the Trinity was concentred in Him; and that

His Humanity was Divine. But it does not follow that

they could conceive of the Divine Trinity, and the Godhead

of the Redeemer, in that definite and philosophical method

which is inducing itself on every subject of investigation

at the present day. And if, (as we believe,) the defini

tions of the New Church contain such a spiritual philo

sophy respecting the apostolic verities ; we have reason to

conclude, that they were vouchsafed as early as they could

be received.

If then, an amplification of Christian truth had been

necessary, even had the Church continued in its integrity ;

how much more needful after the darkness and corruption

1 Theory of Religion, p. 175.

H 3

154 LECTURE V.

into which she fell ! Let the Sacred Records be their own

witness. " I have told you," said the Lord, " before it

come to pass, that when it is come to pass ye might be

lieve."1 The apostacy, the vastation, the restitution—all

has been minutely foretold ! And yet, strange to say,

Scepticism perverts the very evidence to contravene the

truth ! And the Church, too, perverts the very evidence

to prove that she is not fallen ! But neither Scepticism

nor the Church can get rid of the miraculous hand-writing

on the wall. And is not the God of Daniel at hand, to

vindicate the judgment he has pronounced ?—Yes :—

" God is his own interpreter,

And he will make it plain;"

although error may be exalted for a season, and unbelief

may seem about to triumph.

However mistaken have proved the expectations of past

ages, and however obscure may still be the impressions

respecting the renovation of Christianity ; the belief of

this great coming FACT has always been firmly enter

tained. The sensual notions we have mentioned will pro

bably yield, ere long, to more elevated and consistent

views. Some eminent writers have inclined to the idea,

that the Latter Day Glory would be brought about in a

manner not anticipated. Among these may be noticed,

Dr. Burnet, Bishop Butler, the Rev. W. M. Mayers, au

thor of the Hulsean Prize Dissertation, in 1837, and Dr.

Lamb, of Cambridge. Dr. Kitto also has admitted that

this view of the subject "may safely be placed among the

notions on which Christians may allowably differ."2 These

concessions of the learned, however, are of much less value

than the common conviction, on every hand, that we are

living in an age of the most extraordinary character.

Whatever theological oracles may dispute or grant, no

one doubts that an unparelleled era of intelligence has

1 John, xiv, 29. 1 Bib. Cyc. Article, Millennium.

LECTURE V. 155

dawned upon the world. Every day corrects some ancient

fallacy, or discovers some new fact. And acute observers,

who shrink not from the duties of the watch-tower, boldly

assert that the expositions of Scripture are no longer to

be confined to the antiquated notions of the Church.

Science following on science, has compelled the abandon

ment of long-cherished ideas concerning Revelation, and

extorted the conclusion that its records have other and

deeper meaning than has been elicited. Works of all kinds

conspire to bear testimony to the universally remodelling

impetus now given to the human mind. And yet, how

few seem to put to themselves the important question—

" Is there not a cause ?" How few consider, that the

" new age" which is now passed into common parlance

involves a New Dispensation of the Church ! How few

reflect upon the fact, that the Word of God has predicted,

ages ago, the establishment of a social state of unprece

dented grandeur—a state in which the Church should

become the chief glory of the earth ! The commence

ment of this glory, we think, may be dimly traced in the

mental revolutions of the times. We would put it to every

earnest inquirer, whether the Church is not the centre of

all social institutions ? And whether any other but a

spiritual nucleus could produce the spiritual glory which

has been predicted ? or give rise to the wonderful moving

over the chaos of the mental waters ?

We observed, in our introductory discourse, that a

spiritual judgment invariably takes place at the consum

mation of a Church ; and that the consequences of this

change in the invisible relations of mankind, are gradually

felt in the natural world. Hence, the visions of the Apo

calypse, like those of the more ancient prophets, are full

of judgments, followed by convulsions, earthquakes, and

new creations. And who can reasonably doubt, that we

are now witnessing the effects of such a mighty visitation

in the sphere of Christendom ? Contrary currents are

156 LECTURE V.

every where at work. All sentiment, civil and religious,

seems undergoing a metamorphosis—sometimes bursting

forth in a violent manner, but as to nobler principles

slowly unfolding. Every where, a chrysalis state is break

ing up : the old garments of thought wear the marks of

dissolution : and, as is always the case in this transition

stage, two very opposite agencies are at work. One is a

constricting ; the other, an expanding process. One insists

on stereotyping antiquated forms ; the other aims at re

casting them. One cries out, panic-stricken, for old bottles ;

the other, full of hope, for new wine. One belongs to the

mere crust of intelligence ; the other, to its internal spirit.

One is devoted to bigotry and intolerance ; the other, to

liberality and agreement. Such are the distinguishing

characteristics of the movements of the present day. In

pointing to the institution of a New Church, we assign

the only cause commensurate with their peculiarity and

magnitude.

Many may be disposed to agree in the general bearing

of this argument ; for principles strictly philosophical com

mend themselves to common perception. But having

arrived at this conclusion, how shall we determine, among

the conflicting novelties of the age, which really claims

the lofty character of a New Dispensation of Christianity ?

To this we answer—Truth is its oion witness. There is a

moral perception in man, beyond the province of logic,

and as far removed from mere sensual and scientific

demonstration. The inferior rules of evidence, rightly

consulted, will never contradict the higher ; but they will

never supply its place. In this inquiry, therefore, we

reject the idea of miraculous attestation, as commonly

relied on. No truth is ever truly believed on the strength

of mere miracle ; for truth is an intellectual recognition ;

and spiritual truth preeminently so. The world might

never agree in the fact of a miracle ; but they might soon

unite in the acknowledgment of a principle. Miracle is

LECT0RE T. 157

local, and transient ; the recognition of truth is universal

and perpetual. We are not here discussing the past, but

the present. We are not denying supernatural powers,

but asserting the ordinary laws of providence. We say

not, that a New Dispensation of Truth has no extraordi

nary associations, but we urge its adaptability to the com

mon condition of mankind. In the present day, the man

who professed to do miracles to convince us of a truth,

would not long be listened to. If, however, he appealed

to our understandings, our moral feelings, and the legiti

mate evidence of Holy Writ, and thus gained our free and

reasonable acquiescence to the sentiments he taught, we

might be not disinclined to grant that he was intrusted

with a higher mission. He might have truths to declare of

a transcendent nature ; and, as the strongest authority for

such matters, he might, in addition to intellectual evidence,

offer the testimony of a special experience. We submit

this argument to the severest scrutiny.

Still, as we must insist, in this case, upon a special

mission, another objection may arise. It may be in

sinuated that an authoritative declaration of religious

doctrine, is inconsistent with the impartial exercise of

the understanding. To this we reply, that Truth is

Truth ; that it has one divine source ; that it is un

changeable ; and that the human understanding can

never either supersede or fathom it. It is a known

thing, that every science is fixed and immutable : and

no man's understanding is fettered by subscribing to its

principles. Is any man's mental liberty infringed by

instruction in the exact sciences ? By the established

facts of astronomy, chemistry, physiology, geology, &c. ?

Is it not the great object of all research to bring these

things to an elementary standard ? Just so with the

all-important doctrines of Revelation. These, being be

yond the province of the natural understanding, are sub

mitted to us by another process. And genuine primary

158 I.ECTOEE V.

truth, in this respect, as in all others, will never be con

tradictory to the legitimate exercise of the reason, or

inconsistent with the most enlarged activity of the intellect.

But there is a vast difference between merely sensual in

telligence and spiritual wisdom. The words of the Blessed

Redeemer, ."I, if I be lifted up from the earth will draw

all men unto me,"1 must certainly be verified in the

gradual elevation of the tone of human intelligence. As

sure as the throne of God, the course of man is henceforth

truly upwards—tending to the lucid affirmation of sublime

truths. The dawn of a New Morning of spiritual wisdom

is the brightest earnest of the " good time" to come.

This, then, is the glorious period brought nigh in the

crowning vision of the Apocalypse, "I, John, saw the

Holy City, New Jerusalem, coming down from God out

of heaven, prepared as a bride adorned for her husband."*

This beatific dispensation, however unlike the past,

and however faintly seen in the present, undoubtedly

pictures a terrestrial reality. At the same time, it must

be of a mental and social nature. No renovation of the

physical globe could answer to the deep utterances of

divine prophecy ; nor can it be necessary. It is the reno

vation of man that is pourtrayed. Nor must we look for

the Lord in glory with a carnal eye. He cannot come

again in person ; his advent must be in spirit. Several

reasons may be assigned for the necessity of this super-

sensual coming. First, in his Glorified Humanity, the

Lord is no longer visible to the natural eye. Secondly,

the object of the Second Advent is to restore the world to

a state of celestial wisdom ; God comes to dwell in the

hearts and lives of men. The dispensation by which these

ends are effected must be eminently spiritual. It is the

descent from heaven of a ' superlative system of theology,

suited to the expanding faculties of the mind, and bearing

the nuptial garlands of a heavenly spirit. Moreover, this

1 John xii, 32. 2 Rev. xxi, 2.

LECTURE V. 159

spiritual revelation of the Lord is adapted to the age ; it

is commensurate with the prospects of Christianity. Nor

does it militate against its reality and grandeur, that it is

at first almost imperceptible ; because it brings with it its

particular indications, and is backed by the strongest evi

dence proper to its character. The evidence, as we have

already said, is of a moral and rational, as well as a spi

ritual, nature ; and consists chiefly in the Unfolding of

the Holt Word. This, so to speak, Revelation revealed,

presents itself under two aspects :—

1 . The delivery ofa code ofdoctrines, rational, spiritual,

and of universal application, deducedfrom and confirmed

by the entire testimony of Scripture.

2. The unveiling of the internal, spiritual mysteries con

tained in the inspired canon, presenting, in every part,

subjects of inexhaustible wisdom for the use of mankind.

It is in these essential points, that the existing theolo

gies are radically defective ; consequently, they can never

meet the wants of the age. In all of them it may be said,

without exaggeration, that spiritual things are "sealed

with seven seals." The condition of the world demands a

dispensation of a very different cast. Such a dispensation is

prefigured in the vision of the New Jerusalem. Its cha

racteristics are grand, internal, expansive, practical, com

bining order, purity, wisdom, holiness, freedom, harmony,

strength. Nothing can rival this culminating vision of

divine prophecy. We must present it entire.

" And he carried me away in the spirit to a great and

high mountain, and shewed me that great city, the holy

Jerusalem, descending out of heaven from God, having

the glory of God : and her light was like unto a stone most

precious, even like a jasper stone, clear as crystal ; and

had a wall great and high, and had twelve gates, and at

the gates twelve angels, and names written thereon, which

are the names of the twelve tribes of the children of Israel :

on the east three gates ; on the north three gates ; on the

160 LECTURE V.

south three gates ; and on the west three gates. And the

wall of the city had twelve foundations, and in them the

names of the twelve apostles of the Lamb. And he that

talked with me had a golden reed to measure the city, and

the gates thereof, and the wall thereof. And the city lieth

foursquare, and the length is as large as the breadth : and

he measured the city with the reed, twelve thousand fur

longs. The length and the breadth and the height of it

are equal. And he measured the wall thereof, an hundred

and forty and four cubits, according to the measure of a

man, that is, of the angel. And the building of the wall

of it was ofjasper : and the city was pure gold, like unto

clear glass. And the foundations of the wall of the city

were garnished with all manner of precious stones. The

first foundation was jasper ; the second, sapphire ; the

third, a chalcedony ; the fourth, an emerald ; the fifth,

sardonyx ; the sixth, sardius ; the seventh, chrysolyte ;

the eighth, beryl ; the ninth, a topaz ; the tenth, a chry-

soprasus ; the eleventh, a jacinth ; the twelfth, an ame

thyst. And the twelve gates were twelve pearls ; every

several gate was of one pearl : and the street of the city

was pure gold, as it were transparent glass. And I saw

no temple therein : for the Lord God Almighty and the

Lamb are the temple of it. And the city had no need of

the sun, neither of the moon, to shine in it : for the glory

of God did lighten it, and the Lamb is the light thereof.

And the nations of them which are saved shall walk in the

light of it : and the kings of the earth do bring their glory

and honour into it. And the gates of it shall not be shut

at all by day : for there shall be no night there. And they

shall bring the glory and honour of the nations into it

And there shall in no wise enter into it any thing that

defileth, neither whatsoever worketh abomination, or

maketh a lie : but they which are written in the Lamb's

book of life.1

1 Rev. xxi, 10—27.

LECTURE V. 161

Who does not perceive in these magnificent symbols, a

description of the renovated sanctuary of Christianity ? a

dispensation of transcendent intelligence and excellence,

in accordance with the spiritual aspirations of the human

mind ? The symbols are all pure correspondences—phy

sical images of mental and moral qualities, grounded in

the divine law, according to which, as indicated in our

first and third discourses, the Inspired Word, both his

toric and prophetic, is universally written. They pourtray

the Church under all its distinguishing perfections, as it

must exist in an era of regenerate humanity.

That it is nothing but the renovated Christian Church

that is signified by this " holy Jerusalem," is evident from

the words of the Lord to his disciples, (as types of his

spiritual followers,) " Ye are the light of the world. A

city that is set on a hill cannot be hid."1 This city can

never, as to its essentials, be constructed by man : it must

ever come from above. It is called the New Jerusalem ;

because Jerusalem of old was a carnal type of this " crown

of all churches ;" all the institutions of the Mosaic ritual

being representatives of spiritual things. The " glory of

God" which encompasses this dispensation, is Love and

Wisdom from Him ; for God is in His glory in these

Infinite Attributes ; and they constitute, in their finite

reception, the true glory of man. " Light like unto ajasper

stone, clear as crystal," is the divine truth of the Word, in

its interior lustre—spiritual intelligence translucent from

a purified heart. " The wall of the city" denotes its ex

ternal truths, or doctrines derived from the literal sense

of the Word, which, rightly interpreted, constitute one

continuous defence to its spiritual sanctities. The " twelve

gates" are all the knowledges of divine truth in the Word,

by which, as introductory mediums, men, in every orderly

state, may enter the Church : they are described as "pearls,"

to indicate the internal purity and lucidity which distin-

1 Matt v, 14.

162 LECTURE V.

guish the Church even to its extremes. The "twelve

foundations" signify fundamental, practical doctrines, both

as regards theological consistency, and their living deve

lopment in man. The city was measured with " a golden

reed," to denote the celestial origin and perfection of all

its principles. It is also said to be " foursquare," to indi

cate the universal connexion of all its doctrines with

GENUINE RIGHTEOUSNESS.

But we cannot dwell on the elucidation of these magni

ficent symbols. We must pass on to consider the leading

characteristics in the doctrines of the New Church.

To what we have already said, in scattered hints, re

specting the Sacred Scriptures, we shall add but little.

It is a subject of a most comprehensive nature, on which

several distinct works exist in the New Church. We may

briefly remark respecting two or three particulars. The

discussion of the Sacred Scriptures involves three import

ant points. First ; the nature of inspiration, to which we

have adverted in our first discourse. Secondly ; the style

proper to an inspired composition. Thirdly ; the relation

between the literal sense and interior spiritual truths.

These primary points are involved in the utmost per

plexity throughout Christendom : and hence Rationalism

glories. But no Rationalism, we are persuaded, can touch

the intrinsic evidence of inspiration and its spirituality,

rightly understood ; because, in this view, the human me

dium is temporary ; the divine wisdom is supreme. But

the character and importance of the literal sense, in this

connexion, are liable to be misunderstood. The literal

sense is not invalidated : it remains, according to its ori

ginal force—allegorical, prophetic, historical, parabolical,

didactic. No rules of ordinary criticism are rejected as to

the right import of the letter ; and in the letter is sought

the evidence and confirmation of every doctrine. But the

question is, as to the essential principles on which the letter

is constructed. How is it to be understood ? On what

LECTURE V. 163

rule is it to be explained ? On what principle are the

seeming contradictions to be avoided ? In what way are

the trivial recitals, and other matter, to be reconciled with

inspired wisdom and sanctity ? The necessity of a simple,

but expansive principle thus to analyze the Sacred Ora

cles must be evident to every one. No false doctrine, no

absurd sentiment, no enormity of practice, has ever existed

in Christendom, but what has presumed to present its

poison in the holy vessels of Revelation. And yet, who

can doubt that there is a pure stream of " wine and milk"

proper to these heavenly treasures ? Now, the principle

of the New Church is plain and comprehensive. The

letter of the Scriptures consists of two kinds of truths ; that

is, of truths presented both in the genuine and the apparent

sense—the same peculiarity which prevails in all natural

things. It is an apparent truth, that the sun rises and

sets : the genuine truth is, that he is stationary. It is an

apparent truth, that sight goes out of the eye to an object :

the genuine truth is, that the object is reflected in the

organ. And so throughout nature. Now, in the Sacred

Scriptures, this peculiar distinction exists respecting spi

ritual things. It is an apparent truth, often presented

therein, that the Divine Being is angry, punishes, repents,

casts into hell, &c. The genuine truth, however, is, in

other places, plainly asserted ; that he is pure and un

changing Love, that he is all mercy, that he cannot repent,

&c. The same law of the literal sense might also be elu

cidated in connexion with the Divine Unity »nd Trinity,

the Deity of the Lord, the conditions of acceptance with

God, &c. Another feature of the literal sense of the Word,

is the one we have frequently adverted to ; namely, the

COBrespondences, or significant symbols and types, de

rived from the natural world, of which this sense every

where consists. This distinguishing feature is the very

law by which the utterances of Divine Wisdom flow into

natural language ; and in this peculiarity, the universal

164 LECTURE V.

spirituality of the inspired records is based. Not that this

principle alone constitutes the inspiration ofthe Scriptures :

but it is an inseparable concomitant of inspiration. Inspi

ration itself consists in the infinite series of wisdom in the

Entire Word, which places it for ever beyond the reach of

human imitation. Like the vest of the Lord, it is " with

out seam, woven from the top throughout,"1

We have here, then, a satisfactory line of demarcation

between divine and human wisdom. We discern how it

is, that whilst Scripture is most simple, it is also most

profound. We see that no prophecy, or any other part, is

of " private interpretation," but must be opened by a divine

" key of knowledge," which can alone Jit the original con

struction : but we recognise, at the same time, a legitimate

province for the exercise of the human understanding. In

short, as in all natural science, the science itself is infinite,

and yet intelligence has a free and unbounded sphere of

action ; so in the Repository of Revealed Truth, the wis

dom is unfathomable, but the devout mind is encouraged

to exercise its faculties in a spiral orbit of eternal pro

gression.

The fundamental distinction between the old and the

new theologies, is the doctrine of the Divine Being. In

the sublime vision of John, it is said, "I saw no temple

therein ; for the Lord God Almighty and the Lamb are

the temple of it. And the city had no need of the sun,

neither of the moon to shine in it : for the glory of God

did lighten it, and the Lamb is the light thereof."

That there is One God, from whom all things are derived,

and by whom they are perpetually upheld ; whose attri

butes are boundless Goodness, Wisdom, and Power ; whose

nature and glory are Incommunicable and Unfathomable ;

who is Infinite, Eternal, Unchangeable ; and whose Pro

vidence and tender care are over all creatures and all

events ;—is a truth which at once commands the reverence

1 John xix, 23.

LECTURE V. 165

of the human mind. This dictate is written in the inno

cence of childhood ; and reason rejoices to trace the innu

merable evidences of its august reality. For the true

knowledge of God, however, we are indebted to Revelation

alone. Philosophy has never been equal to the solution

of the vast problem : it has either bowed in self-prostra-

tion, or plunged into wild conceits. In possession, then, of

the Inspired Oracles, the first thing is to search their tes

timony concerning the Almighty.

If there is one truth more emphatically stated than an

other in the Sacred Canon, it is the Unity of God. " The

first of all the commandments is, Hear, O Israel ; the Lord

thy God is One Lord."1 This is the starting point of

theology. We must embrace it, and hold it fast, as the

central light of the soul.

But we next inquire—how does the Almighty exist ?

Can we know anything of his Being, and his relationship

to his creatures ? Can we possibly gaze, in lowly adora

tion, on his Divine Presence ? Or is his existence for ever

veiled from human apprehension ?—These questions are

all-important, and must not be rashly set aside, as pro

scribed inquiries. We must examine whether Revelation

affords us any definite information on these momentous

themes. We cannot rest in conjecture : nothing is of the

least value but revealed facts. Romanism, Orthodoxy, forbid

us to inquire. Rationalism, by another route, arrives at

the same conclusion. All, heedless of inspired testimony,

tell us to worship an utterly incomprehensible, unapproach

able Deity. But we heed not these prohibitions. The

whirlwind, the earthquake, and the fire of human contro

versy may rage ; but after them cometh " a still small

voice," which whispers to us, that we may " take off our

shoes," and venture on " holy ground."

As commonly expounded, Revelation has little claim to

the title. For it is repeatedly declared, in the popul#

1 Mark xii, 29.

166 LECTURE V.

expositions of Christendom, that God and all things be

longing to his kingdom, are wrapt in impenetrable darkness.

On the testimony of a thousand and a thousand sermons,

we have no hope of acquiring any rational information on

these points. They are incomprehensible in the creeds ;

incomprehensible in the pulpit ; incomprehensible to all

inquiry.

The Scriptures do not impose this intellectual darkness.

There, the Divine Being is brought near to our feeble

thought. He is " Jehovah"—the Self-essent : but he is

also " our Father"—not metaphysically, but really : he is

every where represented as accommodating himself to the

intellectual vision—as dwelling with men. How can he

dwell with them in an utterly Incomprehensible Nature ?

or, in an utterly Imcomprehensible Doctrine ? We are

commanded to know God. But how can we know him if

he is no subject of rational thought ? It is admitted that

this knowledge must ever be defective. We cannot " find

out the Almighty to perfection."1 We cannot know him

in his Infinity. As creatures, we can only exercise a finite

thought. This is all that is demanded. Finitely, like our

knowledge in general, we may become acquainted with God.

Revelation forbids us to erect altars to an "unknown

God ;" it leads us to the glorious shrine of a Manifested

Deity. A God Self-revealed, we may know, and love,

and serve in holy fear. But how vague must be all other

worship ! Long since has the prophetic voice gone forth,

" In that day there shall be One Lord, [Jehovah,] and his

name One."2 This is to be the climax of knowledge in

the Messiah's kingdom. Is it realized in the Triperson-

ality ? Is it discoverable in Unitarianism ? Let their own

testimony answer. The truth is—they have separated

God the Creatorfrom God the Redeemer, and committed

the forbidden attempt, of climbing up another way to the

Father.3

' Job xi, 7. * Zech. xiv, 9. ■ John x, 1 ; xiv, 6.

LECTURE V. 167

The prophets bear witness, that Jehovah, the Cre

ator, would come into the world as the Redeemer and

Saviour of men. "Behold, I will send my messenger

and he shall prepare the way before me : and the Lord,

[Jehovah,] whom ye seek, shall suddenly come to his

temple ; even the messenger of the covenant, whom ye

delight in ; behold, he shall come, saith the Lord of Hosts."1

The evangelists testify that these predictions were fulfilled

in the birth of Jesus Christ. They invest him with all the

attributes of Deity. He claims in his ministry all divine

virtues. He is worshipped as the Messiah. At last, he

manifests himself to John, in Patmos, as " the Alpha and

Omega, the beginning and the end, the first and the

last ; who is, and who was, and who is to come, the

Almighty."*

This is the grand fact of Revelation. And yet,

strange to say, it is untaught in any section of the Romish

and Reformed Churches. How is this ? There is one

simple answer to this theological anomaly—they have re

jected the doctrine of the Divine Humanity.

The Orthodox discard this doctrine, and stigmatize the

Supreme Godhead of Christ as Sabellianism. The Uni

tarians deny this doctrine, and treat the worship of God

Incarnate as blasphemy. To both these charges we oppose

one momentous fact, plainly declared in the Gospel—the

Glorification of the Lord's Humanity. Not recog

nizing this stupendous work, whereby the Divinity and

Humanity became, progressively, in agreement with divine

order, altogether one, like the soul and body of man ; they

have, in the first place, seized hold of all the passages

which speak of this work in its process, and then frittered

away the significance of those numerous indisputable texts

which assert its completion.

1 Mai. iii, 1.

See also Isaiah xl, 9, 10, 11 ; xliii, 3, 11 ; xlv, 21, 22 ; Micah v, 2.

* Rev. i, 8.

168 LECTURE V.

. Let it be clearly understood, that the Assumption of

Humanity was the only means, consistent with man's

moral nature, by which redemption could be accomplished ;

and that the Glorified Humanity is the one medium

whereby alone all the influences of salvation can be for

ever operated ;—let these two points be seriously weighed,

and then the nature of the process we have mentioned must

become apparent. At first, the Humanity was an imper

fect medium : it was to become & perfect one. This orderly

perfecting of the Humanity, then, is what is meant by the

Glorification. Being an infinite work, this can be but

partially apprehensible to finite intelligence. Eut it has a

corresponding basis in the experience of man. Man, in

the process of regeneration, passes through two states ; one

originating in his internal, spiritual character ; the other,

in the corrupt external of his hereditary nature. These

contrary states are plainly pointed out in the Scriptures.

The Lord speaks of them as " the strong man armed,"

and "the stronger than he."1 The apostle distinguishes

them as " the flesh," and " the spirit."2 The conflicts of

the internal with the external, are described as " the flesh

lusting against the spirit," and " the spirit against the flesh."3

These are spiritual conflicts, altogether different from

worldly trials. They are grounded in the constitution of

man, and the imperative order of his regeneration. It is

an important inquiry—by what means is power communi

cated to man to conquer in these inward conflicts ? The

arm of flesh cannot avail ; and how is the divine arm ex

tended ? The subject we are considering contains the

solution to these questions. In assuming Humanity,

Jehovah clothed himself with man's degenerate nature, so

far as regards hereditary evils derived from the mother ;

and thus, as to the external, the Humanity was similar to

that of other men. Unlike any other, however, the Lord

1 Luke xi, 21, 22. s Romans viiL

3 Gal. v, 17.

LECTUBE V. 169

had not a human soul : he was, by miraculous conception,

"the Son of God"—"the Only-begotten :" thus, as to his

internal, he was Jehovah. The external human, then,

derived from the virgin, required to be glorified; that is,

all that was of a merely maternal origin, needed to be

separated ; by which the Humanity became Divine even

to the very ultimates. This glorification, called also by

the Lord, his sanctification, was effected by means of tempt

ations, admitted into the infirm humanity : these tempt

ations were of a most grievous nature, beyond the possibility

of any creature's endurance : for the Lord was in the love

of saving the whole human race, and this love was then

assaulted. During these conflicts, and thus more or less

throughout his abode in the world, the Lord appeared dis

tinct from the Father, and inferior to him : but after vic

tory, he spake and acted as one with the Father. Thus,

as the divine exemplar of the faithful, he passed through

two states of the most contrary nature ; one, a state of

humiliation, in which hereditary principles from the mo

ther were expelled ; the other, a state of glorification, in

which divine principles were put forth in their place.

Do not the Scriptures most expressly declare this two

fold process, whereby the Lord's Humanity was glorified ?

We shall extract two or three passages in which it is as

serted, and commend several others, by reference, to care

ful examination. The passages we cite are all contained

in the seventeenth chapter of John. " Father, the hour

is come ; glorify thy Son, that thy Son also may glorify

thee." " I have glorified thee on the earth ; I have finished

the work which thou gavest me to do. And now, 0

Father, glorify thou me with thine own self, with the

glory which I had with thee before the world was." " For

their sakes, I sanctify myself, that they also might be

sanctified through the truth." The same work is affirmed

in numerous other passages of the New Testament, to

which we must direct the attention of all who would satisfy

i

170 LECTURE V,

themselves on a point of such vast importance.1 It is also

declared in many parts of the prophetic writings, especially

in the Psalms. Moreover, it is involved in all those texts

in which the Lord is spoken of as distinct from the Father.

The complete glorification, or perfect union of the Divine

and Human natures, is also declared in a multitude of pas

sages. We refer to a few.4

Respecting this wonderful process of the glorification of

the assumed humanity, the old theologies of Christendom

are a perfect blank. They do not even intimate the mo

mentous fact. Instead of which, they describe the Lord

as suffering, either as a substituted victim in the sight of

the Father, or merely as an ordinary man. The whole

work of redemption is narrowed into one single point—

the Passion of the Cross. And the Saviour is frequently

represented as still wearing an infirm body, and exhi

biting the scars in his hands and sides. Although the

apostle expressly speaks of his "glorious body ;" and

John describes his appearance " as the sun shining in his

strength."

The doctrine of the Divine Humanity comprehends the

Trinity without distracting the Unity of God. It presents

to us the " Father glorified in the Son ;"3 and the Holy

Spirit as the divine-human operations thence proceeding.4

In place of " Three persons and one God," it teaches us

the more intelligible verity, of Three Divine Essentials in

One Glorified Person. There is a Trinity in God, as

truly and distinctly as there is a trinity in man. The

soul, the body, and the life of man, constitute a trinal

being, analogous to the three Divine Essentials, described

1 Matt viii, 16, 17; Luke xii, 50; xiii, 32, 33; xxiv, 26; John

xii, 23, 27, 28; xiii, 31, 32; xvii, 4, 5; CoL i, 19. 20, 21, 22; ii, 11

—15; Heb. ii, 9, 10, 11, 18; x, 20; Rev. i, 18 ; iii, 21.

• Matt xxviii, 18 ; John x, 30 ; xii, 32 ; xiv, 9 ; Col. i, 16, 17, 18 ;

ii, 9 ; Rev. i, 8 ; xxii, 16 ; Isa. ix, 6, 7.

3 John xiv, 13, 14. 4 Ibid xx, 22.

LECTURE V. 171

in the significant style of the Word, as Father, Son, and

Holy Spirit. But to call these distinctions persons, and

then to represent them as separate, co-existing agents, is

just as consistent as to say there is one person of the soul,

another of the body, and another of the life, and then to

divide their functions and activities. Moreover, the Tri

nity, as taught in the New Church, is equally removed

from either Tritheism or Sabcllianism—the Scylla and

Charybdis which have ever threatened the popular dogma.

For if Sabellius taught that the Father suffered in the

Son ; those who thus stigmatize the doctrine of the New

Church only expose their ignorance respecting it. Tri-

personalism, however, if it escapes this imputation, falls

into a notion as repugnant, as it teaches that the divinity

of th» Son was equal to that of the Father : thus it does

not solve the difficulty imputed to Sabellius. With the

New Church view of the Trinity, we can also readily dis

pose of the specious objections of Unitarians. Whilst the

doctrine of the Divine Humanity maintains the Unity of

God, it embraces a Divine Atonement, without running

into the mythological notion of a vicarious sacrifice. It

impeaches not the memorable truth, that " there is one

God, and one Mediator between God and man, the man

Christ Jesus ;J but it relieves this verity of the inconsist

encies consequent on all other hypotheses. For the Medi

ator is thus seen to be, not an agency distinct from God—

derogatory either to his goodness, or his power ; but God

Himself in his Glorified Humanity. " I am the door ; by

me if any man enter in, he shall be saved, and shall go in

and out, and find pasture."2 The necessity of such a me

dium must appear on reflection. We cannot know God

in the Infinity and Immensity of his Esse ; but only as to

his Essence, through a nexus adapted to finite intelligence :

this nexus, according to order, must partake of both natures,

otherwise it could not be a medium at all. Thus, the me-

1 1 Tim. ii, 5. * John x, 9.

I 2

172 LECTURE V.

dium itself must be Infinite, and yet capable of finite ap

prehension. Such is the Divine Humanity. "No man

hath seen God at any time ; the only begotten Son, who

is in the bosom of the Father, he hath declared him."1

" Ye have neither heard his voice at any time, nor seen

his shape."2

The perfect union of the divine and human natures in

the person of the Lord, is sublimely presented to us in the

apocalyptic visions. The divine throne is occupied by

" God and the Lamb ;" which we may easily satisfy our

selves denotes One Glorious Presence. Thus, in one vision,

John says, ; " I beheld, and lo ! in the midst of the throne,

and of the four beasts, and in the midst of the elders, stood

a Lamb as it had been slain, having seven horns and seven

eyes, which are the seven spirits of God sent forth into all

the earth."3 Here, the Lamb is declared to be in the midst

of the throne ; which must denote Essential Deity ; for

the throne is heaven ; and he who is in the inmost of

heaven must be God. " Seven horns and seven eyes," are

evidently symbolic of Omnipotence and Omniscience : these

" are the seven spirits of God sent forth into all the earth ;"

they involve what is Infinite. But it is remarked by the

seer, that the Lamb appeared " as it had been slain." This

is commonly explained as referring to the Passion of the

Cross. But it has also a deeper sense. John, it will be

remembered, describes the Church at the period of the

Second Advent : until this period, the Divine Humanity

has not been acknowledged. The Church has denied, in

her doctrines, that the Lamb is in the midst of the throne:

she has denied, in her teachings, that the Lamb has seven

horns and seven eyes. She has exalted another incom

prehensible Deity above the Glorified Bedeemer. That

in this she has egregiously erred, is evident from the first

chapter of the Apocalypse, where the divine attributes are

ascribed to the Lord Jesus Christ, without figure ; "I am

1 John i, 14, 18. > Ibid v, 37. » Rev. v, 6.

LECTURE V. 173

Alpha and Omega, the beginning and the ending, saith

the Lord, who is, and who was, and who is to come, the

Almighty." From these considerations, we must plainly

see that " the Lord God Almighty and the Lamb" is One

Being—Jehovah in his Glorified Humanity—the Visible

God in whom is the Invisible, and from whom alone pro

ceed all the virtues of eternal life. " In him dwelleth all

the fulness of the Godhead bodily."1

This great truth, then, is the central light of the Church :

and hence, as its rejection was the source of all darkness,

so its affirmation brings back all that is bright and beau

tiful. It is "like the stone most precious, even like a

jasper stone, clear as crystal." It gives birth to all order,

harmony, and strength in the theological code. There is no

longer any clashing of dogma with dogma ; no darkening

of one passage by the contradiction of another. The Son

of Man is perpetually seen " in the glory of the Father ;"

and his divine rays gild and penetrate every topic of faith.

The doctrine of Redemption is most intimately affected

by the views of the Godhead. Hence, whilst with the

Tripersonalist this work is presented as the satisfaction

of an angry Deity, and with the Socinian, as a most sub

lime example of human life ; it assumes, in the theology

of the New Chureh, the august and unqualified character

of a God-deliverance. The ideas of this doctrine are

closely related to those entertained of the fall. With the

Tripersonalist, the fall chiefly consisted in forfeiting the

divine favour. With the Socinian, it was nothing beyond a

venial declension from righteousness. In the New Church

view, it was, in reality, a fall—a loss ofmoralequilibrium,

by which the rational faculty was perverted, and the most

fearful spiritual consequences incurred. It is aptly de

scribed in the Scripture as a state of enmity against God,

and thus, of condemnation ; because the love of God is the

all-enlighteniDg and all-elevating principle of human life.

1 CoL ii, 9.

174 LECTURE V.

God, in himself, could suffer no change : the sin of a uni

verse could not touch his infinite benevolence, or exhaust

the fountain of his forgiveness. There can be in him no

attributes requiring either a polytheistic, or an abstract

satisfaction. The loss of his blessing has other grounds.

Man's blessedness depends upon a moral conjunction with

God : when this bond of heavenly influx is injured, the

Lord appears to recede, and to hide his face. This soul-

declension is not of a slight nature, but one attended by

the most aggravated consequences. It touches the spi

ritual spheres of human association, and generates an

awful " gulph" between heaven and earth. Hence, the

divine operations, which in man are ever of a moral and

rational nature, become feeble in proportion to his reces

sion from order and righteousness : the " arm of the Lord"

is, as it were, " shortened :" he seems to " hide his face."

The object of redemption, then, was of the most stupendous

magnitude. Nothing less than a divine interposition to

deliver man from the most malignant spiritual domination,

to restore his moral equilibrium, and preserve his rational

faculties. To effect an object like this, it was imperative

for the Divine Arm Itself to combat with the unseen

spheres of evil ; and this could only be accomplished, in

agreement with divine order, by the Assumption of Human

Nature ; for thus only could God approach the infernal

kingdom which was enslaving mankind. Redemption,

therefore, was a work purely divine ; a work as impossible

to any finite intelligence as creation, or providence. Con

nected with this wonderful work, was the Glorification of

the Assumed Humanity, which we have before described ;

by which, in process, the divine operations were mercifully

and wisely accommodated to the subjugation of the powers

of darkness ; and by which, in completion, the divine ope

rations are for ever accommodated to man's fallen condi

tion. Hence, the Humanity is the Atoner or Reconciler,

the Mediator, the Intercessor ; and the enlightening, pro

LECTURE V. 175

pitiating, and saving influences thence perpetually operating

in the human soul, are understood by the Holy Spirit. That

this Divine-human operation is what is meant by the Holy

Spirit, is evident from the words of the evangelist ; " the

Holy Spirit was not yet [given ;] because that Jesus was

not yet glorified."1 The Atonement, properly understood,

is the RECONCILIATION OP THE WORLD to God ; not by an

abstract and pagan satisfaction to any isolated attribute in

him ; but by the " new and living way which he has con

secrated," even " his flesh," or Glorified Body, whereby,

he can touch the human soul with spiritual good, and incline

it, in freedom, to himself. Hence, the apostle declares

that it is man who has " received the atonement ;"2 or, as

in the margin, the reconciliation, which is more agreeable

to the original, according to modern usage : for the word

atonement, at the time when our Bible version was made,

signified the state of being at one, that is, reconciled or

agreed. " Can two walk together," says the prophet, " ex

cept they be agreed ?"3 But it was man, not God, that had

fallen into a state of alienation ; and, consequently, the

divine compassion came forth in might to his rescue.

These views concerning Redemption and the Atonement

come home to sound reason and experience ; while they

take in all the testimony of Scripture. We find the Great

Redeemer continually engaged in casting out evil spirits ;

in curing diseases, as representative of the healing of spi

ritual maladies ; in restoring maniacs, as significant of

the restoration of celestial reason ; in suffering temptations,

as a means of glorifying his humanity, and as typical of

man's purification ; and in teaching divine truths respect

ing God, his kingdom, and human duty, the knowledge

of which was utterly lost. How pregnant with wisdom,

then, are the words of the apostle ; " For this purpose the

Son of God was manifested, that he might destroy the

works of the devil !"4

' John vii, 39. * Rom. v, 11. 3 Amos iii, 3. 4 1 John iii, 8.

176 LECTURE V.

These fundamental principles have a most important

bearing on the condition, constitution, and prospects of

humanity. Man is not, as commonly represented, born in

original sin, or guilty of the transgression of his first father ;

but he is born with an hereditary inclination to the evils

of his fathers and forefathers ; and in this respect apply

the grand corrective benefits and spiritual blessings of

redemption. As to his general state, every man freely

reaps these benefits ; but as to his individual experience,

he realizes only what he morally and practically receives.

He is placed in spiritual freedom ; but it remains for him

to " work out his salvation." Hence arise the great doc

trines of repentance and regeneration. Eepentance is the

beginning of the Church in man : regeneration is its com

pletion. His hereditary constitution must be radically and

entirely changed, by means of the divine truths ofthe Word,

and a life thence vigilantly regulated. Life is the touchstone

of religion ; not merely outward act, but life in all its

relations—moral, intellectual, practical ; all is to be con

secrated to God. Hence the necessity of penitence, obe

dience, watchfulness, perseverance : hence the importance

of piety, and the worship of the Lord. Herein, also, we

discern the indissoluble connexion between charity, faith,

and good works. The order of precedence and relative

efficacy of the Christian graces, have been as much dis

puted as any point of theology. Some have resolved

religion into a mystical abstraction of love : others have

intellectualized it into a blind and solitary faith : whilst a

large multitude have treated love and faith as ideal quali

ties, and reduced virtue to a mechanical and cold morality.

The Scriptures teach the united activity of all the energies

and powers of the soul, according to their origin and de

velopment. Will, understanding, action, are the three

distinguishing features of the human mind ; and they are

connected like the analogous parts of a tree. The will

constitutes the root : the understanding forms the leaves :

LECTURE V. 177

action is the fruit. Thus, the very esse of human cha

racter is love : take away affection, and man ceases either to

think or act. But love, of itself, produces nothing : suspend

the exercise of thought, and the mind falls into a swoon.

Nor can affection and thought exist except in action ;

for without action there is no determination, no purpose,

no end. This order of the moral and spiritual man, is

emphatically asserted by the Lord in his answer to the

scribe : " Thou shalt love the Lord thy God with all thy

heart, and with all thy soul, and with all thy mind, and

with all thy strength."1 When it is said that man is saved

by faith, it does not meanfaith alone : in such cases, the

term is employed to designate the Christian religion as a

whole, comprehending all its virtues and graces. Thus,

we frequently speak of the Faith as equivalent to the

general teachings of the Gospel. Surely, every one can

discern, that love is the very essence of both faith and

works ; and that the quality of both must be determined

by that of the affection which inspires them : and, further,

that all are indispensable mediums to one great end, which

is the regeneration, or spiritual formation of man. This is

the climax of education : all instruction that falls short of

this, substitutes the shadow for the substance. Regenera

tion consists in the actual implanting in the soul of

genuine good ; that is, good from a spiritual origin. This

is a work of slow and progressive growth, embracing, pro

perly, every period of life, in successive steps. In its

earlier stages, it assumes more particularly the form of

repentance, or the putting away of evil ; for it is a law

of divine order, that genuine good can only be implanted

as evil is removed. Hence, the Baptist, the Lord, and

the Apostles, all began their ministry with inculcating

repentance. In this heavenly course, divine truths are

the initiating and directing means : all moral truths are

primarily derived from Revelation, and are found in Reve-

1 Mark xii, 30.

I 3

178 LECTURE V.

lation in their essential purity : in short, moral truth in

its essence, or inmost quality, is spiritual : hence the ten

commandments are not only civil laws, but also celestial

injunctions, wherein the duties and evils specified assume

an interior, more particular, and ifwe may so speak, a more

universal form. Thus, divine truths are of a two-fold

nature ; in the first place pointing out what is evil, and

in the next, teaching what is good. From the first pe

culiarity, arise the exercises of repentance, which is, con

sequently, something more than a mere general lip-con

fession of sin, and becomes an habitual watchfulness against

particular sins. From the second flows the work of

regeneration, which, in like manner, is something far

beyond a mere figurative or mystical change, and assumes

the momentous character of life-imbued principles of

good.

Many persons, however, are struck with horror at the

bare idea of maris doing any good in the way of salvation,

and they exclaim loudly about self-righteousness, human

merit, &c. We have met with those who appeared to have

more confidence in the salvation of a man, who, after a

long career of worldliness or evil, expired with the men

tion of Christ's merits on his lips, than in the case of

another, who had lived in the humble discharge of the

duties of life, but uttered no very confident expressions

about the Passion of the Cross. Such sentiments bring

reproach on the sanctities of true religion. Self-righteous

ness is not Christian righteousness. Nor is an abstract

imputation of the merits of Christ. The righteousness

of God, by which man is saved, signifies a spiritual and

practical principle implanted in the mind, in the order we

have described. It is a necessity of man's existence that

he seem to actfrom himself. It is indispensable to genuine

virtue, that he acknowledges from the heart, that the power

is of God. All morality, all religion, continually inculcate

the divine axiom—" Do this, and thou shalt live." But

LECTURE V. 179

what is the first principle of this doing ? Is it not, to

love God above all things ? Away, then, with the bugbear

of self-righteousness ! If man truly obeys, he will become

divested of this fulsome robe, and be arrayed in the

" wedding garment,"—heavenly good conjoined with truth.

To sum up this important point :—the regeneration of

man is a spiritual-moral transformation ; and of this pro

cess, the glorification of the Lord was not only the anti

type, but also the procuring cause, and perpetual power.

All spiritual-moral ability is continually communicated

from the glorified Redeemer ; but, at the same time, man

must re-act as of himself; otherwise no solid good can

abide with him ; and what does not thus abide, cannot be

imputed to him. In enlightened re-action consists his

proper humanity, his moral freedom, his rationality, his

responsibility. This divine order must be impressed on

all the objects and institutions of life, before mankind can

attain that celestial liberty promised in the Gospel—

" The truth shall make you free."1

From this view of the subject, it will be seen that

morality and religion are, in reality, one ; pure morality

being the orderly manifestation of true religion. These

have been divorced in the Church. A system of profound

spiritual morality could not possibly be constructed out of

either Romanism or Reformism : for what connexion is

there, on the one hand, between genuine morality and

works of supererogation ; or, on the other, the dogma of

justification by faith alone? But let every one ask his

own conscience, whether every duty of life, even the com

monest, has not the closest connexion with religion ? that

is to say, with Revealed Truth, because it has to do with

the heart in the sight of God, and at the same time with

the well being of the neighbour. This vital connexion be

tween moral and religious life, and the essential spirituality

of the moral precepts of the decalogue, are significantly

J John viii, 32.

180 LECTURE V.

pointed at in the conclusion of John's prophetic vision:

"In the midst of the street, and on either side of the

river, was there the tree of life, which bare twelve manner

of fruits, and yielded her fruit every month : and the leaves

of the tree are for the healing of the nations."

Respecting the institutions of worship, and the nature

of the Sacraments, although subjects of great importance,

our observations must be condensed. The ordinances of

religion are as necessary to the attainment of spiritual

blessings as the observances of moral decorum are to the

acquisition of natural ones. It is a law of divine order,

that "by things external, things internal are excited."

Every one can feel the benefit of occasional sequestration

from worldly employments, and what is termed communion

with nature, which may be regarded as a kind of worship

and mental rest. Religious communion is the same prin

ciple in a higher form : its benefits are sublimely expressed

in the word " Sabbath," which signifies peace. This is

probably the most ancient institution in the world ; and it

involves a religious use of the most significant and ex

alted nature. This use is eminently spiritual—the day

being representative of the regeneration of man, and de

signed to promote his progress in spiritual wisdom, and

all its virtues and graces. That the sabbath is properly

a Christian institution, is evident from the Lord's words,

that " the Son of man is Lord of the sabbath."1 The

duties proper to the sabbath are pointed out in the example

of the Redeemer, and may be arranged under the follow

ing heads. 1. The public worship of the Lord. 2. Self-

examination, involving the correction of evils and falses.

3. Spiritual instruction, including the study of the Scrip

tures, preaching, and the teaching of children. 4. Various

works of christian charity. Thus, this sacred day is

neither a vacant pleasure, nor a Pharisaic form.

The Sacraments are the most holy rituals of religion,

1 Markii, 28.

LECTURE V. 181

instituted on the principles of correspondence between the

spiritual and natural worlds, and the necessity of some

simple representative rites whereby consociation with the

angelic kingdom may be most fully promoted. From this

ground originated the ablutions and sacrifices, and other

ceremonies, of the ancients : but such carnal representatives

being unsuited to a spiritual Church, like the Christian,

the Lord instituted in their stead the two Sacraments of

of the New Testament, which, when worthily received,

and especially when their true nature is understood, are

the mediums of transcendent blessings. The pious and

devout mind, there can be no doubt, has always perceived

a use and blessedness in these ordinances not to be de

scribed, despite the perplexed and extreme teachings of

the Churches. Thoroughly to enter into their holy mys

teries, it was necessary to be acquainted with the order of

consociation between the Church in heaven and the

Church on earth, that is, between man as a spiritual and

man as a natural being ; and also with the nature of the

representative and significant symbols of the Word. When

these things are understood, the Christian Sacraments

assume a most sacred and profound importance. For

want of this knowledge, the ordinances have been feebly

explained, and fearfully abused ; some regarding mere

communion therein as equivalent to salvation ; others di

vesting them of any superior sanctity and use.

There are other points of profound importance on which

the disclosures now made to the world claim particular

attention. They present us with a complete and magnifi

cent system of Psychology, and exhibit the constitution of

man in its interior, spiritual organism, which has been

hitherto wrapped in the utmost fallacy and perplexity.

Between Metaphysics and Materialism, the learned have

been well nigh distracted. One has cut off the head ; the

other the feet, of humanity. One has been exclusively

absorbed in physical tissues ; the other has abstracted itself

182 LECTTJKE V.

in idealistic terms. It was time that a new link should

be pointed out in these abstruse inquiries ; that it should

be shewn wherein consists the essential distinction between

mind and matter, and how one is connected with, and

acts upon, the other. In these disclosures, some ancient

truths of immense importance, and modern discoveries of

great value, will be found to meet in a common focus.

Ancient philosophy was purely synthetical : modern

science is exclusively analytical. An organon is required

to blend their respective results. The doctrine of degrees,

with respect to life, and of correspondences with regard to

forms, presents the most exact and indispensable aids in

the study of the psyco-physiological economy. It is evi

dent from the writings of the ancients, that they re

garded the human soul as possessing in itself the human

organism, and thus as retaining, after death, a body similar

in contour and functions to the one laid aside, although of

a super-sensual substance. We find these ideas confirmed

in Holy Writ. Angels were seen to all appearance as

men. Moses was seen at the transfiguration as a man.

The angel who attended John, and who speaks of him

self as one of the prophets, is represented as a perfect

human being. Poesy, in her sublimest strains, has caught

the rapturous impression. Milton writes—

"What if earth

Be but the shadow of heaven ; and things therein

Each to other like, more than on earth is thought' '

Young beautifully carries out the idea.—

" Angels are men in lighter habit clad,

High o'er celestial mountains winged in flight;

And men are angels loaded for an hour,

Who wade this miry vale."

The apostle finely develops this sublime truth of the

essential human organization of the soul. " There is a

natural body, and there is a spiritual body."1 As a phy-

1 1 Cor. xv, 44.

XECTTJRE V. 183

sical structure, the body is governed by laws peculiar to

nature. Its origin, its development, its growth, are all in

agreement with natural phenomena, and can be traced to

natural causes. But we know, also, that the body is affected

by laws altogether beyond the province of nature, and in

explicable on any principles of natural science. The mental

influences on the viscera, and especially on the functions of

the brain, are of this character : they indicate the presence

of an organism which the microscope can never reveal.

This spiritual form belongs to a discrete sphere of life,

where the laAVS of time and space cease to operate. But

inasmuch as the physical organism is the offspring of the

spiritual, according to the laws of influx, by which the

spiritual world flows into the natural, and not vice versa ;

the structure of the material body bears, throughout, the

impress of this invisible being, and presents its qualities

and functions, as in a glass, by correspondence. The per

ception of this fact, although unaided by the science which

confirms its truth, may be traced in the expressions of all

nations. The heart is every where employed as a type of

the affections ; the eye, of the understanding ; the smell, of

the perception, &c. And what hinders the analogy being

carried out to the minutest particulars ? Modern science,

it iS true, deals principally in the investigation of physical

elements ; and the facts thus elicited are of considerable

interest. But it is not likely that they will supersede, or

supply the place of, a higher philosophy : physical science

is ancillary, not principal. Alas ! resting in sensual de

monstration alone, many of the moderns have reduced man

to a purely sensual creature—a highly endowed animal,

quite overlooking the great principle of ancient faith, that

he has a spiritual organization which animals have not,

by virtue of which he is in the human form, and the sub

ject of an immortal existence. The notion is worthy an age

of science severed from spiritual truths—worthy the sensual

counterpart inscribed in the creeds of the Churches—the

184 LECTURE V.

resurrection of the material body. Such a doctrine has no

countenance from either Revelation or right reason. It ia

nothing but a Jewish and Egyptian conceit resuscitated in

the Christian Church.1 The Scriptures represent man as

never ceasing to live, and the material body as but a tem

porary tabernacle, for his use in the natural world : when,

in the order of Providence, he puts it off, he continues his

existence, without interruption, in a spiritual and substan

tial sphere, for which he is, by creation, most eminently

fitted. But the nature of the future state, and the laws by

which his eternal destiny is determined, demand a brief

consideration. We must glance at the general constitu

tion of the human mind.

This discussion may look intricate in the theories of the

learned, from Aristotle to Dugald Stewart : but regarded

from primary principles, the question comes into a narrow

compass. Man is distinguished by two universal mental

principles, to one or other of which every feature of his

complicated being may be referred. We have already

alluded to these essential elements of his character—the

Will and the Understanding. These faculties are the pe

culiar endowments of man, by virtue of a discrete degree

of life, which is termed spiritual. This inmost duality of

being develops itself, as we have said, in every aspect of

humanity. Affection, the subject of which is will, is the

inciting cause of every action : thought, the subject of

which is understanding, is the agent by which all affection

operates. We trace the impress of this primary duality

throughout the physical structure : from head to foot, a

two- fold arrangement is conspicuous. Man, then, it ia

evident, is more truly a man in proportion to the develop

ment of his will and understanding ; that is to say, in the

1 The critical reader, who would thoroughly examine the testimony

of Scripture on this deeply interesting point, is referred to a work by

the Rev. G. Bush, late Professor of Hebrew in the University of New

York, entitled, "Anastatis, or the Resurrection of the Body."

LECTURE V. 185

degree in which these primary faculties are imbued with

spiritual principles ; otherwise his affection and thought

are little elevated above the sensual excitements of the

animal. But we may go a step further in this analysis.

The intellect is a secondary faculty, and bows to another

dominion. The very inmost, primary, and universal ele

ment of human life, is will. The whole character, reduced

to its unit, is love. This is the fountain and current which

bears energy and purpose to every stream of the soul.

Not only the quality of a man's doings, but also the real

character of his intelligence, depend upon the governing

will. If this ruling impulse be pure, (that is, imbued with

sound moral and religious principles,) there will be a con

tinual aspiration of mind and conduct to what is wise and

excellent. And, vice versa, if it be the polluted source of

his hereditary life, the tendency of the whole character will

be to what is selfish and fallacious. Nothing can alter this

universal law of humanity. "Do men gather grapes of

thorns, or figs of thistles P"1 In this life, it is true, man has

the power of assuming an exterior, both as regards mo

rality and intellect, which does not really belong to him :

but in such a case, there is a perpetual war between the

internal and the external, until the real principle asserts its

empire : hereafter, the conquest is completed ; and he re

mains confirmed and unalterable in his nature—wise or

foolish, good or bad, according to his prevailing love.

In connexion with this subject, it must also be observed,

that man, like all created things, is an organized receptacle

of life ; the will and understanding constituting the inmost

vessels of his being : for the will is a human receptacle,

fitted for the activities of love or goodness ; and the under

standing, for the influences of wisdom or truth : hence, the

will of good, and the understanding of truth, are given to

man by unintermitted influx from God. This influx is im

mediate, and endows him with liberty and reason ; and

1 Matt vii, 16.

186 I.ECTUEB V.

thus with power to regulate the various streams of mediate

influx of which he is also the subject. Thus, man is pre

served in perfect equilibrium between good and evil, and

holds fast the blessing until forfeited by a confirmed evil

life. This blessing, let it be observed, is directly associated

with the work of redemption ; for thus was it secured and

perpetuated—a truth which reduces to powder all notions

of self-righteousness, as well as of righteousness abstractly

imputed. The truly good man can never conceive, either

that he merits the ever-overflowing mercies of heaven, or

that the activities of his will and life have nothing to do in

the conditions of his salvation. His future lot, properly

considered, is the full confirmation of his internal state at

the period of his leaving the world—the unchangeable cha

racter induced on his heart and soul. On these grounds

his judgment is effected ; when he enters upon a sphere of

angelic wisdom, uses, and delights, or, upon an opposite

state, which is, of necessity, infernal and miserable. His

paradise, or his prison-house, is within him. Heaven and

hell, therefore, are substantial and unalterable conditions

of immortal beings, who have passed, with their heaven or

hell within them, into the spiritual world, and are theie

consociated and governed by Infinite wisdom and mercy.

" As the tree falls, so it lies." Nothing can change the

human character except moral and spiritual means. When

these fail, as is the case when the soul is confirmed in evil,

man is self-excluded from the celestial destiny of his crea

tion. Still, all things are done in divine order. Only the

best are fitted at once for heaven—only the worst, for hell.

The majority 6f mankind are in a mixed state of good and

evil. It is necessary, therefore, that there should be an

intermediate sphere, where the good and evil can be gra

dually separated ; the good being susceptible of instruction

and correction, but the evil resisting, and betaking them

selves to their congenial abodes. To this intermediate

state the Lord refers in the words of the parable : " "Who

LECTURE V. 187

soever hath, to him shall be given, and he shall have more

abundance ; but whosoever hath not, from him shall be

taken away, even that which he hath."1 There appears to

have always been an impression among mankind concern