PRESENTED BY Lt - THE GOLDEN CITY. By the Same Author. LECTURES ON THE NEW DISPENSATION. LETTERS TO BEE CHER ON THE DIVINE TRINITY. THE NEW VIEW OF HELL. LETTERS TO BEE CHER ON THE FUTURE LIFE. All the above Works, together with the present Volume, will be sent to any address on the receipt of $5.00 by the Publishers. The Golden City. BY B. F. BARRETT, Author of " Lectures on the New Dispensation/' " The New View of Hell," " Letters to Beecher on the Divine Trinity," "The Future Life," etc., etc. And the city was pure gold, like unto clear glass. — Rev. xxi. 18. PHILADELPHIA: CLAXTON, REMSEN & HAFFELFINGER, 624, 626 & 628 MARKET STREET. 1874. / Co P y i Entered according to Act of Congress, in the year 1873, by CLAXTON, REMSEN & HAFFELFINGER, in the Office of the Librarian of Congress at Washington. :^ . ^jx ^M ^^^ J. FAGAN & SON, ^b*^ ^^C^^, STEREOTYPERS, PHILAD'A. *Siir^ »^ XjJX ^3* TO WHOSE PRESENCE IS AN INSPIRATION; WHOSE COUNTENANCE, A JOY; WHOSE SMILE, A BENEDICTION; WHOSE DAILY LIFE, A HYMN; WHOSE SERENE TEMPER, UNWAVERING TRUST, CHEER- FUL SPIRIT AND HEAVENLY PURPOSE HAVE BLESSED MY LIFE — THIS VOLUME, WITHOUT HER KNOWLEDGE OR CONSENT, IS AFFECTIONATELY INSCRIBED BY THE AUTHOR. PREFACE THE visions of St. John as recorded in the Apoc- alypse, are confessedly among the grandest ever experienced. Throughout the domains of poetry or fiction there is nothing to be compared with them in sublimity. But what is the import of these visions ? What do they typify or foreshadow ? And how is their meaning to be elicited ? These questions have been asked a thousand times; and the multitude of conflicting answers which have been given by various commentators, have impressed the wiser ones with the conviction that God must raise up " some theological Newton," and endow him with an extraordinary measure of his Spirit, before we can hope to arrive at the true meaning of this wonderful Book. And not a few have expected that some such divinely authorized expositor would one day arise. The reader, doubtless, will smile incredulously when I assure him that this expectation has actually been fulfilled in the person of Emanuel Swedenborg. If so, my sole response to his incredulous yet par- donable smile, is : " Come and see." The grand Key to the treasures of wisdom in the Apocalypse, which Swedenborg offers to all who Vlll PREFACE. care to use it, is the principle of Correspondence, or the immutable relation between the real and phe- nomenal, which is like that between soul and body. This Key I have applied to the interpretation of some of the principal symbols in the chapter which records the vision of the New Jerusalem and its descent from God out of heaven. And the appli- cation, though necessarily limited, is sufficiently ex- tensive, I trust, to demonstrate the power and value of the Key ; and sufficiently satisfactory in its re- sults, I hope, to incite to further inquiry. To vindicate Swedenborg from the charge or sus- picion of being a sect-founder, is one of the main purposes of the book. This I have aimed to do, by showing that the church signified by the New Jeru- salem, whereof he claims to have been the divinely commissioned herald, is not a sect nor a visibly or- ganized body of any kind ; but is coextensive and identical, indeed, with God's kingdom here below. Whether I have succeeded in this attempt, the reader must himself be the judge. But if I have failed, the work, I hope, will not be entirely without interest nor without profit. B. F. B. West Philadelphia, Oct. 14, 1873. CONTENTS. I. PAGE STA TE OF APOCAL YPTIC INTERPRE TA TION . 1 3 Radical Disagreement of Expositors . . . 19 II. NEED AND EXPECTATION OF A DIVINELY AU- THORIZED INTERPRETER .... 26 This Expectation Answered 33 The Grand Key to its Mysteries 34 A Good Recommendation of this Key . . . 37 III. THE NEW JERUSALEM— THE GOLDEN CITY . 40 How Interpreted by many Expositors . . .41 View of the Literalists 44 IV. SWEDENBORG ON THE NEW JERUSALEM . . 49 His Explanation of the Symbol . . . .50 Why that Particular City? 53 "The Bride, the Lamb's Wife" ..... 55 "Having the Glory of God" 58 Measured with a Golden Reed 59 "And the City was Pure Gold" . . . .61 The Cubical Form of the City 63 Its Foundations, Walls and Gates . . . .64 Its Temple 66 The Light of the City 67 ix CONTENTS. PAGB No Night There ........ 69 The Sovereignty of its Denizens . . . .72 The Title to Citizenship 73 V. THE NEW JERUSALEM NOT A SECT Regarded as a Sect by Many The True Church, but not a Sect . Externals and Internals of Men Testimony of Scripture The New Jerusalem — The Communion of Saints VI. 77 78 80 84 88 94 THE OLD AND THE NEW CHRLSTLAN CHURCH . 100 End of the First Christian Era .... 101 Effects of the Last Judgment 103 The Newness in the Churches 105 The New Jerusalem Descending 107 The Newness Everywhere 109 VII. TEST OF MEMBERSHLP LN THE NEW JERUSA- LEM in Doctrinal Beliefs no Adequate Test . . .112 Who Receive the Heavenly Doctrines? . . . 113 Do Falsities of Faith Disqualify? . . . .116 The Fundamentals of the New Jerusalem . .120 Who Worship the Divine Humanity? . . .122 VIII. VARLE TY LN THE NE W JER US ALE M . Diversity in all the Works of God Diversity in the Angelic Heavens swedenborg and paul agree Illustrated by the Churches in Asia Externals and Internals of the New Jerusalem Can the New Jerusalem be Organized? . 126 126 127 129 131 134 138 CONTENTS. XI IX. CATHOLICITY OF THE NEW JERUSALEM The Past Teaching of the Church . Different Beliefs Inevitable Illustrations of Catholicity . . . Wider than Christendom Its Freedom Equal to its Catholicity PAGB 141 143 144 147 152 156 A SECOND PAUL'S IDEA OF THE NEW JERUSA LEM Clowes in Relation to Swedenborg " The True Christian Religion * A Remarkable Circumstance Conversion to the New Christianity His Life and Character A Scrap from His Autobiography Tribute to His Memory His Idea of the New Jerusalem Opposed to a New Organization The True Church of Christ 159 160 161 162 164 167 168 171 172 174 176 XI. CONCURRENT TESTIMONY OF RE CENT WRITERS. 1 78 Hyde 178 Worcester 180 Sears 183 James 184 The New Church Magazine 187 XII. CONSTELLATION OF INDEPENDENT WIT- NESSES 189 Channing 189 Robertson 195 Xll CONTENTS. PAGE Beecher 199 SCUDDER 204 SlMONDS 207 M'lLVAINE 2IO Caird . 213 Father Hyacinthe 216 The New York Independent 218 The Edinburgh Review 219 XIII. SOME PRACTICAL INFERENCES . . _ . .222 Discourages the Spirit of Sect 223 Inference Touching the Ordinances .... 224 Respecting a New Organization .... 225 Discourages Spiritual Pride 227 Dissipates a Popular Idea 229 Rebukes the Spirit of Proselytism .... 230 Encourages Free Thought and Religious Growth . 232 Promotes Unity, Peace and Concord . . . .237 XIV. CONCLUSION 244 The Golden City, i. STATE OF APOCAL YPTIC INTERPRETATION. THE twenty-first chapter of the Apocalypse or book of Revelation, opens with a vision of a new heaven and a new earth, and "the holy city New Jerusalem coming down from God out of heaven, prepared as a bride adorned for her husband." Then follows a description of this remarkable city ; — in which are given its form and dimensions, the material of its foundations and walls, the number and situation of its gates, the way in which it was lighted, and the character of those who would enter into it. "And the city," it is said, "was pure gold, like unto clear glass." Before entering upon an explanation of this re- markable vision (for John says he was " in the spirit " when he saw what he here describes), or attempting to show what was symbolized and fore- shadowed by the New Jerusalem descending out of heaven from God, there are some preliminary ques- tions which deserve to be considered. And the first is : The state of Apocalyptic Interpretation, — the consideration of which will disclose the uncertainty, 2 13 14 THE GOLDEN CITY. if not utter ignorance of the meaning and purpose of the book of Revelation, according to the confes- sion of even the most learned expositors. For the difficulties which commentators have en- countered in the interpretation of this mysterious Book, are generally conceded. But how great have been their perplexity with regard to its meaning, how unsatisfactory their methods and contradictory their conclusions, and how feeble the confidence which almost every expositor has come to feel either in his own or others' interpretations, may best be seen from their own confessions, some of which I proceed to cite. Mr. Birks, in his Elements of 'Prophecy , says: "This present state of Apocalyptic interpretation is one, among many features in the actual condition of the church, which should lead the Christian to humiliation and sorrow. That holy prophecy which was given for the guidance of believers to the end of time with such a pecu- liar solemnity and so repeated a blessing, still remains, to most Christians, a watchword of silent contempt, a signal for controversy, or a field for conjecture. Few, compara- tively, seem to have gained for themselves an assured con- viction even on the main outlines of its meaning. The bare fact that a school of interpreters should have arisen, whose aim is to prove that all before them have quite mis- taken even its general object, and this after seventeen hundred years have passed, is a most humbling lesson of caution and prayer." — p. 264. Mr. Maitland, in his Second Inquiry, remarks : " I cannot better express the opinion which has been CONFESSIONS OF EXPOSITORS. 1 5 forced upon my own mind, than in the words of a writer in the Eclectic Review : he says — ' When we reflect on the number and talents of the men who have attempted to illustrate the visions of St. John, and the great discordance of opinions, it would seem as if there must be something radically wrong, some fatal error, at the very foundation of all their systems of explanation, which is 5 one great cause of the mistakes and confusion that appear to pervade them all. What this is deserves to be maturely considered. ' Whose language this is, I know not ; but I wonder that the same view has not forced itself on all who have re- flected on the subject." — p. 86. Again, this same writer says : "At the point from which expository interpretation [of the Apocalypse] sets out, discrepancy [among expositors] begins. On what single point are they agreed ? I really believe it would be a matter of difficulty to point out one . . . Now, when I state that this great discrepancy leads me to suspect some error common to all these sys- tems, I am not speaking only my own sentiments. What Mr. Scott has said respecting one part of the subject, I feel, indeed, to apply to all. ' The different opinions of eminently learned and able men on the subject, and the extreme difficulty which they seem to find in making one part of their interpretation consistent with the others, are powerful arguments in my mind that they have not fact and truth to bear them out.' " — p. 81. Dr. Adam Clarke, in the preface to his Commentary on the Revelation, after specifying the various systems of interpretation which have been maintained, adds : "My readers may naturally expect that T should either give a decided preference to some one of the opinions 1 6 THE GOLDEN CITY. stated above, or produce one of my own. I can do neither. Nor can I pretend to explain the book. I do not understand it ; and in the things which concern so sublime and awful a subject, I dare not, as my predecessors, indulge in conjectures. I have read elaborate works on the subject, and each seemed right till another was exam- ined. I am satisfied that no certain mode of interpreting the prophecies of this book has yet been found out ; and I will not add another monument to the littleness or folly of the human mind by endeavoring to strike out a new course. I repeat it, I do not understand the book ; and I am satisfied that not one who has written on the subject knows anything more of it than myself." Martin Luther doubted about the Apocalypse being canonical, and did not attempt to explain it, recom- mending its interpretation to those more enlightened than himself. " Luther's sentiments on this subject," says Professor Michaelis, "are delivered not in an occasional dissertation on the Apocalypse, but in the preface to his German translation of it, a translation designed not merely for the learned, but for the illit- erate, and even for children." And in the preface to the edition printed in 1534, Luther divides prophecies into three classes, the third of which contains visions without explanations of them; and of these he says : " As long as a prophecy remains unexplained and has no determinate interpretation, it is a hidden silent prophecy, and is destitute of the advantages which it ought to afford to Christians. This has hitherto happened to the Apoca- lypse : for though many have made the attempt, no one to DR. STUART ON THE APOCALYPSE. 1/ the present day has brought anything certain out of it, but several have made incoherent stuff out of their own l^rain. On account of these uncertain interpretations and hidden senses, we have hitherto left it to itself, especially since some of the ancient Fathers believed that it was not written by the apostle, as related in Lib. III., Hist. Eccles. In this uncertainty we for our part still let it remain : but do not prevent others from taking it to be the work of St. John the Apostle, if they choose. And because I should be glad to see a certain interpretation of it, I will afford to other and higher spirits occasion to reflect." — Quoted in Prof. Michaelis' Introduction to the New Testament. Moses Stuart, for many years Professor of Sacred Literature in the Theological Seminary at Andover, in the preface to his work on the Apocalypse, says : " Not long after the death of John, the Apocalypse ap- pears to have been regarded as a wonderful and mys- terious book, and to have given occasion to many strange and very discrepant interpretations. From that time down to the present, a similar state of things has existed in regard to the exposition of this work. And even with all the light which recent critical study has thrown upon the Scriptures in general, there yet remains, as is generally confessed, not a little of obscurity resting upon the Apoc- alypse. " Must this state of things always continue? This is a question of great interest to those who believe that the Apocalypse rightfully belongs to the Canon of Scripture. Hitherto, scarcely any two original and independent ex- positors have been agreed in respect to some points very important in their bearing upon the interpretation of the book ... At a period somewhat early, the Apocalypse 2 * B 1 8 THE GOLDEN CITY. was excepted by some of the churches from the Canon of books to be publicly read for edification. And even after this exclusion ceased, it was still practically abstained from or disregarded by the great mass of Christians, from a consciousness that they were unable with any cer- tainty to discover its true meaning, and from want of confidence in the expositions of it which had already been given. " Such, I regret to say, is still the state of things ex- tensively, with regard to the Book of Revelation. Practi- cally, the prophetic parts of it are almost, if not entirely, excluded from the Scriptures. In spite of all which those recent interpreters have done, who find in it an epitomized civil and ecclesiastical history of ages remote from the time when it was written, confidence in their expositions has been, and is, generally withheld." In the preface to Calmet's Literal Commentary on the Apocalypse, (art. 4,) this distinguished writer says : " When I commenced my labors upon this book, I was in no way prepossessed in its favor. I considered it to be an enigma, the explication of which was impossible to man without a particular revelation. I regarded all com- mentators who had undertaken its explanation, as persons who, being in the midst of darkness, move on at adventure whithersoever their good or ill fortune may lead them. ' ' But, on a closer examination of the subject, Calmet fancied that the larger part of the difficulties he at first encountered, disappeared. He thought it was only requisite, as he says, to despoil the figures of the Apocalypse of their prophetical and enigmatical air, to give to things their veritable names and their DISAGREEMENT OF EXPOSITORS. 1 9 natural face, in order to make the Apocalypse a veri- table history. And this is the way the explication of this enigmatical book becomes possible " without •a particular revelation ! " If the only alternative be between a satisfactory historical explanation of this book on the one hand, and the necessity of a partic- ular revelation on the other, one cannot help pressing the inquiry whether any historical explanation has yet been offered so satisfactory, as to show beyond a doubt that there is no necessity for a particular revelation that its true meaning may be fully under- stood. Dr. Less, Professor in the University of Gottingen, in his Authenticity, etc., of the New Testament, observes with regard to the Apocalypse : "After the inquiries and assertions of many centuries, we can ascertain of its meaning — absolutely nothing. We become confused and disgusted when we dive into expositions so numerous, various and contradictory. And the Revelation, after all that the learned and unlearned, fanatics and men of sound understanding, have said and dreamt concerning it, still remains — a sealed book. This is the opinion of all, who, from modest distrust of their own penetration, have consulted, I will not say all, the interpreters of this book — for that is absolutely im- possible, — but even a moderate part of them." — p. 205. RADICAL DISAGREEMENT OF EXPOSITORS. And not only have different expositors arrived at different conclusions as to the meaning and purpose of the Apocalypse, but they have differed in their 20 THE GOLDEN CITY. methods of interpretation, and have embraced differ- ent and even antagonistic schemes with regard to it. Dr. Elliott, in his voluminous Commentary on the Apocalypse, mentions " three grand schemes of Apoc- alyptic interpretation," which " stand up face to face against each other." "The First," he says, "is that of the Praeterists ; restricting the subject of the prophecy, except in its two or three last chapters, to the catastrophes of the Jewish nation and old Roman empire, one or both, as accom- plished in the ist and 2d, and 5th and 6th centuries respectively. — The Second is the Futurists' Scheme ; making the whole of the Apocalyptic Prophecy (excepting, perhaps, the primary Vision and Letters to the Seven Churches,) to relate to things even now future. — The Third is what we may call emphatically the Protestant Historic Scheme of Interpretation : that which regards the Apocalypse as a prefiguration, in detail, of the chief [historic] events affecting the Church and Christendom, whether secular or ecclesiastical, from St. John's time to the consummation." — Vol. IV., p. 527, '8. Then see how different have been the views of the language of prophecy ; and how different, there- fore, the methods of interpretation adopted ! Some have held to the literal, some to the figurative, some to the mystical, and some to the spiritual method of interpretation, — the greater number, however, to the first two ; and others have favored a combination of some of these methods. But not a single expositor prior to the time of Swedenborg, seems to have had any adequate conception of the state of seership PROFESSOR STUARTS METHOD. 21 from which the book professes to have been pro- duced. Professor Stuart gives us his method of arriving at its meaning in these words : "In order to find out his [John's] meaning, I have en- deavored to resort, as I would in all other cases, to the idiom ; to the times in which the author lived ; to the events then passing or speedily about to take place ; to the circumstances in which he and his readers were placed, and which called forth his work ; to the adaptation of the book to these circumstances ; and (in a word) to all that is local and belongs to the times in which it was written, whether it be peculiarities in the mode of expression, thought, reasoning, or feeling, or anything else which would influence an author's style or manner of arranging his composition. My aim has been to abide by this method of interpretation, throughout the work." — Pre- face to a Commentary on the Apocalypse. As if the Apocalypse were a merely human com- position with which the Holy Spirit had nothing to do ! As if its meaning were the writer's own — no deeper or other than John himself saw ! Or as if a divine composition, or things seen and heard " in the spirit!' were to be interpreted by the same method that we employ in ascertaining the meaning of an ancient poem or any uninspired historical narrative ! Then, take the following as an illustration of the tenacity with which some expositors adhere to the literal interpretation of prophecy, and the intense aversion with which they regard the spiritual method. One writer says : " We may now pass on to notice another principle to be 22 THE GOLDEN CITY. observed in the interpretation of prophecy ; and that is, the adherence to the literal signification of the words of the text in all cases ; unless there be some clear intimation in the text or context, or some warrant from the general use of particular phrases to the contrary. ' ' — Eleinents of Prophecy, p. 129. Another says : "Let us first notice, as a general principle of interpre- tation, that the Scriptures [including, of course, the Apocalypse] are written in a plain and intelligible way, adapted to those to whom they were first addressed, and to all ages ... No farther deeper meaning should be allowed to shut out this first sense [i. e. the sense of the letter] " which, this writer declares "is to be held as the true and right sense." — Restoration of the Jews — Intro- ductory Remarks, p. 18. Again : "The prevalence of the spiritual interpretation will make prophecy the scorn of the Jew and the infidel, and harden them in their unbelief. A principle, therefore, which undermines the foundations of our faith and hope, which gives the lie to the divine promises and represents God as an equivocator, must surely be rejected as false." — Ibid. p. 37. Others, again, reject the literal method, and with good reason insist that, as the design of all prophecy must have been the promotion of the interests of God's spiritual kingdom, it must be spiritually inter- preted. Of this class of expositors Mr. Pearson, Dr. Arnold and Dean Woodhouse are conspicuous representatives. The first of these writers, after re- SPIRITUAL INTERPRETATION. 2$ marking upon the spiritual character and purpose of ancient prophecy in general, and laying down the principles by which we must arrive at the true meaning of the prophecies in the Apocalypse, says : "Such a view of this wonderful book, — at the same time that it enables us to avoid the difficulties which en- cumber the opinions of those persons who would apply it to objects unworthy of such a revelation, — affords the best answer to the charges of inconsistency », which may be rea- sonably urged against the systems of those persons who apply the prophecies of the Apocalypse to temporal objects ; ^and to events, which, however great in themselves, must be regarded as of minor importance when they are con- sidered with reference to the fates and fortunes of that kingdom which is from everlasting to everlasting. ' ' — Prophetical Character and Inspiration of the Apocalypse, P- 53- Dr. Arnold, in his Sermons on Prophetical Interpre- tation, remarks : "But if it be asked, Why then was the language of prophecy so strong, if it was not meant to be literally ful- filled ? I answer, that the real subject of the prophecy, in its highest sense, is not the historical but the spiritual Babylon. . . . And it will be found, I think, a general rule in all the prophecies of the Scripture, that they con- tain expressions which will only be adequately fulfilled in their last and spiritual fulfilment." — p. 45. And Dean Woodhouse, remarking on the princi- ples of interpretation in the Introduction to his Treatise on the Apocalypse, says : "A third controling principle seemed also requisite, arising from a consideration of the nature and kind of that 24 THE GOLDEN CITY. kingdom which had thus appeared to be the grand object of the prophecies. It is a kingdom not temporal but spiritual; not a kingdom of this world, not established by the means and apparatus of worldly power and pomp ; not having the external ensigns of royalty, but govern- ing the inward man by possession of the ruling princi- ples. ' The kingdom of God,' says our Lord, ' is within you.' " In adopting the rule now under consideration, I have been obedient to the direction of holy Scripture, which has required a spiritual interpretation of its mysteries : They are not to be taken according to the bare letter, nor in a carnal or worldly acceptation. The warfare of the Christian kingdom, (the subject of these prophecies,) is not to be carried on by worldly arms and battles. ... To obtain his destined dominion, Christ must reign in the hearts and consciences of his far extended subjects. His reign is advanced when Christian principles — when faith and righteousness and charity abound. It is retarded when ignorance, impurity, idolatrous superstition, infidel- ity, and wickedness prevail." — p. 15. Such being the acknowledged difficulties with re- gard to this wonderful book, — such the disagree- ments and contradictions among theologians, not only as to its meaning and purpose, but as to the method to be employed in its interpretation, that we do not wonder at the remark of a distinguished American expositor, (the latest, we believe, who has written on this subject,) when he says: "There are religious guides who make a merit of not under- standing it, and of not wishing to occupy themselves with it ; " nor, when he adds : WHAT IS NEEDED. 2$ " It is also manifest, if the Apocalypse is to be com- prehended by Christians, and made to serve them as a writing from God worthy of the Holy Ghost, that a new style of dealing with it must be inaugurated, and a differ- ent class of books made to take the place of the prevailing literature on the subject."-— Lectures on the Apocalypse by J. A. Seiss, D. D. Vol. I. Preface. 3 II. NEED AND EXPECTATION OF A DIVINELY AUTHORIZED INTERPRETER. IF the Apocalypse is to be retained among the canonical books of Scripture and to command the homage of intelligent and devout minds, it is obvious that some new method of interpretation must be applied, and one that will open up a more rational and consistent meaning in this book than previous expositors have been able to give us. And in view of the confessed darkness which has hitherto prevailed with respect to its meaning, and the confusion, contradiction and utter despair of commentators, is it unreasonable to expect a di- vinely authorized and illumined interpreter some day to arise, whose exposition and method shall so far exceed in reasonableness and consistency all that have preceded, as to prove him to be, indeed, a man sent of God ? The fact that previous expositors, according to their own confession, have signally failed in their efforts to unfold the meaning of this book, would seem to justify the expectation of some such divinely authorized interpreter. And not only so, but it has actually been the belief of many, that some such interpreter would one day arise, and be the 26 EXPECTATIONS OF THE CHURCH. 2J harbinger of that renovated and glorious state of the church which all Christians look for, and which is obviously required for the complete fulfilment of prophecy. Mr. Clissold, in his Apocalyptic Inter- pretation, says : " Surely a new interpreter giving a new interpretation, even as the church in offering an old interpretation, may plead the authority and infallibility of the truth, although not his own authority or infallibility. On the other hand, if by claims to a divine commission be meant claims to a degree of illumination more than ordinary, such 'as the church does not profess to advance, and which con- stitute a person a preacher of new doctrines, or a new in- terpreter of old ones ; then, so far from such a person coming into collision with the authority of the church, the church has ever professed to believe that such an interpreter would arise, whom it would be her duty to follow. It is true that there have been differences of opinion as to who this person should be; some have thought that there would be a reappearance of John the Baptist, others of Elias; and others, again, that there would be neither of these, but some new character expressly commissioned to the office of prophetical teach- ing." — Vol. II., p. 321. I will cite here a few passages in illustration of the truth of this remark, and to show the strength as , well as the grounds of this expectation. — Mr. Myers, in his Introduction to the Condones Basilica, says : " What we desire is, a Newtonian theory of prophecy which shall explain them all. There is a great analogy between the method of proceeding when we study the starry heavens above us, and the course of Providence 28 THE GOLDEN CITY. around us. We feel, when laws like those of gravitation and attraction are presented to us, that they are competent to the task assigned them ; and that, though very simple in themselves, they were not obvious to the early philoso- phers, and require the severest mental discipline before they can be appreciated in all their results. And never does this beauty appear more conspicuous than after perusing the futile contrivances and the wearisome com- plexity of previous expositions of the wonders of the universe. And why should we not look forward to some theological Newton, who may be permitted to throw the light of chastened reason on the firmament of prophecy, and be hailed as a divinely-sent teacher of the church in the mysteries of the future ? Surely one chief means of disciplining the mind and of preparing the way for such an expounder of holy things, is a strong conviction that, on the whole, previous expounders have failed." — p. xv. Mr. Pearson, in his Prophetical Character and In- spiration of the Apocalypse considered, observes : "Although, with respect to. most of these prophecies, we derive from those parts of them which have been al- ready fulfilled, strong grounds of belief that the unfulfilled portions of them will have their accomplishment at some future period ; yet, from considering the peculiar character of these prophecies, we may derive reasonable grounds for believing that God would vouchsafe some future reve- lation of his will, in which the indistinct parts of them would be more completely cleared up ; and those parts of them in which the details are at present necessarily imper- fect, would be more fully and more perfectly illustrated." — P. 32. FUR THE R RE VELA TIONS EXPECTED. 2$ And again, in the same work, speaking of the events foretold in the Apocalypse, he says : "But the events foretold are so important, and they are so intimately connected with the patient exercise of our faith in the promises of God, that we may reasonably look to some more complete development of them under so?ne sub- sequent dispensation of prophecy, such as that which is contained in the Apocalypse ; in which those parts which are at present involved in obscurity, will be made more clear. This is perfectly consistent with the general analogy of prophecy ... It is a general characteristic of those prophecies which relate to the first coming of our Saviour, and the bringing in of the Christian dispensation, that they grow more clear as they advance towards the period of their accomplishment. We may, therefore, reasonably expect, with respect to those prophecies which regard the more distant events of the Christian dispensation, that the want of distinctness, which must necessarily belong to the older prophecies, would be made inore clear by subsequent revelations ; — revelations which would be better appreciated and more clearly understood, when the first objects of the former prophecies were accomplished by the promulgation of the gospel, and the appearance of those great anti- Christian powers j of which the destruction (though until explained by further revelations, the subject is involved in considerable obscurity) constitutes so important a feature in ancient prophecy." — p. 38. The following remarkable passage is found in the works of Dr. Knox, a calm and contemplative writer, who died in the early part of the present century. It occurs in a letter to Miss Hannah More : — "Probably I shall not live to see what I am wishing 3* 30 THE GOLDEN CITY. for, but I have not the smallest doubt of its taking place, and that at no very distant period. Some interpreter, 'one of a thousand/ will come forth, and throw so new and so bright a light both upon human nature and upon Scripture, and will so convincingly demonstrate that there is a genuine philosophy (most profound in its principles, most sublime in its results, yet when laid open so self-evident as to be irresistible), which is common both to human nature and Holy Scripture, and which con- stitutes the most exquisite harmony between them ; that capable minds (and such are multiplying) will yield them- selves to the view thus opened upon them with a fulness of satisfaction and a completeness of acquiescence never, as I believe, till then exemplified. Some pious persons have supposed the probability of a second Pentecost, and that nothing short of this could effect the promised extension of righteousness and peace : I own it strikes me differently. I believe the full establishment of the Redeemer's kingdom will grow out of the perfect ascendancy of good sense on the one hand (towards which many unprecedented move- ments of Providence are advancing us), and a right under- standing of revealed truth on the other ; which blessing, as I said, will, I suppose, appear the result of extraordi- nary penetration in the mind of the discoverer ; nothing very wonderful, except wonderful felicity of discernment, seeming to accompany it. I do not say that the discovery will as expeditiously run over Europe as Galileo's did in his Sidereus Nuntius ; but most confident am I that the truth will spring forth, and will be diffused, and will meet a reception worthy of itself and of the errand [on] which God has sent it from heaven to earth." — Remains, Vol. III., p. 218. Father Lambert, author of a work entitled The RENOVATION OF THE CHURCH. 3 1 Predictions and Promises made to the Church, speaking of "the grand renovation which is promised the Church in the Latter Times " of the perils which menace religion and " the great scandals which dis- honor it," of some who are " vividly touched with the evils with which the Church is inundated," and who "sigh after the coming of a powerful restorer''' who is to be the instrument of a great and much needed revolution in matters pertaining to the Church on earth, deprecates the attitude of " certain rash spirits who have dared to treat as illusion and fanaticism this prevailing expectation ; " and he ex- presses with confidence his belief that, if these per- sons "would open their minds and hearts to the promise which is made," " They will see with humble acknowledgment that it is neither illusion nor blind enthusiasm, but a considerable part of Christian piety, to occupy our thoughts with the renovation of the Church; to make it the continual object of our prayers ; to desire with ardent aspirations the coming of the holy prophet who is destined to be the minister of a revolution so astonishing and so desirable. ' ' — P. *55- But what sort of a reception will this divinely appointed agent of so astonishing and desirable a revolution in religious matters, meet with, according to the belief of this author ? How will this great and expected reformer, when he comes, be regarded and treated by the large majority of professedly Christian people ? Father Lambert answers : " In order to know how this precursor will be treated, 32 THE GOLDEN CITY. we have only to see how He has been treated for whom he came to prepare the way. If you except some small number of disciples, and moreover very obscure, who recognized Jesus Christ as the Messiah, the whole body of the nation rejected Him with scorn, and pronounced an anathema against Him as a blasphemer, a sacrilegious usurper of the title of the Son of God. "Christian nations will fall into the same scorn with regard to his holy prophet. Corrupted a thousand times more by pride, by the presumption of a false righteousness, by impiety, by a life of ease, by all the passions which agitated the synagogue, they will be far from reverencing, as a distinguished minister, the greatest of ministers, the precursor and herald of the Son of God. . . . All the rest [save the lowly and upright in heart] will regard him with horror and disdain, as an impostor, a disturber of the Church and State." — p. 168. This expectation of some divinely authorized in- terpreter of the Apocalypse, accords also with the opinion, often expressed by the early Christian Fathers and by devout and spiritually-minded men in all ages of the Church, that the same spirit which presided over the inspiration of the prophets, must preside also over their interpretation, else their true meaning will not be apprehended. As Origen, in his exposition of the seven-sealed Book, says : " It is true of all Scripture, that the Word who shut it must open it." And as another writer says : " No one can understand the Divine Scriptures as he ought, unless God shall open to him its sense and meaning." It is not without abundant authority, therefore, EXPE CTA TION ANS WE RED. 3 3 that Mr. Clissold, in the preface to his Spiritual Ex- position of the Apocalypse, says : " The simple fact, then, that in some age or other of the Church during the Antichristian confederacy, some one or more individuals shall arise who will be divinely instructed upon the subject of prophecy ; that the teaching of these will be rejected by the great mass of professing Christians ; that it will be received by only a few whose principles will be held in aversion ; may be regarded as the undeniable teaching of Catholic tradition, whether in the Church of Rome or the Protestant Church." — p. xix. THIS EXPECTATION ANSWERED. Now Emanuel Swedenborg claims to have been di- vinely authorized to unfold for us the deep and hitherto unknown meaning of the Apocalypse ; and to have had revealed to him the true key to the spiritual contents of this wonderful book. Without entering here upon an examination of his claim, we will sim- ply let him state it in his own language. In the preface to his Apocalypse Revealed, he says : " Not a few have labored at the explication of the Apoca- lypse; but as they were unacquainted with the spiritual sense of the Word, they could not discern the arcana which it contains, since these can only be unfolded by the spiritual sense. Expositors have, therefore, formed various conjectures respecting it, in many instances applying its contents to the affairs of empires, and blending them at the same time with ecclesiastical matters. But the Apoc- alypse, like the rest of the Word, treats, in its spiritual' sense, not of earthly but of heavenly things ; that is, not of empires and kingdoms, but of heaven and the church." C 34 THE GOLDEN CITY. " Any person may see that the Apocalypse could not be explained by any one but the Lord alone, as every word of it contains arcana which never could be known with- out some special illumination and consequent revelation. Therefore it has pleased the Lord to open the sight of my spirit, and to teach me. It must not, therefore, be sup- posed that I have given any interpretation of my own, or even that of any angel, but simply what has been commu- nicated to me from the Lord alone." — Pref., pp. iii. iv. Now as John was " in the spirit " when he saw and heard the things recorded in the Apocalypse, it is reasonable to suppose that no one can fully under- stand or rightly explain the meaning of his visions, unless he, too, be " in the spirit." If the Apocalypse relates primarily to the spiritual world, an interpreter, in order to a right understanding of it, should have the spiritual world opened to him. Swedenborg's claim, therefore, to have had the sight of his spirit opened by the Lord, is perfectly consistent with his claim to have been illumined in such an extraordinary degree as to be able to understand and explain the true .meaning of this book. THE GRAND KE Y TO ITS MYSTERIES. And when Swedenborg's method is carefully examined, it is seen to be not fanciful nor arbitrary, but rational and philosophical. The great but simple doctrine of correspondence, or the unchangeable re- lation between internal or spiritual principles and external or natural phenomena, which is the same as that between cause and effect, is his grand Key. BR WN'S DIVINE ANAL OGY. 35 This principle or method is none other than that " Divine Analogy " so highly extolled and ably de- fended by Bishop Brown, and concerning which he says, " the generality of men are brought to a con- viction of the great service it will do religion when rightly and fully apprehended and duly managed." Of this principle or doctrine the Bishop further says : " This divine analogy is necessary for a more satisfactory answer to the arguments of infidels and heretics against the truly Christian faith ; and for a shorter and more easy method of obviating their objections : For laying open their sophisms and evasions ; and for warding off all the new invented turns and forms of subtlety whereby men have perplexed and entangled the doctrines of the gospel, and involved the mysteries of Christianity in clouds and darkness : In order to clear up the terms of propositions in which these are revealed to us, and fix them to a de- terminate sense and meaning : To rid the world of an immense voluminous mass of learned trifling upon religious subjects and the Holy Scriptures ; and to shorten these our unhappy days of infidelity and heresy, in which, as far as it was possible, the very elect have been deceived. " These are the wonders (as some have ironically wrote) to be performed by divine analogy, whenever it shall please God to raise up men of abilities for the further clearing and improvement of it, and for a judicious appli- cation of it to the particular points in controversy between us and the adversaries of the ancient and orthodox faith. ' ' — Divine Analogy, p. 161. And in his work on the Human Understanding t the same distinguished author again remarks : "It is now become absolutely necessary to put this 36 THE GOLDEN CITY. matter into a glaring light, since the whole Socinian sys- tem, and all that infidelity which is the consequence of it, as well as some more modern systems, which are in no small degree built upon its general principles, turn upon resolving all revelation and the mysteries of Christianity into mere metaphor and allusion only; and upon their ever confounding this with the true analogy which is of a quite different kind ; which is founded on the very nature of things, and is absolutely necessary even to our thinking of heavenly objects, though we should never express our thoughts by words." — p. 142. Now this principle or doctrine of analogy, which Bishop Brown regards as so absolutely indispensable " to rid the world of an immense voluminous mass of learned trifling upon religious subjects and the Holy Scriptures," is none other than the doctrine of correspondence which Swedenborg employs as the key to the spiritual and true meaning of the Apoca- lypse and all other parts of the Divine Word, and which, like Bishop Brown's doctrine of analogy, " is founded on the very nature of things." He says : "The whole natural world corresponds to the spiritual world ; not only the natural world in general, but also every particular part thereof. Therefore, whatever exists in the natural world from the spiritual, is said to be the correspondent of that from which it exists. It is to be observed that the natural world exists from the spiritual world precisely as an effect from its efficient cause. ' ' And speaking of the importance of a knowledge of correspondence, Swedenborg further says : " The most ancient people, who were celestial men, S WEDENB OR G'S KE Y. 37 actually thought from correspondence, as do the angels ; for this reason also they conversed with the angels ; and for the same reason the Lord often appeared to them and instructed them. But that knowledge is now so entirely lost, that it is not known what correspondence is. " Without a knowledge of correspondence, no clear understanding can be had of the spiritual world ; of its influx into the natural world ; of the relation of the spir- itual to the natural ; of the spirit of man which is called the soul; of the operation of the soul upon the body; and of the state of man after death." — Heaven and Hell, ,n. 87-89. And since there is in all parts of the Word a spir- itual sense, which stands related to that of the letter like the soul to the body; therefore the Word is written throughout according to the great law of correspondence; and only through the knowledge and right application of this principle or law, can the true spiritual meaning of the Apocalypse or any other portion of the Word be elicited. A GOOD RECOMMENDATION OF THIS KEY. This principle is beginning to be seen and ac- knowledged by some of the profoundest thinkers and ablest writers on theology of our times. Among these may be reckoned the author of that exceed- ingly interesting work, " The Heart of Christ." In his chapter on " the scope, purpose, and spirit of the Apocalypse," this writer adverts to the state of seer- ship from which this book professes to have been produced, and says: 4 38 THE GOLDEN CITY. " The seer has opened within him a more interior con« sciousness, to which the scenery of a higher world is unrolled. That scenery he can describe, and its changes he can note and chronicle, while his consciousness may be as vivid and more so than that of the astronomer when looking at the stars. He sees events in their causes ; in those spiritual states and conditions that lie behind and within all material phenomena, and out of which material phenomena are evolved. Those states and conditions he sees represented by appropriate symbols." And in the following brief illustrations of this idea, Mr. Sears gives his readers a hint of Swedenborg's method ; and not only so, but he declares his belief that " his method is the only rational one for inter- preting a purely symbolical book." " To illustrate : The seer [John] beholds in vision the sun in sackcloth and the moon turned into blood. Does this foretell an eclipse of the sun and moon in the natural world? Nothing of the kind. It represents the divine light and love extinguished in human souls, and the woes and calamities that are sure to follow. He sees a conqueror, whose name is Faithful and True, riding upon a white horse with a sharp sword issuing from his mouth. Does this mean that we are to look in the natural world for a man on horse- back with the same appearance and name? Nothing of the kind. It represents plainly Divine Truth in its trium- phal power. He sees a city lying waste, and the temple in it about to be thrown down. Does this mean that some city answering to it in appearance is to be destroyed? Nothing of the kind. It means that a system of religion is to be overthrown whose worship has become false, and whose unitizing life has gone. In short, the psychological COMMEND A TION OF THIS KE Y. 39 condition of the seer is such that he sees spiritual things REPRESENTED BY NATURAL THINGS. We shall turn his vision into delirious nonsense when we interpret him as representing natural things by natural things. "And yet this is precisely what a long series of inter- preters, ending with Professor Davidson, have been trying to do. Swedenborg is the only interpreter we have ever met with who does not flounder in this interminable slough. He keeps consistently on the spiritual plane, and though we do not pretend to understand his entire exegesis, we believe his method is the only rational one for interpreting a purely symbolical book, and that in the work under consideration, it unfolds some of the pro- foundest truths that ever searched the nature of man." — p. 96, 7. III. THE NEW JERUSALEM.— THE GOLDEN CLTY. IN view of the conflicting methods of interpreta- tion, and the conflicting opinions which have been entertained with regard to the meaning and purpose of the Apocalypse, one is surprised to find so many writers in substantial agreement with each other respecting the meaning of the New Jerusalem mentioned in the twenty-first chapter. Although some have held that a literal city is one day to de- scend to our earth from out the immeasurable depths of space, of the character and dimensions of the one therein described, yet the majority have agreed that the New Jerusalem is the symbol of a renovated and glorious state of the church ; some holding that it refers to the church triumphant, or in heaven, and others, to the church militant, or to a renovated state of the church on earth. The substantial agreement of so many commentators on this one point, can only be accounted for by the facts, that the evidence in favor of this view is exceedingly strong, and that any different interpretation is seen to be embarrassed with unsuperable difficulties. It may assist us in our inquiry to know what many thoughtful commenta- tors prior to Swedenborg, have understood by the New Jerusalem. 40 OPINIONS OF EXPOSITORS. 4 1 HO W INTERPRETED B Y MANY EXPOS/TORS. Cocceius, in his interpretation of the Apocalypse, chap xxi., says : "And I, John, beheld the Holy City, the New Jerusa- lem, descending from God out of heaven, &c. He be- held the last state of the church in this world, namely, that it was adorned for her husband and prepared for his advent. I am indeed at a loss to know how this is not to be explained of the state of the church upon earth, but of the church in heaven. That which comes down 'from heaven, comes down assuredly to the earth." — p. 114. Pyle in his, Paraphrase (Apocalypse chap, xxi., p. 221) says : " Again, it was shown under the emblem of the New Jerusalem; not the literal, the Jewish city of that name rebuilt, and new adorned; but that Israel of God, that seed of Abraham, Jacob and Sion or Jerusalem, by which the prophets were accustomed to express the true church and worshipers of God, under Christ the Messiah ; as on the contrary they used the terms Egypt, Moab, Edom, Babylon, Gog and Magog, as terms for the adversaries and persecutors of the same church. As this Christian Church in its former corrupt state, answered to the sinful Jerusalem that was to be destroyed by the Chaldeans and Romans, so now in its reformed and pure condition it is styled new. As it was once Babylon the Great, now it appears the great and holy city, taking in the whole body of converted Jews and Gentiles and reformed Christians. And, finally, it seemed to descend from heaven, as being founded and perfected by the Divine Power and Provi- 4* 42 THE GOLDEN CITY. dence, and abounding in all those graces and virtues that are taught from heaven, and whereof God himself is the infinite fountain and examplar. Thus is the church to be adorned as a bride." And on the same page this author again observes in a note : " That this New Jerusalem is not intended to signify the future heavenly state, properly so called, but the fully reformed state of the Christian church here upon earth, in its last period; when we consider it here described as being not in heaven, but coming from God out of or from heaven, i. e. to be spiritual or heavenly," etc. Durham (Apoc. chap, xxi., p. 488) says : "Now followeth, more particularly, the change that is made on the church of the elect when they are gathered together, and the world now is new and another thing than it was ; so is the glorified church new and another thing (as to her qualities and glory) than before. After I had seen the new earth (saith he), I saw also the New Church, exceedingly beautiful, no city, no bride so adorned on her marriage-day as she is ; she is so glorious, when he getteth but a little view of her. ' ' Gill (Apoc. chap, xxi., p. 856) says : " The gospel church-state in its imperfection is called the heavenly Jerusalem, and the Jerusalem above, which is free, and the mother of all ; and here the church in its perfect state is called the New Jerusalem, where will be complete peace and prosperity." Hammond (Apoc. chap, xxi., p. 1003) says : " The true meaning of the New Jerusalem mentioned here (ver. 2), and again with the addition of 'holy,' and "THE PURE CHRISTIAN CHURCH" 43 the glory of God upon it (ver. 11), will be a key to the interpreting this chapter. That it signifies not the state of glorified saints in heaven, appears by its descending from heaven in both places. . . . And so it must needs be here on earth ; and being here set down, with the glory of God upon it, it will signify the pure Christian Church, joining Christian practice with the profession thereof, and that in a flourishing condition exprest by the new heaven and new earth. In this sense we have the supernal Jerusalem (Gal. iv. 26), the new Jerusalem (Rev. iii. 12) ; where to the constant professor is promised that God will write upon him the name of God, and the name of the city of God, the New Jerusalem, which there signifies the pure Catholic Christian Church." Calmet thinks the expression New Jerusalem is equivalent to that of New Church, although he refers its existence to the time of the Apostles. Thus in his interpretation of Apocalypse chap, xxi., v. 5, he says : " He who sat upon the throne said, ' Behold I am about to make all things new;' a new heaven, a new earth, a new Jerusalem, a new kingdom, a new spouse, a new Church." Patrick Forbes (Apoc. chap, xxi., p. 238) says : "The second thing seen in this general notice of the bride, is that for which, and in the newness of whose case, all this change is in the university of things. Even the bride herself, the true church, here described by many notes, Holy, a city, new; and this last, not only in com- parison to that old Jerusalem under the law, which begat children unto bondage, as did Hagar, — for so the Chris- tian Church hath always been and is the new Jerusalem 44 THE GOLDEN CITY. mother of us all, — but also new in comparison to her own former state, in her sufferings and wrestlings by and with her great enemies, who now being fully overthrown, and she perfectly prepared as a bride for the wedding, the mys- tery of God is, in that, finished. ' ' VIE W OF THE LITERALISTS. And other commentators, Scott and Bishop Lowth among them, have held the opinion that the New Jerusalem mentioned in the Apocalypse, means a new and glorious state of the church on earth. But many writers have denied, and some still deny, that it is here used in any such typical sense. They be- lieve that this vision was prophetic, but that the prophecy is some day to be fulfilled according to the strict sense of the letter. One of the latest advocates of the literal fulfilment of this prophecy, and whose interpretation may be accepted as that of the literal- ists generally, says — in a work published as late as 1867: "The heavenly city in the twenty-first chapter of Reve- lation, is a real, visible, tangible place. ... St. John tells us that the length, breadth, and height of the city are the same, and that in each of these directions its measure- ment is 12,000 furlongs, or about 1500 miles. But how is it possible that any city should be 1500 miles in height? This difficulty may be at once overcome by understanding that it is not a structure built by man, nor an ordinary city, but one not made with hands, whose Builder and Maker is God. We fully believe that the heavenly city will be 12,000 furlongs in height. That it will be formed VIEW OF THE LITERALISTS. 45 of a succession of streets and palaces, rising one above the other — terrace above terrace — dome above dome — until it mounts up 1500 miles in height, from the lowest tier of buildings to the highest ; and thus its length, and breadth, and height will be alike ; in every direction it will extend 12,000 furlongs, while around the lower circumference of the city there will be seen a wall of jasper, 144 cubits in height, giving it the aspect of an impregnable fortress ; and the whole of this magnificent structure will be lit up by the glory of God, pervading and illuminating every mansion and every successive terrace, both within and around — for the Lord God doth lighten it, and the Lamb is the light thereof. And thus, like a building lit up by a lamp suspended in its centre, every part of the city will receive equal or sufficient light, without being darkened or overshadowed by the intervention of any neighboring struc- ture. Rev. xxi. "It is by these wonderful dimensions that the city of God will be distinguished from every other place, posses- sing a quality which can never be found in any earthly city — that of being self-sustained and separated from all con- tact with the earth, and independent of the ordinary light of the sun or of the moon ; and extending equally in all directions, so as to appear to the inhabitants of the lower world as one vast pile of magnificence and glory; and within it will be placed the throne of Christ, as King of kings, and supreme Monarch of the earth ; and around his throne, and throughout all the successive stages of this divine structure, will be seen the palaces and pavilions of the glorified saints, enriched with all those inexpressible splendors described in the visions of St. John — the streets of transparent gold, and the gates of pearl, and lit up with that pure and immortal light which flows directly from the original fountain of all light. 46 THE GOLDEN CITY. "It Is therefore with admirable wisdom that God has decreed to try the world once again under a dispensation of visible glory — something which all may see, and which no infidel can deny. And for this purpose he will bring down the New Jerusalem in all its perfection, and suspend it over the earth, filled with glorified inhabitants; and being the capital city of the King of kings, from whence he shall issue his commands and send forth his messengers to all quarters of the world — and thus a new dispensa- tion of visible reality will commence." — Co77iing Wonders (Expected between 1867 and 1875), P- 4 I 5 - 4 I 7- Even the learned Dr. Stuart, when commenting on Rev. xxi. 2, does not intimate that the New Jerusa- lem there mentioned denotes a new church, or any- thing spiritual belonging to the church. From his exposition one would certainly infer that he expected the prophecy to be literally fulfilled — although he thinks the city that is to come down, will be made of new material, quite different from any now known. He says : "All glorious is the city, too, for such must be whatever comes from God out of heaven. Splendid is its attire, i. e. its construction and materials, for it is like the splendid dress of a bride adorned for her husband. . . . The Para- dise in which pious souls had hitherto been, was a place of happiness fitted for them when separated fro?n their respective bodies. But now a new state of being com- mences. It is not altogether and merely spiritual, for the body [material, of course] is again united with the soul ; it is not [altogether] a material state, for the body by its resurrection has become a spiritual body. This new state of being demands, of course, a new world for its appro- DR. STUARTS VIEW OF IT. tf priate development." And "a new world is provided; not from the ruins of the old material heavens and earth vamped up anew, but a new Jerusalem from God out of heaven." And in his commentary on verse 9, this writer speaks of John being " led by the angel-interpreter to contemplate the glories of it [i. e. the New- Jerusalem], after it has obtained a fixed position" And in commenting on verses 10 and 11, he says: " It is not necessary that we should regard the new Jerusalem as in all respects corresponding in its lo- calities to the old!' And that, " in the mind of the seer it was regarded as containing mansions, all of which were of one height [375 miles, he says], and which from the loftiness of this height, were fitted to hold almost countless myriads of inhabitants. The question as to convenience or inconvenience of dwelling at such a height from the streets and the river, of course is not to be taken into consideration," because the dwellers in this city will all have " spir- itual bodies." And " because there is no night tliere, there will be no need of shutting the gates to guard against surprise!' And throughout the entire chapter, this learned commentator does not rise above the lowest and most sensuous view of the New Jerusalem. Yet when he comes to the dimensions of the city, and finds its height, as well as its length and breadth, to be 12,000 furlongs, he seems to shrink from accepting this for literal verity, and with strange inconsistency remarks : " We are relieved from any painful doubts 48 THE GOLDEN CITY. here, by calling to mind that all is symbol" " Every- thing shows that all literal exegesis in such a case as the present, ... is entirely out of question." (!) But what the symbol means — what instruction was in- tended to be shadowed forth under it, the learned Doctor does not pretend to tell us. IV. SWEDENBORG ON THE NEW JERUSALEM. WE have seen what the state of Apocalyptic interpretation has been, according to the con- fession of distinguished commentators. We have seen that the uncertainty, confusion and contradiction which have hitherto prevailed, in respect to both the meaning and purpose of the Apocalypse, and the method to be employed in its interpretation, have been so great as to prove the need of some divinely authorized and illumined interpreter to unlock its hidden mysteries, or furnish us with the key. And not only has the need of some heaven-sent interpreter been seen and felt, but many devout minds have believed that such an interpreter would some day arise. We have further seen that Sweden- borg's claim is in strict accord with the deep-felt need and prophetic intimations of these believing minds ; and that one of the profoundest theologians of modern times — so acknowledged by Christians of almost every name — frankly confesses that " Swe- denborg is the only interpreter we have ever met with who does not flounder in this interminable slough [of naturalism] : " And he expresses the be- lief that " his method is the only rational one for 5 D 49 50 THE GOLDEN CITY. interpreting a purely symbolical book ; " and that, when applied to the interpretation of the Apocalypse, " it unfolds some of the profoundest truths that ever searched the nature of man." HIS EXPLANATION OF THE SYMBOL. What, now, is Swedenborg's explanation of the Apocalyptic New Jerusalem ? We give the answer in his own words : "'And I, John, saw the holy city New Jerusalem, coming down from God out of heaven,' signifies a new church to be established by the Lord at the end of the former church, which will be associated with the new heaven in divine truths as to doctrine and as to life. " The reason John here names himself, saying, I, John, is, that by him as an apostle is signified the good of love to the Lord, and consequently the good of life ; for which reason he was loved more than the other apostles, and at supper reclined on the bosom of the Lord, John xiii. 23 ; xxi. 20 ; and in like manner this church which is now treated of. That Jerusalem signifies the church, will be seen in the next article. It is called a city and described as a city from doctrine and a life according to it, for city in the spiritual sense signifies doctrine. It is called holy from the Lord who alone is holy, and from the divine truths which are in it derived from the Word from the Lord, which are called holy. And it is called new, be- cause He who sat upon the throne said : ' Behold I make all things new,' ver. 5. And it is said to come down from God out of heaven, because it descends from the Lord through the new Christian heaven treated of in the first THE SYMBOL EXPLAINED. 5 1 verse of this chapter ; for the church upon earth is formed through .heaven by the Lord, that they may act as one and be associated. " That Jerusalem signifies the church as to doctrine and consequently worship, appears from many passages in the Word, as from the following in Isaiah : ' For Zion's sake will I not hold my peace, and for Jerusalem's sake I will not rest, until the righteousness thereof go forth as bright- ness, and the salvation thereof as a lamp that burneth. Then the nations shall see thy righteousness, and all kings thy glory ; and thou shalt be called by a new name which 'the mouth of Jehovah shall utter; and thou shalt be a crown of Glory in the hand of thy God. Jehovah shall be well pleased in thee, and thy land shall be married. Behold, thy salvation cometh ; behold, his reward is with him. And they shall call them the holy people, the re- deemed of Jehovah ; and thou shalt be called the City sought for, not deserted.' — lxii. 1-4, n, 12. This whole chapter treats of the Lord's advent and of the New Church to be established by Him. It is this New Church which is meant by Jerusalem which shall be called by a new name which the mouth of Jehovah shall utter, and which shall be a crown of glory in the hand of Jehovah, and a royal diadem in the hand of God, in which Jehovah shall be well pleased, and which shall be called a City sought for, 'and not forsaken. These words cannot apply to that Je- rusalem which, when the Lord came into the world, was inhabited by the Jews ; for that was the very opposite in every particular, and might more properly have been called Sodom, as it also is called in Apoc. xi. 8 ; Isa. iii. 9 ; Jer. xxiii. 14; Ezek. xvi. 46, 48. So in another part of Isaiah : ' For behold, I create a new heaven and a new earth : the former shall not be remembered : rejoice and 52 THE GOLDEN CITY. be glad forever in that which I create. For behold, I am about to create Jerusalem a rejoicing, and her people a joy; that I may rejoice over Jerusalem and joy over my people. Then the wolf and the lamb shall feed together: they shall do no evil in all the mountain of my holiness. ' — lxv. 17-25." Such is Swedenborg's explanation of the New Jerusalem. Let us examine it, and see if it be rea- sonable and consistent. We should bear in mind that everything which John saw that is recorded in the Apocalypse, he saw in vision, or when he was " in the spirit." The things he saw, therefore, were seen in a realm above nature; and not with his natural but with his spiritual eyes. And like all pictorial representations sketched by the hand of the Divine Master, they are full of divine significance. And that some special and extraordi- nary illumination should be vouchsafed, to enable one to read their deep significance, is not at all un- reasonable. It is precisely what we should expect. And since the Lord's words are declared to be " spirit and life," we must believe there is a spiritual meaning to all the pictures He displays before the interior vision of his chosen prophets. And if so, there ought to be some fixed and unalterable law, which, when revealed, will enable us to read their meaning. In the first verse of the twenty-first chapter of the Apocalypse, John tells us that he had a vision of "a new heaven and a new earth." The meaning of this in general, seems plain enough. It was a prophetic WHY THE CITY JERUSALEM. 53 intimation of a new and better order of things to be 3ome day established in both realms, the spiritual and natural. And straightway an angel came and talked with him, " saying, Come hither ; I will show thee the bride, the Lamb's wife." Thereupon the angel, he continues, " carried me away in the spirit to a great and high mountain, and showed me that great city, the holy Jerusalem, descending out of heaven from God, having the glory of God." The seer was lifted by divine influence into a superior spiritual condition, which is what the being taken to the summit of a high mountain corresponds to ; and in this exalted state, he sees, pictorially represented, the Church of the Future — its doctrines, its spirit, its principles, its life. It was represented with respect to its doctrine, as a city ; for a city corresponds to a church as to its doctrine. WHY THAT PARTICULAR CITY? And can we see any reason why that particular city, Jerusalem, rather than any other, should have appeared to John on that occasion ? I think we can. For, consider how Jerusalem was looked upon by the Jews. To them it was the holy city — yea, the city of the living God. It was identified in their minds with all that they held most sacred — with their religion, their worship, their church. Their temple and altar were there. Those living outside of the city, went there several times in a year with their tithes and offerings. There they held their great 5* 54 THE GOLDEN CITY. religious festivals ; and with music, song and dance, gave expression to their strongest national as well as their deepest religious feelings. It was to them the place of worship. They never imagined that God could be truly or acceptably worshiped elsewhere. Therefore they called it "the city of God," — "the holy city " — " the holiest dwelling-place of the Most High." In the minds of devout Jews, Jerusalem was associated with everything belonging to their religion and worship ; somewhat (though much more intimately) as Rome at the present day is associated in the minds of pious Catholics with their religion ; or as Babylon is associated in the minds of Pro- testant Christians with Roman Catholicism. If the Church of the Future, then, as to its doc- trine and worship, were to have been pictorially represented as a city eighteen hundred years ago, what city but Jerusalem should we expect would have been chosen? But it was not the old Jerusalem that John saw ; for it was not the old but a new system of religious doctrine which was thereby represented. Therefore the city that he beheld was called the new Jerusalem. And because the doctrines of the church hereby typified, were to be no cunning device of man's wit or wisdom, but doctrines re- vealed from heaven by the Lord himself; because they were to be doctrines disclosed or brought down to man's rational understanding from out that high and heavenly meaning of the Divine Word which the angels perceive, therefore the New Jerusalem was seen " coming dozvn from God out of heaven." THE BRIDE, THE LAMES WIFE. 55 Whoever reads attentively the whole of this twenty-first chapter of the Apocalypse, will see clearly that the new Jerusalem here mentioned was intended to be the type or representative of a grand spiritual city — the city of the living God — to be established and built up in human hearts and human society, but of materials which come down from God out of heaven. In other words, he will see that a new and glorious church on earth, and one that will be in sweet accord with the heaven of angels ; — a grand army of human souls flooded with new light and pulsating with new life from the Lord ; — a church based not on the vain imaginings of men, but on the precious and everlasting truths of God's Word; — a church inspired by the purity, reflecting the glory, filled with the light and liberty and love of God — is clearly what was symbolized and fore- shadowed by the city that John beheld in vision. Or, to quote the words of Swedenborg, " a new church to be established by the Lord at the end of the former church, which will be associated with the new heaven in divine truths as to doctrine and as to life." For, consider what is said of this city — what it is called and how it is described. It is called "THE BRIDE, THE LAMB'S WIFE." I have already alluded to the significant fact that the new Jerusalem was seen coming down from God out of heaven. What are the constituents of every 56 THE GOLDEN CITY. regenerate soul — of every true church whether in the larger or smaller form ? Obviously, the truths of wisdom and the goods of love; heavenly thoughts or laws in the head, and heavenly dispositions and purposes in the heart. These are the essential things of every true church, as they are of every true man. And every one knows (or may know if he reflects) that these come down from God out of heaven; and that they cannot come from elsewhere. What is said, therefore, of this city's descent from God, ac- cords perfectly with the idea that a new Church on earth is what was symbolized and foreshadowed by it. But the angel that led John to the great and high mountain, and showed him the city, called it " the bride, the Lamb's wife." How plain is it from this designation, that a true and genuine church is what that city was intended to represent ! or true and heavenly doctrine written upon the hearts and in- corporated into the lives of men ! " The Lamb's wife" evidently means the Lord's true church; — all souls who become united to Him through willing and affectionate obedience to his precepts. Natural marriage corresponds to spiritual marriage. And spiritual marriage is the union of true and loving souls, with the Lord. Such souls, loving Him su- premely, and seeking above all else to know «and do his will, hold a relation to Him which corresponds to the relation of a wife to her husband. They are internally and spiritually united to Him. Therefore, in the symbolic language of Scripture, they are called his bride or wife : and He is called their hus- THE CHURCH IS THE BRIDE. $? band. Accordingly He says to Zion in her re- deemed and comforted state: "For thy Maker is thy husband; the Lord of hosts is his name." "And as the bridegroom rejoiceth over the bride, so shall thy God rejoice over thee." — Isa. liv. 5, lxii. 5. And again in Jeremiah : " My covenant they brake, al- though I was a husband unto them, saith the Lord." So in view of that purified state of the church which the angels beheld in the distant future — that multi- tude of souls which would be prepared to receive love and wisdom from the Lord, and thereby to be- come closely wedded to Him, John says he " heard as it were the voice of a great multitude, and as the voice of many waters, and as the voice of mighty thunderings, saying, Alleluia : for the Lord God omnipotent reigneth. Let us be glad and rejoice, and give honor to Him ; for the marriage of the Lamb is come, and his wife hath made herself ready. And to her was granted that she should be arrayed in fine linen, clean and white ; for the fine linen is the righteousness of saints." — Rev. xix. 6-3. If the righteousness of saints is the fine linen in which the Lamb's wife is arrayed, then the saints — the righteous — the genuine disciples of the Lord — his true church must be that wife. The circumstance, therefore, of the angel's calling the city (t New Jerusalem the bride, the Lamb's wife," is conclusive of the fact that it typified and foreshadowed a new state of the church on earth ; — a state when human hearts would enter into a more intimate and blissful marriage union with the Lord than ever before. 5 « THE GOLDEN CITY. 11 HAVING THE GLORY OF GOD." This, also, is predicated of the New Jerusalem, and forms another link in the chain of argument in sup- port of Swedenborg's exegesis. For consider: — What is the true glory of a man? Not his physical strength nor personal comeliness ; not his great worldly possessions, nor his exalted social or official position ; not his vast stores of knowledge even, for these may be used merely for his own aggrandize- ment. But a capacious mind richly stored with the treasures of knowledge, and a heart emptied of self- ishness and filled and animated with disinterested love — this is a man's true greatness and glory. In a word, it is intense and unselfish love guided in its activities by the highest wisdom. And if such be the true glory of a man, then must wisdom and love constitute the chief glory of God; or the matchless wisdom of his Word which is an emanation from his love, and given for the enlightenment, exaltation and blessedness of mankind. Human souls, then — or a church filled with the light and warmth of heaven, or illumined by the wisdom and inspired by the love with which the spiritual sense of God's Word is all aglow — may be truly said to have the glory of God. To quote Swedenborg's explanation of this passage : "By these words is described the understanding of the Word with those who are in the doctrine of the New Jeru- salem, and in a life according to it [i. e., a life of unself- ish love] ; with such the Word shines, as it were, when it MEASURED WITH A GOLDEN REED. 59 is read ; it shines from the Lord by means of the spiritual sense, because the Lord is the Word, and the spiritual sense is in the light of heaven which proceeds from Him as a sun; and the light which proceeds from him as a sun, in its essence is the divine truth of his divine wis- dom" — that is, the truth emanating from love. "By the glory of God is meant the Word in its divine light." And agreeably to this it is immediately added, that the light of this city " was like unto a stone most precious, even like a jasper stone clear as crystal/' And a jasper stone corresponds to and therefore signifies " the divine truth of the Word in its literal sense translucent from the divine truth in the spiritual sense." Such is the glory of God — a truly divine glory — with which the church symbolized by the New Jerusalem is to be lighted. MEASURED WITH A GOLDEN REED. John further tells us that the angel who showed him the New Jerusalem " had a golden reed to meas- ure the city, and the gates thereof and the wall thereof." If a new Church is typified by this city, a golden reed must be the symbol of something whereby this Church may be measured. And what is that ? How or with what do we measure human beings ? Not with a yard-stick or tape-line or any other material standard of measurement — for the real man is not material. We measure men not by taking the size of their bodies, but the size of their souls. We measure them by the character and intensity of their love. They are great or small in the heavenly 60 THE GOLDEN CITY. sense, according as they are wise and good, or ac- cording to the strength and disinterestedness of their love. Pure love, therefore, — love like God's own — is the standard of measurement to be used when human souls are to be measured ; and this love is what gold corresponds to. A golden reed, therefore, typifies the ability derived from the good of this heavenly love, to measure or estimate the character of an individual, a community or church. What higher or truer standard than unselfish love can be conceived of, whereby to measure beings created to be images and likenesses of Him who is Love itself? Or by what other standard of measurement shall we judge the doctrines of any church? A doctrine is true or false, according to its degree of conformity with this standard ; that is, according as its tendency is to develope and strengthen this love, or the re- verse. This, then, is the true and heavenly test to be applied to every church and to all its doctrines and inculcations. And this agrees with what we find in a subsequent verse, where mention is made of the wall of the city, whose measure is said to be " according to the meas- ure of a man, that is, of the angel." The wall en- compasses the city; and its extent, therefore, shows the size of the city. And the wall of the New Jeru- salem is said to be " according to the measure of a man, that is, of the angel." Pure unselfish love is the distinguishing characteristic of every inhabitant of the celestial realms. The angels are all of them forms of love, Love of the Lord and the neighbor THE CITY WAS PURE GOLD. 6 1 is their ruling principle of action. And as every true and thoroughly regenerate man is an angel, viewed as to his immortal part, therefore the measure of a true man is the same as the measure of an angel ; and the measure, that is, the character or quality of these, is the same as that of a true church. And what is a true church (signified by the New Jerusa- lem), but the Lord's kingdom in the heavens brought down to earth? — what but human beings in whom the essential characteristics of angels are developed and perfected? The measure of each, therefore, should be identical — as was revealed to John. AND THE CITY WAS PURE GOLD. It is further said — and in strict harmony, we ob- serve, with all that has gone before — that "the city was pure gold like unto clear glass." Surely, a literal city of " pure gold " would not be a very de- sirable place of residence. But gold, being the most precious and valuable of minerals, ought to typify something precious in the mind or heart of man. It ought to represent the noblest and most valuable element in human character — the essential con- stituent of heaven and the church. And what is that ? Not faith, as the old theologies have taught, but love. Love is the crowning attribute of Deity. As the apostle truly says, " God is love." And the more unselfish men become — -the more thoroughly imbued and dominated by the disinterested love of others, and of all that is just, sincere, true and good 6 62 THE GOLDEN CITY. for its own sake, — the more they become like God. Accordingly the same apostle again says : " And he that dwelleth in love, dwelleth in God and God in him." Now since pure gold corresponds to the good of unselfish love, and this love is the essential thing in the church typified and foreshadowed by the New Jerusalem — as it is, indeed, the essential thing in the kingdom of heaven — as this is the very sub- stance and marrow of all its teachings and the end to which all its doctrines point, therefore this city was shown to John as of "pure gold." Swedenborg says : "All the particulars of the doctrine of the New Jeru- salem relate to love to the Lord and love towards the neighbor. Love to the Lord consists in trusting in the Lord and doing his commandments ; and to do his com- mandments constitutes love towards the neighbor, because to do his commandments is to be useful to our neighbor. That they love the Lord who do his commandments, the Lord himself teaches in John xiv. 21-24; an d that love to God and love to the neighbor are the two command- ments upon which hang ajl the law and ' the prophets, see Matthew xxii. 35-40. -The law and the prophets mean the Word in its whole complex." (903.) Genuine love — the disinterested love of use — is what pure gold corresponds to ; and clear glass is the correspondent or symbol of the transparent truth of the spiritual sense of the Word. Since love, therefore — love to the Lord and the neighbor — ■ love enlightened and guided by heavenly or rational CUBICAL FORM OF THE CITY. 63 truth, is to form the animating principle, yea, the very life and soul of that church signified by the New Jerusalem — since this principle is to pervade all its doctrines, inspire all its activities, shape all its ends, determine all its doings — therefore the city is described as " pure gold like unto clear glass." Consider also THE CUBICAL FORM OF THE CITY. It is said that " the city lieth four square, and its length is as large as its breadth. And he measured the city with the reed, twelve thousand furlongs. The length and the breadth and the height of it are equal." Every one can see from this that no natural city is here referred to. Think of a city of such dimensions coming down, ready built, out of the sky ! A city with its buildings and walls fifteen hun- dred miles high, must, indeed, have a very wonderful and original style of architecture. But the form and dimensions of the city are sym- bolic, like everything else predicated of it. The quadrangle or square is the type of strict and im- partial justice, which is to be another distinguishing characteristic of the church signified by the New Jerusalem, — justice towards all men and in all the various relations of life. And to represent its catholicity and universality, the city is further de- scribed as cubical ; for " the length and the breadth and the height of it are equal " — a type of the fact, that this church will embrace all kinds and degrees 64 THE GOLDEN CITY. of good and truth, from the lowest natural or scien- tific to the highest spiritual and celestial. It will re- cognize the connection and oneness, yea, the divine- ness, of all kinds of truth, and show science to be, not the adversary but the sincere and helpful friend of religion ; and that God's Word and works are never in conflict, but in complete and cordial agreement. ITS FO UNDA TIONS, WALLS AND GA TES. The foundations and walls of the city are described as of " precious stones." Stones are the symbols of those low but solid and unyielding forms of truth which are found in the literal sense of the Word. On these the church signified by the New Jerusalem, rests as a city upon its foundations ; for all the doc- trines of this church are drawn from and confirmed by the truths of the literal sense. These, too, are its protection — its walls as well as its foundations. " Since the holy city, New Jerusalem," says Sweden- borg, " means the Lord's New Church as to doctrine, its wall means nothing else but the Word in its literal sense, from which doctrine is derived ; for that sense defends the spiritual which lies concealed within it, as a wall defends a city and its inhabitants; and that the literal sense is the foundation, containant and support of the spiritual sense, may be seen in the Doctrine concerning the Sacred Scrip- ture, n. 27-36 ; and that this sense is a guard to prevent the interior divine truths of the spiritual sense from being injured, see n. 97 of the same treatise; also that the doc- trine of the church is to be drawn from the literal sense of the Word, and confirmed by it, n. 50-61." ITS WALLS AND GATES. '65 The stones with which the foundations of the wall of the city were garnished, are said to be all precious, because the truths of the Word which they typify are full of the Lord's own spirit and life ; and this it is which makes them precious. And the twelve gates of the city are the symbols of all those knowledges of good and truth through which we are introduced into the church, or into a true church state, as people may be introduced into a natural city through gates. And it is said that "every particular gate was of one pearl," because there is one precious kind of knowledge which, in spiritual things, pervades all others and conjoins them into one ; and that is the knowledge and ac- knowledgment of the Lord. "The reason," says Swedenborg, "why the acknowl- edgment and knowledge of the Lord conjoins into one all the knowledges of truth and good from the Word, is, that there is a connection of all spiritual truths ; and, if you will believe it, their connection is like the connection of all the members, viscera and organs of the body. As the soul, therefore, contains all these in their order and con- nection, so that they are felt no otherwise than as one, so in like manner the Lord contains or holds together all spiritual truths in man. That the Lord is the very gate through which men are to enter into the church and thence into heaven, He himself teaches in John : 'lam the door ; by me if any man enter in, he shall be saved,' x. 9 ; and that the knowledge and acknowledgment of Him is the pearl of great price, is meant by his own words in Mat- thew : ' The kingdom of heaven is like unto a merchantman seeking goodly pearls; who, when he had found one pearl 6* E 66 THE GOLDEN CITY. of great price, went and sold all that he had and bought it,' xii. 45, 46. The one pearl of great price is the knowledge and acknowledgment of the Lord." (A. R. 916.) ITS TEMPLE. The argument in favor of such a spiritual inter- pretation of the New Jerusalem as Swedenborg has given, is cumulative, and gains strength with every step we take in the examination of what is said of it. In the 22d verse of this chapter, the seer says : "And I saw no temple therein; for the Lord God Almighty and the Lamb are the temple of it," — a declaration that ought to be conclusive of the fact, that no natural or material but a living and spiritual city is here referred to ; — a vast multitude of regen- erate souls, or of enlightened and sincere worshipers of the Lord Jesus Christ ; for it is only of such kind of city that He is the temple. A temple, being a place for external and formal worship, corresponds to a state of internal and real worship. This, therefore, is what it typifies and de- notes. And in every state of true worship, the Lord himself is the All-in-all ; for all the thoughts, desires and feelings whereby He is truly worshiped, are from Him. Therefore a temple, or place of worship, becomes the representative of the Lord himself. He is the living Temple. And men, too, become living temples so far as their hearts come to be the abode of his blessed Spirit. Hence the apostle says to the Corinthian brethren : " Know ye not that ye are the temple of God, and that the spirit of God THE LIGHT OF THE CITY. 6j dwelleth in you?" And again: "The temple of God is holy, which temple ye are," (i Cor. iii. 16.) Now the Lord in his Divine Humanity, or the Lord Jesus Christ, in whom, as Paul assures us, "dwelleth all the fulness of the Godhead bodily," is the supreme and only Object of worship in the church signified by the New Jerusalem. He and He alone, there- fore, is the true and living Temple here. Agreeably to this, Swedenborg says : " ' I saw no temple therein,' does not mean that in the New Church, which is the New Jerusalem, there will be no temples ; but that there will be in it no external sepa- rate from what is internal [i. e., no external and formal separate from internal and spiritual worship]. The reason is, that a temple signifies the church as to worship ; and in its highest sense, it signifies the Lord himself as to his Divine Humanity, who is the Object to be worshiped. And since the all of the church is from the Lord, there- fore it is said, ' for its temple is the Lord God Almighty and the Lamb,' by which is meant the Lord in his Divine Humanity. The Lord God Almighty means the Lord from eternity who is Jehovah himself; and the Lamb means his Divine Humanity." — A. R. 918. THE LIGHT OF THE CITY. Look, again, at the manner in which the seer tells us this city was lighted. Not by any artificial means, nor by the luminaries of the natural world. " 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." This statement is seen to be in complete harmony with Swedenborg's 68 THE GOLDEN CITY. explanation of the meaning of this city, and forms another strong link in our chain of argument. Not only does it corroborate what has thus far been said, but places the spiritual signification of the New Jeru- salem, one would think, beyond the possibility of doubt. For, consider : There is but one who can say, " I am the light of the world." And He is the same who is declared to be " the Truth." He is " the Word," which, though coeval and identical with God, "became flesh and dwelt among men." The Lord Jesus Christ — He is "the true light which enlighteneth every man that cometh into the world." And what is the glory of God but the glad refulgence of the Divine Love — the light of spiritual truth which shines forth from the ever-living Word, whose glory is especially revealed in its internal sense. This is the light of the spiritual world. This is the light by which the angels see. It is this which illumines all minds on earth as well as in heaven. Truth proceeding from the Lord in his Divine Hu- manity; — truth unfolded from the eternal Word, and enlightening the minds of men; — truth pene- trating the dark corners of the earth and illumining the nations; — truth chasing away the shadows of ignorance and superstition and doubt and fear, show- ing mankind the heavenly paths, and guiding them upward to the celestial summits — this is " the glory of God." And this it is which is to lighten the church signified by the New Jerusalem. " For the glory of God did lighten it, and the Lamb is the light thereof." And because salvation comes from NO NIGHT THERE. 69 walking in the light of truth, that is, from living as, the truth requires, therefore it is immediately added : " And the nations of them that are saved shall walk in the light of it." In strict accord with this is the prediction of the prophet Isaiah concerning the future state of the church : " And they shall call thee, the city of the Lord, the Zion of the Holy One of Israel. ... I will make thee an eternal excellency, a joy of many generations. . . . Thou shalt know that I the Lord am thy Saviour and thy Redeemer, the mighty One of Jacob. . . . Thou shalt call thy walls Salvation and thy gates Praise. The sun shall be no more thy light by day, neither for brightness shall the moon give light unto thee ; for the Lord shall be thine everlasting light, and thy God thy glory. . . . Thy people also shall be all righteous." NO NIGHT THERE. In harmony with our theory, and with the expla- nation of the symbols thus far given, is the following which occurs in the last chapter of the Revelation, and is said of the New Jerusalem : " And there shall be no night there ; and they need no lamp, neither light of the sun, for the Lord God giveth them light." Let the principle or law of correspondence again be applied here, and note the meaning which is thereby elicited. There are natural day and night, and spiritual day and night ; day and night in the natural or sensuous realm, and day and night in the soul; and they cor- 70 THE GOLDEN CITY. respond one to the other. When the earth's face is turned towards the sun, it is day-time in the world ; and when the human heart (man's spiritual face) is turned towards the Lord, it is day-time in the soul. But when the earth is turned away from the sun, it is night in the* world; and when the heart is turned away from the Lord, it is night in the soul. The correspondence here is exact and perfect. Truth and love are the spiritual correspondents of light and warmth ; and in heaven they are sensibly perceived as light and warmth. And these emanate from the Lord as natural light and heat emanate from the sun; for He, indeed, is the sun of the spiritual world. When these are absent from the minds and hearts of men, or when the church on earth, under the blinding influence of the loves of self and the world, invents, and confirms itself in, various falsities which shut out the sunshine of heaven and obscure the glory of the Lord, then it is night with the church. It is precisely such a night as this — a state of utter spiritual darkness — that the prophet Micah refers to, where, speaking of the teachers who cause God's people to err, he says: "Therefore night shall be unto you, and ye shall not have a vision; and it shall be dark unto you, that ye shall not divine ; and the sun shall go down over the prophets, and the day shall be dark over them." (iii. 6.) It is to such a night — such spiritual darkness in- duced by false persuasions originating in evil loves — that the Lord refers when He speaks of that THE Y NEED NO LAMP. 7 1 "outer darkness" into which the wicked are cast; also when He says : " If, therefore, the light that is in thee be darkness, how great is that darkness ! " But in the minds of those who acknowledge the Lord and humbly seek to do his will, there is no such darkness ; " no night there." Therefore it is said there shall be no night in the New Jerusalem. There cannot be, since its light is the same as that by which the angels see — the light of truth pro- ceeding from the warmth of love — the light of the spiritual sense of the Word — a light " like unto a stone most precious, even like a jasper stone clear as crystal." They who are in this light have no need of human creeds — no need of dogmas or "plans " or " schemes " of men's contriving — no need of the dim, sickly, flickering light of self-derived intelligence ; which is what a candle or lamp corresponds to. Nor do they need the more glaring but not less false and seduc- tive light which springs from the selfish love of glory, and is what is here meant by the "light of the sun." The sun in a good sense corresponds to the Lord ; and its light corresponds to the truth which proceeds from Him. But this, like other words, is sometimes used in Scripture in an opposite sense, and denotes the love of self, the nature of which is quite the opposite of the Lord's love. When used in this sense, the sun's light signifies the glory of the love of self ; for this is what its light then cor- responds to. Animated by the fire of self-love, men may sometimes ascend temporarily into the light of 7 2 THE GOLDEN CITY. exalted wisdom. They may see many truths, and teach them from a selfish love of glory. The light into which such persons elevate themselves, is not the genuine light of the Sun of heaven, but the false and seductive light which originates in pride or the selfish love of fame. But all the dwellers in the New Jerusalem are in the love of use, not the love of self. They find their chief delight in the performance of uses from love to the Lord and the neighbor. And their love of use becoming strengthened by exercise, opens their minds more and more to the understanding and reception of spiritual truth — the very light by which the angels see. It is plain enough, therefore, why it is said, " there shall be no night there." And because they do not regard their wisdom as their own or self-derived, and are not ambitious of the glory of discovering truth, but humbly look to the Lord in the revelations He has been pleased to make, and reverently acknowledge Him in the truth they understand not less than in the love they feel, therefore it is added: "and they need no lamp, neither light of the sun; for the Lord God giveth them light." THE SO VEREIGNTY OF ITS DENIZENS. It is further said of the dwellers in this city, that "they shall reign forever and ever." To reign is predicated of those who hold the supreme power, or who exercise sovereign authority. But there is a natural and a spiritual sovereignty corresponding SOVEREIGNTY OF ITS DENIZENS. 73 like body and soul. In the New Jerusalem all are to be crowned kings and queens ; all are to sit upon thrones ; for all are to reign spiritually. But to reign in this sense is not to exercise sovereignty over any outward or natural kingdom, but over that empire within which is each one's own by divine right — over the empire of the soul. Rightly to rule here — wisely to regulate and control all the passions, appe- tites, desires and feelings, and to thoroughly subject the inclinations of the natural man to the laws of the heavenly life — this is to reign in the highest, truest arfd best sense. This is to be spiritually crowned, and to reign with Him who is King of kings and Lord of lords. And in the sight of angels this is far nobler than to sit upon any terrestrial throne. Those who thus reign over the empire within, will never desire to lord it over others, but only to do good and serve from neighborly love. They will seek to govern their feelings and conduct according to the laws of heavenly charity. This is what the angels do. Therefore they are said to sit upon thrones and to reign. And because the members of the church signified by the New Jerusalem will all be internally associated with the angels and forever conjoined to the Lord, therefore it is said that " they shall reign forever and ever." THE TITLE TO CITIZENSHIP. Do we need further evidence to prove the correct- ness of Swedenborg's explanation of the New Jeru- 7 74 THE GOLDEN CITY. salem ? Take, as the crowning fact in the argument, the qualifications for admission into this city, as de- clared by the seer of Patmos. They are precisely those which fit one for membership in the kingdom of heaven ; and which, therefore, constitute him a member of that true but invisible church on earth, which makes one with the church in heaven. Observe, it is only the righteous — only the faith- ful doers of the heavenly Father's will, who are entitled to admission into this city. And all who do his will on earth, belong to his family and house- hold. They and they only constitute his true and living church. And if this church is what was typi- fied and foreshadowed by the New Jerusalem which John beheld in vision, it is plain that the mere belief or intellectual reception of the truth cannot secure one's admission into it. For the same qualifications are required for admission into the Lord's church on earth, as for admission into his kingdom in heaven ; for his true church is his kingdom on earth, which is intimately associated and makes one with his king- dom in heaven. And only the faithful doers of the truth have their hearts cleansed of selfishness and sin, arid thus are fitted for admission into heaven. As the Lord says : " Not eveiy one that saith unto me, Lord, Lord, shall enter into the kingdom of heaven, but he that doeth the will of my Father which is in heaven." And as none can enter heaven without keeping the Lord's commandments, or with- out shunning all known evil as sin against Him, neither can they enter the true and living church on THE TITLE TO CITIZENSHIP. 75 earth in any other way. Accordingly it is written of the New Jerusalem,- or of the terms of admission into it : " And there shall in nowise enter into it any- thing thatdefileth, neither whatsoever worketh abom- ination or maketh a lie ; but they that are written in the Lamb's book of life." And again : " Blessed are they that do his commandments, that they may have right to the tree of life, and may enter in through the gates into the city." Yes : none but the faithful doers of the truth can ever really enter or have an abiding place in the New Jerusalem ; for none others come into that state of union with the Lord and fellowship with the angels, which is the true church state. But all who do acknowledge the Lord and humbly strive to keep his commandments, by whatever names they may be known on earth, are known and acknowledged in the realms above as really belonging to the Golden City. They have entered through the gates into the city. Such, briefly stated, is Swedenborg's explanation of the New Jerusalem of the Apocalypse, and of the meaning of the principal symbols employed in its description. Of its reasonableness and consistency, as well as its agreement with other parts of Scripture and the indications of God's beneficent purposes in the past history and present condition of the church, the reader is left to form his own conclusion. But he should not overlook (for this is a material part of the evidence in the case) the general state of Apoca- lyptic interpretation, and the darkness, confusion, and contradiction which have prevailed among learned ?6 THE GOLDEN CITY. commentators up to the present time, with regard to the meaning and purpose of this book — some evi- dence of which has been presented in previous chapters. If he desires to pursue the inquiry, and to learn the signification of the less important symbols mentioned in this twenty-first chapter of the Reve- lation, we would refer him to Swedenborg's Apoca- lypse Revealed repeatedly quoted in the present chapter. V. THE NEW JERUSALEM NOT A SECT. WE have seen that, according to Swedenborg's interpretation of the Apocalypse, John's vision of the descent of the New Jerusalem from Qod out of heaven, typified and foreshadowed a new and fuller revelation to mankind, of the unspeakable love and wisdom of the Lord; a new and more complete unfolding of the doctrines of heaven, and of the laws of our inner and heavenly life ; a new revealing of our connection with the invisible world of spirits, and of the spiritual meaning as well as the wondrous power and great glory of the written Word ; and, along with these new and sublime dis- closures — all " from God out of heaven " — a fresh influx into human hearts of the saving and all-recon- ciling principle of love. In short, that it fore- shadowed such a dispersion of the old darkness, the old superstitions, the old philosophy, the old hatreds, the old and withering sectarianism, and such a new and unprecedented influx of truth, liberty and love — such a revival of the knowledge and spirit of true religion, accompanied by such a new and wide-spread enlightenment, as to constitute a new condition of our terrestrial humanity ; or a " new church " on earth, which would be in closer fellowship than any 7* 77 7 8 THE GOLDEN CITY. preceding one with the church in heaven; thus realizing the fulfillment of the prophetic declaration, " Behold I make all things new." But is the church signified by the New Jerusalem of the Apocalypse, a new sect ? Is it, or is' to be, a visible body of people distinguished from all others by their religious beliefs, or by any outward and visible sign ? Is it to be a new religious organiza- tion based upon the teachings of Swedenborg, and one, therefore, whose limits may be as accurately defined as those of the Episcopal, Methodist, Presby- terian, or Roman Catholic Church ? Is this Swe- denborg's idea of "the New Church signified by the New Jerusalem"? This is the question we are now to consider — and an important question it is, as we shall have occasion to show hereafter. REGARDED AS A SECT BY MANY. Probably a large majority of the people in Chris- tendom who have heard of the denomination known as the New Jerusalem Church, regard this church as only another Christian sect. Nor need we wonder at this. How, indeed, could it be otherwise, in view of the fact that the students of Swedenborg have for the most part organized themselves into a separate religious body, and. are in the habit of speaking of this body as "the church of the New Jerusalem," or "the New Church" — precisely as if such visible organization were this church. The largest number of the receivers of his doctrines in this country have REGARDED AS A SECT. 79 joined in one organization, and become incorporated under the name of " The General Convention of the New Jerusalem in the United States of America." The first sentence in an article in the American Cyclopcedia on the " New Jerusalem Church," de- fines this church to be " a religious body which holds the doctrines set forth in the theological works of Emanuel Swedenborg." When a person receives these doctrines, and connects himself with some organization bearing the name or professing the doc- trines of the New Church, he is spoken of familiarly as' a new acquisition to the New Jerusalem, or as coming into the New Jerusalem. It thus appears that many who accept the doc- trines of the New Church, think and speak of this Church as if it were a visible body of people com- posed exclusively of those who acknowledge the claims and accept the teachings of the Swedish seer. They speak of themselves or their organization as " the church of the New Jerusalem," " the New Church," "the New Jerusalem in the United States," etc. And some have (consistently enough) gone so far as to claim for this new organization the exclu- sive right to the Christian name ; and have denied to all other church organizations the right to ad- minister the Christian ordinances — claiming that they alone are the Lord's true and only church on earth, and have exclusive authority, therefore, in all matters pertaining to the church.* * In a Report of the " ordaining ministers " on the subject of Bap- tism presented at a meeting of "the General Convention of the New SO THE GOLDEN CITY. THE TRUE CHURCH, BUT NOT A SECT. But the New Church of which Swedenborg speaks, and which he says is signified by the holy city New Jerusalem, is clearly not a sect. It is not a new religious organization based upon his teachings, nor a visible body of any kind. For see what this city is called in the Revelation, and what is predicated of it. It is called " the Bride, the Lamb's wife " — a designation applicable to none but the righteous. And are all the righteous to be found in any single religious organization ? Or is it certain — is it probable — that all who accept Swedenborg's claims and teachings belong to this class ? Are none of God's people to be found in other church organiza- tions ? The same thing, also, is implied by the measure of the New Jerusalem, which is said to be "the measure of a man, that is, of an angel " — showing that only the manly or angelic graces of character belong to it. And these, surely, are not all to be found in any Jerusalem in the United States " some years ago, and adopted by that body, the committee, referring to all other ecclesiastical organiza- tions under the designation of "the Old Church," say: " Now, inasmuch as it [the Old Church] was a church, and had authority to baptize and perform the other duties of a church, because He [the Lord] was with it ; therefore, since He has left it, it has no authority or power to baptize or to perform any other church duty." — (N. J. Magazine for 1839, p. 379.) And the Report, therefore, concludes that " baptism into the New Church," that is, baptism under the authority of their new organiza- tion, or by the hands of some one whom it recognizes as a New Church minister, " is the only real baptism." WHO CANNOT ENTER IT. 8 1 one organization. Again, the city is said to be "pure gold" — which means that its distinguishing charac- teristic is pure, unselfish love. Should we expect to find any one sect or organization enjoying a monop- oly of this ? It is further said that " there shall not enter into it [the New Jerusalem] anything that defileth or worketh abomination or maketh a lie; but they who are written in the Lamb's book of life ; " which words, as Swedenborg explains them, "mean that no one will be received into the Lord's New Church, who adulterates the goods and falsifies the truths of the Word, and who does evil from confirmation. . . . No others will be received into the New Church which is the New Jerusalem, but they who believe in the Lord and live according to his commandments in the Word." (A. R. 924, '5.) The obvious inference from which is, that all who do believe in the Lord and live according to his commandments in the Word, will be received into the New Jerusalem. In other words, that the church signified by the New Jerusalem will consist of just this class of persons, and of none others. And are all the people of this character (and none others) to be found in that new ecclesiastical organization known as " the New Church " ? Are there none save the readers of Swe- denborg, or the receivers of the doctrines of the New Jerusalem as taught by him, who " believe in the Lord, and live according to his commandments in the Word " ? The idea is preposterous. The real New Jerusalem, then, includes all right- F 82 THE GOLDEN CITY. ecus people of whatever name or creed ; — all whose hearts have become conjoined to the Lord through a life of obedience to his precepts. It is the true but invisible church — invisible, because its limits cannot be accurately defined by men ; because its members are really known only to Him whose eye penetrates the deep places of the heart. "The church," says Swedenborg, [i. e. the true church — the church sym- bolized by the New Jerusalem,] " consists only of those who from the heart acknowledge the Divine of the Lord, learn truths from Him by the Word, and do them. No others form any part of the church whatever!' {Apocalypse Explained, n. 388.) They may believe ever so many or ever so pure truths ; yet if they do not live according to them, and at the same time acknowledge the Divine of the Lord from the heart (a thing which only the Lord himself can know), they do not form any part of the real church, however they may be members of some sect, or visi- ble church organization. Again Swedenborg says : "When a man is affected with truth for the sake of an end, which is that he may live accoi'ding to it, then the kingdom of the Lord is in him; consequently he is a church, and together with those of a like character, con- stitutes the church in general." {Arcana Coelestia, 5862.) " If the individual man were not a church, there would be no church in general. A congregation in general is what is commonly called a Church ; but in order that it may be a church, it is necessary that every individual in the congregation be a church." Ibid. 4292. CHARACTER OF THOSE OUTSIDE. 83 We shall be brought to the same conclusion if we consider who are not of the New Jerusalem, accord- ing to the testimony of Scripture ; for all at the pres- ent day must ^be in it, who are not out of it. And in the Revelation it is written : " For without are dogs and sorcerers and whoremongers and murderers and idolaters and whosoever loveth and maketh a lie." And what does this mean ? Swedenborg an- swers : " It means that no one will be received into the New Jerusalem, who makes no account of the commandments of the Decalogue, and does not shun any of the evils there enumerated as sins, and con- sequently lives in them." The unavoidable inference from which is, that those will be received into, or are already members of, the New Jerusalem, who do make account of the ten commandments, and do shun the evils therein enumerated as sins. And are not some of this class to be found in every church organization in Christendom ? — Yes, and some out- side of all the churches ? Are there not some in all the sects, and some outside of them all, who shun as sins against God the evils forbidden by the ten commandments ? Is it probable that these people are or ever will be all united in one and the -same visible organization ? Yet none of them are without the New Jerusalem, according to the testimony of the inspired Word. Where are they, then ? Within it, undoubtedly; for if not without, they must be within. Accordingly we read in the verse imme- diately preceding : " Blessed are they that do his commandments, 84 THE GOLDEN CITY. that they may have right to the tree of life, and may enter in through the gates into the city : " — "Which means," says Swedenborg, "that they enjoy eternal felicity, who live according to the Lord's commandments, to the end that they may be in the Lord and the Lord in them by love, and in his new church by knowledges concerning Him," (A. R. 95 1.) "Gates mean introductory truths which are knowledges from the Word. The truths and goods of heaven and the church are in the knowl- edges derived from the Word ; and it is by these that introduction into the church is effected." For it is by means of truths or the knowledges of truth from the Word, and a life according to them y that men are brought into a state of internal union with the Lord, which is a true church state. EXTERNALS AND INTERNALS OF MEN. It is plain enough from the authorities here cited, who constitute that New Church signified by the New Jerusalem. Obviously, all that class of persons "who believe in the Lord, and live according to his commandments in the Word;" and no others. And can these people, while on earth, all be distinguished and separated from other people ? — is the question we are now considering. Can they be so parcelled out — so segregated — that they can be organized into a distinct and visible body, and every person of tolerable discernment feel an assurance that they, to die exclusion of all others, are the Lord's own peo- EXTERNALS AND INTERNALS. 85 pie or church on earth ? No one doubts that His people are all seen and known of Him. But are they known of men ? Are men on earth endowed with any such power of discernment or discrimina- tion, that they can separate the tares from the wheat, or the children of the kingdom from the children of the wicked one ? If so, then the Lord's true church may exist as a visible organization ; then the limits of His kingdom on earth may be accurately defined ; then we may have His new and true church in a form as distinctly visible as a railroad corporation or a bank directory ; and may point to some particular body of people and say : " Lo, here is the New Je- rusalem ! Here is the Lord's true church ! " But this is not, and never will be, possible. It is not possible so to separate the offspring of God from the sons of Belial, that we can point confidently to one class and say, " These are from above; " and to the other class, and say, " Those are from beneath." It is not and never will be possible, in all cases, to distinguish the children of God from the children of the devil in this world. And for the obvious reason that men, while they tabernacle in the flesh, are for the most part in the state of their externals. Their internals are usually covered up and concealed. Hearts do not always speak on earth, as they do in heaven. You cannot always tell what a person's character is by his profession or outward appearance. And it is not the outward appearance but the inward character of men — the state of their hearts — which determines whether they are in or out of the Lord's S6 THE GOLDEN CITY. true church. Yet the profession and outward ap- pearance are all we have to judge from in forming an opinion of character. Accordingly Swedenborg says: "It is very important to remember that the character of a man is determined by his interiors alone [which are known only to the Lord], and not by his exteriors separate from his interiors ; because the interiors are of the spirit, and the life of man is the life of his spirit, for the body lives from the spirit. Hence, therefore, the character of a man as determined by his interiors, remains to eternity the same." — H. H. 501. " There are some whom I knew while they lived in the body, and who then appeared as if in zeal for the Lord, the church, their country and the common good, and for what is just and equitable ; and yet the same in another life are among the infernals, and (what I wondered at) among the worst of them. The reason was, that their interiors had been filthy and profane, and they had feigned that zeal with a view to reputation, in order to acquire honors and wealth, thus with a view to themselves, but not with a view to what they professed with their mouths. Wherefore, when those externals are put off, as is the case at death, the internals are manifested, and appear as they were within, which, during the life in the body had been concealed from the world." — A. C. 4314. " The Lord alone sees the state of every one from in- most to outermost, as also what a man has been from infancy to old age, and what he will be to eternity, and likewise what place he will have either in heaven or in hell ; and this the Lord sees in an instant, and from Him- self, because He is the divine Truth itself or the Word ; but angels and men do not see this in the least, because THE LORD ALONE SEES THE LNTERNALS. 8? they are finite ; and the finite see only a few things, and these only external" (See the whole no. A. R. 262.) "A church is not possible with those who are in externals without an internal, inasmuch as the church is in the in- ternal of man, and not in the external without it." — ■ A. C 10698. " To judge what is the quality of the interior mind and soul, thus what the quality of any one's spiritual state is [and it is this which determines whether he be of the true church or not], and thence what his lot is after death, is not allowed, inasmuch as it is known to the Lord alone; neither does the Lord reveal this till after the person' 's de- cease. . . . That the interiors of the mind, co7icealed in the world, are revealed after death, is because this con- cerns, and is advantageous to, the societies into which man then comes, for all are then spiritual." — C. L. 523. "Everyman, good as well as bad, does uses, and he does uses from some love. Let it be supposed that in the world there is a society composed of mere devils, and a society composed of mere angels ; and I think that the devils in their society, from the fire of the love of self, and from the splendor of their own glory, would do as many uses as the angels in theirs. Who, therefore, can know from what origin love and uses are? To this the two angels answered : Devils do uses for the sake of them- selves, and for the sake of fame, that they may be raised to honors, or may gain wealth ; but angels do not perform uses for the sake of these, but for the sake of uses from the love of them. Man cannot distinguish those uses, but the Lord distinguishes them. Every one who believes in the Lord and shuns evils as sins, does uses from the Lord ; but every one who does not believe in the Lord, and does not shun evils as sins, does uses from himself, and for the 88 THE GOLDEN CITY. sake of himself; this is the distinction between uses by devils, and uses by angels" — a distinction which man cannot make, but only the Lord. — C. L. 266 ; A. C. 8620, 3489 j T. C.R. 443- From the passages here cited, we learn not only that there are internals and externals belonging to the mind, but that there is often a great dissimilarity between them ; that the church is in the man's in- ternals ; or, in other words, that the character of his internals is what determines whether he belongs to the true church or not; and that these internals can- not be seen and known of man, but only of Him who alone is able to search the deep recesses of the heart; consequently no one but the Lord himself sees and knows who they are that constitute his true and living church. TESTIMONY OF SCRIPTURE. It will be seen that the foregoing extracts from Swedenborg agree entirely with the teachings of the inspired Word. The distinction between the internals and externals of men, and the necessity of internal righteousness, are clearly taught in Scripture. The Lord says to the Scribes and Pharisees : " Ye are like unto whited sepulchres, which indeed appear beautiful outward, but within are full of dead men's bones and all uncleanness. Even so ye also outwardly appear righteous unto men, but within ye are full of hypocrisy and iniquity." — Matt, xxiii. 27, 28. Again it is written : " The Lord seeth not as man SCRIPTURE TESTIMONY. 89 seeth ; for man looketh on the outward appearance, but the Lord looketh on the he art ? — I Sam. xvi. 7. And the difficulty of separating the good from the evil in this world, and the danger of attempting it if their externals are alike, is plainly taught in the par- able of the tares and the wheat. When the servants of the Lord, eager to root up the tares before the harvest-time, came and said, " Wilt thou that we go and gather them up ? " the answer of Divine Wisdom was, and forever is : " Nay ; lest while ye gather up the tares, ye root up also the wheat with them. Let both grow together until the harvest," etc. Now the wheat mentioned in the parable, "are the children of the kingdom ; but the tares are the children of the wicked one." In other words, the wheat denotes those who are, and the tares those who are not, of the Lord's true church. And the harvest, when used with reference to men, denotes that full and ripe state into which all will come in the other world when they shall have passed the ordeal of a final judgment, or when their internals shall have become fully developed. Then "the children of the kingdom" and "the children of the wicked one," can be easily distinguished; and can therefore be arranged in separate and distinct societies without harm to either. But until then, it is according to divine order that the tares and the wheat should remain together; — that the "children of the wicked one " should mingle in the same external organiza- tions with " the children of the kingdom ; " and not that the latter should be all " organized apart," or 8* 90 THE GOLDEN CITY. formed into separate societies — into a distinct and visible body. Hence the divine command forever is: " Let both grow together until the harvest!' And that the interiors of men, whereby alone their true character is determined, are to be laid open in the other world, is taught in that chapter of the Revelation which speaks of the opening of the books at the time of the judgment; and where it is said that "the dead were judged out of those things which were written in the books [i.e., registered on the living tablet of the heart] according to their works." Observe that the books are not opened until after death ; for then, and not before, is the internal and real character of every one made manifest. The hidden things of the heart, the motives which are often obscure and uncertain even to the man himself in this world, are then revealed ; so that, as Sweden- borg says, " no one [in the other world] is con- demned, until he himself is interiorly convinced that he is in evil, and that he is utterly incapable of being in heaven." And this agrees with another passage, which says: "For there is nothing covered, that shall not be revealed ; neither hid, that shall not be known." The covered and hidden things here referred to, are obviously the things of the heart, the motives, or, as Swedenborg calls them, "the interiors," which are usually covered over and concealed in this world from the eyes of men, but are opened and revealed in the world of spirits. This is clear from the words SOULS UNVEILED. 9 1 immediately preceding, " Beware ye of the leaven of the Pharisees, which is hypocrisy ; " and also from those which follow: " Therefore whatsoever ye have spoken in darkness shall be heard in the light; and that which ye have spoken in the ear, in closets, shall be proclaimed upon the house-tops." We see therefore, that the Scripture abounds in testimony confirmatory, of Swedenborg's teaching, that there are interiors and exteriors belonging to the human mind ; and that the interiors which de- termine a man's real character, are generally con- cealed in this world, but fully disclosed in the world of spirits : for the seer assures us that " all men without exception are let into this state [the state of their interiors] after death, because it is the genuine state of their spirits!' And before they are let into this state, or so long as the hidden things of the heart remain hidden, their real character cannot be known. Their motives cannot be seen, and therefore their true quality cannot, with certainty, be deter- mined. But " when spirits are in this second state [i. e., the state of their interiors], it appears without disguise what they really were when they were in the world ; for they publish every thing which they had done or said in secret, because external things no longer restrain them." — H. H. 507. Then " the children of the kingdom" can easily be distinguished from "the children of the wicked one;" or those who are, from those who are not, of the Lord's true church. The Scripture further teaches that it is not safe to rely upon men's professions, because these profes- 92 THE GOLDEN CITY. sions are never a sure index to the quality of life within. It teaches that men may " draw nigh unto God with their mouths, and honor Him with their lips, while their hearts are far from Him." It teaches that there are those who make loud professions — who cry, "Lord, Lord," — but will never enter into the heavenly kingdom, because, in their hearts, they do not the will of the Father which is in heaven ; i. e., do not act from religious principle. It teaches that there are those who " outwardly appear righteous unto men," but who are really quite different from what they seem — who "within, are full of hypocrisy and iniquity." Every one acknowledges the truth of this. Yet people's professions, together with their out- ward conduct, are all we have to judge them by. Deceptive standards, both. It is impossible to know from a man's profession, or from his belief, what his real character is. One may profess, and may really understand and believe true doctrine derived from the Word, yet for all that be a bad man ; while an- other may profess his belief of doctrines that are false, and yet be a good. man. We can never know a person's real character from his outward profes- sion ; because this profession may not be in agree- ment with his life's love — may not, indeed, be his real belief which depends upon the quality of his inner life. People, "when they make a lip-profes- sion of truths from the Word, or from the doctrinals of their church, suppose that they are in the belief of those truths. And it appears to them as if they NOT THE HEAD BUT THE HEART. 93 were ; but still they are not, if the life be evil." — A.. C- 7 $77- This shows us that there may be an un- derstanding and lip-profession of the truth, without a life in conformity therewith. Nothing, indeed, is more common. The chief work in regeneration — by far the most difficult part of this work — consists not in learning or understanding ; but in doing, the truth. And we are not in, or members of, the Lord's true church unless we religiously live the truth we understand, and so bring our hearts into conformity with its requirements. We have abundant authority, then, for believing that it is the state of each one's heart or the nature of his ruling love, which settles the question of his being in or out of the true church — a child of the kingdom or a child of the wicked one. And since no eye save that of the all-seeing One can penetrate beneath appearances and look upon the heart, there- fore He only can know who are his people, or who really belong to his church — for the members of his true church are not and cannot be known to men. People often appear so different outwardly, from what they are inwardly. Outwardly they appear righteous sometimes, while within they are full of hypocrisy and iniquity. Very good works (outwardly viewed) may sometimes spring from base and selfish motives ; in which case they are good only on the outside — like fruit decayed and rotten at the core. How, then, can the Lord's kingdom be so organized as to exist in a distinct and visible form here on earth? — and the New Jerusalem is his kingdom. Societies and 94 THE GOLDEN CITY. larger bodies may be organized for church purposes. Methodists, Episcopalians, Presbyterians, Roman Catholics, may be organized, and exist as visible bodies distinguished by certain outward tests cogni- zable by men. But the New Jerusalem is not and never will be found in any such visibly organized form here on earth ; — never here or there — never in this or that particular communion. Its members are and must ever be scattered throughout all the different communions, and some, doubtless, outside of them all — mediums of the Divine influx to them all — working like leaven among them all — impart- ing some measure of heavenly life to them all. And the everlasting and merciful decree is : " Let both [the righteous and the wicked] grow together until the harvest." Then and there only — in the world of spirits, where each one's character is fully de- veloped, and the soul becomes ripe for its final home — will the separation of the tares from the wheat, or the goats from the sheep, be useful or even possible. Then and there only can the New Jerusalem become so organized as to exist under a distinct and visible form. THE NEW JERUSALEM— THE COMMUNION OF SAINTS. Let me cite one other passage from Swedenborg, which is very explicit in its teaching on this subject; — a passage which its author seems to have penned for the express purpose of guarding his readers against the error of supposing that the New Church THE COMMUNION OF SAINTS. 95 whereof he wrote, was or was to be a visible body. The passage occurs in his True Christian Religion (307) where the author is unfolding the heavenly sense of the fourth commandment of the Decalogue, and reads : " In the heavenly sense, father means our Lord Jesus Christ, and mother the communion of saints, which means the Lord's church spread throughout the whole world." Now according to the doctrine of the New Church, the Lord Jesus Christ is the heavenly Father; and it is He who is to be understood by father in the heavenly sense of this word. And all who do so regard Him, are to regard, as their heavenly Mother, " the communion of saints, which means the Lord's church spread throughout the whole world." This, surely, is not a sect. It is no visible body of people; no distinct and separate communion ; no humanly but a divinely organized church, embracing all who are conjoined to the Lord by love, and whose internals are known only to Him. They may be wide asunder naturally — far apart in space, and unknown to each other; but internally and spiritually, as viewed by Him who looks at men's hearts and never at their professions or external church relations, they are seen to be in closest sympathy and fellowship — joined together as members of one and the same body. Spiritually regarded, they are one. They may profess belief in different doctrines; they may have subscribed dif- ferent religious creeds; they may belong to various external organizations, and be known by different names — and some of them by no name or outward 96 THE GOLDEN CITY, sign whatever: All this matters not, nor does it interfere at all with their divinely organized form, whereby they all appear before the Lord as one man. They are really and truly "one body in Christ;" — a body quite distinct and visible to Him, but not to the eyes of men. Many who are "members in good standing" of visibly organized religious bodies, may form no part of this zVzvisible "body of Christ," hav- ing no internal fellowship or vital connection with it; while others may enjoy the closest union with it, — having their names " written in the Lamb's book of life " — whose names were never enrolled in the list of " church members " by the vote or with the consent of any ecclesiastical body. That this invisible church is what Swedenborg means by " the communion of saints " in the passage just cited, is placed beyond doubt by the general tenor of his teaching respecting the church, and especially by the following in his Arcana Coelestia, n - 7396' Speaking of those who constitute the Lord's true church on earth, he says : " They are scattered through the whole world, and con- sist of those who are in love to the Lord, and in charity towards the neighbor. But these scattered societies are collected by the Lord, [not by man,] that they also may represent one man, as the societies in heaven. These societies are not only within the church, [where the Word is,] but also out of it ; and, taken together, are called the Lord's church, scattered and collected from the good in the whole world, which is also called a communion. This communion, or this church, is the Lord's kingdom on THE HE A VENL Y MO THEE. 97 earth, conjoined to his kingdom in heaven, and thus con- joined to the Lord himself." Here we have the heavenly meaning of Mother. We see that it is no visible body of people, but "the communion of saints ; " the lovers and doers of righteousness in every land and of every creed ; " the Lord's church scattered and collected from the good in the whole world, which is also called a com- munion." And as if to remove the question beyond controversy, and to leave no doubt that the New Church signified by the New Jerusalem is this true and invisible church — this " communion of saints " or " kingdom of the Lord on earth " — Swedenborg says, near the close of the number in the True Christian Religion from which we have quoted : " This church [the New Jerusalem of which he is speaking], and not the former, is wife and mother in this sense" — that is, in the heavenly sense just ex- plained. The former Christian church had never so under- stood the term Mother. Roman Catholics often speak of the church as a Mother. But they include under this designation all who belong to that par- ticular organization known as the Roman Catholic Church, without any regard to their moral character — and none others. But the church signified by the New Jerusalem — " this church, and not the former, is wife and mother " in a sense which overleaps the narrow bounds of sect, and embraces all, of what- ever name or creed, " who are in love to the Lord and in charity towards the neighbor;" and specifi- 9 G 98 THE GOLDEN CITY. cally, all among Christians " who believe in the Lord, and live according to his commandments in the Word." (A. R. 925.) This is the true but ^visible church of Christ — the Apocalyptic New Jerusalem — the heavenly Mother of all who are born of the Spirit. This, doubtless, is the Mother which the apostle had in mind when he wrote : " But Jerusalem which is above is free, which is the Mother of us all." (Gal. iv. 26.) In harmony with the passages already cited, and as furnishing still further confirmation of the truth that the New Jerusalem is not a visible body, but that its members are scattered throughout all the churches and the world, is the following from Swe- denborg's Apocalypse Explained : "It is said that the woman fled into the wilderness where she has a place prepared of God, and afterwards that she got the wings of an eagle and flew to her own place ; which means that the church which is called the New Jerusalem, is to tarry among those who are in the doctrine of faith separate from charity, while it is advanc- ing toward maturity [or, as the received translation has it, while it grows to the full], until provision is made for its reception among a greater number. But in that church there are dragons who separate faith from good works, not only in doctrine, but also in life ; whereas, the rest in the same church, who live the life of faith, which is charity, are not dragons, although among them; for they know no otherwise than that it is agreeable to doctrine that faith produces the fruits which are good works ; and that the faith which justifies and saves, is, to believe those things which are in the Word and do them." — n. 764. . AMONG DRAGONS. 99 We are here taught that, interspersed among those who separate faith from good works both in theory and practice, like wheat among tares, are many " who live the life of faith, which is charity." They are among dragons, but are not themselves dragons, having none of the draconical spirit. And not only so, but these people are declared to be " the church which is called the New Jerusalem ; " and it is said to be in accordance with the Divine will, or agree- able to Divine order, that this church " tarry among those who are in the doctrine of faith separate from charity " until it grows to maturity. But it must not be inferred from anything here said, that I consider it wrong for those who receive the doctrines of the New Church, to organize them- selves into societies for the propagation of these doc- trines, and for worship according to them. It is natural that they who agree in their doctrinal views, should come together and organize upon the basis of their common beliefs. In doing this, they only yield to an implanted instinct or law of their nature. And there is nothing wrong in this. Only let them not. imagine that they have a better right than others to be considered, or to consider themselves, the Lord's true church on earth, because of the purer or greater amount of truth which it has been their privilege to receive. Let them remember likewise, that, to whom much is given, much will also be re- quired ; and that this is as applicable to the receiver of spiritual as to the receiver of natural riches. VI. THE OLD AND THE NEW CHRISTIAN CHURCH. SWEDENBORG repeatedly tells us that the first Christian Dispensation or Church was consum- mated and a New Dispensation or Church inaugu- rated, more than a hundred years ago (1757). But when he speaks of the end or consummation of the former, and the commencement or inauguration of the latter, it is important to bear in mind that, in his use of the word church in such connections, he has no reference whatever to persons, but to two distinct systems of religious doctrine, which, for the sake of distinction, may be called the Old and the New. We often use the word church in this same sense. Thus when we speak of the New Church as teaching this or that, we have no reference to what certain persons teach, but to what is taught in that new sys- tem of doctrinal theology. Swedenborg often says that the holy city New Jerusalem means the New Church with respect to doctrine. Therefore the de- scent of this city means the descent " from God out of heaven " to the plane of ordinary human intelli- gence, of the doctrines of this church ; or the reve- lation of these doctrines to the minds of men on earth. And when this revelation began to be made, then a new Age,- Dispensation or Church was in- augurated. 100 CONSUMMATION OF THE AGE. 10 1 END OF THE FIRST CHRISTIAN ERA. But whence came this idea of the end of the first Christian Dispensation or Church? Was it a mere fancy or dream of Swedenborg ? By no means. It is the teaching of divine prophecy. It is the very event pointed at by the suvriXsia tov uitivog — "the con- summation of the age " — so often referred to in the New Testament. The meaning of this Greek phrase shows us what we are to understand by the end of the church, which Swedenborg speaks of. It is the end of "the first Christian Era ; the close, consummation or winding up of that order of things which had existed from the time of the Lord's advent up to the date of the Last Judgment (1757). During this period an immense multitude had assembled in the world of spirits, the state or region intermediate be- tween heaven and hell, and had been permitted there to form for themselves imaginary heavens. They were immersed in direful falsities; and these had been accumulating for centuries, until at last there remained not a single truth which was not perverted or falsified. They formed there religious establish- ments — powerful hierarchies similar to those on earth — through whose potent influence the minds of men were held in a state of complete vassalage — fettered and imprisoned, as it were. And this vast multitude — these imaginary heavens in the world of spirits, immersed as they were in falsities, hung like a dark cloud over the minds of men on earth, and kept them darkened and imprisoned also. 102 THE GOLDEN CITY. But at the time of the Last Judgment these imagi- nary heavens were broken up and dissipated: and the good among them were gathered into the new angelic heaven then formed, and the evil were re- moved from the world of spirits and arranged into new societies in the hells. Thus the old order of things there was completely overturned, and a new order established. This was the close or consum- mation of an Epoch — the end of the first Christian Dispensation or Church. Speaking of this New Heaven with which the New Church on earth was to be associated, and from or through which the spirit and principles of this Church would descend, Swedenborg says : " When the last judgment was completed, a new heaven was formed by the Lord, which was composed of all those who, from the coming of the Lord to .the present time, had lived in faith and charity : ... It consists of both Christians and Gentiles, but chiefly of little children from all parts of the world, who have died since the Lord's coming; for all these were received by the Lord, and educated in heaven, and instructed by the angels, and re- served, that they together with the others might constitute a new heaven. From this it may be concluded how vast that heaven is. "It is further to be observed, with respect to this new heaven, that it is distinct from the ancient heavens which were formed before the coming of the Lord } at the same time there is such an orderly connection between them, that, together they form but one heaven." — New Jerusalem and its Heavenly Doctrine, 2-4. But the new heaven of Gentiles is not the same as EFFECTS OF THE LAST JUDGMENT. 103 the new Christian heaven. Those of* different re- ligions are not promiscuously mingled in the other world any more than in this. There are good peo- ple in Gentile nations ; and these, after death, enter heaven; but their heaven is not the same as the heaven of Christians, for their genius is not the same. Concerning the new heaven of Christians, therefore, Swedenborg says : "In this new Christian heaven are all those who, from the earliest formation of the Christian church, worshiped the Lord and lived according to his commandments in the Word; and who, therefore, were in charity and at the same time in faith from the Lord through the Word, thus who were not in a dead but a living faith. In that heaven likewise are all the infants of Christians, because they are educated by the angels in these two essentials of the church, which consist in an acknowledgment of the Lord as the God of heaven and earth, and a life according to the commandments of the Decalogue." — A. R. 876. EFFECTS OF THE LAST JUDGMENT. That great change wrought by the last judgment in the world of spirits, could not be without its in- fluence upon people here on earth — so intimate is the connection between the spiritual and the natural worlds. And it did exert a tremendous influence. It released the minds of men from their previous state of thraldom. It opened their spiritual prison- houses. It revealed the pent up darkness. It ushered in a new Era. It introduced new light and liberty, and new powers of thought and action. It inaugu- 104 THE GOLDEN CITY. rated a New Age — a New Church. Accordingly Swedenborg says : " The state of the world and the church before the last judgment was as evening and night ; but after it, as morn- ing and day." — " For since communication with heaven has been restored by the last judgment, man is able to be enlightened and reformed ; that is, to understand the divine truth of the Word, to receive it when understood, and to retain it when received ; for the interposing ob- stacles are removed." — Contin. L. J. n. 12. Again he says : "After the last judgment was accomplished there was light in the world of spirits, because the infernal societies which were removed [by that judgment], had been inter- posed like clouds which darken the earth. A similar light also then arose in men in the world, giving them new enlightenment." — Ibid. n. 30. We appeal to the history of the last hundred years in verification of the truth of this statement. But the last judgment that Swedenborg speaks of, did not work any immediate change in the condition of mundane affairs. It did not at once change the external order of things in the State or in the Church. But it did produce a change in the more interior realm of thought and feeling. It liberated the minds of men from their old bondage. It let in more light, so that all could see better than before. And this is just what Swedenborg said it would do. For writing shortly after the occurrence of the judgment, he says : "The great change which has been effected in the THE NEWNESS IN THE CHURCHES. 105 spiritual world, does not induce any change in the natural world as regards the outward form ; so that the affairs of states — peace, treaties and wars, with all other things be- longing to civil communities, in general and in particular — will exist in the future as they have existed in the past. . . But with respect to the state of the church, this will be dissimilar hereafter. It will be similar, indeed, in the out- ward form, but dissimilar in the inward. To outward appearance divided churches will exist, and their doctrines will be taught, as heretofore ; and the same religions will exist among the gentiles as at present. But henceforth the man of the church [that is, the men of Christendom generally] will be in a more free state of thinking on mat- ters of faith, that is, on spiritual things which relate to heaven, because spiritual liberty has been restored to him. . . . " I have often conversed with the angels respecting the state of the church hereafter. They said they did not know the things that were to come, since such knowledge belongs to the Lord alone ; but that they did know that the slavery and captivity in which the man of the church was formerly, is removed ; and that now, from restored liberty, he can better perceive interior truths if he wishes to perceive them, and thus be made more internal if he desires it." — L. J. n. 73, 74. THE NE WNESS IN THE CHURCHES. The foregoing extracts were written immediately after that memorable event in the world of spirits, which the author says he witnessed, and which he calls the Last Judgment And do not the history of theological opinion since that time, the increased 106 THE GOLDEN CITY. and steadily increasing religious liberty throughout the world, and the changes which have taken place in the doctrinal beliefs, as well as in the dominant spirit of nearly all the churches, confirm the truth of his statements, and warrant the conclusion that some such judgment as he describes did actually occur at that time ? The written creeds, it is true, have undergone but little change; and to outivard appearance the churches remain very nearly as they were. But inwardly they are very different. In- wardly they have all been touched as by a new and rejoicing light. How differently the people of to- day think and talk on theological questions from what they did a hundred years ago ! How few now- a-days hold the same religious beliefs that were generally accepted then ! How few now really ex- pect to be saved by faith alone ! All are beginning to look upon right livi?tg as indispensable to salva- tion. Few believe the old dogmas of infant dam- nation, imputed righteousness, unconditional election and reprobation, or a hell of literal fire and brim- stone. These dogmas may still be found in the written creeds ; but they are not among men's real beliefs — certainly not among their deep convictions as they once were. With respect to men's religious beliefs, therefore, it is plain that the Divine predic- tion, " Behold I make all things new," has been re- ceiving its fulfillment during the last hundred years. And not less in spirit than in doctrine are the churches everywhere being made new. In most of the denominations the old, hard, exclusive, secta- THE NE W JER [/SALEM DESCENDING. I O? rian, intolerant spirit is perceptibly dying out. Al- most everywhere it is condemned as the spirit of anti-Christ; and quite a different spirit is beginning to take its place — a spirit more tolerant, charitable and just, more akin to the spirit that rules in heaven. Not that persecution for opinion has entirely ceased in the churches — I do not mean that. But the persecutors are not now, as they were once, among the most influential classes, but among those least respected. The best minds are everywhere coming to see, and practically to acknowledge, that unity of spirit is compatible with considerable diversity of belief; and that perfect agreement in all the minutiae of religious thought or doctrinal statement, is neither to be expected nor desired. THE NEW JERUSALEM DESCENDING. So that, along with the new intellectual convic- tions which thoughtful men and women in all the churches are gradually reaching, a new spirit is descending into the heart of our fallen humanity, softening, expanding, mellowing, sweetening, and gradually lifting it up to loftier and serener summits. It is the spirit of the risen and ever living Christ — ■ of Him whom the seer of Patmos beheld in vision seated upon the throne, and who is coming and proclaiming with new emphasis in the ears of the nations, " Behold I make all things new." As the author of that grand prose-poem, "The Heart of Christ," truly says : 108 THE GOLDEN CITY. "The denominations are becoming more fully pos- sessed with the mind and spirit of Christ. If you doubt it compare the present century with the last, or compare the modern with the mediaeval ages as pertains to the golden fruits of a true faith, righteousness, charity, bro- therhood and universal love. The beatitudes of the Sermon on the Mount, the humanities of the sermon on Mount Olivet, and the love that breathes through the Johannean discourses, never beat with more tender pulses than now, to move and inspire all the ecclesiasticisms of the Christian world. Worthier and lovelier views of the divine character and attributes ; zeal for Christ purged of all bitterness from the gall of the unregenerate heart ; tolerance of error in opinion ; intolerance of wrong to any child of God, or of cruelty to any creature He has made ; better theories of human nature and destiny ; and better feelings of human fellowship that make every man, not only the image of God but the image of every other man, — these mark the advent of Christ, as John foresaw it, — Christianity displacing at length the old Judaism and heathenism, as the New Jerusalem coming down from God out of heaven. ... " There is not a denomination of Christendom, whose literature we are acquainted with, which does not show that the Spirit is coming within them with greater fulness and tenderness, making their theologies fluid in the love of Christ, as they reflect from his face in softer light the Beatitudes which He spake and lived. " All this being so, another consequence inevitably follows. We cannot move towards the Christ without coming closer to each other. Leave out Him and his unitizing Word, and let every man strike out for himself, and we tend to a crumbling individualism, to endless dis- THE NE WNESS E VER Y WHERE. 1 09 traction and confusion. But those who acknowledge Jesus Christ as the supreme authority and guide, and enter more into his all-revealing mind, are making progress towards the harmonizing truths which He represents. However wide apart they may be at the start, their progress is ever on converging lines. Essential truth becomes more and more central and manifest, the non-essential falls away to its subordinate place, and orthodox and unorthodox move alike towards a higher and higher unity. It is not that any one sect is making a conquest of the others, but Jesus Christ is making a conquest of us all." — p. 513-16. m THE NEWNESS EVERYWHERE. And in all the less vital yet subsidiary human inter- ests stupendous changes have taken place during the last hundred years, and are still in progress, which nothing less than some great change in the super- sensual realm, and a new dispensation of truth from heaven, can adequately account for. Cannot every one see that in science, philosophy, literature, the mechanic arts, industrial processes, methods of educa- tion, modes of travel and communication — in every- thing, indeed, which pertains to the welfare and progress of our race, the Lord has been and is still making all things new ? We say, then, that the old Dispensation or Age — the old Church — the old system of doctrinal theol- ogy which had gathered strength and borne sway for more than fourteen centuries, lost its sovereignty at the time of the Last Judgment. As a vital and controlling power on earth, it had reached its con- 110 THE GOLDEN CITY. summation. And thereupon a new Age was in- augurated. A new Morning dawned on the world. New light broke forth from the opening heavens. New thoughts and new freedom were born; new ideas of human rights and human destiny ; new views of God, duty and immortality; and a new spirit began to pulsate in human hearts. The old Age went out and was succeeded by a new and brighter one, as every night is succeeded by a new day. Swedenborg illustrates the passing away of the old and the coming of the new Church, in this wise : " Every day begins in morning, progresses, ends in night, and then begins anew; every year also begins in spring, progresses through summer to autumn, closes in winter, and then begins again. It is similar with churches. . . . Furthermore, the church appears to the Lord as one man ; and this grand man must pass through his stages of life like an individual, that is to say, from infancy to youth, from this to manhood, and finally to old age ; and then when he dies, he will rise again." — T. C. R. 762. Yes : will rise to a new and more glorious exist- ence. So, too, the church, overwhelmed and ruined by the falsities and evils in which it was immersed at the time of the last judgment, is, through the ac- knowledgment and rejection of these and the influx of new light and life from heaven, gradually rising to newness of life — decking herself in robes of beauty, and preparing for a closer and more joyful marriage union with the Lord. This is the way the New Jerusalem was seen coming down "prepared as a bride adorned for her husband." VII. TEST OF MEMBERSHIP IN THE NEW JERUSALEM. AFTER the last judgment, with which the first Christian Aion or Age terminated, a new Dis- pensation commenced. And since that time all have been living under this Dispensation. And all the good, of whatever name or creed, are internally as- sociated with the new heaven of angels (no matter what their external church relations), and together constitute the church of the New Jerusalem. For all " who are in the good of love and charity, are in heaven as to their internals, and belong to an angelic society whose good is of a character similar to their own " (N. J. D. 9) ; and all good people in Christen- dom are internally associated with the New Christian heaven — for there is no old Christian heaven now. These constitute the Lord's New Church in its specific sense. For Swedenborg says: "The Church exists specifically where the Word is, and where the Lord is thereby known." Again : " The church where the Lord is known and where the Word ex- ists, is (with respect to the rest of the human race) like the heart and lungs in man with respect to the other parts of the body, which live from them as the fountains of their life " (N. J. D. 246. See also A. C. 112 THE GOLDEN CITY. 637, 931, 2054, 2853, 9276.) By the church here, He means no visible body, but the true and invisi- ble church, or all the good people in Christendom, whose real character, however, is known only to the Lord. This is the New Church in its specific sense, which is in union and fellowship with the new Chris- tian Heaven. DOCTRINAL BELIEFS NO ADEQUATE TEST. But the belief has prevailed that only those who read and openly accept the doctrines of the New Church as taught by Swedenborg, and who are popularly known, therefore, as ie Swedenborgians," really belong to the church of the New Jerusalem ; and that all who belong to other organizations where false doctrines are professed and taught, must neces- sarily be without the pale of this church. And here and there we meet with a passage in the writings of the great seer, which is thought to justify this belief; such as: "'And there shall be no night there/ means that in the New Jerusalem there will not be any falsity of faith; and that the men there will be in spiritual light from the Word from the Lord alone." Now many of the good people in Christendom, it is said, are in falsities of faith, and cannot, therefore, be in the New Jerusalem, because in this church "there will be no falsity of faith." Apparently this is so; but really not so. For these good people are not really but only apparently in falsities. Those which they profess to believe, because they are laid RECEIVERS OF HE A VENL Y TRUTHS. 1 1 3 down in the creeds they have subscribed, are not in their hearts. They are not really loved but rejected by them internally. They are not in agreement with the good of charity in which these persons are prin- cipled. They are merely in their memory, or the outermost court of their minds. Therefore these people, we say, are not really in the falsities they profess, because these falsities are not really in them, — for they are not in their hearts. At heart they are in the truth ; for only the truth agrees with the good of charity in which they are principled. Internally, therefore, they are in the truth. This, and not the falsities set forth in their creeds, is what is written on their hearts. WHO RECEIVE THE HEAVENLY DOCTRINES? But those, it is said, must belong to the church of the New Jerusalem, who receive the doctrines of this church. Undoubtedly — if they do really receive them. But who are they ? Who receive the heavenly doctrines — not apparently or by profession merely, but in reality? An intellectual apprehension of truth is not the real reception of it. It cannot be said to be received by us, until it enters the will-principle and is made the rule of our life. Until then, it is only in the outer court of the mind, not permanently enthroned within. A person may receive into his understanding all the doctrines of the New Jeru- salem, yet live in open violation of the precepts of the Decalogue. Does he, then, really receive these 10* H 1 14 THE GOLDEN CITY. doctrines ? Certainly not. They are not in him, because not in his heart. And whatever may be his lip-profession or his external church relations, he is not in and forms no part of the New Church signi- fied by the New Jerusalem. How fully these postulates are sustained by Swe- denborg, will be seen from the following extracts : "The church is the Lord's kingdom on earth. (See page 96.) It is called the church not from the circum- stance of possessing the Word and doctrinals thence de- rived, nor from the circumstance of the Lord being known there, and the sacraments being there administered ; but it is the church from this circumstance, that life is formed according to the Word, or according to doctrine derived from the Word, and that doctrine is the rule of life. They who are not of this description, do not belong to the church, but are out of it ; and they who live in evil, thus contrary to doctrine, are further out of the church than the Gentiles, who know nothing whatever about the Lord, the Word or the sacraments. . . . Every one who lives in the good of charity and faith, is a church and kingdom of the Lord. The church in general is con- stituted of those who are churches in particular, however remote they are from each other as to place of abode. This, then, is the church which is meant by the sons of Israel."— A. C. 6637. And that the New Church signified by the New Jerusalem, is the church here defined as consisting of " every one who lives in the good of charity and faith," may be seen from the explanation of the twelve sons or twelve tribes of Israel in the Apoca- lypse Revealed, n. 348-362. LIVING THE TRUTH— ESSENTIAL. 115 " Where men know and think according to doctrine, there the church may be; but where they act according to doctrine, there alone the church is. Hence the spiritual church, or, what is the same, the man of the church, first becomes a church when acting from charity, which indeed is the very doctrine of faith. The commandments were given that men may live according to them, not that they may be acquainted with them merely; for it is in this way that man obtains in himself the kingdom of the Lord, which consists solely of mutual love and the hap- piness thence derived." — Ibid. 916. "They who say they belong to the church, who are in the affection of truth, and not in the good of truth, that is, who do not live according to truth, are much deceived ; they are out of the church however they may have been admitted into the congregation of the church [that is, into the visible organization called the church]." — Ibid. 3963. "When they who live wickedly make a lip-profession of truths from the Word, or from the doctrinals of their church, they suppose that they are in the belief of those truths. It also appears to them as if they were ; still they are not if their life is evil. . . . Falsities agreeing with their evil lusts, exist interiorly with those who live wick- edly, however they may think they do not. That this is so, is very manifest in the other life, when externals are removed and such persons are let into their interiors : then falsities burst forth from the evils which had been of their life." — Ibid. 7557. " Truth without good cannot be said to be interiorly in man ; it is only in his memory as something scientific, which does not enter into him and make him a man until it becomes of his life ; and it then becomes of his life when he loves it, and from love lives according to it; when 1 1 6 THE GOLDEN CITY. this is the case, then the Lord dwells with him. This also the Lord teaches in John xiv. 21, 23." — Ibid. 10153. "It is manifest that the truths of faith cannot be ac- knowledged as truths, that is, the acknowledgment of them so much talked of cannot exist, except outwardly and in words only, unless they are implanted in charity ; other- wise inwardly and in heart they are denied." (Ibid. 2049.) " Truth with man is altogether according to the principle of good which appertains to him. " (Ibid. 2429.) "The truths belonging to a man who is not principled in good, are indeed truths in themselves, but they are not truths in him. 1 ' (Ap. Ex. 48.) " The truths of faith cannot be acknowledged as truths, that is, the acknowledgment of them so much talked of can- not exist except outwardly and in words only, unless they are implanted in charity; otherwise, they are inwardly and at heart denied. . . . The character of every one's interior is made manifest in the other life when the exteriors are removed ; and it is then seen that, where there is no char- ity, the interiors are in complete opposition to all truths [however these may have been openly acknowledged in the world]." DO FALSITIES OF FAITH DISQUALIFY? We see from the foregoing passages, that a man may be in the outward or apparent acknowledgment of the highest truths, and at the same time be in- wardly in the denial and rejection of them. So on the other hand, he may be in the intellectual recep- tion and professed belief of many and great falsities, yet these may never have been received into his heart. And if not — if he lives the life of chanty, FALSITY MODIFIED BY LOVE. 1 1 7 the falsities he professes to believe are not falsities in him ; nor is he really in them. At heart he is in the truth ; and interiorly he is associated with the new angelic heaven, and is, therefore, a member of the New Jerusalem whatever be his external church relations. Accordingly Swedenborg says : "If any one acknowledge for a doctrinal, that charity is grounded in faith, and he lives in charity toward his neighbor, in this case he is not indeed in the truth as to doctrine, but still he is in truth as to life ; consequently there is in him the Lord's church or kingdom." (A. C. 345*0 " If charity were in the first place, there would not be made more churches than one, by distinguishing between them according to opinions concerning the truths of faith ; but the church would be called one, containing all who are in the good of life." (Ibid. 6761.) "There are falsities given with, those who are in the good of life, but interiorly in these falsities there is good, which causes the evil of the false to be removed ; hence that falsity before the angels does not appear as falsity, but as a species of truth ; for the angels look at the interior things of faith, [which always depend upon the life,] and not at the exterior. ' ' (Ibid. 10648.) "The falsities of their religion [all those who live in the good of charity] are accepted by the Lord as truths, because inwardly in their falsities, there is the good of 'love ; and the good of love qualifies all truth, and in such case qualifies the falsity which is believed by such to be truth." (Ap. Ex. 625.) " They within the church are in falsities and at the same time in good, who are in heresies and in the life of good." (A. C. 831 1.) "It is no injury to such [as live the life of Il8 THE GOLDEN CITY. charity] that they make profession of faith, and consider it [alone] to be saving, like others ; for in their faith there is charity." (A. C. 2388.) " Moreover, there are truths which are only the appear- ances of truth, such as are those of the literal sense of the Word, which are also accepted by the Lord as genuine truths when there is in them the good of love to Him and the neighbor, or charity. In the other life also the good which is inwardly hid in them dissipates the appearances, and lays open the spiritual or genuine truths." (Ap. E. 625.) "Since the angels of heaven do not perceive anything else in man but his love, and thence his affection, desires and delights, consequently his ends on account of which he thinks in this or that manner, therefore when they per- ceive in him the love of truth for the sake of the uses of life, which are the true ends, then they do not see any falsities from evil ; and if they see falsities which are not from evil, still they know that these falsities do no injury because there is no evil in them." — Ibid. 867. " What is false is not imputed to any one who lives well according to the dogmas of his religion, since it is not his fault if he does not know truths. For the good of life according to one's religion contains within it the affection of knowing truths, which such persons also learn and re- ceive when they come into the other life." (A. C. 455.) " Evils which belong to the will, are what condemn a man and sink him down to hell ; and falsities only so far as they become conjoined with evils; then one follows the other. This is proved by numerous instances of persons who are in falsities, and yet are saved." — Ibid. 845. "The greater part of those born within the churches where the doctrine of faith alone and justification thereby is received, do not know what faith alone is, nor what is LIFE RATHER THAN DOCTRINE. 119 meant by justification. Therefore when they hear these things from their teachers, they think that a life according to God's precepts in his Word is thereby understood. . . . And when they are instructed concerning faith alone and justification thereby, they suppose that faith alone is to think concerning God and salvation, and how they ought to live ; and that justification is to live before God. " In the spiritual world to which every man goes after death, it is not the character of your faith into which inquiry is made, nor of your doctrine, but of your life, whether it has been of this character or that ; for it is known that such as a man's life is, such is his faith — nay, more, such is his doctrine ; for life forms its doctrine and faith for itself." — D. P. 101. We see; then, from the foregoing extracts, that men's professed beliefs are no evidence of the state of their hearts. They may hold many doctrinal errors, having been so instructed, yet have love to the Lord and the neighbor in their hearts ; or they may receive (intellectually) all the doctrines of the New Jerusalem, yet not receive them into their will, and not be internally, therefore, in association with the new heaven of angels. As Rev. Mr. Clissold, in his Preface to " Illustrations of the End of the Church," says: " There are two things to be remembered. First, that a person may love God and his neighbor, and yet believe some things that are false. Under such circumstances, untruth does not hurt him. False doctrine is, indeed, a deadly thing ; but all deadly things do not hurt : for our Saviour says of his true disciples, If they drink any deadly thing, it shall not hurt them. Secondly, a person may have 120 THE GOLDEN CITY. no love of God, and yet maintain true doctrine. In this case he is, nevertheless, not a true disciple of Christ. The first has within him the essence of a true church, but not the perfect doctrinal form ; the second has the doctrinal form, but not the real essence. A church composed of individuals such as the latter, would nevertheless not be a church ; there might be an outward appearance of life and health, but inwardly there would be nothing but death and corruption."- — p. viii. THE FUNDAMENTALS OF THE NEW JERUSALEM. But can any one, it is asked, really belong to the New Jerusalem or the Lord's true church on earth, who denies and rejects the essential doctrines of this church ? Can any one belong to it who does not acknowledge or receive its fundamentals ? Certainly not. But what are the fundamentals of this church, and who are they that really receive them ? These are important questions in this connection. We have already seen that all now are internally associated with the new heaven of angels, and therefore belong to the true church on earth, who acknowledge the Lord and live according to his commandments in the Word. And the proper ac- knowledgment of the Lord involves the supreme love of Him ; and this again involves love toward the neighbor, which manifests itself in obedience to the laws of neighborly love — obedience to the divine precepts. From this it follows that the only doctrine absolutely essential to membership in the New Jeru- salem, is that of love to the Lord and the neighbor. THE ONE GREAT DOCTRINE. 121 This is the sum and substance of all that is taught in the Word. Therefore the Lord says : " On these two commandments [which enjoin love to Him and the neighbor, and are in reality one] hang all the law and the prophets." Accordingly Swedenborg repeatedly assures us that this is the one essential doctrine to be believed and practiced — a doctrine everywhere taught in the spiritual sense of the Word, and without whose reception no one can really belong to the Lord's kingdom in heaven or on earth. To cite but two or three passages : "The whole of the Sacred Scripture is nothing' else than the doctrine of love or charity, which the Lord also teaches when He says : ' 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 neighbor as thyself. On these two commandments hang all the law and the proph- ets.' Matt. xxii. 37-39. The law and the prophets are the Word in general and in particular." — N. J. D., n. 9. " The essential doctrine derived from the literal sense of the Word, is only one, viz. : the doctrine of charity and love — of charity toward our neighbor and of love to the Lord ; for this doctrine and a life according to it, is the whole Word, as the Lord teaches in Matthew xxii. 35-38-" — A. C. 3445- And as this is the sum and substance of all that the Word teaches, so it is the central doctrine of the New Jerusalem, and the one to which all the others point as to a central and universal principle. "All the particulars of the doctrine of the New Jeru- salem have relation to these two things [love to the Lord 122 THE GOLDEN CITY. and to the neighbor], because they are the universals on which all the particulars depend, and they are the essen- tials from which all its formalities proceed. They are, therefore, as the life and soul of all the particulars of its doctrine. . . . Love to the Lord consists in trusting in the Lord and doing his commandments ; and to do his com- mandments constitutes love toward the neighbor, because to do his commandments is to be useful to our neighbor. ' ' — A. R.,n. 903. WHO WORSHIP THE DIVINE HUMANITY? But is not the doctrine of the Divine Humanity, it is again asked, one of the essentials of the New- Church ? — or, " an acknowledgment of the Lord that He is the God of heaven and earth, and that his Humanity is Divine " ? And can one who is not in the reception and acknowledgment of this funda- mental, be really a member of the specific New Church ? No — certainly not. But here, again, we are liable to be led astray by mere profession. We are apt to think that all who profess to acknowledge and worship the Divine Humanity, really do so ; and that all who make no such profession, deny and reject this Humanity. But this is a great mistake. The worship of the heart may be, and often is, very different from that of the lips. A man may draw nigh unto God with his mouth, and honor Him with his lips, while his heart is far from Him. It is with the heart and not with the lips that the Divine Humanity is truly ac- knowledged and worshiped. "To act according to THE DIVINE HUMANITY. 12$ the precepts of the Lord," says Swedenborg, " is truly to worship Him." And " the real worship of the JLord consists in the performance of uses ; and uses consist in the faithful discharge of the duties of each one's vocation." It is possible, then, for a person to be in the real acknowledgment and worship of the Divine Human- ity, who makes no profession of this sort — who knows not, indeed, the meaning of the terms ; and it is equally possible, on the other hand, for one to be loud in his professions of love and worship, in whose heart there is no acknowledgment of the Divine Humanity. They who are internally evil, do not acknowledge this Humanity, whatever they may profess; while all who live the life of charity, are in the real though they may not be in the formal ac- knowledgment of this central doctrine of the New Jerusalem. Accordingly Swedenborg, discoursing of the Divine Humanity, says : " This is denied in heart by all who are in the life of evil, that is, by all those who despise others in comparison with themselves, who bear hatred toward those who do not pay them due respect," &c. " Hence it is evident," he continues, "that they who are in the life of evil can- not acknowledge the Lord, but form to themselves innu- merable contradictions against Him, inasmuch as they are receptive of an influx of fantasies from hell ; whereas they who are in the life of good, acknowledge the Lord [in his Divine Humanity — for it is of the Divine Humanity that he is here speaking] inasmuch as they are under the influx of heaven, the principle whereof is love or charity." — A. C. 2354. 124 THE GOLDEN CITY. Here we are taught that those who are in the life of good do really acknowledge the Divine Human- ity, while they who are in the life of evil do not ac- knowledge it in reality, though they may do so with their lips. Again : "This principle also [the Lord's Divine Humanity] they extinguish in themselves, who contend in favor of faith alone, and do not live the life of faith. But they who live the life of faith, [as many do who prof ess faith alone], adore the Lord with bended knees and humble hearts as God the Saviour, thinking nothing at the time from doctrine concerning the distinction between the Divine and the Human nature ; in like manner in the Holy Supper. Hence it is evident that with these the Lord's Divine Humanity is in their hearts." (A. C. 4724.) We see, therefore, that persons who live the life of faith, though they may be in falsities of doctrine, and may know or think nothing about the Divine Humanity, are nevertheless in the real reception of that Humanity. They have within them the spirit and meaning — the real essence and life of the doc- trine. " The Divine Humanity is in their hearts." Again : All are now in the New Jerusalem, who are in the heavenly marriage. These constitute "the Bride the Lamb's wife." They are in love to the Lord, and so their hearts are wedded to Him. And Swedenborg says that this marriage union takes place with the simple in faith and heart before there is any open or formal acknowledgment of the Divine Humanity. THE LAMB'S WIFE. 1 25 "Before the Lord's Humanity is acknowledged to be Divine [i. e. before it is openly or formally so acknowl- edged] there is indeed a marriage of the Lord with the church, but only among those who approach Him and think of his Divinity, and not at all whether his Human- ity be Divine or not ; this, the simple in faith and in heart do, but men of learning and erudition do so but seldom. ' ' And so we find that it is not with the lips, nor the understanding merely, that the doctrine of the Divine Humanity is believed or acknowledged. All who are internally good, do really believe this doctrine, though it may not be written in their creeds. And all who are internally evil, do really reject it in their hearts, however they may receive it intellectually, and acknowledge it with their lips. VIII. VARIETY IN THE NEW JERUSALEM. THE New Jerusalem, as we have seen, is not a sect, but the Lord's kingdom on earth. In Christian countries, it embraces all the inwardly- righteous — all who love the Lord and the neighbor — in every sect, and multitudes outside of all the sects. But precisely who these are, can be certainly known only to Him who sees the internals of men — to Him who alone looketh on the heart. Sects are visible organizations distinguished by some name or creed or outward sign — often by all of these ; and they embrace many evil as well as good people — tares as well as wheat — though they may all pro- fess the same doctrine, and wear a similar external appearance. DIVERSITY IN ALL THE WORKS OF GOD. But good people are not all alike. They all love the Lord and their neighbor ; but in the quality and intensity of their love, as well as in the degrees of their spiritual enlightenment, there is the same end- less variety that exists in tones, perfumes, warmth and colors. This is what we might reasonably ex- pect. For in all the works of God, diversity is a 126 DIVERSITY IN HE A VEN AND ON EAR TH. \2J prominent characteristic. It is stamped on all created things. We see it throughout the whole realm of nature ; in the heavens above and in the earth be- neath ; in stars and planets, in beasts and birds, in forests and fields, in mountains and clouds, in fishes and flowers. Why, then, should there not be a like diversity in the kingdom of the Lord — the church of the New Jerusalem ? Why should not variety in unity be as conspicuous here, as among the trees that adorn a landscape or the flowers that beautify a garden ? What endless diversity exists among the members and organs of the human body! What variety in form and function ! Why should there not be a like diversity among the followers of the Lord Jesus Christ? — diversity in doctrine and ritual as well as in the quality and degree of their good- ness? And, notwithstanding this diversity, why may they not all be united to their true and living Head? Why may they not be all intimately and lovingly bound to each other, like the various bodily organs that work together so harmoniously? DIVERSITY IN THE ANGELIC HE A VENS. We are told that this is actually the case in heav- en ; that perfect unity exists there, along with end- less variety; and that such was the case also with the church on earth in the days of its innocence and integrity. Swedenborg says : "In the Lord's kingdom [in heaven] the varieties as to goodness and truths are innumerable, notwithstanding they 128 THE GOLDEN CITY. all constitute but one heaven ; for the varieties are so nu- merous, that one society is in no case altogether like another, that is, in the same good and truth. Oneness therein is constituted of several things that are various, so arranged by the Lord as to be in concord with each other, which concord or harmony of several things is im- pressed by the Lord in consequence of their all having relation to Him. The case herein is like that of the organs, members and viscera of the body, not one of which is altogether like another ; but they are all various, and yet make one." — A. C. 3241. And we meet with substantially the same state- ment more than a hundred times in the writings of the illustrious seer. And he tells us what is the great unifying principle in heaven ; or how it is, that, notwithstanding the wide diversity existing among the different angelic societies, they nevertheless are one; just as the different bodily organs are united and held together by the one influent life which pulsates through them all. Thus he says : " In heaven there are innumerable societies, and all va- rious ; but still they form one, for they are all under the Lord's guiding and government as one. In this respect heaven is like any single man, in whom, although there are so many viscera, and so many smaller viscera within the larger, so many organs and so many members, each of which has a different operation from the rest, yet all and each of them are governed as one by one soul ; or it is like the body in which are different activities of force and motion, while yet they are all ruled by one single motion of the heart and lungs, and make a Unit. The true ground and reason why all these component parts can S WE DENE OR G AND EA UL A GREE. 1 29 thus act as one, is, that in heaven there is one single in- flux which is received by every one according to his par- ticular genius or temper, and which is an influx of affec- tions from the Lord or from his mercy and life ; and al- though the influx is one and single, yet all things obey and follow it as if they were one ; which is a consequence of that mutual love in which they who are in heaven are principled. Thus was it in the first ancient church where- in, notwithstanding there were so many kinds of worship both internal and external .... still they had all one lip, and their words were one ; that is, they were all, both in general and in particular, principled in one doctrine. The doctrine is one, when all are principled in mutual love and charity. Mutual love and charity are productive of unity or oneness even among varieties, uniting these into one; for let numbers be multiplied ever so many times, even to thousands and tens of thousands, if they are all principled in charity or mutual love, they all have one end, viz. the common good, the kingdom of the Lord, and the Lord himself; in which case the varieties in mat- ters of doctrine and worship are like the varieties of the senses and viscera in man, as just observed, which con- tribute to the perfection of the whole. For then the Lord, by means of charity, enters into and operates upon all, with a difference of manner according to the particular temper of each, and thus arranges all and every one into order, as in heaven so on earth ; and thus the will of the Lord is done on earth as it is in heaven according to what He himself teaches." — A. C. 1285. SWEDENBORG AND PAUL AGREE. A more admirable illustration of variety in unity than is here given, cannot be conceived of. For I 130 THE GOLDEN CITY. what is more various in form and function, than the different members, organs and viscera of the human body? Yet how intimate and complete their union, and with what perfect harmony do they work to- gether, each rejoicing or suffering with all the rest! And this illustrates the great apostle's idea of the church. "For as we have many members," he says, " in one body, and all members have not the same office, so we, being many, are one body in Christ, and every one members one of another." And again, to the Corinthian brethren : " For as the body is one, and hath many members, and all the members of that one body, being many, are one body; so also is Christ [or the Christian body]" (xii. 12.) And he says : " That there should be no schism in the body, but that the members should have the same care one of another. And whether one member suffer, all the members suffer with it ; or one member be hon- ored, all the members rejoice with it." And imme- diately he adds : " Now ye are the body of Christ, and members in particular," (v. 26, 27.) And Swe- denborg's entire doctrine of the " Grand Man," is but an amplification of this idea of Paul. Now if there be such endless variety in heaven, there certainly ought to be a corresponding variety in the church which John beheld in vision coming down from God out of heaven. And if mutual love or charity was productive of unity in the most ancient church, however the members of that church differed in doctrine and ritual, then we should expect along with much diversity in these latter, an internal THE SE VEN CHURCHES. 1 3 1 or heart union among those belonging to the church symbolized by " pure gold " — the church of the New Jerusalem. ILLUSTRATED BY THE CHURCHES IN ASIA. Accordingly, in his explanation of Rev. i. 20, Swe- denborg says : " 'And the seven candlesticks which thou sawest are the seven churches/ means the New Church upon earth, which is the New Jerusalem descending from the Lord out of the new heaven. The candlesticks are the churchy and as seven means all, the seven candlesticks do not mean seven churches, but the church in the aggregate, which in itself is one, but various according to reception. These varie- ties may be compared to the various jewels in a king's crown ; also to the various members and organs in a per- fect body, which nevertheless make one. The perfection of every form consists in different things being suitably disposed in their order. Hence it is that the entire New Church as to its various particulars is described in what follows by the seven churches." — A. R. 66. And in these seven churches which, together, represent "the entire New Church," we find the various forms of religious error which have prevailed in Christendom, yet along with these errors, some- thing of the life of genuine charity. And although the errors themselves belong not to the New Jeru- salem, the people who hold them do, provided they at heart acknowledge the Lord and live the life of charity. Internally these persons reject the errors 132 THE GOLDEN CITY. which, externally, they accept ; for the errors are not in agreement with the good of love in their hearts. Thus there are those "who primarily respect truths of doctrine and not the good of life " — sig- nified by the church of Ephesus. Yet among these are found some good people, who "cannot bear that evil shall be called good, nor the reverse." There are some " who are in falsities as to doc- trine, but in good as to life" — signified by the church in Smyrna (A. R. 91); for they are, it is said, " in the spiritual affection of truth ; and they who are in tfre spiritual affection of truth, are also in the life of charity, for thence comes their spiritual affec- tion. . . . They study the Word, and desire nothing more than that they may understand it." — Ap. Ex. 112. There are some, also, " who place all of the church in good works, and nothing of it in truths of doc- trine " — signified by the church in Pergamos. Yet among these are persons who " have religion, and worship according to it, and also acknowledge the Word to be divine truth." There are some " who are in faith separate from charity, and thence in evil works." But among them are they who " know a few things concerning charity, and thence concerning faith from the Word," which they are exhorted to " hold fast" by a life ac- cording to them. And although "they are in some spiritual affection of truth," they nevertheless "suffer themselves to be seduced by those who are in false doctrine ;" but persons so seduced, "have not closed DIVERSITY IN THE NE W JER USAIEM. 1 3 3 their internal or spiritual man, for they have not themselves falsified truths, but have given credit to those who have done so, because their falsities ap- peared like truths." — Ap. Ex. 163, '4. There are some "who are in dead worship, or worship that is destitute of the good of charity and the truths of faith " — signified by the church of Sardis. This is their general character. But here again there are exceptions ; for " among these also are some who have life in their worship, .... and who have not defiled worship by evils of life and falsities thence derived,'' (A. R. 165, '6.) These are signified by the " few names even in Sardis, which have not defiled their garments," and concerning whom the Lord says : " They shall walk with me in white, for they are worthy." The church in Philadelphia denotes such as are "in truths originating in good from the Lord," of whom it is not necessary to say more ; for no one doubts that these belong to the New Jerusalem. And there are some " who are in faith alone, that is, faith separate from charity" — signified by the church of the Laodiceans, (Ap. Ex. 227.) This, again, Is the general character of the persons whom this church represented ; or rather, this is the doc- trine professed by them. But in his explanation of the things addressed to this church, Swedenborg says : "The greater part of those who are born within the churches where the doctrine of faith alone and justifica- tion thereby, is received .... believe that faith alone is to think concerning God and salvation, and how they 12 134 THE GOLDEN CITY. ought to live; and that justification is to live before God ;" and " that there are very few who thus live from doctrine." — Ap. Ex. 233. It thus appears that, in these seven Asiatic churches, which represent, we are told, the entire New Jerusa- lem in all its variety, are people in every possible state as to good and truth, from the highest who are "in truths grounded in good from the Lord," and who acknowledge " that they have no power of their own against evils and falsities," down to the lowest signified by the church in Laodicea, who believe in salvation by faith alone, but the greater part of whom, it is said, "do not know what faith alone is," but think it requires them to live a good life. This shows how inclusive and universal the church of the New Jerusalem is, and how various the states of those who belong to it. And it is especially worthy of notice, that, among these seven churches, nearly all of which are described as being in certain doctrinal errors, are some who are in the acknowl- edgment of the Lord, and whose hearts are imbued with charity. These all belong to the New Church. For Swedenborg says: "The entire New Church, as to its various particulars, is described by these seven churches." EXTERNALS AND INTERNALS OF THE NEW JERUSA- LEM. Yes : Variety is the truly divine order. Consider how various are the states of good people here on earth — of those even who have subscribed the same THE EXTERNAL AND INTERNAL CHURCH. I 35 creed and belong to the same ecclesiastical organic zation. Out of a hundred good people in any re- ligious society, what a difference do we observe in the quality and degree of their goodness. And every degree of good and truth in the men of our times, comes down from the Lord out of the new angelic heaven; and is therefore New Church good and truth. Some receive it more interiorly and in a purer form than others. The former, therefore, con- stitute the interior, and the latter the exterior, of the New Church; as the heart and lungs together with the brain, constitute the internals, and the bones and muscles the externals, of the human body. Ac- cordingly, in his spiritual exposition of Rev. vii. 4, Swedenborg says : "'And I heard the number of them that were sealed, — a hundred forty and four thousand sealed out of all the tribes of the children of Israel/ means all who acknowledge the Lord to be the God of heaven and earth, and are in truths of doctrine from the good of love derived from Him through the Word;" and these he says, "all belong to the new Christian Heaven and the New Church/' — A. R. 348. And in n. 363 of the same work, he says: "The twelve tribes of Israel mean those who con- stitute the Lord's internal church," who are relatively but a small portion (though a vital portion) of the whole New Church. And who constitute the other and by far the larger portion of this church — its external? That "great multitude which no man could number," and which John beheld in vision I36 THE GOLDEN CITY. after he heard the number that were sealed out of the twelve tribes. To quote Swedenborg's expla- nation of that great multitude : "' After this I beheld, and lo, a great multitude which no man could number/ means all the rest who are not among the above recited [i. e. the twelve thousand from each tribe], and yet are in the Lord 's New Heaven and New Church, being those who compose the ultimate heaven and the external church, whose character no one knows but the Lord alone" That this "great multitude" consisted of persons among whom there was great diversity of character, who nevertheless all belonged to the New Heaven and the New Church, is obvious from its being said that they were " of all nations and tribes and people and tongues," and that they " stood before the throne and before the Lamb, clothed with white robes, and palms in their hands." To quote still further from Swedenborg : "But who they are in particular, who are meant by those called a great multitude, cannot be known without first disclosing an arcanum, which is this : The entire heaven, together with the church on earth, is, in the sight of the Lord, as one man. And because it is as one man, there are some who constitute the head, and consequently the face with all its organs of the senses ; and some who constitute the body with all its members. Those above enumerated [of the twelve tribes] constitute the face with all its organs of the senses: but those now mentioned [i. e. the great multitude], are they who constitute the body with all its members. That this is so, has been revealed to me ; and likewise that they who constitute THE GREAT MULTITUDE. 1 37 the first class of the tribes (verse 5), are those who cor- respond to the forehead down to the eyes ; that they who are of the second class (verse 6), are those who correspond to the eyes, together with the nostrils; the third class (verse 7), are those who correspond to the ears and cheeks ; and the fourth class (verse 8), are those who correspond to the mouth and tongue. "The Lord's church is also internal and external. They who are meant by the twelve tribes of Israel are such as constitute his internal church ; but they who are now mentioned [i. e. the great multitude], are such as con- stitute the external church, and cohere as one with the above enumerated, as inferior things with superior, or as the body with the head. Therefore the twelve tribes of Israel signify the superior heavens, and also the internal church ; but these [the great multitude] signify the inferior heavens and the external church." — A. R. 363. The good people in Christendom, then, referred to by the "great multitude" that John saw clad in white having palms in their hands, are not those "who acknowledge the Lord to be the God of heaven and earth, and are in truths of doctrine from the good of love derived from Him through the Word;" for those are meant by the twelve thousand sealed out of each tribe. Yet these " are in the Lord's New Church " in its specific sense, and con- stitute its external — much the largest part of it, rela- tively. And not only are those who belong to the external, a constituent portion of the church, but they are just as important — just as essential to the church's integrity — as those composing its internal. I38 THE GOLDEN CITY. Each is indispensable to the existence and welfare of the whole. Neither class without the other would be a church, any more than a man's head without his body would be a man, or his body without its head. For they, it is said, "who constitute the external church, cohere as one with the above enumerated [who constitute the internal] as inferior things with superior, or as the body with the head." And Swe- denborg again tells us, that " a church, in order that it may be a church, must be both internal and ex- ternal ; " and that " they who are in the internal of the church are few, but they who are in its external are numerous." — A. C. 6587. CAN THE NEW JERUSALEM BE ORGANIZED. Now if "no one but the Lord alone" knows who they are who constitute the most external portion of the New Church, much less, then, can any one else know who constitute its internal. And how is it possible for people whose real character is seen and known only of the Lord, to be so distinguished by men — so separated from all others and arranged into societies apart by themselves, as to constitute a dis- tinct and visible organization? Such an achieve- ment is beyond the power of finite minds. If human sagacity were equal to this, then might we separate the wheat from the tares before the time of harvest. Then might a universal church or a great spiritual man be organized here on earth, by the wit or wisdom NOT A VISIBLE ORGANIZATION. 1 39 of mortals.* And it might be known, too, not only who compose the head and who the body of this Universal or Grand Man, but who belong to each particular organ. But this, we know, is the exclusive prerogative of Him who alone can discern the in- * Something not unlike this seems to be contemplated by the ad- vocates of the New Jerusalem as a visible body. A member of the General Convention of the New Church in the United States, in a communication published in the organ of that body (the N. J. Mes- senger) a few years ago (Nov. 3d, 1855), and headed, " A Disem- bodied and an Organic Church," says: "The next largest form is a society of men. But in order to constitute such a society there 'must be all the organic human form, only on a larger scale. The mere aggregation of a number of individuals does not constitute a society, but its orderly arrangement into organic form, or the making of a larger man. In this society there must be a head to direct, hands to execute, eyes to see, and feet to enable it to walk, and all its parts must act in sympathy and unity. But in the extension of uses, the principles of the church must be received into a yet more extended form, or into that of a larger man than a society could make; this may be either an Association, a Convention, or a Con- ference, by whichever name it may be called." Then, after some remarks upon the uses of this larger " external and organic form," which, he thinks, should be regarded as " the mother that we are commanded to honor," this writer adds : "And whenever all who receive these heavenly doctrines, who may be ' spread over all the world,' by a united and harmonious act, 'form to themselves an organic representative fount of action, we shall have not alone a 'general/ but a universal, or catholic convention." And thus, according to this writer, the New Jerusalem on earth, consisting only of those "who receive these heavenly doctrines," who may be "spread over all the world," is to exist in an organic and visible form not unlike the Roman Catholic Church — " a universal or catholic convention" — or a grand man, with head, trunk, extremi- ties, and all its organs, fashioned and adjusted by the wisdom of ec- clesiastical councils ! The presumption involved in such a thought, is not less extraordinary than the thought itself. 140 THE GOLDEN CITY. most quality of men, — of Him whose all-seeing eye looketh on the heart. " The whole heaven, together with the church on earth, is, in the sight of the Lord, as one man," but not in the sight of men, or even of angels. Swedenborg says : "The angels, indeed, do not see heaven in the whole complex in the form of a man, for the whole heaven does not fall under the view of any angel ; but they do some- times see remote societies consisting of many thousands of angels, as one in such a form ; and from a society as from a part, they form a conclusion concerning the whole, which is heaven." — R. H. 62. If, then, no man is able to number that " great multitude," but only the Lord — if He alone can discern the thoughts and intents of the heart, and can know therefore who really belong to his king- dom or church on earth, the conclusion is irresistible that the true church cannot be organized by men. It cannot exist as a distinct and visible body known or designated by a particular name. But wheresoever in human hearts the spirit of the Divine Master dwells — the spirit of meekness, humility, self-denial, self-sacrifice, forbearance, resignation, trust, and dis- interested neighborly love, there is something of the Lord's true church, be the name or outward fellow- ship of those who possess this spirit, what it may. But " if any man have not the spirit of Christ, he is none of his" — belongs not to his family or house- hold — forms no part of his church, whatever be his name, his creed, his profession, his doctrinal beliefs, or his external church relations. IX. CATHOLICITY OF THE NEW JERUSALEM. THE spirit and inculcations of any church, reveal its catholicity — or the absence of it. And the spirit of the New Jerusalem is eminently large, lov- ing, tolerant and free. How can it be otherwise since love is its chief constituent — its central idea? It is the very opposite of the spirit of sect; for this is the spirit of party, the spirit that divides, the spirit that rears walls of partition, and is indifferent if not hostile toward all who have not subscribed the creed nor assumed the party name or badge. A sect, says a standard authority, is "a body of persons who have separated from others in virtue of some special doctrine or set of doctrines which they hold in com- mon." All religious bodies, therefore, that exist as separate organizations in virtue of the special doctrines set forth in their creeds, are sects. Not one of them can claim to be the Lord's church, though some portion of the church may belong to each ; for his true church is not a sect, and can never exist as an organized and visible body here on earth. The spirit of the New Jerusalem is the spirit of the Divine Word. And this spirit is larger than that of any sect. It is inclusive and all embracing 141 142 THE GOLDEN CITY. as the Lord's pure love. It reveals itself in passages like these : " By this shall all men know that ye are my disciples, if ye have love one to another." " On these two commandments [which require love to the Lord and the neighbor] hang all the law and the prophets." "If any man will come after me, let him deny himself and take up his cross and follow me." " Not every one that saith unto me, Lord, Lord, shall enter into the kingdom of heaven, but he that doeth the will of my Father which is in heaven." " Why call ye me, Lord, Lord, and do not the things which I say ? " " Jesus said, My mother and my brethren are these who hear the Word of God, and do it." " Blessed are the poor in spirit ; for theirs is the kingdom of heaven." "Except a man be born of water and of the Spirit, he cannot enter into the kingdom of God." And Paul says : " Love is the fulfilling of the law." And " if any man have not the spirit of Christ, he is none of his." And " the fruit of the Spirit is love, joy, peace, long-suffering, gentleness, goodness, faith, meekness, temperance." The New Testament abounds in passages like these. And they reveal the spirit of the Divine Word — the very essence of the Christian religion. They show us that this religion is something more than a belief ; — that it is a divine spirit dwelling in the heart, sanctifying the affections, purifying the motives, exalting the aims, sweetening the temper, refining the feelings, and pervading the whole life with its heavenly aroma. Wherever there is disin- terested neighborly love — the spirit of self-denial — PAST TEACHING OF THE CHURCH. 1 43 the spirit of gentleness, rectitude, humility, forbear- ance, long-suffering, resignation, trust — there is some- thing of the true church, for there is the Master's own spirit ; and all who have his spirit, belong to his kingdom or church. They may differ intellec- tually — in their doctrinal beliefs; but their ends are the same — their hearts agree. And mere intel- lectual differences cannot prevent them from enjoying the fellowship of the spirit. Such is the undeniable teaching of the New Testament. THE PAST TEACHING OF THE CHURCH. But such has not been the teaching of the professed followers of Christ hitherto. Christians have made belief primary, life secondary. Seating religion in the head rather than in the heart, the sects have all been more eager to win people's assent to certain dogmas, than to secure their obedience to the com- mandments or to imbue their hearts with heavenly charity. They have assailed the most flagrant im- moralities less fiercely than opinions deemed heter- odox. They have vainly imagined that a true belief could be established, or a false one rooted out, by penalties inflicted or threatened by ecclesiastical courts. And that fierce war of opinion which com- menced in the third century, and raged with such relentless fury at the Council of Nice, has been going on ever since — with occasional intermissions, it is true, and its rancor at times somewhat abated. But until the present century no considerable portion of 144 THE GOLDEN CITY. Christendom ever abandoned the principle, that it is right to attempt, by pains and penalties, to enforce uniformity of religious belief. Persecution for opin- ion's sake has been practiced alike by Protestants and Catholics. Both have excommunicated and anathematized some of their best members, for alleged errors of opinion. Both have practically inculcated the doctrine, that error is sin, and persistence therein certain perdition. And though the venom once dis- played toward alleged heresies has considerably abated, we sometimes hear, even in this latter end of the nineteenth century, of ecclesiastical bodies excommunicating individuals for alleged unsound- ness in doctrine. DIFFERENT BELIEFS INE VITABLE. The beliefs of men depend very much on circum- stances over which they have no control. When we consider this, and consider moreover how different are the circumstances which contribute to form or modify their beliefs, we shall see that perfect agree- ment in religious doctrines is not to be expected. We shall see that, if people are encouraged to think freely and examine fearlessly, diversity of opinion on many points will be the inevitable result. For men are differently endowed at the start; so that their views of religious truth would differ, even were they all subjected to the same mental and moral training. But then they are not all trained alike. They are very differently educated. From the cradle DIFFERENT BELIEFS INEVITABLE. 1 45 they are surrounded by different social, moral and religious influences. They receive different kinds and degrees of religious instruction. They attend different churches, hear different kinds of preaching, read different books, and are taught different reli- gious doctrines — all of them receiving some support, however, from certain passages of Scripture under- stood in their literal sense. Now, assuming that all are honest, and alike sin- cere in their desire to know the truth, is it presuma- ble that they would or could cordially agree in their doctrinal beliefs ? In view of the admitted influence of education, and the wide difference known to exist in intellectual and moral training as well as hereditary endowments, how is it possible that they should all believe precisely alike? How could we expect them all to understand the Bible alike? Yet there are many things in the Bible — and these, too, the most essential things — about which there is no room for an honest difference of opinion. They are passages which exhibit the spirit of the Word naked, as it were — in a form accommodated to all eyes.* Such, for example, are the ten commandments, and all those plain Gospel precepts which inculcate the im- portance of self-denial, purity of heart, doing good to others, and cherishing a resigned, forbearing, loving, * Swedenborg says: "The Word in its literal sense is like a man clothed, whose face and hands are naked. All things neces- sary to the life and therefore to the salvation of man, are naked; but the rest are clothed. And in many places where they are clothed, they shine through the clothing as the face shines through a veil of thin silk." — Doctrine of the Sacred Scripture, n. 55. 13 K I46 THE GOLDEN CITY. trustful spirit. A hundred persons may differ widely on many doctrinal points, while they may all agree on the essential importance of charity or a good life, so clearly is this latter taught in the Bible. And if these persons were imbued with the spirit of charity, they would not permit their intellectual or doctrinal differences to separate them. And do we not find this to be actually the case ? Are not candid people everywhere constrained to acknowledge that some good, upright, charitable, Christian men and women are to be found in all communions ? Faithful followers of the Lord Jesus Christ, who have drunk of his spirit and delight to do his will ? However they may differ doctrinally, their hearts agree. The great purpose of their lives is identically the same. They are one in the spirit and temper of their minds ; one in their adoration and love of the supremely Good and True ; and all, therefore, belong to the true church or kingdom of the Lord. Such are the catholic spirit and teachings of the New Jerusalem. Love of the Lord and the neighbor being its central doctrine, it cannot be otherwise than universal and catholic. Its foundations are exceeding broad. Within its extended walls are included per- sons of every name and creed, " who live well ac- cording to the dogmas of their religion." Itself teaching the highest truths, and having no sympathy with falsity of any kind, it is nevertheless tolerant toward all forms of religious error, and cordially welcomes to its bosom all, of whatever name or ILL USTRA TIONS OF CA THOLICITY. 1 47 creed, whose hearts pulsate with love to the Lord and the neighbor. ILLUSTRATIONS OF CATHOLICITY. In confirmation of what is here said, I will cite a few of the many passages that occur in Swedenborg, disclosing the large and catholic spirit of the New Jerusalem ; — for throughout this treatise I accept him as the divinely authorized herald and exponent of this church. "When love to the Lord and charity toward the neigh- bor, that is, the good of life, are regarded as the essentials, then, however many churches there be, they make one. This also is the case in heaven, where there are innumera- ble societies, all distinct from each other, but still consti- tuting one heaven because all are principled in love to the Lord and charity toward the neighbor. But the case is otherwise with churches that make faith [or belief] the essential thing — imagining that if people know or think such and such things they will be saved, be their life what it may. Then several churches do not make one, nor in- deed are they churches." "No one is admitted into the Lord's kingdom, unless he is principled in the good of faith ; for the good of faith belongs to the life, and the life of faith remains, but not the doctrine of faith except so far as it makes one with the life. Still, however, they who are principled in the truth of faith, that is, who profess faith [alone] and call it the essential thing because they have been so taught, and nevertheless are principled in the good of life, that is, are Christians at heart and not in profession merely, are in I48 THE GOLDEN CITY. the Lord's spiritual kingdom. For any one may easily be persuaded that faith is the essential when he has been so instructed by his teachers, and has imbibed this opinion from his early years, and because they who enjoy the highest reputation for learning and are called the heads of the church, think so — some of whom are afraid to speak of the good of life because their life condemns them." — A. C. 3242. " Doctrines alone do not serve to distinguish churches in the sight of the Lord, but a life according to doctrines, all of which, if true, regard charity as fundamental. For what is the end and purpose of doctrines but to teach how a man should live ? The several churches in the Christian world are distinguished by their doctrines ; and the mem- bers of these churches have therefore taken the names of Roman Catholics, Lutherans, Calvinists, or the Reformed and Evangelical Protestants ; with many others. This distinction of names arises solely from doctrines, and would never have existed if the members of the church had made love to the Lord and charity toward the neigh- bor the principal point of faith. Doctrines would then have been only varieties of opinion concerning the mys- teries of faith, which true Christians would leave to every one to receive according to his conscience ; while the lan- guage of their hearts would be, He is a true Christian who lives as a Christian, that is, as the Lord teaches. Then one church would be formed out of all these diverse ones ; and all disagreements arising from mere doctrines would vanish; yea, all the animosities of one against another would be speedily dissipated, and the Lord's kingdom [the New Jerusalem] would be established on earth." — A. C. 1799- " Faith at the present day is separated from charity; FURTHER ILLUSTRATIONS. 1 49 which is evident from the fact, that churches separate from each other according to dogmas ; and he 'who believes otherwise than the dogma teaches, is cast out from their communion, and likewise defamed. But one who is guilty of theft, who deprives others of their goods without mercy (if he does not do it openly), who contrives treacherous schemes against his neighbor, who brings disgrace upon works of charity and is guilty of adultery — such an one is still called a Christian if he only attends sacred wor- ship and speaks conformably to doctrine. Hence it is evident that doctrine is what makes the church at this day, and not life" — Ibid. 4689. "Let this truth be received as a principle, that love to the Lord and charity toward our neighbor are the essen- tials on which hangs all the law, and concerning which all the prophets speak, and therefore that they are the essen- tials of all doctrine and of all worship, in this case the mind would be enlightened by innumerable things con- tained in the Word, which otherwise lie concealed in the obscurity of a false principle ; yea, in this case all heresies would vanish and be done away, and out of many there would be formed one church, however differing as to doc- trines and rituals, either flowing from the above essentials, or leading thereto. . . . Then all would be governed as one man by the Lord; for all would be as members and organs of one body, which, although they are not of similar form or functions, have nevertheless relation to one heart on which they all depend both in general and in particular, be their respective forms ever so various; in this case, too, every one would say of another, in what- ever doctrine or in whatever external worship he was prin- cipled, This is my brother; I see that he worships the Lord, and that he is a good man." — A. C. 2385. I50 THE GOLDEN CITY. "With the Lord's spiritual church the case is this: It is dispersed over the whole globe, and is everywhere various according to articles of belief or truths of faith. The Lord's spiritual kingdom in the heavens is also thus cir- cumstanced, viz. : It is various according to what apper- tains to faith, insomuch that there is not one society nor even one in a society, who, in those things which relate to the truth of faith, altogether agrees with others. Nevertheless the Lord's spiritual kingdom in the heavens is one ; the reason is, that all account charity as principal ; for charity constitutes the spiritual church, and not faith, unless you say that faith is charity. Whoever is principled in charity, loves his neighbor; and with regard to his dis- senting from him in matters of belief, this he excuses, pro- vided only that he lives in goodness and truth. He does not even condemn the well-disposed Gentiles, although they are ignorant of the Lord and know not any truth of faith ; for he who lives in charity, that is, in good, receives such truths from the Lord as agree with his good ; and good Gentiles receive such truths as in another life may be bended to truths of faith. But he who is not principled in charity, that is, who does not live in good, can in no wise receive any truth; he may indeed know what is true, but it is not implanted in his life : thus he may have it in- deed in his mouth, but not in his heart ; for truth cannot be conjoined with evil. Therefore they who know truths which are called articles of belief, and do not live in charity, or in good, although they are in the church, as being born there, still are not of the church, inasmuch as they have nothing of the church in them, that is, nothing of good, to which truth maybe conjoined." — A. C. 3267. "All are saved who are in the good of life according to the dogmas of their religion, which they believed to be THE PRIMITIVE CHRISTIAN CHURCH. 151 truths although they were not ; for what is false is not im- puted to any one who lives well according to the dogmas of his religion, since it is not the fault of such an one if he does not know truths. For the good of life according to one's religion contains within it the affection of know- ing truths which such persons also learn and receive when they come into the other life ; for every affection remains with man after death, and especially the affection of know- ing truths, because this is a spiritual affection" — Ibid. 455. " The members of the primitive Christian church lived together as brethren, and also called each other brethren, and mutually loved each other. But in process of time charity diminished, and at length vanished away. And as charity departed, evil succeeded, and falsities also insinu- ated themselves with evils, whence arose schisms and heresies. These would never have existed if charity had continued to live and rule ; for then they would not have called schism by the name of schism, nor heresy by the name of heresy ; but they would have called them doc- trines agreeable to each person's own opinion or way of thinking, which they would have left to every one's con- science, not judging or condemning any for their opin- ions, provided they did not deny fundamental principles — that is, the Lord, eternal life, and the Word — and maintained nothing contrary to divine order, that is, con- trary to the commandments of the Decalogue." — Ibid. 1834. Such and so catholic are the spirit and teachings of the New Jerusalem. It includes within its ample pale, all of every name and creed, who truly love the Lord and the neighbor. Its teachings are replete with the spirit of the Master — full of the broadest 152 THE G OLDEN CITY. and noblest charity — full of the Lord's unselfish love. At every turn we see the glitter of the precious metal. Verily, w the street of the city is pure gold, as it were transparent glass." WIDER THAN CHRISTENDOM. And still stronger evidence of the catholicity of the New Jerusalem, may be seen in the fact that it includes not only all the good people in Christen- dom, but the good among Mahometans and Pagans also — those who never heard of Christ or Christi- anity. For, to suppose that the Lord has left these people, or any whom He has created, without a me- dium of salvation, is a cruel thought, and one wholly incompatible with a belief in the Divine justice and benevolence. Yet such has been the prevailing belief among Christians. And this belief follows legitimately from the old doctrine of salvation by faith alone. But how far such belief is from the catholic teachings of the New Jerusalem, may be seen from passages like the following : " The mercy of the Lord is infinite, and does not suffer itself to be confined to the small number within the [Christian] church, but extends itself to all throughout the world. For they who are born outside of this church and are therefore in ignorance respecting matters of faith, are not to be blamed on that account ; nor are they ever condemned for not having faith in the Lord, because they are not aware of his existence. What considerate person can suppose that the greatest portion of mankind must perish eternally because they were not born in that quarter INCL UDES THE GOOD IN HE A THE AD OM. 1 5 3 of the globe called Europe, which contains so few com- paratively? Or that the Lord would permit so great a multitude of human beings to be brought into existence, that they may perish in eternal death? This would be contrary alike to the Divine nature and mercy. . . . " Many in the other world, who come from parts of the globe outside of Christendom, and who have been worshipers of idols, have the utmost horror of hatred and adultery, and are afraid of Christians who indulge in these vices and make no scruple of torturing their fellow crea- tures. Yea, these Gentiles are such that, when instructed by the angels respecting the truths of faith, and informed that the Lord rules the universe, they listen attentively, become imbued with faith, and consequently reject their idols. Therefore those among them who have lived mo- rally, being in mutual charity and innocence, are regen- erated in the other life. During their abode in the world the Lord had been present with them in charity and in- nocence, both of which proceed wholly from Him. He had also endowed them with a conscience of what is right and good according to their religious principles, and into that had insinuated innocence and charity; and when these are present in the conscience, persons easily become principled in the truth and faith grounded in good." — A. C. 1032. " It is a common opinion that they who are born out of the church and are called heathen and Gentiles, cannot be saved because they have not the Word, and therefore are ignorant of the Lord without whom there is no salva- tion. Nevertheless it is certain that they also may be saved, because the Lord's mercy is universal and extends to every individual ; for they are born men as well as those within the church who are comparatively few ; and it is no 154 THE GOLDEN CITY. fault of theirs that they are ignorant of the Lord. Every- one who thinks from any measure of enlightened reason, may see that no man is born for hell, because the Lord is love itself, and his love desires to save all. Therefore also he has provided that all shall have some kind of religion, and hence acknowledge a Divine Being and possess inte- rior life. " That Gentiles are saved as well as Christians, may be known to those who understand what makes heaven in man. For heaven is in man ; and they who have heaven in themselves, go to heaven after death. It is heaven in man to acknowledge a Divine Being and to be led by Him. The primary and chief essential of all religion, is the acknowledgment of a Divine Being ; for there can be no religion without this acknowledgment. The precepts of every religion have respect to worship ; for they teach how the Divine Being is to be so worshiped as to render man acceptable to Him; and in proportion as these sink into the mind, and man wills and loves them; he is led of the Lord. It is well known that Gentiles live a moral life as well as Christians ; and ... he who lives a moral life from a regard to the Divine Being, is led of the Divine. "Although Gentiles are not in genuine truths during their life in the world, they receive them in the other life from a principle of love. The Africans are most be- loved in heaven of all the Gentiles, for they receive the goods and truths of heaven more easily than others. ' ' — H. H. 318, '19, '26. "Life constitutes the church; but not doctrine, except so far as it be of the life. Hence it is evident that the Lord's church is not here nor there, but that it is every- where, not only within those kingdoms where the church [that is in possession of the Word] is, but out of them, THE L ORB'S KINGD OM ON EAR TH 1 5 5 where the life is formed according to the precepts of charity. Hence it is that the Lord's church is spread throughout the whole world, and yet is one ; for when life constitutes the church, and not doctrine separate from life, then the church is one ; but where doctrine constitutes the church, then there are several " — a multitude of sects. — A. C. 8152. "The Lord's church is dispersed throughout the whole world. But his church on earth is like the Grand Man in heaven, whose heart and lungs are where the Word is ; and the rest of the members and viscera [the Gentiles] which live from the heart and lung's, are where the Word is not." — Ibid. 9256. " The societies scattered throughout the whole world, consisting of those who are in love to the Lord and charity toward the neighbor, are collected by the Lord that they too may represent one man as do the societies in heaven. These societies are not only within the church [where the Word is], but also out of it, and taken together are called the Lord's church scattered, and collected from the good in the whole world, which is also called a com- munion. This communion or church is the Lord's king- dom on earth conjoined to His kingdom in the heavens, and thus to the Lord himself." — Ibid. 7396. So broad and catholic and inclusive is the New Jerusalem. So far-reaching and all-embracing is genuine love. And love is the chief constituent of the Golden City. Love enters into every portion of it and makes it precious, and constitutes its chief glory. As it is written : " And the city was pure gold like unto clear glass." 15^ THE GOLDEN CITY. ITS FREEDOM EQUAL TO ITS CATHOLICITY. And the New Jerusalem is as free as it is catholic. It encourages the largest liberty of thought, the ut- most freedom of religious inquiry. It would have us acknowledge no master but the Lord Jesus Christ as He reveals Himself to our individual conscious- ness. It would have us respect our freedom and rationality as among the most precious gifts of God — and show that respect by faithfully exercising these faculties on questions of the highest moment. It would have us reject everything in the nature of a persuasive faith, or a faith that rests on the authority of great names or distinguished leaders in the Church. It denies, and would have us deny, the right of any pope, bishop, priest, synod, council or convention, to decide for us what is the truth, or how God's law shall be interpreted or applied. It insists, and would have us insist, on the right of private judgment in religious matters, as a right too sacred to be ever surrendered. It encourages each one to look at spiritual things with his own eyes, to see truth in its own light, and so receive it rationally or with his own understanding. It says that every one should be led in freedom according to reason ; and should resist any attempt to discourage or hinder the freest exercise of his freedom and rationality, as an attempt to limit his spiritual attainments, to scrimp his man- hood and hinder his soul's fullest development and highest health. Says Swedenborg : "The dogma that the understanding is to be held in FREED OM AND RA T10NALITY. 1 5 J subjection to faith, is rejected in the New Church ; and in its place this is to be received as a maxim, that the truth of the church should be seen in order that it may be understood ; and truth cannot be seen otherwise than rationally. How can any man be led by the Lord and conjoined to heaven, who shuts his understanding against such things as relate to salvation and eternal life ? Is it not the understanding that is to be illumed and instructed ? And what is the understanding closed by religion but thick darkness, and such darkness, too, as rejects the light that would illume?" — A. R. 564. " The understanding truly human, when it is separate from what is material, sees truths as clearly as the eye sees objects. It sees truths as it loves them ; for as it loves them it is enlightened. The angels have wisdom in con- sequence of seeing truths ; therefore when it is said to any angel that this or that is to be believed although it is not understood, the angel replies, Do you think that I am in- sane, or that you yourself are a god whom I am bound to believe?" — Ap. Ex. 1100. And the New Jerusalem is also the friend and ad- vocate of religious liberty. It holds that, without freedom in religious matters, there can be no spiritual progress, no such thing as regeneration, no appro- priation of the Divine goodness, no internal conjunc- tion with the Lord, no salvation. "Since the Lord desires that everything which comes from Himself to man should be appropriated as man's own, (for otherwise there would be no conjunction of man with the Lord), therefore it is a law of the Divine Provi- dence that a man's understanding and will should not be at all compelled by another." — Ap. Ex. 1150. 14 158 THE GOLDEN CITY. " The Lord's union with man, and the reciprocal union of man with the Lord, is effected by means of these two faculties, freedom and rationality." — "The Lord guards these two faculties in man, unhurt and as sacred, in every step of his Divine Providence." — "Without these two faculties man could not be conjoined to the Lord, and so could not be reformed and regenerated." — "Therefore the Lord guards freedom in man, as man guards the apple of his eye." — D. P. 92, 96, 97. Such is the spirit of the church signified and fore- shadowed by the New Jerusalem. It is eminently- large, inclusive, tolerant, and free. Freedom, ration- ality, catholicity and love are conspicuous in all its teachings, and are indeed their breath of life. X. A SECOND PAUL'S LDEA OF THE NEW JERUSALEM. AMONG the names of the many receivers and advocates of the doctrines of the New Jerusa- lem as taught by Swedenborg, that of Rev. John Clowes will ever hold a conspicuous place. Probably no other man has ever entered so fully as he into the spirit of these doctrines, so thoroughly comprehended the deep spiritual philosophy of the Swedish seer, or been so active and successful in acquainting the great English speaking people with his writings. He was a member of the Protestant Episcopal church, and Rector of St. John's in Manchester for nearly sixty years ; and for more than half a century was a cordial receiver and zealous advocate of the doc- trinal and religious teachings of Swedenborg. He proclaimed them openly from his pulpit to large and delighted audiences. He conversed and lectured on them at his own house, and on all suitable occasions elsewhere. He wrote numerous letters about them to his friends, at home and abroad. He translated some twenty volumes of Swedenborg's works, and wrote and published more than forty of his own (great and small), in explanation and vindication of his teachings. iS9 l6o THE GOLDEN CITY. CLOWES IN RELATION TO SWEDENBORG. Rev. Mr. Noble, who was an intimate personal friend of Mr. Clowes, speaks of him as the "principal instrument" in extending the knowledge of Sweden- borg's teachings throughout the kingdom of Great Britain. He compares him with the great seer him- self, and thinks he stood to him in a relation similar to that of Aaron to Moses. He says : "To Britons, and to all who speak the language of Britain, he stood in a relation toward Swedenborg analo- gous to that which Aaron bore to Moses. But for him, or some other person raised to fill the office which he dis- charged so well, Swedenborg must still have been, to almost all, both in a natural and a spiritual point of view, as Moses says of himself, 'slow of speech, and of a slow tongue;' — unintelligible to the generality, not more for the learned language in which he wrote, than for the elevated and abstract character of the divine truths which he delivered. But in Mr. Clowes he found a genuine 'brother,' — a kindred spirit, eminently qualified, as an- other Aaron, to be his 'spokesman unto the people.' This character he sustained not only by the translation of his works from Latin into English, which any other learned man might, if sufficiently zealous and industrious, have accomplished, but by a talent for bringing down the in- terior truths which they contain to the comprehension of the most simple and common understanding, and present- ing them in the most engaging form, even to the adapting of them for the instruction of children. It is owing, I verily believe, as its immediate cause, to our having had a Clowes, that the doctrines of the New Church have made greater progress in England, and in the United States of WHY CALLED A SECOND PAUL. l6l America, (the people of which are still Englishmen as to language,) than in any other country upon earth. No wonder, then, if one who was to be the instrument of such extensive usefulness, was called to the work by as special a divine interposition as was vouchsafed to Sweden- borg himself." In the last sentence of the above paragraph, Mr. Noble undoubtedly refers to the manner in which Mr. Clowes' interest in the writings of Swedenborg was first awakened. It was not less remarkable than the Apostle Paul's conversion to Christianity; and re- sembles it, indeed, so nearly, that the subject of it — viewed in connection with his zeal and success in propagating the new Christianity — may not inap- propriately be called a second Paul. " THE TRUE CHRISTIAN RELIGION" Shortly after his acceptance of the Rectorship of St. John's in Manchester, Mr. Clowes formed the acquaintance of Richard Houghton, Esq., of Liver- pool, a gentleman of great learning and piety, and a diligent reader and enthusiastic admirer of the writings of Swedenborg. Mr. Houghton urged him, in a manner so affectionate, sincere and earnest, to read " The True Christian Religion," — not then translated into English — that he at once sent to London and purchased a copy. But when he had procured it, he felt not the slightest inclination to read it ; and it remained upon the shelf several months unexamined and untouched. He had noticed 14* L 1 62 THE GOLDEN CITY. that it treated mainly on doctrinal points, and in these he felt no interest. Besides, he was well satis- fied with his spiritual attainments, and thought he had no need to trouble or concern himself with questions of a speculative nature, which he did not think could add either to his sanctity or inward peace. " Alas ! " says he, " I was not aware, at the time, either of the pearls of wisdom which I was over- looking", or of my own want of them, both for orna- ment and for use. I was deceiving myself (as is the case, it is to be feared with many Christians) by supposing that I had attained the highest point of Christian purification and perfection, and was already in full possession of the supreme good and the su- preme truth, without considering that the Christian life is a continually progressive life, and that to stand still, therefore, under any present attainments, whether of goodness or wisdom, is to change its character from progressive to stagnant." A REMARKABLE CIRCUMSTANCE. At length a remarkable circumstance occurred which induced him to take up and read with care and without prejudice, the hitherto neglected vol- ume. The following is the account of it as written by himself: "In the month of October, immediately succeeding the spring, when the True Christian Religion was recom- mended to me by my friend at Liverpool, I went, accord- ing to annual custom, to visit an old college pupil of A REMARKABLE CIRCUMSTANCE. 1 63 mine, the late "Right Honorable John Smith, of Heath, in the county of York. On the evening before I set out, I opened the long-neglected volume, not with a view to read it, but merely to get a better idea of the general na- ture of its contents ; when, in turning over the pages, I hap- pened to cast my eye upon the term Divinum Humanum. The term appeared new and strange, but still it did not affect my mind in a manner to produce any lasting im- pression ; and accordingly, on shutting up the book, it seemed to be forgotten and gone. Probably, too, it would never again have been recalled to my remem- , brance, had it not been for the following memorable circumstance. " On awaking early one morning, not many days after my arrival at my friend's house, my mind was suddenly and powerfully drawn into a state of inward recollection, attended with an inexpressible calm and composure, into which was instilled a tranquillity of peace and heavenly joy, such as I had never before experienced. Whilst I lay musing on this strange, and to me most delightful harmony in the interiors of my mind, instantly there was made manifest, in the same recesses of my spirit, what I can call by no other name than a divine glory, surpassing all description, and exciting the most profound adoration. But what seemed to me the most singular circumstance on this occasion, was, that I was strongly impressed at the time, by a kind of internal dictate, that the glory was in close connection with that Divinum Humanum, or Divine Humanity above mentioned, and proceeded from it as from its proper divine source. " The glory continued during a full hour, allowing me sufficient time both to view and analyze it. Sometimes I closed my bodily eyes, and then opened them again, but 164 THE GOLDEN CITY. the glory remained the same. It is well, however, to be understood that there was no appearance presented of any- visible form, but only a strong persuasion that the glory proceeded from a visible form, and that this form was no other than the Divine Humanity of Jesus Christ. When the glory disappeared, as it did by degrees, I quitted my bed ; but the recollection of what had happened attended me during the whole of the day, whether I was in com- pany or alone ; and what is still more remarkable, the next morning on my first awaking, the glory was again manifested; but, if possible, with increased splendor. Now, too, a singular effect was produced by it upon my mind, convincing me of the spiritual and providential origin of what I had seen, by the important end to which it pointed, and was designed to conduct me. The effect was no other than the excitement of a strong and almost irresistible desire to return home immediately, in order to enter upon a serious and attentive perusal of the neglected volume, which I had left behind me. And such was the powerful impulse of this desire, that although I had in- tended to remain with my friend a week or a fortnight longer, yet I made some excuse for quitting his house the next day, and hastened back to Manchester rather with the impetuosity of a lover than with the sedateness of a man who had no other object of pursuit but to consult the pages of an unknown and heretofore slighted book." CONVERSION TO THE NE W CHRISTIANITY. A sudden change in his feelings toward the neg- lected volume, was wrought by this circumstance. He immediately felt an uncontrollable desire to read the book. He did read it — and his interest and INTEREST IN THE NEW THEOLOGY. 165 delight in its teachings increased with every page he read. To cite again his own words : " It is impossible for any language to express the full effect wrought in my mind by the perusal of this wonderful book. Suffice it, therefore, to observe that in proceeding from the chapter on the Creator and on Creation to the succeeding chapters on the Redeemer and Redemption, on the Divine Trinity, on the Sacred Scriptures or Word of God, on the Decalogue, on Faith, on Charity, on Free-will, on Repent- ance, on Reformation and Regeneration, on Imputation, on Baptism, on the Holy Supper, on the Consummation of the 'Age, the Advent of the Lord, and the New Heaven and the New Church, it seemed as if a continually increasing blaze of new and recreating light was poured forth on the delighted understanding, opening it to the contemplation of the most sublime mysteries of wisdom, and convincing it of the being of a God, of the existence of an eternal world, of the interior sanctities of the Holy Scriptures, of the true nature of creation, redemption and regenera- tion, in a manner and degree, and with -a force of satis- factory evidence, in which those interesting subjects had never been viewed before. The mind, therefore, was no longer perplexed about the proper Object of its worship, because it was enlightened to see clearly — as by the light of a meridian sun, that Jesus Christ in his Divine Human- ity is that Object, He being the Creator from eternity, the Redeemer in time, and the Regenerator to eternity, thus containing in his own Divine Person the sacred Trinity of Father, Son and Holy Spirit ; the Father being his hidden essence, the Son his manifested existence, and the Holy Spirit his proceeding operation. In like manner all difficulties and doubts were removed respecting the sacred Scriptures, or Word of God, through the bright and here- 1 66 THE GOLDEN CITY. tofore unseen, manifestation of their spiritual and interior contents, by virtue of which discovery apparent inconsist- encies vanished, apparent contradictions were reconciled ; and what before seemed trivial and nugatory, assumed a new and interesting aspect ; while the whole volume of Revelation was seen to be full of sanctity, of wisdom and of love from its Divine Author, and also to be in perpetual connection with that Author who is its inmost soul — its essential Spirit and Life. ' ' Encouraged by the stores of heavenly wisdom which he found in this volume, Mr. Clowes naturally felt a strong desire to read more of Swedenborg's works. " No sooner," he says, "had I finished the perusal of the True Christian Religion, than the treatise on Heaven and Hell, the Arcana Ccelestia, the Apocalypse Revealed, the Angelic Wisdom concerning the Divine Love and Wisdom, and also concerning the Divine Providence, the Delights of Wisdom concerning Conjugial Love, &c. , with other minor tracts by the same author, were successively read, or rather devoured ; and as constantly excited won- der, delight and edification. At the same time a strong and ardent desire was enkindled to put others in possession of the same sources of heavenly intelligence ; and this de- sire frequently, yet tacitly, expressed itself in those words of the great Saviour, where he prays, 'Father, that they may be with me, to behold Thy glory.'* John 17 : 24. For the whole testimony as delivered by the messenger of the New Jerusalem verities in his theological writings, ap- peared to my mind like a radiant glory from the face of fesus Christ, and repeatedly called to my recollection the words of that incarnate God, where, speaking of his second advent, He says, 'Then shall ye see the sign of the Son of CHAR A CTER OF MR. CL WES. 1 67 Man coming in the clouds of Heaven with power and great glory.' Matt. 24: 30." Such is the account which Mr. Clowes himself has given of his conversion to the new Christianity, and his intense and steadily increasing interest in the New Jerusalem verities. HIS LIFE AND CHARACTER. And what was the character of the man who re- lates this remarkable experience ? What reputation did he bear among his cotemporaries and acquaint- ance ? The fact that he was Rector of St. John's Church for more than half a century, and retained for this whole period the affections of his people in a manner almost without a parallel — and this, too, notwithstanding his known interest in the doctrines of the New Church, and his zeal in disseminating them — is sufficient evidence on this point. All who knew him bear testimony to the remarkable strength, elevation and nobleness of his character — to the purity, beauty and holiness of his life. His biogra- pher, after enumerating some of his estimable traits and valuable labors, says : "But what most delighted those with whom he asso- ciated, was, his unaffected piety, his Christian charity, his humility and innocence of character, together with his amiable and gentlemanly deportment ; these excellences, combined with his great abilities and acquirements as a scholar and divine, rendered him one of those exalted characters, which are, at this day, rarely to be met with. ' ' 1 68 THE GOLDEN CITY. And it is recorded of this remarkable man, who lived to the advanced age of eighty-eight years, that he died as he had lived : — full of the sweet and ex- alted spirit of the Master; full of kindness, gentle- ness and Christian love ; full of meekness, charity and humble reliance on the Lord Jesus Christ ; full of faith in the truths of the New Jerusalem as re- vealed through Swedenborg; full of intense longing that these truths might be more widely disseminated and accepted; and that everybody might learn (as he had) from personal experience, their purifying, ennobling and regenerating power. A SCRAP FROM HIS AUTOBIOGRAPHY. The following are the concluding paragraphs of his autobiography, or narrative of his religious ex- perience, written when he was seventy-five years of age, and after he had known the enlightening and comforting influence of the truths of the New Church for nearly half a century : "The author cannot conclude his narrative without offering up to the Father of Mercies his most devout and grateful acknowledgments for the extraordinary privilege and inestimable blessing vouchsafed him, in having been admitted to the knowledge and acknowledgment of the truth and importance of the doctrines unfolded by Swe- denborg from the Word of God, as the genuine doctrines of Christianity. For what worldly glory, gain, or happi- ness can stand in competition with this, — to know Jesus Christ to be the only true God, and to be allowed to ap- proach and worship Him in His Divine Humanity ; to be A SCRAP FROM HIS AUTOBIOGRAPHY. 1 69 delivered thus from all perplexity as to the proper object of worship ; to see, at the same time, the divine volume of Revelation opened; its interior treasures displayed; its evidence and authority thus confirmed by its divine contents ; its apparent contradictions reconciled ; whilst all that is divine and holy, all that is good and true, all that is calculated to excite the veneration of intelligent beings, and the affection of penitent ones ; all, in short, that has a tendency either to enlighten the human under- standing, or to purify the human will ; either to edify, by the bright and profound lessons of divine truth, or to soften and console by the sweet and tender influences of the^ divine love, is perceived to proceed from this Divine Fountain, as its only source ! "Yet such is the transcendent glory, gain, and happi- ness imparted to every penitent and devout receiver of the above heavenly doctrines. Add to this, the nearness and connection between this world and another, demonstrated by such a weight of irresistible evidence ; the great evan- gelical doctrines of faith, of charity, of repentance and remission of sins, of temptation, reformation, regenera- tion, the freedom of the will opened, explained, and en- forced, according to their edifying and important mean- ing; the nature, also, and effect of the Last Judgment, the Lord's second advent, and the descent of the New Jerusalem, presented to view in all the brightness and ful- ness of truth, and confirmed by the testimony of the sure Word of prophecy; and some faint idea may then be formed of the immense debt of gratitude owing at this day from all the families of the earth to their heavenly Father. "For who, except that Father, 'whose tender mercies are over all His works,' could thus cause His light to shine is 170 THE GOLDEN CITY. in darkness, for the deliverance of His people from evil, from error, and from destruction, and, at the same time, for the guidance of their feet into the ways of righteous- ness, truth, and salvation ? To his praises and most un- feigned thankfulness on this occasion, the author is lastly- urgent to add his ardent prayers, that the above glorious light may shine in every corner of the habitable globe, until the whole earth becomes that blessed tabernacle of God which was announced to be with men, in which ' God will dwell and be with them their God, and wipe away all tears from their eyes.' Rev. xxi. 3, 4. " Nor can he entertain a doubt but that, sooner or later, this prayer will be fulfilled, inasmuch as the Almighty pledged Himself for its fulfilment, when the seventh angel sounded, and there were great voices in heaven, saying, ' The kingdoms of this world are become the kingdoms of our Lord, and of His Christ, and He shall reign for ever and ever.' Rev. xi. 15. "In the full persuasion, then, that all these glorious things are coming to pass, and, indeed, in some degree are already come to pass, the author cannot express the state of his mind in language more appropriate than that of the devout man of old, ' Lord, now lettest Thou Thy servant depart in peace, according to Thy word ; for mine eyes have seen Thy salvation, which Thou hast prepared before the face of all people ; a Light to lighten the Gen- tiles, and the glory of Thy people Israel.' Luke ii. 29 to 33. Amen. Glory be to God in the highest. Manchester, Feb. 28, 1818." HIS EXCELLENCES A CKNO WLED GED. 1 7 1 TRIBUTE TO HIS MEMORY. Seldom has higher or more deserved tribute of praise been offered to the memory of any man, than that which was spontaneously poured forth through the columns of the public journals, on the death of Mr. Clowes. The London Times (June 4, 183 1) said : " His affections were ever alive toward all who came within the sphere of his usefulness; and it would have been difficult for any one to resist the influence of that goodness which showed itself in all he did, or said, or looked ; and to have been with him, even for a little while, without being impressed with a sense of the loveliness of Christian principle, as it was exemplified in him. He was a scholar — an elegant and a sound one; but he felt that the highest triumph of human learning and wisdom, is, when they are subservient to the establishment of those everlasting truths by which man lives forever. In sim- plicity of heart, in unity of purpose, in the abandonment of every selfish consideration, in the unclouded and play- ful cheerfulness of a pure and benevolent mind, in the ornament of a meek and quiet spirit, in the beauty and happiness of genuine holiness, he truly adorned the doc- trine of God his Saviour in all things ; and being tried by long suffering, he found that that in which he trusted was sufficient for him in all circumstances, and unto the end. "Those who did not know him, may believe this tribute to be the offspring of partial friendship and affection ; but the many who did, will feel how inefficient must be the attempt rightly to commemorate his admirable and truly Christian excellences." The Manchester Courier, in an obituary of the same date, said : 172 n THE GOLDEN CITY. " In recording the excellence of this venerable man and truly apostolic minister, it may be allowed to mark, as prominent features of a character in which all was lovely, his child-like simplicity, his singleness of heart, the ele- vation of his devotion, the cheerfulness of his piety, the beauty of his holiness, the charity of his zeal, his bright imagination, his lively fancy, the ease of his seriousness, the innocence of his mirth, the purity of his exuberant joy- "He was admirable in all the faculties and powers of an enlightened mind ; but the charm by which he won and ruled the hearts of all, was that grace in man which is the nearest image on earth of a holy and merciful God, — the boundless benevolence of a truly catholic spirit. "This admirable person enjoyed, in a singular degree, through life, the respect and affection of all by whom he was known; but, in an especial manner, the veneration of his own flock, over which (and it was his first and only cure of souls) he was, by God's providence, the shepherd for the very unusual term of nearly sixty-two years." And similar testimony to the rare beauty and ex- cellence of his character, was borne by other journals — and, indeed, by all who knew him. HIS IDEA OF THE NEW JERUSALEM. Now, it is a matter of some interest to know how this good man, so richly imbued with the Divine Master's spirit, and so well qualified, therefore, to enter into the spirit and true meaning of the writings of the Swedish seer — it is a matter of some interest, I say, to know how such a man understood and in- CLOWES' IDEA OF THE GOLDEN CITY. 173 terpreted the works he so highly prized. How did he understand Swedenborg upon the subject dis- cussed in these pages? Where and what did he un- derstand the New Jerusalem to be, and in what way- did he expect and labor for its establishment ? Did he look or seek for a new ecclesiastical organization ? Did he think that only those who have read and ac- cepted the teachings of Swedenborg, belong to the New Jerusalem ? And did he busy himself in organ- izing a new visible body, and setting in operation the complicated machinery of a new sect? By no means. His idea of the New Church, whereof he acknowledged Swedenborg to be the divinely-appointed herald, was, that it is not a new church-organization, but "a new state of life among men " — a New Dispensation of universal grace and truth. In one of his works he says : "I apprehend that by the term New Church, is not meant a mere new Sect, or particular denomination of Christians, as Quakers, Moravians, Methodists, and the like; but that it denotes a Dispensation of universal grace, mercy and truth to the whole human race, without excep- tion or limitation of time, place or sect." — Dialogue be- tween Sophron and Pkiladelphus. Again he says : " Nothing, therefore, can be plainer, than that the New Jerusalem Dispensation is to be universal, and to extend unto all people, nations and languages on the face of the earth to be a blessing unto such as are meet to receive a blessing. Sects and sectarians, as such, can find no place in this General Assembly of the ransomed of the Lord. 15* 174 THE GOLDEN CITY. All the little distinctions of modes, forms and particular expressions of devotion and worship, will be swallowed up and lost in the unlimited effusions of heavenly love, charity and benevolence with which the hearts of every member of this glorious New Church and Body of Jesus Christ will overflow one toward another. Men will no longer judge one another as to the mere externals of church communion, be they perfect or be they imperfect ; for they will be taught that, whosoever acknowledges the incarnate Jehovah in heart and life, departing from all evil, and doing what is right and good according to the commandments, he is a member of the New Jerusalem, a living stone in the Lord's new Temple, and a part of that great family in heaven and earth, whose common Father and Head is Jesus Christ. Every one, therefore, will call his neighbor Brother, in whom he observes this spirit of pure charity ; and he will ask no questions concerning the form of words which compose his creed, but will be satis- fied with observing in him the purity and power of a heavenly life." — Ibid. OPPOSED TO A NEW ORGANIZATION. His life was devoted to the dissemination of the new truths ; and no one ever had a larger or more receptive audience. But so far from wishing to estab- lish a new organization — so far, indeed, was he from believing that any new visible body was or could ever be the Apocalyptic New Jerusalem, he steadfastly and persistently opposed any such idea. Not only did he remain in the Episcopal Church till the day of his death, more than fifty years after his reception of the OPPOSED TO A NEW ORGANIZATION. 175 doctrines of the New Jerusalem — meanwhile approv- ing himself all the more devoted, efficient and faithful as a Christian minister — but he advised all other re- ceivers of these doctrines to do likewise. He did not believe in separating from other communions. He re- garded such separation as needless and unauthorized ; — as fraught with danger if not with mischief; — as prompted by a sectarian spirit, and tending to foster the growth of sectarianism. He, therefore, spoke against it, wrote against it, and worked against it till the day of his death. He published an able discourse on this subject, under the title of " An Address from the translator to the readers of the theological writings of Emanuel Swedenborg, in- tended to point out the general design and tendency of those writings, and particularly to show that they do not authorize their readers in a separation, at this time, from external communion with other professing Christians." And after remarking upon some of the dangers to be apprehended from such separation, he says : " Would the compass of this address permit, I could here point out some other dangers to be apprehended by the New Church from a sudden separation from external communion with other professing Christians, such as par- ticularly the danger of falling into a sectarian spirit, and thereby despising or thinking lightly of all others, who are not worshiping God according to certain forms expressed in a peculiar language. But I trust that what has been already said, will be sufficient to convince every candid reader of the writings of Emanuel Swedenborg, that such separation is neither prudent nor expedient at this time iy6 THE GOLDEN CITY. whilst the New Church is in its present infant state, nor yet agreeable to the sentiments of our enlightened author." THE TRUE CHURCH OF CHRIST. In this Address, Mr. Clowes gives us his idea of the New Church signified by the New Jerusalem. He says : " It is a church not to be limited by any external forms or ceremonies of worship, neither to be pointed out by a lo here ! or lo there ! but universal as the reception of heav- enly truth and obedience to its dictates, consisting of the upright and sincere in heart amongst all people, nations and languages, and forming one grand body or kingdom here on earth, whereof the Lord Jesus Christ is the soul or head, and of which all are living members, who worship Him in spirit and in truth. Woe be to those, who would endeavor to confine this blessed tabernacle and temple of the Most High and Holy One, within any pale of their own framing, under the delusive imagination that any mere opinion, speculation, doctrine, form or ceremony whatso- ever, can of themselves constitute that spiritual building, in which the almighty and eternal Jehovah Jesus dwells, with all the blessings of his parental love, and the powers of his salvation ! Whereas it must be very plain to every attentive reader, both of the Sacred Scriptures and of the writings of Emanuel Swedenborg, that the church of Christ consists solely of the humble, the upright and the obedient, agreeable to those words of the Lord, ' My mother and my brethren are these, which hear the Word of God, and do it,' (Luke viii. 21 ;) and in another place, * My sheep hear my voice,' (John x. 27 ;) where to hear is to obey." NOT A VISIBLE BODY. 1 77 Such was this second Paul's idea of the New- Church signified by the New Jerusalem. So well did he understand the meaning and design of the Heavenly Doctrines. So fully did he enter into and so thoroughly comprehend their large and catholic spirit. So clearly did he see that the New Jerusalem is not a visible body, and can never be identified, therefore, with any organization or sect. M XI. CONCURRENT TESTIMONY OF RECENT WRITERS. BUT few of Mr. Clowes' contemporaries, however, were able to accept his idea of the New Jeru- salem. But there is evidence that his view is now becoming the generally accepted view of the more intelligent and thoughtful students of Swedenborg everywhere. In confirmation of this statement, we offer the following facts and citations. HYDE. In an interesting address delivered by its President (Rev. John Hyde) before the English New Church Conference at its Annual meeting in 1869, and pub- lished in the London Intellectual Repository for Sep- tember of that year, occur the following paragraphs, which are in complete harmony with the train of thought pursued in these pages, and germane to the subject under consideration. Mr. Hyde says : "The ground of Christian unity is love to God and the neighbor, and not similarity of doctrinal thinking. Such a unity, Swedenborg further tells us, existed in ' the an- cient church, which extended itself over several kingdoms, viz., Assyria, Mesopotamia, Syria, Ethiopia, Arabia, Lybia, Egypt, Philistia, even to Tyre and Sidon, through the 178 HYDE'S IDEA OF THE NEW CHURCH. 1 79 land of Canaan on each side Jordan. In each of these kingdoms there was a difference as to doctrinals and rituals ; but still the Church was one, because charity was essential in all j and then the Lord's kingdom was in the earths as in the heavens, for such is the nature and constitution of heaven.' — A. C. 2385. " Whatever a man may profess, however much of truth he may know, and to whatsoever organization he may be- long, he is not a member of the Lord's Church unless he be striving to carry out his knowledge into practice, in love to God and charity toward man, and thus living the Christian life. ' Truths, however they are known and understood, if they are not at the same time lived, are nothing but inanimate truths. Whence it is, that there are no truths where there is no good, — unless as to form, and not as to essence.' "The interior of membership in the Lord's church, consequently, is the doing of good from love toward God and man. Who are truly enrolled in this church, only the Lord can fully know. The interior purposes and affections of a man's spirit can be concealed from other men in this life, though they will be openly made manifest in the other world. Hence the Lord's church is not a visible ecclesiasticism of any name, although it will ever prompt men to combine for religious purposes. It is a church invisible to man, known to the Lord alone ; and comprises the good out of every ecclesiasticism, denomina- tion and sect of Christians, and indeed all the good, whether or not they belong to any organized body of Christians at all. "This being the character of the Lord's church on earth, it can be plainly seen what is the character of his New Church. It is not a man-made external organiza- 180 THE GOLDEN CITY. tion. It does not consist merely of the few professed re- ceivers of the doctrines of the New Church communicated through Swedenborg. The Lord's Church is one and in- divisible. It still embraces all the good in all denomina- tions who have lived since the second Advent of the Lord, whom He is gradually leading in freedom to the knowl- edge and acceptance of the sublime verities of the new dispensation, as most fully made known through Sweden- borg. The old dispensation has passed away; the new has begun. The Old Church, as a church, has ceased to be : there is no church of the Lord save the New Church now existing on earth ; and this Church is blessed with the promises of the greater glory, and is working itself out of the trammels and limitations of the past under the Divine Providence of its Great Shepherd and Head. We can with justice speak of ' the old doctrines,' or of 'the old theology;' but the phrase, 'the Old Church,' really means the state of the Church before it came to its end at the Second Advent ; that is, before the New Church was established. Every good man is a member of the Lord's New Church — for there is no other Church now existing — although he may not yet have become a conscious or a full receiver of the true theology of the New Church. The Lord looks at the internal states of men as to good- ness, and not at the external circumstance as to what man- made organization the man has joined. We forego the real glory and greatness of the Church, if we adopt any less catholic conception of it than this." WORCESTER. Substantially the same view has been expressed by the President of " the General Convention of the WORCESTER'S VIE W OF IT. 151 New Jerusalem in the United States." In a Report by him, read before that body at one of its annual meetings a few years ago, Dr. Worcester recognizes the fact that the great multitude of good men and women belonging to the various Christian sects, are really members of the New Church signified by the New Jerusalem, though not yet in the open acknowl- edgment or reception of its doctrines. He says : • "There is a great multitude who are reckoned among the members of the former church [because externally con- nected with some of the Christian sects], but who have no affection for its doctrines, and therefore no internal or en- during faith in them ; but their effort is to live well ; they act from religious principles ; they shun evils as sins against God ; they reverence and love the Scriptures ; and read them with affection, with faith, and with a desire to con- form to the instruction which is there given them ; they attend upon religious ordinances, and conscientiously per- form all the duties of life ; . . . . they love what they re- ceive from the literal sense [of the Word] ; they are en- tirely satisfied "with it ; and they desire nothing more and nothing higher, lest it should occasion the loss of what they now have. Such persons are most certainly in the kingdom of God ; and they are to be regarded as belong- ing to the New Church, and as making an important part of it." — New Jerusalem Magazine f oi' July, 1847, P- 4 So * And more recently in his address before the General Convention of 1864, Dr. Worcester says : "There is one question with respect to our neighbors, which we ought to consider carefully ; and that is, as to the manner in which we ought to think, feel, speak and act with regard to their religions. There has been a ten- 16 1 82 THE GOLDEN CITY, dency among us to -think that the religions which now exist are the same as those which existed before the Last Judgment ; and consequently, to think that they are alto- gether corrupt and destitute of all saving power. This view of the subject is very unjust, and is growing more un- just every day. . . . "The changes in other forms of religion have been im- mense [since the Last Judgment] ; but generally for the better. Love to the Lord and the neighbor is more gen- erally recognized as an element [yes, as the essential ele- ment] in religion than formerly; and where this love exists, it is continually undermining false doctrines, caus- ing the truth to shine, and leading to more correct views of it. . . . "Thus the New Church in its general sense — as com- prehending all the religions in the world — has been, and now is, growing rapidly ; while the New Church in its specific sense,* has been growing slowly. But, before the Lord, the whole is one great work for the improvement of all mankind. The New Heaven which He has created, has in it many mansions for the accommodation of many varieties of angels ; and the New Church which is coming down from that New Heaven, has also many mansions for * By the New Church " in its specific sense," Dr. Worcester means those who openly profess their belief in the doctrines of the New Church as revealed through Swedenborg. But we are not aware of the existence of any authority for this distinction. It cer- tainly is not to be found in Swedenborg. He often speaks of " the Church in its specific sense; " but always says it is "where the Word is, and the Lord is thereby known." The receivers of the heavenly doctrines, if they do not live according to them, form no part of the New Church in either its specific or general sense ; for only where " the life is formed according to doctrine derived from the Word," does the real church exist. — A. C. 6638. See also n. 3963. SEARS' VIEW OF IT. 1 83 corresponding societies among men. And if we are in any degree worthy of our position as New Churchmen, we shall regard all those mansions as belonging to our Heavenly Father's house; and our sympathies will not be confined to the particular part of His kingdom in which we live, but will extend to the whole of it. We shall rejoice in the prosperity of other religions,* as well as in the pros- perity of our own." — p. 28-31. SEARS. And still more explicit, and in perfect accord with the view we are advocating, is the author of that grand work, -' The Heart of Christ," which we have had occasion to quote before. In a published state- ment of his creed a few years ago, Mr. Sears said : " We believe in a New Church, the New Jerusalem descending from God out of heaven ; . . . and that the New Church system of interpretation evolves its three primal doctrines with logical precision and in heavenly clearness. These doctrines are, the Divine Humanity in the Lord Jesus Christ, the plenary inspiration of the Word of God, and a life of charity in conformity therewith ; God as one Divine Person ever present with his church as the glorified Christ ; his Word all-perfect as a rule of faith and practice ; and a life of obedience to its teachings of justice and love. . . . We believe that one God revealed * We do not know where Dr. Worcester gets his authority for characterizing different Christian denominations, or different inter- pretations of the Scripture as "different religions." The Christian religion is one religion — always so recognized by Swedenborg — however various its administration, or different the understanding of the Scriptures by different portions of Christendom. 1 84 THE GOLDEN CITY. in one person, and that person the Divine Humanity of Jesus Christ, has power, when earnestly sought, to melt all the ice out of the soul as in the warmth of a summer's- noon." — Monthly Religious Magazine, April, 1859. But where and what is the New Jerusalem that Mr. Sears believes is descending out of heaven from God ? We have his own explicit answer in his last great work : " The New Jerusalem is neither a lo ! here, nor a lo ! there. It is not an ecclesiasticism, but a form of faith, of doctrine, and of worship, so warm with the love of the Lord that He abides in the soul, the river of its peace, the fountain of its charities, the inspiration of its tender humanities, after all the old Judaism and Romanism have been adjudged and cast away. It is Christianity unitizing God, man, and nature; making our cleansed and reno- vated humanity the tabernacle of God with men, and thence turning the earth into Eden, and making it the reflex image of the skies. It descends into all minds, and thence into all the ecclesiasticisms, as we renounce our Judaism and our heathenism for the spirit of universal brotherhood ; and then ' the nations of them that are saved do walk in the light of it, and the kings of the earth do bring their honor and glory into it,' " — The Heart of Christ, p. 104, '5. JAMES. Hear the testimony of one other recent writer — the author of several works of rare depth and inter- est. Probably there are few persons on either continent, who have more fully comprehended the grand scope and purpose of the New Dispensation JAMES ' VIE W OE IT. 1 8 5 announced by Swedenborg, than Henry James ; and none, perhaps, who have more thoroughly mastered the spiritual philosophy of the great seer as well as some of the profoundest problems connected with man's nature and destiny. It is with much satis- faction, therefore, that we are able to quote from this deep thinker and graceful writer, such passages as the following : " What obstacles exist in the minds of religious people — people who are sincerely anxious to know and do the will of God — to the reception of new church light as that light stands disclosed in the remarkable writings of Swedenborg? This is our question. We find multitudes of tender, generous, and profoundly religious minds in all the divided Christian sects, who are consciously starving and perishing upon the slender fare which is hebdoma- dally served out to them ; and we ask, What is it which hinders these persons immediately receiving the stupendous consolations of the new and spiritual church ? ' ' I think there can be but one answer to this inquiry ; and it is, that these persons are continually taught to look upon the new church, not as a spiritual and therefore uni- versal church, but simply as a new Christian sect ; and upon the writings of Swedenborg, consequently, as the ravings of a fanatical or disordered brain. I say these persons are taught to take this view of the new church pretensions. And if you ask me how they are thus taught, I answer : By the purely ecclesiastical aspect which is given to the new church idea, by so many sincere but incon- siderate admirers of Swedenborg. The dramatic or self- styled new church assumes before the world simply the attitude of a new ecclesiastical organization, or a new 16* 1 86 THE GOLDEN CITY. organization for external worship, claiming a new clerical order, and a more virtuous or valid administration of the Christian ordinances than pertains to any other sect. Thus the world is led to consider the new church, not as a new life or spirit in man, growing out of a renewed nature, and exemplifying itself in the broadest and most genuine social fellowship, or in every form of domestic, social, civil and religious use ; but only as a new visible sect, having a local habitation and a name, and capable therefore of being geometrically defined and demon- strated." — The Church of Christ not an Ecclesiasticism, p. 24, '5. "A new church must prove itself such by newness of spirit, by a spirit of universal charity, a charity which shall loathe to be pre-eminent even over Pagans and Turks, let alone its fellow- Christians. Any spirit short of this, any spirit which virtually says to sincere worshipers of what- ever name, ' Stand aside ! we claim to offer a more accept- able worship than you ! ' is an extremely ancient spirit, — is as ancient at least as that unhappy Pharisee we read of in Holy Writ, who approached the temple of divine wor- ship, saying, ' Father, I thank thee that I am not as other men,' &c. ; and who therefore went down to his house considerably disadvantaged from other men." — Ibid. p. 26, '7. Again, the same writer says : " The roseate dawn of that new church of which the world has so long and so reverently read in ancient proph- ecy, is at length flushing the entire mental horizon of humanity ; that new and everlasting church, the crown and consummation of all past churches, which is consti- tuted solely by the regenerate nature, of her members, or a life of spontaneous love to God and man. It is identical SWEDENBORG NO SECT-FOUNDER. 1 87 with what the mystical Scriptures call the New Jerusalem, meaning by that carnal symbol nothing indeed appre- ciable to the carnal eye, nor at all germane to the carnal heart, but a truly Divine change in the nature of man. It is, also, called a new church, both because it is the crown and fulfillment of all past churches, and because a church in the spiritual idea invariably signifies a regenerate life in man. ... No man can say of it, lo here ! or, lo there ! any more than he can limit the path of the light- ning which now shines in one part of the heavens, and now in the opposite;" for her members "will have no consciousness of merit, leading them either to seek or to accept conspicuity." — Ibid. p. 39. THE NEW CHURCH MAGAZINE. As further evidence of the progress of the same idea among the students of Swedenborg, I quote the following from " the Editor's Table " in the Boston New Church Magazine for March, 1873. "In all his many works, from the first page of the Arcana Coelestia to the last line of The True Christian Religion, there is not one word to be found which gives any reason for regarding their great author as a sect- founder, or as having the slightest desire to be so thought. Above all such paltry ambition Swedenborg serenely stands. Beneath him wrangle and dispute those petty men who can tolerate no truth unless it bears their stamp or stands protected by their trade-mark. But the purer air from heaven, where sects are unknown and yet no two angels think precisely alike, surrounds him. " Most fitting is it that this great man should be the acknowledged leader, humanly speaking, of the new 1 88 THE GOLDEN CITY. movement of the Ages — the movement which disregards and disowns sects, and seeks to unite all Christians on one broad platform where disagreements shall be forgotten and charity only be thought of. Hence it is that, whereas in former times the tendency of Christians was to divide into sects on all sorts of trivial disagreements in faith and practice, for the last few years the period of integration — of movement towards a common centre — has set in. We cannot but believe that this common centre towards which all Christians (but very many blindly) move, is the all in all of religion, the worship of the Divine Humanity — of Christ the Lord. . . . Every one who inquires at all about the matter, must be convinced that the Christian world is coming more and more to the acknowledgment of this central doctrine, and thus visibly almost, the New Jeru- salem is building up all around us. But under Providence it seems to be a preparation for the reception of this all- embracing doctrine, that men are coming into the ac- knowledgment of the fact that the true standard of the Christian is not, Does he believe right ? but, Does he live right?" XII. A CONSTELLATION OF INDEPENDENT WITNESSES. IN nearly all religious denominations there are some free and independent minds, who, because of the purity of their motives, the clearness of their perceptions, the strength of their convictions, and their freedom of utterance, are the recognized leaders of religious thought in their respective communions. Such minds, because of their freedom and indepen- dence, attain to a greater elevation, and therefore see things in clearer light, than others who are in bond- age to a creed, and who rely more on the votes of the majority than on the inspirations of the Spirit. These minds are usually the first to catch and reflect the beams of any new truth, as the loftiest mountains catch the first beams of the morning and reflect them upon the valleys below. It may, therefore, be alike interesting and instructive to inquire how this class of minds have viewed the subject we are considering ; or where and what they have considered the true church on earth to be. CHANNING. Take first, the testimony of that truly great and good man — one of the brightest ornaments that 189 190 THE GOLDEN CITY. ever adorned the American pulpit — William Ellery Channing. Nominally a Unitarian, he gave evidence of the most unfaltering devotion to every righteous cause ; and in his later meditations, seems to have been a devout worshiper of God in Christ. For in his last public utterance, which has been called the Swan-song of a Son of Light, he says : " The doc- trine of the i Word made flesh,' shows us God uniting Himself most intimately with our nature, manifesting Himself in a human form, for the very end of making us partakers of his own perfection." The name of Channing will ever be associated with the cause of intellectual and religious liberty, for which he labored so earnestly and accomplished so much. Though living and writing during a period of a hot theological controversy, and often encoun- tering the most unjust and irritating assaults from opponents, yet no writings are more thoroughly pervaded than his with the brave and fearless, yet sweet and charitable spirit of the Master. And Channing's idea of the true church, as set forth in his masterly discourse on " The Church," is essentially Swedenborg's idea of the New Jerusalem as exhibited in these pages. He insists that it is an invisible and truly catholic church, consisting of all who love the Lord and the neighbor, of whatever name or creed. After remarking upon the design and use of organized societies or "particular churches," he says : " In the preceding remarks I have had chiefly in view- particular churches, organized according to some particular CHANNINCS IDEA OF THE CHURCH. I9I forms ; and I have maintained that these are important only as ministering to Christian holiness or virtue. There is, however, a grander church, to which I now ask your atten- tion ; and the consideration of this will peculiarly confirm the lesson on which I am insisting, namely, that there is but one essential thing, true holiness, or disinterested love to God and man. There is a grander church than all par- ticular ones, however extensive ; the Church Catholic or Universal, spread over all lands, and one with the church in heaven. That all Christ's followers form one body, one fold, is taught in various passages in the New Testa- ment. You remember the earnestness of his last prayer, ' that they might all be one, as he and his Father are one.' Into this church all who partake of the spirit of Christ are admitted. It asks not who has baptized us ; whose pass- port we carry ; what badge we wear. If ' baptized by the Holy Ghost,' its wide gates are open to us. Within this church are joined those whom different names have severed or still sever. We hear nothing of Greek, Roman, English churches, but of Christ's church only. My friends, this is not an imaginary union. The Scriptures in speaking of it do not talk rhetorically, but utter the soberest truth. All sincere partakers of Christian virtue are essentially one. In the spirit which pervades them dwells a uniting power found in no other tie. Though separated by oceans, they have sympathies strong and indissoluble. ' ' — Works, Vol. VI., pp. 203, '4. Again, in the same discourse, he gives us his idea of the central principle in the church, and the en- during bond of fellowship among the disciples of Christ, which is identically the same as that an- nounced by Swedenborg — the same as that con- veyed by the Master's own words : I92 THE GOLDEN CITY. " Because the church is spoken of as one body, vine, or temple, theologians have argued that it is one outward organization, to which all men must be joined. But a doctrine built on metaphor is worth little. Every kind of absurdity may find a sanction in figures of speech, explained by tame, prosaic, cold-hearted commentators. The beautiful forms of speech to which I have referred were intended to express the peculiarly close and tender unions which necessarily subsist among all the enlightened and sincere disciples of such a religion as Christ's, a reli- gion, whose soul, essence, and breath of life is love ; which reveals to us in Jesus the perfection of philanthropy, and which calls to us to drink spiritually of that blood of self-sacrifice which was shed for the whole human race. How infinitely exalted is the union of minds and hearts formed by such a religion, above any outward connection established by rites and forms ! Yet the latter has been seized on by the earthly understanding as the chief mean- ing of Scripture, and magnified into supreme importance, Has not Paul taught us that there is but one perfect bond, Love ? * Has not Christ taught us that the seal set on his disciples, by which all men are to know them, is Love ? f Is not this the badge of the true church, the life of the true body of Christ ? And is not every disciple, of every name and form, who is inspired with this, embraced indis- solubly in the Christian union? " — Ibid. pp. 212, '3. Again : showing his estimate of the supreme im- portance of righteous and heavenly character, and the utter worthlessness of all else where this is wanting — which is another distinguishing char- acteristic of the church of the New Jerusalem : " The doctrine of this Discourse is plain. Inward * Colossians iii. 14. f John xiii. 35. THE GRAND HERESY. 1 93 sanctity, pure love, disinterested attachment to God and man, obedience of heart and life, sincere excellence of character, this is the one thing needful, this the essential thing in religion ; and all things else, ministers, churches, ordinances, places of worship, all are but means, helps, secondary influences/ and utterly worthless when separated from this. To imagine that God regards anything but this, that he looks at anything but the heart, is to dishonor Him, to express a mournful insensibility to his pure char- acter. Goodness, purity, virtue, this is the only distinc- tion in God's sight. This is intrinsically, essentially, ever- lastingly, and by its own nature, lovely, beautiful, glorious, divine. It owes nothing to time, to circumstance, to out- ward connections. It shines by its own light. It is the sun of the spiritual universe. It is God himself dwelling in the human soul. Can any man think lightly of it be- cause it has not grown up in a certain church, or exalted any church above it ? My friends, one of the grandest truths of religion is, the supreme importance of character, of virtue, of that divine spirit which shone out in Christ. The grand heresy is to substitute anything for this, whether creed, or form, or church. One of the greatest wrongs to Christ is, to despise his character, his virtue, in a disciple who happens to wear a different name from our own." — Ibid. pp. 223, '4. Again : we recognize the spirit of .the New Jeru- salem, its utter hostility to all bigotry and intoler- ance, its comprehensiveness, variety and universality, in passages like the following, which occur in this same discourse, and not unfrequently in other parts of his writings : " Think no man the better, no man the worse, for the 17 N 194 THE GOLDEN CITY. church he belongs to. Try him by his fruits. Expel from your breasts the demon of sectarianism, narrowness, bigotry, intolerance. This is not, as we are apt to think, a slight sin. It is a denial of the supremacy of goodness. It sets up something, whether a form or dogma, above the virtue of the heart and the life. Sectarianism immures itself in its particular church as in a dungeon \ and is there cut off from the free air, the cheerful light, the goodly prospects, the celestial beauty of the church universal. " My friends, I know that I am addressing those who hold various opinions as to the controverted points of theology. We have grown up under different influences. We bear different names. But if we purpose solemnly to do God's will, and are following the precepts and example of Christ, we are one church, and let nothing divide us. Diversities of opinion may incline us to worship under different roofs ; or diversities of tastes or habit, to worship with different forms. But these varieties are not schisms ; they do not break the unity of Christ's Church. We may still honor and love and rejoice in one another's spiritual life and progress, as truly as if we were cast into one and the same unyielding form. God loves variety in nature and in the human soul ; nor does he reject it in Christian worship. In many great truths, in those which are most quickening, purifying, and consoling, we all, I hope, agree. There is, too, a common ground of practice, aloof from all controversy, on which we may all meet. We may all unite heart and hands in doing good, in fulfilling God's purposes of love towards our race. "The angels and pure spirits who visit our earth come not to join a sect, but to do good to all. May this uni- versal charity descend on us, and possess our hearts ; may our narrowness, exclusiveness, and bigotry, melt away ROBERTSON. 1 95 under this mild, celestial fire. Thus we shall not only join ourselves to Christ's Universal Church on earth, but to the Invisible Church, to the innumerable company of the just made perfect, in the mansions of everlasting purity and peace. " — Ibid. pp. 225, '6. And throughout the writings of this large-hearted, noble and sincere follower of Christ, we meet with the same sweet, inclusive and truly catholic spirit — the very spirit of the New Jerusalem. And some- times — as in the foregoing paragraphs — even his language is almost identical with that of Swedenborg when treating of the same subject. ROBERTSON. Another of the representative men of the last half century, and whose published works have earned for him a place by the side of the foremost religious thinkers and writers of the age, is Frederick W. Robertson, of England. Though a minister in the Anglican Church, he was emphatically a man of the New Times, and deeply imbued with the spirit of the New Jerusalem. Sincere, thoughtful, catholic, free, with a heart full of sympathy for every good cause, and a mind earnest in the pursuit of the highest truth, he endeared himself to Christians of every name, and of every grade in the social scale. Prob- ably no strictly religious works have been so much read and admired for the last fifteen years, as his. And Robertson's idea of the essence and unity of the church — of the one as consisting in love or I96 THE GOLDEN CITY. charity, and the other in the harmony of diverse ele- ments — is in perfect accord with what Swedenborg has told us of the New Jerusalem. And not only does he reckon love to God and the neighbor as the essential constituent of the church, but he tells us what this love is, and how it is obtained ; and here, too, he is in complete harmony with Swedenborg. He says : " The love of God is the love of goodness. God the Good One — personified goodness. There is in that der- ivation not a mere play of words, — there is a deep truth. No one loves God but he who loves good. To love God, is to love what God is. God is pure ; and he who loves purity can love God. God is true ; God is just ; and he who loves these things [truth and justice] out of God, may love them in God ; and God for them, because He is good and true and pure and just. None other love is real ; none else lasts " Here, however, let me* make a remark. The love of goodness only becomes real by doing good. Without this it remains merely a sickly sentiment. It gets body and reality by acting. . . . The love of God is the love of man expanded and purified. It is a deep truth that we cannot begin with loving God ; we must begin with loving man. . . . This is God's plan of nature. Our special human affections are given us to expand into a diviner charity. We are learning ' by a mortal yearning to ascend. ' Our affections wrap themselves around beings who are created in God's image ; then they expand — widen in their range; become less absorbed, more calm, less passionate, more philanthropic. They become more pure, less selfish. ' ' — Fifth Series, p. 60, 61. HOW TO ACQUIRE LOVE. IQ7 Again he says : " We may cultivate this charity [or love] by doing acts which love demands. It is God's merciful law that feel- ings are increased by acts done on principle. If a man has not the feeling in its warmth, let him not wait till the feeling comes. Let him act with such feelings as he has ; with a cold heart, if he has not got a warm one ; it will grow warmer while he acts. ... If our hearts are cool, and we find it hard to love God and be affectionate to men, we must begin with duty. Duty is not Christian liberty, but it is the first step towards liberty. We are free only when we love what we are to do, and those to whom we do it. Let a man begin in earnest with, I ought — and he will end, by God's grace, if he persevere, with the free blessedness of, I will. Let him force himself to abound in small offices of kindliness, attention, affectionateness, and all these for God's sake ; and by and by he will feel them become the habit of his soul. By and by, walking in the conscientiousness of refusing to retaliate when he feels tempted, he will cease to wish it ; doing good to and heaping kindness on those who injure him, he will learn to love them." — Ibid. p. 195, '6. And his idea of a living and spiritual unity among Christians, as consisting not in sameness but in manifoldness — in the harmony of varieties — is pre- cisely Swedenborg's idea of unity in the New Jeru- salem and in the heaven of angels. (See Chapter VIII.) He says : "Men have formed to themselves two ideas of unity: the first is a sameness of form — of expression ; the second, an identity of spirit [or purpose]. Some of the best of mankind have fondly hoped to realize a unity for the I98 THE GOLDEN CITY. church of Christ, which should be manifested by uniform expressions in everything. Their imaginations have loved to paint, as the ideal of a Christian Church, a state in which the same liturgy should be used throughout the world, the same ecclesiastical government, even the same vestments, the same canonical hours, the same form of architecture. They could conceive nothing more entirely one, than a Church so constituted that the same prayers, in the very same expressions, at the very same moment, should be ascending to the Eternal Ear. There are others [and the author is one of them] who have thrown aside entirely this idea as chimerical ; who have not only ceased to hope it, but even to wish it ; who, if it could be realized, would consider it a matter of regret \ who feel that the minds of men are various — their modes and habits of thought, their original capacities and acquired associations, infinitely diverse ; and who, perceiving that the law of the universal system is manifoldness in unity, have ceased to expect any other oneness of the church of Christ than that of a sameness of spirit, showing itself through diver- sities of gifts. "All living unity is spiritual, not formal; not sameness, but manifoldness. You may have a unity shown in iden- tity of form ; but it is a lifeless unity. There is a same- ness on the sea-beach, — that unity which the ocean waves have produced by curling and forcibly destroying the an- gularities of individual form, so that every stone presents the same monotony of aspect, and you must fracture each again in order to distinguish whether you hold in your hand a mass of flint or fragment of basalt. There is no life in unity such as this. " But as soon as you arrive at a unity that is living, the form becomes more complex, and you search in vain for HENRY WARD BEE CHER. 1 99 uniformity. In the parts, it must be found, if found at all, in the sameness of the pervading life. The illustra- tion given by the apostle is that of the human body — a higher unity, he says, by being composed of many [and different] members, than if every member were but a repetition of a single type. . . . " What is the body's unity? Is it not this : The unity of a living consciousness which marvelously animates every separate atom of the frame, and reduces each to the performance of a function fitted to the welfare of the whole, — its own, not another's? so that the inner spirit can say of the remotest and in form most unlike member, ' That, too, is myself.' " — Third Series, p. 86-89. BEE CHER. Another representative man and minister of these New Times, is Henry Ward Beecher. He is prob- ably the most gifted, as he certainly is the most popular, living preacher to-day on either continent. No other minister has so large a following as he ; no other reaches with his spoken and printed sermons, so large a multitude of thoughtful people ; no other is listened to with such rapt attention, or exerts so wide and mighty an influence. A Trinitarian Con- gregationalist by profession, he is nevertheless free from everything like bigotry or sectarianism, and is ready to fellowship Christians of every name and creed, if they bear even a faint image of the Master, or give evidence of sincere devotion to his cause. And what is Mr. Beecher's testimony on the sub- ject before us ? What does he regard as the chief 200 THE GOLDEN CITY. constituent of the true church of Christ? — as that for which all organized religious societies exist, and by the side of which all external forms and ordinances are utterly insignificant? Let him answer for him- self. He says: "Among all sects and churches of Christendom, under all doctrinal forms, and amidst various and diverse organ- izations, they are blessed who love the Lord Jesus Christ in sincerity. . . . All religion that fails to produce love, is imperfect and so far false. Love to Christ is the one indispensable element. Everything gained but this, and religion is like the gold setting from which the diamond has dropped out. It is not only important, but precious. It is so vital that, if it be present — this true love — it carries with it all privilege, all promise and all prerogative. If it be absent, it cannot be made up. There is no equivalent nor substitute for it. All is void if there be not love. "A religion which results in true and abiding love, no matter how it expresses itself, no matter how heretical it is, no matter how it is organized, no matter what ordi- nances are present and what are absent — such a religion is divine ; and all that profess it and have it — grace be upon them. They love the Lord Jesus Christ with incor- ruptible, undying love. And no matter how pompous, nor how long descended, nor how much defended, nor how far in every respect reverend and catholic a church is, if it fails in its doctrines or its ordinances or its methods to produce love, it is invalid ; it is useless. For that is the bright centre toward which everything must aim, and which everything must reach if it is to be effectual. "The human soul without personal union with God, is sunless and summerless, and can never blossom or ripen. BEECHEIUON THE POJVER OF LOVE. 201 . . . Love as a disposition, as a constant mood, has a welding power which can bring the soul to God, and fix it there. Finding Him, it can bring the soul into com- munion with Him, so that there shall be a personal con- nection between the divine nature and the human nature. There is no one who may not rise up into union with God by the power of love. That is the wing which will carry the soul safely through the wide distance ; and there is no other wing that can beat its way there. " This is the doctrine which blazes throughout Christ's teachings. It is the interpretation that he gave of the whole law, that it meant nothing but love — love to God and- love to man. And that sublimest didactic psalm that was ever chanted through the ages — the thirteenth chap- ter of ist Corinthians — is to the same purport. Without love every other grace and every other attainment is void. "If these things be so, then the love -producing power is the test and criterion of all theologies and all churches and all ordinances. We have been accustomed to search for these things on the side of reason. We have sought by logic and philosophy to settle the relative merits of different beliefs and different organizations. And we have failed. " The true church is the one which has in it the divine art of producing love, and that continuously. It matters not whether your ordinances were ever thought of by the apostles. An ordinance is a good one if it lead you to love. . . . On the other hand, bring your hoary ceremo- nials of eighteen hundred years' pilgrimage, and show that ages and ages have passed over them — they are of no value except for what they can do. And what they can do is of no account if they cannot do this highest thing — create love " — Sermon on the Power of Love — Plymouth Pulpit (1869), p. 439-443- 202 THE GOLDEN CITY. "Aman's salvation does not depend on his creed — though a creed is of a great deal of consequence ; but love is of a great deal more consequence ; and if there be but one, it is infinitely better that it should be love. The marrow of a true religion is love. And whether a man be high-church or low-church or new-church or no-church ; whether he hold this creed or that creed or no creed, if he has this saving power of love in the soul, grace be upon him." — Ibid. p. 445. Thus earnestly and eloquently does the great Brooklyn preacher proclaim the supreme impor- tance and majestic power of love. And substantially the same thought — though not often so fully ex- pressed — runs like a thread of gold through nearly all of his discourses. If any one thinks him extrav- agant in his expressions, or that he extols love more highly than he ought, let him turn to and read the thirteenth chapter of Paul's first epistle to the Corinthians, beginning with, " Though I speak with the tongues of men and of angels, and have not love, I am become as sounding brass or a tinkling cymbal. And though I have the gift of prophecy, and understand all mysteries and all knowledge; and though I have faith so that I could remove mountains, and have not love, it pronteth me nothing. And though I bestow all my goods to feed the poor, and though I give my body to be burned, and have not love, it profiteth me nothing: " — And ending with the concise but explicit declara- tion : " And now abideth faith, hope, love — these three ; but the greatest of these is love." BEECHEFS IDEA OF THE CHURCH. 203 And Mr. Beecher, in the same excellent discourse, gives us his idea of the nature and whereabouts of the Lord's true church — its catholicity, diversity, invisibility and unity ; and shows that this church as he views it, is identical with the Apocalyptic New Jerusalem as explained by Swedenborg, and set forth in these pages. He says : " When we come to be released from the narrowness of our own church and of our own sect, how joyful is the brotherhood of good men ! and how strong are we ! We are apt to suppose that Christ's church is identical with our sect. When we are looking abroad and measuring the progress of Christianity, we are perpetually tempted to selfishness and conceit. It is the progress of the Baptist Church, or of the Methodist Church, or of the Presby- terian Church, or of the Congregational churches, that in- spires in us the conviction that Christ's kingdom is growing. "But take a larger look. Wherever, under any name, men love Christ and their fellow-men, they are Christ's and are spreading Christ's kingdom. And how glorious is the church of God now upon the earth ! Not that nar- row, contending church which the eye can see ; not that church upon which you can put the arithmetic, and which you can measure ; not that church whose cathedrals and buildings you can behold — not that is the church of God : but that larger church which is invisible. That is the only true church. The outward church as men look upon it, is split up, and is pursuing a various contro- versy with diverse weapons. But there is a church wherein there is harmony; and that is the invisible church which is made up of good men. It is that church which is made up of the concurring hearts of those who love the Lord Jesus Christ in sincerity and in truth. 204 THE GOLDEN CITY. " Love every good man. Trust every good man. Draw him to you. And little by little, as this greater power of the greater sympathy of the reigning love comes to have freedom, and we think less of the things in which we dis- agree, and co-operate more in the things in which we agree, there will rise up a consciousness of a common bond which will make these divisions utterly impossible. "It is the bad conduct of men who are sectarians, and not the fact that they have separate organizations, that makes them malignant and mischievous. And in the sum- mer that is coming, men who love Christ and each other will be united ; so that, though they stand severally in their own peculiarities of doctrines, and ordinances, and governments, and administrations, they yet will be in harmony one with another. And the world will rejoice in this great, one, though invisible, church of Christ Jesus." — Ibid. 448, '9. These extracts are sufficient to show us that the great Brooklyn preacher's idea of the true church — including its chief constituent, its catholicity, its diversity, its unity, and its invisibility — is identical with Swedenborg's idea of the New Jerusalem as exhibited in the foregoing pages. SCUDDER. We find a similar idea of the church presented in an interesting address by Rev. Henry M. Scudder, D. D., at the last annual meeting of the American Congregational Union in New York. The fact that Dr. Scudder was chosen to preside over that distin- guished body, shows him to be a representative SCUDDER ON CHRISTIAN UNITY. 205 man ; and we may conclude, therefore, that the views he expressed in his opening address, were those generally entertained by the more advanced think- ers among the clergy present on that occasion. The Doctor, as reported in the New York Independent for May 15th, said: "While this Congregational Union has, from its high place, ever sounded the silver trumpet of the annual jubi- lee, it has likewise ever set before itself a still higher aim. It has come forth as a yearly witness of Christian union. " Now what is this Christian unity about which they talk so much? It is not the fusion of great denominations into one common mass. The crucible cannot be made into which all denominations shall be fused ; and the chemist cannot be found who shall reduce them into one undistinguishable lump. Neither is it like an amalgam of one denomination into another, like the amalgam of mercury into bismuth. Neither is Christian unity to be obtained by one denomination absorbing all the others ; which is a dream entertained by some people. It is a dream never to be realized. None of the existing church bodies can ever so prevail as to incorporate the others. Neither is Christian unity absolute unanimity. You can- not make all men think alike, any more than two musical instruments will sound alike. Variety is the very basis of harmony ; you cannot have harmony without having vari- ety as its basis. So I would not wish men to think alike. But musical instruments may be made to sound in unison. That is what we want — Christian unison, and not monot- onous unanimity. That is what I understand by Christian unity. It is that unity that all acknowledge, not with re- luctance, but with a great deal of pleasure — the separate existence of each denomination, its individuality, its 18 206 THE GOLDEN CITY. integrity, its importance. It is like a garden which has a great many plants in it. They are very unlike each other; but what are they doing ? Why, they are each, according to its capacity, trying to catch as much of the sunbeams as they can, to transfer into buds and blossoms, flowers and fruits. Denominations are the plants, and Christian unity is the unity of that garden presided over by the great husbandman. . . . "According to the present scientific theory, all of the planets came out of the sun. That central orb sent off ring after ring, and these consolidated into planets, and then, moving within the influence of their common origin, they swing without collision around the grand common centre of the sun itself. So should not the denominational planets also swing without collision around their great common Centre, the Sun of Righteousness, our glorious Lord Jesus Christ himself? .... "While, therefore, denominationalism is natural, and, as I believe, necessary; while it is effective and quite consistent with Christian unity, sectarianism is a different thing, hateful and to be hated. It is an excrescence that ought to be cut off and flung away. "I am a surgeon as well as a clergyman, and when working in India as a missionary I had a hospital, in which I performed a great many operations. I was one day per- forming an operation. It was a beautiful day, and I thought I would do it out of doors. I placed'the patient, who was afflicted with a cancer, on a table. I separated the cancer from the body, and laid it down. No sooner had I done that than I was startled suddenly, and struck by a pair of huge wings. A keen-eyed, hungry hawk had watched me while I was operating on it, and had so accu- rately timed it that he swept down upon it at the very in- SCUDDER ON SECTARIANISM. 207 stant I laid it on the table, and carried it off in his talons. He was welcome to it. I rejoiced in the thought that it gave him the colic and saved me the trouble of bury- ing it. " So, if any ecclesiastical hawk wants the cancer of sec- tarianism, let him have it. He is thoroughly welcome to it. Get men to cut it out, and it will save them the trouble of burying it. We, therefore, come to this con- clusion, that, while we are determined to hold fast to our several denominations, we purpose to do it without any sectarian spirit. We purpose to have the fellowship of soul, the harmony of love with all who love the Lord Jesus Christ in sincerity and in truth. ' ' Here, again, we have Swedenborg's idea of the New Jerusalem, as a church consisting of all who acknowledge and love the Lord Jesus Christ, "the common Centre, the Sun of Righteousness ; " com- prehensive in its nature; catholic in its spirit; free from the corroding cancer of sectarianism ; diverse in its elements as the blossoms in a garden of flowers ; yet all sweetly and harmoniously chiming, like the different instruments in a band of music. SIMONDS. And in the great Methodist denomination, there are at this time not a few leading minds whose idea of the true church is similar to that of the distin- guished men already quoted. I shall adduce the testimony of only one — Rev. S. D. Simonds of San Francisco : — not because he is the best representa- tive of that denomination, but because his views 208 THE GOLDEN CITY. upon the subject under consideration happen to be easier of access than those of others equally distin- guished ; and because I wish to say that one of such signal ability, such purity and integrity of character, such lofty purpose, and such noble self-consecration to the Master's cause, deserves to be more widely known. Mr. Simonds is, and has been since the date of its organization, the President of "the Missionary Christian Union" of California, organized in 1870, with a Constitution which every religious society in the land might adopt with large profit. I quote from three of its articles which reveal the truly Christian spirit of the organization. " Art. II. The objects of this Society shall be, to unite in Christian fellowship, on the sole basis of love to God and the neighbor, to maintain the living character of Revelation, and to publish more widely the everlasting Gospel (Rev. xiv. 6, 7). "Art. III. Any person who acknowledges the follow- ing to be the commands of God : ' Hear, O Israel ; the Lord our God is one Lord ; and 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 : this is the first commandment. And the second is like this : Thou shalt love thy neighbor as thyself (Mark xii. 29-31) — may be- come a member of this Society by signing the Constitu- tion. "Art. VII. Although this Society admits of no doc- trinal tests [beyond that referred to in Art. II.], it will operate harmoniously with all denominations inspired by a true catholicity, knowing that doctrine, the same as SIM ONUS IDEA OF IT. 20Q knowledge, is the subject of growth, and that man must be in freedom in order to his salvation." This " Christian Union " soon after its organiza- tion, established a small but intrinsically valuable monthly publication, called The Living Way, of which Mr. Simonds has been sole editor from the commencement. And in his first article (Jan. 1870), he gives us his idea of the true church and its foun- dation or chief constituent. He says : " There is something imperfect in our method, it seems, which it becomes every thoughtful, earnest Christian mind to consider. Is it not in the effort to build the church on doctrine — not on love? It is certain that at present there is a vast portion of the world which is not reached by the organized churches, and a large class of minds which is not fed but repelled by the prominence of doc- trinal statements. Abraham Lincoln was once asked why he never united with any church ? He replied : ' I never yet was able to find a church with which I agreed in all its doctrinal statements, and so I never united with any. If I could find a church based entirely on the love of God and the neighbor, I would gladly unite with it. ' " The true church is as invisible as God is, for it is indeed His body — ' the fulness of Him that filleth all in all.' It is built up from His inward life. That alone is the true church which is in man. It is like Christ. ' I am the vine, ye are the branches.' The branches can no more be seen than can the vine itself. But the true church is just as visible in man as God is. God is seen in his works. So is man. Wisdom and love are manifest in his life. We can get into this true church, only by getting the church into us. No mere human being stands at the 18* 210 THE GOLDEN CITY. portal. Christ says: 'I am the door,' (John x.) By having Christ in us, that is, his spirit, his nature, we have the door, and enter in and are saved. " To come out of one external church [#. e. sect] and go into another, is not to flee out of Babylon, and enter no more into her. No : I should say to most men (if they could, conscientiously) : Remain where you are in the outward, but be sure that you march with all your power to the Jerusalem of love — to the living Church which cometh down 'from God out of heaven, adorned as a bride for her husband,' and abide there forever! Yet there is, perhaps, no single rule that will apply to all cases. "It is only from the wonderful vitality that God has given to the heart, that there has been any religion left among men. Art is having a new genesis, and comes forth in the love of nature to elevate mankind by its ceaseless studies and varieties. So should the Church now build only on love to God and the neighbor, and allow all pos- sible varieties of statement which breathe the spirit of love." Here, again, we have the true church represented as " a city of pure gold," coupled also with the idea of invisibility, catholicity and endless diversity. M'lL VAINE. The late Bishop Mcllvaine delivered a discourse in Philadelphia some thirty years ago on "The Holy Catholic Church," which gave so great satisfaction to his hearers, that a copy of it was immediately re- quested for publication,— those requesting it saying in their letter to the Bishop: "The undersigned take BISHOP JkTIL VAINE'S IDEA OF IT. 211 this opportunity to express to you the sense of their obligation for this addition to the treasures of the Holy Catholic Church." And in this discourse the author gives us his idea of the true church of Christ in passages like the following — which show that he regarded it not as a visible organization, but " the communion of saints spread over all the world : " "A mere professor of religion, a mere thing of ordi- nances, without Christ dwelling in him by His Spirit, — - what Bishop Taylor calls the mere ' outsides ' of the church, — can have no membership in Christ's true Church, can make no part of God's Temple. The mind of Christ must be also in us — we must be like Him. ' If any man have not the spirit of Christ, he is none of his.' If none of his, then none of his body, none of his Temple. Each of us must be himself, 'the temple of the Holy Ghost,' before he can be built up in that spiritual house which is the church of God, 'the blessed company (as our com- munion office defines it) of all faithful people.' " — p. 18. "A most interesting and important question [that of the relation we bear to believers in other ecclesiastical con- nections]. It is precisely the question of our Lord : ' Who are my brethren ? He that doeth the will of my Father which is in heaven, the same is my mother and sister and brother,' — We ask the same — Who are our brethren ? Who belong to the communion of saints, that Holy Catholic Church which we believe in as the mystical body of Christ ? We answer : Every soul of man that hath a living faith in Him, wherever found, whatever called. There is no difference here. Diversity of out- ward and visible church-institutions, doubtless makes a great difference of privilege and of benefit. But it makes no difference in the reality and perfectness of spiritual 2 1 2 THE G OLDEN CITY. union to Christ and to His Temple — His living Church." — P- 53- "The more I stand on this ground, with respect to separate ecclesiastical organizations, the more I love to believe that in those separated and conflicting visible churches, there are individuals (a great multitude, I trust) who are, alike with us, united to Christ, my Lord and Life, by a living faith; and therefore united to me, as brethren in the family of God, and united to the whole Catholic Church and Communion of Saints, as members of Christ and his kingdom." — p. 55. "We call all professing Christians the visible church, and only real Christians the invisible church. . . . The visible church is the church as seen of men, in the mixed mass of the true and the false, the genuine and the coun- terfeit, people of God. The invisible church is the church as seen only of God, in the unmixed company of all His faithful people. The one is that great flock gathered to- gether by the call of the Gospel, from all parts of the earth, ... in which the sheep of his pasture are mingled with the goats that know Him not, and are none of his ; all, however, visibly, that is, professedly, his flock. The other is simply so much of that mixed multitude as do truly hear the voice of the Shepherd, and follow Him, and unto whom He giveth eternal life." — p. 29, 30. And in an Appendix, the Bishop cites, in justifica- tion or corroboration of his view, the authority of such distinguished men as Archbishops Cranmer and Usher, Bishops Ridley, Hall and Taylor, Drs. Perkins, Jackson and Barrow, and the eminent and scholarly Hooker. And he adds that " among these great writers — representatives of all classes of English divines, of the times in which they lived — CAIRD S IDEA OF RELIGION. 213 there was not the least difference of opinion on the points now in view." CAIRD. Perhaps no sermon of modern times has been more widely circulated or highly commended — and certainly no one has merited higher commendation — than that by Rev. John Caird, entitled " Religion in Common Life." It was first " preached before her Majesty the Queen and Prince Albert" in 1856, and published by her Majesty's command. It was soon after republished and widely circulated in this coun- try ; and more recently has been issued as a tract by the American Tract Society. And the essential nature of the true church and of true religion, as presented in this admirable discourse, is identical with what Swedenborg taught more than a hundred years ago, and with what he says the New Jerusalem of the Apocalypse typified and foreshadowed. Take, for example, his definition of religion ; and compare it with Swedenborg's, where he tells us that " all religion has relation to life, and the life of religion is to do good!' Mr. Caird says : "Religion is the art of being and of doing good. To be an adept in it, is to become just, truthful, sincere, self- denied, gentle, forbearing, pure in word and thought and deed. And the school for learning this art, is not the closet but the world ; not some hallowed spot where reli- gion is taught, and proficients when duly trained are sent forth into the world, but the world itself — the coarse, profane, common world, with its cares and temptations, 214 THE GOLDEN CITY. its rivalries and competitions, its hourly, ever-recurring trials of temper and character. This is, therefore, an art which all can practise, and for which every profession and calling, the busiest and most absorbing, afford scope and discipline. When a child is learning to write, it matters not of what words the copy set to him is composed ; the thing desired being that whatever he writes he learn to write well. When a man is learning to be a Christian, it matters not what his particular work in life may be ; the work he does is but the copy-line set to him ; the main thing to be considered is that he learn to live well.'' 1 And while admitting the importance of " prayer, holy reading, meditation, the solemnities and services of the church," he considers these of no account any further than they promote the great end of all reli- gion — charity, or right living. He says : " They are but steps in the ladder to heaven — good only as they help us to climb. They are the irrigation and enriching of the spiritual soil — worse than useless if the crop become not more abundant. They are, in short, but means to an end — good only in so far as they help us to be good and to do good, to glorify God and do good to man ; and that end can perhaps best be attained by him whose life is a busy one, whose avocations bear him daily into contact with his fellows, into the intercourse of soci- ety, into the heart of the world." And throughout this discourse the thought is equally just and elevated, and the expression equally graceful. I will cite one other passage. "To promote the cause of Christ directly, by furthering every religious and missionary enterprise at home and abroad, is undoubtedly your duty; but remember, that CAIRDS IDEA OF RELIGION 215 your duty terminates not when you have done all this, for you may promote Christ's cause even still more effectually when, in your daily demeanor, in the family, in society, in your business transactions, in all your common inter- course with the world, you are diffusing the influence of Christian principle around you by the silent eloquence of a holy life. Rise superior, in Christ's strength, to all equivocal practices and advantages in trade ; shrink from every approach to meanness or dishonesty ; let your eye, fixed on a reward before which earthly wealth grows dim, beam with honor ; let the thought of God make you self- restrained, temperate, watchful over speech and conduct ; let -the abiding sense of Christ's redeeming love to you make you gentle, self-denied, kind, and loving to all around you : then indeed will your secular life become spiritualized, while at the same time your spiritual life will grow more fervent ; then not only will your prayers become more devout, but when the knee bends not, and the lip is silent, the life in its heavenward tone will * pray without ceasing ; ' then from amidst the roar and din of earthly toil, the ear of God will hear the sweetest anthems rising. ' ' Here love of God and the neighbor, expressed in our daily demeanor and ordinary business transac- tions, is presented as the chief element in religion — the essential constituent of the true church. Where will you find any such idea of religion as this, prior to Swedenborg's time ? But he wrote : "The life which leads to heaven is not a life of retire- ment from the world, but of action in the world. A life of piety, without a life of charity which can only be ac- quired in the world, does not lead to heaven, but a life of charity does; and this consists in acting sincerely and 2l6 THE GOLDEN CITY. justly in every vocation, in every transaction and in every work." — H, H. 533. And how often does he tell us that love to the Lord and the neighbor is the very essence of the church ! and that to love the Lord is to live accord- ing to his precepts ! and that love to the neighbor, consists in acting towards all men from the love of what is j ust, sincere and right ; or from the love of being useful ; or in carrying the spirit and precepts of the Gospel into all the transactions of our every-day life — which is precisely Mr. Caird's idea of "religion in common life." FATHER HYACINTHE. And even in the Church of Rome, where we should least expect it, the broad and catholic view or something closely allied to it, is beginning to find utterance through some of the great leaders of " the Old Catholic Church," or party of reform. Con- spicuous among these stands Father Hyacinthe, whose idea of the catholicity, charity, breadth, unity yet diversity of " the Church of the Future," may be gathered from the following extracts from his article on this subject published a few months ago in the New York Independent (Feb. 20, 1873). "It is full time," he says, "to show that in the depths of every conscience that is earnestly and loyally Christian, there is a Catholicism and a Protestantism — both equally legitimate, equally essential ; and that the Church of the Future — that Church which is even now emerging from the dark clouds which have hidden her from view, that FATHER HYACINTHE'S VIEW. 217 Church which will be neither Catholic nor Protestant in the narrow sense of these terms — shall in their wider sense, their higher and nobler sense, be at once Protestant and Catholic. - "The Church of the Future will be Protestant; for she will have broken with all the false traditions of the past, with those doctrines and commandments of men which among Christians, as amongst the Jews, so readily super- sede God's Word. That Church will be more Protestant even than Protestants ; for she will protest against all error — your error, as well as ours — and in that protest will join not only three centuries, dating from Luther, but all the centuries from the time of St. Paul and of Christ himself. Whilst accepting whatever is genuine and fruitful of good in the limited protest to which you owe your name, the Church of the Future will make that protest broader, com- bining it with the Catholic protest of countless great minds and of countless saints. " The Church of the Future will be Protestant ; but she will be Catholic still more. Protestantism means war, Catholicism peace ; and, therefore, when the battle is over Catholicism alone will remain ; ' for behold I create new heavens and a new earth, and the former shall not be re- membered nor come into mind. ' The name of the Church of the Future will be Catholic — a name consecrated by the creeds, that of the Apostles as well as that of Nicsea. ' I believe in the Holy Catholic Church.' This is the name of unity, and for this reason it should be most dear to us ; and I pity the man who, having once known its signifi- cance, should utter it without emotion. It says to us — that redoubtable name, which is at the same time a name full of sweetness ; that name which is a sentence of con- demnation against us all, and yet which will save us all — 19 2 1 8 THE G OLDEN CITY. it says to us that we were not intended to be forever di- vided by diversity of tongues and by mutual antagonisms ; that we mistook for a law of our nature that which was but the result of our sins, and that we are all most surely called to believe and adore and work together. " The Church of the Future will know nothing of such divisions, such discordances [as have hitherto existed], and she will uphold the freedom of theologies and the diversity of rites in the unity of one faith and of one worship. . . . She will be called neither Roman nor Greek, neither Lutheran nor Calvinistic. Making common cause only with the human race itself, she will bring about upon earth the realization of the society of man with God. ' Behold the tabernacle of God with men, and He will dwell with them ; and they shall be his people and He shall be their God.' " The large, free and catholic spirit of the New Jerusalem, is clearly discernible here. And while the invisibility of the true church is not distinctly affirmed, it is clearly implied. And although its essential constituent is not emphasized or dwelt upon, it is plain that the diversity and unity which are expected, cannot exist unless charity be held as the primary thing. THE NE W YORK INDEPENDENT. And the same enlarged and catholic view of the church has been often put forth in leading and in- fluential journals within the last half century. The New York Independent, one of the ablest and widest circulated religious weeklies in America, says in an article on "the Church of Christ" (Oct. 25, 1855): THE NE W YORK INDEPENDENT. 2 1 9 " Nothing is clearer from the Word of God than that there can be no salvation for man out of the ' Holy Cath- olic Church.' By the church here we mean the aggregate of all real Christians ; all branches of the true vine ; all who are united to Christ by a living faith, and who are joint heirs with Him to the heavenly inheritance. It is the Church Invisible, and includes all true Christians, of whatever denomination, age, or country; and it includes no others. Vital union with Christ is absolutely necessary in order to membership. Profession here, avails nothing; union with Christ, everything. All the members of this Church have been born of the same Spirit, are all united to the same Head, and have one spiritual communion and fellowship." THE EDINB URGH RE VIE W. And still more explicit and inspired by the same catholic spirit, is the following from the " Edinburgh Review" (July, 1841): " Is there not a church as pure and more catholic than that of Oxford or Rome? — a church comprehending within its limits every human being who, according to the measure of the knowledge placed within his reach, strives habitually to be conformed to the will of the com- mon Father of us all ? To indulge hope beyond the pale of some narrow communion, has, by each Christian society in its turn, been denounced as a daring presumption. Yet hope has come to all ; and with her, faith and charity, her inseparable companions. Amidst the shock of contending creeds, and the uproar of anathemas, they who have ears to hear and hearts to understand, have listened to gentler and more kindly sounds. Good men may debate as po- lemics, but they will feel as Christians. On the universal 220 THE GOLDEN CITY. mind of Christendom is indelibly engraven one image, towards which the eyes of all are more or less earnestly directed. Whoever has himself caught any resemblance, however faint and imperfect, to that divine and benignant Original, has, in his measure, learned to recognize a brother wherever he can discern the same resemblance. " There is an essential unity in that kingdom which is not of this world. But within the provinces of that mighty state there is room for endless varieties of administration, and for local laws and customs widely differing from each other. . . . Uniformity of creeds, of discipline, of ritual, and of ceremonies, in such a world as ours ! — a world where no two men are not as distinguishable in their mental as in their physical aspect ! where every petty community has its separate system of civil government ; where all that meets the eye and all that arrests the ear, has the stamp of boundless and infinite variety ! What are the harmonies of tone, of color, and of form, but the result of contrasts ? of contrasts held in subordination to one pervading principle, which reconciles without con- founding the component elements of the music, the paint- ing or the structure ? In the physical works of God, beauty could have no existence without endless diversities. Why assume that in religious society — a work not less surely to be ascribed to the supreme Author of all things — this law is absolutely reversed ? Were it possible to subdue that innate tendency of the human mind which compels men to differ in religious opinions and observances, at least as widely as on all other subjects, what would be the results of such a triumph ? Where would then be the free com- parison and the continual enlargement of thought? Where the self-distrusts which are the springs of humility, or the mutual dependences which are the bonds of love? He THE EDINB UR GH RE VIE W. 221 who made us with this infinite variety in our intellectual and physical constitution, must have foreseen, and fore- seeing, must have intended a corresponding dissimilarity in the opinions of His creatures on all questions submitted to their judgment and proposed for their acceptance. For truth is His law ; and if all will profess to think alike, all must live in the habitual violation of it." Such is the strong and concurrent testimony of these independent witnesses. We have here the clearly expressed views of representative men and journals in no less than six of the great religious denominations ; — men and journals that may be ranked among the leaders of religious thought in these New Times. And with respect to the Lord's true church, its unity, variety, invisibility and essen- tial constituents, they are emphatically "of one lip and their words one ; " the spiritual meaning of which Scripture is thus explained by Swedenborg : "All are 'of one lip and their words one,' when they are principled in one doctrine in general and in particular. And the doctrine is one when all are principled in mutual love or charity, which produces unity even among varie- ties, uniting them into one ; for however great the numbers, if they be all principled in charity or mutual love, they all have one end, viz. the common good, the kingdom of the Lord and the Lord himself; in which case the varie- ties in matters of doctrine and worship, are like the vari- eties of the senses and viscera in man, which constitute the perfection of the whole." — A. C, 1285. 19* XIII. SOME PRACTICAL INFERENCES. IT has been shown in the foregoing pages that the New Jerusalem of the Apocalypse is the Lord's true church or kingdom on earth ; that it is not and never can be a sect, or a visibly organized body ; that only the Lord himself knows who really belong to it, since He only knows the internal qual- ity of men ; that the understanding or intellectual reception of ever so many and ever so pure truths, is no evidence of membership in this church; that the belief or oral profession, on the other hand, of ever so great falsities, is no evidence that a person does not belong to it; and that, instead of one uniform type of religious character — one particular form of faith, one mode of worship, one kind of adminis- tration and discipline — there is, on the contrary, in the church of the New Jerusalem, that end- less diversity which characterizes all the works of God. Assuming these several points to have been suf- ficiently demonstrated, let us see what practical inferences are to be drawn from the view herein presented, — for if it be the true one, it must be of some practical moment. FATAL TO THE SECT SPIRIT 223 DISCOURAGES THE SPIRIT OF SECT. I. First, we see that its obvious tendency is to discourage and overcome the spirit of sect, and to foster a large and catholic spirit akin to that of the Divine Master. It allows no one to encourage him- self in the belief that he belongs to the Lord's true church because he believes the true doctrine, or is connected with some organization that bears the name of the New Jerusalem. Nor does it encourage the idea that we are necessarily nearer to the Lord and heaven than others, because of our purer doc- trinal beliefs or our external church relations. It is not, however, to be denied that a person may receive higher instruction in spiritual things, and thus be more profited, in some religious organizations than in others ; for some organizations are in a higher and more enlightened state than others, and are able therefore to communicate more of heavenly light and life. But the view of the New Jerusalem as presented in these pages, is utterly opposed to everything like sectarianism. It has in it nothing of the spirit of sect. It tends to lessen our regard for mere names, and to increase our regard for the substantial and enduring realities of heaven. It is not belligerent or repellant in its nature, but peaceful and attractive, as love always is. It tends to join in fraternal union the souls of all good people, and this, too, without the least interference with their external church relations. While, therefore, it is in complete harmony with the large and comprehensive spirit of 224 THE GOLDEN CITY. the Gospel, it is seen to be utterly opposed to the narrow and sundering spirit of sect. INFERENCE TOUCHING THE ORDINANCES. 2. If the view presented is to be accepted as the true one, then they who acknowledge the doctrines of the New Church as taught by Swedenborg, and have united in a separate organization, have not on this account alone any valid claim to be considered the New Church signified by the New Jerusalem ; for truth of doctrine is not the vital principle or chief constituent of this church. Nor have tfyey any pecu- liar or exclusive right to the Christian ordinances ; nor have these ordinances when administered by them, any efficacy or validity beyond what they pos- sess when administered by other Christian organ- izations ; and to claim that they have, is to offend against both the letter and spirit of the heavenly doctrines, and to encourage the growth of an ex- clusive and sectarian spirit. The mistake into which some have fallen with regard to the efficacy or valid- ity of the Christian sacraments when administered in communions that hold certain doctrinal errors, is the legitimate offspring of another and still greater mistake, viz. this : that the Lord's true church is a visible body, consisting of those who understand and profess to believe true doctrine. Let this idea be abandoned, and let it be believed (as Swedenborg teaches), that his church is not confined exclusively to any religious organization, but that some portion OUR OUTWARD CHURCH RELATIONS. 225 of it exists in them all, and it will then be seen that all organized bodies of professing Christians have an equal right to the Christian sacraments; and that their validity- or efficacy is not affected by the partic- ular doctrinal beliefs of the communions in which they are administered. RESPECTING A NEW ORGANIZATION. 3. Again : If the prevailing idea be correct, that the New Jerusalem is a visible organization consist- ing, exclusively of those "who hold the doctrines set forth in the theological writings of Emanuel Swedenborg," then it would seem to be the duty of every one to connect himself with this organization as soon as he understands and accepts the doctrines of the New Church ; for according to the popular theory he does not and cannot belong to this Church until he becomes a member of its visible communion. But according to the view presented in these pages, membership in the New Jerusalem depends wholly upon character, and not upon one's profession or be- lief of certain doctrines, nor upon his external connec- tion with any visible organization. If his ruling love be love to the Lord and the neighbor, he is as truly in the church of the New Jerusalem in one organi- zation as in another ; and the question of changing his external church relations on receiving the doc- trines of the New Church, becomes one of expe- diency purely. If he cannot be allowed the enjoy- ment of his God-given rights and privileges in the P 226 THE GOLDEN CITY. communion where he now is — such as the right of unfettered inquiry, private judgment, and the free expression of his honest thought — it may be best for him to withdraw. But suppose twenty or thirty persons in a congre- gation should become interested in the writings of Swedenborg; and suppose the minister and other members of that congregation possessed enough of the Christian spirit to allow them to remain undis- turbed, and to converse about the new doctrines as freely as they pleased, provided they did not do it offensively, nor cause needless disturbance ; I should consider it very unwise — altogether wrong, indeed — for those persons to withdraw, and form a separate organization. Let them rather remain where they are, and prove by their growth in humility, gentle- ness, forbearance, uprightness and earnest devotion to every good work, that the writings which now interest them are worthy the high origin claimed for them. Hitherto, however, the formation of a separate and distinct organization by the receivers of the doctrines of the New Church, has been quite a normal, and in many cases, perhaps, a necessary step. They have been forced to it by the bigotry and intolerance of the old organizations. Coming to believe differ- ently from the established creeds, they have not been permitted to remain in peace. Some of them have been excommunicated on account of their new be- liefs ; and the situation of others has been rendered most uncomfortable in the old organizations, by the DISCOURAGES SPIRITUAL PRIDE. 227 spirit of intolerance and persecution which has been exercised towards them on account of their rejection of the old dogmas. And not a little of this spirit still lingers in the churches. But every year it is decreasing, and the large, free and tolerant spirit of the New Dispensation is coming to take its place. And as this goes on, and the various organizations become more and more imbued with the spirit and principles of the New Jerusalem, the necessity for a separate organization, which was once thought to exist, will cease to be felt. DISCOURAGES SPIRITUAL PRIDE. 4. Then the view herein advocated is seen to be wholesome and practically important in other ways. It tends to discourage the growth of spiritual pride, and to foster a spirit of humility — as the old idea does not. Here, we will suppose, are a hundred societies who profess the doctrines of the New Church. These doctrines are the basis of their dis- tinct organization. Now let the people composing these societies cherish the belief for a series of years that they are the veritable New Jerusalem because they receive its' doctrines and bear its name: let this be taught them habitually by those to whom they look for instruction, and what must be the effect? Evidently to check the growth of humility, and to foster the growth of something quite the opposite — the growth of a spirit which is ever inclined to say, " Stand by thyself, for I am holier than thou." And 228 THE GOLDEN CITY. there is no sadder or more hopeless state than that of spiritual pride, or self- righteousness. We are naturally prone to think of ourselves more highly than we ought to think ; and what is true of indi- viduals, is equally true of societies*. There is as much social as individual self-righteousness. Socie- ties professing a particular creed, are as much inclined as individuals to think themselves a little better than other people whose creed is different from their own. And while it is quite agreeable to their natural feelings to have others acknowledge this, it is equally disagreeable to have them deny it. And if some of their own members deny it, they are apt to be looked upon with suspicion, and sometimes with a feeling akin to hatred. Arid their unsoundness in the faith, perhaps their hostility to the church, will be secretly whispered or openly affirmed. Whence come alien- ations, discord, sorrow and strife, among those who might otherwise have dwelt together like brethren in unity. But let the higher and truer view of the church be inculcated and received, and no such sad result can follow. For then, neither societies nor individuals will have reason to think themselves better than their neighbors, merely on account of the doctrines they believe, the ordinances they observe, the ex- ternal worship they perform or the organization to which they belong. And so our view discourages self-righteousness and fosters humility; while it leaves every one in freedom to consult his own feel- ings with regard to outward fellowship. A POPULAR FALLACY. 22g DISSIPATES A POPULAR IDEA. 5. It also dissipates the old idea, while it gives us a new and more exalted one, about " joining the church." If the true church, or the church of the New Jerusalem, be a visible organization, then to join such organization is to join the Lord's true church ; and to be in such organization, is to be in the New Jerusalem. And how easy a thing it is to join a religious organization! A little outside right- eousness and a prompt compliance with certain forms and ceremonies — the tithes of mint, anise and cum- min, which the most graceless are able to pay — are all that is necessary. And many, when they think they are really in the church, are inclined to rest contented and satisfied. Thus very sad conse- quences may result from mistaking a visible organiza- tion for the true church of the Lord. The attention is liable to be drawn away from those heavenly graces of character which constitute the essence of the true church, and fixed upon that external and visible body which claims to be, but is not, the real church. But when the true doctrine concerning the church is proclaimed and accepted, there is no such liability. For it is then seen that coming into the Lord's church is something very different from a formal joining of some religious body. It is seen that entering the church is essentially the same as enter- ing heaven; and that the manner of entering it is the same. And Swedenborg says that, " since heaven is not without any one, but within him, therefore they 20 23O THE GOLDEN CITY. are greatly deceived who imagine that to go to heaven is only to be taken up among the angels!' (H. H. 54.) And further: "That which constitutes heaven in man, constitutes also the church in him ; for as love and faith constitute heaven, so likewise do they constitute the church. Therefore, from what has been already said respecting heaven, it may be clearly seen what the church is." (N. J. D. 241.) In the light of this new doctrine concerning the church, it will be seen that coming into the church is quite a different thing from formally connecting one's self with some visible organization ; — that it is, indeed, coming into a state of love and faith akin to that of the angels. It will be seen that we really come into the church only in the degree that the essen- tial constituents of the church come into us ; or in the degree that we come into a state to love and take de- light in doing the commandments of the Lord. It is well to join some religious society; for we may thereby put ourselves in a position to receive and impart greater spiritual benefit. But we are not to think that we are in the church simply because we have joined such society ; nor that others are out of the church because they have not joined it. Such a thought is utterly forbidden by the view herein ad- vocated. REBUKES THE SPIRIT OF PROSELYTISM. 6. This view has another wholesome practical ten- dency, which is, to discourage and check the spirit CHECKS THE PROSELYTING SPIRIT. 23 1 of proselytism. This spirit is one which aims chiefly to win others over to our way of thinking, and so to strengthen and build up our particular sect or organ- ization. It is the spirit of party. And there is scarcely anything more destructive of the life of charity, or more utterly antagonistic to the true church of the Lord, than this spirit. But let it be known and believed that the true church is not a visible body, but that it includes all of whatever name or creed, who acknowledge the Lord and keep his commandments, and this spirit at once receives a wholesome check. The natural ambition to increase or build up a sect, under the mistaken idea that in so doing we are building up the Lord's true church, loses its stimulus. We no longer look upon a per- son as in the church simply because he belongs to our communion ; nor as out of the church because he belongs to another. And our desire, therefore, will be to withdraw people from the love and wor- ship of themselves to the love and worship of the Lord, rather than to win them to our way of think- ing and thus enlarge the boundaries of our sect. Cherishing this desire, we shall be led to examine our hearts, to scan our motives, to look at our ends and aims ; and shall feel far less concern about our external than about our internal communion. We shall thus be lifted to a higher plane of life and action. We shall begin to regard and judge our- selves somewhat as the Lord and the angels do ; for they look not at our thoughts or beliefs, but at our purposes; they dwell with us in our ends and aims — if these be good. Swedenborg says : 232 THE GOLDEN CITY. "The end which a man proposes is all that the Lord looks at. However his thoughts and actions are modified (which may be in many ways), provided the end proposed be good, these also are all good; but if the end be evil, these are all evil. . . . The end which a man proposes is his very life ; and all that he thinks and does derives life from it. Therefore a man's life is such as is the end pro- posed. The end is nothing but the love ; for a man can- not possibly regard as an end, anything but what he loves ' ' (A. C. 131 7). "The very angels attendant on man, have their abode solely in his ends of life". (Ibid. 3796.) Let the true idea of the Lord's church be gen- erally received, and straightway the selfish and hurt- ful spirit of proselytism will begin to perish in the hearts of Christians, and a larger, nobler, heavenlier spirit will begin to take its place. ENCOURAGES FREE THOUGHT AND RELIGIOUS GROWTH. 7. Another practical inference: — This view tends to promote that free inquiry, independent thought, and honest expression, on religious subjects, which are indispensable to religious progress ; while the idea of the church as a visible body, leads to the denial of the right of private judgment, and consequently to the suppression of free thought and the hindrance of religious growth. Take, for example, the Roman Catholic commu- nion — the most consistent representative of the idea of the church as a visible organization. This idea is fundamental in the Romish as indeed it is in THE OLD IDEA HINDERS GROWTH. 233 every religious establishment. It leads directly to the building up of a hierarchy. And a hierarchy once organized, the priests and chief rulers will straightway identify this Babel reared by human hands, with the temple of the living God — the true church. They will speak of it, and will teach the common people to think and speak of it, as the church — as the spiritual mother which all are bound to honor even as they honor the Father. The de- cisions of this Mother must not be questioned. Her counsels must be received with implicit trust. To reject them is held to be equivalent to rebellion against the counsels of the Most High. To criticise them is deemed daring presumption. To go counter to them, is considered identical with going counter to the declared will of Heaven — justly subjecting the recusant to the Mother's malediction. When such ideas are inculcated and received, as they have been in the Romish hierarchy, the freedom of the individual is all gone ; the right of private judgment is denied; free inquiry and free thought upon the loftiest themes perish. Hence a good Catholic never thinks of holding any opinion differ- ent from that which " the Church " teaches — never imagines that he has a right to do so. He never pretends that he is at liberty to think for himself upon matters pertaining to religion. "The Church" does all that thinking for him. Can such teaching tend to promote religious progress ? Never. And wherever the old Romish ecclesiastical con- ception is entertained, similar results must ultimately 20* 234 THE GOLDEN CITY. follow. Nor will the results be much modified by the greater purity of received doctrines. Even those of the New Jerusalem cannot prevent the evil con- sequences of the old and mistaken idea with regard to the church. Experience has proved this. A committee of the General Convention of the New Church in the United States, regarding their visible organization as the New Jerusalem in America, said in their Report a few years ago : " The General Church [meaning their own organization] is to decide how these precepts [of the Lord in his Word] are to be understood, and what they require all the parts of the church to shun or to do. ... In the same manner are the decisions of the larger societies, the commands of a mother to the smaller ; and the decisions of the smaller, to the individuals who compose them." — N. J. Magazine, Sept. 1840. And the idea of this same body's authority, as well as of its identity with the heavenly Mother whom we are commanded to honor even as we honor the Father, is still more fully expressed in a communication to the Convention from one of its ministers, who has been connected with the organ- ization from its commencement, and is thoroughly identified with its ecclesiastical' polity. The writer says : "Now, if we wish to honor our Mother, the church, [meaning the General Convention,] we shall take care to give it such form and organization as will enable us to look up to it with the greatest degree of regard, and to put into its hands such powers, endow it with such func- A STIFLING IDEA. 2$$ tions, and give it such influence, as will enable it to per- form not only the fostering, cherishing and helping, but the rebuking, chastising and correcting duties of a mother towards and over us. We shall do this not only because we wish to honor and respect our Mother Church agree- ably to the commandment, but because we desire to yield her our deepest filial regard, and our most sincere obedi- ence." — Journal of Convention for 1852, p. 202. It is easy to see how such an idea of the church as that involved in this paragraph, must tend inevi- tably to the suppression of free thought and private judgment in matters pertaining to the church, to the^ prevention of frank and manly criticism, and ultimately to the extinction of everything like independence, individuality and true manliness of character. And it will as surely beget and foster — in some at least — a mean and degrading servility. We know what results this idea of the church has wrought in the Roman Catholic communion. The mass of the people there are not encouraged to think for themselves on religious subjects. They must receive whatever instruction " the Church " thinks proper to give them. Implicit submission to the expressed will of the "Mother" is the doctrine there inculcated. He is considered the best Catholic, who is most submissive — most obedient to the commands of his Mother — and not he who is truest to the convictions reached through the free and faithful exercise of his own God-given faculties. Who can- not see that the inevitable tendency of this, is, to discourage and stifle all free thought and manly utterance ? 236 THE GOLDEN CITY. And what has happened in the Roman Catholic will happen in every other communion where the Romish dogma concerning the church as a visible body — and this body the Mother whom we are commanded to honor — is accepted for the truth. The timid will not dare to think for themselves, lest they may think differently from their Mother, and thereby incur her displeasure. They will, therefore, accept without thought or examination whatever the Mother teaches. They will eat such viands as she sets before them — wear whatever garments she thinks best. Her food may be unpalatable and un- wholesome ; the garments she prescribes may be uncomfortable ; but they will prefer to encounter the danger and endure the discomfort, rather than run the risk of incurring the Mother's malediction by thinking or speaking differently from her. Another class more ambitious, will bow with a base servility to the Mother's decisions, as the surest way of ingratiating themselves in her favor. They will sing her praises — merited or unmerited; will laud her deeds — wise or unwise; and she, in return for their subserviency, will commend their conduct, bestow on them her patronage and smiles, and so gratify their ambition. But such a course cannot tend to the development of the higher and nobler part of their nature. They remain strangers to all free, vigorous and manly thought. And where this is discouraged, or hindered in any way, we cannot hope for much true life or growth. But the tendency of the doctrine presented in UNITY, PEACE AND CONCORD. 2$? these pages concerning the true church, is altogether different. It allows and encourages the utmost free- dom of individual thought and inquiry ; and is, there- fore, altogether friendly to religious progress. When it is seen and acknowledged that the true church is not a visible organization, it is seen that no such organization can have any right to exercise " the rebuking, chastising and correcting duties of a mother towards and over us ; " and that every one, therefore, is at liberty to think for himself on religious matters, and is as free to think differently as in accordance with the body to which he belongs — provided he makes no disturbance, and does not reject funda- mentals, such as the Lord, the Word, and a life ac- cording to the revealed laws of charity. But the tendency of our doctrine to promote religious free- dom and consequent growth, has been pointed out in a previous chapter (IX.), and need not, therefore, be dwelt upon here. PROMOTES UNITY, PEACE AND CONCORD. 8. There is yet another practical inference to be drawn from our view of the church as herein presented — and it is, perhaps, the most important of all. It tends to heal or prevent discord, alienation and strife, and to promote harmony, peace and union among the professed followers of Christ. Theo- logical wars have ever been wars of opinion. Strifes and divisions among Christians — yes, and among peoples of all other religions — have always sprung 238 THE GOLDEN CITY. from some difference in their doctrinal beliefs. They have persecuted and hated each other because of different religious views honestly entertained, and which, all things considered, they could no more help entertaining, than a hundred individuals looking upon the same landscape from different standpoints, can help seeing it differently. No one can grasp the pure and absolute truth, any more than he can grasp Divinity itself. Appearances of truth, which are all of them more or less remote from the absolute truth, are all that any one is capable of beholding or re- ceiving ; and through these appearances, which ap- proach nearer and nearer to genuine truths as we advance in the regenerate life, both men and angels are conjoined with the Lord. Swedenborg says : "In the internal and external senses of the Word, are contained appearances of truth ; for essential divine truths are such that they cannot possibly be comprehended by any angel, still less by any man, since they exceed every faculty of the understanding of both men and angels. In order therefore that they [men and angels] may have con- junction with the Lord, divine truths flow in with them in appearances ; and when divine truths are in such appearances, they can both be received and acknowl- edged." "Man's rational faculty which receives the truths of doc- trine is finite, and what is finite cannot comprehend things which are infinite. Therefore divine truths from the Lord are presented before the rational faculty by appearances. Hence it is that doctrinals are nothing but appearances of divine truth, or nothing but celestial and spiritual vessels for containing what is Divine ; and since what is Divine, EFFECTS OF EXAL TING LOVE. 239 that is, the Lord, is in them, therefore they affect ; and hence the Lord has conjunction with angels and men." — A. C. 3362, '65. What folly, then, for people to quarrel with each other because of the different aspects under which the same truth or the same statement of truth pre- sents itself to their minds ! The aspect of religious truth depends altogether on the state of the beholder; and must, therefore, be as various as are the moral or spiritual states of men. And when belief, or a particu- larism of belief, is exalted to the first place and held to be of supreme moment, then come wars, aliena- tions and divisions. But when love to the Lord and the neighbor is held supreme, then wars cease ; and along with a wide diversity of belief, there will exist unity, harmony and peace. Each one will be al- lowed and encouraged to accept the highest view of truth that he is able to receive ; and whether low or high — whether according to the teaching of the letter or the spirit — he will be regarded and treated as a brother, if, in the ordinary intercourse of his daily life, he give evidence of being actuated by the spirit of neighborly love. When love is exalted to the supreme place in all the sects, as it is in all the heavens, and doctrinal beliefs are held subordinate to the principle of charity, then, as Swedenborg says, " one church will be formed out of all these diverse ones, and all disagreements arising from mere doctrinals will vanish ; and all the animosities of one towards another will be speedily dissipated, and the Lord's kingdom be established on earth." 240 THE GOLDEN CITY. That this glad and glorious state of the church will some day be attained, many prophets and seers have believed and taught; and among the latest, that distinguished leader of the Old Catholic party (Father Hyacinthe), who says : "The Church of the Future will know nothing of such divisions, such discordances, as have existed hitherto ; and she will uphold the freedom of theologies and the diver- sity of rites in the unity of one faith and one worship." And what shall that " one faith " be, but faith in the Lord Jesus Christ as the only and all-sufficient Redeemer and Saviour? But this faith cannot exist as a vital principle, without religious obedience to the divine precepts. As Swedenborg says : " By belief in the Lord Jesus Christ, union with Him is effected. And to believe in Him is to have confidence that He saves ; and as no one can have such confidence un- less he lives well, therefore this also is meant by be- lieving in Him." And the " one worship " in which there will be unity along with freedom of theological belief and diversity of rites, will be the worship of the su- premely Good and True as illustrated and incarnated in the same Divine Person. And this worship will express itself in various outward forms ; but chiefly in righteous, benevolent and useful deeds. This is the highest and noblest kind of worship — so recog- nized by the angels in heaven, and so declared by the illumined Swede. He says : "The real worship of the Lord consists in the perform- ance of uses; and uses, during a man's life in the world, UNITY IN WORSHIP. 24 1 consist in the right performance of the duties of his sta- tion, thus in serving his country, society and his neighbor from the heart, and in acting with sincerity in all his re- lations . . . . ; these uses are principally the exercises of charity, and those whereby the Lord is principally wor- shipped." — A. C. 7038. Again he says : "Real divine worship in heaven does not consist in fre- quenting temples and listening to sermons, but in a life of love, charity and faith. Sermons in the temples serve only as means of instruction in the conduct of life." — H. H. 222. " The primary constituent of worship is a life of charity, and its secondary is praying. From which it is plain that they who place all divine worship in oral and none in actual piety, greatly err. Actual piety is to act in every sphere and function from what is sincere, right, just and equitable; and this, because it is so commanded by the Lord in his Word." — Ap. Ex. 325. And towards unity in this highest kind of worship, it is plain that all the Christian denominations of to- day are gradually tending. Multitudes who seldom meet within consecrated walls, and can hardly unite in any formal worship, may be seen already uniting in that higher kind of worship — the performance of noble uses. And while the view presented tends to promote that union, harmony and fellowship among Chris- tians which is so desirable, it also tends to the re- moval of one chief obstacle to the spread of new and higher views of truth — and that is, the fear of being accounted a heretic, or of being obliged to 21 Q 242 THE GOLDEN CITY. separate from those with whom fellowship has hith- erto been maintained. It is this fear more than all else, which hinders both ministers and people from reading the writings of the illumined Swede. Min- isters are afraid to read them, lest they be accused of heresy ; and they are afraid to have their people read them, lest they may lose some of their flock. And so all parties sustain an unspeakable loss. But the view we have presented tends directly to dissipate all such fears, and to encourage the utmost freedom of religious inquiry and the most full and cordial re- ception of all views that seem true and profitable. Such are some of the practical inferences to be drawn from the view of the New Jerusalem as ex- hibited in the foregoing pages. It tends to weaken the spirit of sect, and to develop the catholic spirit of the Gospel. It encourages no denomination in the belief that the Christian ordinances administered by themselves possess any peculiar efficacy; nor does it permit them to claim for their own organiza- tion any special proximity to the Lord, merely on account of the greater purity of their doctrinal be- liefs. It tends to discourage spiritual pride, and to foster the growth of genuine humility. It dissipates the popular fallacy about "joining the church," and shows us that we come into the real church as we come into heaven or into internal fellowship with the angels. It rebukes the spirit of proselytism, en- courages perfect freedom of thought, stimulates re- ligious inquiry and consequent spiritual growth, and HAPP Y R.ES UL TS. 243 tends to promote unity, peace, co-operation and good fellowship among Christians who differ widely in their views of doctrine, discipline and external wor- ship. And these happy results which are seen to flow legitimately from the view of the New Jerusalem or true church on earth as exhibited in these pages, are alone sufficient to commend this view and to demon- strate its heavenly origin. For the practical tendency of all doctrines, principles or ideas, is the surest test of their nature and origin. As it is written : " Ye shall know them by their fruits. Do men gather grapes of thorns, or figs of thistles ? " Even so every good tree bringeth forth good fruit ; but a corrupt tree bringeth forth evil fruit. " A good tree cannot bring forth evil fruit, neither can a corrupt tree bring forth good fruit. " Wherefore by their fruits ye shall know them." XIV. t CONCL USION. IN the foregoing treatise scarcely anything has been said of the grand system of religious doc- trine, or of the transcendent spiritual philosophy, contained in the writings of the Swedish seer. The examination or presentation of the doctrines of the New Jerusalem, formed no part of my purpose in the preparation of this volume. But I will say here in conclusion, that, after diligent study of these doc- trines for a period of thirty-five years, meanwhile bringing to bear upon them the best powers of my understanding and the deepest experiences of my life, I can bear testimony to their inestimable value similar to that borne by the excellent and saintly Clowes (pp. i68-'7o). I can testify to their enlight- ening, satisfying and comforting nature ; to their entire harmony, consistency and coherence with all known truth ; to their perfect agreement with Scrip- ture and reason and human experience, and with my highest conception, also, of the character, attributes and government of God. These doctrines claim to be a new and divinely authorized revelation from God out of heaven ; and are therefore spoken of as " heavenly doctrines." 244 DOCTRINES OF THE NEW JERUSALEM, 245 But it is not a revelation given. to supersede the Sacred Scripture, nor is it composed according to the divine method. On the contrary it is all drawn from and based upon the teachings of Scripture, whose higher, even heavenly meaning, together with the sublime realities of the spiritual world, it opens up and reveals. For, according to Swedenborg, there are in all parts of the written Word both a spiritual and a natural sense ; and these senses are related like soul and body. And they correspond in like manner, the spiritual sense being as the soul and the literal sense as the body. Therefore the principle or law of Correspondence is presented by him as the true Key to the spiritual sense; and its efficacy and sufficiency are illustrated by manifold applications. All the great doctrines of our religion are vali- dated or affirmed by Swedenborg; yet the naturalism with which these doctrines have hitherto been im- bued from a too literal interpretation of the Scripture, is so thoroughly dissipated by his spiritual exegesis, that they appear altogether new, and are therefore called new. They are the old doctrines transfigured, or presented in an entirely new light; and while they meet the demands of the most exacting intellect, they fully satisfy the desires of the regenerating heart. And, central among these doctrines as the sun is central in our planetary system, stands the new doc- trine of the Divine Humanity — the doctrine of the Divine incarnation and human glorification — or of the perfect union of Divinity with humanity for the 21* 246 THE GOLDEN CITY. redemption and regeneratiorrof mankind. This doc- trine is all-pervasive in the New Theology. It breathes through all the other doctrines; it harmo- nizes them all ; it irradiates them all ; it vitalizes them all. It is the most comprehensive of all doctrines, involving as it does the philosophy of the Divine Incarnation and of human redemption and regener- ation. Christianity, according to Swedenborg, is nothing without the living Christ. He, the great seer maintains, is its central luminary, its vital force, its omnipresent and quickening power. Its doctrines were empty and lifeless if not filled and vitalized by his holy spirit. Repentance, reformation and regen- eration, he says, were utterly impossible without Him. He is the ever-living and ever-present and only Redeemer and Saviour; " Immanuel — God with us." And while the doctrines of our religion as ex- pounded by Swedenborg are eminently spiritual, they are at the same time equally rational. He no- where encourages a blind belief He never asks our assent to an unreasonable doctrine. He everywhere insists on the exercise of each one's own understand- ing in matters of faith. He never exalts reason above Revelation ; yet he would have us regard this faculty as one of God's noblest gifts, and exercise it faithfully in determining the true meaning of Revela- tion. He addresses us as free and rational beings, and never asks us to surrender our understanding to his dictum. He is positive in his affirmations — no man could be more so. He says in substance : " I NOT A VISIBLE BODY. 24/ have heard ; I have seen ; I know. But you, too, have understanding. Examine for yourself, there- fore, what I say. Test it by the light of Scripture and reason and science and history and human ex- perience and the accepted laws of the soul and all known truth. Then, if it does not approve itself to your rational intuitions, do not accept it. This is your indefeasible right — nay, it is your manifest duty." So earnestly does the great seer insist on the ex- ercise of our understanding in matters of faith ! So profoundly does he respect and so nobly vindicate the great Protestant principle — the right of private judgment! And he would have us all assert this right whenever we approach his own writings. These doctrines, as I have said, claim to be a new revelation, designed for the establishment and up- building of a New Church on earth, or for the reno- vation of human hearts and human society. But we are not to understand by a New Church a new and separate church-organization, with new ordinances, a new priesthood, and a new ritual. Not a new visible institution, but a new spirit, new light and new life in institutions already existing. Not a new external form, but a new internal quality; — com- paratively as the new man, made such by regenera- tion, is formed by the implantation of new thoughts and new affections in the old man. Externally and personally he is the same as before ; but internally he is a " new creation ; " he is animated by a new spirit; he acts from new motives ; he cherishes new desires and feelings ; he lives a new life. 248 THE GOLDEN CITY. Accordingly Swedenborg says — and this shows us what he meant by the New Church — that, after the Last Judgment, the church would remain " similar indeed in the outward form, but would be dissimilar in the inward." That is, as an outward institution it would undergo no radical change, but internally it would be made new. " To outward appearance," he continues, " divided churches will exist as heretofore, and their doctrines will be taught as heretofore ; but henceforth the man of the church will be in a more free state of thinking on matters of faith, because spiritual liberty has been restored to him." Thus the newness which Swedenborg expected, was not to be in the external form but in the internal quality or condition. As a visible institution the Christian church was to remain substantially as it had been, divided into different sects, teaching differ- ent doctrines. But inwardly, because of the greater spiritual light and liberty that all were henceforth to enjoy, it was to be very different. And to-day we witness the fulfillment of the seer's prediction. Divided churches do still continue, the same to outward appearance as they were a hundred years ago. But they are not the same internally. Christians think very differently now from what they did then. Few now-a-days expect to be saved by faith alone. Few believe the old dogma of infant damnation. Few believe in a literal fire-and-brim- stone hell. Few believe in imputed righteousness, or unconditional election and reprobation. And many who claim to be orthodox, are beginning to NEW SPIRIT IN THE CHURCHES. 249 doubt about the resurrection of the material body. Yet these things may still be found written in the creeds, substantially as they were in Swedenborg's day. And it is an undeniable fact that the changes in Christian thought which have taken place during the last hundred years, and are still going on, have uniformly been in one direction ; and that is, towards the creed of heaven as announced by the Swedish seer. And the churches of to-day are animated by a different spirit, also, from that which ruled them a century ago. Not yet is it altogether heavenly; but is is more sweet, gentle, loving and Christ-like than it was. It is less intolerant and more catholic ; less ascetic and more philanthropic. It leads Christians into dark alleys and lowly hovels, there to minister to the children of want and sorrow — there to whisper words of counsel and friendly encouragement. It prompts them to build asylums ; to organize sanitary and Christian Commissions ; to establish infirmaries, hospitals and houses of reformation ; and to provide homes for the indigent, unfortunate and friendless of every age and class. Yes ; along with a broader, freer and more tolerant spirit, there is a growing conviction everywhere that religion is an i n tens sly practical thing; that it has to do with the affairs of our every-day life ; that it is not something to be worn on Sundays and carefully laid aside on other days of the week ; but a spirit to be carried everywhere — into the family, the field, the shop, the school-room and the counting-house; 250 THE GOLDEN CITY. into the marts of commerce, the halls of legislation and the courts of kings ; and to guide and govern men in all their political, commercial, industrial, social and domestic relations. Now, if I were called upon to indicate any single idea which was to distinguish pre-eminently that dispensation or church of which Swedenborg was the divinely appointed herald — any single idea that towers conspicuously above all others in his writings, I should say it is the idea of religion as a personal and practical thing; of religion embodying itself in good and useful deeds ; of religion carried into all our human acts and relations, purifying them all, sanctifying them all, ennobling them all. And this idea of religion in our common every-day life, so eminently characteristic of the New Theology, is the very idea which has been steadily growing into favor for the last hundred years in nearly all the churches. However similar, then, in their creeds and in out- ward appearance the churches of to-day may be to those of a hundred years ago, it is clear that they are very different internally. They have different ideas and purposes, and are animated by a different spirit. And every year this difference is increasing, and becoming more and more apparent. And thus it is that the New Jerusalem may be seen " descending out of heaven from God, having the glory of God." Thus may the Lord Himself be seen coming anew to the churches in the spirit and power of his now unsealed Word. Thus do we be- hold Him breaking through and dispersing the mists HO W A NEW CHURCH IS FORMING. 2 5 I of naturalism, and gladdening the hearts of his sin- cere followers with a new manifestation of Himself; — " coming," agreeably to his own prediction, " in the clouds of heaven with power and great glory." Thus may a New Church be seen slowly forming, not as a new visible institution — not as a separate and distinct organization, but rather as a new spirit and life entering into the great heart of humanity and moulding it anew ; comparatively as the earth, on the return of each new spring-time, receives a fresh influx of the solar rays, and so becomes a new earth clad afresh with verdure and beauty : A church not antagonistic to existing organizations, but cordially sympathizing with and reanimating them all : A church not distinguished by its doc- trines or ritual or any outward sign, yet full of all sweet and gentle charities, " beautiful as a bride adorned for her husband." And foremost among the instrumentalities at work in the formation of this New Church (always except- ing the Sacred Scripture) I hesitate not to reckon the writings of the illumined Swedenborg. These contain the truths, unfold the doctrines and exhibit the spirit of this Church as no other writings do — the very truths, doctrines and spirit of heaven. Slowly, yet through ten thousand avenues, the teach- ings of the great seer are gliding into the mind and heart of Christendom. They are working noiselessly and unseen, like the mighty but invisible forces of nature. They are gilding with their light and en- nobling with their spirit all the best literature of our 252 THE GOLDEN CITY. times. They are silently but surely flowing into the old theologies, dispersing their darkness, softening their tone, sweetening their temper, and gradually imbuing them with a more benign and heavenly spirit. They are dissipating the naturalism which has so long obscured Christianity, and introducing more just and elevated views of the Lord, the Scrip- ture and the spiritual world , and more rational and spiritual views of Redemption, Regeneration, the Last Judgment and the Second Coming. They are softening the asperities of all the sects, and bringing Christians into more intimate and fraternal relations — showing how they may dwell together like breth- ren in unity, notwithstanding the * diversity in their doctrinal beliefs. And these writings are beginning to be read by ministers of every denomination ; sometimes openly, sometimes covertly, as Nicodemus came to Jesus — ■ by night. Whatever is most rational, most liberal, most elevating, most searching and transforming in the pulpit of to-day, will be found, on close exami- nation, to be most in harmony with their heavenly teachings. I do not say that it all comes into the pulpit directly or indirectly from Swedenborg ; but I do say that his writings contain it all in clearest statement and amplest measure. And the preachers who are to-day most highly and widely esteemed — they who have the largest following, they whose word rings out the clearest, reachest farthest and makes itself felt the deepest, are the very men whose utterances are most in agreement with the doctrines THE FULFILLMENT OF PROPHECY. 253 and most imbued with the spirit of the New Jeru- salem. It is not without reason, therefore, that one of the leading religious weeklies of our country (the New York Independent), says : " Whoever desires to understand modern theology, and the elements which have contributed to its formation, has need to study the writings of Emanuel Swedenborg." — " No Christian minister should fail to acquaint himself with the main principles of his system." So may these writings — already too long neglected by Christian ministers — continue to be read and studied. So may their heavenly teachings be pon- dered more and more. So may all the churches ex- perience, with ever increasing fulness, this second coming of the Lord in their midst — a coming in the spirit and power and great glory of his Word. So may we see this divine prophecy hastening to its spiritual fulfillment : " The wilderness and the solitary place shall be glad for them; and the desert shall rejoice and blossom as the rose. " It shall blossom abundantly, and rejoice even with joy and singing : The glory of Lebanon shall be given unto it, the excellency of Carmel and Sharon : They shall see the glory of the Lord, and the excellency of our God. " Then the eyes of the blind shall be opened, and the ears of the deaf shall be unstopped. Then shall the lame man leap as a hart, and the tongue of the dumb shall sing." THE END. 22 SWEDENBOKG'S THEOLOGICAL WOEKS, COMPLETE AND UNIFORM EDITION. Arcana Ccelestia. 10 Vols. 8vo. Extra cloth, $17.50. Apocalypse Revealed. 2 Vols. 8vo. Extra cloth, $3.50. Heaven and Hell; with a full Alphabetical Index. $1.50. The Divine Providence ; with Alphabetical Index. $1.50. The Divine Love and Wisdom; with Index. $1.25. Conjugial Love; with an Alphabetical Index. $1.50. Miscellaneous Theological Works. Containing eight small treatises in one volume. $1.75. Four Leading Doctrines of the New Church. $1.25. The True Christian. Religion; with Coronis and copious Index. 1 Vol., pp. 982. $2.75. The Publishers will furnish the complete set of the above works at $30.00. A Descriptive Catalogue sent gratis. Tides and Tendencies of Religious Thought. By J. L. Dudley. i2mo, pp. 307. $1.50. " These discourses have much more than ordinary merit. They seem saturated with the evangelical spirit; they are full of fervor; they throb with intense life ; they carry a large amount of magnetism ; they exalt aim; they wing aspiration; and tend to lift Christian ex- perience into a higher realm, as they serve to invest old truths with a deeper and richer meaning." — The Morning Star, [Dover, N. H.) " The many friends of Mr. Dudley who have not been favored in hearing these sermons with the additional magnetism of the speaker, will welcome this volume most heartily; and will doubtless read them to the same advantage with those who have heard them, viz., with the hope that they may live the Christian life he sets forth ; also that they may continue to hear such preaching for the remainder of their days." — Evening Wisconsin. " A book of notable power has appeared under the title of ' Tides and Tendencies of Religious Thought,' being a volume of discourses, phonographically reported, by J. L. Dudley. . . . Whether the views [herein presented] be acceptable or not, they are unquestionably put forth with rare energy and unmistakable earnestness." — New York Evening Mail. " Instead of dwelling upon theological topics in a labored and gloomy way, Mr. Dudley launches out upon the theme of salvation as a work of love in a sunny atmosphere. ... It is a book which can be taken in a leisure moment, as you would take up a book of travel, and find a pleasure in reading whatever page you chance to open upon." — Green Bay Advocate. PUBLISHED BY CLAXTOff, EEMSEtf & HAPPELFItfGEK, PMladelpliia. tf OYES, HOLMES & CO., Boston. The Fourth Gospel, the Heart of Christ. By Ed- mund H. Sears. i2mo., pp. 551. Extra cloth, $2.50. t Opinions of the Press. " ' The Fourth Gospel, the Heart of Christ,' is a book of extraordi- nary interest. . . . Judged as a volume on its own merits, it is a rich and fresh contribution to the literature of the ages touching the life of our Lord. It is instructive and suggestive in the highest ranges of Christian thought and feeling." — The Congregationalist. " No book of recent American theology is likely to win more notice from thoughtful readers than this handsome volume by Edmund H. Sears, of 551 pages. As a work of literary art, it has great merit; and its clear, rich, and vivid style carries in its flow great wealth of thought and learning with cumulative power to the end." — The Church and State. " This is a very strong book — the work of a powerful and inde- pendent thinker ; and as an exposition of the Johannean theology, it \l has probably never been surpassed in acumen and thoroughness." — The Literary World. " We regard this book as altogether the most valuable contribution to theological literature which has been made during the present cen- tury, and one destined to exert a most powerful and benign influence on all the churches. For no minister or theological student can afford to be without it, while no one can read it attentively without being profoundly impressed by it." — Arthur's Home Magazine. "One of the most deeply interesting volumes of this generation. It is as much superior to ' Ecce Homo ' in power of statement, grasp of thought, and freshness of conception, as that was to the Christolo- gies of average writers." — The Light of Home. " It is a long time since an American treatise on theology has pro- duced any marked effect upon religious thought. .* . . But the book of Dr. Edmund H. Sears, entitled ' The Heart of Christ,' is destined, we believe, to exert a powerful influence upon the opinions of think- ing men in all branches of the church. " The argument of the book is cumulative, and one needs to read it through conscientiously in order to feel the strength of its positions. We believe that the interest which it has awakened is likely to in- crease ; and that, while it will lead toward a modification of the theo- ries both of the Orthodox and of the Unitarian theologians, it will tend powerfully to conserve and establish the essential truths of the Christian system." — The A r ew York Independent. 1 u This is certainly one of the most interesting and valuable offer- ings to theological and devotional literature which has been made in our country in this generation." — The Liberal Christian. " It is long since there has appeared in theological literature a work of such power and significance as the present. Deeply reverent and tender, imbued with a thorough sympathy with its subject, it sketches the life of the God-man, with a degree of grace and beauty rarely attained in books of its class." — The Boston Journal. " This stout book of 551 pages is one of the most important volumes yet contributed to theological literature in this country. It is written from a clear head and full heart; it is not dry argument or skeleton theology, but the thought glows with life, and the rhetoric is as grand and beautiful as the logic is strong." — Cincinnati Times and Chronicle. " ■ The Fourth Gospel, the Heart of Christ,' by Rev. Edmund H. Sears, is a book of real ability, admirable spirit, and conclusive argu- ment. • The author evolves the contents of the Johannean writings, which, he claims, clearly apprehended, are their own evidence, and prove Christianity itself a gift direct from above, and not a human discovery." — The New York Bulletin. " Mr. Sears' Christmas hymn is as well known as any poem in American literature, and is read and sung by hundreds of thousands who have but a faint appreciation of his worth as a religious thinker and scholar. If these persons could only know that the same tender- ness and beauty which find expression in that immortal hymn, breathe through this labored work on ' the beloved disciple,' they would rush to it like ' a famished host on miraculous bread.' " — The Boston Globe. " « The Fourth Gospel, the Heart of Christ,' is a work of extraordi- nary interest, depth, and power. There has been nothing equal to it for the last century. . . . We unhesitatingly pronounce it the richest and most valuable contribution to theological literature ever made by an American author. And its channing spirit as well as its masterly treatment of a lofty theme, must commend it to Christians of every name, and secure for it a large circle of thoughtful readers." — The New Church Magazine. " No book of our time is adapted to produce a more decisive influ- ence on thought and feeling. Its style is its own and its author's — glowing and fervent throughout, yet calm and gentle, as if from a perennial hearth-flame of devout emotion. We believe, too, that there are in all sections of the Church devout minds that have been waiting for precisely the clear light and definite views which this book will give them." — The Christian Register. " Those who hold to a real tripersonal Trinity, will not accept all the results of Dr. Sears. But all who believe in the Supreme Divin- ity of Jesus Christ, in the regeneration of fallen man by the divine influence, and in the inspiration and authority of the Gospels and other New Testament writings, will regard %is work as one of pecu- liar power and value. In spirit it is heavenly and full of vital energy; in style it is beautiful and finished." — The Christian Union. 2 RECENT PUBLICATIONS OF OLAXTON, RE MSEN & H AFFELFDJGER. FOREGLEAMS AND FORESHADOWS OF IMMORTALITY. By Edmund H. Sears. 121110. New (and Eleventh) Edi- tion, revised and greatly enlarged. Extra cloth, $1.75. " The ' Foregleams of Immortality ' will stand as a lovely classic in sacred literature, and a beautiful inspiration of pure devotional feeling. . . . The best test of merit of a book is when we feel we have been made better by reading it ; and while the one now before us widens the field of intellectual vision, and makes solid and sub- stantial the bridge from time to eternity, it quickens the conscience in its sense of duty, and softens the heart with a tender and more celes- tial love." — Christian Inquirer. " Dr. Sears has done a valuable service to reflecting minds in the preparation of this volume. . . . Nowhere is the argument for im- mortality more clearly set forth ; nowhere are the Scripture facts, which testify to and affirm it, marshalled in closer array, or arranged with more logical consistency. The clear and beautiful style of the author adds new power to the lesson he has sought to teach, and gives added brightness to the page on which it is written." — Boston Even- ing Transcript. " The other productions of Mr. Sears have been marked by the loftiest moral beauty, in the purest and most elegant diction; hut this is his chef-d" 1 ceuvre in many respects. . . . We know no religious work of the age adapted to make a deeper, more practical, and more gladdening impression on thoughtful and lofty minds." — Christian Register. " Few books have pleased me so much as ' Foregleams of Immor- tality.' It is full of beauty and truth. The writer is wise from Swe- denborg, and has his own gifts besides. I can scarcely conceive of his writings not impressing many, and deeply. I have lent the book and recommended it in England, where the husks of the old theology interfere much with development and growth. Certainly it is a most beautiful and pungent book." — Mrs. Elizabeth Barrett Browning, in a letter to an American friend. " There is much in the details of the volume which is instructive, and especially as regards the reality and some of the features of the intermediate state. . . . The concluding part of the book is entirely new, being on the ' Symphony of Religions,' and sets forth the im- perfect but yet valuable testimony of the various heathen religions to the grand truth of Immortality." — Chicago Advance. " A very interesting volume. The author has herein discussed the pregnant theme of Immortality with signal ability, clothing his thoughts in language so chaste and elegant, and illustrating his ideas by such a profusion of appropriate imagery, that the book has all the fascination of a beautiful poem." — The Swedenborgian. 1 PUBLICATIONS OF CLAXTON, REMSEN & HAFFELFINGER. Regeneration. By Edmund H. Sears. New Edition, revised and enlarged. i2mo. Extra cloth, $1.25. " A fresh vivid presentation of an important theme — all the more valuable as the utterance of one who has thought deeply and felt pro- foundly about it. The reader will find in these pages no dry discus- sion of a hackneyed subject, but familiar truth presented with beauty of diction in a singularly felicitous and impressive manner, and pos- sessing a fascination which will win his attention from the beginning of the book to its close. . . . The three volumes (' Regeneration,' ' Foregleams,' and ' The Heart of Christ,') together are a valuable contribution to religious and theological literature, and one which any man might be proud to have made. As now published, they would form most acceptable additions to the library of any Sunday-School, parish, or clergyman." — Boston Evening Transcript. " Mr. Sears' volume on * Regeneration ' is one of the profoundest and most exhaustive treatises on that subject, extant. The way in which he unfolds the laws of our inner life in the orderly process of spiritual development, will be a revelation to most of those who read it for the first time." — Arthur's Home Magazine. " A work full of the deepest and most nourishing spiritual truths — truths never more needed than they are at the present day and hour. Among devotional works it stands in the front rank ; and alike in the sweetness of its spirit and the beauty of its language, it commends itself to every sincere Christian. ... It is a good book to have by one. Its frequent perusal and study can hardly fail to enrich the spiritual life and lead to a firmer faith and a larger charity." — The Christian Register. "Never, we venture to say, has the subject of regeneration been treated in a manner at once so profound, philosophic, exhaustive, logical, and scriptural, as in this charming volume." — Boston New Church Magazine. The Fourth Gospel, the Heart of Christ. By Ed- mund H. Sears. i2mo. pp. 551. Extra cloth, $2.50. " The Fourth Gospel, the Heart of Christ, is a book of extraordi- nary interest; ... a rich and fresh contribution to the literature of the ages touching the life of our Lord. It is instructive and sugges- tive in the highest ranges of Christian thought and feeling." — The Congregationalist. " No book of recent American theology is likely to win more notice from thoughtful readers than this handsome volume by Edmund H. Sears, of 551 pages." — The Church and State. "The book of Dr. Edmund H. Sears, entitled 'The Heart of Christ,' is destined, we believe, to exert a powerful influence upon the opinions of thinking men in all branches of the Church." — New York Independent. PUBLICATIONS OF OLAXTON, REMSEN & HAFFELFINGER. Letters on the Future Life, addressed to Henry Ward Beecher. ByB. F.Barrett. i2mo. Extra cloth, |i.oo. CONTENTS. — I. Mr. Beecher's Position critically ex- amined. II. Swedenborg's Claim — and Credibility. III. His Philosophy of Spirit-seeing. IV. Vindication of his Claim — by adducing what he says concerning Death and Resurrection ; the Form of Man's Spirit ; Light and Heat in Heaven ; the Scenery of Heaven; Societies in Heaven; Time and Space in Heaven; Houses in Heaven; Temples and Worship in Heaven; Governments in Heaven ; a Heaven for Gentiles ; Children in Heaven ; the Rich and Poor in Heaven ; Marriages in Heaven ; Employments in Heaven ; the Happiness of Heaven ; the Life that leads to Heaven ; the Nature of Hell ; the Fire of Hell — what it is ; Man's Book of Life, &c, &c. V. Need and Tendency of his Disclosures. VI. Collateral Testimony. "A small volume with a great deal in it." — The Golden .Age, "We believe these Letters will produce a favorable impression upon the candid reader. There is [in them] a vigor and terseness most welcome in these days of long-drawn-out and tedious attempts at generalization." — Boston New Church Magazine. " The literature of Swedenborgianism is growing every year ; and what is noticeable about it is its good literary form, its earnest spirit, and the vigor and culture that it shows. . . . Any one fond of such speculation will read this lively little book with interest; for the pres- entation of the subject is animated and earnest." — New Haven Palladium. " No one of the many works in the same vein — some of which that are singularly able and lucid have been prepared by Mr. Barrett ■ — have more earnestness, practically applied, than this." — Phila- delphia North A7tierican. " A grand and impressive statement of the New Church doctrine of the Future Life, eminently calculated to enlighten and interest the general reader." — New Church Independent. Letters on the Divine Trinity, addressed to Henry Ward Beecher. By B. F. Barrett. New and en- larged edition. 12 mo. Extra cloth, $1.00. A trenchant but friendly criticism of Mr. Beecher's view of the Trinity, as stated in his sermon on "Understanding God; " and pre- senting with great clearness and force the New Doctrine on this sub- ject, together with the Scriptural and rational evidence in its support, 3 THE WRITINGS Emanuel Swedenborg TOGETHEE WITH RECENT OPINIONS OF THE PRESS, AND THE VIEWS OF SOME EMINENT AUTHORS RESPECTING THEM, AND A DESCRIPTIVE CATALOGUE OE ALL HIS THEOLOGICAL WORKS. BY B. F. BARRETT. PUBLISHED BY CLAXTON, KEMSEtf & HAITEI.HNGEB, THE THEOLOGICAL WORKS OF Emanuel Swedenborg, A COMPLETE AND UNIFORM EDITION. 19 Vols. 8vo. Extra Cloth. T The popular estimate of Swedenborg and his writings, seems to have undergone quite a change within the last half century. And the indications are, that this change is still going on. A considerable and growing class of thinkers desire to know more about this man and his teachings ; consequently there is an increased demand for his writings. This is evident from the recent tone and criticisms of the periodical press in general, and from the publicly expressed opinions of some of the leading religious journals. To meet this growing demand, therefore, the publishers have pleasure in announcing a complete, uniform and ele- gant edition of Swedenborg's Theological Writings; a descriptive catalogue of which, with the prices annexed, will be found in this pamphlet, together with the opinions of some leading journals and distinauished authors. KECENT OPINIONS OF THE PRESS. From the New York Independent, " To a careless reader of ecclesiastical statistics the Swedenbor- gian Church would seem to be one of the least of the great house- hold of faith. To the careful student of religious thought it appears to be among the more important. It has made very few converts from the faith of orthodoxy, but it has materially modi- fied that faith. In a word, as a little salt changes the contents of a large vessel of water, so Swedenborgianism, seemingly lost in the great multitude of churches, has more or less modified the form of faith of all. "Whoever, therefore, desires to understand modern theology, andihe elements which have contributed to its formation, has need to study the writings of Emanuel Swedenborg. Whatever minister desires to understand modern religious thought in his own con- gregation, must know something of Swedenborgianism, though he has not a Swedenborgian in his parish." From the Same (later issue). " There is, in Swedenborg' s writings, a marvelous insight, — a vision of the higher truths of philosophy and religion, to which few men have attained. No Christian minister should fail to ac- quaint himself with the main principles of his system." From the New York Sun. "It is certainly something in favor of Swedenborg that, after the lapse of so many years, he has the adhesion of numbers of intelligent and cultivated people. Mr. Barrett, for example, is a scholar and a thinker, and shows no evidence of laboring under mental hallucination. Yet he, and, if we are correctly informed, hundreds and even thousands equally sane, are fully convinced that Swedenborg has told the truth in what he says about the spiritual world, and was in no respect an imposter or a madman. " Unlike, too, ordinary religious enthusiasts, Swedenborg's fame has gone on increasing instead of diminishing, so that his follow- ing is far greater at present than it was at the time of his death, 3 4 swedenborg's theological works. a hundred years ago. A fact like this shows that there is more than mere nonsense in his writings, whether they be all that they are asserted to be or not." From the St, Louis Home Journal. " The philosophy of this work [Swedenborg 9 s True Christian Re- ligion] may be summarily stated thus : ' God is Love and Wisdom ; therefore He is coincident with what we conceive of as the great- est, the inmost, the highest, the best, and consequently the First of all things. The Lord Jesus Christ is that Love and Wisdom clothed with a Humanity which is glorified by them. The Holy Spirit is that Love and Wisdom going forth and operating, com- municating themselves as the Life and Light of souls — for souls are their primary and responsive receptacles. Redemption and its orderly sequences, reformation and regeneration, are this con- stant operation becoming effective in man's life and character. The Sacred Scripture is the verbal expression of Love ancfe Wis- dom through seers, prophets and evangelists, who spoke as they were moved by the Holy Spirit. Creation is but a lower mani- festation of the same principles, and is therefore everywhere cor- respondent to them. Baptism and the Holy Supper are their symbols in the Christian Church ; charity and faith are their best image in man.' " Such is the philosophy of the Swedenborg religion — claim- ing to be eminently spiritual and reasonable, and free from dogma." From the Philadelphia North American, " It is proof of the vital nature of Swedenborg' s writings that they have not only survived sharp opposition, but that they con- stantly acquire new disciples and a greater circulation." From the Chicago Tribune. "We lack space to point out the place which Swedenborg occu- pies in the world of religious thought, and the particular office of the work before us. Suffice it therefore, to say, that many persons of all sects are greatly interested in Swedenborg's teaching, and that it seems likely to leaven more or less the entire lump of modern religion." RECENT OPINIONS OF THE PRESS. 5 From the Westfield (Mass,) News Letter. "Emanuel Swedenborg was a remarkable man, and his writings have exerted a remarkable influence throughout every branch of the Christian Church. True, there are but few persons, compara- tively, who have embraced his theological opinions as a whole ; but very many in every denomination have embodied some part of his religious belief in their creeds." From the Chicago Advance. " Swedenborg deserves to be studied as a philosophic writer not often excelled in profundity, acuteness, variety, and consistency of thought. We confess to having read for years past some portion of his works with intellectual and spiritual profit ; and we imagine at least that we can trace his influence in the conceptions and reason- ings of many modern authors of distinction, who do not always give Swedenborg the credit which he deserves. This is especially true on the subject of the Devil and evil spirits, the Trinity, the re- lation of the Divine to the human in the person of Christ, the atonement, the resurrection, and the future life of heaven and hell." From the Golden Age. " Swedenborg was a remarkable man in many ways, contributing to scientific knowledge by his discoveries, and making his mark upon the thought of his time. His visions are in striking contrast to the opinions of his age, and in substance are in striking accord with the intuitions of the best minds of our own. . . . He revealed a world ordered and controlled by principles and attractions im- mutable as gravitation and unerring as the light. He abolishes caprice. He sweeps all arbitrary edicts out of the universe. He reveals a heaven that rests on the necessity of things, the nature of man, the reason of God. He shows that man is the architect of his own destiny, that he creates and carries his own heaven with him in the unfolding possibilities of his being, and that by obedience to the laws of his spirit here, and not by dogmatic beliefs and ceremonial compliance, he shall find his beatitude now and forever. And for this the coming age will keep his memory in fresh and grateful remembrance ; and if there is a future life, the 1* 6 best minds will hereafter conceive of it in the spirit of his teach- ings." From Arthur's Home Magazine. " The time has passed when his [Swedenborg's] claims to a hear- ing can be set aside by ignorant misrepresentation or prejudiced contempt. Too many men of clear intellect and blameless lives have studied his writings, and their favorable testimony is too strong for any such gainsaying. From this time forth, men who would set themselves in opposition to Swedenborg's teachings must at least acquaint themselves therewith, and so make their opposition honest and intelligent." From the New York Evening Posti " Such, in brief outline, is the system of Emanuel Swedenborg. It is not the province of a purely literary critic to sit in judgment on the theological systems. It is safe to say, however, that this system has produced a very profound influence upon modern reli- gious thought. It has materially changed methods of presentation of old and almost universally accredited truths. Its influence has been all the more potent because silent and unrecognized. Cer- tainly he who desires to understand the religious convictions of the present age, cannot afford to be ignorant of the contribution which Emanuel Swedenborg has made toward them." From the Cincinnati Evening Chronicle. " The steady growth of the New Church in this country, and an increasing desire on the part of thinking people to inquire into the religious teachings of Swedenborg, have led to the publication of the more important of his works in popular form." From the New York Evening Mail. "That Swedenborgianism is becoming an element of great activity and importance in the religious belief and life of to-day, is witnessed, if by nothing else, by the considerable number of works conveying these doctrines, issued from the American press. ... It is very true, as has been observed lately by several critics, that the doctrines of the Swedish seer have become a permeating formative influence throughout the orthodox churches." RECENT OPINIONS OF THE PRESS. 7 From the Medical Critic and Psychological Journal. M In the whole range of modern biography, there is no life of greater interest to the medico-psychologist than that of Emanuel Swedenborg. His writings constitute a splendid monument of the extraordinary intellectual powers, the untiring assiduity, and the lofty religious fervor of the man. As a philosopher he will always occupy a conspicuous and honorable position in the history of modern philosophy ; and as a theologian he gave birth to one of the most remarkable developments of Christianity in modern times." From the Southern Quarterly Review. " Who ever thought so profoundly on great and noble themes as Swedenborg ? . . . The fame of Bacon and Newton and Locke — "of Milton and Shakespeare and Scott, pales and grows dim before the brighter glory that clusters around the name and acts of this renowned individual. They acquired distinction for the splendor of their success in particular departments of inquiry, and in certain spheres of intellectual labor ; but it was reserved for the more fortunate and celebrated Swede to master, not one science but the whole circle of the arts and sciences ; and to understand and reveal the great connecting links that subsist between mind and matter, time and eternity, man and his Maker, in a far clearer manner than any of the most gifted and inspired of his prede- cessors. " The world may be challenged in vain to produce in the his- tory of any single individual, such a combination of gigantic and well-balanced powers of mind, with vast and magnificent attain- ments of all sorts." From the Chicago Evening Journal, "There is not a reflective person in the world whom Sweden- borg's writings will not interest. Count him a visionary, a man maddened with l too much learning,' or a f spiritualist ; ' and yet there is that in his philosophy, however we may treat it under the prejudices of our early training, which makes us wish that his writings were true, or that we dared to adopt his belief. " If we look for true Christianity, we may find it everywhere 8 swedenborg's theological works. in his books. If we seek for arguments that no human being haa yet refuted, we shall find them also there. Call him a religious enthusiast, and ignorantly scoff at him, it is all the same — he has never been put down. . . . " We care not what string of the great Evangelical controversy the reader is accustomed to hold on by ; but if he or she will only read this book [Swedenborg's Divine Love and Wisdom], Chris- tian love and Christian unity will be better understood and appreciated." From the Philadelphia Evening Telegraph, " Considerable interest has lately been evinced on the part of the reading American public, to become more familiar with the writings and views of that extraordinary man [Swedenborg], who is either a saint or a mad enthusiast." From the Nonconformist. (English,) " Significant traces of his [Swedenborg's] influence are to be found broadcast in society, often among those who are not con- scious of any obligation to him. He is received by all thinkers courteously, and by very many cordially. The storm of violent denunciation or angry ridicule which was launched against him by theologians a generation ago, is scarcely remembered now, and is not likely to be revived. All are agreed that he was a genuine and sincere man who believed his own words, and did not wilfully deceive or invent. ... As a system of philosophical theology or theological philosophy, we are disposed to place Swedenborg's teachings in a very high rank. There is a largeness of sympathy with all forms of life and action, which is too often lacking in theologians and theological systems, and was highly characteristic of the man. There is a grandeur of conception flowing from his constant reference of all things to God." From the North American Review. " His [Swedenborg's] books teem with the grandest, the most humane and generous truth ; but his reverence for it is so austere and vital, that, like the lover who willingly makes himself of no account beside his mistress, he seems always intent upon effacing RECENT OPINIONS OF THE PEESS. 9 • himself from sight before its matchless lustre. Certainly the high- est truth never encour *ered a more lowly intellectual homage than it gets in these artless bv. ^ks ; never found itself so unostentatiously v • heralded, so little patrons ed — in a word, left so completely for its success to its own sheer unadorned majesty." From the Parkersburg Daily Times, " No one who wishes to have his faith secure, and who wishes v that peace which truth alone can inspire, should fail to read his writings. He will not find in Swedenborg much to gratify his mere aesthetic taste ; but he will find that which is far better — ■ i< food for the upbuilding and sustenance of the spiritual and intel- lectual man. If he reads to find Truth in all her unadorned sim- v plicity, he will not fail to find her ; and that, too, as an angel of light warmed by love." From the Pittsburg Gazette. "No system of religion in these latter days has awakened so / much interest as that of Swedenborg, and with it a desire to under- stand its deep mysterious workings. There has always been a charm attached to it of the ethereal cast, which has attracted mul- titudes to its standard ; and no wonder, as it is composed of such elements as will find followers. ... A careful perusal of this work [Divine Love and Wisdom] can hardly fail to convey the impression that it is a remarkable combination of philosophical reasoning, and a species of illumination and seership which has rarely been produced in the field of letters." From the Christian Union. " Certainly no man living up to the spirit of the tenets of Swe- denborg, should be other than a sincere, humble, and sweet-minded Christian." From the New Church Magazine, " A settled minister, one of the most distinguished authors of religious works in this country, writes : ' I have read Swedenborg with much profit ; and although I could not be called a ' full re- ceiver,' the central doctrines of the New Church [as enunciated by him] are my dailv bread.' " OPINIONS OF DISTINGUISHED AUTHORS. Samuel Taylor Coleridge says : "I remember nothing in Lord Bacon superior, few passage* equal, either in depth of thought, or in richness, dignity, and felicity of diction, or in the weightiness of the truths contained in these articles. I can venture to assert, that, as a Moralist, Swe- denborg is above all praise ; and that, as a Naturalist, Psychol ogist ; and Theologian, he has strong and varied claims on the gratitude and admiration of the professional and philosophical faculties." — Literary Remains, Vol. IV., p. 423. Kalph Waldo Emerson says: " One of the missourians and mastodons of literature, Sweden- borg is not to be measured by whole colleges of ordinary scholars. No wonder that his depth of ethical wisdom should give him in- fluence as a teacher. To the withered traditional church yielding dry catechisms, he let in nature again ; and the worshiper, es- caping from the vesting of verbs and texts, is surprised to find himself a party to the whole of his religion. His religion thinks for him, and is of universal application. He turns it on every side ; it fits every part of life, interprets and dignifies every cir- cumstance. Instead of a religion which visited him diplomati- cally three or four times, — when he was born, when he married, when he felt sick, and when he died, and for the rest never inter- fered with him, — here was a teaching which accompanied him all day ; accompanied him even into sleep and dreams ; into his thinking, and showed him through what a long ancestry his thoughts descend ; into society, and showed by what affinities he was girt to his equals and his counterparts ; into natural objects, and showed their origin and meaning, what are friendly and what are hurtful ; and opened the future world by indicating the con- tinuity of the same laws." — In his " Representative Men" Bev. Edmund H. Sears (author of "The Heart of Christ") says: "What appear as Swedenborg's crudities and fantasies, however, are extraneous to his essential system, which has a unity of its 10 OPINIONS OF DISTINGUISHED AUTHORS. 11 own, and an organic connection with Christianity, such as avouches itself the genuine development of the Christian system. His cos- mology, his theology and his pneumatology, are the Christian rev- elation breaking into more full and rational light from the seals of the letter which had kept and preserved it."— In " The Monthly Religious Magazine" March, 1865. Henry James (author of " Substance and Shadow," and several other works) says: " I fully concede, indeed, to Swedenborg what is usually denied him, namely, an extreme sobriety of mind displayed under all the exceptional circumstances of his career, and which ends by making us feel at last his every word to be almost insipid with veracity. I cordially appreciate, moreover, the rare destitution of wilfulness which characterizes all his researches ; or rather the childlike docility of spirit which leads him to seek and to recognize, under all the most contradictory aspects of nature, the footsteps of the Highest. . . . His books are a dry, unimpassioned, unexaggerated exposition of the things he daily saw and heard in the world of spirits, and of the spiritual laws which these things illustrate; with scarcely any effort whatever to blink the obvious outrage his experiences offer to sensuous prejudice, or to conciliate any interest in his reader which is not prompted by the latter's own original and unaffected relish of the truth. Such sincere books, it seems to me, were never before written." — In "Substance and Shadow" Hon. Theophiltts Parsons (author of several works on Juris- prudence of high authority, and for twenty -two years Professor in the Cambridge Law School) says : " I regard him [Swedenborg] as a man of remarkable ability, and great and varied culture ; taught as no other man ever was taught, truths which no other man ever learned ; and thus in- structed that he might introduce among men a new system of truth or doctrine, excelling in character and exceeding in value any system of truth before known; — a new gift, demanding as the instrument by which it could be communicated, a man not only possessing extraordinary capacity and cultivation, but in both ca- pacity and cultivation definitely adapted to the peculiar work he 12 swedenborg's theological works. had to do. But this work was to learn the truth himself and teach it to others, in his own freedom ; and therefore in his own liability to error, and with the limitations of his own intellect. For, how- ever well suited he was to his work, it was his own work ; and his books are only human books, infinitely far from that Word of God which was written by Inspiration." — In " Deus Homo," p. 21. Edwin Paxton Hood (author of " A World of Anecdote," " Lamps, Pitchers and Trumpets," etc., ) says : " Swedenborg was one of the profoundest mathematicians of his age ; a deep and acute thinker ; a subtle logician ; a various and versatile scholar ; above all, a calm and most quiet bookman and penman, indisposed for every company, and never seen to court the company of the ignorant and the vulgar — ever the resort of the fanatic ; a man of few words, until compelled to talk, or talking for a purpose ; cool in temperament ; never rocked by passion or impulse; always, as far as humanity can be, in equilibrium, weighing all his thoughts and all his actions ; perpetually bent upon giving reasons for things ; a man of strong inductive habits and powers, and consistent ; a whole life of invariable rectitude : • — Is this the portrait of a fanatic ? . . . . He was a Titan, and must take his place among the very highest and widest minds of our world." — In "Swedenborg: A Biography and an Exposition" pp. 169, 170. Bishop Hukd (author of "Lectures on the Prophecies," and many other works,) says : " It has been said by some, and received implicitly without fur- ther examination by others, that Swedenborg, after receiving his ex- traordinary commission, was mad, and became totally deprived of his natural senses ; but this insinuation is such a palpable contra- diction to truth, and such an insult to common sense — being overruled by every page of his writings as well as by every act of his life after that period — that we should have thought it altogether unworthy of notice were we not aware that it operates powerfully with many, even at this day, to prejudice them against a character which otherwise they would revere, and against writings from which they would otherwise receive the most welcome instruc- OPINIONS OF DISTINGUISHED AUTHORS. 13 tion." — In " History of the Bites and Ceremonies of All Nations" p. 705. Dr. James John Garth Wilkinson (London) says : " Swedenborg's writings are a library in themselves, and display the most careful method and the most indomitable energy. He was eminently conservative ; he quarreled with no church ; he set himself in opposition to no organized body. He did not stand apart in all the loneliness of prophetic fury, and denounce ven- geance on degenerate man. He was too catholic to found a sect ; he spoke the truth entrusted to him, and left it to permeate the lives and opinions of succeeding ages. His charity was as broad as the ocean which rolls its waves on every shore, wide as the firma- ment which foldeth all the orbs of heaven within its ample bosom. The most magnificent scholar of his age, he was at the same time the humblest Christian. Favored by kings, intimate with nobles and statesmen, and the learned of every land, he was without one particle of vanity, and labored as assiduously and devotedly as the humblest parish priest." — In his " Introduction to Swedenborg's Economy of the Animal Kingdom." p. lxxvi. The same distinguished author, writing in 1849, says : "Strong indications exist, that in another five-and-twenty years the field occupied by this author [Swedenborg] must be visited by the leaders of opinion en masse, and whether they will or not ; be- cause it is not proselytism that will take them there, but the expan- sion and culmination of the truth, and the organic course of events." — In his " Life of Swedenborg" p. 3, Am. edit. Dr. John Mill (London) says : "Swedenborg makes great demand on our faith, but none on «ur charity. In the great and glorious roll of worthies who have ennobled humanity, there is no one that recurs to our memory just now, who can stand a criticism with less fear of the ordeal than he can. . . . Measure him as a man of science with Newton, and you will find him his equal in point of intellectual greatness. With Bacon and Plato he is great amongst the greatest of the philosophers. With Boerhaave and Haller he is in the first rank 2 r 14 swedenborg's theological works. of physiologists. With the theological writers and Bible com- mentators, from Origen to Adam Clarke, and who has equaled him ? All this is easily conceived and said ; but who shall picture the innocence and purity of his life, the sublimity of his moral nature, the simplicity of soul which, whilst believing himself to be the chosen messenger of Heaven and the companion of angels, left the company of the great and learned, sat quietly to think and write in his study, or walked into Cold Bath Square to chat with the children." — In his Lecture on " The Claims of Swedenborg." Eev. George Gilfillan (Edinburg) says : " Of Swedenborg himself there should be but one opinion. He was a man of prodigious genius ; .... in a certain sense a seer, but of those broad principles which constitute the trunk and branches of the tree of the world." — In "Christianity and our Era." Prof. Thorild (a celebrated Swedish poet and metaphysician, and Professor of the Swedish Language and Literature in the University of Greifswalde) says: " What are we to think of this truly extraordinary man ? That he was a fool, say those little men whose good opinion never did good to any one. That he was an arch-heretic, bawls Orthodoxy with loud and ferocious voice. What the philosopher sees in him, is, a man of vast and consummate learning, an honor and glory to his nation, who preserved the veneration for his genius by the truly apostolical simplicity and purity of his morals." — In Part 2d of his " Works: 7 Prof. Von Gorres (Professor in the University at Munich) says : " Swedenborg was not a man to be carried away by an unbridled imagination ; still less did he ever manifest, during his whole life, the slightest symptom of mental aberration." " Throughout the entire career of his learned researches and activity, we everywhere discover the pious and religious man, who in all his sayings and doings was intent upon good. . . . There nowhere appears in his writings a self-destroying contradiction ; OPINIONS OF DISTINGUISHED AUTHORS. 15 nothing abrupt, disjointed, or unconnected, or arbitrary, or illogical, such as is accustomed to accompany the phenomena of dreams, or the effusions of an unregulated fancy ; but everything that he writes is so connected and uninterrupted as to present a perfect whole." — Intellectual Repository (June, 1845). Dr. Immanttel Tafel (Professor of Philosophy, and Librarian in the University of Tubingen) says : "From all these testimonies it appears .... that Swedenborg was by far the greatest scholar of his country ; an adept in the oriental and occidental languages ; a thorough mathematician ; a successful mechanician ; a perfect metallurgist ; an accomplished statesman; a profound philosopher; a sound theologian; and a man in whose character were combined noble and pure sentiments, with a spotless, industrious, virtuous and holy life ; and who was adorned with all social virtues, so that he was venerated and beloved by all who knew him." — Preface to his translation of Swe- denborcfs Works. Rev. John Clowes (Rector of St. John's Church, Manchester, England, for more than fifty years, and author of more than forty works) says : "The theological writings of Swedenborg contain various and interesting explications of the Word of God, which is the divine fountain and foundation of all religion. Much wonderful and hitherto hidden information respecting religion is brought to light in them. Various religious errors are detected and exposed ; va- rious religious truths, too, are manifested, recommended and con- firmed. . . . The ministers of religion, therefore, must needs feel themselves particularly interested in, and in duty bound to a care- ful and candid examination of, these writings, and of the ground and reasonableness of those high titles by which they are an- nounced to the public." — In his u Affectionate Address to the Clergy," The same writer, in his autobiography, records the impression produced by the perusal of Sweden berg's True Christian Religion — the first of his works that he read. He says : "It is impossible for any language to express the full effect 16 wrought in my mind by the perusal of this wonderful book. . . . It seemed as if a continually increasing blaze of new and recreating light was poured forth on the delighted understanding. . . . All difficulties and doubts were removed respecting the Sacred Scrip- ture or Word of God, through the bright, and, heretofore unseen, manifestation of their spiritual and interior contents ; by virtue of which discovery apparent inconsistencies vanished, apparent con- tradictions were reconciled ; and*what before seemed trivial and nugatory, assumed a new and interesting aspect ; whilst the whole volume of Revelation was seen to be full of sanctity, of wisdom and of love from its divine Author, and also to be in perpetual connection with that Author, who is its inmost soul — its essential spirit and life." It should be stated here — for the fact is one which en- hances the value of the opinions cited — that the above tes- timonials, with three or four exceptions, are from authors who have never been in any way identified with that body of people known as "the New Church" or " Swedenborgians ; " and whose judgment, therefore, may be regarded as unbiassed by anything like denominational feeling. Although the last author here quoted, preached the doc- trines taught by Swedenborg for more than fifty years, he never withdrew from the Episcopal Church, and always op- posed a distinctively New Church organization. In a public address, " intended to point out the general design and tendency of Swedenborg's writings, and particularly to show that they do not authorize their readers in a separation " from the churches to which they belong, he enumerates some of the dangers attendant on such separation, emphasizing " particularly the danger of falling into a sectarian spirit." And he shows that, according to Swedenborg, "the New Church consists of the upright and sincere in heart among all people, nations and languages ; and forms one grand body or kingdom here on earth, whereof the Lord Jesus Christ is the Soul or Head, and of which all who worship Him in spirit and in truth are living members." SWEDENBOEG'S THEOLOGICAL WOEKS. Arcana Ccelestia: The Heavenly Arcana con- tained in the Holy Scriptures or Word of the Lord, unfolded ; together with Wonderful Things seen in the World of Spirits and in the Heaven of Angels. 10 vols., 8vo. Extra cloth. Price, $17.50. This is the largest and most comprehensive of Swedenborg's works. Its main purpose is to unfold the spiritual sense of the Sacred Scripture, especially of the books of Genesis and Exodus, and to make known the law of a Divine composition. An account of things seen and heard in the spiritual world is added at the close of each chapter ; as, concerning the process of dying, the 'resurrection of man and his conscious entrance into the world of spirits ; the nature and form of the human soul ; heaven, and the nature and source of its joys ; the nature of hell and the character of its denizens ; mental or spiritual spheres, and their manifestations in the other world ; the light and heat in which the angels live ; their employments and social arrangements ; the beautiful scenery by which they are surrounded, and the law that determines it ; vis- ions and dreams, including those recorded in the Scripture ; the memory of spirits ; the last general judgment, and the manner of its accomplishment ; the condition in the other world of those who come there from heathen lands or countries outside of Christen- dom ; the Grand Man (or entire heaven of angels), and the cor- respondence of the innumerable societies composing it with the various parts and functions of the human body ; the origin and correspondence of diseases ; the spirits from other earths in our planetary system and in the starry heavens. These subjects are discoursed of as things learned from personal observation, or from actual and open intercourse with the spiritual world. Apocalypse Revealed; wherein are disclosed the Arcana there foretold, which have heretofore remained con- cealed. 2 vols., 8vo. Extra cloth. Price, $3.50. The design of this work is to unfold the spiritual and true mean- ing of the Book of Revelation, as that of Genesis and Exodus is 2* 17 18 DESCRIPTIVE CATALOGUE OP unfolded in the Arcana Coelestia. The author explains the sym- bols here employed, by the same law which he says underlies and determines all the phenomena of the spiritual world — the law of correspondence. He does not profess to give merely his own explanation of the meaning of this hitherto mysterious and unin- telligible book, but what he learned about it from the Lord through a special divine illumination. He says in the preface : " Not a few have labored at the explication of the Apocalypse ; but as they were unacquainted with the spiritual sense of the Word, they could not discern the arcana which it contains, seeing that these can only be unfolded by the spiritual sense." And referring to this treatise, and the method herein employed for ascertaining the true meaning of the Apocalypse, one of the deep- est thinkers and ablest writers on theology in our country has said : " We believe his [Swedenborg's] method is the only rational one for interpreting a purely symbolical book ; and that, in the work under consideration, it unfolds some of the profoundest truths that ever searched the nature of man." — Sears' Heart of Christ, p. 97. Appended to his explanation of each chapter, is a relation of things that the author says he heard and saw in the spiritual world — similar to his relations in the Arcana Coelestia. Heaven and its Wonders, the World of Spirits, and Hell, ; from things heard and seen. [Commonly called "Heaven and Hell."] With a copious Alphabetical Index. 8vo. Extra cloth. Price, $1.50. This work claims to disclose the great facts and laws of the spiritual world. It describes the appearance and condition of both good and evil spirits, their arrangement into societies under the great law of spiritual affinity, and the various objects by which they are surrounded. It treats, among other things, of the form of heaven, in general and in particular; of the innumerable societies of which it is composed, their complete organic unity, and their correspondence with the various parts of the human body ; of the correspondence of things in the natural with those in the spiritual world ; of time and space in heaven ; of the Sun of heaven, and the nature of its light and heat ; of changes of state which the 19 angels experience ; of their habitations and garments, their lan- guage and writings, their innocence and wisdom, their govern- ment, worship, and state of peace ; of the origin of the angelic heaven, and its conjunction with the human race by means of the Word ; of the state of the heathen and young children, of the rich and poor, and of the wise and simple, in heaven ; of the occupa- tions of the angels ; of heavenly joy and happiness ; and of the immensity of heaven. It also treats of the World of Spirits, or first state of man after death, and the successive changes which he subsequently passes through ; of the nature of hell, and the true Scripture meaning of the Devil, Satan, hell fire, and the gnashing of teeth ; of the appearance, situation, and plurality of the hells ; and of the inconceivable cunning and dreadful wickedness of infernal spirits; — presenting altogether a complete system of Pneumatology, and one which those who have studied it thor- oughly, say, is in perfect harmony with the teachings of Scripture. The distinguished author of " The Heart of Christ " calls this work " one of the golden books," and says : " The time will come when this treatise will be as much read as Milton's Paradise Lost, and enter far more vitally into the popular conception of the life to come. The saintly Oberlin read it and preached it ; and the late Mrs. Browning, as we happen to know, was vastly delighted with its ideas, and tried to disseminate them among her English friends, and gain for them a lodgment within what she called * the husks of the old theology.' " — Monthly Religious Magazine for April, 1867. Angelic Wisdom concerning the Divine Provi- dence. With an Alphabetical Index. 8vo. Extra cloth. Price, $1.50. This work treats of the nature and operations of the Divine Providence, and unfolds the laws of order according to which God's moral government is regulated. It shows that his end in the creation of the world, was a heaven of angels from the human face ; that Divine Providence works not at random, but according to certain invariable Laws which are here disclosed; that it is universal, extending to the least things as well as the greatest ; that in all it does it has respect to what is eternal, and to things tern- 20 DESCRIPTIVE CATALOGUE OP poral only for the sake of what is eternal ; that the laws of Per- mission are also among the laws of the Divine Providence ; that evils are permitted for the sake of the end, which is salvation ; that the Divine Providence is alike with the wicked and the good ; that every man may be reformed, and that there is no such thing as predestination to hell ; that the Lord cannot act against the Laws of his Providence, because to act against them would be to act against his Divine Love and Wisdom, consequently agains* Himself. Conjugial Love and its Chaste Delights; also Adulterous Love and its Sinful Pleasures. With an Alphabet- ical Index. 8vo. Extra cloth. Price, $1.50. A work which treats of the relation of the sexes, and their con- stitutional difference; of the indissoluble nature of true marriage; of the nature and origin of love truly conjugial ; of the marriage of the Lord and the Church, and its correspondence ; of the union of souls in a true marriage, so that they are no longer two, but one ; of the change of state with both sexes by marriage ; of the causes of conjugal disaffection, separations, and divorces ; of the causes of apparent love, friendship, and favor, and of iterated marriages. To which is added a treatise on Adulterous or Scor- tatory Love in its various degrees, showing it to be in its nature the opposite of Conjugial Love — as opposite as good is to evil, or as heaven is to hell. — Besides several interesting Memorabilia. Angelic "Wisdom concerning the Divine Love and Wisdom. 8vo. With Index. Extra cloth. Price, $1.25. This work contains the wisdom of the angels concerning the operations of the Divine Love and Wisdom in the creation of the universe, including man as the chief end of creation. It explains the trinal distinction which exists in all created things from the Trinity in God ; and illustrates it by many things in the natural world, and by the trinity in men and angels who are images of the Divine. It unfolds the Doctrine of Degrees, and explains the three discrete degrees of the human mindj showing 21 when and how these degrees are opened, and what is effected by their opening. It further reveals the origin of evil uses, or of the things in nature which correspond to them ; also the origin, design, and tendency of good uses, or the things corresponding to them. It is of this work, or of the "Doctrine of Degrees" herein discussed, that the author of " The Heart of Christ " says : " When the reader gets the pith of its philosophy, he sees the amazing sweep of the principle set forth, and its constructive power in theology, and that it opens a sublime chapter in the history and plan of the Creation." — Foregleams and Foreshadows of Immortality. And the Chicago Evening Journal (1867) says : " From the reading of this book, Christian love and Christian unity will be better understood and appreciated." Miscellaneous Theological "Works; containing 1st. The New Jerusalem and its Heavenly Doctrine; 2d. A Brief Exposition of the Doctrines of the New Church ; 3d. The Intercourse between the Soul and the Body ; 4th. The White Horse mentioned in the Apocalypse, Chap, xix.; 5th. An Ap- pendix to the Treatise on the White Horse ; 6th. The Earths in the Universe; 7th. The Last Judgment; and 8th. A Con- tinuation concerning the Last Judgment. 1 vol., 8vo. Extra cloth. Price, $1,75. The First of these Treatises contains a summary statement of the doctrines of the New Church, with copious references to the Arcana Ccelestia, where the same doctrines are more fully unfolded. The Second exhibits some of the more important of these doc- trines in contrast with those of the former Christian Church. The Third treats of the nature and laws of Influx, showing how the spiritual flows into the natural world, and the manner in which the soul operates upon the body. The Fourth and Fifth explain the spiritual meaning of the text in the Apocalypse, " I saw heaven opened, and behold a white horse;" and contain copious refer- ences to the Arcana Ccelestia, where this and various other related topics are more extensively treated. The Sixth describes the ap- pearance, character, and mode of life of the inhabitants of other earths in the universe, with whom the author became acquainted through his intercourse with spirits from those earths. The Seventh 22 PESCKIPTIVE CATALOGUE OP and Eighth explain the nature and manner of the Last General Judgment in the World of Spirits, of which the author claims to have been an eye-witness, and which, he says, occurred in the year 1757 ; when also the New Dispensation referred to in the Apoca- lypse under the image of the New Jerusalem coming down from God out of heaven, commenced. These, as originally published by the author, were separate treatises. The Four Leading Doctrines of the New Church; viz., Concerning the Lord ; the Sacred Scripture ; Faith ; and Life. Containing, also, Swedenborg's Answers to Nine Questions chiefly relating to the Lord, the Trinity, and the Holy Spirit. 1 vol., 8vo. Extra cloth. Price, $1.25. These also, like the foregoing Miscellaneous works, were origi- nally published as so many separate treatises. The First shows that the Sacred Scripture throughout, treats of the Lord who is himself the living Word ; that it was Jehovah God who assumed humanity according to his own divine order ; and that, by a series of temptations, the last of which was the passion of the cross, He at last glorified the humanity He assumed ; and that in his glorified or Divine Humanity He is now the supreme and only Redeemer and Saviour — "God with us." The Second treats of the Sacred Scripture or Word, showing that it is the very Divine Truth itself; that there is a spiritual sense within that of the letter, like the soul within the body ; that the literal sense is the basis, containant and support of the spiritual sense ; that by means of this sense man has conjunction with the Lord and association with the angels ; that the church exists from the Word ; that the character or quality of the church at any time is according to men's understanding of the Word ; and that by means of the Word, spiritual light is communicated to those who are without the pale of Christendom. The Third treats of Faith, showing that it is an inward acknowl- edgment of the truth; that this acknowledgment, however, can exist only with such as are in charity ; therefore there can be no such thing as genuine faith where there is no charity ; that those who are in faith separate from charity, are meant in the Word hy SWEDENBOKG ? S theological woeks. 23 the Philistines, by the goats in Daniel and Matthew, and by the dragon in the Apocalypse ; and that faith alone, or separated from charity, is destructive of the church and everything belonging to it. The Fourth treats of Life ; showing that all religion has relation to life, and that the life of religion is to do good ; and that so far as any one shuns evils as sins, he loves truth, does good, has faith, and is a spiritual man. The Teue Cheistian Religion; containing the Universal Theology of the New Church, foretold by the Lord in the Apocalypse xxi. 1, 2. With the Coronis and a copious Index. 1 vol., 8vo. Extra cloth. Price, $2.75. This is the last work that Swedenborg wrote. And it is the only one in which he professes to give " the entire theology of the New Church " signified by the Apocalyptic New Jerusalem. It may, therefore, be regarded as a complete and authorized statement of . the doctrines of this Church. It is divided into fourteen chapters which treat of the following subjects: I. — God, the Creator. II. — The Lord, the Eedeemer. III. — The Holy Spirit and the Divine Operation (treating also of the Divine Trinity). IV. — The Sacred Scripture or Word of the Lord. V. — The Decalogue explained as to its external and internal sense. VI. — Faith. VII. — Charity and Good Works. VIII. — Free Will. IX.- Eepentance. X. — Eeformation and Eegeneration. XI. — Impu- tation. XII. — Baptism. XIII. — The Holy Supper. XIV.— The Consummation of the Age, the Second Coming of the Lord, the New Heaven and the New Church. There are also, inter- spersed between these chapters, some seventy or more relations (called Memorabilia) of things seen and heard in the spiritual world, a supplement concerning that world, and a copious Index to the whole work of about 100 pages. "Every catholic theologian," says the New York Independent, (1868,) "who desires to trace theology to its source, and to acquaint himself with the teachings of other churches than his own, should, if his means enable him to do so, make room for this work upon his library shelves." The Publishers will furnish the COMPLETE SET of the above works (19 vols., elegantly hound) at the low price of $30.00. PUBLICATIONS OP CLAXTON, REMSEN & HAFPELFINGEE. Thf New View of Hell ; Showing its Nature, Where- abouts, Duration, and How to Escape it. By B. F. Barrett. i2mo. Extra cloth, $1.00. CONTENTS.— I. The New Dispensation. II. The Old Doc- trine of Hell. III. The New View. IV. The Scripture Ar- gument — Sheol, Hades, Gehenna, and the Lake of Fire. V. Hell, the chosen Home of all who go there. VI. The Dura- tion of Hell. VII. Some Evidence of its Duration — Philo- sophical and Scriptural. VIII. Why cannot the Ruling Love be changed after Death? IX. Displays of the Divine Benignity in Hell. X. Is Hell to undergo any Change ? If so, of what Nature ? XI. The Devil and Satan. XII. Prac- tical Bearings of the Question. XIII. How to Escape Hell. "A succinct and intelligible statement of Swedenborg's doctrine of retribution. It contains . . . much that is profoundly true, and much that is exceedingly suggestive." — New York Independent. "A really valuable contribution to the world's stock of religious ideas. . . . The book, taken as a whole, is of great interest, and we commend it to our readers as worthy of attentive perusal." — New York Sun. " There is not a Christian man or woman in the world, who would not be benefited by the reading of this book." — Westfield News- Letter. " In ' The New View of Hell ' is put forth one of the most striking and pregnant of Swedenborg's thoughts — that, too, whose influence on orthodoxy has been most observable — his conception of Hell as a state, not a place, and as such, the chosen home of all who go there." — New York Evening Mail. " The author illustrates and enforces the main idea of his volume with great fulness of detail and frequent beauty of expression. His discussion is conducted with an admirable sweetness of spirit, unusual in theological controversy." — New York Tribune. Lectures on the New Dispensation, signified by the New Jerusalem of the Apocalypse. By B. F. Barrett. i2mo. Extra cloth, $1.25. The design of this volume is to unfold and elucidate the leading doctrines taught by Emanuel Swedenborg. And it is considered one of the best works for this purpose ever published. The London In- tellectual Repository calls it " an admirable work for making one acquainted with the doctrines of the New Church [as taught by Swedenborg]." 4