SERMONS

LORD'S PRAYER

TO WHrCH ARE ADDED

THREE SERMONS ON OTHER SUBJECTS.

BY HENRY A. WORCESTER. Ill

BOSTON:
PUBLISHED BY OTIS CLAPP.
No. 121 WaBhington Street. -
] 837.

Wee

FREEMAN AND BOLLES, PRINTERS.

PREFACE

Several members of the New Church have often ex
pressed a strong desire for more books of an introductory
and popular character, — books in which the doctrines of
the Church should be presented in a plain and practical
manner, but, as far as possible, divested of the pecu
liarities of style and language in the original works of
Swedenborg. Influenced by this desire, and by a wish
to do something towards supplying this obvious want in
the Church, I now offer to them and to the public, this
little volume of Sermons on the LorcPs Prayer.
They were originally written about three years since,
for a mixed, miscellaneous audience. And while it was
hoped they would not be unacceptable to the members
of the New Church, they were intended to be so plain as to
be understood by those not acquainted with the doctrines
of that Church. This is mentioned not as an apology
for their imperfections, but as the reason why they appear
in a style more loose and popular than would be suited
to an exclusively New Church congregation; though,
perhaps, better adapted to the object for which they are
now published.
It was not my design to give simply a concise explana
tion of the language of the Lord's Prayer ; but taking
the several petitions in connexion, to give, in a popular
form, such a systematic course of doctrinal, as well as
practical instruction, as was suggested by the order of
the several petitions, in a connected series.
To avoid the appearance of too much assumption, or of
any misapprehension, it may be proper to remark, that the
truth of the doctrines of the New Church is here taken
for granted. My object has not been to engage in argu
ment, to prove their truth, but simply to illustrate, and set
them plainly before the mind of the reader, and there
leave them,

IV PREFACE.
The religious faith of each one depends so entirely on
the state of his affections, that argument or controversy
respecting it, is seldom^ if ever, of any use. Principle,
therefore, as well as charity, should lead lis to speak with
forbearance of the sentiments of others. I have, how
ever, in some instances spoken freely of certain doctrines
received by others, and attempted to give a philosophical
explanation of their origin ; but I trust the manner will
not be regarded as uncharitable if the reasoning can
not, be admitted as conclusive.
To those unacquainted with the doctrines of the New
Church, it is unavoidable that some things should appear
obscure. Subjepts and points of doctrine have sometimes
been alluded to, wjiich, to be fully -understood, would
require to be further explained. Instead of increasing
the size of the volume, however, by inserting the ex
planatory notes and illustrations, oii such parts, I shall
refer the reader to the standard works of the Church —
the writings of Swedenborg, where he will find his in
quiries more satisfactorily answered.
To the judicious critic, I would not offer indifference
or insensibility to the charms of rhetoric, or to the graces
of style, as an excuse for any imperfections in the com
position of these sermons. But in a work on religious
subjects, designed for general reading, plainness and
simplicity, are never to be sacrificed to elegance and re
finement. And, it is comparatively of little importance,
whether the imagination be. amused, or the taste grati
fied by the style, provided the understanding be enligh,t-
ened, and the religious affections awakened and refreshed
by a clear and forcible presentment of the truth.
This little volume is now dismissed with the hope, that
it may not only be found acceptable to the members of
the Church, but that it may also fall into the hands of
those unacquainted with its doctrines, to whom it may
proFe a medium of some light on the most important
subjects of human knowledge. They are but little streams
from a great fountain ; but should they, for a moment,
allay the thirst of any wandering pilgrim, and, by the
direction of their Course, point out to him more plainly
the way to Zion-^to the Great Fountain of living waters,
they will not have been written in vain.
Bath, September, 1837.

CONTENTS,

SERMON I.
ON THE TRUE OBJECT OF WORSHIP.
MATTHEV^? VI. 9. Page
Our Father who art in the heavens. ... 1
SERMON II.
ON THE NATURE OF WORSHIP.
MATTHEW VI. 9.
Hallowed be thy name. ..... 20
SERMON III.
ON OBEDIENCE TO TRUTH— OR ON SPIRITUAL RE
GENERATION.
MATTHEW VI. 10.
Thy kingdom come. ..... 34
SERMON IV.
ON OBEDIENCE FROM LOVE TO THE LORD— OR ON
THE REGENERATION OF THE WILL.
MATTHEW VI. 10.
Thy will be done, as in heaven so upon the earth. 47
h

vi CONTENTS.
SERMON V.
ON DEPENDENCE.
MATTHEW VI. 11.
Give us this day our daily bread. ... 61
SERMON VI.
ON THE NATURE AND PRINCIPLES OF FORGIVENESS.
MATTHEW VI. 12.
Forgive us our debts, as we forgive our debtors. . 76
, SERMON VII.
ON TEMPTATIONS.
MATTHEW VL 13.
Lead us not into temptation, but deliver us from evil. 89
SERMON VIII.
ON ACKNOWLEDGMENT.
MATTHEW VI. 13.
For thine is the kingdom, and the power, and the
glory for ever, amen. ..... 105
SERMON IX.
ON THE EFFICACY, DUTY, AND FORMS OF PRAYER.
MATTHEW VI. 9—13.
After this manner, therefore, pray ye, &c. . 116

CONTENTS. Vll
Strtnon K.
ON CHRISTIAN LIFE.
MATTHEW XIX. 17.
If thou would enter into life, keep the command
ments. .  133
Scrtnon KK.
ON SELF-DENIAL.
MATTHEW XVI. S4, 25.
Then said Jesus unto his disciples, If any man will
come after me, let him deny himself, and take up
his cross, and follow me. For whosoever will save
his life shall lose it ; and whosoever will lose his
life for my sake shall find it. . . . 146

Sermon KKK.
ON THE SPIRIT AND PRINCIPLES OF ASSOCIATION IN
THE NEW CHURCH.
JOHN XVII. 12— S3.
That they all may be one, as thou. Father, art
in me, and I in thee, that they may also be one
in us ; that the world may believe that thou hast
sent me. And the glory which thou hast given
me, I have given them ; that they may be one,
even as we are one ; I in them, and thou in me,
that they may be made perfect in one ; and that
the world may know that thou hast sent me, and
hast loved them as thou hast loved me. . . 162

SERMON I.

MATTHEW VT. 9.
" OCE FATHER WHO ART IN THE HEAVENS."
A BELIEF in the existence of a Supreme Being, who
is infinitely above us, is the foundation of all religious
knowledge and worship. And that sense of our rela
tion to him, which is implied in the words, that he is
" our Father," is the foundation of all prayer. The
distinct acknowledgment, therefore, that God is " our
Father," and that we, as children, are dependent on
him, is made the beginning of that form of prayer which
was ^ven by the Lord to his disciples.
Words are used only as. the signs of ideas ; and that
our prayers may not be a mere formal repetition of
words, we should endeavor to form distinct ideas of
what they are intended to signify ; to rise fi:om sound
to things^r-from words to realities.
The first subject,^ therefore, that claims our attention
when we attempt to pray, is that of endeavoring to
form a true idea of the great Object of worship — of the
Being whom we address — ^when we repeat the words
" our Father who art in the heavens." The importance
of doing this will be at once seen, if we reflect that the
sincerity and the character of our prayers will always
be relative to the idea which we do actually form of
1

2 OUR FATHEB WHO ART IN THE HEAVENS.
the Being addressed, and to the sincerity of our faith
in him.
The existence of a Supreme Being on whom man iS
dependent, has ever been taught in all systems of reli
gion ; among the ancient heathens and modern pagans,
as well as among Jews and Christians. And in the
several different forms of religion, he is represented and
worshiped under the same endearing appellation of
" our Father." In what then consists the superiority
of the Christian faith ? Not in teaching the existence
of a " universal Father," on whom we are dependent ;
but in revealing more distinctly his true character and
attributes — in unfolding more definitely to the mind a
distinct idea which we should form of him, and under
which we should approach and worship hirri.
Before, proceeding to explain the several petitions
included in the Lord's prayer, we shall therefore de
vote this discourse to giving a plain exposition of the
doctrine of the Christian faith on this subject, as taught
in the New Jerusalem Church- The order of treating
the subject will lead us to speak,
First — Of the idea under which God is univer
sally worshiped, in all forms of religion; and to ex
plain the manner in which that idea of him is formed.
We read in the book of Genesis, " So God created
man in his own image,Jn the image of God created he
him." The doctrine, therefore, that God is Man,, and
that men are only created images oi God the. Creator,
is not a doctrine peculiar to the New Jerusalem Church,
but it is a doctrine here explicitly taught in the Sacred
Scriptures ; and however these words may be explained,
the doctrine itself, in some form, must be acknowledged

OUR FATHER WHO ART IN THE HEAVENS. 3
by all who do not reject their authority. Instead of
being a new doctrine that God is Man, and that he is to
be approached and worshiped under this idea, it has
been taught in the various systems of religion in all
ages, and has continued to be taught to the present
time. The ancient heathen, as the Greeks and the
Romans, worshiped God under the idea of man. The
same is now true of the idolatrous nations of the
east. Their error consists, not in ascribing humanity
to the Godhead, but in ascribing to him the false attri
butes of humanity as existing in their own fallen state.
The adoration paid by the heathen to statues or to im
ages, is paid to them not as being themselves divine,
hut simply as being representati'Ces of their mental con
ceptions of the deity whom they worship. Indeed,
there is a spiritual influx into the minds of all men, that
God is Man ; and the idea is never effaced, except by
the false reasonings of a philosophy based on the testi
mony of the natural senses ; and from the minds of the
simple in faith it can never be taken away. This doc
trine, it is true, is a doctrine of revelation. It was
first revealed from heaven ; and in various ways, and in
different forms and degrees of truth, it has been transmit
ted from generation to generation, since the creation of
man. The child first receives the idea even while at its
mother's breast. By using the image of -his natural pa
rent, she tries to impress on the infant mind the first idea
of God as his heavenly Father. The idea finds a ready
entrance. Like a seed congenial to the soil, it remains
there — grows and expands till its child arrives at the age
of manhood. And when he arrives at n^aturity and free
dom, and his rational mind is developed, and he begins

4 OUR FATHER WHO ART IN THE HEAVENS.
to reflect on what he has been taught tabelieve in child
hood and youth, how does his reason then approve of this
doctrine ? His reason then teaches him that his own
mind is the only medium by which he can form any
rational idea of God and his attributes — that it is only
by the medium of what there is of God in himself, that
he can think or form an idea of God.
He has been taught in childhood that God is a Spirit,
an infinite mind. But what idea does he now form of
spirit or of mind? He reflects, and he sees that his
own spirit, or that he himself, must be the medium of
forming the idea of God, as a Spirit. He has been
taught also that God is infinite in benevolence, in wis
dom, and in poioer, and that these are his attributes.
But how does he ibrm an idea of the nature of these
attributes ? Only by reflecting on the attributes of his
own mind, and making these same attributes, which
exist there in a finite degree, the medium of foi:miflg
his idea of them as existing in the Divine Mind. How,
for instance, does he form an idea of the attribute of
Divine Benevolence 1 Those affections in his own mind
which prompt him to act without regard to self, but for
the good of others, he calls benevolent affections, and
by being conscious of such affections in himself, he
forms an idea of the attribute of benevolence. And it
is by supposing these affections to be expanded and
infinitely enlarged, that he forms the most exahed idea
that he can form of Divine Benevolence.
In the same manner he forms his idea of the attribute
of Divine Wisdom. The perceptions of truth in his
own understanding are the medium of forming his idea
of the wisdom of God. By supposing the capacity of

OUR FATHER WHO ART IN THE HEAVENS. 5
his own understanding enlarged, and the limits of his
knowledge extended beyond his powers of conception,
he forms the only idea he can form of the attribute of
Divine Wisdom.
So also he forms his idea of the power of God. It
is the attribute of power in his own mind that gives him
the only true idea of the attribute of power. He is
prompted by his affections to act ; his understanding
directs and points out the mode of action, and he then
wills to act, and thus he learns that he has power to act.
And this gives him the only true idea of the attribute
of power. JVow it is by supposing this idea of finite
power enlarged to infinity, or that God in the same
manner has ability to do whatever his benevolence shall
prompt and his wisdom approve, that he forms his idea
of Divine Power.
Thus the benevolence, the wisdom, and the power,
existing in a finite degree in himself, are the only means
of forming any rational idea of these attributes in God.
The attributes of the mind of man, the created image
of God, are then the medium of forming- his idea of the
attributes of God.
We are next to consider whether those attributes
are to he conceived of, as mere mental abstractions, or
as the attributes of a Being who should be approached
and worshiped as existing in form.
We form to ourselves no idea of human benevolence,
wisdom, and power, except as attributes of a being
who Joves, is wise, and powerfiil, — except as attributes
existing in, and manifested through a being in the hu
man form as the most perfect medium of their manifest
ation. So also, it is believed, we can form no definite
1*

6 OUR FATHER WHO ART IN THE HEAVENS.
idea of these attributes of the Divine Mind, except they
be thought of as existing in a Being who is revealed to
us and to be conceived of as existing in form. Here
it may be objected, I am aware, that these are only the
attributes of the spirit .of man, and that the spirit has
no form. We answer, that this is assuming that which
never can be proved ; and it is assuming it too, not only in
opposition to what has been the general belief of man
kind in all past ages, but also in opposition to the testi
mony of revelation. Whenever the state of man after
death is alluded, to by the heathen writers, both ancient
and modern, it is always acknowledged or implied that
he exists in form as man in the spiritual world, and
with corresponding objects of a spiritual nature around
him. Spirits and angels also are always thought of and
spoken of as existing in the human form^ As such
they are always spoken of when mentioned in the Scrip
tures. As examples we need only'to allude to the
appearance of the angels to Abraham, Manoah, Balaam,
and the prophets, as recorded in the Old Testament ;
arid to Zachariah, to ,the women at the sepulchre at the
resurrection, to Peter in prison, and to John, in the
New Testament. Always are they spoken of as exist
ing in the human form. True, this form cannot be
that of material substance ; it is not such as can be seen
or manifested to the material organs of sense.. And it
has been only by the opening of the spiritual sight of
men, that they have ever been seen. If w« attempt
to think of a departed, spirit as existing without form,
it is the same to the mind as its annihilation. So of
the attributes of God : attempt to think of them as mere
mental abstractions, not as the attributes of a Being

OUR FATHER WHO ART IN THE HEAVENS. 7
of personal existence, and manifested in form, and the
mind sinks at once into naturalism and atheism. At
tempt to approach and worship God as a being with
out form, as the great infinite Spirit, but to be approach
ed without form, or appearance of manifestation, and
the mind is lost, the existence of God is as if blotted out
and annihilated. At best, it can be only blind worship
paid to an unknown God.
God, we are taught, was as truly Man before the
incarnation as since. The Word which was made Flesh
and dwelt among us, was in the, beginning with God,
and was God. It may perhaps assist in giving more de-
finiteness to ouridea of this subject, and also of the nature
of the trinity, if we should here endeavor to illustrate
the distinction between the Divine Essence, and the
Divine Existen,ce — the proceeding Word or form of its
manifestation. It is like the distinction between the
essence of an object in nature, and its form ; the essence
is not the form, nor the form the essence, yet the es
sence exists only in form. Again, it is like the distinc
tion between the will and the' understanding of the
same mind ; the . affections of the will are seen manifest
ed only by the form which they assume in the thoughts
of the understanding, which are then expressed in ulti
mate form by words and acts. Now when the terms
Father and Son are applied to God, that which is called
the Father is the Divine Essence, or the attribute of love.
The Son, or the Word, is the Divine Truth, or that
essence manifested inform. Or the-Father is as the will
of man, [the sum of all the affections], and the Son is
as the understanding, or the proceeding thoughts of those
affections manifested. Or, by an illustration still plainer,

8 OUR FATHEB WHO ART IN THE HEAVENS.
the sun and its proceeding light are not the same, yet
inseparably united. The light is that which, existing
in the beginning with the sun, alone gives it form and
manifestation to the sight,— it is of the sun, and, be
cause it is. all that we see of the sun, it is Said to be the
sun. Now what is understood by the Divine Human
ity, is the manifestation of God [of the Divine Es
sence]- in form. Considered as to his Essential Divin-i
ity, or Divine Love, God has no form ; and we can no
more conceive an idea of him, than we can form an
idea of the benevolence of man without seeing it man
ifested by the medium of his understanding, through the
words and actions of his body.
Before the incarnation, the Divine Benevolence was
the same as afterwards ; the same divine Word existed,
was in the world, and was the light of the world. The
Word was then the divine humanity, though not yet
brought forth to view and manifested in the ultimate
najtural degree. God was then approached and worship
ed under the idea of man ; but man himself, the created
image of God, was the only form in -nature of "con
veying this idea of the divine essence. God then,
we are "taught, existed in form, but that form was above
the heavens — above man's powers of conception. Yet
the truth then flowed into his mind by an internal wajr,
that God was Man, and under this idea he was wor
shiped, though no man had seen God at any time.
And it was not till mankind had sunk down into a
mere natural and sensual state, and had become idola
trous in their character, so that this light shined- in
darkness and the darkness comprehended it not, that
the Word became flesh and dwelt among us,, that we

OUR FATHER WHO ART IN THE HEAVENS. 9
might behold its glory, softened and accommodated to
our darkened understanding, by the medium of the hu
manity assumed in the natural degree of life. This
leads us to explain,
SEcoNDLy — In what sense the Lord Jesus Christ is
the manifestation of God the Father.
" No man hath seen God at any time, but the Son
who is in the bosom of the Father, he hath manifested
him." It was not because mankind were ignorant of
the revealed truth thaf God is Man, that he assumed a
natural humanity on earth, as manifested in which he,
is called Jesus Christ ; but it was because " when they
knew God, they glorified him not as God," but ascrib
ed to him the character and the attributes of their own
fallen state. And it was that he might restore to man
a knowledge of his true character, and manifest and
bring down into appreciable forms, his true attributes,
in a manner best suited- to their fallen state, that he
assumed their nature as a medium of manifesting him
self to them — of gradually unfolding, as they became
prepared to receive, the spirituality of his character and
attributes. This humanity was a mediator or a medi
um between God and the fallen state of mankind — one
suited to bring forth and manifest the character of God
in a manner best accommodated to their state of appre
hension. " No man," says the Lord, " can come to the Father
but through me.'- By these words we are taught that
no man, in his lost, fallen state, can form a just idea of
God the Father — of his true character and attributes,
except as manifested in the assumed humanity, Jesus
Christ. Such then is the reason why he assumed our

10 OUR FATHER WHO ART IN THE HEAVENS.
nature, which was the medium of his manifestatiofl, and
as seen manifested in which, he is, called Immanuel [or
God with iis].
. To the inquiry, then. In what sense are the Father
and the Son united in one person ? we reply, that they
are, onein the same sense that essence and the form in
which the essence exists and is manifested to bur senses,
are one ; or in the sense that the thoughts of the under
standing which manifest the affections of the will, are
one with the affections themselves ; or that the pro
ceeding light of the sun, which is all t|iat is seen of the
sun, is one with the sun itself;
It may be here objected, that, when in the world,
the Lord Jesus, Christ prayed- to the Father as to ano
ther person — ^spoke of him as absent— and acknow
ledged the Father as greater, than himself. We an
swer, by way of explanation, that,' in assuming our
nature as the medium of manifesting himself to man
kind, God the Father did not at first assume it in a state
of divine perfection, but he assumed it with all its inhe
rent imperfections, infirmities, and hereditary propensi
ties to evil,. And in order that he might be able to
sympathize with man in all his states of temptation, he
assumed human nature according to the laws of that
order, which he had established. He was born, as to
his human nature, an infant, was taught scientifically
during infancy and childhood, passed through all the
successive states of human life, from infancy to man
hood, and as to the human nature assumed he grew in
wisdom as he grew in stature. In him, as was said,
there were by inheritance, those ^ame propensities and
tendencies to all kinds of evil with which man is born.

OUR FATHER WHO ART IN THE HEAVENS. 1 1
And the work of his glorification consisted in overcom
ing and in' putting them off ; and instead of the de
praved human nature which he assumed from the mo
ther, in bringing forth and manifesting the order of
Divine Truth itself, in the natural degree of life — in
causing the Divine Word to become flesh and dwell
among us that we might behold its glory. And in
order that this might be accomplished in him, he passed
through states of temptation, which were combats be
tween the inherent evils in the nature he as.sumed, and
the Divine Truth to which they were opposed ; but
which was to be obeyed and manifested by him, so as
to appear in its true ultimate or outward form.
It was by degrees that this work was accomplished,
and that the Divine Truth was brought out into the
ultimates, — outward forms, of the nature, he assumed,
and so manifested in its own true form. He was not,
therefore, as to his human nature, one with the Father
until it was glorified, or until he had overconae the
world — all the evil to which tlie nature .he assumed
was subject. But while the work of ;his glorification
was being effected in him, and while he was being
tempted, and giving up, his own hereditary evils ; and,
by yielding to the Divine Truth in all things,' was
receiving and manifesting the Divine Word in himself,
as in its true outward form, he felt and acknowledged
his dependence on, the Father, his inferiority, and his
separation from him-
Considered with reference to his Divine nature alone,
he could feel no dependence, he could not be tempted
of evil, nor could he increase in wisdom. But this is
said of that human nature which was becoming united

12 OUR FATHER WHO ART IN THE HEAVENS.
to the Divine ; of that, which was made merely the
medium of bringing forth and manifesting- the Divine
Word to the world of mankind.
As the work of his glorification was successively
accomplished, and as he overcame all. evil, and was
removed from the powei: of temptation, he is revealed
as then becoming conscious of his oneness with the
Father, that it was the Father in him that did the
works, and that all power, was given to him. In the first
state, that of his humiliation, he feels his .dependence, and
prays to the Father as to another person ; with refer
ence to -the other, that of his gloriflc^ation, he ssys,"all
that the Fa.ther hath is mine ; again,, " as the Father
hath life in himself, so hath he given to. the Son" [the
assumed humanity] " to have life in himself," that all
men may honor the Son even as they honor the
Father." It was with reference to this state, when he
should have overcome all evil in the assumed humani
ty, and brought forth the order of Divine Truth in the
natural degree, in its fulness and power, so that the
Word would be made flesh, that he says^ " I and the
Father are one.'-' " He that seeth ine seeth the Fa-
, ther.*' " If ye had known me, ye should have known
my Father also, and from Aence/ortA ye know him,
and have seen him." The Lord Jesus Christ there
fore is the Father manifested to men — ^in him the iul-
ness of the Godhead dwelt bodily, so that he is the
Immanuel — our Father who art in the heavens, brought
forth and revealed. In him God is manifested not
merely in the character of our Creator, but as our Re-
.deemer and Saviqur ; — as our Fatlier having come
down to our lost and depraved state, in order to redeem

OUR FATHER WHO ART IN THE HEAVENS. 13
and save us from its depravity. It was for this end that
he provided himself a medium suited to his manifestation
to our condition ; one by which he could take our in
firmities and bear our diseases, that he might remove
them from us. And in order that he might be able to
succor those that are tempted, he himself took upon him
our nature, that he might be exposed to temptation, so
as to be " able to sympathize with the feelings of our
infirmities," and when in temptation impart strength to
our weakness, and provide the way of escape. Thus
presenting to mankind, in a manner accommodated to
their fallen state, the True Object of their worship, —
God as Man ; — revealed as having passed through all
the various states of temptation from evil through which
they are required to pass, — as having become in all
things a pattern for them to follow during the whole
work of their regeneration, — as " the captain of their
salvation, made perfect through suffering, in order to
bring them back, restored to the order of heavenly life.
" No man can come to the Father," says the Lord,
" but through me." This leads us to explain.
Thirdly — The manner in ivhich man receives the
highest possible idea of God — the Father, through the
Son — the assumed humanity, as the medium of forming
this idea.
The Scriptures, in their literal sense, are composed
of words as signs of natural ideas and natural relations ;
and to m.an in a merely natural state they will be under
stood only as to their literal sense, or at best as mere
figurative language. From the influence of education,
he may reverence and respect them as inspired and
holy. But it is not till the work of his regeneration has
2

14 OUR FATHER WHO ART IN THE HEAVENS.
cojnraenced, and he is becoming spiritual, that their
spiritual sense is understood, and that they are to him
words of " spirit and life."
It is the same with his perceptions of the true character
of the Lord Jesus Christ. From the influence of edu
cation and authority, he may profess to acknowledge
and worship the Lord as divine ; but at first his true
character cannot be rightly understood and received.
To the mind of a child, the Lord can appear in no
other character than that of a good man. And to him
when arrived at manhood, if he remains in a merely
natural state, the Lord can appear no higher than as a
good man, or than as one sent from God. He can at
first be received by map while in a natural state, only
as a man sent of God to speak the words of God. And
this is all the acknowledgment that is at first required ; —
it is all that the child or the merely natural man can
at first freely and rationally give to him. True, man
may be taught something above this ; — ^he may profess
to believe and to acknowledge it, and perhaps at times,
he may be able to perceive rationally something of its
truth, yet it must he on the authority of others that all
above this is at first received by him. The mere ac-
knowledgrfient, therefore, that he is a teacher from God,
is all that is at first required of man.
If, while man remains in the merely natural state, he
attempts at once to receive him in a higher relation, or
as divine and as one with the Father, his mind becomes
distracted upon the subject, and the idea of unity in
the Godhead is lost. And we regard the irrational
doctrine of a trinity of persons in the Godhead only as
the necessary consequence of attempting to receive,

OUR FATHER WHO ART IN THE HEAVENS. 15
rationally, while in a merely natural state of mind, a
doctrine which is addressed to a spiritual state of mind,
and which cannot be rationally understood, until the
work of regeneration is begun, and the spiritual under
standing is being opened by a life of obedience to the
truth. The literal sense of the Scriptures, as under
stood by the natural man, cannot be made to harmon
ize with the doctrine of the divinity of the Lord Jesus
Christ, and with the unity of the Godhead ; but the doc
trine of a trinity of persons is the natural offspring of at
tempting to confirm by their authority, as literally under-
stbod, a doctrine which is addressed to a spiritual state of
mind, and which is rationally confirmed by the Scrip
tures only in their spiritual sense. Consequently,
while the Scriptures are so received and understood,
there must be darkness and confusion on this most fun
damental of all subjects in the Christian faith.
And yet, " no man can come to the Father," says
the Lord, " but through me." In what way, then, is
the Son the medium of coming to the Father? The
humanity which he assumed was the medium of bring
ing forth and of manifesting the Father to view. The
Word, which was in the beginning with God, which
ever had been the light of the world, as it proceeded
from the Father to the human understanding, but
which, owing to the fallen state of man, was shining in
darkness, was then made flesh — was then rendered
manifest through a medium suited to its manifestation to
the state of a world in darkness. When the human race
had universally fallen to a state of idolatry, and were
so immersed in sense that they could not rise to con
ceive of the spirituality of God ; in accommodation to

16 OUR FATHER WHO ART IN THE HEAVENS.
their state, God is manifested in a human medium — the
Son as addressed to their natural senses,^in a medium
that comes down to their state, but through which, they
can approach the Father, who is there brought forth to
view. As man is at first unable to form any idea of God as
existing in the Lord Jesus Christ, he does not begin to
reveal himself as claimiflg at first to be so received and
acknowledged.- He comes in his Father's name, and his
works bear witness of him, — he comes as one " sent of
God to speak the wbrds of God ;" and man is required
at first to receive him only in this character — as a teacher
sent from God ; to acknowledge him in that relation, and
to obey his doctrines. And the consequence of obedience
is„such upon his mind and character, that his understand*
ing is continually opening and preparing to receive the
Lord in a higher relation. The effect of receiving his
doctrines andof obeying his precepts, as they are at first
understood, is such upon his own character, that he is,
by degrees, prepared to comprehend what at first he
could not understand ; and to apprehend the principle
on which God is accommodating himself to the deprav
ed state of mankind.
If he follows the Lord by denying himself, and by
becoming his disciple, he is prepared to have expounded
to him " when alone," that which at first he could receive
only-in parables. By his own experience he learns that
His words are spirit and life, — he sees portrayed in the
language of the Scriptures, the states, operations, and
changes of his own mind ; and thus he learns their spirit
ual sense by his own experience of its truth. It is just so
that he learns the character of the Lord Jesus Christ —

OUR FATHER WHO ART IN THE HEAVENS. 17
how God the Father is manifest In the Son. His true
character is unfolded and manifested to the understand
ing, just in the degree that man actually follows him in
the regeneration of his own life. His character is trans
formed from one degree of glory to another, just in the
degree that man denies himself, takes up his cross, and
advances in the regeneration. Consequently our per
ception of the Lord's true character will always be rela
tive to our own state of spiritual life. Argument, con
troversy, and speculation, therefore, upon this subject;
are quite out of place ; since his character will always
have a manifestation according to the state of the mind.
And it can be rightly understood and received only in
the degree that we advance in regeneration and learn it
as the consequence of our own experience. That evi
dence of the divinity of the Lord Jesus Christ, therefore,
which the merely natural man demands before he will
believe, can never be granted, since he can have a ra
tional understanding of it, only as the consequence of his
own experience in spiritual life.
Nevertheless even to the natural man, the character
of the Lord will always appear in advance of his own
state ; — ^he will at first appear as a perfect man, or as
a teacher sent of God. If the Lord is not first receiv
ed and acknowledged in this character and relation,
man can never afterwards see the evidences of his
divinity. But if he is so received and acknowledged,
his character will gradually be unfolded to the mind
as the consequence of obedience to his doctrines ; as
man advances in regeneration, he will, by degrees,
appear as above man — above angels — as the only be
gotten Son of God — as the manifestation of the Father.
2*

18 OUR F.'^THER WHO ART IN THE HEAVENS.
His words will ultimately be understood and received
in their true spiritual sense, that he and the Father are-
one; he that hath seen me, hath seen the Father.
It was as truly a part of the work which he came to
perform, to put off the material nature which he assum
ed, as it was to assume it. It is true that he was man
ifested in the flesh in a material body ; but it is also true
that, as his glorification was being effected, this medium
of his manifestation was gradually put off. It was
assumed as the natural medium of manifesting the Fa
ther to man in his natural state, and as he is advanc
ing in regeneration, of gradually leading him on to see
and to receive Him in His Glorified Hamanity — -& me
dium divested of all materiality, and sensibly seqn only
by the spiritual s\^t. Such was the manifestation
which he gave of hihiself when seen by the disciples,
after his resurrection. He was not manifested to the
natural senses of his disciples, .but it wa? to their
spiritual senses only to which he was visible, which
were then opened to behold him. It was also, this
Glorified Humanity which the , three , disciples, Peter,
James, and John, were permitted to; behold at the
time of his transfiguration on the mount, when he was
manifested and seen as " coming in his kingd.om, his
face shining as the sun, and'his raiment as the light."
And this is the idea which we should endeavor to form
of the Lord Jesus Christ as the true Object of worship,
when we bow before him in prayer, and repeat the
words " our Father who art in the heavens."
We should not look back and think of him as he
appeared in the flesh, while in his state of humiliation
here on thQ earth ; but in our thoughts we should en-

OUR FATHER WHd ART IN THE HEAVENS. 19
deavor to rise with him and to conceive of him in that
state of glory, in which he now exists in the heavens.
Not, that by being in the heavens he is removed from
us, as to distance ; for he is omnipresent, and with us
even here ; and were our spiritual senses opened, as
were those of the disciples, we might now behold him
as present with us, in that Glorified Humanity in which
he is seen manifested to the angels m heaven ; and
in which he will for ever exist in the spiritual world,
and be seen manifested as the only Object of worship
to spirits and angels.
As he was manifested here in the natural degree, in
a material body, in accommodation to the fallen and
sensual state of mankind, so, in accommodation to them
in the spiritual world, is he also manifested in his
glorified body, which is correspondingly adapted to the
spiritual senses of men in the other life, when they be
come spirits and angels. This glorified form of his
appearance to the spiritual senses in the spiritual world,
is the idea under which he is here to be approached
and worshiped. And it was to elevate and raise the
mind to conceive of him, as he is there manifested,
that he became transfigured before the three disciples
onr the mount — ^appeared in glory — and showed to them
the Son of Man [the Divine Humanity] as seen com
ing in his kingdom.
Such is the idea which we should endeavor to form
of the Being whom we address in prayer when we re
peat the words. Our Father who art in the, heavens,
before we proceed to worship him by saying, " Hallow
ed be thy name."

SERMON II.

MATTHEW VI. 9.
" HALLOWED BE THY NAME."

In the preceding discourse on the,, words "Our Fa
ther who art in the heavens," our attention was parti
cularly directed to. the True Object of Worship — ^to the
idea that we should- always endeavor to form of the
Being to whom we pray, when we repeat the words,
" Our Father who art in the heavens." The import
ance of this subject will be seen, if we reflect that the
nature of our pra,yeis will always correspond to the idea
that we do actually form of the Being to whom we pray.
If we form no idea of his character, our prayers will be
merely a vain repetition of words. But the sincerity
and the spirituality of our prayers will always corres
pond to the distinctness of our idea of the Being whom
we address, and to the reality of our faith in him. Hence
the importance of endeavoring to form a true idea of
his character, before we proceed to worship him by
repeating, — " hallowed be thy name."
Hallowed literally signifies, regarded and, treated as
holy. Holiness, in its most abstract sense, is synony
mous with love. The Lord alone in this sense is holy,
because he only is actuated by perfect love. And man

HALLOWED BE THY N.tME. 21
is really holy only so far as he receives and is actuated
by the love of God. But Jwhat is to be understood
when we speak of a holy place, as a temple ; a holy
rite, or ceremony, as baptism and the Lord's supper ;
or a holy name, as Jehovah or " our Father who art in
the heavens ? " As mere places, rites, or names, there
is no holiness in them. But they are to be hallowed,
or treated as holy, by virtue of what there is of the Lord
in them — because the Lord in his love has instituted
and made them the mediums, by which he more espe
cially reveals and makes known himself to mankind.
The holiness of them consists in what there is in them
derived from the Lord ; or rather in what they are con
stituted the means of making known to us of the Lord.
Hence, that is to be most hallowed, or to be regarded
and to be treated as most holy, which is the most per
fect medium to us of making known the character and
the attributes of the Lord, — ^because that is in the high
est sense the name of the Lord — the name which is to
be hallowed.
And since -hallowing, as applied to names and
things, signifies to regard as holy whatever is the medi
um of making known the Lord to man, let us now
inquire more particularly into the spiritual signification
of the word name ; and the manner in which the name
of the Lord is to be " hallowed."
The Word name is derived from a Greek word which
literally signifies what is known. When man first learns
the character of a person or the quality of a thing, he
gives to it a name — -lie associates with the person or
the thing some word, and when that word is repeated,
it recalls the idea of the object to which it was applied.

22 HALLOWED BE THY NAME.
The names of persons and things, in the present dis
ordered state of the world, are, to a great degree, ar&i-
tr<try, and as it were, accidental. They seem to have
no peculiar fitness to recall the objects to which they
are given. Yet the importance of giving names to
persons and things, although arbitrary, is obvious ; since
without names to recall the ideas -of the mind, and to
serve as mediums to expjress them, we could not speak
of oMr knowledge or communicate to another our ideas.
But when the quality of a thing is known, and has been
designated by a particular name, this name distinguishes
it from other things, marks its individuality; and recalls
it to mind. If no name were given -to our ideas of
things, we could acquire little knowledge of them, and
communicate none.
If however the name only of a person or thing be
learned, it is but a mere sound, and conveys tio defi
nite idea of the object to which it is applied. On the
other hand, so far as we have a true idea of a person
or thing, the name, by which we recall the object to
which it has been given, does not occupy the attention
at all. The name becomes as it were transparent;
when used, the idea only of the object itself which is
known comes before, the mind, and the name of it
no more diverts the attention than a perfectly trans
parent glass diverts the sight from an object seen
through it. The name then, is a medium by which
the object is recalled and presented before the eye of
the mirid, without diverting the mind from the object
itself to the medium by which it is recalled.
In the Most Ancient Church — called Adam, wiien
man lived in a more perfect state of order,, we are

HALLOWED BE THY NAME. 23
taught that " the earth was of one language and of one
speech." Man was then in a state of innocence. His
affections were pure, benevolent, and fixed upon their
proper objects. His understanding was rightly direct
ed, and always taught him to express tmly the affec
tions of his will by corresponding thoughts and words.
He spoke, as it were, nature's own language. He had '
not then, as now, one thing in the mind and another
ready on the'tongue. He was sincere, and practised
no deception or hypocrisy. Words were then the true
expression, the ultimate form, in which the affections
and thoughts appeared. As all men were in a similar
state — all in order- — ^words were not ambiguous, but
conveyed the same meaning to all. And like the true,
natural language of passion now, they were understood
by all. He that taught the beast to express his wants,
the bird to warble'or to chirp its notes of joy or sadness
amid the branches, left not man — the true image of
his Creator, and lord of all his works below — desti
tute of the power of making known his wants, or of
truly expressing his ideas. His language and words were
full of meaning. Like those of the angels they were
the true, instinctive expressions of what he felt and
what he saw. His language was perfect, for all un
derstood it. His state was one of innocence and sim
plicity, yet that of true wisdom.
It was man's departure from this state of innocence
and true wisdom that brought with it the confusion of
ten thousand tongues, and the jarring -discord of so
many languages. Hence it is that words and names
are no longer natural, but conventional. One man
agrees with another on a name to be applied to what

24 HALLOWED BE THY NAME.
is known, and to them only who agree, it becomes the
medium of recalling the thing to which it is applied.
And thus all names, both of persons and of things, have
become arbitrary, capricious, and conventional. The
name given to a person, has, not now, as was the fact
among men of the Most Ancient Church, any peculiar
f fitness to express the complex idea of the character.
It is merely an arbitrary sound, by which our idea is
expressed, and when repeated, it recalls to mind the
idea formed of the person from all that we know of his
character. The character of the person — the qualities
of his mind, must be learned fi-om his words, actions,
and life ; and from all that we thus know of him, we
form an idea which is recalled when his name is .re-,
peated. Thus the name, though arbitrary and conven
tional, becomes by use expressive only of the qualities
of the person ; because when repeated, it is not thought
of, but is only a medium by which a general complex
idea of all that is known of the person comes before the
mind. If nothing is known of a person but the mere
name by which he is called, we can form no idea of
the character ; and the name is a mere sound of the
voice. But it becomes as alive, just , according to the
extent of our knowledge of the character which it serves
to recall.
The character of the person becomes known to us in
different ways ; — as by his works — the actions and deeds
of his life ; by what he speaks or writes, that is, by his
words ; and by seeing or hearing described his actual
appearance m person,, and observing .his mind as man
ifested in his expressions of countenance and gestures.
All these modes of knowing him, therefore, in "the most

HALLOWED BE THY NAME. 25
abstract or spiritual sense, are his name, because they
are all means by which the essential qualities of his
character — ^his affections, thoughts and powers, are made
known to us. And the mere name by which he is
recalled is nothing, only so far as it serves to recall the
idea formed, from what was before known of him. The
more perfect and extensive our knowledge of his cha
racter, the more distinct and alive will he our idea of
him when his name is repeated. If an enemy, it
inspires us with feelings of aversion. If a friend, with
sentiments of friendship and Ibve. The proper name,
therefore, of a person serves only to recall what is
known of him, and it has no importance, only so far as
it does serve to recall what is known of the character
of him to whom it is applied. What then are we to
understand, in the spiritual sense, by the name " Our
Father," as apphed to the Being whom we address in
pr£^yer ? And how is his name to be hallowed 1
In one sense the material universe — all outward na
ture, is the name of God. It is so, because in that we
may see manifested -his character, and displayed his
attribates. There we may see unfolded and embodied
forth, as in living forms, which all may understand, the
Love, the Wisdom; and tlie Power of their Divine Cre
ator. And so far as they lead us td know Him, his
works are his name. And when we contemplate his
works in nature, and discern in th6m the goodness, the
wisdom, and the power of their Creator, they become
the language of God, revealing to us his character;
for then " we look through nature to nature's God."
"What though no voice or sound is heard, their in
struction is gone forth into all the eairth, and their words
3

26 HALLOWED BE THY NAME.
to the ends of .the world." And to a rightly-directed
reason, to a sincere inquirer after truth, the " invisible
things of God [even his eternal power and divinity]
become clearly Seen, being understood by the things
.which are made." And the natural world becomes to
the mind his name, so far as we behold in its works
their Author — see in its forces and living energies his
Power — see displayed in its provisions, its adaptation of
means to ends, his Wisdom,. — in itsfriiitfulness of bless
ing and of happiness, his Love — ^in its constant and all-
pervading laws, his Presence, and unchangeable Order.
And his name, as revealed in his works, is hallowed
when they are regarded as the means of leading us to
Him, their author — when we make bare our minds to
receive the full impress of what they teach of Him, and
when we acknowledge Him in them — when we study
and see the wisdom, the goodness, the power, displayed
in his works, and love them because from him. Then
does the voice of nature harmonize with the devout
feelings of the heart, in the ascription of praise to Him :
" Thine this universal frame, thus wondrous fair. Thy
self how wondrous then ! unspeakable ; who sits above
these orbs, or dimly seen in these thy lower works ; yet
these declare thy power and goodness, beyond thought-
divine." And when we hear the lessons which they
teach, and join our voices in their chorus of praise to
Him, then Is his name, as revealed in his. works of na
ture, hallowed ; for then the desire of our soul is to his
name, and to the remembrance of Him.
Again, had man never departed from- that state of
innocence and of order in which the Most Ancient
Church lived, no other mode of revelation would

HALLOWED BE THY NAME. 27
have been necessary. And all other modes of revela
tion have been made to him In a manner adapted to his
.disordered and fallen state ; and they have been designed
to restore him to that original state of order in which
he held communion with the Lord, and communication
with the spiritual world, through the medium of the
natural world around him
As adapted to this end, and as given for this object, the
Written Word is the Name of God, addressed to man
in his fallen and disordered state. It was given by
the Lord to teach man His character and attributes. It
is his name, because the medium by which: the Lord
becomes known. But here, one may object and ask,
if the Word was not given to teach man what he him
self is — his disordered state, and to reveal what he should
be, and the means by which he may become so ?
We answer, that in being taught what the Lord
would have man become, we indirectly, learn the cha
racter of the Lord, -who endeavors to re-create man in
his own image and likeness, to restore him to purity
and order, and to bring forth, bright and unsullied, the
Divine Image which had been once implanted in man.
The Written Word is a name of God which all men
can learn to pronounce — ^wliich comes down to the states
of all — and is adapted to all capacities. To man in a
sinful and impenitent state, deaf to the voice of reason,
and hardened against all entreaties^ of Ipve, as under
stood in his state of. impenitence, it reveals no mercy,
except on condition of repentance. To such a mind
it reveals the Divine Law, and speaks in tones of
authority — it reveals the Lord as the Almighty God,
as an all-consuming fire^ — as quick to punish, and as ter-

28 HALLOWED BE THY NAME.
rible to the transgressor ; yet as mercifixl and gracious
to the penitent. Its language is that of authority and
of encouragement : " Cease to do evil, learn to do well ;
then come, though your sins- be as scarlet, they shall be
white as snow." " If ye be willing and obedient, ye
shall eat the good of the land ; but if ye refuse- and
rebel, ye shall be devoured of the sword,- for the -Lord
hath spoken it." To the humble, docile, and penitent
mind, its thunders have all passed away, or roll only
j^t a distance. It speaks the language of reason
in tones of love. It reveals the character of the Lord
only as merciful and gracious, long suffering, not wil
ling that any should perish, but that all should come to
a knowledge of the truth and be saved ; — as using- all
means that Infinite Wisdom can suggest, to reclaim
inan fi'om his sinfiil and disordered life, and to lead him
to do justly, to love mercy, and to enjoy the happiness
of his salvation.
For this end the Lord is revealed in the Scriptures
as acting in several differetit relations towards men,
and called by as many different names ; but these dif
ferent names by which he is called in the Word, are
only significative of the different relations in which he
is there revealed. As revealed in one relation, he is
called by the name of Jehovah ; in another by the
name of God ; in another the two are united, and he
is called Jehovah God. Again, when spoken of in
relation to his government over the Jewish nation, and
his appearance to all men in the same low and sensual
state as the Jews were, he is called the mighty God of
Jacob ; or revealed only in relation to his power, and
called the Almighty-^the greg,t and terrible God..

HALLOWED BE THY NAME. 29
When spoken of in one relation, be is called the Cre
ator ; in another, the Redeemer; and still another,
the. Saviour. Again, when be is spoken of as mani
fested in the flesh, he- is called Immanuel, the Word
made flesh, the Son of God, the Anointed Saviour, or
Jesus Christ. In the relation of teaching all who ac
knowledge him, and colne to him for instruction in the
truth, he is called Lord, or Master. All these differ
ent names are given to the Lord in the Word, when
spoken of in the different relations in which he is re
vealed, in order to make himself known in those rela
tions to man. So the same man, when spoken of as stand
ing in several relations to others, is called by as many dif
ferent names ; as, for example, a king, a priest, a judge,
or a father ; which several names signify only the differ
ent relations which the same person holds to others.
And these different names becoiiie expressive of the
character of this one person when manifested in these
different relations. Upon the same principle all the
various names applied to the Lord in the Word, are
expressive of as many relations to man in which he is
there revealed. And the whole Written Word, taken
collectively, is in this sense the name of God ; that is,
the medium of making known his character and attri
butes, as he stands related to man in a fallen and disor
dered state.
And how is this name to be hallowed ? It is to be
hallowed by allowing it the authority of what it claims
to be, the Word of God — ^by coming to it with a
humble, teachable disposition to learn its doctrines, that
we may walk in the light which it reveals. And it is
hallowed by us when read, not to confirm and sanction
3*

30 HALLOWED BE THY NAME.
whatever opinions or sentiments we may have before
imbibed, but when In 'a docile state we inquire what is
there taught us to believe and to practise — ^when we
come to it, not with a captious disposition to sit in
judgment upon what is there taught ; and like the
Jews of old, take offence at what appears unintelligible,
because it, may be above our present state to compre
hend ; — ^but when, in the docile spirit of children, we
come to learn the will of our Father — ^receiving and
obeying what we are now in a state to comprehend.
And with regard to what is above our present capa
city, or in advance of our present state, instead of assum-i
ing the right of sitingin judgment to receive or to reject
it (as if we were now able to weigh in the balances of
a childish reason all that the Lord has seen best to reveal
for our future advancement), we are to suspend our
decision, till by obedience to what we already under^
stand, we shall have attained a more advanced state.
And, especially, we are to let this rule guide and direct
all our inquiries: — to always examine it in a state of
desire to know the truth, for the sake of obedience and for
life. This is the key that hath power to open the
hook and to loose the seals thereof And a good under
standing of it, have all men so far as from the heart,
they keep its commandments.
Finally — ^The humanity which the Lord Jehovah
assumed arid glorified, as manifested in which he is
called ioni, or Jesus-Christ, is in the highest sense, the
name of God to man in his fallen and disordered state.
For to that Word which was made flesh, man is per
mitted to approach directly, arid to learn, as fast as he
is prepared to~ receive, the true character and the attri-

HALLOWED BE THY NAME. 31
butes of the invisible Father, who is there brought forth
to view, in a manner best suited to his state of appre
hension. " And to as many as receive him, to them
he gives power to become sons of God, , even to them
that believe on his name ; and they " receive the sphit
of adoption, whereby they cry, Abba, or Father. This
humanity, called the Son, is the mediator, that is, the
medium of communication between God and the fallen
state of man. It is such a medium of revealing the
Father, that he who truly sees and " knows the Son,
knows the Father also." For he says, " believe Me, I
am in the Father and the Father in me." That is, we
are united in one, like soul and body; "the works
that I do,. I do not of myself, but the Father that is in
me. He doeth the works." To the request of the dis
ciples, " Show us the Father, and that will satisfy us,"
Jesus replIes-7— " He that hath seen me, hath seen the
Father." Again it is said, " No man hath seen God at any
time, but the Son" [the humanity assumed] "hath
manifested him ;" " and no man can come to the Father
except through" him. Again, it is said, " there is
no other name given whereby ye can be saved, but the
name of Jesus." The mere name or word by which
he is called, is not any thing, only so far as it represents
the thing signified, that is, the humanity which was
assumed and glorified ; neither is this humanity itself,
any thing, apart from the divinity within, which it is
only the medium of revealing — ^the name by which the
divinity is known.
Of all kinds and degrees of blasphemy, therefore,
that of the name of the Lord JeSus Christ is the most

32 HALLOWED BE THY NAME.
profane. When it is wilful, and not done in ignorance,
or childish simpHcity, it comes only from a state of
deadly and hardened infidelity -^-a state of voluntary
separation from heaven for hell. "This is the con
demnation light which comes into the world [Divine
Truth is manifested through him in all his words and -
actions and life], and the man that openly blasphemes
his name " loves darkness better than light." And
thus he passes the sentence of condemnation on himself.
For he blasphemes the only name through which sal
vation can reach his state.
Again, all irreverence, levity, and improper famihar-
ity \ylth which we use the name of the Lord Jesus
Christ, though removed from the avowed atheism and
infidelity of open blasphemy, come from an unhallowed
state of affections.
Neither do we hallow his name when we withhold
from him what he claims to be, " God with us," —
and confirming ourselves against his divinity, by the
literal appearances of Scripture — the merely appar
ent truths which were spoken in accommodation to the
low states of those addressed, we cast the stones of
natural truth — mere sensual arguments — at him, be
cause he makes himself «qual with God.
But his name is hallowed, when with teachable and
obedient minds, we come to him to learn of him ; when
we endeavor to make the spirit of his life, as manifested
in the world, the pattern of our own ; when we copy his
exariiple, and walk in the light of his truth ; when we
deny ourselves all that he forbids, take up the cross,
even in the greatest temptations — following him by a
life of faith and obedience to his precepts. His name is

HALLOWED BE THY NAME. 33
also hallowed when our faith and obedience is such, that
he can work within us " to will and to do ; " casting out
devds — all our sinful affections and lusts ; and when we
consecrate ourselves as living sacrifices to him, which
is the worship of the mind, for with such sacrifices
alone is he well pleased. Thus do we prepare our
selves to become the meet temples of his truth to dwell
in — his kingdom can come, his will can be done, in us
and by us on earth, as it is done in heaven.
Whenever, therefore, we bow in prayer, saying " Our
Father who art in the heavensj" we should first endea
vor to conceive distinctly of the Being, to whom we
pray. And to his narifie and to the remembrance of
him, should the desire of our soul be, when we repeat
" hallowed be thy name." Thus do we prepare ourselves
to receive a more full manifestation of him in his
works, and in his Word, and in that name which is
above every name, which he hath glorified to be the
medium of his brightest efiulgence to our minds. Then
may the voice that speaks from his works (the harp of
universal nature) become attuned, and unite in the
song of Moses and the Lamb, in ascriptions of honor
and of praise to Him.

SERMON III.

MATTHEW VI. 10.
" THY KINGDOM COME."

In the preceding discourse on the words " Hallowed
be thy name," after explaining the spiritual meaning of
the word name, your attention was directed to what is
signified by the name of God, and to the manner in
which his name is to be hallowed. -
The words, " Thy kingdom come," next in order
in the Lord's prayer, are expressive of that state of
desire for obedience, which is the consequence of a
sincere qcknowledgment of the Lord, as " our Father
who art in the heavens," and of that state of worship
for which we are to pray in the words " Hallowed be
thy name." By these words, " Thy kingdom come,"
we are taught to pray that we may know, and obey the
truth — the laws of the Divine Kingdom, and thus that
we may become the subjects of that kingdom.
In the language of the Sacred Scripture, the Lord is
often called a king ; those who acknowledge and obey
him, his kingdom. The natural idea of king, is that
of a man who is acknowledged as having a right to
give laws to his subjects, and to enforce obedience to
them. If wise, the laws which he gives to his subjects
will be expressive of his will — they will manifest his

THY KINGDOM COME. 35
moral state and character. And If his laws are obeyed
freely, the- moral and intellectual character of his mind
will be seen manifested in the order, the prosperity and
the happiness of his kingdom. This natural relation
of a king to his kingdom, is used to illustrate the relation
of the Lord to the Church. The Lord is called a king
because he is the source, and to be acknowledged as the
source of all moral and spiritual truth, which are the
laws of his kingdom. And the Church is called his
kingdom, because it consists of those who acknowledge
and obey the truth, and who thus allow his laws to
come forth into life,— because it consists of those who
are suffering themselves to be regenerated, by giving
up their own wills — the kingdom of self, in order to
live in obedience to the laws of the kingdom of heaven.
In order that you may better comprehend the spir
itual truth contained in the words of the text, we will
First- — Briefly state the doctrine of hereditary de
pravity — and explain the nature of that kingdom
which is 'to be given up before the kingdom of the Lord
can come.
Man, as we are taught in the doctrines of the New
Church, was originally created In a state of order, and
he lived for a time in the acknowledgment of the Lord.
But by the abuse of his liberty and his reason, he fell
from the state of innocence in which he was created.
He fell into a state In which he ceased to ac
knowledge his sole dependence on the Lord as the
" tree of life ; " but by " eating of the tree of the
knowledge of good and of evil," he became " as God,"
in his own estimation: He afterwards begat sons
in his own likeness. The disordered state of his own

36 THY KINGDOM COME.
life was transmitted, and recommeiiced in that of his
offspring. His posterity have therefore all been born into
a state of disorder. They have come in the world and
commenced their existence, not with a load of actual
sins for which they are responsible and -guilty; but
with the inciplent-^erm- of life disordered and corrupt-—
with hereditary propensities and tendencies to all kinds
of evil. Instead- of love to the Lord, and love to
wards the neighbor, the love of self, forms the rul
ing principle of the hereditary life with which man is
bom. He is not willing to live in the acknowledgment
of his dependence on the Lord, and that he is merely
a recipient of life from him. But the natural ruling affec
tion with which he is born prompts him to say, " we
will not have the Lord to reign over us."
The successive stages of human depravity, in its
gradual descent, is illustrated by the parable of the
husbandmen, and the vineyard. " A certain man planted
a vineyard, and let it out to husbandmen, and went
into a far country for a long time. . And at the season,
he sent a servant to the husbandmen, that they should
give him of the fruit of the vineyard ; but the hus
bandmen beat him and sent him away empty. And
again he sent another servant : and they beat him
also, and entreated him shamefully, and sent him away
empty. And again he sent a third, and they wounded
him also, and cast him out. Then' said the Lord of
the vineyard, what shall I do ? I will send my beloved
son; it may be they will reverence him, when thpy
see him. But when the husbandmeh saw him, they
reasoned among themselves, saying, This is the heir,
come, let us kill him, that the inheritance may be ours.
So they cast him out of the vineyard, and killed him."

THY KINGDOM COME. 37
Thus have the human race successively departed
from that state of order, and from that acknowledg
ment of their dependence on the Lord, in which man
existed when in the state represented by the garden of
Eden. Heis now born with a nature inclined to evil —
with a state of affections opposed to acknowledg
ing the Lord, as Lord of the vineyard ; but he has cast
him out, and taken possession, and set up the king
dom of self. He is born with affections which prompt
him to live as if he were the irresponsible lord of
all ; as if no- one above him was to be practically ac
knowledged as superior to his own will. And this
hereditary state of affections and life, is the kingdom
which is to be given up, before the Lord can be ac
knowledged, as Lord over all — before his " kingdom
can come."
Secondly — The end of the Divine Providence, in its
government over men, is to cause him, while preserved
in a state of freedom, to give up this kingdom of self,
to acknowledge the Lord, and live in. a state of
obedience to his laws ; and thus to become regen
erate. For this object the Lord provides, that the truth —
the laws of the kingdom of heaven, shall be taught and
accommodated to all the various conditions of men —
that the truth shall come to them in a manner adapted
to all states and capacities to receive it. And that it
shall also be accompanied with that kind of authority
and influence, which will securcobedience to it in the
best manner.
In the first place, we see the wisdom of the Divine
Providence .in the, ordering of the circiimstances of
4

38 THY KINGDOM COME;
man's birth and education. He is not at first born into a
state of full maturity and manhood, but he is bom a
helpless infant, with the feeblest powers, and he is long
subjected to the will and authority of another. His soul
is but a tender germ of life from that of bis parents.
His mind is a mere capacity to receive and to appro
priate; and it requires to be supplied with its proper
aliment for growth and expansion. Gradually and
slowly is he qualified and able to receive. His un
derstanding opens only, by slow degrees, to receive a
knowledge of truth. His will is at first comparatively
weak ; yet he soon begins to manifest its nature and its
tendency. He soon shows that he has a will — a king
dom of his own. A will too that is opposed to the enlight
ened reason and to the authority of the parent. Now,
in the order of Providence, the truth— j-the laws of the
kingdom of heaven, as they are adapted to this incipient
state of life, are first taught the child in the form of instruc
tion and moral precepts, accompanied with suitable au
thority to enforce obedience. In the order of Provi
dence, the will of the child is long subjected to the will
of another. It is the design of a wise Providence that
he should not be suffered to have his own way ; but
that he should be coerced, and kept subject to the
laws of moral truth, by the authority and influence of
those placed over him. All this course of instruction
and of discipline, is perfectly adapted in its nature to his
state, and it is designed by Providence to break and sub
due his will, the kingdom of self, and to keep him
subject to the laws of truth, as they are felt through
the influence of those placed over him. As designed
by a wise Providence, the whole course of his instruc-

thy KINGDOM COME. 39
tion and moral disciphne during childhood and youth,
is perfectly suited to restram and subdue his will, and
to cause the child to yield obedience to the truth, as it
is taught and enforced by his parents. And when
the truth has, from the first, been rightly presented,
and successively adapted to his advancing state, if ac
companied by suitable example and authority, when
the child arrives at maturity and freedom, he will in the
order of Providence be prepared to come into the ex
ercise of his own reason, and into the enjoyment of his
freedom. He will then be able to understand and to
acknowledge the truth, as a law above his own will.
And this disciplinary course of obedience to his parents,
will tend to prepare him to give up his own will and to
live under a sense of his responsibility to the Lord.
Trae, a great work will yet remain to be done. His will,
though checked.and restrained, will not have been sub
dued; and he must yet pass through many trials and
temptations before the kingdom of self will be given
up, so that the Lord alone will be acknowledged, and
his kingdom established. Yet there will be an orderly
preparation made for this work now to commence,
which will progress as he advances in life, comes into
the free exercise of his reason, and forms a character
which is strictly his own — that for which he alone is
responsible. Again, we see the wisdom of the Divine Providence
in the manner in which the Lord adapts the truth, and
reveals himself to men in the Sacred Scriptures. His
truth — the laws of his kingdom, are there first brought
down to the lowest state of depravity and sin. The
Lord is there revealed, as it is necessary that he should

40 thy kingdom COME.
be first revealed, to man in a state of disorder a:nd re-
heUion. The table of the Decalogue- given at Mount
Sinai, which is a summary of the whole law,*and the
awfully imposing manner in' which it was first given
to the Jews, are the most perfect exhibition of Divine
Truth, and of the character -of the Lord, which men
can first receive, while in the same sensual state in
which the Jews were, when the Decalogue was given
to themi The Lord Is there revealed as coming down
to a state of ignorance and perverse rebellion. His
commands are in the letter, few, simple, and plain to be
understood ; yet broad and comprehensive. They were
first given in a manner to have the most'-aw-e-constrain-
ing effect — ^being uttered by an audible^ voice fi-om a
cloud of darkness resting on Mount Sinai, amidst
thunderings and lightnings, arid the mountain on fire.
And afterwards they were written on two tables of
stone, which were delivered from Jehovah to Moses,
and required to be preserved for ever, as sacred, in the
inmost of the Temple, and to he often read by the
priests in the audience of the people. To all men, while
in the same low and sensual state in which the Jews
were, the character of the Lord must appear as he is
there revealed, as arbitrary and vindictive, strict to
mark iniquity and to punish sin. But if, through the
dread of his power, man is restrained, and for a time held
in a state of obedience to his laws, he finds a change going
on In himself, and a corresponding change taking place
in the apparent character of the Lord. His commands
begin to lose their arbitrary appearance ; he, by degrees,
is prepared to see their reasonableness — the end for
which they were given — how perfectly they were suited

thy KINGDOM COME. 41
to his state, and his wants — he begins to love them, and
to delight in obeying them. He now sees something
of the wisdom and the goodness of the character who
gave them to him. And thus he is led on to worship
and to adore him for his wisdom and his love, whom
he at first obeyed only through fear, and dread of his
power. Thus the laws of Divine Truth, and the character
of the Lord, as revealed in the Sacred Scriptures, grad
ually open upon his mind. Just in the degree that
man gives up his own will, and obeys the Lord, that
which at first appeared as arbitrary, when it comes to be
viewed in connexion with the state to which it was ad
dressed, is seen to be the most perfect law of reason
which could reach him. The commands are then seen
in connexion with the end in view, and the effects, which
they are producing upon himself; and he learns, that " in
keeping them is great reward." And as he obeys, he
learns by experience, that the law — the literal sense of
the Scriptures, as addressed to the Jews, is as a school
master to bring him to the gospel, that he may be
come baptized with its spirituality. And he finds that
the character of the Lord has also been successively
undergoing a change at every step of his progress in a
Ufe of obedience.
As by a life of submission and obedience to the
Divine Law, at first through fear, his own character
undergoes a change, his obstinacy and perverseness
are subdued, he becomes prepared to receive and to ac
knowledge the Lord in a new relation, revealed in
his true character, as acting from love only, in the
relation of his Redeemer and Saviour. As by obe-
4*

42 thy kingdom come.
dience the change takes place in himself, and he is
prepared to become a disciple of the truth for its own
sake, he is no longer required to stand like the Jews ¦with
awe, at the foot of the Mount, and hear the law pro
claimed in a voice of thunder ; but with the disciples
of Jesus he is . permitted to .go up On the mount, and
to sit at his feet and see the blessedness which the
law was given to effect ; to hear its spirituality un
folded by Jehovah, in the character of a Divine
teacher — the Word itself made flesh. And as he
follows on by obedience to know the Lord, he will at
length become prepared, after passing through the six
days woric of regeneration, to receive the Lord in his
true character — to see the Son of Man as coming in
his kingdom — the Divine Humanity, as it appeared in
glory to the three disciples when on the mount. Such
is the manner in which the Lord adapts his truth, and
successively reveals himself to man in the Sacred
Scriptures. Without entering into the subject, we may allude also
to the wisdom of Providence in teaching man the laws of
his kingdom, as manifested in the natural world around
us — ^in all the joy and happiness of the lower orders
of creation, which are fulfilling the end of their being,
and which have no power to resist the Divine will.
By the iiistory of the past, and by observation" on the
present state of mankind, we may see Jiow misery and
punishment follow as the consequence of disorder and
rebellion. And we also learn, by our own experience,
both that " the way of transgressors is hard ;" and
that "in keeping the commandments is great reward."
• Thirdly — Whenever we repeat the words, " Thy

thy kingdom come. 43
kingdom come," in whatever state of hfe we are, we
should endeavor to bow our wills to the Divine Law —
the revealed truth ; and by submission and obedience,
allow the Lord to reign within, and to govern our lives.
The kingdom of God Is not an outward kingdom ; it
comes not by observation ; it must come from within.
It comes only as we deny the kingdom of self, and
obey him. And the degree and extent of our obedi
ence to the truth, marks the progress of its coming.
That character which has been impressed upon us
by the influence of education, during the period of our
minority, and while subject to the will of others, is not
strictly our own — that for which we are responsible.
Our character first becomes our own, when we arrive
at that period in which the rational mind is first devel
oped, and we are left in freedom to act of ourselves —
from our own state, and according, to our own reason.
Previous to this period of life, our understandings may
have been enlightened, and our memories stored with
a knowledge of- much truth, and through the influence
of education, we may have lived in external obedience
to it ; but if we have done so, it has been from the in
fluence and the authority of others. Their will and
their character, have been impressed upon ours.
If the truth has always been rightly presented,
and adapted to our state, and if we have early and
habitually been required to give up our wills to the en
lightened will of those placed over us, the. work of
self-denial will now be comparatively easy ; and as we
come into the rational and free exercise of our own
state, obedience to the truth, will meet with less resist
ance. But we cannot possess a character that is strictly

44 thy kingdom come.
our own, only so far as our reason has been enlightened
by a knowledge of truth, and we have been left in
freedom to act from our own state, and firom our re
sponsibility to the Lord alone.
It is the inward ruling a,ffection, or purpose, wheii
we arrive at this period of life, that determines our
character, whether it be good or evil. If this ruling
affection be for self and.for the world, though it is possi
ble there may have been much done which is prepar
atory to the work of our future regeneration, yet the
kingdom of- God has not become established, nor can
our regeneration be properly said to have commenced.
But we are Still in a state to be addressed and governed
by the authority of law, as the Jews were — as selfish- —
as being influenced only by the selfish hopes of reward,
or by the fears of punishment. But if our inward ruling
affection is now to obey the truth — to give up our own
wills and to acknowledge the Lord, by a life of obedi
ence, then his kingdom Is acknowledged and is coming.
Much yet remains to be done, and much to be suf
fered, hefore we shall have wholly put off the remains
of the kingdom of self, so as to enjoy a state of peace.
Many and severe are the inward conflicts and tempta
tions through- which we must pass. An inward warfare
is yet before us, and many will be the struggles for
victory between the two opposing kingdoms of self and
the Lord. Yet there will now be an inward purpose —
to live in obedience to the laws of the Divine King
dom — a conscience enlightefled by the truth to restrain
and to govern^upward and onward aspirings after
higher and more perfect states of life. When tempted by
the love of self and the world, we shall now look to the

THY KINGDOM COME. 45
Lord, and our prayer will ever be " Thy kingdom come."
Our state, is not yet that of peace and of rest from
temptations ; many are the evils within, which will yet
have to be manifested and overcome. The Canaanites
are not yet subdued, they still remain In the land to
tempt and to prove Israel.
Indeed, this is but the third day in the progress of
regenerate life. We have been first instructed in
a knowledge of religious truth, by which the earth
(our natural state of affections and life) has been cov
ered over and restrained. And the spirit of the Lord
has moved upon the face of these waters, and caused
us to see the distinction between spiritual light and
darkness — a firmament also has been made to appear
in the midst of the waters, to divide the waters above
the firmament fi-om those beneath (or the spiritual de
gree of the mind has been so far opened, that we have
come into a state to perceive distinctly that there is a
spiritual state to be attained, and we can see the differ^
ence between natural and spiritual truth) — the waters
have also been gathered together so that the dry land is
now made to appear — the earth is established, and upon
its surface, the grass, the tender herb, and the tree yield
ing fruit, are seen springing forth (or we are now in
effort to apply to life, and to bring forth into natural forms
and into the acts of charity, and the works of use, all
the knowledges of truth which have been before stored
up in our memories) — This is now our state. But the
work is yet imperfect. The great luminaries are not
yet set In the heavens. The earth and the seas are
not yet animated and peopled with the infinite forms
of animated hfe — nor doth man yet come forth in the

46 THY KINGDOM COME.
image and likeness of his Creator, so that God can rest
from his labors.
Finally— Whenever we pray, " Thy kingdom come,"
whatever may be our state, or to whatever degree in
regenerate hfe we may have attained, we should
endeavor to ascend, as it were, above our present state
of life, and to' form more 'perfect conceptions of truth —
of the perfect order of the Divine Kingdom ; and then,
in humility, look to the Lord for strength to give up
our own wills^ — all that is opposed to the truth, to
our present perceptions of the order of heaven, that
the truth may come forth into external action and
life. Long and severe may be the conflicts between the
two opposing kingdoms within us ; but if we stead
fastly look to the Lord, and in all our ways acknowledge
him, " he it is that fighteth for us." And though the
Canaanite (our hereditary evils) cannot all be extermi
nated at once;, yet by little and little shall they be
driven out, and Israel (the spiritual truths of the Church,
the laws of the Divine Kingdom) shall ultimately come
in and take possession, and be established throughout the
land, and be at rest from their enemies. " They shall sow
the fields and plant vineyards, which may yield the
fruits of increase." If we steadfastly look to the Lord,
and deny self in order to obey externally the laws of
his kingdom, He will not cease to be continually oper
ating within to fill with renewed life, every vessel that is
emptied of the love of self and of the world. So that
not only his " Kingdom may come," but that his " Will
may be done on earth as it is in heaven."

SERMON IV.

MATTHEW VI. 10.
" THY WILL BE DONE, A3 IN HEAVEN SO UPON THE EARTH."
According to the doctrine advanced in the preced
ing discourse on the words, " Thy kingdom come," the
Lord is spoken of, in the Sacred Scriptures, as a king, be
cause He is the source of all truth, which is the law
of his kingdom ; and his kingdom comes when the
truth is acknowledged and obeyed, as the law of the
Lord. When the ruling purpose of life, is to deny self, and
to yield obedience to what is seen to be the truth, then
the kingdom of the Lord is acknowledged, and set up
in the mind ; then, although many spiritual enemies may
remain to be overcome, .yet man does from the inmost
affection desire to obey the truth, and when reminded
of his weakness and his unsubdued evils, he looks to
the Lord for strength to overcome them, and prays,
" Thy kingdom, come."
But the kingdom of the Lord may have so far
come, as to be established in man, as that his truth
shall be acknowledged as the law of life, and still
the work of his regeneration remain, very imperfect.
Farther — he may have advanced so far as to love the
truth and obey it freely, and still not be actuated by

48 THY WILL BE DONE.
the highest states of affection. For example, he may
love and obey the law of honesty, not from the
promptings of spontaneous affections in the will, so
much as because he sees in that law, though it is
above the present state of his natural affections and in
clinations, an adaptation to promote the happiness of
mankind — ^bpcause he perceives it to be a law that
originates in the Divine Benevolence towards man.
This perception of truth in his understanding may be
so clear and strong, that he will deny hiihself and
freely obey it, though in advance of the state of his
affections. But, although this law is in advance of his present
state of affections, so that it requires self-denial in
order to obey It, still there must be an inward love
for it, as the ground of .reception, which compels obe
dience. When acting from this state, man is spoken
of in common language, as a man governed by princi
ple ; or as a man of conscience. He may for a long
time continue in this state of obedience to the truth,
before he advances to that higher state of affections
and life in which his actions will flow out as the spon
taneous, and, as it were^ the instinctive impulses of af
fection and love.
And It is also possible that he may always continue
to remain in this state of life — acting from principle in
obedience to truth, arid from a sense of duty, without
ever advancing to a higher degree of regeneration. If
so, while in this world, he will be an honea, consci
entious man in his life. And if he continues in this
degree, he will, after death, belong to the middle or the
lower heavens-'— the spiritual or the spiritual-natural
kingdom of the Lord.

THY WILL BE DONE. 49
' But if he continues to advance in the work, so that
he becomes regenerated as to the affections of his will,
he will be not only honest and just, but benevolent,
and act for the good of others, from the impulse
of love ; and after death be received into the Lord's
celestial kingdom. But it is necessary, in the order of
regeneration, that each one should be regenerated first
as to the spiritual degree, by acknowledging and obey
ing the truth, as preparatory to his being regenerated
as to the celestial degree — the affections of the will.
The spiritual degree of regeneration, must necessarily
precede the celestial; the "kingdom" of the Lord
must " come," before his " will " can " be done." But
though man may remain in this state of obedience to
truth, and not continue to advance to the celestial state,
yet it is the continual effort of the Lord to cause him to
advance ; and in this petition of the Lord's prayer, man
is taught to pray, not only that the Lord's " kingdom "
may " come," but that his " will may be done on
earth as it is in heaven."
The words kingdom and will, are not therefore here
used as synonymous terms. Doing the will of the
Lord, implies all that is Included in being a subject of
his kingdom — and more. The distinction may be ex
pressed thus ;- the one consists in knowing the truth and
being in a state of free obedience to it, as the means of
good. The other is a more advanced state ; it is de
light in doing, in acting as from the spontaneous im
pulses of the affections of that love in which the truth
itself originates.
In the doctrines of the New Church, we are taught
that man was originally created a finite recipient of the
5

50 THY WILL BE DONE.
a,ttributes of the Divine Mind. That his will is the
faculty of receiving. and of being affected by the influ
ences of the Divine Love. That his understanding is
the faculty of receiving and of perceiving truth, or Di
vine Wisdom ; and that he is also endowed with the
power either of using or of abusing what he receives.
He can pervert the love which flows, into his will into
hatred; and the truth of his understanding into error.
And he is suffered to exercise this poWer.
The terms will and understanding, as used in their
most restricted sense, signify merely these recipient fa
culties. But they are oftener used in a more general
sense, to signify, not merely the recipient faculties, but
also to embrace the sum of all the knowledge and all
the affections pertaining to them. '
Truth and error, knowledge and ignorance, percep
tion and thought, are predicated of the understanding.
Good and evil, benevolence and selfishness, passion
and affection, are predicated of the will. These facul
ties, with the laiowledge and affections pertaining to
them, are often designated, in popular language; by the
terms head and heart. Though men are but httle ac
customed" to reflect or to generalize on this subject, yet
this distinction in the mental faculties, is. every day re^
cognised in common discourse. When we speak of the
disposition, temper, feelings, or moral qualities of a per
son, we are describing the state of his will. When we
speak of his powers of thought, readiness to learn and
comprehend, or the amount of his knowledge, we are de
scribing the state or quality of his understanding. Al
though closely and inseparably united in every action,
yet they are distinct faculties; as distinct as thought

THY WILL BE DONE. 51
is distinct fi:om affection, or truth from goodness. All
maral quality belongs to the will. This is the seat of
the affections bothgOod and evil.
Though originally created in a state of order, and in
the image of his Creator, man is fallen. By having
abused his rationality and his freedom, his under
standing has become darkened by ignorance ; and
under the influence of sense, it is enslaved to error.
His recipient will is now perverted, and instead of
being the orderly recipient of the affections of love, it
is so disordered as not to receive freely of the Divine
Love, till it has become perverted to evil and selfish
ness, by the mediums through which it comes. , Such
is its degenerate state. It is the recipient of goodness
afi:er it has been perverted to evil.
Without here entering further into the subject of hu
man depravity, sufKce it to say, such is its seat, and
such was its origin. It began in our first parents
with the first transgression, or departure from the laws
of Divine order ; it has been transmitted from parent
to child in the successive generations of the human race,
and thus it becomes hereditary ;• and it has increased
or diminished in degree in each generation, according to
the moral state of the parent^ — according to the degree
that he had suffered himself to be restored to a state of
order. The work of man's regeneration consists in causing
him to freely give up his own hereditary life — the rul
ing affections of evil or of self-love In his will ; and to
receive renewed life — or affections from the Lord. It
is therefore a work of self-denial. It consists in causing
the will — -the recipient faculty, to become -what it was

52 THY WILL BE DONE.
at first designed to be, the orderly finite recipient of Di
vine love, from which proceed the affections of goodness,
or spiritual affections. The work must begin, as has been
said, by teaching, man the truth — ^the laws of Di
vine order, and by first enforcing an external obedience
to them ; just as the child is required to give up his
own will, and by the influence of authority to submit
to the commands of his parent. And, as has been be
fore said, in the order of Divine Providence man is for
a long time kept under the authority of others, and in
a- greater or less degree, made subject to the truth
through their influence over him.
In the order of Providence, this state of instruction,
and of moral discipline, during his childhood and youth,
is designed to prepare him for the exer<;ise of his
freedom, when he arrives at manhood. When he ar
rives at this state, and is no longer under the authority
of others, but acts in a state of' freedom ; if he then
acknowledges and obeys that truth in which he has been
instructed, as the law of God, and because it is his law,
then the kingdom of God is acknowledged and set "up
in his mind. He then sees that his natural affections
and propensities are opposed, to the truth as the law of
his life. He is often tempted, and may often violate his
conscience. But If he is principled in the truth, he will
afterwards see it, repent of it, and desire to obey in future.
And the words, " Thy kingdom come," express the in
ward dedie of his will, to deny himself and to obey the
truth, as the Divine Law. They are expressive of a
state in which he looks to the truth as a law above
him, as the acknowledged law of his life, and as the
rule of his actions. He is now in effort to obey

THY WILL BE DONE. 53
it as such. And he thus first becomes regenerated,
as to his understanding and his external life.
It is indeed tme, that the affections of his will must also
have been changed in some degree. There must have
been inwardly a love for the truth, or it would not now
be obeyed. But the degree of regeneration expressed
by the words " Thy kingdom come," extends only to
a state of love for the truth, and of free obedience to
the truth as the Divine law. It is a state of desire to
know, and of effort to externally obey it in life, for the
sake of the good it is seen adapted to impart.
But the words, " Thy will be done,"' are expressive
of a higher state — a state of desire, that we may not
only know and love the truth, but that we may feel
and be actuated by those affections of love from which
the truth itself proceeds and comes forth.- Our prayer
then is, not that we may merely understand and obey
the truth as the law of God, but that we may act
from those affections, which are the fulfilling of the
law — and from which, without further self-denial we
should be prompted to act freely, and as it were invol
untarily, just as the truth would teach and direct, but
without thinking of the truth, as the law of our action.
The desire expressed in this petition, therefore, is
not so much that we may see and obey the truth, as
it is that we may receive into the will the affections
corresponding to it. It is not so much for clearer per
ceptions of the truth, that we are to pray, as for stronger
affections of love. It is not so much that our external
lives and actions may be better, as that they may spring
from better affections, or more elevated states of the
will. The words express a desire that we may be as-
5*

54 AS, IN HEAVEN SO UPON THE EARTH.
-sisted to give up all our selfish affections, and that we
may receive and be actuated only by the affections of
benevolence and love. As the words,. " Thy kingdom
come," express a desire that our understandings may be
enlightened, that we may have clearer perceptions of
the truth, and that we may live in obedience to them ;
so the words, " Thy will be done,"- express a corres
ponding desire that our wiTk may be receptive of more
elevated affections of benevolerice and love, from which
the actions of life shall proceed.
The kingdom of the Lord, however, must come, be
fore his will can be done. It is by first knowing,- and
by self-denial, externally obeying the truth in life, that
we are made receptive of the affections of love in the
will corresponding to It., '- No man ca'n come to the
Father "—or receive the Divine Love into the will,
" except through me " — through the acknowledgment
of the Divine Truth that is revealed and manifested.
" As in heaven, so also upon the earth." By these
words we are taught to pray that the will of the Lord
may be done by us here on earth, as it is done by the
angels in heaven'. Upon the earth signifies by us in
our present natural state ; or that the'Iove which the
Lord inspires Into the will may be brought forth freely
and fiilly into life and action by us here in the natural
world. The angels in heaven, we are taught, were all once
men, and began their existence in the natural world,
either on this or on other earths in the universe. Their
natural life formed the first plane, as the basis of their
present existence in the spiritual world. And the pre
sent state of each one, now depends on the quality of

AS IN HEAVEN SO UPON THE EARTH. 55
the life he once lived in the natural world. The de
gree that each one advanced in regeneration while in
the natural world, now forms th6 basis of his present
life in the spiritual world, , and determines its quality.
And the different degrees of regeneration to which they
severally advanced while in- the natural world, is the
ground of their general order and arrangement into the
two kingdoms called the spiritual and celestial kingdoms ;
and also into an innumerable number of societies in
each of these two kingdoms^
But into whatever society in either kingdom, any
one is finally received, he tnust be first prepared for
admission into It. He must be first regenerated to the
same degree as those with whom he associates, both
internally and externally. So far as he does inwardly
acknowledge the Lord, perceive the truth in his under
standing, or feel the affections of love in his -vvill, so
must he appear outwardly. It is not there, as it is here,
allowed any one to appear different from what he really
is ; or finally to associate with others of a different
state from his own,
There.is, however, in that world an internal and an
external, to each one, as well as in this world ; but the
external there, is made to coirespond to the internal,
and to act as one with it. The spiritual body in which
each one exists, is a true corresponding form and man
ifestation of the state and qualities of the mind. So
his external words and actions are the undisguised ex
pression of his internal affections and thoughts. And
the external objects by which each one Is surrounded,
are such as correspond truly to the state and quality
of his affections and thoughts, so as to embody them

56 AS IN HEAVEN SO UPON T«E EARTH,
forth in their true corresponding forms and images.
The affections and thoughts there, are in the will and in
the understanding — their recipient faculties, v/hich form
their internal (and which, for the sake of distinction,
may be called their heaven). These same affections
and thoughts manifested in- words, actions, and corres
ponding external objects and forms, are their external,
(and for the sake of distinction, may be called their
earth). Their eai'th is then heaven in form.' It is the
state of their internal affections, arid thoughts manifested
in external objects and forms, actions and life. "The
will of the'Lord is done upon " their " earth, as it is in ''
their " heaven."
And so, in the words of the text,' are we taught to
pray, that such may be our own state. We are taught
to pray, first, that the Lord's *' kingdom may come,"
or that our external life — our earth, may be formed by
obedience to the Divine order of truth. Next, that
this external' form may be filled and animated with
corresponding affections of love, as the life from which
it flows forth. ; so that our internal state may corres
pond truly to our external life, — rand our external life
to- our internal state ; that as the will of the Lord — -
the affections of his love, are in our recipient wills, so
they may be really manifested, and take their corres
ponding forms, in our natural bodies and in our lives as
connected with the natural world ; that, as is done in the
heavens, our internal and our external may be united
and act as one, so that the will- of the Lord may be
done on our earth — in our natural life, as it is in our in
ternal, or spiritual state of mind.
The present, is indeed a mixed state of good and of

AS IN HEAVEN SO UPON THE EARTH. 57
evil with us all, even with those who are being regener
ated, and in whom the kingdom of the Lord is ac
knowledged and set up. Map. is, while here, in a state
of equilibrium, and open to inffirences both good and evil
— from above and below ; and he rtiay yield to either,
and his servant he becomes, whom he obeys. It is
the ruling affection, or governing desire of his will,
which decides his character. If that be directed up
ward, and if he acknowledges the Lord, and is in effort to
obey his will and laws, though the character may be im
perfect, yet the man has received the first principle, the
germ of goodness, and the work of his regeneration has
commenced. Much may remain to be done before he
is prepared for admission into the society of the hea
vens. His external life must be formed so as to cor
respond to this ruling affection and desire of his will,
whatever may be the degree of its elevation. But
it is this internal state of affection which decides his
character, and which will determine his state hereafter.
And this state is formed while he remains in this world,
and it is not changed after death. If he suffers his he
reditary state of affections to rule, and leaves this world
without having ever denied self and acknowledged the
Lord, his course is downward, and it will continue so,
till he shall have been successively vastated.of all those
external appearances of goodness which are inconsistent
with his ruling love ; and at last he shall appear ex
ternally as he is internally — rip,en for his own place in
the infernal world, and come into association with his
like. But if the ruling purpose which has been fwrned
in this life, be to give up his own will, to acknowledge
the Lord, and to live in obedience to His will, then all

58 AS IN HEAVEN SO UPON THE EARTH.
that is inconsistent with this internal state, must be
successively put off In the present life this ruling pur
pose must be formed. , »It is this which spiritually asso
ciates him with angels, tven while here In this world.
And it is the effort of the Lord that even in" this
world also, his external life should be made to corres
pond to this intemal state, as it is done in heaven by
those angels with whom he is Internally associated. But
this work is not, in the present disordered state of man,
but seldom, if ever, fully accomplished before his re
moval to the intermediate world of spirits. If a good
man, before he can be admitted, so as to live in free
dom and become sensibly present in the society- of
those angels with whom he is spiritually associated, he
continues to undergo the work of vastation, in the in
termediate world of spirits, which was begun here.
This work consists in putting off all evils and errors
in his external, which are not in agreement with his in
ternal ruling love. His Internal state, or his ruling
love itself undergoes no change of quality after- death;
it is only divested from what is extraneous and, does
not really belong to it. Whatever be the degree of its
elevation, or into whatever kingdom or society it will
qualify him at last to enter, it must be first fully brought
out and manifested in external form and appearance. It
must be delivered from the influences of others, fireed
from extraneous errors and falses, and be allowed to ap
pear in its external form, uninfluenced by external au
thority, association or circumstances. In a word, the
distinction between what the man really is, and what
he appears to be, while in this world, must be removed.
There will, it is true, be differerit degrees of perfec-

AS. IN HEAVEN SO UPON THE EARTH. 59
tion to which different individuals will attain, corres
ponding to the difference between their ruling affection
of life. But whatever this ruling affection may he, it
must be truly and fiiUy manifested, and brought forth
into form. As the will of the Lord is done inwardly,
so must it be done outwardly ; the earth must be made
to correspond to the heaven, before he is allowed to
come into the sensible presence and association of the
heavens to which he is- admitted. "There is nothing
covered which must not be first revealed, or hid which
must not be known."
And by the words " Thy willbe done, as in heaven
so also upon the earth," we are taught to desire and to
pray, that, such may be our present state. First, we
are directed to pray that the "kingdom" of the Lord
may " come," that we may know and obey the truth ;
next, that his " will " may " be done," that we may
receive into our wills the corresponding affections of
love, and be actuated by them ; and then, that these
affections may flow forth into life — ^be brought out into
form in the natural world, restoring the order of hea
ven to earth ; so that they may be conjoined-and act
as one ; — that our natural bodies may become restored
to order, and become regenerate as the true ultimate
forms In nature, as the natural bases of spiritual minds ;—
that all our depraved natural affectipns and propensi
ties, may be overcome, and supplanted by those which
are spiritual-natural ; — and that, in all our relations
and all our duties as connected with this world, we
may be in effort to bring out and manifest this sa,me re
generating spirit — restoring the order, the perfection,
and the happiness of heaven to the external world

60 AS IN HEAVEN SO UPON THE EARTH.
around us. It is thus only that the " new heaven and
the new earth " can succeed the " first.heaveh and the
first earth " which are to pass away ; — so that the tab
ernacle of God can be with men, and he can dwell
with them, and they become his people, and God him
self be with tbein^^— their God.

SERMON V.

MATTHEW VI., 11.
" GIVE US THIS DAY OUR DAILY BREAD."
What these words signify in their literal sense is
too obvious to require illustration. In their spiritual
signification, we are taught to pray for a sense of our
dependence on the Divine Providence — for a state ot
mind in which we shall have given up our own wills,
and have ceased to be anxious or troubled, " saying,
what shall we eat, or what shall we drink, or where
withal shall we be clothed," but while seeking "first
the kingdom of God and his righteousness," as the
cons'equence, we see how all these things are provided
by the providence of the, Lord. The will of the Lord
is not " done on earth as it is done in heaven," until
man does feel and live under ' this sense of his depen
dence, and in this filial trust in the Divine Provi
dence. The order which we shall adopt in giving the spir
itual signification of these words, will lead us to ex
plain — first, the spiritual meaning of " this day ; "
secondly, the spiritual signification of "bread;" and
thirdly, what is signified by the request tp " give this
day our daily bread."
First — "Give us this day." There is an analogy
6

62 GIVE us this day our daily bread.
or a correspondence between the natural world, and
the spiritual world, both in general and in all particu
lars. This correspondence all men, in some degree,
perceive and acknowledge, for it is the foundation of
all figurative language.
In the doctrines of the New Church, additional
light is revealed upon this subject ; and it there as
sumes the definiteness and the importance of a sci
ence, called the science of correspondences, in accord
ance with which the Scriptures Were written. Two
things are peculiar to the natural world, which have
nothing in common with the spiritual world, yet they
have 4hose- things to which they correspond. These
are space and time, which correspond to state and
changes of state in the spiritual world. We often use
the 'natural ideas derived firora space in common lan
guage in' accordance with this doctrine x)f analogy ;
thus, we say of two persons who mutually dislike or
hate each other, that they axe far apart, though living
together in the same place ; we say of a good man, that
he lives near to God ; of a bad man, thai he lives ybtr
from God. We- use' the natural ideas derived from
time in a similar manner. The successive changes
which take place during the period of a day, as morn
ing, noon and evening ; or the successive seasons of
the year, we use to signify successive states of mind,
or changes of life. We say it is a day of mourning,
or of joy ; we mean only such is our state of mind.
Our own state of affections and of life, or the changes
which take place in our state of mind, mark the periods
of time, and give to them their significancy and im
portance. And the note we take of time, is all rela-

give us this day our daily bread. 63
tive to ourselves — all depends on the state of our life.
When in childhood, slowly and heavily rolled away
the days of expectation for manhood ; but how the
same number of days appears to us to gather rapidity
as we advance in age, and fly quickly away ! When
in pain, anxiety, and expectation, long and tedious ap
pear the same number of hours, that pass away un
consciously, when at ease and In enjoyment.
But what is time ? Ask the child, and he defines
it by saying it is a measured portion of duration. Ask
the philosopher, and he answers your question by at
tempting to explain the apparent revolutions of the
sun and the moon in the heavens, by which time is
divided into days, months and years. But the ques
tion still returns, What is time ? , Time itself is not
any thing which causes these changes in nature, by
which it is measured ; hut our idea of time is merely
the effect of those changes in our finite minds — ^the
consciousness which the mind takes of them as affected
by them. And according to the state of the mind,
the same series of apparent changes appear longer or
shorter. The farther the mind is from a state of full
enjoyment and happiness, the longer a given number
of days appear. The nearer it approaches to a state
of perfect order and happiriess, the shorter It seems-.
What then must be the" idea of time with the spirits of
the just made perfect in heaven ? With them, If in a
state of perfection, time would be no more. The past
and the fiiture would be swallowed up, and lost in en
joyment. What idea of time, then, can exist in the
mind of Him, who sees the end from the beginning,
with whom there is no change, and to whom that which

64 GIVE- us this day our daily bread.
is past or fiiture to finite man, is always present. With
Him there is only eternal state. . What then is eter
nity ? We give this name.to- all time, and such is our
natural idea of eternity. But by adding years, or ages
on ages to both ends of time, the past and the future,
as we conceive of it, we can form no tme idea of eter
nity. That which is finite bears no commensurable
proportion to that which is infinite. Time is only
the effect of changes in nature, and measured by them.
Eternity cannot so be measured. God onlyis strictly
eternal. What then is eternity ? It is not the sum
of all time, by which natural ideas we attempt to con
ceive of it; but it is the existing state of the Divine
Mind. It is the felicity of Infinite Love. And man
becomes eternal only by being withdrawn from time and
approximating in state and character towards Him, who
is unchangeable. The measured -periods of duration, however, or our
natural ideas of time, are those by which we think of,
and express changes of state in the mind ; and they
are used in the Scriptures, which are written according
to this principle of correspondence, merely as mediums
of expressing ideas of change of state in the mind.
Time in general, corresponds to changes of state.
While connected with the natural world, the suc
cessive changes which take place in our minds, take
place in measured periods, of duration, and those
periods are therefore used in the Scriptures, to mark
and to describe them. Thus all the changes from a
merely natural to a spiritual or regenerate state of
life, are described by a series of changes in nature ; as
by the successive seasons oi the year, or the sucessive

GIVE US THIS DAY OUR DAILY BREAD. 65
hours of the day ; or, again, by several successive
years or days together. The six days of creation in
the book of Genesis, in their spiritual sense, signify not
the creation of the material earth and heavens, but the
re-formation or regeneration of man, from the state of
merely natural and animal life, when his mind is with
out form, and void, and the darkness of spiritual ignor
ance broods over the deep of his passions and lusts,
till he comes forth formed into the image and likeness
of God ; — wisdom enlightening his understanding, the
affections of love filling his heart- — enjoying a sabbath
of rest from the labors of temptation, and living in
communion with the Lord. So the renewal of the
sabbath, and the observance of the sabbatical year
in the representative church of the Jews, signify
the same. The period of seven days, and of seven
years, was made to represent the successive changes
of state in the mind,, from a merely natural to a regen
erate or spiritual state.
It is also in a sirriilar sense, that all the various
names of divisions, or periods of time, are used in
the Scriptures. Evening, to signify a state of compar
ative darkness, or spiritual obscurity ; morning, a suc
ceeding state of illuminationi So time past, signifies
changes which have, in the order treated of, taken place.
Time future, as to-morrow, states yet to come., To-day,
the present state, not as to time, but as to state of mind.
Always, whenever we look to the Lord in prayer, we
are to say give us this day, not to-morrow, not at any
fiiture time or state, but this day. We are always to
use this form^ — and we should always be in a state to
repeat it from the heart. What then is signified by this
6*

66 GIVE us THIS DAY OUR DAILY BREAD.
dayl As it is always to be used, and as we should
always be in a right ^tate to use it, it must signify con
tinually. In the state of mind in which we ask it
" Give us our daily bread-."
Secondly — ^The hteral signification of bread, is
food for the body. It is used both in a restricted, and
general sense.' In its restricted sense, it is used to denote
but one kirid of vegetable food. In its general sense, to
signify all food by which the body is sustained. This
is the most enlarged idea that the natural man receives
from the language used " Give us this day our daily
bread : " — supply us this day with all necessary food,
for the nourishment and support of the body. The
language is thus in his mind exhausted of its meaning.
Not so with the spiritual man. To him the language
has indeed this meaning ; but it has also another,
higher and distinct from this ; as It were, the soul, of
which this is the external body or covering. A knowl
edge of the correspondence between the objects of the
natural world, and the spiritual world, enables us to see
distinctly this meaning. The body of man is natural ;
it belongs to the world of nature ; -but it is the. ultimate
form of the spirit, to which it corresponds. The natural
body is but the organ of the mind. As a whole, it is but a
perfect form — a manifestation and an instrament of
the whole mind. Its parts and individual members, are
but the corresponding instruments or organs of the dif
ferent powers and faculties of the mind — perfectly
suited to express its affections, passions, thoughts, and
desires. The soul, which is merely an organized ca
pacity to receive life, that is, love and wisdom, by in
flux from the Liord, at first clothes itself with a.corres-

GIVE US THIS DAY OUR DAILY BREAD, 67
ponding form .of matter, called its body. The body
is, at first, formed by the accretion^ of matter. From
the continual action of hfe within, it is always subject
to growth and decay. The material substance of which
it is composed, is ever undergoing change and substitu
tion. That which is taken into the system to-day,
first undergoes the necessary changes, is then thrown
from the heart, in the form of blood, into all parts of
the body ; it is secreted and taken up where it is re
quired, remains for a time, decays, and requires to be
removed and renewed. It is then exuded, or taken up
again by the returning blood, and thrown .from the
system. Thus the change goes on. Thus as to -the
body, life and death are always at work — the change
is ever going on. The body is always decaying, and
always being renewed. The body is material, it re
quires to be supplied from matter. And- the natural
aliment necessary to supply its wastes and, wants, in
whatever form it is taken, we call by the general term
bread. As the natural body corresponds to the spirit, so
does the aliriient, or bread, by which it is sustained,
correspond to the aliment which nourishes and sustains
the spirit — called the bread of life.
The soul is not of natural, but of spiritual substance
-^an organized capacity to receive and to be affected
by the Divine attributes. It is a finite recipient of love
and of wisdom — the attributes of the Creator. The
mil is the recipient of love — ^the source of all affection ;
the understanding is the recipient of tmth, the source
of all thought. It grows and comes to a state of ma
turity and perfection, only by receiving and appropria-

68 GIVE us THIS DAY OUR DAILY BREAD.
ting of these attributes. Consider the state of the
infant. We see it is but a mere capacity to receive — a
germ, which, if it be supplied with its proper aliment,
continues to grow arid expand during the longest life,
and may attain to an indefinite degree of moral and in
tellectual expansion and perfection. But what does
it require as its appropriate aliment ? It requires a
knowledge of truth to be supplied to the understanding,
and corresponding moral and spiritual affections, from
which to act; to be supplied to the will. And the
perfection of its development depends on the manner
in which its -opening . capacities are successively sup
plied with their appropriate aliment — on the manner in
which a knowledge of truth is successively adapted to
the understanding, and perceived by it ; and by means
of trath, and all moral Influences, good, benevolent af
fections are implanted, and caused to be' received into
the will.
If th« natural body depends for life, growth, health,
and perfection, on the aliment it receives, and in
having it successively adapted to its ever-changing
state as it advances from infancy to age, the spirit
of man is not less dependent for that which is its ap
propriate aliment — the knowledge and the appropria
tion of truth in the understanding, and of good affec
tions in the will. Let the child grow up uninstructed,
supply him olily with natural food, but keep from him
all knowledge, and the influence of all- truth, and what
does he become ? A mere brute in the shape of man.
His" mind is without form and void, and darkness
broods over all his animal passions and propensides.
And the degree of perfection to which he attains as he

GIVE US THIS DAY OUR DAILY BREAD. 69
advances in age, depends solely on the degree of truth,
he can, be made to understand, receive, and appropri
ate to life ; and, consequently, on the degree of love
[moral and spiritual affection] which, by the medium of
tmth; becomes implanted in his will. In a word, it de
pends on the degree that he appropriates to himself the
proper aliment of his mind — trath and love, which is
spiritual bread. On a moment's reflection this must be
plain to every one. For what makes the broad moral
and intellectual distinctions among mankind ? Simply
the different degrees of trath seen and acknowledged in
their understandings, and of good affections in their
wills. Again, what is man but a mere capacity to re
ceive and appropriate knowledge and affection ? Sub
tract from him, even at his maturity, all knowledge of
tmth, and all moral affections, and what remains?. His
natural body merely, with its, animal propensities, and
a capacity to receive knowledge and affection.
Such, then. Is the spiritual signification of bread as
used in the Sacred Scriptures.
When used in connexion with wine or with water,
bread is then used in its literal sense to signify only
solid food. But both bread and wine, taken together,
are used to signify all natural food. When thus used
in connexion, wine or water, in its spiritual sense,
signifies truth ; and bread good affections, expressed by
the general term of love.
It was from this spiritual signification of bread and
wine that Melchlsedek, king of peace, priest of the
most high God, when he came out to bless Abraham,
brought forth to him bread and wine — the emblems of
all blessedness, trath and love, which are to be received
in the understanding and will, and appropriated to life.

70 GIVE US THIS JJAY OUR DAILY BREAD.
It was from this corresponding signification of bread
and of water, that the representative church of the
Jews subsisted during forty years in the wilderness, on
manna called bread from heaven, signifying the good
of truth, and on water, which signifies spiritual truth
adapted to the state of the natural man to receive it,
as in the literal sense of Scripture. It is because of this
signification of bread and of wine, that they are used
as emblems in the Holy Supper of the Church. Bread
signifying love or good affections, and wine spiritual
truth; the reception and the' appropriation of which
from the Lord constitute spiritual life.
When both are used in connexion, bread signifies
the good of love ; wine the truth of faith. When
bread is used alone in the Scriptures, it spiritually sig
nifies all that constitutes and sustains spiritual life, both
truth for the understanding; and love for the will.
In this supreme sense, it is applied by the Lord to
Himself, to signify Himself as the source of all truth
and love. And the humanity which he assumed. Is a
medium by which this bread is broken up, and adapted
to the reception of all who come unto him. We see
therefore, the spiritual meaning ot his -words^ " This
is the bread which cometh down firom heaven, that
any man may eat thereof, and not die."- "I am the
living bread which cometh down from heaven. If any
man eat of this bread he shall live for ever." And
the Lord is spiritually made known to man only
by the breaking of bread ; that is, by adapting and
in accommodating a knowledge of spiritual tmth to
his state of reception, by which, as a means, he im
parts love to the will. Such is the spiritual significa-

GIVE us THIS DAY OUR DAILY BREAD. 71
tion of bread in the text. And such should be our
idea when we look to the Lord in prayer, and say,
" Give us this day our daily bread." We are indeed
to look to, and to acknowledge the Lord as the source
of all that we need' to supply our natural wants-^-food
for the nourishment and support of the body ; but also
in a higher sense, as the source of all truth, and all love
— ^the bread of life, of which man is merely a recipient,
but which he must continually receive and appro
priate or he hath no spiritual life.
Thirdly — We are not taUght to pray except for our
" DAILY BREAD." In the literal sense we are taught to
acknowledge our dependence, by asking only for that
nourishment of which we now stand in need. We
are not taught to say, give us to-morrow, or for the fu
ture, but give us this day. So in the spiritual sense
are we taught to feel continually our dependence for
spiritual bread — to ask for that knowledge of truth,
and those affections of goodness, which we are in a
state to fireely receive and appropriate to life.
Thus the words, " Give us this day our daily bread,"
express little or much, as suits the state of him who re
peats them. When the child is first taught to repeat
these words, he thinks only of natural food. And, when
the merely naturalman, all of whose wants and de
sires are confined to the natural objects of this world,
repeats or hears these words, he thinks only of his
natural wants — food for the body. Not so with the
spiritual man ; he feels other -warits, he has other de
sires. He knows, and desires to feel mor^ sensibly, his
dependence on the Lord to supply them ; that every
good and perfect gift comes from his Father in the hea-

72 GIVE US THIS DAY OUR DAILY BREAD.
vens. And when he prays give us this day our daily
bread, his mind rises from natural to spiritual food.
He desires and prays for the light, of truth to guide
his feet in the paths of duty and of usefulness in the
daily walks of life ; for the influences of love to ex
pand and warm his -^affections, to Stimulate and in
crease his energy in every good word and work.
But it may be here objected and said, that all men,
the natural as well as the spiritual, have and desire,
to some degree, a knowledge of truth; and act from some
kind of affections ; that this is true of the child and of
the merely natural roan, as well as of the spiritual man —
of the evil, as well as the good. This is indeed, ad
mitted. And those affections from which each one does
act, and those principles according to which each one
does live from day to day, are, in the spiritual sense, as
apphed to his state, the bread which he appropriates
to his life: But that for which each one should pray,
be his state good or evil, is that the Lord in his pro
vidence would adapt that knowledge of tmth to his
mind, which he shall be best able to receive into life ;
and also to impart corresponding affections, fi:om which
he will act and live in obedience to the dictates of trath
in his understanding. Such is the daily bread, for
which each one should look to the Lord, that he may
receive and appropriate to life. It is indeed trae that
the Lord created all men to receive and to appropriate
this bread to life, and thett he is eveT in continual
effort to impart it to all who can be made to receive it.
Biitit is essential to all moral goodness, that all men be
left in a state of "freedom to receive or to reject'it— to
use or to abuse it. And indeed all do receive ; but

GIVE US THIS DAY OUR DAILY BREAD. 73
the evil pervert, as- they receive, to their own destruc
tion ; love into hatred, trath into error, and thus they
eat and drink unworthily — condemnation to themselves.
While those who are sincere, who come to the Lord
for instraction, and receive and obey his Word, and
thus appropriate then: daily bread, " have everiasting
life ; they shall no more come into condemnation, for
they have past fi-om death unto life."
As by the words " Give us this day our daily bread,"
we are taught to pray in the literal sense for daily food
for the body ; so in theh spiritual sense we are taught
to pray daily for spiritual bread. As^the manna given
to the representative church of the Jews, signified by
correspondence, spiritual food, so also the manner in
which it was given, signifies, in a spiritual sense, the
manner in which we must receive and appropriate to
life that which it represented. It was given on the
morning of each day. The Jews were required to
gather it, each one for the day ; day by day was he re
quired to gather his daily bread ; he that gathered much
had nothing over, he that gathered little had no lack ; but
if it was laid up for the morrow, except for the sab
bath, it bred worms and stank. By representatives
we are here taught, in the spiritual sense, how to re
ceive and to appropriate to use, day by day, our daily
bread. We are taught to act immediately from the
promptings of those benevolent affections which we
feel, and to continually acknowledge and obey the dic
tates of that trath which we perceive ; and that we
cannot otherwise grow and advance in spiritual hfe.
It is vain to confide in those airy flights of the ima
gination — in occasional excitement of the passions — or
7

74 GIVE us THIS DAY OUR DAILY BREAD.
in the transports of enthusiastic rapture. We are, as
we five. No affections are really wfiwr*, from which we
do- not act. No faith is ours which is not made prac
tical, and becomes a lamp to our feet, in our daily
walks of life. -The affections from which we act, and
the principles according to which we live, and daily
regulate our lives, are the spiritual bread which we are
daily appropriating to hfe.
The light and warmth of the natural sun are contin
ually emitted. But they can never be treasured up
for future use and enjoyment. They rriust be received
and enjoyed as they continually flow. So it is with
the truth and the love Imparted from the Lord. They
are ever the same ; but they are not imparted to be
treasured up for the future use ; they can be received
only at the present, and be appropriated to life day by
day. We can call no truth ours, which has not now
become a practical principle of life — no atfections
ours, except those which now prompt our actions^
no bread ours, except that which we daily appropriate,
arid which becomes a part of our living body. >
Man, in a merely natural state, looks on the subject
of regeneration and spiritual life, as he does on the
natural world. This does indeed appear to him to be
a grand display of the wisdom and the power of the
Almighty; but he looks upon it rather as a passive
lifeless machine, which was at first created and set in
motion, by some great exertion of power, and then
left to move on independent of its Maker, according to
laws at first established, and which continue to operate
independent of Him. But as he becomes spiritual, he
looks upon the natural world as the living body of a

GIVE us THIS DAY OUR DAILY BREAD. 75
living soul — the external manifestation of a vital prin
ciple within, and he looks to the Lord and acknowledges
him as the source tcom which this vital energy contin
ually proceeds. So does the natural man look on
regeneration and spiritual life ; he regards that as a
work which may be once done, and then left com
plete. But he learns by experience to feel, that he is
contijiually dependent on the same power to sustain,
which was first necessary to create ; that he must con
tinue to ask, to receive, and to appropriate his " daily
bread."

SERMON VI.

MATTHEW VI. 12.
" FORGIVE US OUR DEBTS, AS WE FORGIVE OUR DEBTORS."
By the spiritual sense of the words, " Give us this
-day our daily bread," as explained in the preceding
discourse, we are taught to pray that we may live
under a sense of our continual dependence on the Di
vine Providence. And it wUl be our' object to illus
trate, in this discourse, that by the -words, "Forgive
us our debts, as we forgive our debtors," we are taught
to pray that the laws of the Divine Benevolence may
be received by us into life, and be exercised in their
forgiving operations.
The Greek word which is here translated, debts also
signifies moral offences ; and the word translated, debt
ors signifies also moral offenders. In the fcwm of the
Lord's prayer, as given in the Gospel of Luke, the
word sins is used instead of the word debts. And it
is obvious, from the explanation which Immediately
follows in the context, that the word debts is used
here to signify only moral offences : "If ye forgive
men their trespasses, your heavenly. Father will also
forgive you. But if ye forgive not men their trespasses,
neither will your heavenly Father forgive your tres
passes." Thus in the very form of asking for our

FORGIVE US OUR DEBTS. 77
own forgiveness, -vye are taught the conditions on which
to ask it and on which alone it can be received.
As the nature of Divine Forgiveness involves one
of the most fimdamental points of difference, between
the doctrines of the Old Church and those of the New
Church ; as preparatory to presenting the doctrine of
the New Church on the subject, we, will endeavor to
illustrate. First — The distinction between real truth and the
appearances ot truth ; and then inquire whether the
common doctrines of a vicarious atonement is not merely
an appearance of tmth, which first originated and can be
received only in a particular state of mind.
Every one recognises at once the distinction between
real truth, and that which only appears true in the na
tural world. For illustration, it is a real truth that the
earth is round, and daily revolves on Its axis ; it is the
first appearance of trath that it is flat, and remains at
rest. It is a real truth that the sun is a round body,
many times larger than tjie earth, and at rest in the
centre of the system ; it is the first appearance of
truth, that it is a flat - disc of but few inches in diam
eter, and that it daily moves around the earth. This
will make plain the distinction between tmth and ap
pearances in objects addressed to the sight.
There is a corresponding distinction between real
trath, and the mere appearances of tmth which origi
nates in the different states of the mind.
No principle is plainer, or more generally admitted,
than that the same subject, or the same person appears
different to us in different states of our own mind.
And that almost every thing is varied and qualified, by
7*

78 FORGIVE us OUR DEBTS,
the moral state, and the changes of our own feelings.
Take an example, as the simplest illustration of the
principle. When a little child is docile, and submis
sive to the will of a good parent, he sees nothing man
ifested towards him from the parent but kindness and
love. He approaches the parent with the perfect con
fidence and freedom of innocence ; and he meets only
with smiles and the expressions of love. And so far
as he is able to comprehend it, he sees his real charac
ter manifested towards him. But on the other hand,
when the child has been disobedient, and remains ob
stinate and perverse, how different the appearance i
A cloud then comes over his state, and he sees every
thing through its iriist and darkness. He is suspicious,
and afraid to approach — and while he remains in this
state, he sees, or fancies that he sees, only the fi-owns
of displeasure, and the rod of chastisement. But no
real change has taken place in the state of the affec
tions of the parents towards him ; the change has all
originated in- himself. The love of the parent is the
same, though the same love for . the child is manifest
ed in a different form. In the first state, the child
sees the real character and state of the parent's affec
tions truly manifested towards him. In the other, he
does not see his real character and affection for him
manifested, but only his apparent character ; his
character as it appears and as it must appear to him
in this state ; — or real love manifested in the form of
reproof, correction, and apparent anger.
Again, to man in a state of innocence, the civil officer
and the judge of law, are not an object of fear, but appear
in their true character as his friends and protectors. But

FORGIVE US OUR DEBTS. 79
when guilty, he is suspicious and afraid, and they then
appear as his enemies. True, they are not so, but to
him they appear so, and must appear so, as long as he
remains guilty. Now, though different in appearance,
no change of their real character has taken place,
either In the parent or in the ofiicers of civil law.
The parent is as traly benevolent towards the child
in showing the frown of displeasure, and using the
rod of chastisement, as in the smiles and expres
sions of kindness and love. And punitive justice
or corrective punishment, is the best form of benevo
lence, which can be shown to the impenitent trans
gressor of the law.
Now if we apply this principle to explain the lan
guage used in the Sacred Scriptures, we shall perceive
that the Lord is spoken of sometimes in his real, and
sometimes in his apparent character — sometimes as
he appears to man in a good state, and sometimes
as he appears to him in an evil state. And this will
enable us to reconcile the literal contradictions, which
so often occur. The Lord is sometimes spoken of as
acting only from love ; at others, as being angry with
the wicked every day ; — sometimes as unchangeable ;
at others, as repenting of what he has done. In one
place it is said that the Lord tempts no man, —
neither is he tenjpted of any ; in another, that the Lord
tempts man, and is tempted of man. Sometimes he
is spoken of as delighting in mercy and forgiveness ; at
others, as unforgiving, stern, and revengeful. Now,
these literal contradictions are reconciled on the princi
ple that one is the rea? truth, the other only the appear
ance to man in a particular state of his own mind.

80 FORGIVE US OUR DEBTS.
In the one instance the Lord is spoken of as he really is,
and as he appears to man in a good state of mind. In
the other, he is spoken of as he appears to man in an
evil and perverse state of mind. In order to rightly
understand the language of the Sacred Scriptures it is
necessary that this principle should be clearly under
stood and rightly applied.
Again, no principle is more universally adrnitted than
that we are naturally prone to judge others by our
selves — to impute, to them the same affections and
the same motives by which we are ourselves, actuated ;
and that we do actually judge of the character of the
Lord upon the same principle, and think him " as al
together such an one as ourselves." Consequently,
while >ve are under the influence of merely natural af
fections and selfish motives; we must, necessarily impute
the same to the character of the Lord. And it is not
tin the work of regeneration has commenced, and the
affections are becoming spiritual, that we begin to see
the Lord as manifested in his true character, -While our
love for others is limited by their ability and subserv
iency to promote our own happiness, we can form no
higher idea of the character of the Lord; than that of
doing all things for his own glory.
As man ascribes to the Lord the same end, and the
same motives by which he is himself governed ; so l6ng
as his own supreme delight consists in the exercise of
power such will be his idea of the character of the Lord.
The Lord will appear to be actuated by the same stern,
vindictive and unforgiving spirit by which, he himself is
actuated. Just in the degree that man himself imputes
evil to his fellow man, is unforgiving and vindictive

FORGIVE US OUR DEBTS. 81
towards his enemies, so will the Lord appear towards
him. As with the mercifiil. He appears merciful, so
with the froward will He appear froward. As long as
man Is stem and unrelenting, and proudly repels from
his presence, one who has done him wrong, and refu
ses to become reconciled on the condition of repent
ance alone, until the claims of justice are fully an
swered, and entire satisfaction has been made either
by the offender himself, or by the mediation of
another person, who comes in to produce a reconcilia
tion by cancelling the obligation, so must the charac
ter of the Lord appear, as manifested towards him.
And, here we have the origin and the philosophy of
the doctrine of a vicarious atonement, according to
which we are taught that God can be just in pardon
ing the sinner only through the substituted sufferings
and death of Jesus Christ, his Son, who has suffered the
penalty of human guilt, appeased the wrath of God
against the sinner, and satisfied the claims of justice.
This doctrine has its origin in the apparent character
of the Lord — his character as it is seen reflected from
man's own sinful, perverse, and unforgiving state of
mind. And it is confirmed, not by any enlightened
understanding of the scriptures, but by the mere lit
eral appearances of truth — by mistaking that for the
real character of the Lord, which is trae only of his
character as it appears, spoken of, and is manifested
to man in such a state of mind. And, although a
man may have been brought up and educated in
the belief of this faith, yet it will be qualified and
rejected just in the degree that he puts off this na
tural selfish state of affection in which it originates,
and his affections become spiritual.

82 FORGIVE OS OUR DEBTS.
And as the work of regeneration begins, he will
learn the true character of the Lord, and the nature
of Divine Forgiveness, as the consequential effects of
what is experienced by himself. So far as he over
comes these natural selfish affections in himself, and
exercises the spirit of forgiveness, he will perceive
as the consequence, the nature of Divine Forgive
ness. Secondly — It is therefore only an appearance that
the Lord is unforgiving and imputes sin to the sinner —
an appearance which arises out of his own sinful and
unforgiving state of mind. The real truth is, that the
Lord is actuated only by love ; and that towards the
wicked his love is always shown in the form of mercy
best adapted to their condition. It is indeed trae, that
he suffers the consequential effects of their sins to
come upon them ; and ofl;en are they in transient sor
row and affliction ; or suffering the more permanent
effects of their disorder and transgressions.
But the Lord delights not in their punishment, or
in their sufferings. He hath no " pleasure at all in
the death of the sinner," but desires him only to
" turn and live." It, was not because the God the
Father, in the character of a lawgiver, was offended,
and had feelings of indignation and wrath towards a
sinful world, that the sufierings and death of the Lord
Jesus Christ were rendered necessary to effect man's
redemption — it was not to remove any obstacle to
their forgiveness on the part of God — ^it was not to
endure as a substitute, the penalty of human guilt, or to
make any exhibition of doing it, in order to sustain the
authority of a -violated law. But, on the contrary, it

FORGIVE US OUR DEBTS. 83
was to save man from his sins — to deliver him from
that state of mind in which the real character of the
Lord appears so opposite to the tmth — it was to re
move the only obstacle to forgiveness, which was on
the part of man himself, by bringing him to repentance,
and to the exercise of forgiveness. In a word, the ob
ject which the Lord, by assuming humanity, came to
effect, was to deliver man from that state of sin and
disorder, in which the trae character of the Lord could
not be manifested; and by bringing him to repentance,
to restore him to that state of order and of holiness in
which the Divine character could be seen in its trae
light. -
Had the object of the sufferings and death of Jesus
Christ been, as is taught, to make a vicarious atonement
for sin, by suffering its penalty, or by exhibiting the
indignation of God against sin, it would seem, they
ought to have been inflicted, or to appear to have
been inflicted, by the offended lawgiver himself. But
how different is the fact. Though he was literally
" wounded in consequence of our transgressions, braised
for our Iniquities ;" and though the "chastisement of
our peace was upon him', and with his stripes we are
healed," yet to all human appearance, his sufferings
were all laid on him, not by the offended lawgiver, but
by wicked men and evil spirits.- They were all oc
casioned by his having come down to our depraved
and sinful state, by his having taken upon himself our
disordered nature, that he might become exposed to
temptation, and sympathize with the tempted. They
were only the consequential effects of bringing the
trath down to such a state — expressions and raanifesta-

84 FORGIVE US OUR DEBTS.
tions, of evil, and selfish affections towards the truth
itself, seen and felt manifested through him. Though
he was " taken from prison and from judgment," and
" led hke a lamb to the slaughter," yet it was by
the -ministry of wicked men and devils. He did
not appear in any manner by his sufferings, to ex
hibit the stern unrelenting character, that is ascribed
to the Father — this view of the subject can be only an
appearance to man in his own sinful state. For there
is no allusion to such a cause for his sufferings by the
Lord himself when upon the earth ; and his whole life is
one continued scene of mercy, and exhibition of for
giving love. To all appearance he came to exemplify
in all thecircumstancesof hisllfe, andby his endurance
of the treatment of all his persecutors and enemies, the
doctrines which he so plainly and forcibly taught and il
lustrated, that God is merciful to the evil and to the un
thankful. And to crown all, he expires on the cross,
praying for his enemies, "Father forgive them, they
know what they do." The real truth, therefore, is that
the Lord is actuated only by love, and that this love is
always operating for the evil as well as the good ; that
he is using all possible means to withhold man from sin,
and to deliver him from it, and its consequences.. And
every other view of the subject is only an appearance"
of truth, which originates in our own evil state of mind.
And the object for which he assurned humanity, was
to reveal himself in his true character, and to bring
man into a state in which he would act from the same
spirit — to bring him to exercise the same forgiveness
towards others for which he prays for himself
It is indeed true, that the Lord reveals himself in

FORGIVE us OUR DEBTS. 85
the Scriptures, in accommodation to man in a fallen
and evil state. He is there often spoken of as he ap
pears to man in such a state of mind, as angry with
the wicked, as stem and unforgiving. It is also true,
that in his all-seeing wisdom, he permits man to read
and to understand the Scriptures differently, each one
according to his own state ; and also that he has, in his
providence Suffered a system of doctrines to be confirmed
by the literal appearances ot truth in the Scriptures, and
to be taught In the Christian Church. But these doc
trines are addressed to the same state of mind, to which
the literal sense of the Scriptures is addressed ; and they
are confirmed by their authority only when literally un
derstood. He does indeed suffer men, who are in a
state to see his character in such a perverted form of ap
pearance as to ascribe to him the evil passions of their
own minds, to approach him, as if appeased and ren
dered ''placable, like the idols of the pagan, through
sacrifices, and even by the death of his sori. And far
should it be from any one who is enlightened in the
trath, to arraign his wisdom, or to do violence to the
states and feelings of those who can receive him in no
higher character. He should not endeaVor to take
from them this behef, till their affections begin to
change, so as to enable them to have a better under
standing of the truth. Controversy and contention,
he should have none with them. But their faith will
change with the state of their affections. Just in the
degree that they liVe in obedience to the truth, and re
ceive in their wills the affections corresponding to a life of
obedience, their faith will be qualified — these false ap
pearances, which were first suited to them, will be Un-
8

86 FORGIVE US OUR DEBTS.
derstood aright ; and the real character of the Lord,
like the sun," yill break through these clouds of hteral
appearances and appear in its true light, as the conse
quence of the change taking place in themselves. And
they will by experience learn the real truth which we
would explain.
Thirdly — That the exercise of forgiveness towards
our enemies, is always attended with the feeling, and
with the perception of Our own forgiveriess with the
Lord. " Forgive and ye shall be forgiven," is the doctrine
so much insisted on In the teachings of the Lord. "If
ye forgive men their trespasses, your heavenly Father
will also forgive you, but if you forgive not men their
trespasses, neither will your heavenly Father forgive
your trespasses. "When ye stand praying, forgive
if ye have aught against any, that your Father in the
heavens. may forgive you." "Peter said "unto Him,
Lord, how oft shall my brother sin against me, and I
forgive him? till seven times ? Jesus saith unto him,
I say not urito thee, until seven times ; but, until
seventy times seven." So in the parable immediately
following, when that servant was brought before "his
lord, that owed him ten thousand talents, but who had
nothing to pay, inasmuch as he is described as peni
tent arid humble, he is forgiven the debtr But as soon
as he himself is seen manifesting an unforgiving dis
position towards his fellow servant, that same debt which
was before cancelled, is spoken of as revived. This
Illustrates what must be the appearance of the Lord's
character to man in the different states of his own mind.
When he himself is forgiving, he feels and perceives

FORGIVE US OUR DEBTS. 87
that he-is forgiven. He then, while in this state, does
not use the language of prayer, but he utters that of
thanksgiving — " Blessed are the merciful, for they ob
tain mercy."
When, therefore, we repeat the words, " Forgive
us our debts, as we forgive our debtors," if we are
in the merely natural state, and under the influence of
merely selfish affections, our thoughts and aspirings
will not rise above the desire of our own forgiveness.
We shall think of the Lord as actuated by the same
feelings towards us, as we ourselves exercise towards
our enemies. And the burden of our pra.yers will be
mere servile petitions for pardon on the same conditions
on which we forgive our enemies, viz. : that the claims
of justice have been satisfied — a mere pretence of for
giveness. But as we advance in the regenerate life, and come
into more rational perceptions of the Lord's trae char
acter, this selfish desire for pardon will pass away,, and
our prayer will be only for a forgiving spirit. We shall
then be enabled to see, that as we ourselves forgive,
so only can we be forgiven. That the punishment of
sin, which we at first regarded as arbitrary and vindic
tive, is only a consequence inseparable from the sin
itself; such a consequence as the Lord has no power
to remove, except so far as we can be freely induced
to give up the state or disposition of mind in which it
originates. Consequently there can be no real forgiveness,
except on the condition of repentance, and the ex
ercise of a forgiving spirit. And should the Lord
now proclaim that pardon to all mankind, for which

88 FORGIVE US OUR DEBTS.
the natural selfish man so earnestly prays, their con
dition would still remain unchanged. As long as man
himself retains" a selfish unforgiving spirit, he cannot be
delivered fi:om a false and a -^perverted view of the
' character of the Lord, or from that load of, conscious
guilt, and degradation, and those fearful forebodings of
future misery, which must exist as the- inseparable con
sequences of such a state of rpind.
Finally, although such is the nature of Divine For
giveness, let us not lose sight of" our dependence on the
Lord for ability to exercise this spirit, and consequently
to be forgiven. That only "which comes down froih hea
ven can return to heaven." Of our own selves,. this spirit
we should never exercise, for our affections are naturally
selfish and unforgiving ; but the Lord is continually en
deavoring to break and to subdue them, and to render
us the recipients of those affections which are spiritual,
and which flow into our wills, as the consequence of
self-denial, and of a sincere acknowledgment of our
dependence on Him. When, therefore, we bow be
fore, him in prayer, and say, "Forgive us our debts as
we forgive Our debtors," we should endeavor to -feel
this dependence and to open our minds to the influence
of this, spirit. And as it flows into our wills, and be
comes active in its forgiving operations. It will bring
with it the conscious perception of our own forgiveness.
The real character of the Lord will also have its true
manifestation — and as we have a more enlightened view
of the nature of Divine Forgiveness, the language of
prayer will be turned into that of thanksgiving for the
blessing bestowed, " Blessed are the merciful for they
obtain mercy."

SERMON VII,

M.\TTUBW VI. 13.
" LEAD us NOT INTO TEMPTATION, BUT DELIVER US FROM EVIL."
The first clause of the text, " Lead us not into
temptation," is expressive of a desire that we may be
armed against the assaults of evil, and the power of
temptation. The latter clause, " but deliver us firom
evil," is expressive, of a desire to be delivered firom
that which is the caicse ot temptation — the evil within
ourselves. Before attempting to explain the nature, effect and
me ot temptations, we will endeavor to explain more
particularly. First — The words of the text, and show how they
are differently understood in different states of mind.
The form of this petition, " lead us not into tempta
tion," seems to imply that temptations come firom the
Lord. This, like much of the language in the Sacred
Scriptures, is not the real, but merely the apparent
trath ; — the real tmth, that the Lord tempts no man ;
but that man is tempted when he suffers himself to be
drawn away of his own lusts and enticed to sin. The
appearance, however, to man while in temptation, is
that he is tempted of the Lord. And much of the
language of the Scriptures is addressed to man as the
8*

90 LEAD US NOT INTO TEMPTATION.
subject treated of appears to the natural, unregenerate
mind. For example, the Lord is sometimes represent
ed as angry, as repenting, and as being rendered mer
ciful by the penitence ..and the prayers of men : these
are but mere appearances to man in different states
and changes of his own mind. For with the Lord,
there is no change.
We should not, however, take offence at the literal
sense of the Scriptures, and imagine ourselves above
it, merely because we can rationally see a higher de
gree of trath than such -literal appearances. For we
shall find, that though our understanding may be
ele-jrated to see a higher degree of truth than that
sometimes contained in the letter of the Scriptures,
yet these literal appearances of trath always describe
the truth as it does really appear when seen in the mere
natural state of mind. And though It is not always
according to what the understanding may be enlighten
ed to perceive as truth, yet it describes what appears so
when under the influenceof natural and selfish affections,
and what the natural man does practically believe to be
trae. The natural man, it is tme, may be rationally con
vinced that the Lord does not tempt man, yet his life,
and conversation show that he does practically believe
it. -On what ground .does he daily excuse or palliate
his faults ? Simply on the ground that he was placed
in trying circumstances — that he was strongly tempted.
The circumstances in which he -was placed, he argues,
were all ordered by Divine Providence, and that he
could not do otherwise. But what,Jet us inquire, gives
to circumstances such power over the mind to betray it

LEAD us NOT INTO TEMPTATION. 91
into sin ? Circumstances are not the cause ot the sin,
they are only the means of bringing out the evU, of
showing to man his real state, of manifesting the real
aSections of his heart, from which flow the issues of his
life. If his affections were all pure and spiritual, what
ever might be the external circumstances of his life, his
words and actions would be only corresponding expres
sions of his affections. Whatever might be the circum
stances in which he was placed, his actions would be
as pure and as holy as the affections of the^ heart firom
which they proceed.
But still the natural man does not look within for the
cause ; he looks without. When he has committed an
act of fraud, violence, or falsehood, he does not turn
his thoughts back upon himself, andsearch for the cause
ot the crime within himself; but says, " had I not been
placed in those circumstances and tempted, I should
not have committed the act." He looks not, on the
evil state of his own affections as the cause ot the sin
which he has committed, but the circumstances in which
he was placed, and the external act, and not affection
from which it proceeded, he regards as the sin itself.
And the first language of repentance and contrition from
such an one is, " lead us not into temptation;" which,
as understood by him, is equivalent to saying. So order
the external circumstances and associates of my life, that
I shall not in future fall into sin. Thus the language,
" lead us not into temptation," is adapted to his state —
is expressive of the highest practical view that he at
first takes of the subject. Those words," lead us not
into temptation," are the first spontaneous expression of
a repenting mind in a state of simplicity — of sorrow for

92

LEAD US NOT INTO TEMPTATION.

sin and of prayer to the Lord for help to overcome it.
Every view of the subject higher than this, would be
above the state from, which all men iriyst commence a
regenerate life.
But those words, though merely apparejit truth, are
.perfectly suited to the first incipient state of spiritual life
in all men. And the words will be so qualified by ea.ch
one as he advances, as to be suited to his state at every
step of his progress.. For as man advances inregenerate
life, his understanding opens to see the accommodated
sense in which they are used as addressed to such an inci
pient state of mind. >
Although such_ is the highest practical view which
the unregenerate, man first takes of the subject, yet he
would not sincerely pray "lead us not into temptation"
unless there was the beginning of a desire to be deliv
ered from evil. And by this form of words, which he
is taught to use, he believes it is his duty to set his
iriind against all those external circumstances and asso
ciates, which he at first regards as the temptations, and
the actual cause of his sins. While exercising this de
sire and looking to the Lord for help, he is in a state to
receive it, and to be actually delivered from evil. But
he gradually leams by experience that the evil was in
himself; and neither in the Lord nor in the circum
stances, by >vhich it was brought out and manifested.
And he finally regards the circumstances, which, at first
he thought the cause of hls''sins, merely ais the means of
bringing out and setting before him his real character- —
the trae state of his affections, of which he was not
conscious until he saw it manifested in the external
actibns to which they prompted-. And this leads us to
explain.

LEAD US NOT INTO TEMPTATION. 93
Secondly — The nature and origin of Spiritual
Temptations. The desire and the ability of men to understand spiritual
tmth, depend so much upon their own experience, that
it is difficult for them to understand, and have clear con
ceptions of that which is much in advance of their experi
ence. Hence arises the difficulty in presenting the sub
ject of spiritual temptations in a manner to be universally
understood. Few men at the present day have a sin
cere and a practical belief in the spiritual doctrines of
revealed religion — a belief which leads to a conscien
tious observance of them in life ; and of course few are,
to any considerable degree, regenerated and rendered
spiritual. And man will not be regenerated without
having passed through states of temptations, as the
means of being delivered from evil. By teipptatlons,
however, we are not tp understand any thing good in
itself. They are always evil, and always caused by
evU. But they are made the means of showing man
his real state — of developing and of bringing out the real
state of his internal affections and life, and of con
vincing him of the evil state of his will^-of rendering him
humble — of destroying his confidence in himself, and of
teaching him the need in which he stands of salvation
from the Lord.
What are Usually denominated temptations, at the
present day, such as loss of friends, sickness or misforr
tunes, are of so external a character that they dan scarcely
be called temptations, in the sense in which that term is
used in the New Church. But the states of anxiety
which they occasion have some degree of resemblance
to those occasioned by spiritual temptations ; and they

94 LEAD US NOT INTO TEMPTATION,
may, therefore, be regarded as the most ultimate or ex
ternal form in whichthey exist, as adapted tp the present
natural and gross/ state of the Church. ,
If man really disbelieves in the existence of a God,
and in the truth of the revealed Word, he cannot be
tempted at all. - Neither can he have any intemal prin
ciple to restrain and govern him. Civil la-w — the
dread of its punishment, and that reputation for honesty
and fair-dealing in society, which his self-interest com
pels him to maintairi, are the only restraints upon his
life and conduct. These may operate to give to his
•external life and conduct in the world, an appearance of
virtue and honesty, which are not real. Remove these
external restraints — place him, where neither the fear of
civil law, nor a regard for his. reputation or his interest
governs and restrains him, and he will be at once deluged
with the flood of his depraved passions and lu|J;s. And
without internal restraint or remorse, he wUl be driven,
by the fury of his passions, intD all excesses of sensuality,
injustice, outrage and violence.
Spiritual temptations cannot exist unless a conscience
has been first formed. The conscience is formed by
-what man has been taught, has believed and acknow
ledged to be trae, respecting the Lord,- arid the relation
in which man stands to Him. And these are the sub
jects of revealed religion. If he has been taught, be
lieved, and acknowledged the^rwe doctrines of faith up
on these subjects, he will have an enlightened conscience
formed by the doctrines of; religion which he has been
taught and has believed. If he has not been taught the
truth, he will either'have no conscience, or a false and un
enlightened conscience. And his conscience will always

LEAD US NOT INTO TEMPTATION. 95
»
correspond to the principles and doctrines of faith, which
he does in heart believe, and acknowledge to be tme.
Hence, the more clearly man is enlightened in the
tmth, if he does sincerely believe and acknowledge
it to be trae, the more powerful must be the restraint of
his conscience over his hfe and conduct. If he has
been principled in a tme faith In the character and at
tributes of the Lord, and in the spiritual doctrines of
religion, as extending to the regulation of every word
and act of life, according to the perfect order of truth,
and from sincere love to the Lord and good will towards
man — if such be really the faith which he in heart
acknowledges, he will have a conscience to restrain
and govern him — he will have a law written on the
living tablet of the heart- — a law v/hlch he cannot vio
late without remorse. And this conscience would
govern him though all external restraints were removed'.
On, the other hand, though he rnay believe in His ex
istence, yet if he has no definite faith in the true char
acter and attributes of the Lord, and believes that the
duties of religion extend only to an external profession
of his faith, to the perfqjmance of mere external rites
and ceremonies of worship ; like the Jew or the formal
Christian, he will be conscientious in discharging all the
mere external duties and ceremonies of religious wor
ship ; he will punctiliously observe religious meetings,
prayers, fastings, and all the external ordinances of the
Church ; but in the " weightier matters of the law — ^in
judgment aiid mercy," — in a good life, he will have no
conscience. His conscience will govern him in all his
religious devotions ; his self-interest, in his life and inter
course with the world. Here he will commit acts of

96

LEAD US NOT INTO TEMPTATION.

fraud, injustice and crime, and feel no remorse of con
science. Spiritual temptations,' therefore, are combats ,in the
mind, between an enlightened conscience and what is op
posed to it. The conscience is the same as the internal —
an enlightened conscience is the same as the spiritual
man. It is the form which the truth that he believes and
acknowledges, is in effort to give to his mind-^to his
whole life. The body, including all the'natural affections,
animal passions and appetites, is the external — the na
turalman. This is, by inheritance, in a disordered or
depraved state. The tmths of religion which form an
enlightened conscience, a?e in continued effort to over
come this depravity, and to regenerate, and to restore
order to the natural man. The opposition to the truth,
or the re-action against the conscience as formed by the
truth, from the natural man, occasions the struggle which
is called spiritual temptation. And the continuance of
this straggle, or of this internal conflict -for victory be
tween the internal and the external man, is called the
Christian's warfare. If the internal man gains the vic
tory ; in other words, if man always acts conscientiously,
learns to deny himself, and to yield obedience to the
dictates of conscience as formed by truth, he becomes
a regenerate and a spiritual man. -The natural man is
then subdued. In the language of Paul "he- puts off
the old man with his deeds, and puts on the new man,"
and the life which he lives, is a life conformed- to the
truth, as it is continually revealed to his understanding,
through Jesus Christ our Lord. The natural man
then becomes the servant of ¦ the spiritual — th« true me
dium, :by which, without resistance, the tmth becomes

LEAD US NOT INTO TEMPTATION. 97
manifested and brought out into all the external rela
tions of hfe.
But on the other hand, if the natural man gains
the victory, or if the dictates of conscience, and the
continual endeavors of the Intemal man are success
fully resisted by the natural man, the life of man in
the world will become merely natural. It will be a
manifestation only in word and act of the disordered af
fections and desires of the natural man, under the do
minion of the love of self and the world. And finally,
without any acknowledgment of the Lord, or -without
any intemal restraint from conscience, he wUl become
not only natural, but sensual and devilish.
The mere natural and selfish man, therefore, under
goes no spiritual temptations — he daily commits sin and
crime, but feels no remorse of conscience. One form
of self-love operates as a check upon another, so as to
keep him to some degree In the external order of life.
His cares and anxieties, however, are all external. It
is not the sin or the crime, but the discovery of it, that
troubles him — not the compunction of conscience, but
the fear of punishment. " But woe to them that are at
ease in Zion ! " Though not troubled like other men,
yet their end is dark and leads to hell. Though " pride
encompasseth them as a chain, violence covereth them
as a garment. Their eyes stand out with latness : and
they have more than heart could wish," — " yet they
stand on shppery places. — As a dream when one
awaketh, so O Lord, when thou awakest, thou shak
despise their image."
Temptations, then, are the internal conflict for su
premacy between the intemal and the external man —
9

98

LEAD US NOT INTO TEMPTATION.

between the tmth which man does internally believe
and acknowledge, and the depraved affections and de
sires of the natural man. And this leads us to explain.
Thirdly — TJie effect and the use of Spiritual
Temptations. The end of the Lord in suffering man to be tempted,
is that he may overcome and subdue the natural man,
and render the natural a true medium, or a true external
form of the spiritual. That as far as spiritual af
fections exist in the will, or a knowledge of spiritual
truth in the understanding, they may be brought out
without opposition or concealment into the words and
acts of life.
The most external form of temptations, are those
occasioned by external afflictions, losses, and disap
pointments, by which man, while in the natural state,
is first brought to serious reflections on his spiritual
condition. When by misfortune, sickness, or the loss of
friends, the ruling affections of his life are, for a time
brought into a more humble and quiescent state, and
his conscience is awakened, he then recalls the tmth
which has been stored up in his mind. He reflects on
the folly and the disorder of the hfe he has been living
in the world. His understanding is elevated to see the
lifeof order that he should live ; and he feels and ac
knowledges the importarice of acting from higher and
better affections. His mind opens to see something of
the purity, the beauty, and the happiness of a truly re
ligious life. And he is sensible that he has been throwing
away his past life, and famishing with spiritual hunger.
And he now resolves to return to his father's house as a
repenting child.

LEAD US NOT INTO TEMPTATION. 99
But soon his usual health returns, or time closes the
wound of affliction, which occasioned this state of mind,
and he goes again into the world. The scene, how
ever, through which he has passed, has an important
influence upon his future life. He either becomes bet
ter or worse. He either becomes more hardened, self
ish and worldly than before, and his last state is worse
than the first ; or else his feelings remain to some de
gree softened, and he becomes more conscientious, and
is in effort to live a better life — to deny himself, and to
obey the trath. The apparent change may not at
first be great, still if may be real — an increased desire,
and a new resolution to live a conscientious and a good
Ufe. If he perseveres, he finds that the work was only
begun — ^that a separation has only begun to take place
between the light and the darkness in his mind, and that
the period of his regeneration will consist of many days
and nights, before the Lord can cease from his labors,
and before he comes into a state to enjoy the sabbath
of rest. Yet he may be sincere, and in effort to over
come opposition and obey the truth.
But he does not know, he cannot yet realize, how
great is the work to be don^ ; and how strong the op
position with which the trath must contend. He does
not yet know his own state — how deep the principle of
selfishness is seated within hlni ; how disordered and
gross are the natural affections of his life ; and he never
can be made to know it, except by spiritual temptations.
He must be led about and instructed in the wilderness
of the world. He must be placed in circumstances in
which the evils within him will be awakened, and be
left in a state of freedom, so that they will be manifest-

100

LEAD US NOT INTO TEMPTATION.

ed, and shown to him in the external actions -which
they prompt him to perform. And this is the work of
teinptations, to show man his real state, and to render
him so sensibly affected by it, that he becomes humble,
and looks to the Lord for strength to overcome and be
saved from sin.
The Lord does not tempt irian ; on the contrary, he
endeavors to withhold man from temptations so far as
man can be withheld in freedom. But aslong as the af
fections of his life are selfish and depraved, he cannot
freely be withheld from exercising them. He is therefore
while in freedom suffered to act from them, and the
Lord in his providence so overrules the course of his
life, that circumstances and associates may draw out
and manifest the evils within, and set them forth in
bold relief In the words and actions to which they
prompt ; so that man may know himself, by seeing the
real affections of his life embodied forth in the words
and actions to which they prompt. Then may he be
sensible of them-^repent, and endeavor to be deliver
ed from their influence.
Often it is not till he has suffered himself to be
drawn on headlong by his selfish and depraved affec
tions into such circumstances, and among such associ
ates, that he actually falls into gross sins, for which he
feels the smartings of conscious guilt, that the tears of
repentance first begin to flow ; and he becomes so sen
sible of his real state that the Lord can become his
Saviour. It Is only so far as man sees and feels the
burdens of his sins, is humble, and looks to the Lord
for deliverance from the affections in which they origi
nate, that the Lord can become his Saviour from sin.

LEAD US NOT INTO TEMPTATION. 101
Man must first be sensible of his evil state of affections,
be humbled to repentance, and ask saying " who shall
deliver me from this body of death," before he can
give thanks for " the victory through Jesus Christ our
Lord." It is only so far as man is internally evil — is govern
ed by sinful and depraved affections, that external cir
cumstances or associates can prove a snare and betray
him into sin. Were his affections spiritual and his
soul staid in the Lord, circumstances or associates could
have no power over him. " Though an host of wicked
men or devils should encamp against- him, in the
name of the Lord would he destroy them." It is the
evil only within himself, which renders him the passive
slave of circumstances and associates. These operate
only as means, to bring out the evil and to show it in
such manner that he may repent of and forsake it..
Every successive step in the progress of regenera
tion, is taken by having the conscience more and more
enlightened by the truth, and thus becoming a more re
proving judge, not merely of our external words and
actions in life, but of the thoughts and affections of the
mind. When the work of regeneration first begins, the con
science is often comparatively unenlightened and weak,
and man can endure only slight temptations. The
Lord therefore endeavors to withhold him from them be
yond his strength to bear. He at first can fight against
his gross external sins, and endeavor to keep his con
science clear of actual falsehood and external acts of
injustice in his daily intercourse with the world. Here
he may have conflicts, be often tempted beyond his
9*

102

LEAD US NOT INTO TEMPTATION.

Strength, he may sin, repent, and resolve to reform. As
conscience becomes more enlightened, he Is .able to en
dure temptations still more, internal and severe. He
learns by his experience that the law of God is " exceed
ingly broad," — that it extends to the thoughts and affec
tions of the mbd— ^that hatred is murder — covetous-
ness theft — and that lust is adultery. He now begins
to make a matter of conscience, not merely" of words
and actions, but of the thoughts and affections of the
heart. And he finds that his external life, though fair
and irreproachable in the- world, may spring not from a
pure and wholesome fountain. That self-love prompts
or aids in the performance of many acts that have the
appearance of being from disinterested and benevolent
affections ; that the selfish hope of reward, or the fear
of punishment, pride or interest, are continually prompt
ing or entering into all the actions of his life-; and he
labors now to reform not the external actions of his life
so much as the motives and the affections from which
they proceed-
And as he is able to .endure It, he is successively let
into states to see more and more of the real character
of his own life. And with all who can be regenerated,
the Lord will so overrule in the course of his provi
dence, that there shall remain " nothing covered which
shall not be revealed; or hid which shall not beknown,"
that they may know themselves — ^resist their evils, and
look to him' to be saved from them. And the farther
man advances in the regenerate life, the more intemal
and severe will be the conflicts. The Lord indeed
comes to " give peace unto his people," but lys "peace "
cannot be received till after the conflicts of warfare are

LEAD US NOT INTO TEMPTATION. 103
ended. The tmth must first come and cause tempta
tions and awaken opposition. It "must set a man at vari
ance with his father (the ruling love of his life), and teach
him that his " foesare they of his own household." That
to become a disciple of the truth, he must successively
renounce and give up all he loves and hves for. "For
he that taketh not his cross, and followeth after me, is not
worthy of me. He that findeth his life, shall lose it,
and he that loseth his hfe, for my sake, shall find it."
These states of spiritual temptation are always at the
time attended with mental anguish and despondency,
and doubt as to the final issue — and sometimes even
with that of despair, as expressed in the words, " My
God, why hast thou forsaken me." But they are
ever followed by corresponding states of internal joy,
elevation, and peace in the affections of the soul. And
the final end of the combats of the Christian warfare is
"peace and assurance for ever." " Peace I leave with
you, my peace I give unto you ; let not your heart be
troubled, neither let it be afraid."
Such Is the nature, effect and use of temptations ; or
the combats of the Christian warfare. And when we
pray " lead us not into temptation, but deliver us from
evil," our prayer should be for strength to overcome
in times of temptation, and that we may be dehvered
from the evil within, which is the cause of all the temp
tations we suffer. Our prayer is answered, when we
are rendered so sensible of our evils, and our own weak
ness, that we learn to distrast ourselves, and steadfastly
look to the Lord for salvation. And when In a hum
ble and teachable state of mind we receive and obey his
words ; and ceasing to rely in our own strength, we

104 LEAD US NOT INTO TEMPTATION.
" Stand still and see the salvation " which he works for all
that trast in him. Then circumstances or associates can
iio longer have dominion over the mind ; but irian can
Hve above the world while in it, and trample the evil
under his feet. He is free from its power, and sensible
by whose strength he has been delivered. He ascribes
to HIra " the kingdom, and the power, and the glory,"

SERMON VIII.

MATTHEW VI. 13.

" FOR THINE IS THE KINGDOM, AND THE POWER, AND THE GLORY
FOR EVER, AMEN."
In the preceding discourse on the words " lead us
not into temptation ; but deliver us from evil," after
endeavoring to illustrate- the words of the text, we
attempted to explain the nature and the use of spiritual
temptations. According to the doctrine advanced, spiritual temp
tations are the struggle between the internal man, after
ha-ving been enlightened and formed by spiritual trath,
and the natural man which is opposed to it. The
effect of them is, to render man sensible of his real
state and character — to manifest and show to him the
internal affections from which his actions proceed, in
such a manner as to humble his pride, and to cause him
to abandon the hope of salvation in his own strength.
He thus comes into a state to be delivered from evil,
by freely giving up the affections of his own heredi
tary life, and by receiving renewed life from the Lord.
The rahng love of man is by inheritance depraved.
He is not in a state to acknowledge and worship the
Lord as the source of life, but has become " as God,
knowing good and evil." He is in a state directly

106

FOR THINE IS THE KINGDOM;

opposed to that for which he is here taught to pray.
He does not feel his dependence, but ascribes to him
self the kingdom, and the power and the glory.- The
use of temptations is, to show him his real state, to
make him feel his weakness, to destroy his self-reli
ance, and thus to~ render him sensible of his depend
ence on the Lord.
After the sons of Israel, the representative church,
had been delivered from Egypt, and had received the
law* at mount Sinai,' they were not prepared to enter
immediately into the promised land. But they were
forty years led about iri the wilderness, in order to be
tempted and proved. All their old men who came out
of Egypt, died in the wilderness, before they were
suffered to enter the land of Canaan. This was done
to represent the states of temptation through which it
is necessary for man to pass, before he can be divested
of his evils — ^before he will cease to rely on himself,
and live under a sense of his dependence on the Lord,
He must be rendered sensible that it is not by his
oton power and the might of his own arm, that he can
be delivered.
As the representative church was led about forty
years in the wilderness, after receiving the law at mount
Sinai, was daily fed with manna, and drank water from
the rock, that they might be humbled, and proved, and
that the Lord might do them good at the last ; lest
they should in their pride say, when in the enjoyment
of the promised land, "my power and the might of
mine own arm, have gotten me this wealth ; " so niust
man, who is being regenerated, be led about and tempted
and proved in order that he may be humbled, and

FOR THINE IS THE KINGDOM. 107
vastated of his evils. He must be rendered sensible,
that he is evil and Under the dominion of it. He must
be brought into a state to feel, and to see that his de
liverance and his salvation from it, can come only from
the Lord, before he will ascribe to him "the kingdom
and the power and the glory."
The KINGDOM, in the spiritual sense, as we have
shown, signifies the Truth — the laws of Divine Order,
which are to be obeyed. The truth when received
and obeyed, forms the kingdom of heaven in the mind.
The POWER signifies that dominion over evil, and de
liverance from it, which comes by means of the truth.
All power over evil comes from the opposite good, and
originates in the Lord as the source. The -truth in
which man Is principled, and which forms his con
science, is only the medium by which power over
evil is manifested and put forth. Sim,ply a knowledge
of truth has no power to overcome evil In ourselves
or in others. The power of truth over evil, originates
in that affection for the trath which the Lord inspires
into the will. The truth in which man Is principled,
and which is the law of the Divine kingdom, is first
taught to man externally by others, who have been
previously instructed, or illuminated by revelation to
teach. The affection for the truth, or that love in the
will which gives it power, comes by an internal way —
it is inspired from the Lord, by spiritual mediums di
rectly into the will. It is this affection in will, or the
the affection which the Lord is always in effort to cause
man to receive internally, that inclines him to yield
obedience to the truth, which he Is taught to beheve.
And it is the effort of this internal affection to become

108

FOR THINE IS THE KINGDOM.

united to the tmth perceived in the understanding,
to give to it power over evil. Apart from this affec
tion in the will, the mere knowledge of tmth has
no power over evil. And those who are confirmed in
evil, may elevate their understanding for a time above
the state of their wills, so as to perceive the truth
clearly, yet the trath does not give them power over
evil, because their wills are closed up against that
affection for it, in which its power originates.
However depraved man may be by inheritance, or
however low down the work of his regeneration must
commence, the Lord in his providence provides means
by which it may be effected. He provides that the
truth shall come adapted to its states externally, and
that an affection for the trath corresponding to the de
gree in which it, can be perceived and received, shall
be inspired into the will internally. Or rather, he pro
vides that the" Internal spiritual mediums by which the
affections of love can flow into the will, shall always be
equal and correspond to the external mediums by
which a knowledge of truth is imparted to the under
standing. But neither the knowledge of trath, which
is externally received, without this intemal affection for
it, nor this intemal affection for it, with the external
reception of the trath, can aZone give him dominion
over evil. The power over evil, is the result of the
internal affections going forth to meet, and to be con
joined to the truth. So far as the understanding is en
lightened to see the trath, the Lord, by spiritual medi
ums, suited to the state, endeavors to inspire an affection
for the tmth, which is first seen in effort to obey it. And if
it is obeyed, the affection is seen manifested in the love of

FOR THINE IS THE KINGDOM. 109
obeying — In efforts to overcome all opposition to it — till
it is fully and heartily obeyed, and becomes conjoined to
the affections of the will. Now it is the effort of trifs In
most affection, which the Lord Is always endeavoring
to impart, to become united to the truth, which gives
to the truth power over evil. The truth, the " king
dom," comes externally, or is presented through the
understanding, as the law or mle of action to be obeyed ;
the power comes infernally in the will, it is the affec
tion inspired, which gives to the truth the dominion over
evil. The GLOfeY here signifies praise for deliverance from
evil. Thus by the words " thine is the kingdom," we
are taught to acknowledge the Lord as the source of
the tmth. No matter by what medium the truth is
taught; we are equally to acknowledge him as its
source, and his providence in providing mediums by
which it may be adapted to our, state. As the eye,
though an organ perfectly suited to receive the hght,
cannot see of itself, but requires the hght first to enter
it, and to' be~ tempered in a planner suited to its state
and capacity ; so neither can the human understand
ing originate the thoughts arid perceptions of Divine
Wisdom, or perceive truth till it Is first presented; and
the mediums by which it is taught, must be always ^uch
as are adapted to its state and capacity. But in all states
is the Lord to be acknowledged as its source, while those
objects and persons by whom it is taught, are compar
atively as the natural objects on the earth, which by
reflection temper the light of the sun, in a manner
suited to the state of the eye to receive Its And re
alizing the Lord to be the source, and man only the
10

110 FOR THINE IS THE KINGDOM.
recipient of the truth, we are to make this acknowledg
ment, expressed in the words, " thine is the kingdom."
So also of the power, the Lord is equally the source.
Those affections of love that come from within, which
are inspired into the will; and which give to the trath
power over the evils of the natural man, are from the
Lord as their source. Within the inmost recesses of the
mind, as in the holy of hofies of the: representative
temple, he resides. There, he is ever endeavoring to
inspire the affections of his own Divine Love, and to
kindle a flame which shall send forth its warmth
through all the regions of the mind, till they expand
and come forth Into, and fillthe forms of truth, which,
coming from' without, they meet in the understanding.
And when united, these affections and perceptions of
truth go forth irito words,- actions and life, like the union
of light and heat in the vernal beams of the sun,
causing renovated life and joy-over the face of nature.
But when order, beauty and happiness are seen to
arise and spring forth, as the conseqUence of such a
reception of the spiritual light and heat of the spiritual
sun, the ascription of praise is to be given " not unto
us, "O Lord, not unto us, but to thy name be the glory
for thy mercy and thy truth's sake."
No state is so dangerous, and none so absolutely-
hopeless, as that in which we receive and appropriate
the truths of Divine revelation, as the discoveries 6t
our o-wn reasour— In which we study and read in secret
the doctrines of the Church, and come forth clothed in
the garnient'of revealed truth, stolen from the treasury
of the Lord, as if they were the works of oiir own
hands^n which we seize upon those great and sublime

FOR THINE IS THE KINGDOM. Ill
tmths of religion, and of spiritual life, which astonish
the minds of men by their splendor, and come forth
whh them to the world, merely for effect, and to draw
forth the applause and the glory of men, at this display
of our own talents-^-in which we do not acknowledge
the Lord, and those by whom he has spoken, as the
source of, and as the mediums of the trath which we
receive, but ascribe it -to ourselves, and by it seek
our glory. It is thus that we become. In our estimation,
"as gods, .knowing good and evil." We are claiming
to ourselves from others, that glory which we should
be only humble mediums of leading them to ascribe
to the Lord. This is now the prevailing evil, where
the Christian Church has been established, which is
now coming to its end, by the rejection of the Lord's
divinity. Instead of day. It is now becoming night.
Instead of the Lord, as the sun In the heavens, and as
the light of the world, there is now only the glimmering
light ofthe stars, or of the tmths of the Church, acknow
ledged only as the discoveries of human reason, by an
innumerable multitude of leaders and teachers In religion,
regarded as the separate sources of what they teach,
and as having different degrees of glory. But before
the Church of the New Jerusalem can descend, so that
the tabernacle of God can be with men, " the lofti
ness of men must be bowed down, and the haughti
ness of men must be made low : and the Lord alone
must be exalted in that day." The sign of the Son
of Man must be seen coming in the clouds of heaven
with power and glory ; that is, the Lord must be seen
and acknowledged in the Word, and the Word to be
from Him, who is the light of the world — a medium

112 FOR THINE IS THE KINGDOM.
by which the brightness of spiritual truth is veiled
and accommodated to our sight, but which grows clear
a!nd transparent, as we rise in our state of affections,
and are prepared to receive Him in the true glo.ry of
his character.
" For EVER,'' literally signifies all time — spiritually
all states. What all time Is to the natural world, all
states are to the spiritual world. The work of pur
regeneration, and deliverance from evil is to be ascribed
te the Lord from beginning to end. In all its succes
sive states and changes, is man dependent on the
same power to sustain and,carry forward which was first
necessary to begin the work ; and the providence of the
Lord, is to be acloiowledged in all. At the, beginning,
during the states already past through, at the present
time,, and for aUthat is yet before us,, are we equally
dependent on the same sustaining and life-giving power.
Day by day we must appropriate our daily bread, and
enjoy the light and warmth of the spiritual sun, but
live in the acknowledgment of the source whence they
come. In all successive states, must we claim no-
thing4o ourselves ; but acknowledge the truth, that all
that is good comes to us from above, and that it is
only through the Word, which the Lord has spoken unto
us, that we are made clean. "And as the branch
cannot bear fruit of itself, except it abide In the vine,
no more can . ye, except ye abide in me. I am the
vine, ye are the branches : he that abjdeth iri me, and
I in him, the same brlrigeth forth much fruit, for with
out, me, ye can do nothing."
" Amen," is a Hebrew word which signifies truth.
The word frequently occurs In the Gospels, and in the

FOR THINE IS THE KINGDOM. 113
Apocalypse; but it is generally translated by the ad
verb verily, as " verily, verily, I say unto you." The
word is also several times apphed as a- proper name to
the Lord, as in this instance, " these things saith the
Amen, the faithful and true witness." The word is
often used as a solemn form of affirming the truth of
what has been spoken. In this sense it is used at the
close of the several books of the New Testament, and
at the close of the Lord's prayer.
When doctrines are taught which are in advance
of the state of man- to comprehend, he can receive
them only on the authority of one whom he acknow
ledges, as a true witness, or as teaching that which he
knows to be' tme.
The doctrines and precepts taught by the Lord, are
to be received, not because man is able at first to com
prehend them fully, but on .the sanction of his author
ity, and because he gave evidence of possessing divine
wisdom and power. The works that he did in his
Father's, name bore witness of him. The highest evi
dence, therefore,^ which we, can receive of the truth
of that which we are not now able to comprehend, is
the Lord's affirmation of its tmth, who gave evidence
of his Divine mission, by the works which he wrought.
As used at the close of the Lord's prayer, the Amen
is a solemn asseveration of its truth. It is equiva
lent to the declaration, that this is truth, from one
who gives evidence of Divine authority. When we
first leam this form of prayer In xhlldhood, we receive
it, as we do all religious instruction, on the authority
of our parents or teachers, and because its truth is
confirmed by the weight of their authority and influence.
*10

114 FOR THINE IS TJIE KINGDOM.
As we advance to the age of rationality and freedord,
we leam to receive it on the authority of the Lord,
and because we rationally acknowledge him as a Divine
Teacher. But as we begin to advance in spiritual life,
the understanding opens to see the spiritual truth con
tained in these words — that these words ofthe Lord " are
spirit and that they are life." And an internal percep
tion of the trath itself, at last becomes the only con
firmation of their truth which we-require, or which we
could receive. This internal perception and feeling
sense of the truth, finally becomes the faithful and the
trae witness of, the sentiment which flows into, and
fills the confirming — " Amen."
. Thus the form of prayer, which begins with the
acknowledgment of the Lord as " Our Father who
art In the heavens," ends in his glorlfication-r-in this
ascription of praise, " thine is the kingdom, and the
power, and the glory, for ever. Amen."
The attainment of this state of mind, is the end of
all prayer. The erder of Its gradual attainment may
be successively traced, from tlie first acknowledgment
of the Lord as " Our Father who art in the heaVens ;"
from this acknowledgment of the Lord to the worship
of him — " hallowed be thy name; " from worship to
a state of submission and obedience to the truth- — " thy
kingdom come ;" from a state of submission and obedi
ence to- the trath to that of the free exercise of love —
" thy will be done as in heaven, so also upon the earth ;"
from the free exercise of the affections of love^ and an
effort to do the will of the Lord on earth, as it is done In
heaven, to a sense of our continual dependence on his
divine providence— " give Us this day our daily bread ; "

FOR THINE IS THE KINGDOM. 115
from this sense of our dependence to the exercise of
the laws of divine benevolence in their forgiving oper
ation — " forgive us our debts, as we forgive our debt
ors ; " from a state to exercise forgiveness and mercy
towards our enemies, to the state of power and victory
over temptations, and deliverance from eVil — " lead
us not into temptation, but deliver us from evil ; " to
which succeeds that state of spiritual peace signified
by the sabbath of rest, in which the mind hasa more
full sense of its dependence, and feels that intemal
peace and joy in the confidence of Divine protection,
from which arises this ascription of praise or glorifica
tion to the Lord — " thine is the kingdom, and the
power, and the glory, for ever. Amen."

SERMON IX.

MATTHEW VI. 8^13.
" AFTER THIS MANNER THEREFORE PRAY YE ; — OUR FATHER TVHO
ART IN -THE, HEAVENS, HALLO-WED ,BE THY, NAME. THY KINGDOM
COMB. THY. -WILL BE DONE, AS IN HEAVEN, SO ALSO UPON THE
EARTH. GIVE US THIS DAY OUR DAILY BREAD. AND FORGIVE US
OUR DEBTS AS WE ALSO --FORGIVE OUR DEBTORS. AND LEAD US
NOT INTO TEMPTATION, BUT -DELIVER US FROM EVIL. FOR THINE IS
THE KINGDOM, AND THE POWER, AND THE GLORY, FOR EVER.
AMEN "
Having directed your attention to the several peti
tions included in the Lord's prayer, in the preceding
series of discourses, we shall close the gerieral subject
with the following remarks on. the Efficacy, the Duty,
and the Forms of Prayer.
First — On the efficacy and the duty of prayer. :
However false and erroneous the sentiments which
men entertain respecting the character of the Lord,
prayer in some form of acknowledgment is .universal.
Man is a being of feeble strength, and of limited
capacities, and he is often rendered sensible of his
weakness, and of his dependence. , Though when in
health and prosperity, he may be thoughtiess and self-
relying, yet when in danger and affliction he becomes
serious and prayerful. This is true of all men, the
evil as -well as the good, of the profane as well as the
pious ; of the professed atheist, as well as the humble

THE EFFICACY, DUTY, AND FORMS OF PRAYER. 11.7
christian. The nature and the form of their prayers,
however^ differ as widely as their states of affection, or
as their conceptions of the Being addressed.
But although prayer in some form is universal, and
a duty taught and insisted on, in all sects of religion,
yet the following plausible- oJ/eciions are often made to
its efficacy, arid alleged as an excuse for neglecting it
as a duty. ¦ y
The Lord, it is said, is good — infinite in goodness.
He does not therefore need the prayers of men to move
hird, for He is always ready to do them good. He is
also wise — infinite in wisdom, he therefore knows all
the circumstances of man, better than man can know
them ; He knows what we stand in need of befoire we
ask Him. How, then, can prayer [affect him, who is
always ready, and -who knows best what to bestow,
and when to bestow it ?. Is it not rather 'the duty of
man to acquiesce patiently in the Divine will ; and
without presuming to pray, to receive with gratitude
whatever he sees best to bestow upon us ?
Though we were unable to answer these objections,
or to see any connexion between prayer and the re
ception of blessings in answer to prayer, yet the sen
timent, that prayer is a duty, is so universally impressed
on the mind, and the fact that it Is so much insisted on
in all forms of rehgion, would lead us to believe that
there is a connexion which we do not, comprehend.
But if this connexion were involved In a- perfect
mystery, yet no spiritual christian could doubt of the
duty or of the efficacy of prayer, when he reflects on
the example, arid on the precepts of the Lord. How
often and how fervently he prayed, while in the state

118 THE EFFICACY, DUTY, AND FORMS OF PRAYER.
of his humiliation ; and how often he taught and en
forced the same duty on his disciples.
But in reply to tlie objections, We answer, that the
efficacy of prayer does not consist in effecting any
change: In the disposition of the Lord towards man, or
in adding to his knowledge respecting man.- But its
efficacy consists in effecting a change in mart himself,
and hence is the ground of the duty.
Though prayer can produce no change in the dis
position of the Lord, nor add to the amount of his
knowledge respecting our wants, yet it is not unavail
ing- ^ ,
As a ship is drawn to land, by the exertions of those
within the ship, on a cable fastened to the shore, so
the effect of trae prayer, when rightly directed, will
be, not to draw the Lord down to our state, to do our
will, but, on the contrary, to elevate, us to him, and
inspire us with a desire to do his will. '
The Lord is, indeed, always good, always ready to
bestow his blessings. And he always does bestow
what he sees best for man to receive. But the kind
as well as the degree of the blessings which he be
stows, depends entirely on the st.ate in which they are
received. That which would be a blessing to man in
one state of mind, would prove a curse to him in
another. The goodness of the Lord is always enhghtened and
directed by his wisdom, and his blessings are ever suited
to the states of those who receive them. Every wise
parent endeavors to deal with his children on the same
principle. He gives or withholds., shows his approbation,
or administers reproof, according to the state and the

THE EFFICACY, DUTY, AND FORMS OF PRAYER. 119
disposition of the child. Though the manner of ex
pressing his love be different, yet, whether he gives or
withholds, rewards or punishes, he has equally in view
the good of the child.
The efficacy of true prayer, consists not in produc
ing any change in the Lord, but in bringing man into
a right state to receive from the Lord.
Mari was first created by the Lord, and has always
been sustained by him. For the continuance of his
hfe he is momentarily dependent. It is the Divine
Providence which supplies his daily bread, and all the
enjoyments of life. Such is the truth. But how im
perfectly does man realize this truth ! How unmind
ful of the Lord does he live ! How unthankful for
his mercies ! How inwrought into bis very soul is the
practical conviction, that he lives of himself, independ
ent of the Lord ! And that he is "as God knowing
good and evil ! "
Now the efficacy of true prayer consists in remov
ing this. fatal delusion from the understanding, and
in eradicating the evil affection from which it springs
from the heart. The design of prayer is to bring man
into a state to see and to acknowledge liis depend
ence . on the Lord, as his " Father in the hea
vens," — to call into exercise the affections of rev
erence and of fihal love. Instead of producing a
change in the character of the Lord, it Is designed to
change his own character. Instead of adding to
the knowledge of the , Lord respecting his wants, it is
designed to -bring his affections into such a state, that
his understanding will open to comprehend the laws
of Divine Wisdom, and to perceive how the Divine

120 THE EFFICACY, DUTY, AND FORMS OF PRAYER.
blessings are always imparted, in accommodation to the
States of those who receive them. In a word, the de
sign of prayer is to bring man into such a state of re
ception, that the Lord may not be compelled to with
hold from him any good. Such is the design, and such
the efficacy of true prayer. And these are the reasons
by. which we confirm the obligation to regard prayer
as a duty.
Secondly — On the forms of prayer.
If such be the acknowledged design of prayer, and
such its efficacy, it Is obvious that, that form, ot prayer
is best, which is best adapted to render man most sen
sible of his dependence, and to produce the most hum
ble acknowledgment of the Lord. As the form which
each one will choose to adopt, depends so much on
thestate of his affections and his faith, no definite form
can be prescribed, which will be universally suited to
every state. We must therefore allow each one to
adopt in freedom, that form which appears best suited
to his existing state, and to change the form, with the
changes which take place in the mind. If left in a
state of freedom, the external form will vary and change
with the internal changes of state. The form will be
come more and inore natural and simple, as the mind
advances in spiritual life.
The general subject of the forms of prayer, leads us
to speak of the language — the posture — the occa-
sions^-^and the frequency of prayer.
On the language of prayer.
If our prayers are sincere, the language . of them
will correspond truly to the affections of the mind.
When in a merely natural and selfish state of affec-

THE EFFICACY, DUTY, AND FORMS OF PRAYER. 121
tlons, and under the influence of a false faith in the
character of the Lord, our affections and thoughts will
flow forth and become manifested in corresponding
words. When under a mistaken faith in the character
of the Lord, and actuated by merely natural affections,
we shall think more of this world, than the attainment
of heavenly order in our life ; our prayer will, conse
quently, be like our minds, of the earth — earthy.
They will correspond to the idea which we form of the
Being to whom they are addressed. If we think of
him as such an one as ourselves, .and approach him
under this idea, our prayers will consist of wordy and
affected expressions of our humility, of servile petitions
for the pardon of our sins, and of selfish desires for tem
poral blessings. Our prayers, in this state, will be loud
and long. They will appear to be made before men,
rather than addressed to the Lord. Though full of con
fessions of sin, and expressions of humility, they will
proceed from a disposition to dictate, to prescribe, and to
particularize to infinite Wisdom what we think best,
rather than from a state which prompts us to say with
filial confidence, " Father, not my will, but thine be
done." But as we advance in regenerate life, and come
into the exercise of spiritual affections, and receive a
more enlightened faith in the character of . the Lord,
and of our relation to him, the language of prayer will
undergo a corresponding change. If left free, the lan
guage used in prayer, will always be indicative of our
state. As regeneration advances, our prayers will be
less wordy, but more feeling and sincere. Those long
confessions of sin, those fervent intreaties for pardon
11

122 THE EFFICACY, DUTY, AND FORMS OF PRAYER.
and for temporal blessings will pass away, as the na
tural affections from whichthey proceed are overcome.
And as we come into the exercise of spiritual affec
tions, and under the influence of a more enlightened
faith, we shall be affected with deeper reverence, as
we bow before the Lord in devotion. When we can
reahze him to be a Spirit, we shall also feel that he is
to be worship^ "- in spirit and in truth."
Our worship may, indeed, be sincere and elevating,
though silent and unattended with any outward form of
words to -give it expression. Yet our affections always
suggest corresponding thoughts, which, when in freedom,
do almost Involuntarily flow out into external words,
and thus appear in a manifested external form. Our af
fections may also be awakened, calledforth and assisted-
by the use of external forms, which will also enlighten
and direct them. And if in this state, we feel the need of
words to give -expression to the affections, or to direct
and enlighten them, and look up* to the Lord, saying
" Lord, teach us to pray," we receive his instructions.
" When thou prayest, thou ^halt not be as the hy
pocrites : for they love to pray standing in the syna
gogues, and in the corners of the streets, that they may
be seen of men. Verily, I say unto you, they have
their reward. But thou, when thou prayest, enter into
thy closet, and when thou hast shut thy door, pray to
thy Father which is in secret ; and thy Father which
seeth in secret, shall reward thee openly. But when
ye pray, use not vain repetitions as the heathen do :
for they think that they shall be heard for their much
speaking. Be not ye therefore like unto them : for
your Father knoweth what things ye have need of be
fore ye ask him. After this manner therefore pray ye."

THE EFFICACY, DUTY, AND FORMS OF PRAYER. 123
"Our Father who art in the heavens." With the
filial confidence of children, we are taught to draw
near and to acknowledge the Lord as our Father.
And as his character opens upon the mind, and we
feel his goodness, and perceive his wisdom, the affec
tion of reverence is directed to flow forth into the words,
" Hallowed be thy name." The sentiment of rever
ence, when enlightened by the knowledge of his true
character, prompts to that state of submission and
obedience to the truth, for which we are taught to
pray in the words, " Thy kingdom come." It is the
effort of the Lord that we may not merely live in a
state of submission and obedience to the truth, as the
la-w of his kingdom, but that we may also act from the
spontaneous impulses of affection and love ; and that
these affections may be brought out fully and freely
irito external form and life In the present world. And
for this state we are taught to pray in the words, " Thy
will be done as in heaven, so also upon the earth."
This state of desire to do the will of the Lord on earth
as it is done in heaven, will- lead us to see and to feel
that we should endeavor to attain that sense of our
continual dependence on Him for all natural and spir
itual support, the desire of wliich is expressed in the
words, "Give us this day our daily bread." And
when sensible of our dependence, we are in a state to
comprehend the nature of Divine forgiveness ; and to
perceivethat we ourselves can be freed from the effects
of our own sins, only so far as we receive and act from
the spirit of forgiveness and love towards others. Arid
for the attainment of this state, we are taught to ask
in the words, " Forgive us our debts as we forgive our

124 THE EFFICACY, DUTY, AND FORMS OF PRAYER.
debtors." The effort to live under such a sense of
our dependence, and in the exercise of forgiving love,
discloses to us our internal state, and shows us what
manner of spirit we arte of. It renders us sensible of
our self-rehance, of our depravity, and our weakness.
And we are taught to look to the Lord for strength to
overcome the power of temptation, and for deliverance
from evil, in the words, " Lead us not into temptation,
but deliver us from evil." And sensible that it is not
by our own wisdom, or by our own might, that we
have power to overcome our evils, we are taught to
ascribe to the Lord, the whole work of our redemption
in the words, " For thine is the kingdom, and the
power, and the glory, for ever, Amen."
This form of words we would not, however, impose
upon all persons, or insist upon its use on all occasions.
Neither should we restrict the freedom of any one, in
making use of that form which he finds best suited to
his present state of mind. Each one should always
use that form which appears best adapted to effept the
object of prayer. And he should be allowed to vary
and change the form, with the changes of his state.
When in childhood, or in the first stages of regenerate
hfe, prayer, if free, will consist .of simple effusions of
the heart. It will consist of desires freely expressed
for those natural objects, and wants, which we think ne
cessary to our happiness. These free and simple expres
sions of the heart, we ought not to restrain by enforcing
the use of any form, which must be always used. But
as spiritual life has an orderly growth and development,
and as the mind opens to see the Lord in his true char
acter, and to perceive the nature and the efficacy of

THE EFFICACY, DUTY, AND FORMS OF PRAYER. 125
prayer, the form will be changed. As we gradually
come into a state to perceive the goodness, the wis
dom, and the universal providence of the Lord, and
how he regards the objects and blessings of this hfe,
only as they relate to eternal ends, and subserve our
spiritual good, we shall feel less anxious and solicitous
about natural objects and mere temporal good. We
shall feel less desire to dictate or prescribe to infinite
Wisdom the mode in which our happiness shall come ;
but feeling resigned to the Divine will, we can say in
sincerity, " Father, not my will, but thine be done."
Though we may find other forms more suited to more
incipient and imperfect states, yet as we advance in
spiritual life, all other forms than that given by the
Lord, will be gradually laid aside as comparatively ex
ternal. And in using this form alone, our effort will
be to fill it with corresponding affections. And when
inclined to adopt other forms, we shall see that the
inclination comes from a state of affections, which
we should be in constant effort to put off. As the
mind opens to see the spiritual sense of the words of
this prayer, we shall perceive that they are suited to
all circumstances and relations in life, that they include
every request, which in a good state of mind we can ask,
that they are a perfect body of those spiritual thoughts
and affections, which are the soul of true prayer.
On the posture of prayer.
Trae prayer is in the affections of the will. It may
be silent as well as expressed in words and posture.
The unuttered aspirations of prayer, may exist in any
attitude or posture of the body. And no form of
words and posture constitutes true prayer, unless it pro-
11*

126 THE EFFICACY, DUTY, AND FORMS OF PRAYER.
ceeds from corresporiding affections. Yet there is an
appropriate posture, as well as appropriate language
for devotional prayer — a posture which is involuntarily
given to the body when the affections of veneration
and love are strongly awakened. All the natural af
fections and passions, as love and hatred, joy and grief,
naturally give-corresponding external expressions to the
countenance, and attitudes and gestures to the body.
So a corresponding posture of the body, involuntarily
flows from the affection of true reverence and devotion.
And when this affection is awakened and strongly
called into exercise, a corresponding posture will as
naturally be given to the body as laughtei' or weeping,
the natural expressions of joy and grief, will be seen in
the countenance, when these passions are excited.
And when alone and unrestrained by the presence of
others, we shall almost involuntarily assume that pos
ture in our devotions.
The Scriptures are written in accordance with the
correspondence between external expressions and in
ternal affections. That attitude, gesture, or posture of
the body, which naturally flows from any affection, is
used to signify that affection. The original word, both
in Hebrew and Greek, which is translated worship,
literally signifies kneeling. This external posture of the
body, therefore, is used in the Scriptures, to signify the
corresponding internal affection of reverence and de
votion. And kneeling is universally considered as the
natural expression — the passionate language of devo
tional prayer— that posture which is involuntarily given
to the body, whenever we attempt to come into the
presence of the Lord, impressed with a sense, of the
majesty and the glory of his character.

THE EFFICACY, DUTY, AND FORMS OF PRAYER. 127
On the occasions of prayer^
According as prayer is offered, when by ourselves
alone, or in association with others, it is distinguished
into private, social, and public prayer.
Particular encouragement seems to be given in the
Scriptures to private prayer, both by the precepts and
the example of the Lord. In his state of humiliation
he was often accustomed to retire to pray by himself
alone ; and he often directed his disciples also, when
they prayed, to enter into the closet, and pray to their
Father who seeth in secret. Retiring into the closet,
or by ourselves alone, however, is only an external
act, the Internal of which is retiring into the mind itself
It is merely an outward act of no consequence, only
so far as it is significative of this reality. Whether
alone or in association with others, our prayers in this
sense, should always' be in secret. Withdrawing our
thoughts and affections from the outward world, we
should retire into the closet of the mind — into the inner
recesses of the heart, and offer its sincere aspirations
to " our Father who seeth in secret," from whose eye
no thpught or affection is concealed. In this sense,
our prayers should always be in secret. And in this
sense, they may be in secret, and be equally sincere,
when offered jn association with others as when alone.
No religious exercise appears more in harmony with
the spirit of religion, or attended with better influences
on the character, than social or family prayer ; when
it is orderly, and sincere, and flows from the tme spirit
of secret prayer. When in the trae language and
posture of prayer, parents unite in their devotions —
when the Lord and his Word, are approached with due

128 THE EFFICACY, DUTY, AND FORMS OF PRAYER.
reverence and 'filial confidence — and when children
are early taught by example, as well as by precept, to
acknowledge their dependence on the Lord, and to feel
their relation to their heavenly Father. When divested
of all mere outward form, family prayer is sincere and
regular in its recurrence, the religious state of chUd-
rien, can be no less affected by its influence, than
their health is affected by the atmosphere in which they
breathe. Prayer, when, made an exercise ot public worship,
is called public prayer. Though offered in public, it
should still be in secret. Though- made in presence
¦ of men, it should be made to be heard of the Lord,
whom alone we should think of, and realize to be
present. Though the devotions of all are led by one,
yet all should - be in a state to unite. And the words
used as the form, should be as the free-will offering
of every heart. On such occasions, all worldly
thoughts should be banished, all human distinctions be
annihilated— and each one entering the closet (the in
most recesses of the heart) should shiit the door of
the senses on all outward things, and be prepared to
pray to our common Father, who seeth in secret. All
should then be of one heart, and one mind ; and thus
prepared to unite in one form of prayer, as children
to our common " Father, who is in the heavens."
On the frequericy of prayer.
We should never bring confusion into the mind, by
regarding prayer, or any act of religious worship, as an
end. It is never to be so regarded, but only the means
of obtaining an end ; this enfi is a good life — a life of
practical usefulness to the world — a life in which all

THE EFFICACY, DUTY, AND FORMS OF PR.4.YER. 129
the benevolence and wisdom of the mind, become man
ifested in act in all the various relations which we hold
to society. And that state of the mind which it is the
object of prayer to produce, we should ever be in effort
to attain and to preserve — ^in this sense we should pray
' always. But such is the nature and condition of man, that
we need the external forms of public worship, and the
external forms of social and of private prayer to attain
this state, and topreserve us in it^^to assist in withdraw-"
ing our affections, and in elevating them above the
things ofthe world — and to keep alive the spirit of devo
tion which is so prone to languish and die. A dispo
sition, however, to multiply, and to render the seasons
of public Worship, or of oral prayer, too frequent,
originates in false views of the subject of religion, and
of the nature of true worship- — it is a delusion that
mistakes means for the end ; — one which makes the
end of religion, a life of merely attending to the forms
of external worship and prayer, rather than in a good
life. Still, external worship and prayer are to be re
garded as duties, although, often perverted or abused —
as the means of a good life.
How frequently seasons expressly allotted to the
performance of prayer should recur may be influenced
by our own individual state. And each one' should
be left free to perform the duty, as frequently as
he finds it most con.ducive to his spiritual growth and
advancement. But as hfe is divided into weeks and
days — periods of time that are constant and regular in
their recurrence, and as each successive day is subdivided
into separate portions, each of which has its own pecu-

130 THE EFFICACY, DUTY, AND FORMS OF PRAYER.
liar duties, a life of order requires that to every duty
there should be allotted a season for its performance,
and that each duty should be performed in its season.
Besides the exercise of public worship on the sab
bath, and Ihose occasions when the scattered memTiers
of a society assemble and unite in' their devotion, it
would seem that the states of us all must require, that,
at least, one season each day should be allotted to the
duty of social or of private prayer. And to this prac
tice our Lord seems to give his authority, by the literal
form of the words, " Give us this day our daily bread."
We are left to our own choice, arid to consult our
own convenience, as to what particular part ofthe day
is allotted for the. performance of this duty. And we
should attach more importance to its regularity and
constancy, than to any particular part of the day being
allotted for its performance. But still this is a subject
worthy of consideration ; and we would remark, in con
clusion, that no other season appears so appropriate as
the morning ot the day for the duties of devotion, either
for secret or for family prayer. We have then just
awoke from a stateof insensibility — when all around us
was dark, still and lifeless — we are refreshed and in
vigorated with rest — the world, all creation seems also
to awake with renewed life, energy and joy. The
quiet prospects of nature, often enlivened by the
blending notes of the animal world, all conspire to
give to the mind settled calmness and composure.
No season seems so appropriate, that we should
bow in the humble acknowledgment of -" Our Father
in the heavens," — by whose sustaining hand and
watchful eye we have been preserved during the

THE EFFICACY, DUTY, AND FORMS OF PRAYER. 131
thoughtless hours of sleep, — and that our feelings
should then be brought into harmony with the pros
pects, and the mingled notes of praise around us.
That before we enter upon the business, and become
exposed to the temptation of another day, we should
bow in devout acknowledgment of Him, who is the
fountain of all our wisdom, and all our strength. That
we should then acknowledge Him as the source of our
" daily bread," — and renewing the fire upon the altar,
offer an offering of incense, the odor of which will
not cease to be felt, till the season of offering again
returns.

Sermon K.

ON CHRISTIAN LIFE.
MATTHEW XIX. 17,
" If thou would enter into life, keep the commandments."
To a world in doubt and unbelief upon the subject,
the Christian religion brings life and immortality to light.
To one who admits its claims, and acknowledges the
truth of its doctrines, the subject of religion becomes
of all subjects, the most interesting and important.
Christianity teaches and sanctions this great doctrine,
that the soul of man does not perish with the body,
but that it is immortal. It also teaches that direction
of its course for eternity is marked out in time. That
upon the manner In which we spend the comparatively
few- days allotted to our existence here in this world,
will depend our state of happiness or misery in the world
to come. Surely, then, no subject can be fraught with
so much interest to a reflecting mind, as that which re
lates to the manner in which we may best fulfil the
end of our being, and secure our eternal happiness in
the future world.
All men admit the importance of the subject — and
none, perhaps, will think that he has given to it so
much consideration as it justly claims.
12

134 ON CHRISTIAN LIFE.
But many think to justify themselves for giving little
or no attention to it, and sometimes . for not only ban
ishing it entirely from their minds, but for treating it
with indifference, and \Vith a degree of contempt on
account of the great diversity of opinions and senti
ments among those who do profess to be interested, and
to have examined the subject.
It is true, my friends, that the Christian church is
broken up and divided into sects almost without num
ber. And not only upon the minor and the less impor
tant subjects, but also on the most fundamental doc
trines of our faith, opinions and sentiments the most
opposite, are eagerly imbibed and warmly advocated.
And when men . of great talents and learning, who
have all necessary leisure and opportunity to examine
the subject, adopt sentiments so directly opposite ; and
when we see that each one appears to be equally con
fident that he is right, and the other wrong — ^the hum
ble inquiring mind often feels distracted, and is led to
ask, " How am J to know the truth ? To whom shall I
go ? By these conflicting opinions and party contro
versies, I am only thrown into doubt and confusion. I
feel and acknowledge the subject to be important, but
I have not time to go to all, and to examine all the
different sentiments that prevail. Now who will show
me any good, or who will guide me in the right way
of Hfe ?"
Laying aside all thought of sect or of party in reh
gion, to this state of mind, I would reply in all the sim
plicity and sincerity in which these inquiries are made.
I would speak to assure you, that after all 4hat is said
and written upon the subject, after all these party con-

ON CHRISTIAN LIFE. 135
troversles and sectarian opinions, religion itself is a very
plain subject ; and so far as it is best for us in our pre
sent state, it is easily understood. And the way of
life — the path that leads straight on to heaven, is so
plain, that the simplest child is In no more danger of
mistaking It, than the greatest philosopher.
The essence of all religion is charity— it all consists
in feeling right and acting light. " For what does the
Lord require of thee, but to do justly, to love inercy,
and to walk humbly -with thy God ?"
The Lord is not a hard .master. He does not re
quire of man what he does not give -him power to do.
He made man to bless him — he made him to render
him happy on earth, and when he Is called away, to
impart to him the happiness of heaven.
The subject of religion and the way to heaven, we
said, was simple arid easily understood ; and as it is of
equal importance to all, let us not merely talk about it',
and, as is often done, darken counsel by high-sounding
words without knowledge ; but let us endeavor to
bring it home to ourselves. And if the subject is so
important to all, and so siriiple, let us endeavor to use
language and illustrations, that the simple as well as
the wise can understand.
When a littie child at first goes to school, the Instructer
teaches him his letters. He then teaches him to pro
nounce them together in Words — then to read easy les
sons. And when he can read well enough, the child
learns grammar, arithmetic, and the different branches
of science. The teacher has too much wisdom to ex
pect that the child will read before he has learned his
letters, or that he can make him understand the higher

136

ON CHRISTIAN TJIFE.

branches of science and philosophy before he is pre
pared for them. But when the child is prepared, he
finds no difficulty in teaching them.
¦ " Except ye be converted, and become as little child
ren, ye shall not enter into the kingdom of heaven."
In religion, the first lesson for us to learn is, to be
come as little children. Which signifies, that if we are
puffed up with the pride of learning, and the conceit
of knowledge, or a sense of our own importance, to
put it all off, and tp become of a humble and a teach
able mind. And surely all can understand this, and
all will acknowledged it to be true.-
We must not expect to know every thing-at once.
We must not attempt to go too fast. But from' this
state of childlike simplicity, we must advance from one
degree to another.
Let us make this principle practical. Let us now
bring it home to our present state ; and if we have
learned this first lesson, and are now in a docile state
of mind, the language of the heart will be, what
is our duty to do now ? Let this principle sink deep into
the mind, that we are not to feel anxious or troubled
about the future, nor about the consequences of what
we do. But as fast as we see the truth, acknowledge
it — and apply it to our life. This is all — ^but this is
every thing.
We are now convened in the name of the Lord,
professedly, to be instructed in the things that pertain
to his kingdom ; viz. how we may live well, ai?d know
and believe the trath. Assembled for this object, and
seated as we now are, let us bring the principle home,
and apply it — each one to his present situation.

ON CHRISTIAN LIFE. 137
What is our duty to do now 7 It is the duty of the
teacher to teach the truth, in the love ofthe truth, and
from a love for it — to endeavor to illustrate it with
clearness, and in simphcity — and to adapt his manner
to the capacity of all who hear him.
And it is the present duty of all who hear, to hear
with attention — with an honest mind — without preju
dice or partiality ; and so far as the teachlng.Is seen to
be the truth, to receive it — to receive it now — to let it
enter directly into theunderstanding and the heart, that
it may govern and control the life.
Soon we may engage in another act of worship — and
sing, a song of praise to- the Lord ; and what will be
our duty then? It will be the duty of each one to
unite in that exercise of worship. If with his voice he
is not able, yet with his heart he should pffer up those
affections of joy, of love, and of praise to the Lord,
from which all tme devotional music proceeds, and of
which it should always be only an extemal expression.
And when we separate, and each one returns home
to his family, or place of abode, what will be his duty
then ? The station which we hold in life, and the re
lations by which we are connected with society around
us are different, and consequently the specific duties
which arise out of them are different. And without
entering Into allthe particular forms of duty which may
devolve upon us, we may remark, generally, that if we
are in a right state to do our duty, the right mode of it
will be .soon discovered. But should any one be at
loss, and hesitate what to do, let him first look within and
observe the affections of his heart, and the thoughts of
his mind — and let his reason and his conscience decide
12*

138 ON CHRISTIAN LIFE.
what is right, and what is wrong for him to indulge.
Let him begin by shunning all discovered evils — all
that the commandments forbid, and the right way will
soon become plain.
If we successively take each one of the command
ments, and apply it to our present^ state, and check in
our minds the affections and the thoughts from which
our actions proceed, we shall not fall into sin. And if
in this state each one looks around on those with whom
he is connected by the different relations of life, and
says with respect to all, "as I shall desire you to do
towards nie, so will I do towards you," — he will not
be left in doubt what to do.
And when we lay down at night on the bed of rest,
it is our duty then to feel (if we Aat)e so spent the day),
that the duties of the day have been well done — to ex
ercise towards all men the same spirit of love and good
will — and without one anxious thought for the future,
to surrender with confidence ourselves to His keeping,
through the darkness of the night, who never slumbers
nor sleeps ; and who is always mindful of us, though
we cannot always think of Him.
And when we shall have awoke in the morning with
renewed strength and fresh vigor, it will be our duty
then, first to think of Him with emotion of gratitude,
from whom we have received it ; without whose watch
ful eye and sustaining hand, our sleep had been our
death. And when we shall enter on the business of another
day, and engage in its duties, it wIU then be our duty
to carry along with us this same spirit — these same
feelings of trust in Providence, of charity and good

ON CHRISTIAN LIFE. 139
will to all men. In that particular employment in
which we are engaged, to do well the duties of it — to
act sincerely and uprightiy towards all men. And as
we shall go into the busy world, and have to do with
men In whom the selfish spu-if of this world reigns —
the love of ambitioi) and pride,, which prompts them to
acts of oppression and abuse — the loVe of avarice, that
prompts to dishonesty, deception and fraud — the love
of pleasure, that prompts to extravagance, to idleness,
to excess and injustice, — what is our duty then ? This
is indeed the time of trial. But the mind is not to be
trusted, that has never been tried. We live in a world
of probation, where trials abound, and temptations
come to prove the strength of our character and the
sincerity of our faith — to show us our own weakness —
to bring out our, evil propensities and passions, and show
us what spirit we are of— to show us, that though we
may sometimes fall, yet there is One to-whom we may
look for strength to rise again. Yes, it will be our duty
then to carry along with us the same spirit of love,
charity and conscientious regard to truth. And though
the storms of adversity should appear to be gathering,
and the waves of temptation to roll as If to swallow us
up^ — yet the elements and storms, are all subject to His
control, who prompts the still small voice -within that
whispers, " Peace, be still." These trials and the temp
tations before Us, we need not dread, if we only keep
this humble, this docile mind, and do what is to be done
now, — and taking no anxious thought, about the future,
leave the good providence of the Lord to provide for
that. If at any time we feel in doubt, we should look
up, saying, " Lord, what wilt thou have us to do .? "

140 ON CHRISTIAN LIFE.
And we shall hear a still small voice within, saying,
" this is the way, walk ye in it."
Sp let us go ' on through the week — so on through
life, pr^erve this state — this docile temper of mind.
Be not anxious about to-morrow, for we~ can never
know what a day will bring forth. Be not anxious
about the next hour — no, not the next moment. But
let all our anxiety be, to keep the heart right — to know
our present duty, and -we may always know it. This
is the secret of true wisdom. This is what is meant
by " seeking first the kingdom of God, and his right
eousness^ and allihese things shall be added unto you."
Think not, however, that no temptations will beset
our way. Think not that it will never require an effort
to deny ourselves, and obey the dictates of conscience,
and the rale of duty. If we do, we shall be deceived.
For the dominion of self-love,; which shows itself
in so many forms, is not easily checked and subdued.
The passions of ambition, pride, avarice, and ill-will,
will be continually tempting us astray. So will. there
be feelings within, which will be Continually repre
senting to the mind, that there is -no need of all this
self-denial — ^that there is no need of thus separating
ourselves from others — and that it is only arrogance
and pride in us, to think that the course which weare
pursuing, is the only safe course— ^-that all around us,
are going the broad road to ruin. And not unfre-
quently shall we be tempted, by the thoughts of our
ovi^n minds, and by the reflectioris of others, to aban
don the course which we have resolved to pursue. It
is true, it may be said, that the course which we are
pursuing, is a safe one, but it is too tame for a man. of

ON CHRISTIAN LIFE. 141
spirit — ^it is too simple. We wish for a religion that
allows free indulgence to a more manly and indepen
dent spirit — that gives more latitude to our intercourse
with the world, and does not lay such restraints upon
our conduct. We carinot endure to be always so very
conscientious, and so scmpulous in our conduct. All
these are false representations, are only the forms iri
which the natural sensual mind, will be constantly
tempting the internal spiritual mind — to turn us away
from the trath — ^the way that reason and conscience,
and the commandments point out. But all these temp
tations we must be prepared to meet. We must con
stantly keep in mind the source from which they come,
and that all these are' only the delusions, the artful
misrepresentations ofthe destroyer — a lure to beguile
the soul to rain. Thus, " if thou wouldst enter Into
life, keep the commandments."
All that has been said, you may now reply is true ;
yet it is so simple and so plain that we did not require
to have it told.
Religion, we said^ is a plain subject — the road to
heaven a straight-forward path, which none need mis
take ; and when it is once pointed out, it appears so
plain, that we only wonder that it did not appear so
before. But, perhaps, there may be those to whom, on re
flection, this niay appear to be strange doctrine — ^who
have not been accustomed to hear religion thus de
scribed, and they would wish to inquire — " Do you then
teach that all religion consists in good works ; or in
such a simple conscientious life ? Are we not justified
by faith 1 ' Not by works, but by faith in the atoning

142

ON CHRISTIAN LIFE.

blood of Christ? And are you riot teaching that it is
of no importance what a man believes 1 The great
doctrine of justification by faith alone, appears to be
given up as false and erroneous. Yes,' we teach that
faith is of no avail, any farther than It works by love,'
purifies the heart, overcomes the world,- and leads to such
a life as we have described. But what is faith ? True
faith is such a practical belief in the truth, as leads di
rectly to action and life. And a^ far as any one does
thus conform to the dictates of reason, of conscience,
and the Word of God, in his life, so far, and so far
only, has he true faiths
But nothing has been said of conviction of sin — of
repentance — -of conversion — of regeneration — or of a
belief in the trae doctrines of faith. We will now at
tempt to explain briefly the meaning of these terms.
The manner in which we ought to feel, and to act
has already been presented, and illustrated, in a way so
simple, that it may be presumed, all understand it. If
now we should plainly inquire of each one, whether
he does not see this to be the -way in . which he ought
to live — whether, without any anxiety about the future,
he ought not now to act conscientiously, according to
the dictates of reason and the Word of God — ^he would
surely answer yes.
If we should again proceed to ask, whether he is not
conscious that he does not live so ? If, upon reflec
tion, he should reply yes; then he wifl easily under
stand wbat conviction of sin is. A conviction^a feel
ing sense that he does not live, as he ought to live.
Again, if he now has feelings of sorrow, of trae sor
row, that he has not lived sp — of a sorrow so deep and

ON CHRISTIAN LIFE. 143
sincere, that he now resolves to live no longer as he
has done, but as he ought to do, this is repentance.
And if he is so much in earnest about it, that he
will actually carry his purpose into effect, and now
resolve to live hereafter, as he feels and knows he
ought to live, that will be conversion.
If he shall continue to persevere, his inclination will
at length coincide with his duty. True, it will for a
time require self-denial — it will require him to encoun
ter temptations, and to endure conflicts with an artfol
enemy ; but, if in humility, and trusting to the Lord
for strength, he persevere, he will at length overcome
opposition, and his duty will be his delight. And he
will live as he ought to live, and his highest happiness
will be found in living so ; and this state is regeneration.
Absolute regeneration, or a state of moral perfection,
he shall- never attain in this world,- for he shall never
have entirely put off all that is evil ; but he may for
ever continue to advance towards Him who is the
standard not only of happiness, but of perfection.
Again, with regard to the doctrines of faith, nothing
is required of man to believe, any farther than he
understands it, or sees reasons for believing it to be
trae. We must not expect to attain the age of wis
dom, until we have passed the periods of childhood
and youth. We must riot expect that the sublimest
doctrines of faith,- the deepest mysteries of our being,
will be at once revealed to us — no, we ought not to
wish for it — we could not bear them. We could not
instantiy pass from midnight darkness, to the splendor
of meridian day, without total blindness from excess
of light. But if we enter upon this course, if we be-

144 ON JCHRISTIAN LIFE.
gin by keeping the commandments, .the day-star will
arise in the mind, the dawning will appear, and the
light grow brighter and brighter till the full effulgence
of meridian day pours on the sight. We must keep
the mind open — free from all prejudice. We must allow
no inlet of truth to the mind be closed' up — ^we must
read and hear, observe and reflect, and conscientiously
use the means of knowledge and truth — we must always
do our present duty, and as the consequence, our errors
will be exuded knd,cast off— K)ur doubts dissipated and
removed, Tind as fast as the eye becomes unsealed from
prejudice, and we siricerely desire it for its own sake,
light will break in upon the mind. Yes, - that which
was darkness will become light, and we shall by de
grees be brought into a state, in which not only our
duty — the manner in which we ought to live and act,
day by day, will be plain and clear to the mind ; but
also the great doctrine of faith — the nature and char
acter of our Lord Jesus Christy — the nature of heaven
and hell, and of the world of spirits — the connexion
that subsists between the natural worid and the spirit
ual world — the laws of divine order — the nature and
the process of regeneration — all these great and myste^
rious doctrines, will be unfolded to the mind as fast and
as far as the ' mind is prepared to receive and to ac
knowledge them.
The eye must be kept single, if the body is to be
filled with light. We must desire "to do the will of
God, before we can expect God to reveal his doctrines.
For how can He who charged his disciples not to
give that which is holy to dogs, nor to cast pearls be
fore swine, how can he reveal his truth to a mind that

ON CHRISTIAN LIFE. 145
loves darkness better than light ? Or how can he re
veal the purity, the order and the happiness of heavenly
life, ,to be profaned by a mind that does freely choose
its present state of darkness, degradation and misery ?
If, therefore, we would enter into life, we must begin
by keeping the commandments ; and by experience we
shall find that in. keeping them Is great reward. We
shall find a change gradually going on within, the spirit
ual sight and senses will become opened, and we shall
enjoy light instead of da.rkness — confidence instead of
doubt — order instead of confusion — and our path will
be that of the just, which, like the rising light, shines
brighter and brighter unto perfect day. As the heart
becomes purified from selfishness, and expanded with
love, a new direction will be given to all the powers of
the soul — rto all the faculties ofthe mind and the body —
each one will be rightly directed, exercised and perfected.
-And that perfect adaptation of the mind to its present
state, to the external world, and to all the objects to which
it stands Iij relation, will be seen and felt. And this
world by degrees will appear what It.is designed to be, a
seminary for heaven ; from which, after passing through
a state of moral and intellectual discipline, if it has
been rightly directed, the spirit, divested of the body,
will enter upon a state of endless improvement and
happiness, continually advancing towards the standard
of perfection^ ,
But if we " would enter into life, we must keep the
commaridments." With an humble and a teachable
mind, we must desire to know our duty, and then do
it. This is the secret of true wisdoria — this is the road
that leads straight an -to the felicities of heaven, -
13

^ettnon M*

ON SELF-DENIAL.

MATTHEW XVI. 24,35.

" Then said Jesus unto his disciples, If any man will come afler me,
let him deny himself, and take up his cross, and follow me. For
whosoever will save his life shall lose it ; and whosoever will lose
his life for my sake shall fin^ it."
When the Lord was in the world, he appeared in
the character, and took upon himself the name of a
teacher ; and to those who followed him, he gave the
name of disciples. " Ye call me Master and Lord,
and ye say well, for so I am."
But how different from his real, must have been his
apparent character. Though Lord of all, to appear
ance, he had not where to lay his head. He was
born in a manger — was brought up in the despised
city of Nazareth — ^his kindred and associates in life
were unlettered and poor, and there were no external
circumstances to attract the admiration of the world.
He showed no disposition, however, to flatter the pride
and conciliate the favor of the great. For he openly
and plainly exposed vice and hypocrisy, wherever it
was found. He tore off the veil of external appearan
ces that disguised the motives', and disclosed the hidden

ON SELF-DENIAL. 147
springs of action. He took no care to guard the dig
nity of his person by secluding himself from society,
by entrenching himself in the forms of the higher
ranks of life, or by repelling from his presence the poor
and the ignorant who came to him for instraction.
But he goes freely among all ranks and conditions
of life. - He eats at the table of the publican and the
sinner, as well as with the Pharisee.
His object appeared to be to enlighten the ignorant,
to reclaim the vicious, to comfort the- afflicted, and to
gather the lost sheep of the house of Israel to the fold.
And regardless of the opinions of the world, he goes
on with his work.
He apparently takes no measures to gain proselytes.
He does indeed exhibit evidences of Divine Power,
by the miracles which he wrought. But these mira
cles appear to have been wrought simply as manifest
ing his benevolence, not for displaying his power.
They were performed riot In circumstances to attract
the greatest admiration for his power ; but rather in
circumstances to exhibit his humility and his conde
scending love. He also manifests evidences of Divine
Wisdom in his doctrines and precepts. But he makes
no display of his wisdom. It is, to appearance, no
part of his object to gain admiration, and- to attract
men to follow him, by displaying his wisdom arid his
powers of persuasion, in a manner to flatter their pride,'
by becoming the disciples of so distinguished a Master.
But -his wisdom was shown in a manner to have di
rectly the opposite effect. . It was exhibited in a man
ner not to attract their admiration for him as a man,"
but to render them either displeased with him, or dis-

148 ON SELF-DENIAL.
satisfied with themselves. He does, indeed, come
down to their state and address himself to their capa
cities. But he does not come down to their state of
disorder to remain with them there. While sitting in
the region and the shadow of death, he comes down to
their state, only that he may become to them a light
to guide their feet in the way of peace. He does not
therefore teach thern to sit still and remain satisfied
with their present condition, but tells them of a better
state than theirs. He describes and points out the
way to attain it. He goes-before them to lead them on ;
and turning to them, pointing to the affections and mo
tives to -be overcome wiiAin themselves,, he says, "If
any man will come after me, let him deny himself, and
take up his cross, and follow me."
The disciples ot 3 esns spiritually signify those affec
tions for the truth, which, when followed, cause man
to be his disciple. And it is to these affections in our
selves, to which these words are addressed — " If any
man willj come after me, let him deny himself, and
take up his cross, and follow me.""
In the literal circumstances of the Saviour's life,'in
the trials and self-denials to which his disciples v/ere
literally subjected, we have an illustration of what must
take place with every one who is following him spirit
ually. He did not appear in circumstance to attract
the applause and to gain the admiration of the world.
He came neither with the crown and sceptre of a king,
nor with the robe and the mitre of the. priesthood.
And when the people believed- him to be the Messiah,
and would come and take him by force^ and make him
a king— -such a king, as they in their pride wished

ON SELF-DENIAL. 149
should rule over them, he conveyed himself away and
escaped from them. He held forth no extemal induce
ments for men to follow him. If they wished to become
his disciples, it must be solely from their love for him
and. his doctrines.
But why were the conditions of discipleship made
so hard, and so self-denying ? He did not wish for
disciples who did not follow him from these motives
alone ; who could not see (even in circumstances, as
regarded in the world, low and humiliating,) the wis
dom of his doctrines, and the beauty of his character ;
and who would not be willing to deny self In order to
follow him. He therefore appeared in circumstances,
which required him to declare openly to all men, " who
soever he be of you, that forsaketh not all that he
hath, verily I say unto you he cannot be my disciple,"
" He that loveth father or mother more than me, is
not worthy of me. And he that taketh not his cross,
and followeth after me, is not worthy of, me."
As the disciples spiritually signify. the affections for
spiritual trath, these affections are addressed in our
selves in the spiritual sense of the Word. '-' If any
man will come after me," spiritually signifies. If any
one would receive into life, and obey the doctrines
which the Lord reveals ; — " let him deny himself, and
take up his cross and follow me," signifies that he can
receive the tmth into life only by giving up the love
of self — only so far as the life of self-love becomes
cmcifiedand extinguished.
It was by the combats of temptation with his hered
itary evils, that the Lord overcame them. It was by
always yielding to, and obeying the Divine Truth in all
13*

150

ON SELF-DENIAL.

things, that the truth came forth from within him, into
open .manifestation and life, so that he'became the Di
vine Truth itself in personal form — and -was in ulti
mates the manifestation of the Father. The tempta
tions through which he passed -were all internal — they
were the spiritual combats between good and evil in
himself His hereditary evils were opposed to the Di
vine Truth, and when called up, they produced- the
internal conflicts of spiritual temptations. The last of
which was that which was externally represented by
giving up his own hfe. The warfare had been grow
ing more and more severe and internal. The conflicts
through which he passed, were at first more external, as
it were, without the camp ; but they become more and
more internal as the work of his glorification went on,
till they come within the walls of the city, and the cit
adel itself is assaulted and taken. Arid his passion of
the cross is only the extemal representative of this
internal conflict — this spiritual giving up of his own
life. It was not till the last enemy was overcome, and
he had bowed his head and given up the ghost — ^it
was not till he had laid down his own hereditary life,
that he could be fully glorified, and God glorified in him.
The cross, therefore, which was the external emblem
of his last and greatest temptation, is used as the sign
of temptations and of victory. As it was by giving
up his own, will, and yielding obedience to Divine
truth: — ^by doing the will of the Father even to suf
fering his Own life to be taken away, that the Lord
gained the victory, and became the Prince of Peace ;
so taking up the cross, and following him, spiritually
signifies, as applied to man's regeneration, that by the

ON SELF-DENIAL. 151
iSternal combats of temptation, victory over the love
of self is to be acquired. Taking up the cross and fol
lowing him, therefore, signifies passing through those
intemal conflicts, or spiritual temptations, which must
inevitably arise in the mind, as the consequence of
self-denial and obedience to the tmth.
-Every step taken In regeneration, is taken by first
knowing that truth which is in advance of our present
state of affection, and then by denying self in order
to obey it. , This produces thos^ inward conflicts and
temptations, which are signified by taking up the cross
and follpwing the Lord. The cross, therefore, is the
emblem both of spiritual combat, and of spiritual vic
tory — that we shall conquer even when we appear to
fall. " For whosoever will save his life shall lose it ; and
whosoever will lose his life for my sake shall find it."
Life, in its most literal sense, signifies merely the an
imal breath of the body ; but it signifies, in its spiritual
sense, the. love or ruling affection from which man acts.
It is used to signify two opposite states of affection,
love to the Lord and the neighbor, which is spiritual
or heavenly life ; and the love of self and of the
world, which is natural or infernal life.
The word life is used in the text in both senses, to
signify both natural life and spiritual life. The text
might he paraphrased thus : He that would save his
natural life — or preserve, and act from the affection of
self-love, shall lose his spiritual life. But whosoever
will lose his natural life — deny the life of self-love,
shall come into the exercise of spiritual life.
And it is to a practical application of this doctrine

152

ON SELF-DENIAL.

to our own life, to which I would noW direct your at
tention. - ,
The natural life of man is the life of the love of
self and the love of the world ; and it is. only so far
as he loses this life — denies the love of self and the
world, that he comes into the Church and acts from the
affections of spiritual life. And this trath we ought to
have continually impressed upon us, that we can come
into the Church, and allow it to he built up in ourselves,
and become mediums of building it up in others^ only
by giving up our own wills — ^opening our understand
ings to the tmth, and yielding a free obedience to it.
A knowledge of the doctrines of the Church, or
the acknowledgment of their truth, does not cause us
to be of the Church ; but it is that knowledge of the
doctrines only which is united to the affections, and
which we are in effort to obey as the mle of life, which
conjoins us to the Church.
The doctrines of spiritual truth which are revealed
for the Church, teach and require, us to live from the
life, of love to the Lord, and love to the neighbor.
These doctrines require us to acknowledge them as
our rules and principles of life — to regulate our actions
and hves by them. They require us to acknowledge
them above all things, and to give up our own wills,
and become of the teachable disposition of little child
ren. Now this must appear as a hard saying to the
natural ihan, and he asks who can hear it ? Whether
there be those who can hear it or not, — of such only
is the kingdom of heaven — of such only does a, spir
itual Church consist. And we are of the Church only
so far as the love of self is overcome, and love to the

ON SELF-DENIAL. 153
Lord and to our neighbor, forms the life from which we
are endeavoring to live. And we cannot come into the
exercise of this life except by giving, up — losing our
own Selfish life. All our attempts, therefore, to build
up the Church, except by first coming into its spirit
and its life ourselves, are of no avail.
The glorification of the^ Lord was effected from
within — out-vvard. It was effected by always yielding
up his own hereditary will and life, to obey the Divine
Truth^-by always denying the hereditary love of self,
and doing that which was pleasing to the Father. So
also must the regeneration of man be effected, and the
Church be bulk up In himself and in the world. And
as we are all naturally actuated by the love of self
arid the world, the loves of spiritual life, which require
us to deny this love, and to live for the good of others,
must meet with opposition from within ourselves. They
cannot be received Into life except by giving up our
own wills to follow the Lord. And in coming Into the
Church It is necessary that It should both be so, and
should appear so. For it is impossible for man to be
really of the Church only so far as he has been sub
jected to the trial- and put to the test, whether he will
acknowledge the truth — the order of the Church, in
his hfe or not ; — whether he will find his life, or lose
it for the Lord's sake ; — whether he will keep the love
of self and the love of the worid subordinate to love
to the Lord and the Church, or whether the Lord and
the Church, shall be subordinate to the love of self
and the world.
In following the Lord, therefore, in the regeneration,
and in coming into the Church, we can do so only by

154 ON SELF-DENIAL.
denying self and by giving Up our own lives, that we
may obey him and receive life from him. And so far
as we have expelled the love of self and the world,
the life which will flow into our wills from the Lord,
will become the active propelling power, which will
give that spiritual activity and -disinterested zeal — ^it
is this which will breathe that unity of spirit, which
alone can build up and cement the Chilrch in the bonds
of charity and love.
And so far as the individual members of the Church
have come into it, by this giving up of their own wills,
and from the love of the truth itself, and of the recep
tion of it into their lives, they will be united — of one
heart and one mind. Then will they be united, not
merely fojr the sake of self-defence and mutual support
against opposition from the world ; but they will re
ceive that spirit of charity and love, from which the
trath first came, into that degree of truth which they
have received into the understanding ; and there will
be a fiilfilment of the prayer for them — " I in them,
and thou in me, that they may be one in us."
The Church, therefore, in its least form— that of an
individual man, is the union ofthe tmth with the affec
tions of benevolence — a union which has been effected
only by self-denial — taking up the cross and following
the Lord. It is formed by that degree only of the
knowledge of truth which is united to charity, and
brought into life.
The Church, in its lesser form, consists of an asso
ciation of those individuals only, who are separately
the Church in its least form — who unite together for
the sake of being of mutual aid one to another, and of

ON SELF-DENIAL. 155
becoming better mediums of performing the uses of the
Church. It is the aggregate of the goodness and the
truth united in the separate members which forms the
vitality of the Church, and which alone can preserve
it in the spirit of unity and the bonds of peace. And
instead of gaining strength and influence, by having
those intimately associated with them, who are only in
the passive acknowledgment of the doctrines, and not
in effort to bring them into life, the Church as a soci
ety, will feel its powers only weakened and paralyzed.
There should not be a disposltioji to exclude any
one who has any degree of sincere love for the Church
from coming into its association, so far as he can come
in freedom., and is drawn to It by love for it. But the
Church should hold forth no external or natural in
ducements, nor use any persuasion to gain proselytes.
Charity, it is true, will prompt the members of the
Church to teach and explain the doctrines, to all who
wish to hear them ; to provide living teachers and
books for those out of the Church, who wish to hear and
read ; and to support the institutions of public worship
and instraction for themselves and such as are desirous
to join in their worship and to advance in the know
ledge of the Church.
: But" the Church should hold forth no extemal or
selfish inducements to others to become extemally as
sociated ; for then becoming associated with the Church
would be merely a matter of selfish calculation, and
we should be drawn into it not by self-denial — ^not by
losing our own selfish life, but, on the contrary, merely
to save our life, and to secure to our own self-love its
gratification and' delight.

156 ON SELF-DBNI-\L.
Individually, then, we cannot become regenerated
and be formed into a spiritual Church in its least
form, except by giving up the life of self-love and the
love of the world.. It must be effected by self-denial,
taking up the cross, and following the Lord. The
love of self and the love of the world must be cruci
fied, -before the Lord can rise in our minds. Our love
of power and of honor must be overcome, that He alone
may be exalted and his tmth obeyed. Our love of
the world must give place to the love of performing
uses. Our talents and our possessions must be laid at
the altar, with the acknowledgment that they are from
the Lord, and to be devoted to the establishing of his
kingdom in the world. And however much we may
talk of and admire the doctrines, and dilate on the
glories of the New Jemsalein, we are really of that
Church, and have began to walk Its golden streets,
only so far as we do practically acknowledge this trath
with reference to our own state, and are in effort to
bring it into life.
As it is with us individually, so it is collectively. The
state of a society (or of the Church in its lesser form),
must depend on the state of Its individual members.
So far as its members have been drawn togethe.r, by
endeavoring to walk in the same road of life — by self-
denial and attempting to follow the Lord in the re
generation, they will be of one mind — not seeking,
each his owri, but each one the good of all. And
when self comes in opposition to the good of all, it will
be seen and acknowledged, and the cross of self-denial
taken up. And the greater the self-denials, and indi-r
vidual sacrifices whicTi they are called to make, the

ON self-denijvl. 157
higher must their states be elevated. But the Church,
as a body, cannot be elevated except by its being ele
vated in the individual members of which it is com
posed. It can be elevated only in . the degree that
they will individually deny self, and yield obedience
to that order of life which Is seen to be true, though in
advance of the present state of their affections. They
must not only see and acknowledge its truth,' but they
must endeavor to reduce it to life, and make it as a
lamp to their feet and a light to their path in their
daily walks. ¦
All attempts, therefore, to advance and to build up
-the order of the Church in others is of no avail, only
so far as it is suffered to come forth and to be built up
in ourselves. Our own example and life ritiust testify
and bear witness to truth, and to the sincerity of our
faith. Let us, therefore, lay aside all anxiety for the
advancement and success ofthe Church in others, only
so far as we are willing to have it be built up in our
selves, and wish to come into its order aind manifest its
hfe. -
In the doctrines revealed forthe New Church we
have disclosed the true order of hfe — ^the life of heaven.
By the exercise of the understanding we may be ele
vated so as to see It intellectually. And though we
are not prepared to come at once into this degree of
order in our own life, we cannot but admire its beauty
and acknowledge its truth, when seen at a distance.
Like Moses, when; raised to Pisgah's top, that he
might have a distant view of the promised land, by a
knowledge of . the doctrines revealed for the Church,
we are permitted to have a distant view of that state
14

158 ON self-denial.
of order and of regeneration, which was represented by
the Land of Canaan. The veil is so far removed as
to allow us to look into arid learn the state of life in
the heavens, and to have a definite idea of that stand
ard of true order according to which we should en
deavor to live. But alas ! this view of the distant
prospect can do us no good, unless we set out on our
way and endeavor to attain it.
That state of order which is revealed forthe Church,
it is, indeed, delightful to contemplate. It-is:a lovely
picture on which the eye gazes with admiration "and
delight. In them, we see the Lord descending from
above the heavens, arid coming down to our disordered
state of life^assuming our nature with all its inherent
evils and disorders, that he might restore it to order,
and bring forth into it Divine Trath in human forms
and relations ; and we see him gradually putting off
the veil which conceals his divine nature that he might
bring forth and reveal himself as the captain of our
salvation — and as the pattern for us to follow — as the
standard of all human perfection to those who will
follow him in the regeneration. — We see the state of
society in the heavens, of those who have already
attained the mansions which he is gone to prepare. —
We see the connexion between the natural and the
spiritual world — ^the continual endeavor of the Lord,
by influx, through the heavens and the spiritual world,
to descend from heaven to earth, and to cause his
-kingdom to come and his will to be done by man here
on earth, as it is In heaven ; so that the tabernacle of
God may be "with men. — We see the path of life before
us, and we have the promise ofthe Lord, that " he that

ON SELF-DENIAL. 159
followeth him shall not walk in darkness, but have the
light of life." All this it is possible for us to see intel
lectually and to adrpire, before we may have actually
set out on our way, and taken one step on the road
to attain this state ourselv.^es, or without having sub
mitted to one act of self-denial, and made one attempt
to give up our own life of self and of the world.
Now the consequence must be, that unless we go
about the work of -self-denial, and endeavor ta bring
forth this knowledge of truth into life, the. interest
which was first felt in knowing the truth will soon
subside. The excitement of the trath will gradually
pass off^-^a spell of apathy and indifference come over
the mind — and we shall sink down into the mere
natural state of the love of self and the world. Those
bright -perceptions of the truth, those clear views of the
promised land before us, will fade away ; and we shall
abide, and love to abide — In darkness.
But, on the other hand, if we are daily in effort to
bring forth and manifest the trath in our life — if we are
in effort to overcome the world, and to follow the
Lord, every act of self-denial will be a step on the
road towards this heavenly state ; every act of freely
gi-ving up our own life, will only make room and pre
pare us to receive a renewed influx of life from the
Lord. And our perceptions of the truth of the doc
trines will daily become more and more distinct and
definite. For just in the degree that they are reduced
to practice, and brought forth into hfe, they will be
come that which we do know, and of which we can
testify by our own experience. Just in the degree
that we are brought to give up our own life, we shall

160 ON SELF-DENIAL.
receive that which is to come. And the trae order
of heaven will cease to be an object on which We
shall merely continue to gaze as a far distant prospect,
but it -will begin to be felt and enjoyed. For every
act of self-renunciation will prepare us for increased
communion - and. sympathy with those who have ad
vanced before us, and who are now made the mediums
of a spiritual influx into our minds.
Finally — ^The doctrines of spiritual truth revealed for
the New Church, universally commend themselves to
the rational understandings of all men. Though the
state ' of affections may be so natural that we give
little or no acknowledgment to any spiritual trath, yet
when the understanding is raised above the depraved
state of the affections, and freely — without prejudice
examines the subject, it invariably assents to their
reasonableness and is strack with admiration at their
beauty. And men take no offence while they are
permitted to sit in judgment upon them, and to
receive or to reject them rrierely as the ingenious
speculations of man — as one among other systems of
faith, to all of which their own reason is superior, and
upon which they are qualified to sit in judgment. It
is their claims to divine authority, at which men take
offence. It Is not till they perceive that if this be
admitted, they must give up their" former faith and
modes of life to embrace them as revealed truth — ^it is
not till then, that the spirit of opposition is felt from
those in the false doctrines . of the Christian Church
at the present day.
So, also, when the doctrines are preached and held
forth in a manner to disturb no one, who is in the ac-

ON SELF-DENIAL. 161
knowledgment of them, in the free exercise of his
own will and his love of the wprld ; or when they are
held forth in a manner to flatter his pride, by showing
to others the reasonableness of his own sentiments and
the superiority and the excellence of his faith, he is
then delighted, pleased- with the medium, and satisfied
with himself But when the doctrines are presented
in their practical relations- to his life — when they are
brought down to his dally actions, in a manner that
he feels their claims-^is required to deny self and to
give up his life of self and of the world, in order to re
ceive them and to become a disciple of them, — it is
then that they produce a judgment in his mlnd^— a
separation between the living and the . dead. Then
" the hour comes when those " affec.tibns " which are
in their graves will come forth — the good to the resur
rection of life — the evil to the resurrection of condem
nation."

14^.

Setrmon KKK*

ON THE SPIRIT AND PRINCIPLES OF ASSOCIATION
IN THE NEW CHURCH.

JOHN XVir. 21—23.
" That they all may be one, as thgu, Father, art in me, and I in
thee, that they may. also be one in us ; that the world may believe
that thou hast sent me.
" And the glory which thou hast given me, I have given them ;
that they may be one, even as we are one ; 1 in them, and thou in
me, that they may be made perfect in one ; and that the w6rld may
know that thou hast sent me, and hast loved them as thou hast loved

The words of the text are to be understood as spo
ken in accommodation to irien. They were spoken by
the Lord, who is the essential Divine Truth manifested
to men ; — ^the Word made flesh ; while, to appearance,
he was merely a man, and separate from God, the
Father, or from the Divine Good, which is here called
the Father, -who .sent him into the world ; whose will
he came to perform, and to whom he should return.
They were spoken in a prayer addressed to the Father
in behalf of his discipfes, from whom, to appearance,
he was soon to be separated. As his disciples repre
sented his Church in the world, or all ^ho freely re
ceive, acknowledge and obey his words ; what the

ON THE SPIRIT AND PRINCIPLES, ETC. 163
Lord, when in the world,, addressed to them, or asked
for them, is to be understood as addressed to, and de
sired for his Church; universal, which the twelve dis
ciples were chosen ta represent. Hence, as these
words were spoken on the principle of accommodation
to human weakness, the spiritual sense which they con
tain is- obviously the expression of a strong desire, that
the disciples of the Lord, and all who shall believe on
him through their word, that is, his Church in the
world, should be conjoined to him, as he is united to
. the Father — that the .Love and the Wisdom which
were communicated to, and. received by, the humanity,
might be received and appropriated by the disciples and
the churchy— that through- the humanity, which was
assumed as a medium of communication, love and wis
dom might descend and be in his disciples and in his
church ; and thus through him, as a medium, that a
union might be effected between the-Father, or Divine
Love, and the church on earth. And as the humanity
which he assumed was then being glorified, or united
to the Divinity, so he prays that his disciples and his
church may be conjoined to him — that his spirit and
his .wisdom might , be in them, as. the spirit, and- wis
dom of the Father was In Mm. . And thus that the
Divine Love, from which the humanity was assumed as
a medium of communication to men, might become all
and in all :- " I in them and thou in me, that they may
be made perfect in one ; and that the world m.dy know
that thou hast sent me, and hast loved them as thou
hast loved.me."
The Greek word, which is translated Church, ht-
erally signifies an assembly or congregation. But as

164 ON THE SPIRIT AND PRINCIPLES OF
the word has been used in a great variety of relations,
its signification in any particular instance can be known
only froni the connexion in which; it is uSed. The
original word was applied indiscriminately to any col
lection of men, who assembled togetherfrom a com
mon interest felt in any particular subject — the interest
felt in the subject, being that which united and brought
them together. It was in this- sense that the word
cburch was used to signify those Christians who met
together in the times of the Apostles, from a common
interest in the, doctrines taught by the Apostles, which
they had received from the Lord. Each assembly
that was accustoined to meet together, wa^ called a
church. The word \vas not used^ then as it is now, to
signify a particular part of the assembly, but all -who
were accustomed to meet together for worship and in
struction. And notwithstanding the numerous sects and here
sies which afterwards arose among Christians, or among
those who liad some degree of interest in the subject,
the term church, in its mOst enlarged sense. Was used
to signify all, in all parts of the world, who professed
to acknowledge the Lord as a Divine Teacher, and to
believe in the religion which he taught, however per
verted or absurd this religion may have been made, by
the false doctrines through which it was seen.
In a sense less general, the word church has been
used to signify each of the various sects, into which
the universal Christian Church has become divided,
being used, in connexion with some (|ualifying word,
to signify those only who have a common belief and
interest in a particular system of doctrines. In this

ASSOCIATION IN THE NEW CHURCH. 165
sense, the -word church is applied to a great variety of
sects, in the general church ; as to the Catholic, the
Greek, and the various denominations in the Protestant
Church. Being equally applied to all who are spirit
ually united in the belief of the same sjstem of dec-
trines of faith and practice, however widely they may
be separated by distance from each other.
Another common use of the word church. Is, to sig
nify a part of a congregation who meet for religious
worship, to signify those only who have made a pub
lic profession of their faith in a particular system of
doctrines, <and have entered into a covenant to live to
gether as a particular society.
Thus the use of the word church is very extensive,
and the particular signification to be attached to the
word in any Instance, is to be learned only by the con
nexion in which it is used.
By the doctrines revealed for the New Jemsalem
Church, we are taught what constitutes a tme spiritual
church-— in what the reality of a true spiritual church
consists ; and we are thus enabled to see what would
be an orderly external manifestation of thig reality in
the world. . By the doctrines of the New Church,.
the true character of the Lord Jesus Christ is re
vealed — that he is essential Love and Wisdom subsist
ing in a human form ; and that from him, as the source,
continually proceeds all that constitutes his kingdom
in heaven and his church upon earth. By the doc
trines revealed-.for this church, we also learn the nature,
the employments, the happiness and the principles
of association of the angels in heaven. That the
angels of heaven were all once men in the natural

166 ON THE SPIRIT AND PRINCIPLES OF
world, created to be free recipients of the love and wis
dom of the Lord, which they receive, and appropriate
and manifest in their lives ; that the employments and the
happiness of the angels consist in freely performing the
uses, and in discharging the duties, which the Lord
provides for each one-; in freely developing that pecu
liar love of- use which the Lord inspires. That the
angels unite together and associate, and that the grounds
of their associations are similarity of states and genius,
freely and fully developed and exercised ; and mutual
adaptation to promote reciprocal happiness.
Again, we are taught by the doctrines of the New
Church, that the earth was created to be, and is still
preserved to be a seminary for heaven- — to serve as a
school in which to dlseipline and prepare men for the
order, the employments, and the happiness of the angels
in heaven. And in all the ways and by all the means
consistent with human freedom, the Lord is always en
deavoring to bring men into this order, while they remain
in this world— to bring them Into a state ui which, like
the angel's in heaven, they will fi-eely receive, appro
priate, and acknowledge, the love and the wisdom
which he imparts, and manifest it in their- lives — rto
bring them into a state In which the kingdom of the
Lord comes, and his will is done on earth as it is done
in the, heavens— a state In which the order and the
happiness of heaven descend into ultimate form upon
earth. And all men, who sincerely desire this blessed
consummation, and who are freely cooperating with the
Lord to produce it, both in themselves and in others, con
stitute his church upon the earth ; for, however widely
they may be separated by distance from each other,

ASSOCIATION IN THE NEW CHURCH. 167
they are all spiritually united ; they have ah the same
end in view ; they are all endeavoring to put away
evil in themselves and in others ;- to remove all that
opposes the influx of love and wisdom from the Lord
— ^the descent of the true order and happiness of hea
ven to earth — all that opposes the establishment and
the external manifestation of the Lord's kingdom in the
world. Such is the true meaning of a spiritual church — em
bracing all who are spiritually united in ppposing and
in putting away all evils in themselves and-in others,
and in establishing the kingdom of the Lord,
When men pass from the natural world into the
spiritual world at death, we are taught, by the doctrines
revealed for this church, that the Lord does not, in an ar
bitrary manner, assign to any one his place or state of
abode. He withholds none from heaven — ^he sentences
none to hell — but he permits each one to go where he
desires to- go — to heaven, if he desires it, and Is pre
pared to enjoy heaven. And the angels of heaven
desire the accession of all who can unite with them
and be happy in their society. Therefore each one,
at his entrance into the other life, is allowed to act in
perfect freedom — tp go where he will be most happy —
and, that he hiay at length come into association with
those of a similar state to his own, and be happy in
connexion with them, he is introduced into one society
after another, till he at length comes into- one in which
he fepls in the sphere of his own life, and in entire
freedom.. Here he is allowed, but not compelled, to
remain for ever. And he at length finds such a station,
or use in that society, that the peculiar form of his love

168 ON THE SPIRIT ANO PRINCIPLES OF
and wisdom becomes fully and freely exercised — and
all the affections of his. heart, and all the faculties of
his understanding, become warmed into existence, and
manifested in the various'uses which the happiness of
others requires him to perform. If one is not regen
erated, and cannot become a fit subject for heaven, he
is not withheld, in, an arbitrary- manner, from going to
heaven, or from associating with those in whose society
he thinks he should be most happy, but he also is al
lowed to act freely; yet, while preserved in a state of
freedom, he v,oluntarily goes to his own place, and at
length finds his own sphere pf life. And though self-
love is the spring of his actions, the moving principle
of his life, yet the mercy of the Lord follows him,
while led by that, even in his- departure and descent
into hell ; and by a merciful providence he is led to as
sociate with those whose states of life are similar to his
own, where he suffers as little misery as it is possible
for him tp suffer in that state of affections -which con
stitutes his life.
Thus, while men, at their entrance -into the other
hfe, are preserved in a state of perfect freedom^ and
each one is allowed to follow his own inclination,
the infinite diversity in their states of affection, dis
position and genius, gives a corresponding diversity
to the character of all the societies in the spiritual
world, of which heaven and hell consist, and to the
stations, the employments, and the delights of all
the individuals of each society. Each individual an
gel, we are taught, is a peculiar, form of love and wis
dom, and no two angels are perfectly similar ; but the
modifications or forms of love and wisdom are of in-

ASSOCIATION IN THE NEW CHURCH. 169
finite variety ; and this variety, instead of producing
discord and confusion, is the ground of mutual adapt
ation, of order and unity in heaven. For those whose
raling affections are similar, or those who have a gen
eral similarity of state and genius, while they are led
in freedom by the Lord, are brought together, and as
sociate ; and though they all have a general similarity
of state, yet the peculiar and individual forms of each
one's love of use are such, that they are all mutually
adapfed to each other ; ' and each one is in the delight
of his life, -when, he is exercising his peculiar love of
use for the good and the happiness of tliose with whom
he is connected. Thus, while kept in a state to be led
freely by the Lord, the individual angels who compose
a society in the heavens become ultimately organized,
mutually fitted and adapted to each other, like the
rriembers -which compose the human body, and each
one is the most happy himself, and the most useful to
others, when In perfect freedom he is allowed to devel
op and exercise his own peculiar love of use. Thus
unity, order, and harmony are given to the whole, and
mutual adaptation becomes the ground of reciprocal
happiness. Such, we are taught by the doctrines of the New
Church, is the condition of men at their entrance into the
spiritual world — the freedom in which they are allowed
to develop and exercise their own individual cbaracter
— and the spirit and principles of their association in
society.^and the grounds of their happiness.
And by the doctrines of the New Church we are
taught not only the state of heaven, in what its em
ployments and dehghts consist, but we are also taught
15

170 ON THE SPIRIT AND PRINCIPLES OP
what preparation is necessary for the enjoyments of
heaven. We are enabled to see the depravity and the
disorder of men in this world,-^the wickedness, the
ignorance, and the disorder of that state, from whicli
the Lord is endeavoring to deliver and save them.
This we are, in some degree, enabled to see by the
doctrines revealed for the Church, and (before we -can
make any considerable advancement in a state of pre
paration) we must learn -it by experience— learn and
realize that a great work is to be done in ourselves.
The order of our minds must be inverted ; that which
is^ first must be last, and the last first'. For we cannot
be prepared for the kingdom, of the Lord and the order
of heavenly life, till the love of self and the world is
checked and subdued ; and this will not be effectually
done till we are placed iri circumstances in which it
will be manifested, brought out in the ten thousand
forms in wliich it will appear, so that we can see it, be
sensible of it, in the external acts to which it prompts,
and be humbled into" repentance. And before we can
freely come into the order of heaven, we shall be led,
by the providence of the , Lord, into circumstances
ardapted to effect this within us ; till all that exalts it
self is abased — till all that opposes the influx of love
and wisdom from the Lord is removed, and we are
willing to be the free recipients of that which he im
parts, and allow it to descend and become mariifest in
our lives. It was to redeem us' from this state of sin
and disorder that the Word,- or Divine Truth, became
manifest as the incarnate Jehovah. It was for this
end that the Word was inspired, and written -in lan
guage, brouglit down and adapted' to our state. It was

ASSOCIATION IN THE NEW CHURCH. 171
for this end that all the rites of religious worship were
established, and all means of instraction provided.
It is for this end that the Lord Is always imparting the
influences of his spirit to the mind. These all are but
means to this end — to enable us to put away all forms
of self-love which resist the influx of Divine Love and
Wisdom — and to bring us IntP a state in which we be
come true mediums of the Lord, and prepared for the
society and the enjoyments of heaven.
The experience and the observation of each indi
vidual abundantly confirm the truth, that man was
made for society — that each individual is the form of
affections, and' powers, and faculties, the exercise of
which constitute his life and happiness. But these
affections, powers and faculties cannot be called into
exercise, except when he is brought into association
with, others, and has uses to perform in society. If,
therefore, he attempts to withhold himself from associ
ation and live by himself, and alone, his affections be
come cold and contracted-r-his powers and faculties dull
and torpid, and his life useless. Indeed, the very effort
to stand aloof from all association, and live, and act for
self alone, is attended with a perception that we are
resisting the dictates of reason and of conscience, and
the influx ofthe order of heavenly life. Without rea
soning upon the subject, all men cannot but perceive
that it Is the essential nature of mutual love to unite
and bring men together into society ; that when the
tme spirit of love dwells in mevt, they cannot but unite
and associate — for they are drawn together, .not by ex
ternal .constraint, but from internal impulse — from the
desire to be mutually useful,, one to another, and to

172 ON THE SPIRIT AND PRINCIPLES OF
import and receive reciprocal happiness. And where
this spirit of the Lord is the only bond that unites the
soul that pervades and governs any association, the
members of which it is composed cannot but realize
the truth of these words ; ¦ " I4n them, and thou in me,
that they may be made perfect in one." Such, indeed,
is the adaptation of men to society, and so strong the
principles of association, that they cannot be resisted
without the extinction of. life jtself. But while they
are under the influence of self-love alone, and without
any acknowledgment of the Lord, from various exter
nal, but merely selfish motives, they are led to associate.
The love of honor, the love of wealth, the love of plea
sure prompt to form associations for mutual coopera
tion and assistance, in obtaining the objects desired.
Each mdlvldual is better adapted to one employment
or profession than another; and in following, as it is
said, the bent of his genius, he is led into connexion
with society ; and the uses which, from mere selfish
motives, he renders to others, become the cords which
mutually bind him and society together. It is also
from- perceiving and acknowledging, in some degree,
the true principle of association, and of mutual adapta-
tiori, that men are led to form, and to continue all the
various connexions and affinities of life. Upon the
same principles, and from no higher motives- than self-
interest, and worldly policy, they may unite and form
religious associations to support public worship and the
extemal forms of religion, make a public profession of
their faith in doctrines, and love for the church, and
come into the forms of external order. . But though
there may be much external show of, religion, much

ASSOCIATION IN THE NEW CHURCH. 173
that may meet the eye and the ear, and be imposing
in its external appearance, yet such grounds and mo
tives of association can never assume an ultimate form
which is not powerless, cold, and dead.
As among angels and spirits in the spiritual world,
so among men in the natural world, there is diversity of
character and genius ; and If all men were regenerated
in this world,- and in a state to be led. by the Lord,
those of a similar character and genius, who are mu
tually adapted to each other, would associate together
and unite ; and a society in this world would in time
resemble a society of angels in the heavens. The par
ticular form of each one's love and wisdom would be
come ultlmated in that particular use or employment
in which he is most happy. And in this general simi
larity, the specific varieties would give order and ar
rangement and mutual adaptation to the society. Such,
were men prepared for it, would be the order of heav
enly life in this world. But, before men can be brought
into this order, a great work is to be done in each indi
vidual. , The love ofself andof the world, which cout
stitutesthe life, of the natural man, must be put off, and
each one must be brought into a state in which the
Lord can reign within him, to will and to dohis'own
good pleasure. For it is only in the degree that men
are regenerated, and thus prepared for the order, of
heavenly life, that they can freely unite and enjoy it.
But as the work of regeneration is a gradual work, and
it is only by degrees that the opposing principle of self-
love is destroyed, so it is only by degrees that men can
unite and freely come into the trae order of life.
But if men," as individuals, are not prepared to unite
15*

174 ON THE SPIRIT AND PRINCIPLES OF
in society with that degree of self-renunciation, which
admits of a perfect state of order, they should, never
theless, endeavor to know their own states, that they
may see for what degree of order they are prepared,
and what they can freely enjoy. Those who have
made the greatest attainments, in the knowledge and
hfe of the doctrines of the New Church, are in but a
partial state of preparation for the order of the life of
heavem Their love of self and pf the world, although
checked, is not entirely overcome and subdUed ; they
are not yet in that state of resignation, to freely become
mediums of good.only one to another ; of course, there
must and there will be a. corresponding degree of disor
der and of distance among those who attempt to asso
ciate. And should they attempt to unite, and become
fiilly and at once into the order of heavenly life, before
there is a correspondent state of preparation for this
degree of union, the want of preparation would inevit
ably become manifest in dissentlons and disorder. As
it is only on the ground of love to the Lord — of self-
renunciation, and a desire to become mutually medi
ums of use one to another, that they profess to unite
and cooperate, — so, by all that remains of self-love,
¦which is in direct opposition to the grounds upon which
they unite, their union and cooperation must be resist
ed. The degree of external order, which they can
freely enjoy, will depend upon the state of internal
union among those who unite — upon their states of in
dividual preparation. Those in whom the work of re
generation is only begun, who have made but little
advances in subduing the dominion of self, can unite
and cooperate only in a corresponding and limited

ASSOCIATION IN THE NEW CHURCH. 175
degree,-fbr their attempts to unite and to live in a higher
state of order than they are prepared to enjoy freely,
would result in disgust and separation ; — while those
who have made the greatest -attainments in spiritual
life, in whom the love of self is most effectually subdu
ed, will be prepared to enjoy a higher degree of spirit
ual union and external order. And those in this state
will become more closely united, and form the centre
of the association ; arid they will be freely acknowledg
ed as such, by all iri whom the spirit of the Church
exists. . For all who have made any considerable ad
vances In the Church, and who are governed at all by
its spirit, will be able to perceive, and will freely ac
knowledge the states of those in whom a superior de
gree of love and wisdom is manifested. But it is npt
because those, who have made the greatest advances in
a" regenerate life, in whom the Lord most effectually
reigns, will claim, or wish for power and influence over
others, or the acknowledgment of their own superiority,
that they wifl be thus acknowledged, and have autho
rity freely Conceded to them. On the contrary, it is
because the love and the desire of this authority and
acknowledgment is overcome and subdued in them; it
is because they have, in a superior degree to others,
attained the state :and the spirit from which the Lord
acts ; " who came not to be ministered unto, but to
minister." And he only can be freely acknowledged
as great among his -disciples, who has put off,- in a su
perior degree to others, the love of power for its own
sake, and is willing to be the least of all and the ser
vant of all.
Such is the spirit, and such the principles upon

176 ON THE SPIRIT AND PRINCIPLES OF
which a traly spiritual union can be effected, and exter
nally manifested by those -who wish to come into the'
order, and act upon the principles of the Church.
Each society, in the present world, must be compos
ed of individuals in whom the work of regeneration is
only partially effected ; who are advancing in spiritual
life, but who are not yet in. a state of preparation for a
perfect, orderly life. The state of each society therefore
will depend upon the states of the members who com
pose it. If all were to come together from a state of
full preparation, they -will of course be united, and or
der and -harmony would exist among therii. If they
attempt to unite only. so far as they are, as individuals,
in aiitate of preparation to unite in the spirit of charity,
there will arise no strifes or dissentlons. But if they
atteriipt to become more closely united, and to live in
a more perfect state of extemal order than they are in
dividually prepared to enjoy, the, remains of self will
become manifest in alienations, provocations, and re
sentments. A Church can enjoy peace and harmony,
-and act together externally, only so far as they are
spiritually united- — only so far as the love of self is sub
dued in its members — only so far as tlie same spirit of
love and wisdom from the Lord reigns in them, and
becomes the bond of their union — the soul of the body,
which pervades, actuates and gives it life.
Each society of the New Church, it was said, in
this world will -be composed of individuals who are only
in a state of partial, regeneration, and only partially
prepared for a life of true order in the Church. They
unite from a common faith and interest in the doctrines
revealed to the Church-^and to become mutually help-

ASSOCIATION IN THE NEW CHURCH. 177
ers one to another, in putting away evil ; and in assist
ing each other to come into a more perfect state of the
knowledge and the life of the Church. And while
there is but such a partial state of preparation In the
members of a Church — while there are such remains of
-evil conriected with the good, a state of perfect harmo
ny and union is not to be„ expected. It Is not to be
expected, in the present disordered state of the world,
that each one will be fully' prepared to unite with the
Church, to the degree that he may be induced to be
come extemally connected with it, and that all that
is done towards coming -into order externally , w'^h be
done from a state of internal preparation — or that
discords will never interrupt the harmony of society, —
and that no oiFences will come. It Is not for us to ex
pect that, there will never be occasions to exercise a
spirit of forbearance, and of charity one towards another.
But,-still, we ought to keep steadily in mind the grounds
on which we unite — that it is to put away, all evil in
ourselves and in others, and to. come into a more per
fect state of order In life — and that we cannot forgive
or justify evil in ourselves or in others until it ig re
pented of and forsaken ; — for t.hat gross charity (or in
difference) of the world, which without discrimination
covers a multitude of sins, which requires us to think
well, and to speak well of all men, as members of the
Church we cannot exercise. When evil exis.ts in pur-
selves, we should endeavor to see it, be willing to have
it ex.posed, that we may be sensible pf it and put it
away. When evil is seen to exist in another, not a
sense of our own superiority, or the love of .authority,
but the purest charity, should prompt us " to go and

178 ON THE SPIRIT AND PRINCIPLES OF
tell him his fault between " us " and him alone," and to
use every method that a well-directed charity towards
him can devise to render him sensible of it, that he
may endeavor to forsake it. We must learn to re
ceive and to ttse plain dealing in the spirit of love and
charity, and to regard him as the truest friend, whose
sincere love of goodness and tmth does not suffer him
to palliate or excuse an evil or a falsehood in hirriself or
iri another, until it is repented of, and a disposition
shown to forsake it ; but whose candor and fidelity
suffer him to bear exposure and reproof, and prompt
him to give them to another.
The New Jerusalem Church Is yet in the state of
infancy in the world. Its members are making in
cipient efforts to cooperate and come into order; but
the Church is yet prepared for spiritual union and
external order from a -spiritual state of preparation
only in a very limited degree. ' And their caution can
scarcely be too great, that all that Is done should be
done from a state of preparation, should be orily a free
manifestation of their spiritual state.
By personal influence and authority, and by con
necting merely selfish and worldlymotwes with reli
gion, it is not difficult to assemble and unite a congre-
gatipn of men to support the institutions of religion in
any of the forms which Christianity is made to assume.
But In the New Church, external cooperation and or
der should never be attempted except from an intemal
uniori and a sincere love of the Church "for its own
sake. And if union and cooperation be attempted x)n
other grounds than this. It will be profaning. the name
of our God, and doing a work for repentance.

ASSOCIATION IN THE NEW CHURCH. 179
Though " the gates of the New Jemsalem shall not
be shut at all -by day," yet internally there will in" no-.
wise enter into it any thing that defileth, or worketh
abomination, or maketh a lie; but those only whose
names are written in the Lamb's book of life. So it
should be externally ; the external form and order of
the Church, as manifested to the world, should be only
a free and full expression of its internal- state. And
the sphere pf the Church should always be such as to
repel the approach of those who are drawn to it by
unhallowed motives — of all who are not willing to enter
in through the gates into the city — or by a sincere ac
knowledgment of the Lord, and by doing , his com
mandments. For of such only can a society of the
New Jerusalem be composed. And we can enjoy or
der, harmony, and peace, in the Church, only so far as
the' members who compose it, come together and unite
in this, spirit and act upon the-prlnclplesof the-Church.
And if self-love rules in any ofthe members, who rnay
have united in the 'external order of the Church, the
spirit and the sphere, of, the Church should be such as
to rebuke, and to, operate upon them with healing and
purifying influences ; but if the reproof of charity is met
by resentment, and a disposition is shown to justify
such a spirit, and to persevere in It in spite of all efforts
to reclaim, the spirit and the sphere of the Church
should be such as tp render the association of the indi
vidual insupportable to himself, so that he will freely
go out from the Church,. because he is riot of it.
It is indeed a serious subject to unite and tp live in
the true order of the Church ; and we ought to under
stand well the proper grounds of union, and how far

180 ON THE SPIRIT AND PRINCIPLES OF
we , are individually prepared to unite, that so far as
we are prepared, we may come into external order,
and make a free expression of our State, without dan
ger of consequent disorder and difficulty. But per
haps we have more occasion to remark, that we should
also beware, lest our caution, or, the fear of acting
without a proper degree of preparation, be so great, as
to deter us from making a free and a full expression of
our real state, and to the degree that we may be pre
pared, of professing It externallyj and of coming into
the order and partaking of the privileges of the Church.
Though It is a great and a serious subject, for men
to unite and to attempt to live in the trae order of the
Church,, yet to the degree that each one is prepared
for such a union, he will be led to express it, not so
much from a sense of duty, or as a binding obligation,
as he will be prompted from an intemal impulse of
affection and love. It will then be only theexternai-
manifestation of his internal state' of affections — the
delight of his internal life.
Simply expressed, he believes in, and loves the
Lord — his Word — ^and wishes to conform to all his re
quirements ; and he desires to say so plainly to the
world. Living in a world of darkness and sin, he be
lieves, that to all who come to him in the way of his
appointment, the "Light himself doth shine revealed"
—and he desires to acknowledge this belief explicitly,
in word, action, and life, that men, by seeing his good
works: — the happy consequences of his faith, may be
led to the same source, to glorify his Father in the
heavens. He loves all in whom he sees the same
spirit manifested — he feels united to them by the cords

ASSOCIATION IN THE NEW CHURCH. 181
of affection, and he desires to associate with them,
because it is the delight of his life, that they may be
better mediums of use one to another.
To the degree that this spirit exists in any Individ
ual, there is a state of internal preparation for union
with the Church. For the individual will not be drawn
to the Church by a sense of duty — or held in connexion
with it by extemal constraints — but by the bonds of
affection and love.
But of his own individual state of preparation, each
one, after knowing well the principles on which he
must act, should be allowed to judge, in the most per
fect freedom, unbiased, uninfluenced, by another. It
is of such members, and of such only, who thus freely
associate upon these principles, that a society of the
New Church can be composed ; for such only can
become members mutually fitted, and adapted to each
other, and form that body of perfect order and sym
metry, of which the spirit of the Lord is the soul, that
unites, quickens, pervades, and holds together.
In the present selfish, gross, and disordered state of
the mind, we can realize only In a very limited degree
the order and the happy consequences, which must
follow that entirely renovated state of society in the
world, for which we can look with confidence and hope,
in the descent of the New Jerusalem, when the king
dom of God shall have become established upon the
earth. But we know, that if men were in the same
state of preparation for union and cooperation in society
as the angels are in heaven, the order, the employ
ments, and the happiness of heaven would be brought
16

182 ON THE SPIRIT AND PRINCIPLES OF
out into ultimate form on earth. The same spirit of
self-renunciation, the same willingness to be what we
are, or were designed to be, the same desire to be me
diums of use one to another, would give to a society
on earth the resemblance of a society in heaven.
Each one would live in sincere acknowledgment of the
Lord in all things ; and as the highest happiness of
each one would consist in doing good to others, no
selfish interests or rival distinctloris could disturb the
order and harmony of society ; each one, sensible of
what he was designed to be, could be content and
happy In exercising that peculiar love of use, which
the Lord inspires, in the sphere of life to which, while
left in perfect freedom, he is led from choice — filling
his station, be it high or low, without feelings of pride
or abasement. And since such is the state, or the
standard, which we should be continually aspiring to
attain — the end which we should always keep in view
— we are never to rest satisfied with present attain
ments, or faint and be discouraged by the obstacles in
our way. And though our best conceptions of the
future must, in our present state, necessarily be imper
fect, yet it must serve to animate and quicken each one
in his onward course, to often contemplate that the
time is advancing when the kingdom of God shall
come, and his will be done on earth, as it is in heaven.
Then may we expect, that so far as Individuals unite
in society, they will be drawn together in freedom, from
love one to another, and that in the true spirit of
charity towards others, each one will be perfectly free
in the development and the exercise of his own indi-

ASSOCIATION IN THE NEW CHURCH. 183
viduality, but as free and as happy in allowing the
same privilege to others. To the degree that this
shall take place, the powers and faculties of every
mind, must be freely and fufly developed in their or
derly use and exercise, and the external consequences
be manifested and realized ; for the influence of the
sphere of such a society must be felt by all its members,
must pervade, awaken, animate, and give a right di
rection to the latent and dormant energies of their minds.
Then may we expect that the institutions of reli
gious worship and instruction will be regarded in their
trae light, not as ends but as means to ends, that all
men in the spirit of love, may have a more perfect de
velopment and exercise of their own peculiar selves,
in the form of use to others. And, though every ex
ercise of worship, and every means of knowledge
should be purified and rendered the most perfect, though
when all unite in the temple of the Lord, and as they
bow in worship, the fire of devotion should be kindled
in every heart, and the offering of praise ascend from
every tongue, and though like the showers and the dews
that water the earth, spiritual truth should be accommo
dated to the state of every mind, yet the end regarded,
will be not merely present enjoyment, and the happiness
felt in the exercise of devotion ; but the abiding influ
ence that is felt by all, in causing an increased degree
of love and of wisdom to be received by each one, and
manifested in life — ^in causing a more perfect spirit of
order to pervade all the various uses and employments
of society, giving a greater degree of perfection not
only to all the employments and the serious business

184 ON THE SPIRIT AND PRINCIPLES OF
of life, but in inspiring the same propelling and onward
spirit of improvement, into all our civil, social and do
mestic relations and habits of intercourse, as well as
purifying, refining and giving new life to all our recre
ations, amusements, and delights.
When the doctrines revealed respecting the nature
and capacities of the human mind, and the trae order of
unfolding Its powers, become understood and practically
applied, how different too must be the mode of edu
cation, and how different the progress of youth in
knowledge. Susceptibility to temptation is essential to
the nature of moral freedom, and man may never com
mence his existerice in the world, without hereditary
propensities to evil. The education of the child should,
therefore, always begin with the moral culture of the
affections of the heart, checking and exterminating
self-love in all forms of its appearance, and implanting
the remains of goodness and of trath, while the mind
is open and tender to receive whatever impress is made
upon it. When, education shall commence and be con
ducted upon this principle in the church, all those
false and coercive motives to advance the child in
knowledge above the .state of bis affections, which, in
the existing state of society, are deemed necessary,
will have passed away, and the office of the instructer
will be to observe well the peculiar genius and dispo
sition of each individual, and to adapt and impart a
knowledge of truth to the understanding, as fast as the
affections are open and prepared to receive it. And
the affections of the child, when thus directed, will be
continually prompting him to exertion — they will be in

ASSOCIATION IN THE NEW CHURCH. 185
continual effort to be conjoined to a corresponding de
gree of tmth — ^which is the only form or mode in which
they can be truly manifested. When thus directed,
the mind of the child will stand, in relation to all ob
jects by which it is surrounded, like a plant in a well-
watered garden, under the eye of the cultivator ; and
to the degree of its expansion and enlargement, no de
finite limits can be prescribed— for the natural world,
that embodies forth the love and wisdom of its Infinite
Creator, will ever afford it fresh aliment for growth and
enlargement. While the influences from the sphere of
society which surround it, and the light and the life of
the Lord through his Word, will operate as an atmos
phere and a sun, continually to quicken and call forth
its powers.
The natural world, and all things in the natural
world, we are taught, correspond to the state of the
spiritual world, are but manifested effects of spiritual
causes, or states In man. Therefore, as the state of
man changes, the external form of the natural -world
will undergo a coiTesponding change in appearance.
It will be literally true that " the wilderness and the
solitary place shall be glad," that "the desert shall
rejoice and blossom as the rose ; " "for in the wilder
ness shall waters break out, and streams in the desert."
That the vegetable and the animal world will be reno
vated, to a degree corresponding to the Internal change,
the moral renovation that takes place in the mind — the
poisonous plant, the savage beast, and noxious serpent,
will die, and there will remain none to hurt, or de
stroy.

186 ON THE SPIRIT AND PRINCIPLES OF
These perspectives of the future state of the Church
are not dreams of the imagination. Impressed with a
sense of the propelling and onward spirit of his reli
gion, and encouraged by the prophetic language of Scrip
ture, the sincere and spiritual believer in Christianity
has in all past ages of the Church been looking forward,
through present surrounding darkness and confusion, to
a future time, when the reign of trath should be estab
lished upon the mins of error, and when the true spirit
of benevolence should again dwell upon, and beautify
the earth. But that long-expected day, foretold by
prophets and by poets sung, it is ours to hail. Its
dawning light already paints the east, and the nameless
influences of its approach are seen and felt. " Blessed
are our ears for what they hear," and " Blessed are
our eyes for what they behold." For, to a receiver of
the doctrines of the New Church, the remarkable fea
tures of the present age, the great and rapid changes
and revolutions that have taken and are still taking
place in the world, that freedom of thought and free
dom of action, which is sending such penetrating
glances into principles of government, and the pervert
ed doctrines and forms of the Christian religion, caus
ing such overturnlngs, and demanding reform, are only
signs of the times, only the external mdication of the
coming of the Son of Man^-only the manifested
effects of spiritual causes revealed to the Church.
Changes and revolution must go on, till He shall come,
whose right it is to reign, and his kingdom is establish
ed — till the spiritual causes, revealed to the mind, that
are now in operation, now in effort to produce, shall

ASSOCIATION IN THE NEW CHURCH. 187
have brought forth into extemal existence, and mani
festation, that state of order and perfection upon earth,
when it can be indeed said, " the tabernacle of God
is with men, and he will dwell with them, and they shall
be his people, and God himself shall be with them, their
God."

THE END.

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