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the imaginary bonds of unity, and, as was to have been expected, disunion has been the result. Men exercising freely their rational powers, and rejoicing in their mental freedom, may be expected to differ in their apprehension of various points of doctrine, even where they agree in all that is really essential and fundamental. But these differences can never divide those who are united in genuine charity. Love of the neighbour produces a tender regard for the feelings, and a respect for the opinions of others, and especially of those with whom we are associated, and with whom we agree in all essential points of faith and life. And if this be true of opinions relating to the higher departments of religious inquiry and spiritual wisdom, it is certainly not less true of the lower matters of external order and discipline. We are told by Swedenborg, that with the Ancient Church,“ potwithstanding there were many kinds of worship, * * still they had all one lip, and their words were one ; that is, they were all principled in one doctrine in general and in particular. The doctrine is one when all are principled in mutual love and charity. Mutual love and charity are effective of unity, even amongst varieties, uniting varieties into one ; for, let numbers be multiplied ever so much, even to thousands and tens of thousands, if they are all principled in charity, or mutual love, they have one end, viz., the common good, the kingdom of the Lord, and the Lord Hiniself; in which case the varieties in matters of doctrine and worship are like the varieties of the senses and viscera in man, which contribute to the perfection of the whole. For then the Lord, by means of charity, enters into and operates upon all, with a difference of manner according to the particular temper of each, and thus arranges all and every one into order, as in heaven so on earth ; and thus the will of the Lord is done on earth as it is in heaven, according to what He Himself teaches." A.C. 1285. And again, in describing the state of the first Christian Church, as distinguished by doctrinals, he says,—“This distinction of names arose solely from doctrinals, and would never have had place if the members of the church had made love to the Lord and charity towards their neighbour the principal point of faith. Doctrinals would then be only varieties of opinion concerning the mysteries of faith, which they who are true Christians would leave to every one to receive according to his conscience, whilst it would be the language of their hearts, that he is a true Christian who lives as a Christian, that is, who lives as the Lord teaches. Thus one church would be formed, and all disagreements arising from mere doctrinals would vanish ; yea, all the animosities of one against another would be dissipated in a moment, and the kingdom of the Lord would be established on earth. The

Ancient Church, which existed immediately after the flood, although dispersed over several kingdoms, was of such a character; so that notwithstanding they differed much from each other in respect to doctrinals, they still made charity the principal thing, and regarded each other's worship, not from the doctrinals of faith, but from the charity of life which entered into it.” A. C. 1799.

With this testimony before us, how painful must it ever be to every true lover of our heavenly Zion, to witness divisions and disagreements among those professing to be members of the New Church, and to be seeking its establishment in the world. It is a sad evidence of our distance from that charity which thinketh no evil, and of the absence of that mutual love which binds the church in one. Suffer, brethren, on this subject, the word of admonition. As members of the New Church, professing to be guided by the highest principles of moral and spiritual life, the world looks to us for higher results. “What do ye more than others ?" is the inquiry naturally presented by those who form their judgment by the divine assurance, By their fruits ye shall know them.” Let us strive diligently, then, to show the superiority of our doctrines by the purity and brotherly kindness of our conduct. Let us cherish a stronger disposition to discover the good, than to magnify the imperfections of our brethren; and let us unite ourselves with the former, while we cast the mantle of charity over the latter. Then will Jerusalem become indeed and in truth a city that is compact together, and a praise in the earth.

Another form in which, as members of the New Church, we are called upon to exemplify this great doctrine of charity, is in all the occupations and professions in which we are engaged. The separation of religion, of its restraints, and of its sanctifying influences, from the duties of this life, is one occasion of the excessive worldly-mindedness which the more enlightened classes in every Christian community deplore. Such separation, under the popular teaching of Christianity, was naturally to be expected, but can find no excuse under the teachings of the New Church. Our author, in his Universal Theology, says--" That charity itself consists in acting justly and faithfully in whatsoever office, business, and employment a person is engaged, and with whomsoever he has any commerce and connection.” And in his instructive posthumous Tractate on Charity he traces the application of this doctrine very minutely to the several stations and duties of life. It is, indeed, an arrangement of Divine Providence that man should be initiated by the duties of this life into acts of usefulness to his fellow-man, and thence prepared to minister hereafter, from affection and inmost delight, the higher uses of the heavenly world from which he is created. In the commencement of his career he performs these uses from the love of himself and of the world ; but as he advances in the regeneration, new motives and new affections are born into the soul, and he is enabled to perform them from the love of the neighbour. Good, says Swedenborg, is civil, moral, and spiritual. The highest good to which the unregenerate can attain is civil and moral. They do good to receive as much again. It is regeneration from the Lord which opens the spiritual faculties, and discloses the interior delight and blessedness of doing good to others from the love of use and a regard to the will of God. When this state is attained, all the inferior motives of the natural man are controuled by the higher motives of the spiritual. Civil and moral good are then cultivated from the love of the Lord and the neighbour. Religion thus becomes united with all our worldly transactions. It inspires us with pure motives and holy purposes; it purifies us from the selfishness of the merely natural man; and it renders the affairs of this life a means of continually enlarging our affections and sympathies for the great family of man.

And if there be one department of the religious life on which it is most needful that the light of the New Jerusalem should be strongly shed, it is the selfishness and worldly-mindedness which underlie all our worldly affairs, and which insinuate themselves into all our social relations. It is felt and confessed by many, that there is in the worldly transactions of society something radically defective. The precepts of the Lord are not exemplified in the lives of His professed disciples. The doctrine of Christian charity is violated in the every day practices of those who call themselves Christians. So strongly is this felt, that it has excited grave suspicions of the soundness of the popular religious teaching, and led to the admission of the religiousness of labour and of its influence as a means of moral and spiritual improvement and elevation. Worldly duty is beginning to be regarded, even by Old Church writers, as a means of strengthening and manifesting Christian piety, and as a channel through which our religious principles are to flow forth in acts of usefulness to our fellow-creatures. It is also seen that those engagements form a means of moral discipline, wherein our selfish and worldly affections are severely tried, and the minds of the upright and sincere purified from their defilements. It is encouraging to those who are called to struggle against the strong current of popular prejudice, to find their principles adopted by those hitherto opposed to them. But it is also, beloved brethren, strongly suggestive to us.

Are we sufficiently careful to exemplify our own doctrines in all our worldly

transactions ? With clearer knowledge should be combined a purer practice. “If ye know these things, happy are ye if ye do them. doctrines we have received shed the clearest light on the entire subject of our duties, civil, moral, social, and domestic. They show that all religion has relation to life, and that the life of religion is to do good. The one purpose of life is to be usefulness to others; and as members of the New Church, we are the witnesses of this truth in the world. It is not more by the truth of our doctrines than by the moral elevation of our lives, that we must seek to manifest the superiority of our heavenly doctrines, and to spread the glorious truths of the New Jerusalem. The church is not new from doctrine received intellectually, but morally and spiritually. It is the love of loving the truth which constitutes the church, and renders it as a city set upon a hill. “ Let your light so shine before men, that they may see your good works, and glorify your Father who is in heaven.” May we treasure in our hearts a constant recollection of these great truths, and may we be careful and diligent to exemplify them in our lives and practices ! On behalf of the General Conference, affectionately and truly yours,



(From the New Jerusalem Messenger, New York, July 21st.)

The following excellent Address was delivered by the Rev. Chauncy Giles, June 19th, 1855, on inducting Dr. Leonard Tafel (brother of Dr. Tafel of Tübingen), and the Rev. J. P. Stuart, into their respective professorships of Language and Philosophy. In a future number we intend to give the admirable address of Mr. Stuart in reply.

Rev. MR. GILES'S ADDRESS. Gentlemen :

The Trustees of the Urbana University have delegated to me the pleasant office of formally inducting you into the Professorships of Language and Philosophy, to which you have been respectively elected.

Your appointment to these important posts is in itself evidence that they consider you acquainted with your duties, and competent to perform them. Still, it is appropriate to the occasion to point out briefly their nature, to express the confidence they have in your ability, and the hopes they feel justified in entertaining, that you will be efficient instruments in carrying into effect the ends they have in view in the establishment of this institution. These ends are:

First, To withdraw the youth of the Church from all influences

and associations adverse to their respect and love for the Church, and to bring them, as far as possible, under the sphere of her doctrine and life.

Secondly,- To teach them language, science, and philosophy, in the new and clear light of her truths: that the sensual and natural scientifics may be conducive not only to natural and worldly uses, but to intellectual discipline and culture.

Thirdly,—That the knowledges they acquire may become vessels receptive of spiritual truth-instruments in their regeneration, and in the development of a new life, in an order and proportion after the original and perfect pattern of man. In a word, their highest end is, to coöperate with the Divine Providence in the establishment of the New Heavens and the New Earth, both in the hearts of their children, and in the new generation that is now coming forward upon the earth. They have elected you to be the instruments of carrying these ends into effect. You are to keep these ends in view in all your teaching, even of the alphabet of language ; in the most common principles of philosophy; in your recreations as well as severer studies, and in all your intercourse with the minds committed to your care.

Aided by the light which the New Church gives of the nature of the human mind and its destinies, they look for a wiser discipline and a more orderly development of its forms, than has ever before been secured; while they hope to obtain an equal, if not greater amount of the literal facts and forms of science, It will be your duty not only to teach, but to instruct; not only to communicate knowledge, but to guide to the best process of obtaining it; to give the informing life of truth in every fact, and to turn the faces of your pupils upwards, that as they advance through the circle of knowledge, they may move with an ever upward ascent, towards the Church on earth and in heaven. We trust you may not only be able to guide them in the right path, and furnish them with suitable means for their journey, but to secure their active and ardent coöperation.

In the highest sense your ends are the same, though you seek their attainment through different instrumentalities.

Then addressing Dr. Tafel, Mr. Giles proceeded : ---You, Sir, to whose charge is to be committed the department of Language, by many years of successful instruction in Europe, and by the ability you have shown in the performance of your duties here, have proved yourself fully competent to fulfil them.' Trained in the schools of a nation which has no equal in a minute and accurate knowledge of science and language, in patient and extensive research, to a mastery of the mere letter of language, you have added a discriminating judgment in seizing its spirit, and an unequalled skill in communicating it.

We repose, therefore, the fullest confidence in your ability to fulfil the important duties of your office, with honour to yourself and the University, and with great usefulness to the youth who may receive the benefit of your instructions.

You are to teach Language--not the Latin, and Greek, and German alone--not the forms, the mere arbitrary symbols, though these too

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