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sacraments may be illustrated by a comparison with the nature and inspiration of the Word; for the same fallacy enshrouds both, and prevents their true character from being generally perceived. It is commonly believed, that the inspiration and sanctity of the Word are entirely owing to its having been written by men who were the subjects of a personal inspiration and divine sanctity. To prove a book to be inspired, it is therefore thought only necessary to prove that it was written, or dictated, by a person to whom this personal inspiration and sanctity is attributed. Hence the amatory effusion called "The Song of Songs," because ascribed to Solomon, is considered a portion of the Word of God, although, like the book of Esther, there is no reference to God in any part of it. But, as is well known to every intelligent New Churchman, the inspiration and sanctity of the holy Scriptures do not depend upon the character of the mere writers of the different books, but upon the fact, that the divine providence so overruled their diversified compositions, that the literal sense should every where contain concealed within it, but united to it by a fixed analogy or correspondence, a celestial and spiritual sense, treating every where of things heavenly and divine. The sanctity and efficacy of the Word, are, therefore, within itself, and do not depend upon the mere writer; and the sanctity and efficacy of the sacraments are within themselves, and do not depend on the administrator.

But it may be asked, do you then mean to advocate the promiscuous administration of the sacraments?-By no means: we fully appreciate the apostle's advice, "Let all things be done decently and in order." Here, however, the query instantly suggests itself,-what is true Christian order as regards the constitution of the ministry; and what is the true basis of ministerial authority?—To this it is replied, that the only basis which rests upon the suffrage of both Scripture and common sense, is, the will of a Christian society.

Every assembly of Christians is, in the New Testament acceptation of the term, a Church. The aggregate of all these assemblies constitutes the Church. Every assembly of Christians possesses, or ought to possess, the inalienable right to regulate their own affairs, in such a manner as they may judge most conducive to general edification. Order and experience alike prove, that every society requires a head or leader; that its members may perform, individually and collectively, their several uses. The elected and freely chosen head or leader of any Christian society, is its scriptural and lawful minister; but this election or choice does not remove the minister from the membership of the society, or render him no longer a brother among

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the brethren: it merely constitutes him the first member, both in rank and importance. On him, as the chosen head, naturally devolves the office of instructor in the common faith, the leader of the common worship, and administrator of those sacred ordinances which the Lord bequeathed in common to all who should become his disciples. Should such a minister undergo the ceremony of ordination, such ceremony, strictly considered, is really nothing more than a solemn acceptation, on his part, of the ministerial office, and a dedication of his services to the Lord in the performance of the uses of his office and on the part of the society, it is a solemn acceptation and recognition of their elected head, as their chosen pastor; together with their mutual and public supplication that the divine blessing may rest upon their mutual engagements. But neither this election nor this ordination confers any peculiar fitness or mystic power; if the party was before unfit for the office, he remains unfit still. Ordination, therefore, is an act of solemn election, recognition, and dedication; but whether ordained or not, it is submitted that the elected head is the lawful and fully authorized minister of the society to which he belongs. There is, however, an important use in public ordinations, beyond what concerns the minister and his own society. As ministers of various societies take part in the service, it becomes a public avowal that each society is a branch of the general church of the Lord, and that each pastor is a recognized pastor in the church of Christ. The whole church thus becomes more firmly cemented together by the bonds of unity and concord.

Should any Christian society, or an aggregate of societies, doubting their individual judgment, or reposing more confidence in the greater experience and wisdom of certain select individuals, confer upon them the right and responsibility of choosing proper persons for ministers, and leave to them the entire management of the means by which such ministers should become publicly known and recognized, still the principle we contend for is the same: the fundamental and original moving power is the will of the people. This plan may be attended with some advantages; but it is liable to great abuse; in fact, it appears to have been the fruitful source of nearly all clerical pretension and tyranny. And if the power is retained against the will of the people, or if their wishes or interests cease to be consulted, it becomes, then, an abominable usurpation, and ministers so appointed are mere intruders in the fold of God.

It is presumed, that the foregoing view of the Christian ministry is both scriptural and rational, and capable of being satisfactorily de

fended. But when it is considered that ordination by a particular class of individuals confers on the person so ordained an inherent power which he did not possess before, we then leave the safe and sure ground of Scripture and reason, and enter the shadowy regions of pretension and imagination.

For many ages it has been common to support the pretensions of the Christian ministry to the sacerdotal character, by borrowing analogies from the Levitical priesthood. This was especially the case when the degenerate successors of the apostles began to be dazzled by visions of worldly prosperity and external splendour. The Christian ministry then assumed the place of the ancient hierarchy; the religion and the men were changed, but the offices, privileges, and emoluments, were retained. We have, however, nothing to do with the Mosaic economy. The same circumstance which put an end to the rites of circumcision and sacrifice, for ever abolished both Priest and Levite. The Christian dispensation knows nothing of a priesthood; and pretensions to such power or office, or the retention of a priestly caste, are spurious and foreign to its spiritual genius.

Men are at liberty to carry out their ideas of expediency, or to gratify their desire for pomp and pageantry, and their love of antiquity, by establishing as many degrees of rank and office among them as they please. So long as the power conferred is only sought to be exercised among those who gave it, no other individuals are injured or have any occasion to complain. But it must not be forgotten that these powers are merely of human origin, are without any Scripture authority, and confer no spiritual or peculiar gifts or graces on their

possessors.

Leigh.

J. W. H.

REFLECTIONS ON EDUCATION,

AND MEANS SUGGESTED FOR EXTENDING THE MINISTRY

OF THE NEW CHURCH.

EDUCATION, at this present period of time, is an all absorbing theme; the world seems to have this subject immediately under its cognizance; and from this circumstance we may conclude, that the influx from the spiritual into the natural world is daily becoming more powerful. We cannot have effects constantly placed before our eyes without the mind's being led to inquire into the causes from whence they proceed. A slight glance at the rapid progress that knowledge has made since

the second advent of the Lord, is an evident proof that the human mind has thrown off its shackles, and is now bounding about in the first joyful feelings of recovered liberty. Our multifarious productions in science, our varied political views, our general respect for associations, which have for their end the opening of the wonders of nature, all proclaim, in a voice of thunder, that the human mind has been emancipated by a power divine. It is impossible for any mind that is not under the influence of New Church truths to comprehend the vast powers of the intellectual faculties: the world at the present day may be compared to a man who only knows the power that belongs to steam, but at the same time is ignorant of the applications of the power. Now, the man that is under the influence of spiritual truth may be compared to one who not only knows the inherent power of steam, but at the same time is capable of directing that power through proper mediums to every practical purpose of life: so at the present day the world generally knows the power of education; but it is for the New Church to direct this mighty power to its legitimate end and use. One class merely sees the thing in its infancy, the other in its manhood and meridian splendour. How is this accounted for, that one class shall have superior knowledge of the subject ?— Why this reason explains it: the knowledge of what constitutes mind is possessed by the New Church disciple. But it may be asked what is mind? Explain it. Mind is not a vapour, or an incomprehensible compound of something that cannot be explained, but a substantial organization, composed of spiritual and natural substances in discrete and continuous degrees, thus a form receptive of influx from the Being who is the source of mind. These substances are the will and understanding, and the material body is their proper basis while in this world Thus when we see a man, we see mind manifested in the natural, spiritual, or celestial degree; it must also be recollected that the superior degrees can only be manifested in the natural; thus the natural is of such a quality as the superior degrees determine. Will and understanding united is called mind, and its inferiority or superiority is determined by the degree that is opened. The developing of the various degrees is accomplished by instruction; and the educating power that is made use of in the present day can only open the degrees of the natural mind; therefore science raises the natural understanding to its highest elevation, which elevation is merely rational. That this degree is the only one that is generally opened, is manifest from the rapid strides scientific discoveries are making. We have inventions of a novel kind daily inundating the world; and, in the present state

of things, often producing misery for the want of a proper power to direct them. I will illustrate this by machinery. This power, if it were well directed by spiritual-rational men, would produce universal benefit to mankind; but at present it produces a great deal of misery on account of being improperly directed. Again: commerce has gained an unprecedented height in England; in fact, Englishmen are commercial men: and what should produce more natural blessings than commerce? and what is more perverted? This can only be accounted for by the fact, that the first, or the natural degree of the mind is only opened; and when this is the case, the proper regulating power is wanted; and what would be blessings under proper management, under improper, turn round and inflict upon society wounds of a deadly nature. I bring forward these things to shew that merely natural instruction is only capable of developing the natural degree of understanding: and when this is only cultivated by man, then it is, as Shakespeare says, that "he plays such mad fantastic freaks before high heaven as make angels weep." It is, therefore, absolutely necessary that spiritual truth should come forward and assert its authority and power in education; for this order of truth opens and instructs the second degree of understanding, and admits the light of heaven into the natural degree. It is this that gives to man the eagle's eye, and enables him to bring all things under his comprehensive view. What barrier, then, can be erected which to him will be insurmountable? Not one; he can accomplish all things; he puts forth his gigantic hand, and crumbles into dust the feeble bulwarks of the mere reasoner. He then can wield the mighty powers of nature, and provide a proper channel for every thing that is brought out of her productive womb. Politics, reason, and revelation, form a one in his hand and every thing that he touches is made conducive to the welfare of man. It is this order of truth that opens the hidden recesses of the human soul, and brings to light the amazing wonders of mind; it winds its glorious course through the regions of spirit, and conducts its follower to those splendid mansions in the soul, where dwelleth the Lord of heaven and earth, the infinite, eternal I AM. But while we grant that this order of truth confers this power, we see at the same time that the world knows nothing of it, and yet it is required in education.

The understanding of man not only requires to be educated and become receptive of the light of heaven, but the will also has to receive instruction before it receives the heat of heaven. can only be genuine when the will and understanding are united, therefore education, when applied to the will, is of a different kind than

Now, as mind

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