Εικόνες σελίδας
Ηλεκτρ. έκδοση

16th April, Mr. Moss again preached, in the morning on the “Transfiguration,” and in the evening on the “Unseen World,” this latter discourse producing the most impressive solemnity and effect.

Altogether the visit of Mr. Moss has been attended with good results in various ways, and the Society hope to see the fruits in days to come.

SALISBURY — REVIVAL OF THE So. CIETY.—It is known to many of our readers that for several years a small society of the New Church existed in Salisbury, the doctrines having been first introduced by Ralph Mather and J. W. Salmon, when on their missionary tour throughout England, preaching them in the open air, in the market place of that city, in the year 1787. At this time several influential persons appear to have fully received their teachings, and for some considerable time afterwards social meetings for the propagation of the views were held. Indeed, we find that at the third General Conference of the New Church, held in Great Eastcheap, London, in 1791, the presidential chair was filled by a Salisbury representative, one Mr. Benjamin Banks, then a musicseller in that city. This gentleman was a very energetic and warm-hearted receiver of the truth, and during his lifetime the cause made progress ; afterwards the ranks were rapidly thinned by removals into eternity of the various receivers, until but two or three remained. In 1825 an effort was made in connection with the late Mr. A. J. Le Cras and others to establish a society, which was so far successful as to prolong an existence under various leaders and vicissitudes until the autumn of 1857, when, from several causes combined-the emigration of members to other places being the most prominent - meeting for worship was discontinued, and has not since been resumed. Within the past few months Mr. William Whitehorn, an ardent and liberal friend of the Church, having purchased of the Society of Primitive Methodists their old meeting-house, situate in the prominent thoroughfare of Fisherton Street, has repaired, altered, and beautified the same in such a manner as to make it a convenient assembly room, fitted with extensive platform and gallery, and

capable of seating about 400 persons, adapted for concerts, readings, &c., for which purpose it is intended. On its completion, Mr. R. Gunton, the wellknown and respected missionary of the Church, was invited by Mr. Whitehorn to deliver therein a short course of lectures on New Church doctrines, which lectures were well attended, and produced great inquiry. Another course has since been given during the month of February by the Rev. Dr. Bayley, with very marked success. These were again followed by a more lengthened course in April by Mr. Gunton, when numerous and attentive congregations assembled to listen, and from whom many expressions of delight and satisfaction were heard to enanate, as well as a desire expressed that services of the same kind should be continued. Under these circumstances, Mr. Whitehorn has kindly granted the free use of this comfortable place of assembly for Sunday evening worship, and the performance of which the Rev. D. T. Dyke has engaged to carry out ; and we have much pleasure in stating that the evening services that have been held since Mr. Gunton's mission terminated have been attended by respectable and attentive audiences.

[ocr errors]

SHOREDITCH.-In March last the Rev. Dr. Bayley delivered a course of lectures in the Town Hall, particulars of which were given in our last number. At each of the lectures the public were notified of the fact of there being a New Church in Buttesland Street, which is not more than five minutes' walk from the Town Hall; and on Sunday, March 19th, Mr. Ramage commenced there a course of Sunday evening sermons on “ The Future Life.” On that occasion the building was filled almost to excess, and it is pleasing to be able to add that the interest was so well sustained that the attendance did not flag on any of the evenings ; in fact, if possible, the attendance on the last was greater than on the first night. This is a striking proof of the popular and interesting manner in which Mr. Ramage presents the doctrine of the Church to his hearers. On Easter Monday the members and friends met at the church to celebrate the first

year of Mr. Ramage's ministry in the neighLourhood. About 130 sat down to tea,

and more than 150 were present at the meeting held afterwards. The Rev. Dr. Bayley, who has always evinced much interest in this young society, took the chair, and addressed the friends at some length. Dr. Tafel and Mr. R. Gunton followed in the same spirit, which was one of congratulation to both leader and members on past success, and encouragement to all to redouble their efforts in the future. Mr. Ramage then gave an address on “Religious Enthusiasm,” in the course of which he said that, gratified as he was at the kind and flattering manner in which he had been spoken of by the previous speakers, he felt it was but right to say that, had he not been helped as he had been by a band of hard-working and zealous men, such a success as had been achieved would have been impossible. Mr. Cutting, the secretary, made a few remarks on “Our Organization ;” and after a few words from Mr. Dodd, the superintendent of the Sunday School, and from Mr. R. Jobson, who has always been an active friend of the Society, the meeting separated at 9.30, after having spent an extremely happy evening. The excellent singing of several pieces by the choir much assisted to heighten the pleasures of the evening, and much credit is due both to the leader, Mrs. Carter, for her management, and to the singers for their performance. It is a pity this promising society has not a building better adapted to their wants, but no doubt the members will make every effort to overcome this evil. GENERAL CONFERENCE. —

:- The next meeting will take place in the Church in Cross Street, Hatton Garden, London, and will commence its sittings on the evening of Monday, August 7th. It will greatly facilitate the labours of the gentlemen who have the making of the preliminary arrangements, if Secretaries of Societies will communicate with the Secretary of the Cross Street So. ciety, giving the number and names of their representatives as soon as the appointments are made. The Secretary's address is, Mr. Penn, 57 Camden Road, N.W.

Marriages. At the New Jerusalem Church, Heywood, by the Rev. R. Storry, February 22nd, Mr. George Whitaker, to Miss

Eliza Ashworth.—May 17th. Mr. Thomas Massey to Miss Mary Worsley.

-May 17th. Daniel Diggle, Esq., to Mary Ann Radcliffe, eldest daughter of James Radcliffe, Esq. All of Heywood.

Obituary. We have to announce the death, on the 23d of March, in the sixtieth year of her age, of Mrs. Hannah Lee, who was well known to the friends in London from fifteen to eighteen years ago as Mrs. Henderson, of the Southampton Mission Room, Euston Road. Those who knew Mrs. Lee as Mrs. Henderson will hardly require to be reminded of her zeal and tact in making known the doctrines of the New Church, of which no more sincere and consistent professor could be named. A kindly tribute to her memory is also called for by the warmth of her friendships, and her readiness to perform every

charitable work among the poor of her neighbourhood, of which the writer of this can recall many instances. While her natural abilities were considerable, her accomplishments were not of the kind which we part with when we lay aside this mortal frame. She was an honest, good, kindly-natured, and intelligent soul, never weary of welldoing, and as such she will be remembered and regretted by all who knew her at the period of her greatest activity. E. R.

Died, at Wivenhoe, Essex, in the thirty-sixth year of her age, of consumption, Mrs. Margaret

Diana Mary Harvey, wife of Mr. John Harvey, and youngest daughter of the Rev. D. G. Goyder. “Daughter, thou hast gone before us,

And thy saintly soul is flown
Where tears are wiped from every eye,

And sorrow is unknown :
From the burthen of the flesh,

And from care and pain releas'd,
Where the wicked cease from troubling

And the weary are at rest.
The toilsome way thou'st travell’d o'er,
But Christ hath taught thy languid feet

To reach His bless'd abode.
Thou’rt happy now like Lazarus,

Upon his father's breast,
Where the wicked cease from troubling

And the weary are at rest.
“And when the Lord shall summon us

Whom thou hast left behind,
May we, untainted by the world,

As sure a welcome find;
May each, like thee, depart in peace,

To be a glorious guest,
Where the wicked cease from troubling

And the weary are at rest."

[blocks in formation]


That there exists a marked similarity between man and other members of the animal kingdom is an almost self-evident fact. Whether this similarity is of such a character as to warrant the inference that man is not the result of a special creative act, but that he is no more than a developed animal, is one of the questions really at issue. On the other hand, that man is, in some respects, as markedly distinguished from all animals

as, in some other respects, he is similar to animals, is likewise å self-evident fact. Whether what distinguishes man from animals is no more than the natural development of such slight differences as exist between other animals, and is so to be accounted for, is again the other half of the question really in debate. The case of Lamarck, Darwin, and others, is necessarily based on the facts of similarity, which their investigations undoubtedly show to be very extensive, and often most remarkable. The case of their opponents—the advocates of the special act of creation hypothesis

is as necessarily based on the facts of difference; and it may justly be claimed that an almost equally extensive, and certainly quite as remarkable class of facts can be arrayed supporting their hypothesis. The difficulty of the Darwinians is to account for the differences between man and the animals; the duty of their opponents is to account for the similarities between the animals

On such a subject it would be unwise to dogmatize on either side; both classes of facts need to be fairly examined.

and man.


As Mr. Clissold well said, in 1846,1 there are three sciences which treat of life,—theology, of life as it is in God; psychology, of life as it is in the soul, or spirit; physiology, of life as it is in the body. The Darwinians base their case on the testimony of physiology and anatomy, on the visible, tangible, material. If the case of their opponents has any solid ground to stand upon, it will be found in the testimony of psychology and theology. In all probability the evidences to be furnished from the material plane will convince many who are not so able, or so willing, to understand the evidence drawn from a higher than a material plane of knowledge and thought. But unless prepared to deny the validity of theological evidence altogether, ignoring the evidence will not get rid of it. The evidence of psychology cannot, however, be ignored; and hence we may properly interrogate Swedenborg as an important and reliable witness in the psychological dispute.

In order to furnish the materials for a subsequent induction, I here append some of Swedenborg's more explicit statements on the psychological similarities and differences between man and the animal creation :

“Without a knowledge of degrees nothing can be known of the difference of the interior faculties of the mind in men; or, therefore, of their state as to reformation and regeneration ; or of the difference of the exterior faculties which are of the body, as well of angels as of men ; and nothing at all of the difference between spiritual and natural, or therefore of correspondence; yea, or of the difference between men and beasts, or of the difference between the more perfect and the imperfect beasts; or of the differences between the (various) forms of the vegetable kingdom, and between the (several) materials which compose the mineral kingdom.” (D. L. W. 185.)

“There are three degrees of ascent in the natural world, and also three others in the spiritual world. All animals are recipients of life; the more perfect, of the life of the three degrees of the natural world; the less perfect, of the life of two of those degrees; and the imperfect, of only one degree of the same. But man alone is a recipient of the life of the three degrees of the natural, and also of the three degrees of the spiritual world. Hence he may be elevated above nature, which no other animal can be.” (D. L. W. 66.)

How man is elevated from the ultimate degree of the natural into the second, and also into the third, or how, from being sensual he becomes knowing, and afterwards rational; and how, after death, he can be elevated from the lowest to the highest of the three spiritual degrees, and finally " see God,” is very beautifully shown in D. 67.

1 “The Connection between Theology, Psychology, and Physiology; In. troductory Lecture to Swedenborg Association,” Dec. 7th, 1846, by the Rev. A. Clissold, A.M.

[ocr errors]


Hence there is a definite relationship between man and all things in the natural world, or "all created things in a certain image represent



“The relation of all and everything in the animal kingdom to man is evident from the following considerations: animals of all kinds have members by which they move, organs by which they feel, and viscera by which they actuate these organs and members. These things are common to them with men. They have also appetites and affections similar to the natural appetites and affections in man; and they have connate knowledges corresponding to their affections, in some of which there appears, as it were, somewhat spiritual, which is more or less evident in the beasts of the earth, in birds, bees, &c. Hence merely natural men liken the living things of this kingdom to themselves, except as to speech.” (D. L. W.61.)

‘Man has three degrees of mind, or of understanding and will; these degrees may be opened successively, and, as they are transparent, he may be elevated as to the understanding to the light of heaven, and see truths, not only civil and moral, but spiritual truths, and from many truths seen he may conclude truths in order, and so perfect his understanding to eternity. But beasts have only the natural, and not the two higher degrees. Natural degrees without the spiritual have no faculty of thinking of anything civil, moral, or spiritual. As the natural degrees of animals are not capable of being opened, and thereby of being elevated into superior light, they can only think in simultaneous and not in successive order, which is not thinking, but simply a mere acting from a knowledge corresponding with their affection ; and as they cannot think analytically, and see their lower thought by means of a certain superior thought, they cannot speak, but can only utter sounds agreeably to the knowledge proper to their love. The sensual, or the lowest natural man, however, differs from a beast only to this extent, he is able to fill his memory with scientifics, and to think and speak from them ;" (D. L. W. 255,) for “to think from causes is a property of intelligence.” (D. L. W. 202.)

“The uses of all created things ascend by degrees from ultimates to man, and through man to God the Creator, from whom they had their origin." Ultimates are all things of the mineral kingdom. Mediates are all things of the vegetable kingdom. Primaries are all things of the animal kingdom. “In every kingdom there are things lowest, middle, and supreme; the lowest for the use of the middle, and the middle for the use of the supreme. Thus the uses of all created things ascend in order from ultimates to man, who is the first in order.” (D. L. W. 65.) It is because of this connection existing between all created things that all created things are representative, corresponding to spiritual things-affections and thoughts—in man, and hence to things of heaven, and finally to the innumerable and infinite things contained in the love and wisdom of the Lord. “Beasts signify the affections and inclinations such as man has in common with them,” and in all sacrificial worship the animals sacrificed were applied accord

« ΠροηγούμενηΣυνέχεια »