Kitabı oxu: «A Compendium of the Chief Doctrines of the True Christian Religion»
Robert Hindmarsh
A Compendium of the Chief Doctrines of the True Christian Religion
Published by Good Press, 2022
EAN 4064066442491
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A Compendium of the Chief Doctrines of the True Christian Religion — Title, Preface & Contents
The Being and Unity of God,
God himself the primary Substance and Form,
The Divine Essence, which is Divine Love and Divine Wisdom,
Creation,
The State of Man before the Fall,
The Origin of Evil, and the Fall of Man,
The State of Man after the Fall,
Redemption by the Assumption of Humanity,
The Glorification of the Humanity,
The Holy Spirit, or Divine Operation,
The Divine Trinity,
The Lord,
The Sacred Scripture, or Word of God,
The Decalogue, or Ten Commandments,
Good and Truth,
The Will and the Understanding,
The Internal and the External Man,
Love in general; including Love to the Lord, and Love to our Neighbour; also the Love of Self, and the Love of the World,
Faith,
Charity and Good Works,
Man an Organ of Life,
Free-Will,
Repentance,
Reformation and Regeneration,
Remission of Sins,
Temptations,
Difficulty of Regeneration gradually overcome,
Conscience,
Piety,
Imputation,
Human Merit,
Baptism,
The Holy Supper,
Marriage,
The Church,
Death and Resurrection,
Heaven and Hell,
The Intermediate State, or World of Spirits,
The State of Children after Death,
The Gentiles, or Heathens,
Divine Providence,
Miracles,
The Laws of Divine Order, by which all the Divine Operations are conducted,
The Divine Science of Correspondences, according to which the Sacred Scriptures are written throughout,
The last Judgment, the Second Advent of the Lord, and the New Jerusalem,
The probable State of the World and Church hereafter,
Ecclesiastic and Civil Government,
Plurality of Worlds,
The Reasons why the Lord was pleased to be born on our Earth, rather than on any other,
Concluding Reflections,
Extracts from the work entitled, "True Christian Religion, containing the Universal Theology of the New Church," by the Hon. Emanuel Swedenborg,
A Compendium of the Chief Doctrines of the True Christian Religion — Title, Preface & Contents
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PREFACE.
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THE doctrines of the New and True Christian Religion having been published in a great variety of voluminous writings, and many persons having expressed a desire to see them in an abridged form, not only for their own use, but for the benefit of others, who may be disposed to peruse a small Manual, when a larger work would fail to engage their attention; the Author of the following Compendium has endeavoured to meet this wish of the Public, by bringing into as compact a form and order, as the nature and number of the subjects treated of would permit, the principal doctrines of the New Jerusalem. And as the sentiments contained in it do not originate with him, but are those of Divine Revelation itself, laid down in a clear and intelligible manner, he feels himself at liberty to recommend it as a work proper to be put into the hands of strangers, or of such as are desirous of obtaining a general knowledge of the doctrines professed by the members of the New Church.
He is aware, that it may possibly be the opinion of some, that the end or purpose intended is already answered by a publication of the late Hon. Emanuel Swedenborg, entitled, A Treatise concerning the New Jerusalem, and it's Heavenly Doctrine, particularly the cheap edition without the Extracts from Arcana Cœlestia. But when it is considered, that the present Compendium embraces not only the substance of that most useful little volume, with it's many references to the larger work, but the substance also of the Treatises concerning the Lord, the Sacred Scripture, the Doctrine of Life, and the Doctrine concerning Faith; that it exhibits likewise a concentrated view of the chief doctrines so amply and so ably explained in the great work, entitled, True Christian Religion; and that many leading features of the works on Divine Love and Divine Wisdom, the Divine Providence, Heaven and Hell, the Intercourse between Soul and Body, the Apocalypse Revealed, and Apocalypse Explained, the Last Judgment, the Earths in the Universe, and even the Arcana Cœlestia itself, with other productions of the same distinguished pen as that already referred to, are to be traced in the following pages; we hope, that our humble efforts to convey to the reader, from the stores above mentioned, much useful information in a very small compass, will not prove to be labour entirely lost, but will be accepted by him as a testimony of our desire to contribute to the real welfare of society, by diffusing among them, according to our ability, the knowledge of the One True God Jesus Christ, and the most important doctrines of the New and True Christian Religion.
ROBERT HINDMARSH.
| Salford, Manchester, |
| May 16, 1816=60. |
The Being and Unity of God,
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A
COMPENDIUM,
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&c. &c.
I. The Being and Unity of God.
THERE is one God, the Creator of all worlds, visible and invisible, who in consideration of his divine Esse, which is the original source and incomprehensible fountain of all life and being, is called I Am that I Am, or Jehovah, who Is, who Was, and who Is To Be, the First and the Last, the Beginning and the End, the Alpha and the Omega, the All and In All. The being and unity of Jehovah God are inculcated by the general tenor of divine revelation, as well as by many express declarations; and may be considered as the ground-work or foundation of all religion. It is therefore written, “Hear, O Israel, Jehovah our God is One Jehovah,” Deut. vi. 4. Mark xii. 29. “Thus saith Jehovah the King of Israel, I am the first, and I am the last, and besides me there is no God,” Isa. xliv. 6. “I am Jehovah thy God, and thou shalt know no God but me.” Hos. xiii. 4.
God himself the primary Substance and Form,
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II. God himself the primary Substance and Form.
THIS one God is the real and primary substance and form, from whom and by whom all created substances and forms were produced; it being impossible that any substance whatever could have risen up out of nothing. All things that exist must, therefore, have been produced by a divine power from an original substance, that is, from God himself, yet in a way, and according to an order, that preserves the most perfect and complete distinction between the Creator and the creature. And as we see, that all created substances and forms have, either directly or indirectly, some respect to the human form; and it being certain, that this respect must ultimately lead and point to him, from whom they proceeded; it necessarily follows, that God is in such original and primary substance and form a Divine Man, in whom nevertheless all things are infinite and eternal, without any relation either to space, or time, or matter, being prior to and far above them.
The Divine Essence, which is Divine Love and Divine Wisdom,
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III. The Divine Essence, which is Divine Love and Divine Wisdom.
AS the divine Esse of Jehovah God is in itself infinitely above the comprehension of any finite mind, and cannot become the proper subject of either human or angelic contemplation, he has therefore in mercy been pleased so to accommodate himself to the capacity of his intelligent creatures, as to exhibit before them the most evident and striking marks of his divine love and divine wisdom, which constitute his essence. Some faint idea, therefore, may be formed of the divine essence, while we consider it as the complex of all the divine goods, and all the divine truths, which flow from the great fountain of life, and encircle him as a sun of righteousness. Thus God is not only an incomprehensible esse, but at the same time also an essence in some sort comprehensible, as divine love and divine wisdom, divine good and divine truth, in each of which respects he is truly and properly life in himself, that is, life independent of every other source.
Love and wisdom in God are essentially one, though capable of being distinguished in idea the one from the other. And it being a property of the divine love, in union with the divine wisdom, to love others out of or distinct from itself, to desire conjunction with others, and to make others happy from itself, it seems highly reasonable to believe, that this threefold tendency of the divine love and the divine wisdom was the cause of the creation of the world, and also still is the cause of it's preservation.
Creation,
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IV. Creation.
AS Jehovah God, by virtue of his divine love, had in view the happiness of others out of himself, yet contiguous to himself; so by virtue of his divine wisdom, operating according to the laws of his own order, he produced from himself, and not out of nothing, as many have supposed, substances and forms, both spiritual and natural, in indefinite variety, and at length human forms capable of receiving and perceiving in themselves his divine love and wisdom. These human forms were therefore created to be images and likenesses of him, from whom they were produced, and by whose power they were brought into existence. On which account it is written, "In the beginning was the Word, (the Divine Wisdom,) and the Word was with God, and God was the Word. All things were made by him; and without him was not any thing made that was made," John. i. 1,3. And again, "God said, Let us make man in our image, after our likeness. So God created man in his own image, in the image of God created he him," Gen. i. 26, 27.
From this general view of the nature and design of creation, may be inferred the following particulars, relative to the order of it's progression from first principles to ultimate effects, viz. 1. That from Jehovah God there emanated, and still emanates, a sphere of divine glory, which encircles him on every side, and constitutes the sun of the spiritual world. 2. That through the instrumentality of this sun, which in it's essence is pure love, and gives forth spiritual heat and spiritual light, in other words, love and wisdom, to minds capable of receiving them, three spiritual atmospheres, of different purity and activity, were produced, giving birth to all things in that world; and that the sun of the natural world, which is pure fire, was in like manner produced, together with three natural atmospheres, and all earths which exist by their means. 3. That thus all things were produced, not out of nothing, but from the divine love by means of the divine wisdom, which are indeed the substance of all substances. 4. That every created subject is, by the very condition of it's existence, finite and limited, and consequently distinct from the Infinite, from which or from whom it proceeded. 5. That nevertheless the Infinite is in created subjects, as in it's receptacles, according to their various degrees and states of being. 6. That all things, which thus came forth from the Divine Being, do in a certain way return to him through the medium of man, in whose body are collected all the uses of the natural world, and in whose mind all the uses of the spiritual world: and that such return is made by an acknowledgment in heart, understanding, and life, that all things are derived from, and continually supported by, the divine love and the divine wisdom of the great Author of all being.
These and similar considerations, arising from a view of the grand work of creation, demonstrate to the truly rational mind, when enlightened by revelation, that God is omnipotent, omniscient, and omnipresent that by virtue of his divine perfections he is essential order; that this order was originally introduced into the universe, and all it's parts; and that man especially was created to be a living form of such order, and consequently an image and likeness of his bountiful Creator.
The State of Man before the Fall,
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V. The State of Man before the Fall.
THEY who understand the Word only in it's literal sense, are led to believe, that the creation, which is described in the first and second chapters of Genesis, denotes the creation of the universe, and that God was employed six days in making the heaven, the earth, the sea, with all things which are in them, and at length man in his own image and likeness. But who cannot see, if he ponders deeply on the subject, that the creation of the visible universe is not there meant? For such things and circumstances are there described, as any person of sound judgment, or even of common understanding, may know were not brought into existence in the manner related. For example, it is said, that there were light and darkness, day and night, morning and evening, also grass, herbs, and trees, yielding seed and fruit, before the creation of the sun, moon, or stars; and yet it is not possible to conceive how these effects could be produced, without the existence and influence of the sun.
Again, it is written in the first chapter, that God made man male and female; but in the second chapter, even after the conclusion of the six days of creation, that there was not a man to till the ground; whereupon one was formed of the dust of the ground, and the breath of life breathed into his nostrils. Being then placed in the garden of Eden, wherein were trees of every kind, pleasant to the sight, and good for food, particularly one in the midst of the garden, called the tree of life, and another called the tree of the knowledge of good and evil, he is severely prohibited from eating of this latter tree, yet allowed freely to eat of all the rest: which circumstance, if taken literally, is liable to be considered by some readers as a snare laid for him, under the most tempting appearances, either to entangle him in a direct act of disobedience, or to excite in him an appetite to forbidden fruit. But there being as yet no help meet for the man, the history proceeds to inform us, that Jehovah God caused a deep sleep to fall upon him; and while he was in this state, it is added, that he took one of his ribs from him, (although it does not appear, that he had been previously furnished with more than were necessary for his own use,) and formed it into a woman. Then in the third chapter we are further informed, that a serpent, more subtle than any other beast, and withal miraculously endued with the faculty of speech, discoursed with the woman in her own language, and with artful reasonings persuaded her to eat of the tree of knowledge, and finally involved Adam in the same transgression; although it is reasonable to suppose, that, coming out of the hands of his Creator, he was the most perfect and the wisest of mankind. But the calamity, into which the first pair thus plunged themselves, according to the generally-received doctrine, was not confined to their own persons, but extended itself to the whole of their posterity, who are therefore supposed to have been sentenced to eternal damnation, not for their own fault, but for that of their first parents committed long before they had any offspring.
Such are the difficulties and paradoxes attending the mere literal interpretation of this part of the Word, which, it is to be feared, have had the effect, with too many, of inducing upon their minds first of all a doubt concerning it's sanctity, and at length a disposition flatly to deny it's divine inspiration, and to rate the whole volume of revelation as a downright imposition on the credulity of mankind. Yet how different will it's character be found, when it is understood and admitted, that there is in every part of the Sacred History an internal spiritual sense perfectly distinct from the letter; and that in that sense heavenly and divine things are exhibited to view under natural and external representations! For it is now well known, that the method of writing here alluded to was practised by the wisest among the ancients; and that they were held in the highest esteem, who shewed the most skill in describing spiritual and moral subjects in historical forms. Of a still higher character, because of divine origin both as to matter and as to expression, are the first chapters of Genesis, which are to be interpreted in the following manner.
By the creation of heaven and earth is spiritually understood the new creation or regeneration of man in general, particularly of the man of the Most Ancient Church, which was called Adam, or Man, because it was a truly celestial church, and a model of every human virtue. By heaven is meant it's internal, and by earth it's external. By the six days of labour, and the seventh day of rest, into which Jehovah entered, after he had finished his work, are understood the various stages of man's regeneration, and the heavenly peace which then succeeds. The most perfect state of this church is described in the second chapter, from the 7th to the 17th verse, where man, being formed into the image and likeness of his Creator, is pronounced to be a living soul, and placed in the garden of Eden, which was well watered, and enriched with the choicest fruits of the earth. The garden itself, called also paradise, denotes the wisdom and intelligence of the man or men thus created anew, and made celestial: the trees pleasant to the sight, and good for food, denote their interior perceptions of truth and good: the tree of lives in the midst of the garden, denotes their love and wisdom derived solely from the Lord their Creator: and the tree of the knowledge of good and evil, denotes faith or science capable of being derived from themselves, or from their own sensual principle, in an external way, contrary to divine order; on which account they were prohibited from eating of the fruit of this latter tree, but allowed to eat freely of the other trees.
The state of man, prior to the fall, widely differed from his present state. Before that period his will and understanding were perfectly united, and formed only one mind; insomuch that, as soon as ever any love or affection was in motion, it instantly produced it's proper science or thought, the one being inseparable from the other. In that happy age, called by way of eminence the golden age, men needed no external instruction, but obtained all necessary knowledge by an internal influx, like a dictate from heaven. Hence they had no written revelation, because divine truths were inscribed on their hearts: neither did they exercise any external worship, like that of succeeding times, because they needed no stimulus, no formal excitation, to the performance of duties, which to them were the constant and sweetest employment of their lives. They were born also into the science of all things conducive to their well-being and happiness, whether natural or spiritual. The whole theatre of nature was to them only a picture of heaven. Every object that met their eye, from the sun in the firmament to the smallest particle of dust on the earth, furnished them with an opportunity of contemplating it's true and proper archetype in that eternal world, of which they were in a manner already inhabitants, even while dwelling in the body. They had no external respiration, no sonorous, articulate language, such as took place afterwards; but communicated their ideas one to another by numberless changes of the countenance, especially by the varied motions of the lips, and by the lively expressions of the eye. Moreover there was no deceit, no such thing as hypocrisy; but the countenance was the ready and faithful index of the mind: the consequence of which was, that, enjoying a mutual perception of each other's states, they both communicated and received more certain, distinct, and rapid successions of thought and affection, than any sonorous and articulate language can now possibly convey.
How long man remained in this his primeval state of integrity and perfection, into which he was successively introduced after his birth as a natural man; or how many generations of men continued to enjoy the heavenly life above-described; cannot at present be known. But it is probable, that symptoms of a tendency to decline might have appeared soon after this primitive church had arrived at it's fulness of maturity, and long before any gross corruptions had entered among them, so as to cause their entire expulsion from the garden of Eden, and at length their total destruction by a flood, or inundation of lusts and false persuasions.
