wisdom ; and thus from a maiden she becomes a wife, and also a likeness. Thus the wisdom of the husband is superinduced upon the wife; it is appropriated by her, and becomes inseminated in her life; whence there exists and grows in the wife the love of her husband's wisdom.

By marriage, that which belongs to man's own understanding and to his own will is transcribed into conjugial love.

With husbands there is an elevation of the interiors of the mind into superior light, and with wives there is an elevation of the mind into superior heat, and the wife feels the delight of her heat by means of her husband's light.

The wife desires to be united to her husband as to his internal will, and the husband desires to be united to his wife as to her external will; and thus the internal and the external will make one.

With the wife there is the greatest quickness in knowing the affections of the husband, and the greatest care in moderating them ; the wives also perceive with each of their senses their husbands' inclinations towards them, especially with the palms of their hands.

With wives, however, there is in born the prudence of concealing their love and also their perception from their husbands.

Conjugial love resides principally with the wives, and the husbands receive it from the wives; yet conjugial love depends principally upon the husbands.

The chasteness of conjugial love is principally with the wives, and not in the same proportion with husbands, unless wisdom causes it also with them.

The wives feel the delights of conjugial love from the pectoral love, or the love in the breast, which is the most intimate friendship; and the determination of the same into the ultimate delight lies in the good pleasure of the husband. In proportion as the husbands from wisdom love conjugial chastity and friendship, in the same proportion they feel the delights of this love communicated to them from the wives.

With man love is covered over with wisdom, and with woman this wisdom is covered over with love; and thus woman is the love of the wisdom which is in man, and she is thus taken out of the man.

Man is born into the faculty of knowing, understanding, and becoming wise, and woman into the love of these things in the man; and hence by marriage they become one.

The reason why they were created such is threefold : first, that there may be a propagation of offspring and of wisdom ; secondly, because it flows from the Lord's love towards the human race, that they should become blessed ; thirdly, lest men should love themselves.


In the Word the Lord is called bridegroom and husband, and the Church bride and wife ; and the conjunction of the Lord with the Church, and of the Church with the Lord, is called marriage.

The Lord is called husband from the union of the Divine Good and the Divine Truth, and the Church wife from the reception of Divine Good in Divine Truth.

This conjunction is with the Divine humanity of the Lord, and through it with the Divine, which is called the Father.

Those who approach the Lord immediately, and live according to His precepts, constitute the Church with which there is this marriage. Those are in this marriage who are and will be of the Church which is understood by the New Jerusalem. They who are in this marriage, are in consociation with the angels all that are reformed and regenerated are in this marriage.

There is a Divine celestial, a Divine spiritual, and a Divine natural marriage, and yet these three marriages constitute but one. Because from this marriage there is born a progeny, which are goods and truths, therefore the Lord is called Father and the Church Mother. All the births from the Lord as Father and the Church as Mother are spiritual, and in the spiritual sense of the Word they are understood by sons, daughters, brothers, sisters, sons-in-law, daughters-in-law, and several other names belonging to a generation from one father. The medium of conjunction of the Lord with the Church is the Word, because this is from the Lord, and is the Lord; the Word is such a medium for those who read it for the purpose of learning truths, and of living according to them.

The state of the Church with every one is according to his acknowledgment of God, and at the same time according to the life of his religion.

Love truly conjugial is with those who from a principal of religion love chastity; and the opposite is with those who do not love chastity from a principle of religion. Those who have no religion, have no conjugial love, but lust, which is worse than the lust of beasts.

Conjugial love becomes interior by religion, and vice versa.

Conjugial happiness and delight can be given by the Lord alone, and to those only who adore Him. Consequently it can be given only to those who are of the Christian Church, and therefore Christians are not allowed to marry more than one wife.

Genuine marriages with men are altogether one with the marriage of good and truth in them. In everything of the Word, of th Church and of religion, there is the marriage of good and truth.

Marriages with men are therefore altogether according to the states of the Church and of religion with them. Heaven with every one is therefore according to his conjugial love.

The marriage of good and truth descends from the Lord by three degrees, and in each degree there is a progression from the greatest to the least, whence there arises an infinite variety of marriages. The marriages of the highest degree, which are called celestial, are infinitely more perfect than the marriages of the inferior degree, which are called spiritual ; and these are infinitely more perfect than the marriages of the lowest degree, which are called natural. The marriages of the lowest degree are perfect according to the reception of the influx of the conjugial sphere from the two higher degrees; but when these marriages do not receive the influx from the two prior degrees, then they do not deduce their origin from the marriage of good and trnth, but from the connection of evil and falsity, which is adultery.


THE MAGAZINE. In closing our labours for the year, we have again to tender our best thanks to contributors and readers. Both have increased during the past year. We are sorry that our space sets a limit to the admission of articles, many having been reluctantly declined solely for want of

There being no such necessary limitation to the number of readers, the increased demand for the Repository, both at home and abroad, is so encouraging that the new volume will commence with a larger addition to the circulation than has ever before taken place in one year. To promote this still further, the agent offers every facility to subscribers, as will be seen by an advertisement in the present number. He sends the Repository postage free to subscribers at home and in all the British colonies and possessions, for 6s. per annum ; to the United States and Germany, for 7s.; and to Spain and China, for 8s., so that none need complain of difficulty in obtaining or delay in receiving the Intellectual Repository. We ought to thank the Secretary of the Sunday Union for the great and gratuitous service he renders in supplying almost the whole of Lancashire.

In looking back to the promises we held out to our readers last year, we regret to find that they have not all been fulfilled. Some contributions we mentioned, have not been supplied, among them a series of papers on Scripture Botany, which we are sure our readers will be sorry to learn ill health has prevented Mr. Grindon from preparing. Let us hope that increasing strength may enable him to produce them during the coming year.

The cause in which we are engaged is worthy of our best and united efforts. Be it our endeavour to make the Magazine a not unworthy medium for its advancement.




British Missions, the Sufficiency of CONGREGATIONAL UNION.

Voluntaryism, Catholic Unity, the ProThe autumnal session of this Union was testantism of Nonconformists, Chapel held in October in the town of Wolver- Insurance, Ministerial Sustentation hampton. The proceedings commenced Fund, &c. by a religious service on the Monday These subjects were introduced by evening, Oct. 18, and on the following reports of committees or by ably written morning the Chairman, Rev. R. W. papers or addresses by eminent minisDale, M.A., of Birmingham, delivered ters. Most of these papers have a dehis address. It was, as usual on these finite purpose, and are intended to eleoccasions, an eloquent and elaborate dis- vate the faith and improve the practice

An allusion to the approaching of the Congregational churches. The Ecumenical Council led the way to the address of the Rev. Alexander Macdiscussion of the question of the minis- kennel, on Catholic Unity, strikes a try of the Spirit in the churches ; and chord which, notwithstanding the jar of opened to the speaker a field of remark contending ecclesiasticisms, vibrates not always in harmony with either the strongly in the heart of the Christian doctrines or the practices of his hearers. Churches of this country. 6. There In the course of his extended address was, ” said the writer, “among Christian many sentiments were expressed which men, especially in England, a deep ininay be usefully pondered by all Christian tense desire to know something more of teachers. The members of the New one another, to come together more Church will fail, however, to discover in nearly in worship and in work. This it a clear definition of the place of the desire testified to the real unity of the written Word in the regeneration of the Church'; a unity existing, whether men world. Granting that men are to preach

were conscious of it or not, a unity hy the Spirit, and that the Spirit is to be compared by Christ to the oneness of supreme in all Christian institutions and Himself with the Father.

st worship and work, the question still was not the shallow and superficial depresents itself as to the media through sire for mere social intercourse that which the Spirit descends to the Church. manifested itself in this desire for union. As the Spirit of Truth,” it must de- The truest and most earnest sympathies scend by the Word of Truth; and while of Christian men were concerned, and men are to seek the Spirit's help by faith in proportion as these religious symand prayer, they are also to seek it by pathies were deep and earnest, they felt a diligent and daily study of the Word that they should not be separated as of God. It is not fervid zeal or human they were.” This unity was not to be eloquence that can convert the world secured by efforts to attain oneness of to God, but Divine Truth from the faith. “ The history of Church assemWord planted in the souls of the people, blies, of councils called together to congrowing and strengthening itself in all sider points of doctrine, had not been their varied Christian experiences, and such as to lead them to hope that unity yielding a rich fruitage of genuine good was to be attained in that way.” “Their works. “The sower soweth the word,” conception of unity was not that of an and he is the best, and, in the end, will enforced uniformity, but it was that of be the most successful preacher who suc- hearts that, by their own sympathy ceeds in creating a love for the Word of with one another, beat in true accord. God, and leading his people to a de- Where there was the greatest freedom vout study and diligent practice of its among the churches, and men were exteaching

pressing their deep feelings in the most Among the subjects discussed at this unrestrained manner, there they found Conference, were the Irish Church, the unity most conspicuous.”


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doubtless rage. The League gives pro

minence to secular teaching, without, The need of an improved and extended however, avowedly rejecting moral and education for our working classes is at religious instruction. “The League,"' present occupying a considerable amount says Mr. Dixon, “did not aim at makof public attention, and has led to the ing people either good theologians or establishment of two organizations for good Christians. Their object was to its promotion. The earlier of these is make them better citizens. There the “liational Education League, had been some discussion upon the which aims by a system of national phrases 'secular' and 'unsectarian.' The rating to reach all the children of the latter was the term which the League country at once. Its promoters would used, and they had used it designedly, provide everywhere efficient schools, and after much deliberation. What and by “a wise and kind compulsion, they desired was that the schools should would take care that no child omitted exclude the teaching of a system of to go school. These schools are to be theology upon which the nation had “unsectarian" and "free.” One-third not and would not be agreed. The of the total cost is to be provided by League promoters yielded to no one in rates, and two-thirds hy the State. At their love for the Bible. They had no the recent meeting of the Congregational objection to it; but they left its use Union, an address explaining and de- entirely at the discretion of the manafending the principles of the League gers of the schools. The Union gives was given by Mr. Dixon, and followed the same prominence as the League to by a discussion, in which some of the the secular instruction of the children, leading ministers took part. The feel. but it insists with equal emphasis on ing expressed by some was very de- their moral and religious instruction. cidedly adverse, by others a qualified And by the religious instruction is approbation was accorded to the Society. meant the present denominational teachFew were inclined to heartily accept ing the programme of the League, and yet, Another marked distinction in these we are told, that the general feeling was two systems relates to the payments to evidently more in favour of the League the schools. The League proposes that than of any other scheme before the the schools shall be entirely free, and public.

that all payments shall be by rates Another organization, seeking to supplemented

supplemented by government subsidy. compass the same end is the “National The Union is for continuing the payEducation Union.” The object of this ments of the children's penceand giving association is to secure a complete sys- an entirely free education only in cases tem of national education, in harmony where the parents are unable to pay. with the existing framework of our The children's pence is said to amount popular schools. To accomplish this to half a million of money annually, the Society proposes by an expansion and voluntary contributions to the and improvement of our present system same amount. Both these sums would to provide for the primary instruction be relinquished under the proposals of of all children, without exception, in the League. reading, writing, aud arithmetic, and Great measures in England can only for the inculcation of religious and be carried by compromise. The strength moral truth; whilst care is to be taken of parties is so equally balanced that a that denominational teaching is not middle course seems inevitable. Change imposed upon the children without the in the mode and expansion in the exassent of the parents. The cardinal tent of our popular education must principle of parental responsibility is, take place. On these points all parties therefore, to be preserved ; and in de- are agreed. It seems also scarcely pronominational schools receiving Govern. bable that the denominational system ment aid, a conscience clause is to be can continue-certainly not as preinsisted upon, to prevent denomina- sent under the almost exclusive directional teaching of children whose parents tion of the Episcopal clergy, and as an object thereto.

endowment of the Church of England Around these two centres the contro- day-schools. But are we then bound to

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