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And now the history goes on, showing the offspring of Enoch, and his descendents, called Irad, and Mehujael, and Methusael, and Lamech, &c. But these are only new rules and principles of the church which originated in their new system of doctrines. But all these new efforts and inventions did not restore order and peace to that ancient people. The loss of Abel could not be made up by all the devices of the head or faith alone. Where charity, the very soul and life of society, is wanting, there is a vacuum which nothing can fill. And this want was fast pervading the whole Adamic people—all the human race of that age.

Under this state of things, something further must be done. Matters could not go on much longer in this way, and be endurable. Therefore, it is written that “ Adam knew his wife again ; and she bare a son, and called his name Seth : for God, said she, hath appointed me another seed instead of Abel, whom Cain slew."

Here the general church devised a new doctrine or way, which could supply the place of their lost charity or Abel. This new son, Seth, or truth of doctrine, brought forth by the united wisdom and love of the church, was Good Works. This son, Seth, which was given by the Lord, instead of charity, was not charity itself, if it had been it would have been called Abel. But it was given for the purpose of restoring charity to the people, for it was given in Abel's stead. And the divine object was thereby accomplished. For the history says that, to Seth was born a son, and they called his name Enos; and that then began men to call upon the name of the LORD.

Thus Seth or good works brought forth love to God and the neighbor. For to call on the name of the Lord is to receive His quality. And this quality includes mercy and kindness toward all. Thus we see here verified the great truth, taught by our Lord, that, if we would enter into life, we must keep the commandments. The Adamic church could not stand without the doctrine of works as a basis. When they found themselves rapidly falling, they established the doctrines of faith and charity; and supposed these were rules of life enough. But faith and charity cannot stand unless they are ultimated and grounded in works. Unless the works of faith and charity are kindly performed, Faith will surely slay his brother Charity.

We now see why Adam gave names to only three children, Faith, Charity and Works. It is because he was the church ; and faith, charity and works embrace everything of the church. They are from the three great fundamental principles—Wisdom, Love and Power. The doctrine of works is the doctrine of charity in action. And if we are not charitable, but have natural faith enough to see that we ought to be so, and will then do the works of charity, we shall become so. We now see the necessity of protecting Cain or Faith after he had slain his brother. For without the natural truth of faith, we could not perform good works, and thus be brought into the love of the neighbor, and thereby obtain charity, and thence true spiritual faith.

The lesson we draw from this history is twofold. First, that, if we cease to give to God the firstlings of our flock, or our best affections, and trust to our own faith, we shall lose our charity, fall into a false and lifeless state of mind, and establish ourselves in false doctrines : or, what is the same thing, we shall slay our brother Abel, remove from the presence of the Lord to the land of Nod, marry a wife and build a city. And from this deplorable condition we can never be removed unless, in the second place, there be born unto us, Seth, or good works, and we return to the presence of our God, in humble obedience to His commandments. Then will brother Abel be restored to our bosom, and his blood will no longer cry unto us from the ground.

CHAPTER XV.

A GLANCE AT GOD, MAN AND NATURE, AND THEIR

RELATIVE CONNECTION.

“In the beginning God created the heaven and the earth.” (Gen. i. 1.)

We are now to take a general glance at the whole subject of these lectures—God, Man and Nature, and their relative connection, as seen in the divine language.

It is a vast theme. We can only glance slightly over some of its leading features.

The subject necessarily commences with God. He is the Great Centre, the Fountain from which everything else proceeds. But here we must remember that, though we commence with the Most High, yet we do not see the Summit. That holy Source of all being, the infinite Jehovah, as He is in Himself, is beyond the reach of the highest finite conception or imagination. No rational thought can possibly be had of Him, by any man or angel, except as He lets His qualities down to our capacities, by clothing them in finite things. And then they can be seen only by the science of correspondences or law of analogy.

This law is the relation which exists between Him

means.

and His Works, and His Word and man. In them, by correspondences, we look towards Him, and get finite but true thoughts of His qualities. For all His works are finite. He has never made anything infinite; nor can He : for infinity can neither be added to nor created. It is self-existent and all. There can be no more. Yet millions of new finite things can be constantly created from It every moment, for ever, without lessening Its varieties or quantity: and all these things are pointing, by correspondences, to qualities of the Divine Being. We may therefore talk about God, we may use the word “Infinite,” but we know not what it

We cannot grasp the full idea it is intended to convey.

Yet, high and holy as Jehovah is Himself, we can know of Him. We can feel from his love, think from His wisdom, and act from His power. We can reason and philosophize upon His qualities and laws, as they are symbolized in the innumerable varieties of the qualities, forms and uses of natural things. But without a knowledge of the science of correspondences and of the Holy Word we cannot thus philosophize. We can draw no rational idea of God's nature and character from looking into the things of nature and the human family on earth, as they appear to any natural mind unacquainted with the true Divine Language or Word. No matter how strong the man's intellect, nor how active and powerful his reasoning faculties, nor how extensive and profound his other education, if he is ignorant of the law of analogy and of the divine Word thereby, he can draw from the world and its in

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