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truth that streams in light upon the whole contemplation. That truth is, that the involvements of evil in those who are called innocent are frequently much greater than we imagine, and oftentimes so great, and so peculiar, that the cause of their sacrifice may be clearly found in them. Indeed, we may lay it down as a principle, which in some degree covers all these cases, that no one can be made to suffer from the wrongs and violence of another, who is not to some extent, directly or indirectly, nearly or remotely, so implicated in the whole wrong as to find the cause of it in that connection. But when we speak so, we do not mean specific sins of the character of those which create the immediate outbreak, but still some evil, more or less distant, either hereditary or actual, which enters into and forms a part of the general disorder. Were there no disorder at all, none would suffer: and were any one individual so perfect, and disconnected from the common confusion, as to be altogether guiltless and exceptionable, it is probable that that individual would either be removed from the scene of the present disaster, or translated to the spiritual world. Christ himself would not have suffered but from the evil hereditary that was in him ; and when that was all purged away in the glorification, He arose by pure and necessary attraction to the heavenly world. In his great experience may be found the experience of every

and in the light of pure and absolute truth, may be read the teachings of a providence most particular and impartial, and beautiful to behold.

But let us leave these generalities and come to some specifications. How much more, then, is a principle once gained in the world -- an established principle of liberty or justice, than the sacrifice of whole armies in war to secure it! What were all the cost of the American Revolution, in blood and treasure, compared with liberty and free institutions ? The blessings thus secured will descend to uncounted generations through all time; while the men that perished in the struggle were few comparatively, and even these lost no life but the bodily life,

man

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and passed by that conflict, by divine appointment, to their proper places in the spiritual world. And so when God lets loose some tyrant to scourge the human race, and destroy property and men by the hundred thousand, we may rest assured that it is not without some cause in the evils of that very humanity, and to procure blessings which by no other means could follow. It is disorderly, but it is the “order of disorder.” Evil has created the crisis, and by evil, under a good providence, it must be met. So of all pestilences, famine, and corruption in church or state.

But speaking of wars, we cannot do so well as to introduce an extract from the great Seer and Enlightener.

“ The causes that the greater wars, because they are united with homicides, plunder, violence, and cruelties, are not repressed by the Lord with kings and generals, neither in the beginning, nor in progress, but in the end, when the power of the one or the other has become so weak that danger of destruction threatens him, are very many, which are stored up in the treasury of divine wisdom; of which some have been revealed to me; among which is this; that all wars, how political soever they are, are representative of the states of the church in heaven; and that they are correspondences: such were all the wars described in the Word, and such also are all wars at this day : the wars described in the Word are those which the children of Israel carried on with various nations, as the Amorites, the Ammonites, the Moabites, the Philistines, the Syrians, the Egyptians, the Chaldeans, the Assyrians; and when the children of Israel, who represented the church, receded from the commandments and statutes, and fell into the evils which were signified by those nations, (for every nation with which the children of Israel carried on war signified some evil,) then they were punished by that nation : as, when they profaned the holy things of the church by foul idolatries, they were punished by the Assyrians and Chaldeans, since by Assyria and Chaldea is signified the profanation of what is holy. Like things are represented by wars at this day, wherever they are ; for all things which are done in the natural world correspond to spiritual things in the spiritual world, and all spiritual things concern the church.

It is not known in this world what kingdoms

in the Christian world resemble the Moabites and Ammonites, what ones the Syrians and Philistines, and what the Chaldeans and Assyrians, and the rest with whom the children of Israel carried on wars; but still there are those who resemble them. But what the church is in the countries, and what the evils are into which it is falling, and on account of which it is punished by wars, cannot be at all seen in the natural world, since in this world the externals are only manifest, which do not make the church; but it is seen in the spiritual world, where the internals, in which the church itself is, appear; and there all are conjoined according to their various states: the conflicts of these in the spiritual world correspond to wars, which are governed on both sides by the Lord by correspondences according to his Divine Providence.

Successes also, and the affairs of war managed fortunately, are called, by the common phrase, the fortune of war; and this is the Divine Providence, especially in the plans and deliberations of the general; although he should then and afterwards ascribe all things of it to his prudence. He may do this if he will, for he is in the full liberty of thinking in favor of the Divine Providence, and against it; yea, in favor of God and against Him; but let hin know that no jot of the plan and deliberation is from himself it all flows in either from heaven or from hell; from hell from permission, from heaven from Providence.” D. P. 251.

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Thus we have reason to believe it is with all the various evils which afflict humanity. The Divine Providence is as much in the evil, or over the evil, as in the good. And how much cause of gratitude we have, and what consolation should we take, situated as we are in this evil and calamitous world, to know that the plan is so vast, so complicated and grand, embracing with the most wonderful particularity both worlds and all eternity in its reach, and that our little affairs which so perplex us are conducted with the same steady and everlasting order as the movements of the planets, or the quenching of a sun in the mighty constellations !

CHAPTER XVII.

DIVINE PROVIDENCE EQUALLY TO THE GOOD AND TO THE

EVIL.

For He maketh his sun to rise on the evil and on the good; and sendeth rain on the just and on the unjust.”--Matt. 5: 46.

By the sun, in the spiritual sense of the above passage, is signified the Divine Love, and by the rain, the Divine Wisdom, or truth. And inasmuch, as before explained, it is not any absolute and essential malignity, but only the Divine Essence received into perverted and inverted human forms, which causes all the evil, so it may be comprehended how all only live from one Divine Life, even when sunk in the lowest depths of sin and defilement. But the providence towards the evil, though of equal goodness on the part of the Divinity, is still different in its character and operations. It is the eternal state which is contemplated in both cases. But in the case of the good, or those predominantly in the aim and endeavor of good, while all things succeed according to order and in order for the soul's regeneration ; with the evil, who themselves have inverted that order, they proceed according to that inversion. In both cases, calamities, afflictions, successes, disappointments, worldly prosperity and adversity, come to the individuals, and in every instance for good: the difference being, that in the one case, these dispensations succeed in order to our regeneration to eternity; in the other, in inverted order to the next best thing that can be done for us; which is an abode in some selfish sphere in the spiritual world, where obedience may at length be secured from the love of happiness, but the soul is still left in a form of inversion. But as to the finality, in the great

eternity, we advance nothing over-confidently, nor dogmatically. There are no limits to the Divine Mercy, and none to our hope and faith. We believe in the ultimate destruction of all evil, though at the cost, if it may be, of the sinner's identity. This is a consequence, however, not necessarily, perhaps, included in the process; that which is saved — that inmost germ of life which cannot be destroyed, may perhaps realize some conscious and eternal good from the terrible destiny through which it has passed. It may know-not as a human being in full ultimates of life, but by some interior process unappreciable by us, and for an humbling experience to the whole soul ever after, of the dreadful passage of the second death.” Or in the new creation, if not alive to that experience by its own conscious identity, as an angel, such knowledge may be then newly communicated. But of all this we cannot here speak.*

It is here to be noted, that deliverance from evil in this world, and also in the next, as it takes place in the Middle State, or World of Spirits, is deliverance from infernal societies. In those societies man lives continually while in evil, nor does he think, will, or do any thing, which has not connection with some combination of iniquity there organized.

* He who would see an able dissertation on the end of evil and the final destruction of the wicked, from an old church point of view, may consult a recent work on the “Doctrine of a Future Life,” by C. F. Hudson. For a mere exposition of the literal sense of the Word, in those passages which speak of the punishment of the wicked, as to time and eternity, we know of nothing equal to it. We have hero the whole literature of the question. And the reader will be well repaid by a masterly accumulation of testimony, as to the meaning and usage of terms, and the faith of eminent Christians, through the whole history of the church. Also by many worthy and truthful reflections. true spiritual philosophy will reveal a ground of hope and faith quite superior to absolute and thorough annihilation; and though the real truth of this subject may have been hitherto, in a great measure, providentially concealed from the world, yet who may not hope, that in those depths of the Word not yet fully opened, the heart of man may rejoice to the full, in the most complete and celestial satisfactions ?

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