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 PHI 
 
 HUMAN PERFECTION 
 
 AHD 
 
 HAPPINESS. 
 
 *'''Wji'(.-, 
 
 
 /V\/NAAAAA f^A^t/N'VSi'^i^ 
 
 BY THE REV. ADAM HOOD BURWELL. 
 
 
 1^ 
 
 PRINTED BY LOVELL AND GIBSON, SAII'T NICHOLAS STREET. 
 
 1849. 
 
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ipiil 
 
 ON THE 
 
 PHILOSOPHY 
 
 OF 
 
 HUMAN PERFECTION AND HAPPINESS. 
 
 The writer of the following Essay has no ambition to be 
 thought the author of a System of Philosophy. Indeed, he is 
 not sure that Philosophy is the right word whereby to designate 
 his prelections; but the popular use of it makes it the fittest 
 word by which to convey his meaning. The character of the 
 Essay is meant to be Theological in no sense other than this: 
 either, that part of the premises is matter of Revelation, or, that 
 every positive truth has a Theological aspect, because it comes 
 from the one Fountain of all truth. The object of the writer is, 
 to treat of Man as made for happiness, but as fallen, and unable 
 to attain it without help, and therefore, as needing certain quali- 
 fications, in order to that course of action, the result of which is 
 happiness. The following pages treat of one form of the com- 
 plexity of man's natural structure and constitution, or of certain 
 known parts or divisions in the invisible part of man's being, 
 which have a mutual relation to each other, and also, of a cor- 
 responding scheme for the training and endowment of each part, 
 to the end of a complete educaticm of the individual, so as to lit 
 him for the attainment of ultimate happiness. Brief mention is 
 made of these three things, to wit, the individual ; the corporate 
 society ; and its external circumstances and inheritaT^ce ; — and 
 the subject is very far from being exhausted. 
 
 Thy writer has, in time past, endeavoured to study some of the 
 celebrated authors on the Philosophy of the Human Mind; but 
 they, notwithstanding their ability ffording him no instruction 
 in the main point, he ceased to atudy them. Let the reader 
 judge whether anything comprehensible and practicable is to be 
 
 M 
 
mm 
 
 found in the following Essay. One remark ke ,vouId further 
 make, which is, that he thinks the truth, which undoubtedly 
 exists m Phrenology, will one day be found to be in perfect 
 agreement with the "Philosophy of Human Perfection and 
 Happiness. 
 
 That man was made to enjoy happiness, is presumable from our 
 exporience of pleasure and pain. We are conscious of having a 
 natural capacity for both, and we are equally conscioun of almost 
 instinctively avoiding the one, and seeking the means of securing 
 the other. This is not from Revelation cr the discoveries o'f 
 science, but from feeling, and almost without reflection. To pur- 
 sue pleasure and avoid pain -to ensure happinesr . -i shrn 
 misery— appear to be the two great employments - ■ 
 
 If we look to the volume of inspiration, we sb •■' e 'hob 
 
 Gospel scheme predicated upon the assumption t_ .. -e nj-'sr- 
 
 able by nature ; not by creation, but in consequ. th- ill 
 
 and corruption of our nature, so that we notu-ar ,-, , T , 
 
 that lead to misery, and are naturally ignorant v.- mc ',-uy < ' dur- 
 ing happiness, and averse to following it, even if we knew it 
 And the professed object of the Gospel is, to lead the human race 
 out of this natural state of misery, which may be called accidental 
 and temporary, into a permanent state of happiness, from which 
 no accidents will ever be permitted to lead us astray. And it is 
 sufficient here to state thus much without at all entering upon 
 Theological disquisitions. 
 
 If we look abroad upon the world, wo shall find this the one 
 great absorbing question of all, namely : " What shall we do 
 to be happy ?" or, « What courses shall we pursue to ensure 
 prosperity and the enjoyments of life ?" This is what men are 
 busied about, for at this time all principles are discarded from 
 the schemes of government, but those of finance. All questions 
 are resolvable into this one: How shall we make the most 
 money? or. How shall we secure the greatest measure of enjoy- 
 ment in this world? For it must be remembered that all ques- 
 tions touching the truth of God, as such, and given by Revela- 
 tion, are systematically excluded from all popular legislation, as 
 if nations owe Him no duty; and every thing of the kind is left 
 to the choice of the individual. 
 
 I 
 
5 
 
 But we may also see. in looking abroad upon the world, that 
 it has never witnessed a time of such commotions as the present. 
 Not that th.re has not frequently been an equal amount of actual 
 disturbance, but thut the character of the present .8 diverse from 
 all others. There is vast wealth, and vast inequality in wealth, 
 and many, very many, poor, and a great cry for remuneration of 
 labour or a cry for the means of subsistence on easy terms. 
 There is an equal cry against all privileges which lie above the 
 control of the masses. In all such, men see but so many impedi- 
 ments to happiness, and the universal effort now is, to remove a 1 
 hindrances, and for every one to seize whatever means of happ - 
 ness he may. The actors in this great enterprise invariably as- 
 Te hatWrity and happiness must follow as things o 
 course. wheLver they shall have changed the old order of things 
 by the prevalence of their principles; and indeed there seem to 
 be but one principle insisted on, which Is. that the simple will o 
 the majority shall be the only rule of law. It is assumed that 
 from that will, in free exercise, will spontaneously flow the 
 pomy andthe expedients needful for thetime being, as time shall 
 roll on, and new necessities arise. 
 
 Now happiness is certainly an ond. All industry, all actmt>^ 
 all labour and pains-taking, say so. for they are all means to an 
 !nd which all men recognize to be unattainable without them. 
 Men labour that they may procure enjoyment, and they pursue 
 such means as promise to be most productive, and -one^t lead 
 to happiness. This is the concurrent testimony of all men acting 
 from a common feeling of nature, the unavoidable Preference o 
 happiness to misery. Man was made capable ot suffering, but 
 suLng was not the end of his creation. There is in him a 
 natural buoyancy tending to a continual effort to rise above suf- 
 fering-a continual striving to be happy. And as chis unceasing 
 effort of our nature is but a form of the testimony of Him who 
 made us, we find the Book of Revelation continually assering 
 the same from beginning to end. The burden of the Gospel xs 
 the special work of Jesus Christ in our flesh, which explains why 
 the name of Saviou" was given Him. But the salvation of Christ, 
 considered merely as the taking away of sin. is not an end m 
 itself Great as it is in this sense, it is merely a means to a 
 greater end, and that is. human happiness in the largest sense. 
 
6 
 
 "^e ::. Tho tat::?'- '.-"' "» -^^ "'» -'^ t«»"o..e„ so„ .o 
 rxtin^ptf Pn^ ^^^^z:t 
 
 lod^e woLlf] Qfon^ • 1 '"'-'-'"ess.; Uur perfection in know- 
 kn^-ou perf^l^ "Z'"^ '". """ G°'J "-i^n^ ,.e sho„ld 
 
 |i use of aU m^aj, " ^ tt bo :d « Tm *""• ." "" '"'' 
 
 f of human perfectb„rwe m ,,t add It .f 7°'"^ " "'" "™ 
 
 seems as if we « Tv I hal 7^' f ^'"" ''"^'^^^- ^* 
 
 ways strivino- after it in tLv . '^' ^"'^ ''" ^''« ^'■ 
 
 wise. This Is proof of ^^'J-^nus productions of art and other- 
 ^ t^. ±ms IS proot of another assumption, which is thnt ti, 
 is m man's natural constifnfJnn „ . ' ^' ''"'"'^ 
 
 fection after which he r^"^: ' T^'' ''P'" 
 
 rnent. But conToc tu 1 ' ^ '^ ''' '"^^P^"^'^ '' ^^'P'-^^- 
 
 
„.utual happiness I'l^l^ll^J^^,,^^^^^ 
 ^;" :iLt„r t „e":lt"- He ™Uo . H. con;p..o„s 
 
 "°'''""°;::ir:v::r::i^u::ot*;:; impossible. 
 
 to .magme that lie """'"J" ^ j „,^ j,„ ,„„„: and lie 
 
 He doe, no. co,„e «P„« »» - "^f^^ j,^ „„, g,,^ gi„„ „, » 
 
 =:. :;r;r.— ., and .. p™..., a po.tive 
 
 Fr.,. .Mir ornwin"' Into that condition, 
 means tor our grow ni„ i""- :p ,.,oinfr. wp mav call a 
 
 Nc vv man in his creation-state, which, if we like, we in ay a 
 
 1 1 r^Cb le of beino- filled up either with good or cvil-tramed 
 blank, capable ot bem^ n j ^^^^ 
 
 p ri ,Tc, «lonsiirp or a""ainst it — is mau*. u^^ ". r 
 
 "1" r t::;r' :;?«»! .. .. U...... in . ee„ain 
 
 otlier, m tmie or ;„„ „„ is componnj- 
 
 T'-; win 1^41 it Int licet, fnd Affeetions: and though 
 
 this IE not a compete .n ,.„„„„|,o„ded under these four 
 
 ou.-branehings, they are »" Jl''*;;'',,,, „,,ession, must 
 „oads. One of sound 7;.^: /,■-:;; Jby any of tl,e,n, 
 "Tr:: re :, rs„"a"and i,:,anid together against 
 
 ::rorer:'Xt„o one of the. ^'^^:zrti::^ 
 
 that rudimental princip e of «-^^;^^^f J*J ^^^„ -^ j^, the 
 
I 
 
 8 
 
 against another such nnn in ♦!.« . . 
 
 pro. i..«,f. i.„, „„, i,„vo •c,::';:;:;™'?' --"-"r a«a „p. 
 
 fercnt parts, each havin;- it, „.v„ !!• i 1 °' '"'* "P "f ''if- 
 
 " common action f„ „„„,!' l^; '^T ■ ™ "' '" •■■•"''" -" 
 
 ground, If any „„,. estate of ^'rei'J t n '°"'" "■""• "" ""» 
 "P tho other,, and supn|„ ,hl!, "''' "'"""P' "* '««o» 
 
 trnctio„ofihe.vh„|e"tar .T' "*""''' """mpl the dos- 
 For the part, f t „„' ,i '.^jr ' ■'■'*"'^° »■'>'■''' "--olve . 
 of a man, all , f .vhicHrt M "" ""'""•'"'"' '° ""^ P-" 
 
 I" this onun,eratio,;! ;,':;;* r^™°f'''™- 
 fi«t, as th. head and ruler «> ilTJ .T""' "■" ^"' ^'""■'^ 
 h the ,o.erei..n Director oV I a," lit' n' '""'°'"'"^- " 
 ment „f ,he ,nan, whoso cWefh, "™'''" »'■!«'«■ 
 
 for the doing of eUry actit rt , "• '° ""'"'' '" ™*""» 
 
 .loeern.i„edon by other fSU' x," T'-"'' '" ""> '"='»■'« 
 -1; yot its action is necdfu to e t ■" '" ""''^'' "'"■•'"""• 
 
 conceive of it as itself unt^vXr';"^ "f"''- ^"'™ '""»' 
 are obliged to say. when we savthli' ?/;"""""' ""'' ""'" >™ 
 must also ren,e,nbcr, that "f ^4 • f™! V,' " '"?"''"°'- ^« 
 made," and that wo are hanJli,!, , ^ ""'^ wonderfully 
 
 points involved in ,be ^Jofoundtf " T •'""' "'"'" '^ » "«-y 
 "0. an I Myself, .he n^ZZ7Z?:i f\ "'™ ^^"™ '^ 
 cognize, yet hidden nway bchin.l ,7 ,"" """ '™ ™" ro- 
 
 impnnetrable darhnessfol;:' ": » Z tf' T' '"""' '" 
 from whom they ori-inale .„„i " faculties centre; 
 
 oonti„„a,Jyretu'rn,?„t who ;'*'■;""' """ """'' '""horn they 
 -0 and know bin, Pe „, , "T """""■• ^° """ "= ™n 
 
 Next eon,es the ImaSo " T'"" ""'"' ''^°"■• 
 
 of ".0 man, as the Will l; I'd L „7 1 T""^"'-' "^ ^O^' 
 restrained, and its processes Jl j J "''' oontinually to be 
 '-fore they are aeteT; ? Ttf i"nt V"^\ ''"''^ '' ™-»"'. 
 be seen in dreams, wheS ,le w I ' , ' ""' ''^"^"'"' »» ""y 
 and inactive, bu.^t itsaet'i:' nTetrrrorT '" ^ "'-" 
 
 -.-obetestcdallleleJt-i-:--.,^^^ 
 
 I 
 
9 
 
 ter of common experifince, for we all know the necessity of 
 examining closely into things before we commit ourselves to 
 
 them. 
 
 In the third place comes the Intellect. It seems to be an 
 or^iui (so to call it) made up of many othera— a great region 
 wHhin the bounds of humanity, containing many precious things. 
 It has the power of knowing, vemcmbering, reflecting, compar- 
 ing, reasoning, judging, determining; and in order to any right 
 action it should bo able co point out the end, the means, time 
 when, and how. Prudence, wisdom, discretion, cautron, and 
 such like .a to find their place in the intellect; and the impor- 
 tance of '"unctions io the 'constitution of a '• sound mind" is 
 readily appreciated. 
 
 Lastly, come up the Affections, a system in themselves. They 
 are th„ legion of feeling, desiring, wishing, preferring, disliking, 
 avoiding. Love, hatred, envy, jealousy, revenge, and such like, 
 seem to have their home in the aftections, a« th, . all spring from 
 feeling. They have much to do with f. o j.'iscieace, with joy, 
 sorrow, repentance, remorse, and all the forms of suffering, 
 whether pleasant or painful. Yet are they irrational in them- 
 selves, and stand in continual need of being watched over by the 
 o;her faculties, lest they lead us continuuUy to play the fool. 
 Of the truth of this we are at once convinced when we reflect 
 that no man should act simply because he feels, for we must 
 judge first whether the action which would spring from sponta- 
 neous feeling be right or wrong. The affections arc the prompter 
 in the man, and incite him to action, for without a feeling favor- 
 able towards doing a thing, one could never do it; and even if, in 
 one sense, a thing is contrary to one's feelings, he cannot do it 
 unless a contrary reeling drives him on. In this case an over- 
 coming sonse cr feeling of duty may cause us to do very unplea- 
 sant 'hings. It is thus a Christian bearo his cross. 
 
 In everything a nan does the joint operation of all these four 
 parts of him is necessary, though but one of them may be more 
 prominently employed. The thing to be done may require the 
 le.'i.ding activity of this or that faculty, or this or that one oC 
 the four ; but yet all the others must be doing their part, or the 
 matter goes wrong. A man cannot do a thing v/ithort all the 
 time holding it in his will, and wilHng something about h, noi 
 
10 
 
 without exercising his imagination on it, or on things connected 
 with it; nor without reasoning or judging or reflecting concern- 
 ing it; nor without having Ills feelings sufficiently interested in it 
 to ensure perseverance. 
 
 No one of these four should be out of place. None should be 
 allowed to usurp the place, or attempt to discharge the office of 
 another, or seek to do without it, for they all are parts, one of 
 another, and should work together to a common end, as the parts 
 of a machinery which can do nothing alone, or even if one part 
 is wanting. 
 
 But there is such a thing as abuse or misuse. The abuse of 
 the will runs into lawlesness, selfishnecs, violence, disorder, con- 
 fusion, and all injustice. Excess in the imagination tends to 
 fanaticism, and the unreason seen in madness. The intellect is 
 liable to waste itself in idle speculation and useless theories, 
 even though it be the seat of reason and ju'lgment. The uncon- 
 trolled and ungovernable affections will run into sensuality, and 
 their indulgence tend toward the loss of shame, and the searing 
 of the conscience, which is kept alive by the fear of God. The 
 abuse of one tends directly to the abuse of all, fcr they cannot 
 be separated, and must operate together for good or evil. The 
 temptation of a man of strong affections will bo to indulge them 
 in a violent, ungovernable will; and, unregulated, the whole four 
 tend to mutual disorder and injury. Loss, deficiency, or suspen- 
 sion, in any of these, would result in idiotcy, a condition below 
 that of the instinct of brutes. Though man has instincts, they 
 serve him not in place of the reasoning powers, and cannot be 
 trusted to for guidance. The brute does, by instinct, what is 
 right for him to do; but man to do right must do it in the exer- 
 cise of higher and nobler faculties. 
 
 Righteousness and holiness go together. He that is not holy 
 cannot be righteous, because righteous conduct pi-occeds from 
 holiness of disposition. But righteous conduct also stands in 
 doing what ought to be done, irrespectively of wishes or inclina- 
 tion. Righteous conduct may then depend upon condition, quali- 
 fication, and ability. Righteousness and holiness of condition 
 and action depend upon those four parts of manhood being so 
 properly adjusted and balanced together in a man that he should 
 have the complete mastery of (nery one of them, and so be able 
 

 "* 
 
 11 
 
 to behave himself wisel}'. discreetly, prudently, and virtuously, 
 under all circumstances. The righteousnoss of an action consists 
 in its Tightness, or being what it ought to be. The righteousness 
 of a person, under one view, stands in the righteousness or holi- 
 ness of his disposition, and willingness to do what is right; 
 while, under p-iother view, should be added his ability to do at all 
 times what he ought to do. Under this should be included, 
 knowledge and power, and we have the true idea of human per- 
 fection, and the complete qualification in the individual for the 
 enjoyment of happiness — for all qualification must be regarded 
 as means to an end. It is easy to conceive of a person so quali- 
 fied, because God has given us the example of One who ever 
 stands as the pattern for all others to copy after. It is also easy 
 to conceive of a man advanced far towards perfection in wicked- 
 ness, using, in perfect selfishness, all his faculties with the con- 
 summate wisdom and art of the serpent. But as the fear of the 
 Lord is alone the beginning of wisdom, and as that fear must, in 
 one sense, be the basis and support of all wisdom, such perverted 
 examples only shew us the extremes of folly. 
 
 We all know that no measure of human perfection is a mere 
 creation, or instantaneously arrived at. Beginning from nothing, 
 and by gradual " going on to perfection," is what we are all ac- 
 quainted with. All schools a^id schemes of education bear living 
 and continual witness to the fact; and hence it is that the child 
 Jesus increased as others do, in wisdom and in stature, and in 
 favour with God and man. This of itself is quite sufficient to 
 establish the principle. Progress and development, and coming 
 to the maturity of perfection, as an individual, are clearly to be 
 traced in Ilim. Ho was not a priest on earth, (Heb. v:ii. 4,) and 
 so performed no priestly act till He was perfected in full matu- 
 rity of age and qualification as the second Man: having ascend- 
 ed and received from the Father that measure of increment which 
 made Him in all respects perfect in all the fulness of God. He 
 showed Himself the perfect One in the character of Baptiser with 
 the Holy Ghost, as on the Day of Pentecost. Then was it made 
 manifest that all power in heaven and earth were given unto 
 Him, 
 
 Here I would call attention to that wicked lie of Satan, which 
 13 tiuuuUiuu iij, UJiu pill. lurtn uuuvi ine visiii^s -wi iT^-, .•.^" 
 
 I 
 
I 
 
 h 
 
 I 
 
 12 
 
 Its advocates, in their exceeding folly and blindness, assert that 
 this demoniac power in men is only a heretofore undiscovered 
 human faculty, by wlxich, when a person under its power is 
 made totally unconscious, as if he were dead, he is yet enabled 
 -, in this state to do things of which he knows nothing, and with a 
 consummateness of excellence wholly unattainable by the mere 
 human artist, but of which the person, on coming to himself 
 again, is found in his original ignorance and incapacity. But a 
 man having a very little of Christian knowledge, and belief in 
 the word and works of God, can readily see through all such 
 lying wonders of the enemy. 
 
 But it is abundantly manifest that a man furnished for and walk- 
 ing in all righteousness must have received an education suited 
 to this fourfouldness in his nature, and being so suited it must 
 have been adapted to, and have reached, and modified, and train- 
 ed eaoh part so as to have perfected it in unison with all the 
 others. And as He who made man is alone competent to provide 
 for all his necessities, (for He who alone knows what is in man 
 can know man's needs,) it is clear that He alone is able to pro- 
 vide and fill with povver a system of education fitted to address 
 and train men rightly in this fourfoldness of his being. This 
 consideration alone, v .thout any lengthened argument to prove 
 it, is quite sufficient for the utter condemnation of all the infidel 
 schemes of education that men have ever invented— of all those 
 modern schemes under state patronage or popular favour, which 
 professedly give nothing but a literary education, and leave re- 
 ligion to accident or individual choice. For not only must God 
 Himself arrange a proper system to educate the individual, but 
 furnish it with exclusive principles, yea, and fill it with His own 
 power also. Our Lord said that all power in heaven and on 
 earth is committed unto Him. This of necessity includes the 
 power and right of educating and training all persons. If He 
 came to save them from their sins, to wit, their various defi- 
 ciencies as well as the corruption of their nature, and its evil 
 fruits, it were strange indeed if He could allow of their being 
 educated and fitted for the happiness He prepares for them, 
 Without His making provision for it, and Himself being the effi- 
 cient agent in their preparation for it; and if this be so, indeed, 
 it follows that no merely human education can, in any measure 
 
 ■^ 
 
 if 
 
13 
 
 assert that 
 ndiscovered 
 8 power is 
 fQt enabled 
 and with a 
 y the mere 
 
 to himself 
 ity. But a 
 id belief in 
 h all such 
 
 • and walk- 
 tion suited 
 3d it must 
 and train- 
 ith all the 
 to provide 
 ) is in man 
 ble to pro- 
 to address 
 ng. This 
 t to prove 
 the infidel 
 ' all those 
 )ur, which 
 I leave re- 
 must God 
 adual, but 
 1 His own 
 n and on 
 iludes the 
 s. If He 
 ious defi- 
 d its evil 
 eir being 
 for them, 
 ; the effi- 
 0, indeed, 
 measure 
 
 whatever, prepare men for the enjoj'ment of the pleasures that 
 are at God's right hand. If all are to be " taught of God," it 
 must be so. The ignoranc of the savage in all his coarse bru- 
 tality, is just as high and holy a qualification as the polished 
 acience and profound wisdom of the learned and wise of this 
 world; and one in itself is quite as acceptable to God, and 
 makes men as like His Son, as the other: for the world by its 
 wisdom knows no more of Qod than it does by its savage 
 igporaiice, and one biings a man just as near the Kingdom of 
 Heaven as the other. But all the facts of revelation — Gor'N 
 command that we be holy and perfect — man's moral, rational 
 and social capacities and c indition — alike imperatively and im- 
 ploringly, demand, that such a divine means of education be 
 provided for him. And so it is. God who condescends to dwell 
 with men, cannot dwell with sin — cannot take pleasure in imper- 
 fection. He seeks companions, not slaves. The beasts, and 
 the elemeiits, and the unclean spirits, may be His slaves; but 
 man was made in His image, and dominion and lordship were 
 given him in the day that God created him; and though lost 
 by the fall, they were renewed to him in the covenant of 
 redemption, but yet never to be holden except in the strictest 
 obedience to and dependence upon Himself. Hence, in giving 
 gifts unto men, that by them men might be fitted for His dwell- 
 ing among them, and taking pleasure in them. He suited the 
 gifts by which they were to be perfected and qualified for such high 
 honour, to that fourfoldness in the human constitution of which 
 we have been discoursing. He provided that the individual to 
 be perfected under His hand should be addressed, and instructed, 
 and modified, under the joint operation of a fourfold ministry — 
 fourfold in its adaptation to the fourfoldness which is in man by 
 creation. The end of man is his happiness in the likeness and 
 favour of God forever, under His protection and in His com- 
 panionship; and so the means of man's perfection, and the perfec- 
 tion itself, are but means to this great end. And after the 
 Lord ascended, leading captivity captive, and thus removing 
 the hindrances to His work. He gave gifts unto men: and He 
 gave ome. Apostles; and some, Prophets; and some, Evange- 
 lists; and some, Pastors and teachers— these four, for the per- 
 
 I 
 
14 
 
 fecting of the Saints, for the work of the Ministry, for the edit/- 
 ing of the body of Christ. 
 
 The following scheme exhibits an adaptative and practical view 
 of the fourfoldness of man, the offices of each part, and the means 
 provided of God for his perfecting: the middle column exhibiting 
 the man himself in his four hearls : 
 
 Director, Will, Apostle, 
 
 Provider, Imagination, Prophet, 
 
 Selector, Intellect, Evangelist, 
 
 Prompter. Affections. Pastor. 
 
 As the man himself is here divided into four heads, so his 
 leading attributes are also divided into four corresponding heads, 
 each more or less complicated in the detail of its parts. And 
 so also we find the one ministry which God (?:ave for perfecting 
 man branching out into four heads, each having its minor and 
 subordinate divisions, and all being, in each case, (as per the 
 scheme,) summed up and recapitulated in the head or first division 
 of the four. 
 
 In this scheme, the Apostle, as head of rule, and so head of all 
 the ministries and forms of ministry, is for addressing the will, 
 to the end of bringing it into obedience to a will other than 
 itself — into obedience to the will of God. For herein stands 
 the freedom and happiness of the creature, that it stancs in 
 subordination and obedience to the will and law of the Creator. 
 It cannot be a law to itself, in independence of any other, without 
 being the slave of corruption. So the first effort of every wise 
 parent is to bring his child into obedience. The Gospel saith — 
 " Children, obey your parents in the Lord, for this is the first com- 
 mandment with promise." This is the rudimental principle of 
 every government. The subject must obey the laws, or he 
 cannot have their benefit and protection. Christ, our example, 
 learned obedience by what he did and what he suffered ; where- 
 fore God hath exalted him with a Name above all names. The 
 first effort of God upon men, after sending the Gospel, is to 
 bring them into obedience and make them teachable. God set 
 in the Church, first. Apostles, which explains why they were 
 made the visible head of all rule. Apostleship is especially for 
 addressing the will, that the man being subdued may be in a 
 
15 
 
 ar the edify- 
 
 ractieal view 
 id the means 
 n exhibiting 
 
 stle, 
 )het, 
 igelist, 
 or. 
 
 eads, so his 
 iding heads, 
 parts. And 
 r perfecting 
 5 minor and 
 (as per the 
 first divisioQ 
 
 » head of all 
 \g the will, 
 
 other thaa 
 irein stands 
 t stancs in 
 he Creator, 
 ler, without 
 
 every wise 
 3pel saith — 
 le first com- 
 principle of 
 aws, or he 
 ir example, 
 ed; where- 
 imes. The 
 )spel, is to 
 . God set 
 
 they were 
 pecially for 
 aay be in a 
 
 condition to profit by the other forms of ministry provided of God 
 for his perfecting. All right preaching of the Gospel must 
 declare itself backed and supported by apostolic authority; and 
 authority cannot stand in dead men. At first the mark of catho- 
 licity was the standing in the Apostles' doctrine and fellowship. 
 All direction and rule are under the will, and flow from apostle- 
 ship, as the great reservoir in wh'?h God placed it, for flowing 
 forth in its proper channels for the blessing of mankind directly 
 in that particular form of blessing: for it is a great blessing to 
 have a subdued and obedient will. Whoever rules and teaches, 
 ♦' rebuking with all authority " in his place, does a measure of 
 apostolic work. But Apostles being set first in the Church, hhows 
 that the universal Church should be ruled in one body by apostle- 
 ship: not by Apostles as individual men and independent of each 
 other, in the sense that bishops and others are so, but by one 
 apostleship acting as one, being made one as the Father and the 
 Son are one, though they be twelve individuals: not made one 
 as others are made to agree in the one truth by the itistrumen- 
 tality of human superiors in office, but by the Lord himself 
 made one without the intervention of an ordinance between him 
 and them. He constituted " the twelve "—that definite number, 
 the number of the foundations in the Kew Jerusalem, and 
 " according to the number of the twelve tribes of Israel," 
 neither more nor less; these he constituted the eldership of the 
 universal Church, as next himself in the divine polity. We con- 
 cede then to apostleship, direction, rule, and supreme gu'dance 
 throughout the universal Church, because God so set it at first; 
 and at the first so the Church " walked with God," under an 
 
 ABIDING LAW% 
 
 The Imagination in the scheme is classed as the Provider. 
 Over against it is set the Prophet as indicating the form of minis- 
 try by which God would address and perfect man in the dcpart- 
 ueut of his imagination, which indeed is the prophetic part of 
 human nature. By this faculty man looks into futurity, lives by 
 hope, lays hold of the promises, ranges and forages about in the 
 boundless regions of ideality, and brings up to the mind all ideal 
 forms, whether of the physical, intellectual or spiritual. For 
 all these the prophetic fticulty is needful; and it needs to be 
 taken hold of and addressed by the propliel nf Gud, that being 
 
 I 
 
I 
 
 16 
 
 handled by this branch of the one ministry the man in this facurty 
 may be made perfect according to the divine will. The prophet 
 IS shown as the Provider in that he is used to bring out the hid- 
 den mind of God in the various forms of prophecy: as in the 
 times before the coming of Oar Lord all things s'tood in pro- 
 phetic word, action, symbol, or type and shadow ; unrealized and 
 unpractical, though not untrue. The whole Old Testament is 
 prophetic, and looks to the future for fulfilment and realization • 
 and hence it is that reading prophecy is so different from' 
 reading the plain parts of Scripture, -vhich stand in the forms of 
 teaching, precept, and exposition, as is the case with much of the 
 New Testament. The Comforter was given to the Church to 
 speak in it as a person, and shew and declare the things of Christ 
 and to guide her into all truth, first by revealing "the deep 
 things of God" contained under the letter and types of the Old 
 Testament, not in the forms of authoritative teaching, which fall 
 under the head of apostleship, but in the forms of prophetic 
 utterance, addressed rather to faith than to the understanding 
 and having no authority over the conscience till put into practi- 
 cal forms, and addressed to the understanding in the sense of 
 precept and commandment. This latter belongs to the apostolic 
 office and power, as we are shown when Peter commands us to 
 be mindful of the commandment of us the apostles, as well as mind- 
 ful of words spoken in prophecy. (2 Peter iii., 2.) A form of 
 prophecy also serves for exhortation, edification, and comfort- 
 wherein is to be seen a part of the office of the Comforter in pro- 
 viding and furnishing consolation to the Church. But we 
 nowhere find in the New Testament that any direct command- 
 ment came in prophecy. The reason of this is to be s-en in 
 the incarnation. After the Word was made flesh, the rule of the 
 man was brought out, so that the Holy Ghost, being sent by the 
 man, was subordinated in manhood, and so, as a spirit, could 
 give no commandment. And so the spirit in the prophets was 
 made subject to the spiritual man in the prophets, and liable 
 to all the forms of order set in the Church, both as to speaking 
 and keeping silence. (1. Cor. xiv.) 
 
 The ministry of the Evangelist is for addressing and perfecting 
 tne Intellect. Its especial work is to declare, proclaim, argue, 
 reason, present motives, train the judgment, address the con- 
 
 .-t 
 
 m Ue 
 
17 
 
 this facufty 
 he prophet 
 ut the hid- 
 
 as in the 
 o(i in pro- 
 Jaiized and 
 stament is 
 'ealization ; 
 rent from 
 le forms of 
 luch of the 
 Church to 
 i of Christ, 
 'the deep 
 of the Old 
 which fall 
 prophetic 
 rstanding, 
 ito practi- 
 5 sense of 
 i apostolic 
 mds us to 
 1 asmind- 
 V form of 
 
 comfort ; 
 er in pro- 
 
 But we 
 ommand- 
 e sjen in 
 lie of the 
 nt by the 
 rit, could 
 }hets was 
 nd liable 
 speaking 
 
 erfecting 
 3, argue, 
 the con- 
 
 science, and draw conclusions. As the apostle heads up and 
 contains all forms of ministry, and is the judge and ruler of all, 
 so we may see in him the largeness of the Evangelist, a striking 
 instance of which we find in St. Paul, who reasoned before Felix, 
 of righteousness, temperance and judgment to come. By this 
 we see that the Evangelist's gift and ministry have great large- 
 ness and compass; and, no doubt, much of the work of forming 
 *' the mind of Christ" in the enlightened individual, with the 
 largeness of teaching needful for it, belongs to this office. 
 This does not come under the class of dogmatic teaching, as 
 that pertains rather to the exercise of authority, which does not 
 belong to the Evangelist's office, but to others. 
 
 In the scheme the Intellect is classed as the Selector, and 
 that not without reason; for to it belong discrimination, com- 
 parison, reasoning, ascertaining, balancing, valuing, and forming 
 judgments. The imagination, or prophetic part, furnishes the 
 raw material, and the intellect, wherein resides intelligence, 
 manufactures and selects it as to present application and use. 
 So by the "mind of Christ" in a man the Old Testament and 
 other prophecy is translated, so to speak, from the dead 
 language of prophecy (dead as to understanding and practice) 
 into the common language of practice and usefulness. On this 
 ground, a man's mere imaginings are not for practice. They 
 must be tried, and, if found good, arranged by the rational 
 powers before they are put to use. Yet faith may be fed and 
 strengthened by reading the prophets, while the understanding 
 cannot meddle with it, and remains for the time unfruitful in it. 
 
 Opposite the affections in the scheme stands the Pastor. His 
 chief business is to deal with them in tenderness and gentle- 
 ness, as a feeder and healer^ as one of tender heart, in imitation 
 of the good shepherd who giveth his life for the sheep; so that 
 the heart of Christ may be formed in his people, and fitted 
 to receive the pure love of God shed abroad in it, and come to 
 be chastened and subdued into godlike self-denial. For as 
 there is but one faith, so there is but one love. Feeling is sub- 
 stantially the same in every one j and when the affections are 
 purified the heart of man is prepared to receive the love of God 
 shed abroad in it from the heart of Jef us Christy which is one 
 hear*' and a human heart filled with all the compassion and holi- 
 
 »8 
 

 ih 
 
 til 
 
 IS 
 
 ness of God, for the very end of imparting them to men. The 
 pastor is also the proper ordinance to be the confessor, and 
 in this way received into the most intimate confidences of men, 
 as having the heart of Christ yearning over them, and longing 
 to restore them to health and soundness. 
 
 But as the individual is but one person, so all these means are 
 but one ministry: and as these four departments in the person 
 must all act together to produce a rational action, these four 
 ministries should so conjointly operate with one another, and act 
 to one end as to produce a rational person. Not that they should 
 create what before did not exist, but that they should train f.nd 
 modify, and regulate and qualify things already existing so as to 
 enable them to act together in wisdom, righteousness, truth and 
 holiness, to act as God would have them act, and so fulfil His will. 
 The four parts of man being so separate and distinct, that one is 
 not the other, nor mingled and lost in it; so the ministries have 
 the same distinctiveness in themselves, and are placed under a 
 form of headship, and shewn in numerical order. This order, 
 although it assume the facts of superiority and inferiority in 
 some sense, it need not in all senses— for while in substance and 
 essence, th^ whole four are perfectly equal and of the same kind 
 —in the matter of necessary order and precedency, they are not 
 all equal. The head of rule, in point of rule and order, must be 
 superior to all the rest; and so when God set Apostles first in the 
 Church, He set them over all descriptions of persons and minis- 
 tries, in both rule and teaching. The fourfold ministry is one, 
 even as God is cne, branching out into four heads— but Apostle- 
 ship is the head of rule and direction to all the others. They 
 all preserve their distinctiveness as heads without losing them in 
 Apostleship, and they so retain their distinctiveness as to make 
 themselves necessary to the integrity and effectiveness of the 
 first. Foi overy gift of God is perfect in its measure and place, 
 without defect o.- redundancy, being just enough and no morp for 
 the end for which it was intended. And as the individual to be 
 perfect in the fulness of his creation faculties, must la-^k none of 
 these four parts; so the means of his being made perfect by edu- 
 cation, cannot be complete if any of the four are wanting in the 
 distinctiveness of their application. 
 
 As every one has in him thoan fo"rri'i"*s nf n v,_-_i , 
 
 •' -— — -- 'Vv.! jjauB oi niRuiiuuu, bo pe 
 
19 
 
 men. The 
 fessor, and 
 ces of men, 
 md longing 
 
 J means aro 
 the person 
 these four 
 ler, and act 
 ;hey should 
 d train ?.nd 
 ng so as to 
 , truth and 
 fil His will, 
 that one is 
 stries have 
 id under a 
 Dhis order, 
 'eriority in 
 stance and 
 same kind 
 ley are not 
 !r, must be 
 first in the 
 and minis- 
 try is one, 
 t Apostle- 
 jrs. They 
 g them in 
 s to make 
 ess of the 
 and place, 
 more for 
 dual to be 
 ik none of 
 ct by edu- 
 ;ing in the 
 
 has in him a capacity to be acted upon by each of these four 
 parts of the one ministry. And as he is active to do, as well as 
 passive to be acted upon, he has in him this double capacity for 
 the fourfold ministry, so that in some sense and measure the 
 material for apostle, prophet, evangelist and pastor, is naturally 
 in every one both actively and passively. Yet one particular 
 feature in one or other of its forms, would predominate in each 
 individual, so that whoever has charge of others is capable of 
 putting forth in an active form some measure of the work of 
 each of these four ministries-, and whosoever is placed under 
 authority is also capable of recei "ng impressions from this four- 
 fold power in the other. Active r . passive are ever found to- 
 gether; if not, it is inconceivable how any person could be edu- 
 cated; lor a man must act upon himself, using his own faculties 
 in coming to the possession of knowledge, and through his own 
 experience, or a teacher could never do him any good. If God 
 gives ability to receive instruction, we must use that ability or 
 we never can be instructed. And if God ordains that man is 
 to be perfected by certain means, the means must be adapted to 
 the faculties of man, upon whom He would act by them. 
 
 Admitted that the four ministries have not always been 
 manifested in the Church. Nay, that for ages a total ignorance 
 of them has universally prevailed, (which indeed is the truth,) 
 and in so fur could not do their work. But it does not follow 
 that no part of their work could be done unless we can show in 
 fact that the least imperfection, or loss of means, is total disquali- 
 fication. The whole four stood in the gift of the Holy Ghost. 
 He has not been taken from the Church, though grieved and 
 quenched as the spirit of prophecy and otherwise; and where 
 he works at all, we must believe that some measure of his four- 
 fold fulness has been the result, and not part of one and no part of 
 the others. Each person has a natural twofold capacity for the 
 four, and the whole four do in some sense run into each other, 
 because man is one, and the Holy Ghost is one, and the min- 
 istry is one. And we may rest in this historical fact, that the 
 Church has always been more or less prophetically disposed, 
 and has studied prophecy with reference to the future ; and so of 
 the rest. It may be that our fathers never saw things in this 
 
 liKht: 
 
 _i i;_i,i _. 
 
 :_ J, 
 
 Uiiii u-j,iii u.Msia iuucj 
 
 
 inj 
 
 Ot 
 
 And further, me» 
 
ii 
 
 20 
 
 are always using the prophetic faculty, as any one may see by 
 work" of imagination and fiction, many of which are full of super- 
 natural machinery, even though the vast majority both of writers 
 and readers have no belief whatever in the supernatural. Men 
 cannot avoid in some way using the faculties God has given 
 them, even though they deny all his purposes in them. 
 
 Now the Holy Ghost was given on the day of Tentecost. It 
 was then, the Apostle tell us, these gifts for effecting man's per- 
 fection were given. They were, therefore, contained in the one 
 gift of the Holy Ghost from Him in whom is all fullness. The 
 one gift was parted and became into four heads for ''distri- 
 liutiott" where it was needed. The church is "the City of God;" 
 and " there is a river the streams whereof make glad" this city. 
 The Holy Ghost is the one river proceeding from the Father and 
 the Son; but in its progress is parted into the four heads, so as 
 of one stream to become four streams for watering " the garden 
 of God." We read that out of Eden there went forth a river to 
 water the garden which the Lord God had planted, and into 
 which he had put the man and his wife; that it was parted and 
 became into four heads on going into it. This is a reversal of 
 the order of nature; for rivers do not rise in their largest part, 
 and as they run branch out into streams and rills; but rise in 
 rills and streams, and are largest at the conclusion of their course. 
 But an animal body seems to embrace both schemes: for when 
 the blood flows out for refreshing, its current is in one channel 
 at its going from the heart; and when it is exhausted in the 
 multiplicity of its divisions, it commences to return by as many 
 into one channel to the heart, to be ro-endued with vital energy 
 and go out again. In man also we see the two forms of bein" 
 united in one, that is, spirit and matter: and so man forms the 
 theatre where is exhibited the opposite or contrasted ways of 
 God in the spiritual and natural worlds. And we see further, 
 that in the matter of the garden of Eden, we find a type of the 
 ways of God in the City of God. We aho see the same in sub- 
 stance in the visions of Ezekiel. He saw the four cherubims 
 with their four heads, and yet they were one, and the Spirit was 
 in them; and whithersoever the Spirit would go, thither went 
 the undivided four; and the fulness of the Holy Ghost was in 
 some way present in each one, as in some wa" he is present iu 
 
 
21 
 
 may spe by 
 lUof super- 
 [i of writers 
 Liral. Men 
 
 has given 
 a. 
 
 itecost. It 
 man's per- 
 
 in the one 
 aess. The 
 r **distri- 
 y^ofGodi" 
 ' this city. 
 E'ather and 
 eads, so as 
 the garden 
 
 a river to 
 , and into 
 parted and 
 reversal of 
 •gest part, 
 ut rise in 
 eir course. 
 
 for when 
 e channel 
 ted in the 
 ' as many 
 ;al energy 
 i of being 
 Forms the 
 d ways of 
 e further, 
 pe of the 
 e in sub- 
 herubims 
 spirit was 
 :her went 
 ist was in 
 sresent in 
 
 every ministry and in every person, though there be at the same 
 time a " distribution'" among the members. See 1 Cor., xii., 
 throughout. If the four go whithersoever the Spirit goes, (and 
 Ezekiel saw them as his vehicle of conveyance,) Christendom has 
 always had some benefit from the fourfoldnoss of the ministry, 
 because the four are essentially in the Holy Ghost. But this 
 is fur fr6m admitting that Christendom has benefitted as it ought 
 to have done. 
 
 Let us recapitulate a little. According to our scheme, the 
 will stands sole director and ruler in man, receiving judgments 
 from the intellect, and putting them into execution, as wisdom 
 shall deem best. God addresses the will by the ordinance of 
 headship and rule, whether it be in a larger or smaller sphere, 
 by Apostles themselves or those deputed by them to rule in the 
 body. The imagination is the forager and provider of the raw 
 material, which must be wrought and made fit for use by the in- 
 tellect; and God addresses and schools it by the active use of the 
 prophetic gift, that it may be perfected in its way and measure. 
 The intellect is the trier and examiner, discriminator and selector, 
 finding reasons and showing why; and for its right qualification 
 God addresses and trains it by the Evangelist's ministry. The 
 affections are the prompter, — (practically) the seat of feeling and 
 desire; bringing up wants; suggesting their gratification; open 
 to impressions; loving, hating, fearing, aVoiding. These God 
 addresses and schools by the office of the pastor, that they may 
 become quiet and submissive, looking to the higher faculties for 
 judgment and direction. And thus the four streams of the yet 
 one river visit and water every tree and plant in the garden — 
 every part and faculty of man, and every man. And as neither 
 Christ nor His Spirit can fiiil to be wholly present in some sense 
 and to some purpose at all places and times, the distributions and 
 difference-j of administrations cannot suppose that Christ is not 
 wholly present in every one of them, though it may be working 
 but very imperfectly. 
 
 We everywhere, and in every conceivable v»ay, meet with the 
 assertion that man was not made for himself except as he was 
 made for others. " It is not good that man should be alone." 
 Jf his enjoyments flow from himself, they also flow much more 
 from others. " No man livoth unto himself, and no man dieth 
 
 I 
 
22 
 
 unto himself." No state on earth can be more desolate than that 
 of total exclusion from our kind . Wc K ,in and rest upon others, 
 and they cor tinually help us in a thousand ways. Under certain 
 conditions the increase of populati- . is regarded as a happy cir- 
 cu nstance in a nation's fortunes. We see the principle in uU the 
 forms of combination and confederncy, all which result from the 
 acknowledged fact that we are made to be helpful to and happy 
 in each other. We see it pre-eminently in Our Lord, vho was 
 made man that man might have life in abundance. Ma.:, was 
 then made for society. 
 
 But in every case man must bo ruled by law from a Lawgiver 
 above himself to wh.m ho is accountable. The body is re^'cog- 
 r.isc-u io bo greater than the individual and the Head is above 
 the body, though a part of it. The will of the individual must 
 be suborcinate to the public will; and the will of the body should 
 flow from the Head. The laws both of soviety and the natural 
 world aflfect man in the same way: *hat is, he -nust keep them or 
 risk the consequences of brcal--":; them. His individual perfec- 
 tion is but an end to make him happy by taking his place in a 
 body and keeping its laws— the necessary qualification for fulfil- 
 ling his duties in it, for being in perfect unisou with it in all 
 points, as an integral part of it, the disruption of which, from its 
 place, would be its death, as if it wore the limb of a man The 
 individual is perfected to the- end of forming a perfect body— a 
 bodj, corporate formed upon the primal model of the individual, 
 in which body the God of perfection is to find His temple and 
 dwelling place for ever, as an house and home worthy oftno 
 Almighty and Perfect One. 
 
 Some stones are known to be crystallized after the pattern 
 found in each particle. This is also true of the Church. The 
 individual man has a fourfoldness in his nature. He is perfocted 
 by a fourfold mmistry to take his place in a bodv which stiinds 
 in the same fourfoldness, and which has its four symbolic b^aJs 
 in the lion, the eagle, the man, and the ox, as seen both y 
 Ezekiel and John, and as foreshadowed also in the river thai; . '; 
 out of Eden to water the garden. The New Jerusalem also, the 
 Eternal City, the ensigns of which are these four symbols, 
 " lieth four square" in its fourfoldness, like Lsrael in his foui' 
 encampments uuder his four standards. But it follov, s Uiat if 
 
 1 
 
 it 
 
I 
 
 ale than that 
 upon others, 
 Jnder certain 
 a happy cir- 
 plo in nil tho 
 suit from tho 
 
 and happy 
 )rd, vho was 
 }. Ma..', was 
 
 1 a Lawgiver 
 tdy is recog- 
 ?ad is above 
 ividual must 
 body should 
 
 I tho natural 
 :eop them or 
 dual perfec- 
 s place in a 
 on for fulfil- 
 
 ith it in all 
 ich, from its 
 
 man The 
 -^ct body — a 
 3 individual, 
 
 temple and 
 )rthy of tne 
 
 the pattern 
 urch. The 
 is perfocted 
 hich stands 
 bolic b^ads 
 tn both y 
 }rthat , *; 
 m also, the 
 ir symbols, 
 in his four 
 (!« s Uiat if 
 
 23 
 
 theirdividualsare not perfected the body composed of them cannot 
 bo porfect; also the indiviuual being made and qualifipd to fulfil 
 a pari, his usefulness and happicssa depend on his taking it, 
 and his happiness also depends on his being useful. A man 
 who is to live by a profession to which duties arc attached, 
 cannot enjoy life until he is employed in tho duties upon tho 
 fulfilment of which his happiness depends; and so the saints 
 can never receive their reward, nor the enjoyment flowing from 
 it, until they become kihgs and priests unto God and actually 
 rf ign on the earth. The crown is laid up for them until that day 5 
 but the reward is unattainable, and the happiness but in prospect 
 until they can Fulfil the duties attached to the wearing of the 
 crown. (But this h not tho common notion of heaven.) Our 
 Lord gave apostles, prophet , evangelists and pastors, with an 
 ultimate view to this; but fir t for perfecting 'ndi/iduals and 
 fitting them to take their place in the body and fulfil its duties, 
 that so it mi<;ht gro./ up to tho measure of tho fulness of the 
 stature of a man, or Christ's body, to be the temple of God 
 fore -er, built in all things according to his perfect mind. These 
 gifts being given for such a work, without them it never can 
 be accomplished. A part of :hem from which the rest are 
 torn, cannot do it, and no human inventions can be substituted 
 in their place and do it. God has neither promised to perfect 
 men ^ ithout the whole four, nor to work by a part if the other 
 part should be lost, nor to accept of any human invention and 
 fill it wi.h His own power. If we forsake Him, the fountain of 
 Jiving waters. He has said that He will not fill the cisterns which 
 we substitute in tho place of what He gave us, and in this case 
 we inust suffer drought. All men, even Pagans, are somewhat 
 like '..hat God's perfect traini.7g would make them, but no man 
 is perfected under it; fur we see all men in some measure resem- 
 bling the true Christian character: whereas if in no sense or 
 meaidre they resembled it, they could not be rational creatures 
 at all. The gifts having been given, the church at once ought 
 to have gone on to perfection in the full use of them and without 
 coming into any loss. Through God's mercy some things have 
 remained to us; but we lavo coupled them with so much that ia 
 evil, that the best character :brmed among us is mere shreds and 
 
 T\ofoVioa /\P nnnA riinn}aA in ctvantra orkT\^nii](\n Ulltl' fthrtlindino' 
 
 defect and deformity. 
 
 I 
 
24 
 
 We have soen that man was made to be perfected by the use 
 of the gifts given for the perfecting of man, that God might dwell 
 among men. (Psa. Ixviii. 18;) but the Church, the Christian's 
 proper home, has failed to give him the benefit of them. They 
 were not given to be inmenasan instinctof naturewhich theycould 
 not lose or abuse; but to man as a free agent, responsible for 
 them, and so capable of rebelling against the giver, and attempt- 
 ing to do without them, or with only a mutilated remnant of 
 tb^m. They were so given that the faithful use of them would 
 have ensured infallible guidance, and the current demonstration 
 of divine power in the Church on the side of truth, to smite down 
 and cast out or reform the wicked, as we read it was for a short 
 time at the first. But if we look back upon history, or around 
 now upon Christendom, we shall see little but wickedness, that 
 ought to shame the heathen; the proper works of the flesh, the 
 result of our not being trained by the Church under the fourfold 
 ministry, filled with all gifts and power in the manifold wisdom 
 of God to make us perfect. Ttie church very soon despised them, 
 and lost a great part of them by her own wilful wickedness, and 
 betook herself to all fleshly expedients and perverse ways, to 
 maintain herself without them. She allied herself to the powers 
 of this world, and came into bondage under them, things which 
 God had expressly forbidden, and which she never could have 
 imagined expedient had she remained faithful to God in the use 
 of all His gifts. The tares were speedily sown by the devil 
 throughout God's wheatfield, and as speedily outgrew and 
 smothered the wheat. For "while men slept" at their post, 
 regardless of all God's warnings, the enemy came in and did his 
 work ; and men had become so blind that they could not discern 
 it from the work of God: and so "darkness covers the earth, 
 and gross darkness the people." Contentions, wars, fightings,' 
 factions, parties, struggles for the mastery, vrath, strife, con- 
 fusion and every evil work followed in course. The cruel rule 
 of the flesh was every where set up : men's wicked passions 
 carried the sway in every thing ; and very much of the history 
 of fie Church is a mere catalogue of enormous crimes— the 
 crimes of rulers and people alike. Blood has been shed like water 
 from one end of Christendom to the other, and for centuries 
 upon centuries, Peace has been a total stranger, and villainy 
 and violence have been unceasingly practised. Discipline in the 
 
 i 
 
by the use 
 might dwell 
 
 Christian's 
 liem. They 
 :h they could 
 ponsible for 
 nd attempt- 
 remnant of 
 them would 
 ujonstration 
 smite down 
 
 for a short 
 , or around 
 idness, that 
 e flesh, the 
 he fourfold 
 ild wisdom 
 5ised them, 
 idness, and 
 e ways, to 
 the powers 
 ings which 
 could have 
 in the use 
 
 the devil 
 grew and 
 heir post, 
 nd did his 
 lot discern 
 the earth, 
 fightings, 
 trife, con- 
 cruel rule 
 
 passions 
 le history 
 mes — the 
 ike water 
 centuries 
 I villainy 
 ine in the 
 
 25 
 
 Church has been sought to be maintained by fire and sword, and 
 torture and wholesale butcheries ; the policy under which these 
 things were done, being wicked and perfidious in the correspond- 
 ing degree ; as if such measures, such works of the devil, could 
 be made to root out the tares, which the devil had sown ! Little 
 is now seen but usurpations and abuses, lawlessness and con- 
 tentions, strifes and jealousies. The aggregate action of Christ- 
 endom, which ought always to have been in unity, love, and 
 peace, has uniformly been that of a maniac tearing himself to 
 pieces. For the different Christian nations have practised treach- 
 ery and violence against each other in all their forms ; and 
 factions in the matter of Christian doctrine and discipline, have 
 done the same things ; and individual clans, and neighborhoods, 
 and families, ha.e followed the same wicked and bloody practices. 
 The universal and long continued prevalence of these things 
 allow not the slightest presumption that under the present 
 dispensation any movement can be made except towards utter 
 destruction, whither all tendencies seem to be hastening. God 
 must do a contrary work and roll back the evil, or the evil, 
 increasing as it does, will destroy all good : and yet the com- 
 mon temper is to deny that we either need such interference or 
 that it is rational to think of it. The universal dogma now is, 
 that «' the wishes of the majority," not truth and right, should 
 be the rule of laws; and men think it will lead them to per- 
 fection and happiness. No matter if this majority and its wishes 
 change every week and run into all absurdities; its will of 
 perpetual change must forever be the law. The lowest part 
 of man, the mere feeling and wishing part, which has no reason 
 and is nearest the brute, is set above all as if it could discharge 
 those functions which need the wisdom and power and per- 
 fections of God. And the least particle of right reason is 
 sufficient to see that a polity standing on such a basis, must 
 speedily lead to the worst results. 
 
 Here wo have a key to the four monarchies of Daniel typyfied 
 by dreadful beasts of piey. They are the fittest emblems of the 
 cruel rule of the will of man, grasping, covetous, unscrupulous, 
 devouring. We see also why similar figures are employed in 
 foreshowing the judgments coming on tha Church. The Church 
 early mingled herself with these beastly powers, (" they shall 
 
26 
 
 mingle themselves with the seed of inon," Dan. ii. 43.) followed 
 their ways, rested on them for support, imitated their crooked 
 policy, and in much outdid tiiem in bloody cruelty. The Inqui- 
 sition may be cited as a notable example. In many cases, the 
 ** earthly, sensual, devilish" wisdom of the flosh, has mainly 
 guided the policy and selected the measures of all Churches and 
 sects. Wherever Church and State has prevailed, it could not 
 be otherwise; and where it has not prevailed, things have been 
 no better. If the heresies and ecclesiastical convulsions which 
 desolate the Church, were shewn as angels from the bottomless 
 pit, and devouring beasts and no less devouring locusts, the 
 political measures and movements invariably linked in with 
 theM, by the intermeddlings of the Church in all state matters, 
 were quite as worthy to be so symbolised as they. 
 
 The man of sin, in whose final and complete manifestation all 
 possible wickedness and impiety are brought to a head, is but 
 "the mystery of iniquity" fully developed. It is the summing 
 up of all Satan's permitted devices, brought out through human 
 wickedness, and " the tongue set on fire of hell, setting on fire the 
 course of nature ;'" the final beast to whom " the kings of the 
 earth give their power," and go to make "war against the Lamb ;" 
 the beast that rises from the sea of popular commotions, mayhap 
 to be headed up in a man, some fierce tyrant, who for a time 
 shall curb "the will of the majority," out of whose "troubled sea, 
 casting up mire and dirt," he has arisen. But his career is 
 short; for he is speedily destroyed by the coming of the Lord in 
 glory. The old institutions have hitherto hindered his full 
 manifestation ; but when " Ho that letteth is taken out of the 
 way," the man of sin will come forth openly and do his worst, 
 The old institutions are every where rapidly vanishing, and this 
 fearful reign of anarchy is as rapidly hastening to fill their place; 
 and "the great tribu: iLion" must therefore as speedily commence 
 its unparalleled horrors; a foretaste of which was had in the 
 first French Revolution ; und another is again before us. All 
 these things are the curse that comes upon Christendom, because 
 Christians have not been trained and educated >> the will of God, 
 under the fourfold means lie gave for that purpose. The great- 
 ness and lerriblenoss of the judgments correspond to the excel- 
 lency of (he gifts, and the dignity to which they were calculated 
 
^- 
 
 27 
 
 to raise the church as a body ; and therefore is it that her latter 
 end— her final downfall, is so wonderful. But all who thus join 
 to "make war against the Lamb," shall finally be destroyed by 
 the devouring judgments of God, so that they shall corrupt and 
 oppress the earth no more. 
 
 But there is " a world to come," and " the coming and Kingdom 
 of the Lord" shall bring it. There is " a new heaven and earth 
 wherein dwelleth righteousness," which shall be so established 
 in peace, that they never can be disturbed. Man shall be made 
 peaceable under their dominion, and enabled to keep the peace of 
 God. But first he shall be made to loathe and abhor himself 
 for all the abominations he hath wrought.— Then the longings of 
 our nature shall be satisfied; the universal cry for peace and 
 prosperity shall be answered, and the groans of the groaning 
 creation shall be heard no more, for its misery and travail shall 
 come to an end. Man shall be taught to desire nothing which 
 God will not grant as soon as the request shall be made known. 
 " That which is perfect shall come, and that which is in part 
 shall be done away." All that remain on the earth shall bo 
 partakers of it; for " the nations of the saved shall walk in the 
 light" of that city which shall be "the perfection of beauty," 
 out of which God shall shine upon them in love and mercy for- 
 ever. 
 
 And this " world to come," is that which, in the third place, 
 comes in to constitute the completeness of human happiness. 
 For this happiness, three things are chiefly requisite; first, per- 
 sonal condition and qualificallon: secondly, social condition, or 
 that of the body to which we belong, and the persons to whom 
 we shall stand in various relations as in a body : and lastly, the 
 place of our habitation and the things thereof. God hath there- 
 fore purposed to " mako all things new," so that " the earth, 
 which He hath given to the children of men," (Psalm cxv. 16.) 
 may be fitted to be the iiabitation of the holy, — Satan's works 
 shall be destroyed, and himself and his legions cast out; and 
 nothing shall hurt or destroy, for the earth shall be filled with 
 the knowledge and glory of the Lord. But now men arc 
 endeavoring to bring about the desired, and anticipated blessed- 
 ness, in their own wisdom, and by their own might, ♦' They 
 say to God, Depart fi'om us : for we dosirt' not the knowledge 
 
28 
 
 % 
 
 of Thv ways," (Job. xxi. 14.) This is no random as!' rt; * ood- 
 cerning what men are now attempting. One li the pro- 
 sent French movement leaders, a very popular Editor, uses such 
 language as this for doctrine to the world: " God is essential- 
 ly hostile to our nature, and we have no reason to submit to 
 His authority. We arrive at science in spite of Him, at happiness 
 in spite of Him. Each step in advance is a victory in which we 
 fcrush Divinity." This explains what is meant by making war 
 against Him, to whom God ^ves all power: and it shews the 
 essential character of the whole present revolutionary era. But 
 " why do the heathen rage, and the people imagine a vain thing? 
 The kings of the eath set themselves, and the rulers take counsel 
 together, against the Lord, and against his Anointed, saying, 
 Let us break their bands asunder, and cast away their cords 
 from U3. He that sitteth in the heavens shall laagh; the Lord 
 shall have them in derision. Then shall He speak unto them in 
 his sore displeasure. Yet have I set my King upon my holy 
 hill of Zion. 1 will declare the decree: the Lord hath said unto 
 me, Thou art my Son; this day have I begotten Thee. Ask of 
 me, and I shall give Thee the heathen for thine inheritance, and 
 the uttermost parts of the earth for Thy possession. Thou shalt 
 break them -vith a rod of iron, and dash thora in pieces like a 
 potter's vessel." The reasons for this treatment of thorn are to 
 be found in the doings of men, and the abominable doctrines 
 which they declare to be the truth; and this judgment of brt^ak- 
 ing the nations is brought on them by the very works of anarchy 
 and violence in which they are so deeply engaged ; so that 
 Christendom is broken up by its own suicidal hands. 
 
 But these things roust come to an end to make way for the 
 final Kingdom ; and as there is to be but " one family in heaven 
 and in earth," so there is to be a new state of things — " new 
 heavens and a new earth," to be in correspondence with man 
 made new. Our Lord is Himself " he beginning of the creation 
 of God." He is such as the New Man. risen and ascended up far 
 above all heavens, that He might 511 all things as the new Head 
 of creation ; and He saith, "Behold! I make all things rew!" 
 He saith it of the whole creation that groans under the bondage 
 of corruption, and not merely of the rational part of it ; and this 
 whole creation waits for the manifestion of the sons of God, who 
 
 >s 
 
 .* 
 
Tf.'* oon- 
 the pro- 
 uses such 
 essential- 
 submit to 
 happiness 
 which we 
 aking war 
 shews the 
 era. But 
 lin thing? 
 ie counsel 
 d, saying, 
 iieir cords 
 the Lord 
 to them in 
 1 ray holy 
 said unto 
 J. Ask of 
 iance, and 
 ?hou shalt 
 ces like a 
 lem are to 
 doctrines 
 of brt^ak- 
 if anarchy 
 ; so that 
 
 iy for the 
 in heaven 
 rs — " new 
 with man 
 e creation 
 ded up far 
 lew Head 
 igs rew!" 
 > bondage 
 ; and this 
 God> who 
 
 29 
 
 for Him are to take charge and care of it, rule over it, fulfil duties 
 toward it, and draw from it whatever advantages may result 
 from these conditions. 
 
 The earth furnishes the materials of the bodies of men, both 
 before and after the resurrection and making all things new, in 
 both of which events it is most deeply concerned. " Truth shall 
 spring out of the earth," instead of the lies that now darken it; 
 " and the skies shall pour down righteousness" upon it, instead oi 
 devouring judgments; and so " the earth shall yield her increase, 
 and God shall give us His blessing." V/hen His kings and 
 priests " reign on the earth," " from the rising of the sun even 
 unto the going down of the same. His name shall be great among 
 the Gentiles," who will then be the sons by possession as they 
 are now by inheritance ; and " in every place incense and a pure 
 offering" shall be brought up to Him by them all. So it is that 
 the earth shall be filled with His glory. By the four will He 
 perfect men forever, and by the same four will be His everlasting 
 •• goings in His sanctuary." 
 
 The promises to the glorified church are, that the gentiles shall 
 come to her light, and their kings to the brightness of her rising. 
 "Then shalt thou see and flow together, and thine heart shall 
 fear and be enlarged, because the abundance of the sea shall be 
 converted unto thee, and the forces of the Gentiles shall come 
 
 unto thee." " As I live," saith the Lord, " thou shalt surely 
 
 clothe thee with them as with an ornament, and bind them on 
 thee as a bride doeth." Together with sin, sickness, pain and 
 want, trouble, tears and death, shall all be put away to make 
 room for this glorious and full tide of prosperity, undim'.nished 
 by the ravages of the curse ; and then shall be seen the three- 
 fuidness of raan's happiness, in body, soul and spirit— perfection 
 in the individual persons— perfection in human society, organiza- 
 tion and political economy — and all the fulness v.f its wealth and 
 circur.-jiances. 
 
 And all these good things are called " The glory of God in 
 thetLand of the living." 
 
 i 
 
 i