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V' wmmmmmmm PREFACE TO THE CORRECTED EDITION. As already remarked in the advertised notice, the errors herein corrected, although very im- portant and numerous, do not substantially alter nor even modify the goner; J signification and significance of the interpretation as previously rendered. Besides the corrections, a considerable addition of new matter will be fouiid in this Edition, con- sisting partly ji' interpolated explanatory observa- tions, and partly of additional interpretation. With regard to the latter, the interpretation of the last part of the 30th chapter of Genesis may be noted as of very especial interest. Some explanatory notes and additional matter are, to prevent interference with the continuity of the interpreted Biblical Allegory, brought to- gether in the Appendix, of which an index is furnished at the commencement thereof. i \ KiLBUBN SqUAEE, LoNDON, 1th October, 1878. mmm NOTIFICATION TO THE READER. ' It appears desirable to notify the Reader in advance, tliat a strict verbal rule of interpretntioH is followed throughout this Treatise. In the event of any cases of departure from the rule being found to occur, such may be attri- buted to inadvertence, and considered to be mistakcb of the interpreter. A brief explanation and definition of the sense in which the words "Natural" and "Artificial" are used in the allegorical typology of the Biblical narrative (and else- where in the Bible), will be found at the conclusion of the Appendix.* * It is very important that the reader should be careful not to misapprehend these expressionf, which are used in the spiritual ubaolnte signification. ■ Interpretation of the Signification in wiiicn THE following NaMES ARE TyPICALLY UsED IN THE Biblical Allegorical Narrative. Abraham . Isaac" , . Es.iu, . . Jacob . . Sarah . . Hagar . . ISHMAEL . Rebekah . Nahor . . Mahalath. Nebajoth . Laban* . . \ Leah . . ZiLPAH . . Rachel . . BiLIIAH . . Primary vellrjiouH belief of the hu7nan race. Acceptance of artificial ideal scleiice. Natural Science : (or, Sensual Science). Active inuestif/ation of belief Human reverence for spiritual authority. Human artificial religion. Learning of human ideal scie7i£e. Religious belief in human hnotvledge. Honour of human nature. Artificial theology of a half-human man. Theological belief in an earth-horn Jehovah. Natural belief inhuman {intellectual) labour. Human (religious) learning. Humanized Philosophy. Artificial Christian learning Honour of human ability. *}N« a " Isaac" admits of b "Laban" „ „ . Artificial Christianity . . Human Belief natural to man. o a o > -1-3 Reuben . Simeon . Levi . . JUDAH . Zebulun . issachar Dan . . Gad . , AyiiEU . iSArXHALI Joseph . Benjamin Melifjloua unbelief: Or, Unbelief m ve- il (j ion. Skopticisni. (iVb endurance of enemies in rcli(jion. \ Religious Intolerance. . . Vindication of religious law. Bigotry. . . Human judgment. . . Unauthorized natural belief. {Persi. stent acceptance of artificial Chris- { tianity. . . Human discrimination. Criticism. . . Dogma. . . Religious human assurance. . . Natural Philosophy. \ Philosophy of Ideal Science . . i.e., Ideal Philosophy. I Belief ending judicial investigation by the human mind. Belief resulting (II . < III oin human scientific investigation. [For the Ii;terpretation of Jacob's prophetic blessing, distinguishing each of his sous {^Genesis xlix.), see page 62.] Shiloh .... Spiritual Philosophy. El-elohe-Israel . Belief on the Holy One of Israel. SPIHITUAL SCIENCE. (II THE PATRIARCH JACOB, THE FATHER AND THE PROPHET OF HUMAN SCIENCE. INTRODUCTORY. It may servo to elucidate the exposition which follows, to observe here, in advance, that each of the three patriarchs xVbrahani, Isaac, and Jacob, re- presents or typifies an intellectual epoch or divisional stage in the progressive education of the human race by God. God Himself remains the same ; the general Covenant or promise remains the same ; the eventual purpose remains the same ; but the educational medium appointed by God for the use of man by which to communicate with lilm, by means of which each indivldaal man is enabled to receive the needful instruction, and by means of which the progressive education of the human race is carried onwards, undergoes alteration, becoming more spiritually intellectual in character as the educational status of man becomes more advanced. The personal typical history of the patriarch Jacob, and the meaning tliereof, is the subject of which we purpose here to furnish an exposition. Before, however, coming to the consideration of the typical signification of the name Jacob, and of the events recorded in the life of the patriarch, it seems desirable to interpret a small portion of the preceding 10 TIIK PATltlAUCH JACOH. part of tlui alU'f^oricul narrative, so that by in- dicatiiif^ tlio si;.vniricaTico which bol()n:i. And they said, We cannot, until all (ho flocks be gathered together, and ti/l they roll the stone from the well's mouth ; then wc water the sheep. THE rATRlARCII JACOB. 15 Chap, xxix.— Jacob now. in obedience to his mother, proceeds to seek the dwelling of her brother Laban,* Natural belief in human intellectual labour, and, on finding it, he first of all meets with Rachel, Artificial Christian learning, with whom he becomes immediately enamoured; so much, indeed, is the thoughtful human intellect '\ afFocted by his first appre- ciation of the intellectual beauty of artificial Christian learnimj, that Jacob's emotion is described in the words " he lifted up his voice and wept." * Laban.— The narrative relates to the second divisional epoch in the religious education of the human race— viz., that of Isaac. The period is therefore that of natural Christianity ; and the world of the narrative iji the Christian world. Hence Laban, who was the son of Bethuel— iZ"?ran?j terrestrial belief, and dwelt at a place called Tadan-aram, artificial human religion of a natural Paradise— must be considered as signifying the natural self-confidence of human intellectual labour cuployed in elaborating the terrestrial system of Christianity. t Jacob, in this, the earlier stage of his intellectual develop- ment, may be considered to typify, as its more complete signification, thoughtful intelligence enlightened by the love of truth and rendered active by the desire of sound knowledge. NOTE IN llEVISIOX. * Betiiei,."— Page 11 : and Pago 53 et scq. The first and most obvious signilication is .. Elementary tliroloi/irrit bclii'f ; and, although the meaning, in the latter part of the allegory, bccotiica higher and more definite, it should be understood to rouiain spiritually Eleineiitarij, Ana i.e lOia i^aoan an tnese tnings. Anc< l,aban said to him, Surely thou art my hone and my flesh. And he abode with him the space of a month. [See Interpretation of (he fmt jmrt of Ihh Chapter in the Ap2)emlix.] m 14 THE PATRIARCH JACOB. absolute truth, stands above the ladder and declares Himself the God to whom tlio trustfulness called trustfulness in truth belongs, and to whose supremo knowledge a readiness by the human mind to give U13 its own false notions and prejudices are due. He then renews to (Jacob) Active investigation of helief the promises previously made to Abraham and to Isaac. Jacob called the place Bethel . . Belief in the God of Nature, but the name of the City* was at the first called Luz,t Natural Law idealized. * The City—that is, the distinctive intellectual system, into which his mental conclusions, ideas, and acquired knowledge, having entered, were, for a time, to dwell together. (Note that the place where Jacob halted appears, if the narrative be read in the natural sense, to be a place somewhere in the country, far away from any city.) The meaning here is evidently that the imperfect system of natural theology to which Jacob now attained, and which he called "Bethel," was equivalent, or nearly so, to that system already known to others as . . belief in the absolute and universal predominance of natural law. t Or . . Natur-J'^ed Religion. Then the east three fl and a g gatheie slieep, said iin we. 1 said, V (v well . said, Lo, rt rs yet high day, neither is it time that the cattle should be gatnerea together: water yo the sheep, and go and feed then. And they said We cannot until alltho flocks he gathered togetb,, and titt they roll the 'stone from the well s mouth ; then we water the sh°ep. THE TATRIAKCII JACOB. l;j Chap. xxix. — Jacob now, in obedience to his mother, proceeds to seek the dwelling of her brother Laban,* Natural belief in human intellectual labour^ and, on finding it, he first of all meets with Rachel, Artificial Christian learning^ with whom he becomes immediately enamoured; so much, indeed, is the thoughtful hmnnn intellect t affected by his first appre- ciation of the intellectual beauty of artificial Christian learnimj, that Jacob's emotion is described in the words " he lifted up his voice and wept." * Laban. — The narrative relates to the second divisional epoch in the religious education of the human race — vi;:., that of Isaac. The period is therefore that of natural Christianity ; and the world of the narrative is the Christian world. Hence Lahan, who was the son of Bethuel — Human terrestrial belief, and dwelt at a place called Padan-aram, artificial liuinan religion of a natural Paradise — must be considered as signifying the natural self-confidence of human intellectual labour employed in elaborating the terrestrial system of Christianity. f Jacob, in this, the earlier stage of his intellectual develop- ment, may be considered to typify, as its more complete signification, thoughtful intelligence enlightened by the love of truth and rendered active by the desire of sound knowledge. (JESESIS. CHAP. XXIX. And while he yet spake with them, llachel came with her father's sheep : for she kept them. And it rame to i)iisR, when Jacob saw Ra<:hel the daughter of Laban his motlier's brother, and the sheep of Laban his mother's brother, that Jacob went near, and rolled the stone from the well's mouth, and watered the fioek of Laban his mother's brolhor. And Jac^ob kissed Rachel, and lifted up his voice, and wept. And Jacob told Eachel that he <■■ as her father's bvother, and that he was Rebekah's son : and she '•an and told her father. And it came to pass, when Laban heard the tidings of Jacob his sister's son, that he ran to meet him, and embraced him, and kissei'. him, and brought him to his house. And he told Laban all theee things. And Laban said to him, Surely thou art my bone and my flesh. And he abode with him the space of a month. [&« Interpretation of the first jiarl (f this Chapter in the Appendix.] 16 THE rATUIARCH JACOB. Jacob agrees with Laban to serve him seven years for his daughter Rachel ; but, at the end of the terra, Laban, instead of Rachel, gives him Leah . . Human Learnimj, telling him, in effect, that he must first actjuire learning, and then, if he likes to serve him {Intellectual Labour) for another seven years, he will be able to attain the technical know- ledge of the elaborate doctrinal system whicli has resulted from human intellectual labour employed upon natural religion. Jacob contents himself and continues in his service ; but as Active Philosophic Intellect through labour acquires learning and by experience acquires skill, he is able to apply this GENESIS. CHAP. XXIX. And Laban said unto Jacob, Because thou art my brother, shouldest thou therefore serve me for naught ? tell me, what shall thy wages be ? And Laban had two daughters : the name of the elder xvas Leah, and the name of the younger tvas Rachel. Leah loas tender eyed ; but Rachel was beautiful and well favoured. And Jacob loved Rachel ; and said, I will serve thee seven years for Rachel thy younger daughter. And Laban said, It u better that I give her to thee, than that I should give her to another man : abide with me. And Jacob served seven years for Rachel ; and they seemed unto him hut a few- day?, for the love he had to her. And Jacob said unto Laban, Give me my wife, for my days are fulfilled, that I may go in unto her. And Laban gathered together all the men of the place, and made a feast. And it came to pass in the evening, that he took Leah his (laughter, and brought her to liim ; and he went in unto her. And Laban gave unto his daughter Leah, Zilpah his maid for an handmaid. And it came to pass, that in the morning, behold, it was Leah : and he said to Laban, What is this thou hast done unto me ? did not I serve with thee for Rachel ? wherefore then hast thou beguiled me ? And Laban saiil. It must not be so done in our country, to give the younj-.or before the firstborn. Fulfil her week, and we will give thee this also for the service which thou shalt serve with me yet seven other years. And Jacob did so, and fulfilled her week : and he gave him Rachel his daughter to wife also. And Laban gave to Rachel his daughter Bilhah his handmaid to be her maid. And ho went in also unto Rachel, and he loved also Rachel more than Leah, and served with him yet seven other years. ,/? THE PATRIARCH JACOB. 17 n skilled learning to the acquisition of intellectual, wealtli; and of those departments of knowledge which wore previously merely empirical — merely the crude products of human labour and human ex- perience—Jacob is able, by the scientific application of theory and by attention to the lavs under which various kinds of knowledge may be advantageously compounded, to construct sciences and departments of knowledge of a higher and more intellectual character.* ''And (Jacob) Inexperienced philosophical Intelli- gence said to Belief in human intellectual labour. Give me tliat thorough knowledge of the doctrinal system of terrestrial Christianity for which I have studied. And Laban took his daughter (Leah) Human Learning and brought her to him, and she became his. And Laban gave to his daughter, Ewnan Learning, his maid (Zilpah) Humanized philosophij, for an handmaid."t When Jacob discovers that he has not acquired * We have allowed the above to stand as in the first edition, although it is evident that it was written before we had fully realised the exclusively theo- logical character of the intellectual allegoiy, and that, consequently, it does not now quite harmonize with the preceding and succeeding parts of the inter- pretation. The correction is however amply supplied in the interpretation (herein given) of the latter part of the thirtieth chapter of Genesis, as well as in the observations at page 49, and its present form will perhaps servo a useful purpose in indicating, or suggesting the probability, that the whole narrative may admit of a more general interpretation, not exclusively theological in character, but applying to the gradual development and progress of human science : that is to say, of general science ; commencing with imperfect natural science, and finally attaining to the enlightened knowledge of the higher ideal science. t Handmaid . . Aid to human knowledge. -,._..- - - /.::.^..„.._..,i !.._ _1jjl-._,.,- -:-.. :--,.,^^ -.-_.-.- 18 THE PATRIARCH JACOB. the coveted thorourrli knowledgo of tlio artiriclal system of naturalized Christianity , ho comphiins to Laban. Laban tolls him ho must first become pos- sessed of the necessary learning, and then ho may acquire the knowledge he longs for. AVhen he docs become possessed of tlio Artificial Christian learniwj, Laban gives her his handmaid (lUlhali) Honour of Human Abiliti/, to bo her maid. " And Jacob loved Rachel more than Leah." *' And when the Lord saw that Human Learning was disliked (or lightly esteemed), He opened her womb ; but the union of Philosophical Investigation, unlearned and inexperienced, and Artificial Chris- tian learning, was not productive, for the time, of any vital results." "And (Leah) Ilum.an Learning conceived, and bare a son, and she called his name (Reuben)^' Relifjious Skepticism : for she said, Surely the Lord hath looked upon my affliction : now therefore my husband will love me. And she conceived an-ain, and bare a son ; and said, Because the Lord hath a Eeubej}-. Literally, Hdir/wits imbeJief. GENESIS. cHAr. XXIX. And when the Loud saw that Leah wan hatctl, he opened her wonih • hut Eachel u-as harren. And Leah conceived, and hare a son, and she called his name lleuhen : for she said, Surely the Lord hath looked upon my affliction ; now therefore my hushand will love me. And she conceived again, and bare a son ; and said. Because the Loiiu hath heard that I ««,« hated, he hath therefore given me this son also: and she called his name Simeon. And she conceived again, and bare a son ; and said. Now this time will my husband bo joined unto me, because I havp born him three sons : therefore was bis name called Levi. And she conceived again, and hare a son : and she said, Now will I praise the Lord : therefore she called his name Judah : and left bearing. THE PATRIARCH JACOU. 19 heard that I was hated, lie hath therefore given mo this son also : and she called his name (Simeon)" Religious Intolerance. And she conceived again, and bare a son ; and said, Xow this time will my hus- band be joined unto me, because I have born him three sons : tJioreforo was his name called (Levi) Vindication of Law. And she conceived again and bare a son ; and she said, Now will I praise the Lord: therefore she called his name (Judah) Human Judgment: and left bearing." '•Chap. XXX. —And whon Artificial Christian learning saw that she was barren, she envied Euman Learning, and said unto Scientific Intelli- gence, You must render mc productive or else I die. And she said, Behold my maid (liilhah) Honour of human ability; cause her to be fruitful within my system. And Honour of human abilitij having been embraced by Scientific Intelligence con- ceived and bare Intelligence a son. And Artificial Christian learning said, God hath judged me, and hath also heard my voice, and hath given me a son ; therefore called she his name (Dan) Diacrimi- a SiiTEOx. Literally, No enemies in lieligion. GENESIS XXX. And when Rachel saw that she haro Jacob no children, Rachel envied her sister : and said unto Jacob, Give me children, or else I die. And Jacob's anger M'as kindled against Rachel : and he said. Am I in God's stead, who hath withheld from thee the fruit of the womb 'i And she said, Behold my maid Bilhah, go in nnto her ; and she shall hear upon my knees, that I mav also have children by her. And she gave him Eilhah her handmaid to wife : and Jacob went in unto her. And Bilhah conceived, and bare Jacob a son. And Rachel said, God hath judged me, and has also heard my voice, and hath given me a son : therefore called she his name Dan. And Bilhoh Raihel's 20 THE PATRIARCH JACOB. nation. Avid Jloiiour of human ahiJi/f/, the iiuiid of Artificial Cliristian leorning^ conceived again, and bare Philosophical IntelVujence a second son. And Artificial CiiriMian learning said, With great wrestlings have I wrestled with my sister, and I have prevailed : and she called liis name (Naphtali) Natural PliilosopJn/. ** When Iliiuian Learning saw tliat she had left bearing, slio took (Zilpah) Humanized ideal 'philo- sophy* her maid,"!* and gave her to Scientific In- vestigation to Avife. And Humanized ideal philosophy, the maid of lluntan Learning, bare Scientific Investi- gation a son. And Human Learning said, A troop Cometh: and she called his name (Gad) Dogma. And Humanized ideal philosophy bare Scientific Investiga- tion a second son. And Human Learning said, Happy am I, for the daughters will call me blessed: and she called his name (Ashcr) Religious Human assurance.''^ " And Reuben, Iteligious Skepticism, went, at a time when the educational progress of the human race had much advanced, into the intellectual field * Equivalent to . . Common Sense, applied to ideal stthjects. t Her maid . . Aid to human religion. OEXESIS. CHAP. XXX. maid conceived again, and bare Jacob a second son. And Racbel said, With great wrestlings have I wrestled with my sister, and I have prevailed : and she called his name Xaphtali. When Leah saw that si." had left bearing, she took Zilpah her maid, and gave her Jacob to wife. And Zilpah Leah's maid hare Jacob a son. And Leah said, A troop eometh : and she called his name Gad. And Zilpah Leah's maid bare Jacob a second son. And Leah said, Happy am I, for the daughters will call me blessed : and she called his name Asher. And Reuben went in the days of wheat harvest, and found mandrakes in THE PATRIAItCn JACOIl. 21 of Imnian knowledge— that is to say, investigated Iminan ideal ^ricncc, — and found therein (man- drakes) .several kinds uf artificial rdlgiou decisfil by the human mind, and brought them unto liis motlier (Leah) Human Learning. Then, Artificial Christian learning said to Human Lcarninij, Give me I pray thee some of these varieties of artificial religion. And she said unto her, Is it a small matter that thou hast taken Fhilosophicid Intelli- gence from mo ? and wouldcst tliou tidce the vagaries of artificial religion found by my olfispring Skepticism also ? * * " "And Human Learning conceived and bare Scien- tific Investigation the fifth son. And she said, God hath given me my hire, because I have given my maiden {Humanized ideal philosophij) to my husband: and she called his name (Issachar) x crsisteut satis- faction* in Artificial Christianity. And IIuma,b Learning conceived again and bare Scientific In- vestigation the sixth son. And she said, God hath endued me with a good dowry; now Avill my * Or, Persistent Acceptance of Ariijicutl Cbrislianifif. GENESIS. CHAl". XXX. tbo fiel(],'and brought them unto his mother Leuh. Then Rachel said to Leah, Give me, I pray thee, of thy son's mandrakes. And she said unto her, Is it .th blessed nie for thy sake. And ho said, Appoint nio tliy wag(>s, nnd I will give U. And ho said unto liiui, Thou knowest how I havo served thee, and how thy cattlo M'tts with me. For it tens little which tliou hailst before I oimt; and it is now increased unto a niultitudo ; nnd tho Loiiu liath blt'ssod thee since my coming : nnd now when shall I pro- vide for mine own house also ? And ho said, What shall I give thee ? And Jacob said, Thou shalt not give mo any thing : if thou wilt do this thing for mo, I will again feed nnd keep thy flock : I will pass through all thy flock to day, removing from theuK! all the speckled and spotted cattle, and all tho brown cattlo among tho sheep, and the spotted and speckled among tho goats : and of such shall bo my hire. So shall ray righteousness answer for mo intimo to come, when it shall come for my hire before thy face: every one that /* not speckled and spotted among the goats, and brown among the shcop, that shall bo counted stolen with me. And Laban said, Behold, I would it might bo according to thy word. And ho removed that day the goats that were ring- straked and spotted, and ail i'...> she goats that were speckled and spotted, and every one that had some white in it, and all tho brown among the sheep, and gave //u'w into the hand of his sons, iind ho set three days' journey betwixt himself and Jacob : and Jacob fed the rest of Laban's flocks. ^HO 24 THE PATRIARCH JACOB. vide for, as well as his own. Therefore he will agree to remain for a time with Laban only under a specific agreement, and siipulates for certain conditions. Genesis, Cifap. xxx. {last part.) [Note. — The interpretation of the latter half of chapter XXX. of Genesis was omitted from the treatise in the former edition, partly because it constitutes a kind of independent episode, but more particularly because of the complex and extrempW difficult character of that section, for it then seemed not ii.iprobable that a special study of some months at least would be necessary to enable us to put it in a reliable and satisfactory condition of correctness before the public. Now, however, we are enabled to present it quite confidently, and have no reason whate\er to doubt that ic will be found to render the meaning strictly and precisely as set down in the sacred original, and typically expressed in and by the recorded events of the patriarch's life.] A few explanatory observations may serve to render this section ot the interpreted narrative more fully intelligible, and the value of the interpretation more readily appreciable. Keeping in mind the two-fold application of the allegory, viz., to the intellectual development of the Christian church I GENESIS. CHAP. XXX. And Jacob took him roJs of green poplar, and of the hazel and chesnut tree ; and pilled white strakes in them and made the white appear which teas in the rods. And ho set the rods which he had pilled before the flocks in the gutters in the watering troughs when the Hocks came to drink, that they should con- ceive when they came to drink. And the flocks conceived before the rods, and brought forth cattle ringstrak(d, specked, and spotted. And Jacob did separate the lambs, and set the faces of the flocks toward the ringstraked, and all the brown in the flock of Laban : and he put his OM'n flocks by themselves, and put them not unto Laban's cattle. And it came to pass whensoever the stronger cattle did conceive, that Jacob laid the rods before the eyes of the cattle in the gutters, that they might conceive among the rods. But when the cattle wero feeble he put tliem not in : so the feebler were Laban's and the stronger Jacob's. And the man increased exceedingly, and had much cattle, and maid- servantc, mcnservants, and camels, and asses. .i THE PATRIARCH JACOB. 23 }l li (which may be considered to coustitute the religious mind of civilized humanity), and to the development of spiritud Chris- tianity in the mind of the individual Christian, we have: — Lahan . . expressing Ecclesiasticism of the hard humanistic type, aad:— Jacob . . expressing active Spiritual Intelligence in the pastoral mind. It seems, however, almost impossible to avoid remarking that there plainly appears, in this section especiaUi/, of the peered nar- rative, a very direct and distinct reference to our own national Church : a reference having regard to the two same or corre- spondent intellectual divisions, as they have manifested their respective characteristics in the intellectual life of that Church during the recent historic period, and as they stand correlated in the mental organization of that living Churoh, at the present time. It is true that the Church of England includes both, and ia constituted by the Spiritual and the Humanistic* exponents of natural Christianity combined. Ephraim as well as Manasseli is largely represented therein: but the territory and domain is that of Padan-aram. The established orthodox system, as formu- lated in the Thirty- nine Articles and other dogmas of the Church, and interpreted by orthodox humanism, is the artificial religion oj terrestrial Christianity elaborated by the intellectual labour of the natural human mind. And Laban is really in possession. The letter of the law justifies him, and by the letter of the law, judgment {i.e., the judg- ment of himself and his family) is determined. He {natural human belief) professes, indeed, to be glad of his brother ♦ Humanistic. — See Observations in the Appendix, page 79, entitled " Formulaism and Ritualism." 26 THE PATRIARCH JACOB. Jacob's assistance, and is quite aware that the spiritual (levelopmont of the Church, and the intellectual wealth now owned by her, are mainly fruits of Jacob's spiritualized labour and results of his service. But: Is not the jea- lousy spoken of actually existent ? Were it not for the vague sense of an ideal meaning in the Biblical revelation of terrestrial Christianity, belonging to a higher intellectual zone than that of the natural human world ; were it not for the vague, spiritual sense of a real, living, reasonable God, which, notwithstanding the ujystical theology of its elaborated arti- ficial system, humanized Christianity cannot wholly eliminate ; and were it not for the over-ruling influence of the Divine Spirit Himself ; wr Ad not the dominant humanistic element in the Anglican section of His Established Church have gladly discarded Jacob : and would it not, ere now, have plainly told him to be gone, and to no longer disturb its satisfaction in the superficially apparent natural moaning of the Biblical communi- cation ? Whilst, however, this appears to be jilainly the particular signification of this section (chap, xxx.), it does not necessarily apply to the whole or to the greater part of the narrative, nor is it even exclusively and alone the spiritual signification of this section, and that whicli immediately precedes it. Jacob, as the mind of the Christian Church, progressing in spiritual de- velopment, or as the active, earnest, religious mind of the indi- vidual Christian, intellectually growing, and gradually acquiring spiritual Christianity, discovers, by the intelligence belonging to spiritual philosophy, that his previous reliance on human intellectual exertion (labour) and human learning, as in them- selves sufficient to enable him to reach the spiritual goal, has THE PATItlARCH JACOB. 27 beon misplaced ; that his time would have beea almost or wholly lost, and his industrious application unproductive of really valuable results, had it not been for the spiritual influence of the Divine Instructor, and of that spiritual philosophy, which, though masked to the intellectual vision of his spiritually uneducated natural mind, and almost uucognized by him, had really been with him from the beginning, fertilizing the seeds of knowledge, fructifying the intellectual products of his industry', -id Fecuring to him the results of " the work of his hands." The following translation of the principal words, in and by which the ^.-eal meaning is spirUiiallij expressed and, at the same time, naturallij hidden, into modern English, being exhibited in advance, will enable tlio student to appreciate more readily the doctrinal significance, and the reader to understand more easily the true character, of the spiritual allegory thus mar- vellously " written for our learning " thousands of years ago. JHazel Tkee . . Chestnut Thee . GllEEN PoPLAlt . . EoDS EiNGSTRAKEr . . Speckled. . . ■ . Spotted .... Grisleu .... Watering-Troughs Gutters .... White .... Brown . . . . | Terrestrial relifjion idealised hy human learning. True Cliristian tenets of terrestrial religion. Artificicd religion of Pojjcrg. Doctrines. Spiritual artificial religions differinrj in hind. Spiritual Christian knowledge. Spiritual doctrine. Jieligious ideal knoivledge. Human treatises on knowledge of religious Irutlt . Religious tnUlis. True ideal human hioicledge. Religious heVuf of {or on) ivoman.* (Semi-si)iritual belief). * This might be supposod a reference to, or definition of, the spiritual rela- tionbbip of the spiritually Christianized human sonl to God ; but it much more 28 THE PATRIARCH JACOB. Pilled . . , White Strakes Servants. . . Maid-Servants Men-Servants Cattle . . Camels . . Asses . Sheep. . Lamb . , Lambs. . Eams . . Goats He-Goats Siie-Goats Peeled intellectudlli/. Several sorti> of knoivleJge of ideal truth. Various departments of Science. Various departments of human ideal science. Various departments of mental science. Learning belonging to terrestrial Christianity. Learning belonging to human speculations. I Scientifc Assumptions (belonging to natural ( science). Feeders on spiritual philosojihy. Human believer. ILunian spiritual believers. Active religious minds. Dogmas of artificial religion. Dogmas of human artificial religion. Dogmas of spiritual human religion. TDenoling vital intellectual (Feeders on Christian Know- Flocks \ existences ; or doctrines of I ledge {i.e., students of (. an active vital character. ( Christian doctrine). ,^ . .Formula of Christian Knowledge T-, ( Denoting a kind of intellec- ( , . ^^°'^^ 1 . , , , .' ('•^•> a system of formu- l tual wealth. » (. lated Cliristia'i doctrine). Interi)retation of the latter part of xxx. Chap, of Genesis, Commencing at the passage : " And he (Laban) removed that day the goats that were ringstraked and spotted, &c., &c." "And Laban removed at that period of intellectual de- velopment (in the Church) the dogmas of artificial religion {goats), -which belonged to spiritual artificial religions of various kinds and to spiritual doctrines of truth, and all the dogmas of human spiritual rfligion {she goats), which belonged to spiritual Christian knowledge and to prohably signifies a humanized sensational religious belief in the semi- apotheosis of a human being ; as, for example, in a semi-deificd human Jesus, or ill the Virgin Mary, meaning a semi-deifiod woman of that name. THE PATRIARCH JACOB. 29 doctrinal spiritual truth, and every kind of doctrine that contained some true ideal human knowledge in it, a. id all partially unenlightened spiritual doctrines, such as those which express belief in a deified woman {all the brown among the sheep). And he separated them from his own, as belonging to a spiruiial system of doctrinal Christianity distinctively different from his own and which he rejected. And (Jacob) Spiritual Intelligence still continued to pastorally watch over and supply spiritual nourishment to the artificial system of mystical humanized Christianity which remained." " And (Jacob) Spiritual Intelligence took doctrines belonging to the artificial religion of Popery and to terrestrial religion ideal- ized by human learning and to true Christian tenets of terrestrial religion, :\nd removing intellectually the artificial covering from {peeling) the several kinds of artificial religion, which contained some true higher ideal );nowledge in them, he spiritualized them* avid made the true higher ideal knowledge appear which was in the doctrines. And he brought tho doctrines which he had spiritualized under the particular attention of the students of Christian doctrine when they came for instruction, by introduc- ing them (the doctrines) amongst the religious truths in thj human treatises on the knowledge of religious truth. And the imagination of the students was influenced by the spiritualized doctrines so that their minds became pro- ductive of learning belonging to terrestrial Christianity {cattle), • More literally : — " lie peeled Intellectunlhj several sorts of true ideal know- ledge in them, and made the true ideal Unoivledge appear which was in the doctrines." 30 THE PATRIARCH JACOB. of various kinds of spiritual artificial religion, and of true spiritual doctrines, and of spiritual Christian knowledge.* And Jacob did separate the human spiritual believers, and directed the minds of the students to the various kinds of spiritualized artificial religion and to all the semi-spiritual ^broivn) doctrines contained in Zabaii's formula of Christian knowledge. And he separated the students whose minds were spiritualized, and kept them from the learning belonging to Lahatis system. And whenever the intellectually stronger and more learned amongst those receiving instruction exercised their minds receptively, ho brought the spiritualized doctrines prominently before their imaginations, but in the case of those feebler in intellect and less learned, he forebore to do so : so that the more able and learned became attached to Jacob's system, and those intellectually weaker to that of Laban. "And Jacob's {i.e., the more spiritual) section of the Church increased exceedingly, and possessed much learning belonging to terrestrial Cliristianity {cattle), and to various departments of human ideal science {maidservants) and mental science {men-servants), and speculative human learning {camels), and theoretical knowledge pertaining to natural science {asses).'* Jacob is ordered by God, who watclies over him, to return to his father Isaac, in tlie land of Canaan ; that is, Religious Intelligence — undergoing divine edu- cational trainirg, having now acquired (some) ideal * >.ore freely interpreted : — The doctrinal conclusions of their minds and ihf Christian knowledge intellectually individualized by them became spiritualized and (more or less) characteristically spiritual. THE PATRIARCH JACOB. 31 philosophy as well as human learninf^, and hav- ing made considerable jH-ogress in the higher education, is ordered to discard prejudice, to purify his knowledge from the admixture of unsound theory, and to return to the religions of Primitive terrestrial theology and terrestrial Ideal C/iristianitj/, of which he (Jacob) is the offspring. But in en- deavouring to do this, Jacob does not perceive that in the human misapprehensions of terrestrial Chris- tianity which he has introduced into his doctrinal system (household stuff), ho has unconsciously introduced certain of the favourite and most highly GENESIS XXXI. And he heard the words of Laban's sons, saying, Jacob liath taken away all that was our father's ; and of t/iat which teas onr father's liath he gotten all this glory. And Jacob beheld the countenance of Labiin, and, behold, it tra.i uot towards hira as beforu. And the Loud said unto Jacob, lleturn unto tho land of thy fathers, and to tliy kindred ; and I will be with thee. And Jacob sent and called Rachel and Leah to the field unto his flock, and said unto them, I see your father's countenance, that it is not toward mo as before ; but the God of my father hath been with me. And ye know that with all my power I have served your father. And your father hath deceived me, and changed my wages ten times ; but God suffered him not to hurt me. If he said thus. The speckled shall be thy wages ; then all the cattle bare speckled ; and if he said thus. The ringstraked shall be thy hire ; then bare all the catile ringstrakcd. Thus God hath taken away all the cattle of your father, and given t/,cm to me. And it came to pass at tl.c time that tho cattle conceived, that I lifted up mine eyes, and saw in a dref ji, and, behold, the rams which leaped upon the cattle were ringstraked, ppctkled, and grisled. And tho angel of God spake unto me in a dream, saj/iii//, Jacob : and 1 said, Here am I. And ho said, Lift up now thine eyes, and see, all the rams which leap upon the cattle arc ringstraked speckled, and grisled : for I have seen all that Laban doeth unto thee. I am the God of Beth-el, where thou anointedst the pillar, and where thou vowedst a vow unto me : now arise, get thee out from this land, and return unto the land of thy kindred. And Rachel and Leah answered and said unto him, Is there I 32 THE rATRIARCII JACOn. esteemed of tlic naturalistic prejudices (idols) of his father-in-law.* * Lahan's pitrmit flf Jacob. — The allusion here is evidently to humanized (terrestrial) Christianity, and to Spiritual (celestial) Christianity. Laban may, as the resultant of cultured hu- man irlif/ioiis intellectual labour, unenlightened by spiritual philosophy, be taken to symbolize terrestrial Christianity in- tellectually naturalized by Human Philosophy , which, superstitious and idolatrous, — because although in a huma.i sense highly educated, in a spiritual sense ignorant, — tal^es a mundane practical view of religion and humanizes Christianity. Jacob, on the other hand, here represents partially spiritualized terres- trial Christianity. The latter has become unconsciously vitiated by certain of the unsound doctrines belonging to Naturalism. The latter not, of course, supposing them unsound, considers quite correctly that spiritual Christianity, vrhich claims a higher rank, has no right to them ; but when challenged to point out the doctrines of human invention, Naturalism fails to do so, GENESIS. CHAP. XXXI. yet any portion or inheritance for us in our father's house ? Arc wo not counted of him strangers ? for he hath sold us, and hath quite devoured also our money. For all the riches which God hath taken from our father, that is our' s, and our children's: now then, whatsoever God hath said unto thee, do. Then Jacob rose up, and set his sons and his wives upon camels ; and he carried away all his cattle, and all his goods, which he had gotten, the cattle of his getting, which he had gotten in Padan-aram, for to go to Isaac his father in the land of Canaan. And Laban went to shear his sheep: and Rachel had stolen the images that were her father's. And Jacob stole away unawares to Laban the Syrian, in that ho told him not that he fled. So ho fled. with all that he had ; and he rose up, and passed over the river, and set his face toward the mount Gilead. And it Mas told Laban on the third day that Jacob was fled. And he took his brethren with him, and pursued after him seven days' journey ; and they over- took him in the mount Gilead. And God came to Laban the Syrian in a dream by night, and said unto him, Take heed that thou speak not to Jacob either good or bad. IW^Mi THE PATRIARCH JACOB. 33 tfacob, as (the partially experienced) representa- tive of ideal Philosophy, and Laban, as representa- tive of unspiritualized ecclesiasticism, come to an partly because of tender regard for the artificial doctrinal re- fineHients of terrestrial Christianity beneath which they are hidden. Note. — A (Jamel . . signifies Learning belon other; arc prepared. And then, witli those Hynd)oLs as tlieir witnesses, Jacob and Laban sware by the God of Frimari/ rel/(/i(His hel'ipf of the human race (Abraham) and of Jloiiinir of human nature (Nahor), tho God of their father, not to Intellectually injure each other: that is to say, partially enlightened Rationalism and unenlightened Naturalism, sware by that inherited superstitious reverence for nominal religion (Baal), wliich is natural to the religiously disposed hunum mind, to rcsj)cct the religiou.' faith of each other. Chap, xxxii. — Jacob goes on his way, and" is met GENESIS. CHAP. XXXI. heap is a witness between mo and thto this day. Therefore was the name of it called Galeed ; and ^li/puh; for he said, The Lord watch between me and thee when we are absent one from another. If thou shalt afflict my daughters or if thou shalt take other wives beside my daughters, no man is with us ; see, God in witness betwixt me and thee. And Laban said unto Jacob, UeUold this heap, and behold this pillar, which I have cast between me and thee. This heap he witness, and thin pillar be witness, that I will not pass over this heap tu thee, and that thou shalt not pass uv <' - this heap and this pillar unto me, for barm. The God of Abraham, and tii'j 'jod of Nahor, the God of their father, judge betwixt us. And Jacob swar^ by the fear of his father Isaac. Then Jacob jffered sacrifice upon the mount, and called his brethren to cat bread : and they did eat bread, and tarried all night in the mount. And early in tho morning Laban rose up, and kissed his sons and bis daughters, and blessed them : and Laban departed and returned unto his place. CHAPTEIi XXXII. And Jacob went on his way, and the angels of God met him. And when Jacob saw thini, he said. This is God's host : and he called the name of that place Mahanaim. ,i"»ii-ip,|iHtp ^ ^i^^m THE rATRIARCII JACOH. 37 by tlio uii The human spirit feels his own weakness and realizes the insufficiency of his own intellectual forces to contend in the natural mind with Natural Science aided by his many powerful auxiliaries,* But he has learnt the efficacy of spiritual prayer. His Conscience and Reason assure him that the God of Truth must approve his having left an artificial religious system in which he had no real and reasonable belief; — and he calls upon the Supreme Spirit, in whom, whatever His Name may be, he has learnt to recognize an allwise counsellor and omnipotent guardian, fjr aid and protection. Spiritually strengthened, he deliberately proceeds to go on- ward ; that is, he proceeds anew to investigate systematically the evidence of the reality of a higher spiritual world ; and to institute a strict self-examination as to whether his reason will justify him in retaining and making fast his belief therein, or whether he should reasonably be prepared to relinquish it (to his brother Esau). Then it is, when, having freed himself from the prejudices engendered by the conventional notions belonging to humanized Christianity, having separated himself for the time from his human learning and the natural conclusions resulting from the natural conditions of his human existence, he becomes keenly sensible of the surrounding darkness, and gives himself up to earnest and prolonged spiritual meditation, that the per- sonality of God distinctly manifests itself to the investigating religious mind. For a considerable time he remains in some degree of doubt, but as he retains his hold upon the evidence, and persistently exerts his reasoning faculty and intellectual strength to resolve the doubt, the main prejudice upon which his naturalism is dependent for support at length gives way, * Es ..and "the four hundred men with him" — nationalism, Sensualisin, Naturalism, Materialism, each with his numerous retinue of derivative Bvstems, philosophies, doctrines, and so on ; put down as a hundred each, to convey an idea of the numerous following of which each of these potent leaders can hoast. 48 THE rATRIARClI JACOB. and the spiritual assurance becomes more positive and distinct. Eventually, there is no longer any doubt whatever as to the actual existence of a personal living Gud . . potent and active in the human world. Much of the darkness is now dissipated, and the dawn breaks. For the present, however, the important question as to the Name of the Supreme Being remains undetermined : whether this Being can bo identified as the God of the Bible, or of any formulated religious system, ancient or modern, must yet remain in doubt. What he has now become perfectly assured of, is . . the reality and personality of the God of the natural world : a Being —beneficent and having an intellectual likeness to the mental organization of the human-being, — characterized, like the humat -being, by the possession of a will and a reasonable mind, and able, therefore, to sympathize and hold communion with the human-being. The philosophical belief of the investigatino" intellect in Nature, as itself supreme, self-dominant, and absolute, is now at an end, and Jacob goes onward effectively armed for the meeting with Esau. The arrangements of Jacob when about to meet Esau are noteworthy. Humanized ideal philosophy and Honour of human ability are first put forward : Human learning and the issue of {i.e., the acquired mental characteristics developed out of) the union GENESIS XXXIII. And Jacob lifted up his eyes, and looked, and, behold, Esau came, and with him four hundred men. And he divided the children unto Leah, and unto Bachol, and unto the two handmaids. And he put the handmaids and their children foremost, and '''.eah and her children after, and Riinhel and Joseph hindermost. And he passed over before then?, and bowed himself to the ground seven times, until he came near to his brother. And Esau ran to meet him, and embraced him, and fell on his neck, and kissed him : and they wept. And he lifted up his eyes, and saw the women and the children ; and said. Who are those with thee ? And he said, The children which God hath graciously given thy servant. Then the handmaidens came nsar, they and their children, and mmmmmmmmm w— TIIK PATRI Alien JACOn. 40 of PJillosop/iicaJ infcl/ij/cnce with llvuian lea filing, aro tlio next to follow; and then, as the most loviii^,/. /^V , !»r-:'* 50 THE PATRIAItCIE JACOB. built intellertudlli/ a siction of human science, and made (hooths for his cattlo) comiioHod boitki* on theolo(jy for hi» learning hehmgiug to teirestrial Clirislianift/. That ih to say, liis tliooh)gical ])elief now beoamo established aH a systoiuatizod religious profes- sion, with its formulated creeds, articles, and so on (i.e., became an establitihed church). And Jacob came to (Shalem) Human apiritmd learning {i.e., came to an educated condition of the spiritually trained human mind) a city of (Shechem) Kpiritual humiliti/ in (he mind of the dncere Christian, in (the land of Canaan) the mental birth-place of natural Christianity, (when he came from Padan-aram) when the artijii-itd human religion of a natural paradise bad been discarded by him: and he founded his theological system on the ground (or basis) of (Ilamor) religious human love, i.c., Christian love. And he applied his theological system practically to the service of God, an< culled it (El-elohe-Israel)* Belief on the Hob/ One of Israel, * JJemi'inbering that " Israel," alone, signifies Learner by Spiritual Instriic- tion. it is apparent that " EUelohe-Israel " admits of a more radical iiiterpro- tr.tion ; thus, Belief on the Holy one — of the learner by Spiritual Instruction . Or, it may be rendered, Ikliefon the Holy One — the Spiritual Instructor of Hie Spiritual Learner of Ideal Science. GENESIS. CHAr. XXXIII. Succotb, and built him an house, and made booths for his cattle : therefore the name of the place is called Succoth. And Jacob came to Shalem, a city of Shechem, which is in the land of Canaan, when he came from I'udan-aram ; and pitched his tent before the city. And he bought a parcel of a field, where he had spread his tent, at the hand of the children of Ilamor, Shcchem's father, for an hundred piects of money. And he erected there an iiltHr, and called it El-elohc- Israel. THE rATRIARCIl JACOB. 51 Clinp. xxxiv. — And Dinah — Il/tman intclhwtual (hnin', tlio (liiuirlitor of "Human Loaniln;; " and '* Piiilosopliical IntollIlimatori/ and Dtilhiituje. BETHEL AND liETJIUEL. Persons who begin by attaching to certain words artificial and incorrect meanings are likely to be alterwards misled by them into artificial and incorrect opinions. Some religious iiersous, for instance, who hear that a certain professor of science has ex- pressed doubts and disbelief with regard to the usually accepted conventional doctrines of Christianity, are apt to suspect the ju'ofessor of Atheism. But if the professor openly declare his disbelief of Christianity, and still more, if he reject the Bible, and question in toto the alleged fact of divine Eevelation by Word, then he is put down very decidedly as an Athoist. Now, were the professor to go yet further and declare his disbelief in God, or as to there being any God, meaning a living Being with divine attributes, believers might certainly be justified in APPENDIX. T-J applying the term Atheist, by the usually accepted meaning attached to it. But in respect to either of the preceding cases, tliero appears to bo an artificial and erroneous apprehen- sion as to the intellectual nature or signification of the expres- siou. Were the question put to the professor — " Do you believe in truth?" "Do you believe in natural fact?" "Do you believe the decisive result of a simple experiment in chemistry or physics scientifically performed ?" lie would reply, " Yes, assuredly." lie would believe, therefore, in a (uatunil) universal law, which might be expressed as A Belief in Nature, or as A Belief in the Truth of Natural Fact. This, then, may be termed a theo- logical belief, for his belief would bo that the natural law or the truth of the natural fact is a Supreme existence,— high above any human interference, or alteration resulting from any other interfering cause whatever. Now, if the Idea of Nature, sup- porting this theological belief, be restricted to the material or terrestrial world, that, is to Material Nature, it would be (what we imderstand by) Bethuel.* But supiiosinj; that the professor may have commenced his scientific career in such a belief, it is most probable (almost certain) that ho will have (as an eminent or even ordinarily ex- perienced man of science) lisen above it; for he must, in somede- * It should, liowever, bo observed that " Bothuel " btrictly implies a certain degree of mysticism. The literal meaning is Iluman tcrrcstrinl belief. It is particularly applied us nearly related to the humanized system of terrestrial Christianity very comuionly taught at the present time. This meaning is defined by the paternal relationship of "Bethuel" to " Lahan the Syrian "—Man's natural bdief in hiiiiiiin ideal iiii/Kien/. Nevertheless, " Bethuel," thus defined, is, wo submit, correctly applicable as stated above, for a materialist i,^! natural theology must b'l mystical. Natural in one sense, it is very unnatural in another, and not in harmony with human reason. T^ \ I :t 7G THE PATRIARCH JACOFl. groe, bo ublo toroasoii philosopliically, uiidmust, to some extent, have exon-isGcl that capability. It will sufFico here to remark that he must, in Natural Science, have noted the evidoncoB of design in the arrangomont of the correlations of the various forms of HJinplo and complex nuittor ; in the constitution of animal and vcgDiablo vital existoncos; in the laws providing for and regulating their reproduction ; in the relative fitness of parts to each other in every case, and in the pervading harmony througliout tho whole witli regard to the perfectly adapted correlations of all the subjects of Natural Science. And, tlien, ho can scarcely have escaped giving some attention to mental science, nor have avoided considering some of the most prominent of mental phenomena. Of Reason itself, for example, or of Conscience, some philosophical speculation must have occasionally engaged his mind. Such facts as . . that a man, finding out or apprehending that he has made a mistake, naturally leels regret and wishes to avoid doing so for «:hfl future : or , . that a huinan being cannot feel intellectually happy, or enjoy happiness in any high form, who is conscious of having wilfully done wrong, and remains in the (same) disposition to repeat the crime. Now, an educated man who has considered these things, even a little, in a philosophical spirit, can scarcely be BuppoHed able to confine his theological belief to "Nature," or to •' Natural Law," in a merely terrestrial sense. There is evidently some existence outside of or above terrestrial Nature to which human reason belongs . . that is to say, to which an active capacity to reason and design in the human sense belongs, and it is also evident that the capacity itself and the ability to apply it must bo possessed, because it has manifestly been so APPENDIX. 77 exercised, in an oxaltod degree, and with^a potency which nuiy bo expressed (and can scarcely be expressed otherwiso tlinn) as superhuman or supernatural. But yet the professor may decline to attach the idea of u personal liuing to the outside superhuman existence. He may, perhaps, object to any definite apprehension or Name being attached to it. " Call it, if you will, a primal antecedent Cause, or denote it by a term Buch as Infinite, to which no definite apprelionsion can bo attached, and I can concur with you," he may say ; •' but beyond that I am not as yet satisfied with the evidence, mxC 'r.uQot admit demonstration of that, which to my mind, has not been de- monstrated." This, then, is what may bo understood as a luiinal or low (because unenlightened) form of Bethel. The higher or more enlightened form of " Bethel," Natnrul Theologn, whilst distinctly cognizing the personality of a superhuman reasoning Being of admirable potency and beneficence — the Creator and Governor of the natural world — may still reject the alleged facts of verbal revelations made by Ilim, and not necessarily include belief in any known formulated religious system. It may be safely asserted, we should say, that the theo- logical belief of every man of science (meaning, as already noted, that sense in which every man of science must have sovie theological belief), if it bo not higher in character than " Bethel," is either " Bethel" or " llethuel," or some interme- diate belief lower than the first and higher than the last. For it does not seem to be, humanly spealdng, possible for any man, however philosophically constituted or intellectually gifted, to start primarily with a higher belief than "Bethel." We should, indeed, rather incline to call " Bethel " itself a philosophical result, which, under the most favourable con- ditions only, may bo arrived at very early in life. I r^ ^^Ts^i'Tjp^n^ 78 THE rATRIARCII JACOB. ;ii M) To apply this to the Biblical Allegory: The philosophical mind whicli when young rises no h'gher than " Bethuel," is not very likely subsequently to attain a higher development than a humanized form of Bothuel, and that mind, remaining at the intellectually low level of human sense, is distinctively characterized as Esau. On the other hand : The active in- vestigating mind, with an inherent love of truth and reality, starting from Bethuel, is sure at least to attain to Bethel; and is characterized as Jacob. The upward gradations of beliyf may be indicated thus : We will assume that a reasoning man cannot intellectually get lower than Materialism, in the strict {i.e., restricted) senee. As a philoeophical mental condition it is an intellectual degradation, much below the natural intellectual level of the human being. A partially enlightened and extended Mate- rialism, rising out of tne lower kind, becomes elevated into Naturalism, which is an intermediate stage scarcely admitting of precise dofmition as a distinci mental city, and may yet be considerably higher than Materialism. Next above Natural- ism, is Intellectual Sensualism or Sensual Science (Esau), which may be called the natural intellectual level of the intellectual human being. Theologically it may be defined as the apotheosis of human nature. Besides the more strictly religious fonu, it appears, in its milder phases, in what may lo called conventioval orthodox science, and, when more extravagant, in systematized aberrations of science, sometimes constituting the groundwork and pervading the entire structure of a so-called science. The next gradation is Bationalism, which, lika the others, admits of division into lower and higher nationalism, the first onl, a little above Sensualism, and the iMia^^H - m. i tmMmim m*m ! >' ^l * f '. ■^l^ws^ APPENDIX. 79 last much higher. Above Eationalism is only the Higher Ideal Rationalism or Spiritual Philosophy, in which . . Eationalism, seeing first in and through the truths of ideal science tlie dim outline of " the semblance of a man," uses reason to acquire a distinct discernment of reason's spiritual sottrce, and then, apprehending the necessary dependence of human reason upon its Source, is ready to confidently trust, and grate- fully accept the instruction of, the Supreme Spirit of Eeason and Wisdom. FORMULAISM AND RITUALISM. Laban, Unman Belief natural to man — might be understood to denote only that phase of the learned religious mind, which, instead of apprehending ideally the ideal facts in God's reve- lation, insists on naturalizing them ; or which is willing to receive that part of the revelation o ly which appears to it to be naturally reasonable. But although this may be primarily more expressly the meaning (and it certainly includes this meaning), it would seem that Laban, and especially Laban the Syrian, who is pastorally engaged in the Church of the artificial religion of terrestrialized Christianity, includes more than this, and has a meaning somewhat different. It may be understood to signify, in relation to Divine revelation, a religious mind which takes hold of the spiritual commu- nication as though it emanated from a natural {i.e., a human) source. The consequence is, first . . confusion in the reasoning faculty of the mind ; and then . . natural mysticism ; or, since ■ I ■i s 80 rilE PATRIARCH JACOB. \ I I ! ' this nu's^ht be mifundorstood to mean ideal mysticism, it may be preferable to say . . formuluism. We may be asked, " Do you mean by fornmlaism . . jiirmalisia ? or, if not, what is the nature of the difl'erence ? Formulism whether applied to belief in ceremonial or doctrinal form, as possessing a re 'ous virtue in itself and the substitution thereof for real religion, is almost synonymous with nominalism or Baal-worship. Formulaism, taking a religious doctrinal system in which the ideal truth has been humanized into a natural meaning, presents the doctrine to reasonable human m' ds for acceptance on the ground of human reason ; and, as the spiritual communication humanized becomes inconsistent with human roason, the result is that the spiritual learner is required to bidievM a system of mystical dogmatism obviously unreasonable in the human sense. Now "belief" is a result of the "reasoning faculty." For real direct human belief of a doctrine or communici\ti^\\\ \^ become existent, the human mind must cognise the V0i\*i*l^i\\)le- ness of the communication. If this \\aM %^ UftlU>«<\ tUeve ia no real direct belief. But the formulaist will say, "It is not a quustiou of dil'ecit belief; it is a belief by faith that is required." Very well : but it is just as necessary that iho belief by faith be reasonable, for otherwise it cauuot be a real belief by faith. To suppose that God has put forth a communication worded iu the natural sense, calling for man's belief on the ground of human reason, which communication iu such 6^\^\\se is obviously unroasonablo, ia to suppose lUnl unveUBOUable. And, since real belief by faith in the hunuin mind is dircctlj and entirely based upon the ftsiuvrtwco in the human mind of the ptrftu t voasom\lile\yofc(» APPENDIX. 81 of God, in the sense of human reasonableness, the supposition itself knocks away the very ground which the belief by faith requires to establish itself upon, and renders s(|())! a Tm\ indirect belief impossible. What then? " Do we mean that the Christian formulaist, so defined, has no real belief in God ? A pastoral formulaist, for example, actively engaged in the care of a parish, zealously endeavouring to fulfil his manifold duties to those placed by God under his care . . Has he no real religious belief?" There is no reason to question that ho has a real sincere religious belief; but that belief is " Bethel ; " it is a terrestrial (natural) theology, quite distinct from and independent of the mystical dogmatic formula of his conventional creed. TTis real belief h in the reasonable God of the natural human world, to whom he believes himself reasonably responsible, whom he be- Ucvoa to be cognizant of his endeavours to fulfil his duties, and whom he believes to be Himself potently active in the super- vision of human affaire. It is true he does, and quite reasonably on the ground of evidence in fact, connect his mystical formula with the reasonable God of Ihe natural world in whom he be- lieves ; but, evidently, if he proceed to teach in the natural sense, and, on the ground of human reason to argue the truth of, doctrines which in such sense are manifestly inconsistent with human reason, the proceeding is neither reasonable nor religiously real. There may, however, be others who would say "Wolj, by Formulaist you mean Eitualist." To this we should reply, " Oh iio! q\iite the contrary, just the very opposit:?." There are some, perhaps we might write many, i crsons, not merely professedly Christians, but sincerely and really so in tae m u* I I 82 TFFE TATRIARCH JACOB. general sense of having a lively V)elief in the God of the natural human world and of endeavouring to fulfil their terrestrial duties to Him and to their fellowmen, who, in a doctrinally religiouti sense, have not sufficiently far advanced to apprehend that religion itself is essentially Spiritual. It (religion) is in the natural terrestrial world, just as the human spirit is in the human body. The human body is not essential to the human spirit nor is the terrestrial world essential to religion. Eeligion indeed, is in the terrestrial world because the terrestrial world is the temporary dwelling place of the human spirit to whom it addresses itself about the affairs of the spiritual world. It has a language of its own — the higher ideal language of the spiritual world, — quite distinct from the natural terrestrial language of the composite human being. There may be nominal Ritualists who are really Formulaists, and very possibly some who are merely Formalists ; but as a distinctive epithet, the term Eitualist is applied to those who have a spiritual approhonsion of religion; to those who under- stand that the higher ideal language of religion can express itself through the typology of a ritualistic ceremonial service ; to those who feel that human cognition of spiritual reality in religion, may appropriately and decorously declare itself through the typical formality of the religious ceremonial and the ideal meaning of the ritual, as well as through the rhythm of the hymn and the music of the anthem : to those who can discern "the white in the rods of the green poplar and of the chestnut tree," and, being able to discern, are able " to pill the rods " and make the true ideal meaning apparent to others. AI'l'ENDIX. 83 spiritual signification of the expressions "natural" and ''artificial." Kost persons, if asked to define the meaning of " Artificial," would probably reply, "not natural, but constructed by art." For instance, having purposely looked out the word " artificial " in the nearest dictionary (Webster's), we find "made by art; fictitious; not natural." Now in regard to matters belonging to or related to ter- restrial human life only, there need be, indeed, no objection made to such definition of the expression ; but if it be so defined in respect to its universal or general application, then the definition is no longer sound. On attentive consideration of the subject it will soon become apparent that the definition assumes the absolute reality of Nature. By far the greater number of (even the more thoughtful) educated people may be divided into two cLisses, namely (a) those who believe that the material world is the universe, and that matter is an essential part or component or condition of every existence — i.e., of every kind of vital existence and of every kind of existent thing; and (b), those who believe that the Creator, by His fiat or by the exorcise of His will, made the realities of the natural world out of nothing. However different and wide apart these two modes of belief may be, they yet agree in that assumption we have spoken of, viz., that the reality of Nature is absolute : which lueanB that there is no reality beneath it of a chaTOctei relatively primary and fundamental, upon which natural reality rests as its ■ utecedent and base. 9-9 84 THE PATRIARCH JACOB. —APPENDIX. Now, in fact, the assumption is erroneous. It has originated in the ignorance of humanity as to the actual distinctive exist- ence of the higher spiritual world, and continues to be uphold because the nature of the higher spiritual existence and the meaning of ideal reality, is, at the present time, known to and apprehended by only the few amongst even the more highly educated. The ideal reality of the Spiritual world is the basis of natural reality. Out of Spiritual Elements the subjects of natural science — that is to say, all the existences, objects, and things, which are material and belong naturally to the natural world — are compounded. When this relation of the Natural to the Spiritual world becomes distinctly apprehended, there will be no great difficulty in understandinjj that the reality of the natural world is not absolute but relative, and is, in fact, artificial in relation to the absolute ideal reality of the Spiritual world. Accordingly it becomes apparent that, since religion (which signifies . . eognition of ideal reality) belongs distinctively to the Spiritual world, all adaptations of religion to the natural con- ditions of terrestrial human existence, for the purpose of man's spiritual education, must be — when considered fron the spi- ritual point of view and in the stricter sense— artificial. Loiu> Itulir of the tro'/d. IIiLLs Iiit,!lcctml l,fihts. Heaven and Eahth ^ JT»mtn ideal knotvhdge and terrestrial artifeiat ■ ■ ■ I. theology. Hath Showed His Voice • \ ^"^'i "''""'"'^ ^'■' • • ^>"'«'^«%'« "/ /""««» ideal { science. Eahth Terrestrial artificial theoloyy. " I will lift up mine eyes unto the hills, from whence cometh my help." "My help cometh from the Lord, which mido hoivon ami earth." Psalm cxxi. •' The heathen inaTce much ado, and the kingdoms are moved : IJut God hath showed His voice and the earth shall melt away." 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