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deeply mourned by many, not only in England, but also in Australia. In his Loyalty to Christ, vol. ii., p. 77, Dr. John Pulsford says, “ Parables are not forced illustrations, but rather mirrors of spiritual things. Heaven and earth are the work of one God. All natural effects hold on to their spiritual causes, and their spiritual causes hold on to them. Spiritual worlds and natural worlds cohere, as inner and outer.” And in one of his published sermons the late Rev. Thomas Jones says, “There is a pre-ordained harmony between things spiritual and things material. Material objects express spiritual truths, and are intended to do so. Nature is more than it seems." Yes ! the eloquent preacher spoke truly when he declared that the harmony between things spiritual and things material was “pre-ordained.” And just as this Divinely-ordained harmony is increasingly recognised, we see more and more clearly and fully that God's highest and grandest

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revelations in Nature and the Bible are identical.

His method in each is the same, and when that method is apprehended the whole visible creation becomes like an emblematic scroll, upon which are depicted the primary and ultimate moral relations subsisting between God and humanity. In other words, we have in Nature the essential substance of revealed truth embodied in inaterial

our

things. Blessed are they who clearly recognise that embodiment, read the God-written Bible of Creation, and see the whole of His plan and purpose in relation to

race plainly revealed. It turns the universe into a Temple where the Divine mind and will are constantly declared and manifested, and in which all truly devout souls inay wonder, worship, and adore. As Emerson truly says, “By degrees we may come to know the primitive sense of the permanent objects of Nature, so that the world shall be to us an open book, and every form significant of its hidden life and final cause." The following

pages, we trust, will help to make the universe

"an open book” to many. Without the exercise of any fancy or ingenuity on our part, the perfect and “pre-ordained harmony" between natural and spiritual things is here unveiled—a harmony which will be clearly seen by all who thoughtfully read what we have written, because it is stated so briefly and simply that no person of ordinary intelligence need make any mistake or fail to comprehend it. May all who learn to read the spiritual meanings of the great book of symbols not only delight in them themselves, but also endeavour to open the eyes of others to their sublime and beautiful significance, and thereby give to them the power and privilege of a new or enlarged vision, and also a pure, satisfying, and uplifting enjoyment.

One word more. An intelligent and friendly critic in The New Church Magazine-who had discerned in reading the following pages that we are not very familiar with the writings of Swedenborg-advised us (before printing another edition) to acquaint ourselves with that great writer's Doctrine of Correspondences. We thank him heartily for his kind suggestion, and will gladly comply therewith so far as the reading of Swedenborg's works is concerned. But we need not postpone till then the issuing of another edition of this book, inasmuch as we are quite sure that whatever may be the correspondences which the great seer—as his disciples delight to call himhas unfolded they will not lead us to alter or modify those which we have unveiled, because they are an indisputable harmony in themselves, and in perfect and manifest accord with the teachings of Scripture.

W. M.

April, 1895.

PREFACE

THERE are many books which deal with natural phenomena, some of which are vividly and beautifully descriptive of material things, just as they appear to the ordinary intelligent observer. There are others which scientifically describe the operations of natural laws by which the growth and decay of all earthly things are determined. And there are others—not so many, but still a goodly number—which regard the objects of Nature as emblems of Christian realities, and all her laws as analogous to other and higher laws, which act in the sphere of spiritual life and experience. The first class speak of what we may call the body of Nature, the second of her soul, and the third of her spirit. The authors of the first

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