.vfe

IMAGE EVALUATION
TEST TARGET (MT-3)

f^.O

tP-^

h ^m c«*^ #^

/'AT^.

1.0

I.I

I^IM 12.5

^ lis 110

1.8

1.25 1.4 1.6

6-" ^

. _>.

A^.

V*:

>(^

Pliotographic

Sciences

Corporation

7) WEST MAIN STREET

WEBSTER, N.Y. 14580

(714) 872-4503

rf>

^ *

1 , !

EPISTOLARY ESSAYS
By KUKLOS.

DO WE BELONG TO CHRIST, OR TO BAAL?

A Letter indited to the Archbishop of Canterbury, and

to all Members of the Church of England, en the

subject of the Lecture recently delivered in the

Chapter House of Westminster Abbey, by

Professor Max Miiiler.

Price Is., in Paper Cover.

THEEE LETTERS

ADDRESSED TO THE VICAR OF ST. JOn:S'S,
CAMBRIDGE GARDEXS,

ON THE FUNDAMENTAL DOCTEINES OF
THE CHURCH OF ENGLAND.

Subjects .— 1st Letter.— THE CHURCH AND ITS DOCTRINE.

2nd Lettei-.— THE DOGMA OF ETERNAL PUNISHMENT.
3rcl Letter.— DEATH : AND THE ETERNAL LIFE OF THE
CHRISTIAN.

Price Is , in Paper Cover.

TWO LETTERS

ADDRESSED TO THE INCUMBENT OF HOLY TRINITY
CHURCH, KLLBURN.

PROTESTING IN REGARD TO CERTAIN DOCTRINES

NOW TAUGHT, THAT THEY ARE UNAUTHORISED

BY AND CONTRARY TO THE TEACHING

OF THE BIBLE. Price U.

THREE LETTERS

ADDRESSED TO THE PUBLIC
L— ON THE COMMERCIAL POLICY OF ENGLAND.
2.— ON THE INDUSTRIAL POLICY OF ENGLAND.
3.— ON THE NATIONAL POLICY OF ENGLAND.

Price Sd. each, in Taper Cover.

Published hy John Harris, Xilburn Square, London,

PuiNTED BY Wertheimek, Lea AND Co., CiRcus Place, Finshtjrt,

Of whom copies may be obtained.

OCXODEII, 1878.

By KUKLOS.

POLITICAL ECONOMY, AS A DIVISION OF

SCIEXCE. Cloth, 2*. 6d.

THE COMMERCIAL AND THE INDUSTRIAL

rOLICY OF ENGLAND. Cloth, Zs. Gd.

ESSAYS JMD REVIEWS

In Political Econonvj.

THE FAILTJIIE OF FREE TRADE, AS A NATIONAL

EXPERIMENT.

NATIONAL DEBTS AND NATIONAL FIVESTMENTS

IN FOREIGN ENTERPRISE.

THE PROMOTION OF HOME INDUSTRY, AS AN

ECONOMICAL POLICY.
IS CREDIT CAi^ITAL ?—A National Question.
THE PRESENT DEPRESSION OF TRADE; ITS

CAUSE AND THE REMEDY.
Including —
THE COMPETITION OF CAPITAL WITH LABOUR.
THE DEPRECIATION IN THE VALUE OF GOLD.
In Cloth, as I Vol., 3a. Gd.

ENGLAND'S HUMILIATION & THE BLOOD-STAINED
REVENUE OP INDIA.

THE BEELIN CONGEESS, THE PUBLIC, AND THE
HIGHER LAW.

Price 3d. each, in Paper Cover. In Cloth, as 1 Vol., 2s. Gd.

Published hj John Hariis, Kilburn Square, London.

PllINTED BY "WeIITHEIMER, LbA, AND Co., ClKCCS PlACE, FiNSHUHY,

Of whom copies may be obtained.

October, 1878.

I r

tehs ^claitgmg to |latural ^Stientc,

By KUKLOS.

A Critical Examinatimi cf certain Theories in
PJiy.iical Science^

ENTITLED

CENTETFUGAL FORCE & GRAVITATION,

I.N SIX BOOKS

Illustrated with numerous IFtmilcHts and Plates.

Of this Series each of the books is distinct from the rest ; each having its mm

Iiarticular subjett.

Boole First. — The Centripetal Force and Tangential Impulse.

Price 4s. Gd.

Book Second. — The Doctrine of the Celestial Sphere and
the Theory of Orbital Ee volution .... Price 4 s.

Book Third. — The Solar System and the Theory of the
Stellar Universe. The Mixed Doctrine of Parallax and
Aberration ........ Price 4s

Book Fourth. — Comets and Cometary Orbits . Price 4s.

Book F//7A.— Tlieorlos of Light— The True Nature of Light—
The W&ve-Theory of Sound, and Manifestations of t]ie various
forms of Force ...... Price 4s. Gd.

Book Sixth. — Lidex and Specification of Contents. Pr. Is. 6rf.
Prico of the whole Series, 18s.

ASTRONOMICAL LECTURES.

Vol. 1. — Comprising, in a condensed form, the subjects of the
second, third, fourth and fifth books of the
above. Price 7s. (Sd.

Vol. 2. — " Measurement of the Sun's Distance," explaining and
illustrating seven methods of ascertaining the
distance of the Sun from the Earth. Price 3s. Grf.

The London Edition of

THE CIRCLE AND STRAIGHT LINE,

IN FOUR BOOKS, Trice 2s. r-d. each.
*,* French, German and Italian translations of hooks 1 and 2 ara now ready.

Published by John Harris, Kilhim Square, London ;

AM) MAY ALSO I!E OliTAINED FllOM

Wbrtheimi II, Lea and Co., Cikcvs Place, Finsbukt Cmcus.

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.

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

TIIK PATltlAUCH JACOH.

part of tlui alU'f^oricul narrative, so that by in-
dicatiiif^ tlio si;.vniricaTico which bol()n<rs to tho
parental {)ro(le(!e8sors of Jacob, a more clear and
comprehensive apprclionsion of the full signilication
of his bio^ra})hy may bo attained.

The i)rophetic narrative treats typically of the
pron^ressivo religious intellectual dcveloi)iuent of the
human race and of the human mind, lie it observed,
liowever, that in speaking of tho education of the
human race and human mind as the subject of which
the Biblical revelation particularly treats, it is tho
hijjher or celestial education of mankind which is
the expre^is subject of the Bible, and not the general
terrestrial education of men as inhabitants of tho
earth merely. This is tho reason why the narrative
is confined to the members of one family and their
descendants, because those persons were selected
and prepared for the purpose, and the events of
their lives so overruled and guided that tli(^. acts
and lives of the individuals became the words and
sentences and chapters of the allegorical narrative
thus written for our learning by the hand of
Supreme Wisdom.

GENESIS XXVIII.

And Isaac called Jacob, and blessed him, and charged him, and said unto
him, Thou shalt not take a wife of tho daughters of Canaan. Arise, go to
I'adan-arara, to tho house of Bethuel thy mother's father ; and take thee a wife
from thence of tho daughters of Laban thy mother's brother. And God Al-
mighty bless thee, and make thee fruitful, and mnUiply thee, that thou niayest
bo a multitude of people ; and give thee the blessing of Abraham, to thee, and
to thy seed with thee ; that thou mayest inherit tlie land wherein thou art a
stranger, which God gave unto Abraliam. And Isaac sent away Jacob: and
he went to Tadan-aram unto Laban, son of Lelhuel the Syrian, the brother of
llcbekah, Jacob's and Esau's mother.

THK PATRIARCH JACOFJ.

Ahvii\\h:x\''— Primary religious belief of the Immau
race—mnrnos Sarah, /hanan reverence for spiritual
authority, as \\m wife in tlio liio-hcr sense, and
also weds Hagar (Sarah's nuild), Jluman artificial
religion, in the lower sense. The first of%)rin,«r iy,
the fruit of liis intercourse witli Ilagar, Ishmael
— Learning of human ideal science; and tiien,
after an interval, the fruit of his intercourse
with Sarah makes its appearance in the religious
natural world, or in the human mind, as Isaac—
Acceptance of artificial ideal science. Isaac marries
Kcbekah, Jlcfig/ous belief in liuman hiowledye,
daughter of Nahor, Honour of human nature.

Isaac's love for his wife comforts him for the loss
of his mother, J/nman reverence for spiritual authority,
and tlie fruit of their union is two sons born to-
gether, i.e., at tlie same stage of the intellectual
progress of the liuman race.

The one taking precodence of the other on their
first entrance into the Natural World^ is named
Esau — Natural Sclence.f

* Abraham . . Primar;/ belief in human ariifidal rciigum.

t "Esau" admits also of interpretation as " Semualim."
Siuco lieligion properly belongs to Spiritual Science, when treated
as Natural Science it becomes humanized into "Sensual Science."

GENESIS. CHAP. XXVIII.

When Esau saw t!iat Isaac had blessed Jacob, and sent him away to I'adun-
aram, to take him a wife from tlience ; and that as he blessed him ho gavo him
a charge, saying, Thou shall not take a wife of the daughters of Canaan ; and
that Jacob obeyed his father and his mother, and was gone to Padan-arflm ;
and ]':sau seeing that the daughters of Canaan pleased not Isaac his father ;'
then went Esau unto Ishmael, and took unto the wives which he had Mahalath
the daughter of Ishmael Abraham's son, the sister of Nebajoth, to be his wife.
[For the IntcrprHation of these two first paraifraphs, seo the Appciidu.}

( I ■

THE PATItlARCH JACOB.

The twir.-brother, who, coming after Esau in the
Natural World, is spiritually preferred l»y God, is
named Jacob — Actwe Investigation of Belief.

Jacob * sots out from Beer-Sheba — starts with a re-
ligious belief based on human Science ; or sets out from
rationalistic ideas about religion, based on human theory,
and goes towa^-ds Haran — natural hu^nan religion.

He stays to rest for the night at p certain place
(without a name, and apparently remote from any
habitation) ; . . stays for reflection, in a si Me of doubt

* As tho allegory iiroceeds, and the intellectual principle
progresses in educational development, the significatioa of
" Jacob " undergoes modification, thus : —
Primarily, Jacob . Active invest iaation of hJief.
Then Taco ^ Intelligent acceptance of belief on basis of

\ ic'enl fact.
Eventually, Jacob . Belief cf vomv umcation from Jehovah.
which last, as will appear, is nearly equivalent to the significa-
tion of '' Israel."

Similarly " Isaac " becomes . . Artificial Christianity.

GENESIS. CHAP. XXVIII.

And Jacob went out from Beer-sheba, and went toward Haran. And he
lighted upon a certain place, and tarried there all night, because the eun was
set ; and he took of the stones of that place, and put them for his pillows, and
lay down in that place to sleep. And he dreamed, and behold a ladder set up
on the ea-th, and the top of it reached to heaven : and behold the ungels of
God ascending and descending on it. And, behold, the Lokd stood abofre it,
and said, I am the I,oui) God of Abral..im thy father, and the God of Isaac :
the land whe-eon t^ou liest, to thee will I give it, and to thy snd; and thy
seed shall be as the dust of the earth, and tV ou shalt spread abroad to the west,
and to the east, and lo the north, and to the south : and in thee and in thy seed
shall all tho families of the earth be blessed. And, behold, I am with thee,
and win keep thee in al! placcA whither thou goest, and will bring thee again
into this land ; for I will not leave thee, until I have done that which I have
spoken to theu of.

■I

THE PATRIARCH JACOB.

and uncertainty ^ at a certain stage in the progress of in-
tellectual development, and taking a stone for a pillow,
he lies down to rest, placing liis head on the stone ;
i.e., taking natural iact as his basis of truth, and
withdrawing his mind from disturbance by his
bodily senses, and from distraction by the occupa-
tions belonging to the natural life, he sets himself
to take note of his intellectual position, to consider
what progress he has made, whereunto he is bound,
what reasonable goal he has or should have for his
ultimate destination, and as to the best route by
which to attain it.

Then he dreams, and beholds, in a vision,
the ladder of Science, fact above fact, reaching
upwards from the terrestrial truth of natural
fact to the high celestial truth of the absolute
facts of Ideal Science, and on Jt (by means of
it) the angels of God ascending and descending . .
i.e., tho intellectual servants of truth, to wit, the
various divisional sciences or departments of
^systematized knowledge. God, here representing

GENESIS. CHAP. XXVIII.

And Jacob awaked out of his sleep, and he said, Siirelj', the Lord is in this
place ; and I knew it not. And he was afraid, and said, How dreadful in this
place ! this is nona other but the house of God, and tliis is the gate of heaven.
And Jacob rose up early in the morning, and took the stone chat he had put /or
his pillow8,.and set it up for a. pillar, and poured oil upon the top of it. And
he called the name of that place Beth-el : but the name of that city was called
Luz at the first. And Jacob vowed a vow, saying, If GoJ will be with me,
and will keep me in this way that I go, and will give me bread to eat, and
raiment to put on, so that I come again to my father's house in peace ; then
shall the Loun be my God : and this stone, which I have sot /or a pillar, shall
be God's house ; and of all that thou shalt give me I will surely give the tenth
unto thee.

THE PATRIARCH JACOB.

absolute truth, stands above the ladder and declares
Himself the God to whom the trustfulness called
trustfulness in truth belongs, and to whose supreme
knowledge a readiness by the human mind to give
up its own false notions and prejudices arc due.
He then renews to (Jacob) Active investigation of
belief the promises previously made to Abraham
and to Isaac.

Jacob called the place Betliel . . Belief in the God
of Nature, but the name of the City* was at the first
called Luz,*!* 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 . . Naturalized Religion.

GENESIS XXIX.
Then Jacob went on his journey, and came into the land of thv-j people of
the east. And ho looked, and behold a well in the field, and lo, there were
three flocks of sheep lying by it ; for out of that wlII they watered the flocks :
and a gr^ at stone was upon the well's mouth. And thither were all the flocks
gathered : and they rolled the stone from the well's moutu, and v/atered the
sheep, and put the stone again upon the well's mouth in his placa. And Jacob
said unto them, My brethren, whence be yo ? And they said. Of Ilaran arc
we. And ho said unto them, Know ye Laban the son of Nahor ? And they
said, We know him. And he said unto them, /* he well ? And they said, He
is well : and, behold, Rachel his daughter cometh with the sheep. And he
said, Lo, it is yet high day, neither is it time that the cattle should bo gathered
together : water ye the sheep, and go and feed tfie>: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.

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.]

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.]

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.

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-._,.,- -:-.. :--,.,^^ -.-_.-.-

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.

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

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.

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 <i
small matter that thou hast taken my husband ': and wouldest thou take away
my son's mandrakes also ? And Rachel said, Therefore he shall lie with thee
to night for thy eon's mandrakes. And Jacob came out of the iield in the
evening, and Leah went out to meet him, and said. Thou must come iu unto
me ; for surely I have hired thee with my son's mandrakes. And he lay M-ith
her that night. And God hearkened unto Leah, and she conceived, and baro
Jacob the fifth son. And Leah said, God has given mo my hire, because I
have given my maiden to my husband : and she called his name Issachar. And
Leah conceived again, and bare Jacob the sixth son. And Leah said, God hath
endued me with a good dowry ; now will my husband dwell with me, because

THli I'ATItlAKCH JACOH.

husljand dvvrll with mo because I have born liiiii
six sons: niul she called his luinio (Zebulun)
Unaiithnrized iiafural hdl'^f. x\iid afterwards she
bare a daughter, and called her name (Dinah)
Ihuiian intellectual desin' : that is, Jntellcctual-desire
natural to the educated hunum boin"^."

"And (iod remembered Artificial ClwUlhtii learn-
ing, and God hearkened unto her and o])ened her
womb. And she conceived, and bare a stni ; and
said, God hath taken away my reproach: and
she called his name (Joseph) rhilosophy of Ideal
Science; and said, Tho Lord shall add to mo
another son."*

Jacob, havin": acr^uired Ideal PhUosophij, wishes

* JosEPir. — It is noteworthy that the birtli of .Tosepli,— that
is, the ui:(|uisitiou of Intolligeuco belonging to Ideal I'hilosophy,
has an immediate oU'oot on Jacob iiimsoll', and, porhapw, also,
(as a distinctive component of tho same organisation,) on
Laban ; for Jacob, becoming enlightened, wishes to leave um
once ^ho artijin'al oi/stcm af humanized terrestrial ChristianU;i to
which Laban belongs, and even Laban dimly recognises tho
direct personal interposition of God in human ali'uir.s.

flEXESIS. CJIAl'. XXX.

I have born liim six sons : and tlie cnllcd his name Zebuhin. And ;.;teiwanls
she bare a daughter, and caUed her name Dinah.

And God nmembirod Itachel, and God hearkened to her, and opened her
womb. And .••ho conceived, and bare a son ; and said, God hatli taken iwvwj
my reproach : and sho called his name Joseph ; and said, Tho L-)iii) shall add
to me another son.

And it canio to pass, when Ilacliel had horn Joseph, that Jacob said uuto

I.uban, Send mo away, that I may go unto mine own place, and to my country.

Give mo niy wives and my children, for whom I have served thee, and let mo

o : lor thou knowest mv service which I have done thee. And Laban said

THE I'ATUIARCir JACOIJ.

to leave ttt onco Labun'H h) stem of urtificiul religion,
und to return to a more real and plnlosojiliiiud iunn
of rolifrioiis belief; but Luban, wliich now represents
Ecch'sUvdlcal sc//-con/idciica in human natural Mief,
docs not wish sih vet to i)[irt with Jacob, feelinu-
through tbe rell;;i()us and intellectual components
of his (mental) nature, the intellectual beiiefits
Avhicli Jacob's ideal pliilosoi)liy 1ms conferred and
is capable of conferring- upon lilni. Ideal Pliilo-
80i)liy, however, now enables Jacob to discern the
distil' ^tive characteristic of Laban's inkllcctaa/
national it ij (so to express it), and to realize that ho
(Jacob) belongs to a ditferent nation,, and also that
ho has the (intellectual) interests of his own
family and of his coantri/mcn to protect and pro-

OENESIS. (IIAP. XXX.

unto liim, I pray tlico, if I havo found favoiu' in thine eyes, tarri/ ; for I havo
lenrneJ by cxporioiuo that tho Loud i.>.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

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

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.

THE PATRIARCH JACOB.

(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."

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.

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

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.

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."

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.

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

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.

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<jin(] to
hupian xpcculation.

Jacob appears to refer here to his father Isaac . . as typifying
Ideal Christianiti/ in the natural ivorld. And Laban may be, per-
haps, more strictly considered as representing human invention
and mental la()our engaged in elaborating and humanizing
Christianity as a natural doctrinal institution belonging to the
human world. In this sense, then, Jacob complains that had
it not been for a vague spiritual sense of God and a more direct
fear of a spiritual Christ, on the part of Laban, he would
liave discarded Spiritual Christianity at a much earlier period.

In this sense also the heap of stones may be considered the
(reasonably) incoherent theories and doctrines of humanized
Christianity, and the stone pillar the solid basis of fact which,
-ising from the merely natural (terrestrial) foundation into the
ideal region of celestial truth and reality above the natural
world, distinguishes the higher nature of Spiritual Christianity
compared with that of its mundane co-representative.

And the oath not to pass over the heap of stones and the
pillar, may be taken to signify an agreement, on both sides, not
to make the doctrines of Natural Christianity, on the one hand,
nor those of Spiritual Christianity, on the other, controversially

GENESIS. CHAl'. XXXI.

Then Laban overtook Jacob. Now Jacob had pitched his tent in the
mount ; and Laban with his brethren pitched in the mount of Gilead. And
Labiin said to Jacob, What hast thou done, that thou hast stolen away un-
awares to me, and carried away ray daughters, as captives taken with the
sword P Wherefore didst thou flee away secretly, and steal away from me •
and didst not tell me, that I might have sent thee away with mirth, and with
songs, with t. bret, and with harp p And hast not suffered me to kiss my sons
and my daughters : thou hast now done foolishly in so doing. It is in the

PPMPK^

mmm'iF

iffmmFmm m

npiippnpp'pwvpiipwvpipipwimir

THE PATRIARCH JACOB.

agreement, after .some words of comi)laint on tho
part of Jacolj. lie {Idcjil .Philosophf/ in tlie progres-
sive Christian Cliurcli) says that had it not bc^en
for a sort of va«i^uo spiritual belief in tho actual
existence of a living supernatural jjower called
God, and a feeling of fear that lUblical Chris-
tianity might have a spiritual meaning he was
unable to apprehend, Laban would have sent him

subservient to the intellectual injury of each other. In this sense,
the agreement between Jacob and Laban might be considered,
as will appear hereafter, an agreement between Ephraim and
Manasseh, not to employ their abilities in the endeavour to vex
and harass each other. See revision of this note in the Appendix.

OEXKHIS. CHAP. XXXI.

power of ray hand to do you hurt : but the God of your father spako unto me
yesternight, saying, Take thou heed tliat thou speak not to Jacob either good or
bad. And now, though thou wouldest needs be gone, because thou sore
longedst after thy fatlier's house, ;iet wherefore hast thou stolen my gods?
And Jacob answered and said to Laban, Because I was afraid : for I said,
Poradventuro thou wouldest take by force thy daugliters from me. With
•whomsoever thou findest thy gods, let hira not live : before our brethren
discern thou what h thine with me, and take it to thee. For Jacob know not
that Rachel had stolen them. And Laban wont into Jacob's tent, and into
Leah's tent, and into the two maidservants' tents; but he found them not.
Then went he out of Leah's tent, and entered into llachel's tent. Now Rachel
had taken the images, and put them in the camel's furnit iro, and sat upon
them. And Laban searched all the tent, but found then not. And she said to
her father. Let it not displease my lord that I cannot rise lip before thee ; for the
custom of women is upon me. And he searched, but found not tho images.
And Jacob was wroth, and chodo with Laban : and Jacob answered and said to
Laban, What /,v my trespass ? what is my sin, that thou hast so hotly pursued
after mo ? Whereas thou hast searched all my stuff, what hast thou found of
all thy household stuff? set it here before my brethren and thy brethren, that
they may judge betwixt us both. Those twenty years have I been with thee;
thy ewes and thy she goats have not cast their young, and the rams of thy
flock have I not eaten . That which was torn of beasts I brought not unto
thee ; I bare tho loss of it ; of my hand didst thou require it, irhether stolen by

liir^ V Jtlu

'mmimm^

mmmmmmmmmmgmmm'lliii'S i

THE rATlUAIlClI JACOB.

awry at a inucU earlier period,* and ho lio (Jacob)
Ideal P/illosop/ii/, would liavo been deprived of
the opportunity to develop in the active (living)
system of liuiniiiiizod terrestrial Christianity. To
Hyndjolize their ajrroenieiit, a heap of loose stones,
— reprosenting a quantity of heterog'eneous natural
facts incapable of scientilic combination, or ele-
ments of kn()wled<^c liavinj^ no philosophical
coherence, brought tog-other by human intellectual
labour, on the one hand ; and a pillar risin<^ up

• ]5ut, psycliologioally appliod to tliu uiiiul of the in-
dividual Cliristiau progressing iu spiritual dovflopment, tlio
meaning appears to be ns follows : The newly acquired
ideal philoso[)liy enables hiin (the mind) to discern that
had it not been for a vague spiritual recognition of God
(by himself) and an inherited reverence for the natural idealism
of Biblical Christianity, the lower rationalism would have got
the mastery and have driven out the developing capacity to
apprehend ideal philosophy.

GENESIS. CHAP. XXXI.

day or stolon by night. T/ius I was ; in the day tho drought consumed me,
and the frost by night ; and my sleep departed from mine eyos. Thus have 1
been twenty years in thy liousc ; I served thee fourteen years for thy two
daughters, and six years for thy cuttle ; and thou hast changed my wages ten
times. Except the God of my father, the God of Abraham, and the fear of
Isaac, had been with me, surely thou hadstsent me away now empty. God hath
seen mine atliiction, and the labour of my hands, and rebuked t/icc yeaterniglit.

And liaban answered and snid unto Jioob, 7V".w daughters arc my daughters,
and these children are my children, and l/icse cuttle are my cattle, and all that
thou seest is mine : and what tan I do this day unto these my daugiiters, or
unto their children which they have born? Now ihcrofoip come thou,
let us make a covenant, I and thou ; and let it be for a witness between
me and thee. And Ja3ob took a stone, and set it up for a pillar. And
Jacob said unto his brethren, Gather stones : and they took stones, and
made an heap : and they did cat there upon the heap. And Laban called
it Jegar-saliadutha ; but Jacob ciilled it Galccd, And Lnbun said, This

1^ f

THE PATUIAUCH JACOIJ.

into tlio air iil)ovo tlio earth, and capable of
boin<]^ carricMl up by addition witliout lir'ntation
tovvurds tlio finnunicnt of licavon, — Hyinl)oli/Iii^
the biiildlnf;' up or conjj)onndIiig kuowlcdjji'o from
its uncoinbinod clcuicntH by pro;:;r(\s8ivo ideal
science, on t]u> 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.

by tlio uii<j;o1h of God." It hIiouU bo obbt-rvod liorc
that tho ultiiimto «i^o.d of Jacob 18 to discover tlio
correct and full unswcr to tlio qucMtion asked by
Pilate: "What is Truth?" Jacob is, at this time,
altlioujL^h now learned, and even partially enlit;ht-
cncd, by tho u' quisition of a higher rationalism,
again a worshi|)})er of Truth as a kind of vaguo
law; but his intellectual insight, kept clear by his
constantly repeated endeavours to cleanse his mind
from self-delusion and prejudice, enables him to
perceive that his knowledge or idea of Truth is of
a very narrow and obscure character. Therefore,
in his intellectual progress, as knowledge accu-
mulates and experience increases, ho submits his
views on tho subject of theology to revision and
reconsideration in order to see whether he cannot
with scientific safety compound a more definite
and comprehensive definition of his God (Truth).

He is now *' met by the angels of God ; " that is,
his mind now becomes particularly engaged with the
consideration of the beneficent motive principles
of good human conduct, which he feels are closely
connected with his idea of Truth. His relicrious
idea of Truth has been hitherto a somewhat vague
recognition of a presiding and all-dominant power

GENESIS. CHAP. XXXII.

And Jacob sent messengers before bim to Esau his brother, unto the luud of
Seir, tho country of Edom. And ho commanded them, saying. Thus shall ye
speak unto my lord Esau ; thy servant Jacob saith thus, I have sojourned with
Laban, and stayed there until now : and I have oxen, and asses, flocks, and
men-servants, and women-servants : and I have sent to tell my lord, that I may
find grace in thy sight.

THE PATRIARCH JACOB.

of trutli, and it is this law — tlic vague spiritual
and eternal cause of truth — which he worships as
his God of Science. But now be perceives that
the various beneficent ideal or moral motive prin-
ciples are so correlated, and all have su(!li a con-
nection with ideal truth, that all must have the
same source. In the place of a merely vague
dominant presiding power, called the law of truth,
he therefore now substitutes the higher and more
complex idea of the various beneficent moral motive
principles, to represent the Divine dominant in-
fluence, so that they collectively constitute for him
the name of God (they become the attributes or
constituents, so to speak, of God), and, accordingly,
he puts the semi-mystical idea of a God com-
pounded of these beneficent elements in the place
of God Himself, whose personality has not yet
become distinctly apprehended by him; and sub-
sequently, in revising this conclusion when he has
become more enlightened, he calls the place— /.<?.,
the conclusion at which he had at that period
arrived — Mahanaim— //z//»rm imagination*

* MATiANAisr. — We beliovo tlie above explanation of the
passage is one mode of correctly expressing the meaning in a

GENESIS. CHAP. XXXII.

And the messengers returned to Jucob, saying, We came to thy brother
Esau, and also ho couieth to meet thco, and four hundred men v/ith him.
Then Jacob was greatly atVaid and distressed : and he divided the people that
was with him, and the flocks, and herds, and the camels, into two bands; and
saiJ, If Esau como to the one company, and smite it, then the other company
which is left shall escape.

•f_«l«,y^ ii'^JP^'ST/wjWV

TI[E PATRIARCH JACOB.

The time has arrived wlien Jacob must meet his
brotlicr Esau in the intellectual domain of the
natural world. Now Esau (Sensual Science), which

general sense : but we are, after reconsideration, doubtful
whether the more particular meaning is brought out in it. It
is to be remembered that the narrative is occupied with the
period of natural Christianity and with the intellectual progress
and development of the religious human mind during that
period ; and that Jacob's mind has now got to a certain extent
clear of the arti^cial religious system of a natural paradise
(Padan-aram) — i.e., mystical humanized Christianity, — and has
thus been thrown back on Bethel, — a sort of crude and some-
what vague system of natural theology. Still, he has not
ceased to be a Christian in the higher (reasonable) sense. God
is still to him the God of Christianity, But he now sees clearly
that the God of reasonable Christianity must be the reasonable
God of the natural world, as well as of the ideal universe : and that
to attain a safe conclusion he must take the positive evidences
of idealized terrestrial Christianity, and other facts of Ideal
Science, along witl: the intellectual {moral) facts of tlie human
world, and with the (naturally) more distinct facts of the natural
world, and consider the whole together. Now, therefore, taking
the ideal and the natural facts together. What is God ? What is
His name, or His nature ? In endeavouring to solve the pi'oblcm
for himself, he falls into the error, if we apprehend aright, of
mistaking the manifestations of God in the human world for the

GENESIS. CHAP. XXXII.

Anil Jacob said, O God of my father Abraham, and God of my father Isaac,
the liOrd which saidst unto me. Return imto thy tountry and to thy kindred,
and I will deal well with thco: I am not worthy of tho least of all the
mercies, and of all the truth, which thou hast showed unto thy servant ; for
with my staff I passed over this Jordar. ; and now I am become two bands.
Deliver me, I pray thee, from the hand of my brother, from tne ii..nd of Esau :
for I fear hira, lest ho will come and smite me, «»-</ the mother with the children.
And thou saidst, I will surely do thco good, and make thy seel as tho sand of
the sea, which cannot be numbered for multitude.

THE PATRIARCH JACOB.

psycholog-ically is a different and inferior intellectual
development of the human mind, denotes, as a dis-
tinctive generic expression, all those various forms of

acts of beings, acting in conformity with the mind of God, in
obedience to His laws, and in recognition of His supreme
Wisdom and Power as Originator of the order and law of the
universe, but acting independently, either whoUj' or in some
degree, by virtue of their own capacities, and under the guid-
ance of their own wills. For example, he no longer confuses
his mind with the idea that the prophet Jesus of Nazareth, as a
man, was God, or divine in any exceptional sense ; but he has
not perhaps cleared his mind of the supposition that he ought
to bo considered an angel of God — a spiritual being of an in-
dependent character, and supposes the acts and teaching of the
Great Christian Ideal to be expressions of his own (the man's)
individuality. He would then go on to discern other human
angels in tho same sense — others of the Biblical prophets, such
as Moses, for example, and he would then go outside the Bible
and add (as, also, human angels) other great teachers, such as
Socrates, and so on.

Now, this is the solution of the problem, he might say . .
these are the angels of God in the ideal world, just as tho
physical forces of nature are His angels in the natural world.
By moans of these angels the government of the world, the
progressive education of mankind, and the elevation of the moral
condition of humanity, are carried on. What God is we may be
unable to determine : possibly a diffuse subtle influence uncog-

OEXESIS. CHAP. XXXII.

And he lodged there that same night ; and took of that which came to his
hand a present for Esau his brother ; two hundred she-goats, and twenty he-
goats, two hundred ewes, and twenty rams, thirty milch camels with their colts,
forty kine, and ten bulls, twenty she-asses, and ten foals. And he delivered
them into the hand of his servants, every drove by themselves ; and said unto
his servants, Pass over before me, and put a space betwixt drove and drove.
And he commanded the loremost, saying, When Esau my brother meeteth thee,

THE PATRIARCH JACOB.

naturalism which may be classed together as intel-
lectual sensualism, because characterized by a belief
in the bodily senses and human nature of man — as
necessarily belonging to the ideal human world,
and in the natural world — as the universe. Esau is
(accordingly) described as not only far stronger in
respect to numl^^rs, but also as possessed of much
intellectual wealth and ability of his own. . . And,
moreover, he is particularly identified as Edom —
that is, as dominant in the terrestrial intellectual

nisable by the human mind ; or which we can cognise only aa
the principle of goodness, of truth, and of orderly law.

Such a conclusion, at the stage of mental development which
Jacob is described as having at this time reached, would bo
quite intelligible, and it would very well account for che term —
Mahanaim, by which he afterwards denoted that conclusion,
■when, God's Spiritual personality and the characteristics of His
attributes having become revealed to and distinctly apprehended
by him, he became aware that those, which he had suppoiied
were manifestations of a semi-divine spiritual ability in human
nature — self-existent, and such as to constitute men of great
intellectual ability, independent agents, acting in unison under
an appreciative sjnse of virtue and goodness, — harmonious and
general to all, but innate and individual to each of them, — were,
in fact, mainly manifestations of God's own personal action in
the human world, through and by means of men.

GENESIS. CHAP. XXXII.

and asketh thee, saying. Whose art thou ? and whither goest thou P and whoso
are these before thee P then thou shalt say. They be thy servant Jacob's ; it is
a present sent unto my lord Esau : and, behold, also he is behind us. And so
commanded he the second, and the third, and all that followed the droves,
saying, On this manner shall ye speak unto Esau when ye find him. And say
ye moreover, Behold, thy servant Jacob is behind us. For he said, I will

THE PATRIARCH JACOB.

world. It is to be observed, accordingly, that,
when Jacob meets him, he treats Esau with lauch
deference as placed for the time (terrestrially) above
him. .

Jacob being alone at night finds his advance
opposed by a Being having the appearance of a
man, with whom he wrestles until the morning,
when the angel finding Jacob will not let him go,
touches his (Jacob's) thigh, of which the sinew
shrinks ; but Jacob continues to hold him until he
receives his blessing; and then Jacob desires to
know his Name ... to which the angel replies :
" Wherefore is it that thou dost ask after my name ? "

The signification of which is, that . . Intellectual
development, having arrived at a certain stage, finds
its further progress opposed by an influence which
assumes the character of an individual intelligence.
By persistently endeavouring to intellectually over-
come and to understand the meaning of the op-
posing difiiculty, The philosophical earnestly inves-
tigating hiimnn n.ind (Jacob) feels himself brought
face to face with the will, the individuality, and the
personal characteristics of a reasonable intellectual

GENESIS. CHAP. XXXII.

appfase him with the present that goeth hefore me, and afttrward I will see
his lace ; peradventure he will accept of me.

So went the present over before him : and himself lodged that night in the
company. And he arose up that night, and took his two wives, and his two
women-servants, and his eleven sons, and passed over the ford Jabbok. And
he took them, and sent them over the brook, and sent over that he had.

And Jacob was left alone ; and there wrestled a man with him until the
breaking of the day. And when he saw that ho prevailed not against him, he
touched the hollow of his thigh ; and the hollow of Jacob's thigh was out of
joint, as he wrestled with him. And he said, Let me go, for the day breaketli.

THE PATRIARCH JACOB.

Being. As soon as he becomes distinctly aware of
this, he feels that the Being, by whom he is thus
encouraged to exert his intellectual strength, is
beneficent and able to greatly benefit him : he
therefore in the first place asks His blessing. And
then, being in some doubt apparently as to whether
it is a spiritual intelligence of the angelic order, or
the Supreme intelligence Himself, with whom he has
been brought into personal contact, asks His Name.
At first, after the conviction or realizatmi of
God's personality has forced itself on the mind of
Jacob, the efifect is to diminish the firmness with
which the rationalism of the human mind had pre-
viously rested on the support of natural fact. The
natural or human conclusion, on which the human
intellectual body had relied as especially the seat
of its strength, is touched by the Divine influence,
and the reasonable sinew of natural certainty by
which it was so strongly secured to the intellectual
ororanization of the mind shrinks. The natural
mind halts on its intellectual thigh.

GENESIS. CHAP XXXII.

And he said, I will not let theo go, except thou bless me. And he said unto
him, What is thy name ? And he said, Jacob. And he said. Thy name shall
be called no more Jacob, but Israel : for as a prince hast thou power with God
and with men, and hast prevailed. And Jacob asked him, and said. Tell me, I
pray thee, thy name. And he said. Wherefore is it that thou dost ask after my
n;ime ? And he blessed him there.

And Jacob called the name of the place Peniel : for J Have seen God face
to face, and my life is preserved.

And as he passed over Penuel the sun rose upon him, and he halted upon
his thigh. Therefore the children of Israel eat not o/the sinew which shrank,
which is upon the hollow of the thigh, unto this day : because he touched the
hollow of Jacob's thigh in the sinew that shrank.

THE PATRIARCH JACOB.

I ^

" And Jacob called the name of the place Peniel,
Terrestrial belief in the personality of God : " for I
have seen God face to face."

"And as ho passed over Penuel" Terrestrial ap-
prehension of the personality of God, the sun rose
upon him."

After subjecting to very careful examination and
revision the natural conditions under which God's
personality has become demonstrable and manifest
to his mind, the light of ideal truth manifested in
the natural world commences to shine fully upon
him and to irradiate his path. It is then that
Jacob, who has now almost become Israel, feels
the shrinkage of the sinew {natural conclusion), and
halts upon his thigh.

II il

Coke. Edition,— iV^ofe, in Revision of the preceding Interpretation,

In considering the foregoing part of the narrative in its appli-
cation to the spiritual development of the individual Christian
mind, it is to be remembered that the Christian antitype of the
symbolical r6le enacted in the progressive drama of the pa-
triarch Jacob's natural life, is a highly critical religious (Chris-
tian) mind, of which spiritual activity in seeking information and
acquiring experience, is, from the very outset, expressly charac-
teristic. The youthful mind of the earnest enquirer after Truth is
introduced to naturalized terrestrial Christianity as a systema-
tized religious faith. With the moral beauty of the outline he
becomes at once enamoured. But in the doctrinal system, as

■ Peniel: Teirestrial belief in the personalify . . {of God.)
^ Penuel : Terrestiial apprehension of the personality .

God.)

{of

THE PATRIARCH JACOB.

taught, he finds apparent inconsistencies, and much which to
him is well nigh unintelligible. He endeavours at first to com-
prehend these doctrinal subtleties by mental efi'ort, but is un-
able to do so, and is unable, perhaps, to satisfy his mind as to
what other Christians reasonably understand their meaning to
be. He concludes, therefore, to put them aside for a time, and
to apply himself to the study of other departments of know-
ledge, and to the discipline of his intellectual faculties. Having
acquired learning, and scientific mathod in the acquisition of
Knowledge, he is able to possess himself of the elaborated doc-
trinal system of naturalized terrestrial Christianity.

But, before he became acquainted with, even the outline of,
the terrestrial Christian doctrine, he was a philosopher, and had
acquired a conviction of the necessary union of Truth and Eeality,
and of the inter-dependence of the one upon the other. Also,
he had evidently been enabled to apprehend that Reason was
the " mind's eye," and that both Truth and Eeality could be only
safely considered and judged of by means of intellectual vision
'jarefuUy and diligently exercised.

Consequently when he (the investigating mind) has laboriously
possessed himself of naturalized terrestrial Christianity as a
doctrinal system, he finds that his understand? ij cannot assimi-
late the knowledge, nor can his reason act directly upon it.
When he succeeds, or partially succeeds, in doing so, he has,
as appears by the narrative, already in some measure idealized
■ the doctrine, for the first result and token of the impress of his
understanding upon it, is the birth of Intelligence belonging to
ideal philosophy. -•

It is somewhat beyond this stage of his spiritual develop-
ment when " the angels of God met him." He is intellectually
returning, we must remember, with his acquired learning and
experience, from the domain of humanized terrestrial religion
to the more simple belief in Truth and Eeality from which he set
out ; . . that is to say, he finds he cannot reconcile his professed
belief in the dogmas of the artificial system of naturalized
Christianity, when spiritually examined, with hie actual and
sincere belief in Truth and Eeality. Now. therefore, he is

THE rATKIARCH JACOB.

half disposed to relinquish altogether his spiritual faith in
Biblical Christianity (as interi)reted by humanism), and with it,
perhaps, his whole belief in revealed religion, as being philo-
sophically incompatible with reason.

In this condition of mind the alleged spiritual agencies of
God in the natural world (Angels), come again under mental
observation and careful critical consideration. What is the
evidence upon which Biblical Revelation has to stand? The
alleged miracles of the gospel; the prophets and prophecies
of the Old Testament ; the supposed miracles of the more recent
Christian period ; the occasional and not unfrequont sudden con-
version of worldly, and sometimes of even wicked, persons,
apparently through superhuman spiritual influence ; his own
spiritual experiemces ; . . all these are brought under the
attentive contemplation of Jacob's reason, and the result, for
the time, la that they are rejected — as (Mahanaim) Human
Imagination.

" Intelligence belonging to Ideal Philosophy " here perhaps
interposes and warns the (active) critical intellect of the
danger. '

Esau (Natural Science) (Jacob's brother) dwelling in the
domain of Seir {Irreligious Science) has to be met, and
Jacob contemplates the meeting with fear. "What has he
(Jacob) to set intellectually against the multitudinous argu-
ments of Esau, if the latter should attack his semi-spiritualized
philosophical belief, when they meet face to face ? An
actual sincere belief in the unreal doctrines of humanized
Christianity is henceforth for him out of the question. — He has
withdrawn and is daily separating himself further from it. On
the other hand, his spiritual faith, or belief in, Spiritual Chris-
tianity, does not seem, when now carefully examined, to have
any real basis of demonstrable fact to rest upon. Ought he
not, like other highly cultivated minds, to give up his belief
in Ideal Truth as superstitious, and go back to the facts of
Nature, demonstrable to and by the senses of man, as absolute
and alone constituting reality ? , - '

Then comes the mental contest within : the contest between

TIIK rATRIARCII JACOD.

Spiritualism and Naturalism, within the mind, for possessiun of
the 8oul> 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.

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.

of PJillosop/iicaJ infcl/ij/cnce with llvuian lea filing, aro
tlio next to follow; and then, as the most loviii<jfly
clicriHlicd and tlio most liif^lily prized of his intel-
lectual acquisitions, the iihnUzed nrtifuial learning
of terrestrial Ckrislianity and Ideal Philosophj/ — which
last is the offsprin^^ or outcome o^ artificial Christian
learitinij rendered intelle(3tually prej^^nimt by the
Icffitimate influence of PhilosopJiinil Tuvcsdr/ntloTi — ,
come last in the order in wliicii Jacob marfihals
his family in bringing* them to the interview with
his brother.

I'/w lust part of chap, xxxiii. of Genesis: —

Commencing at : — " So Esau returned that day," etc., etc.

So Esau returned, at that stage of intellectual development,
on his way fo (Seir) IrveUgious Science. And Jacob arrived at
(Sucooth) Church of Spiritual Theology, and (built him a house) —

OP.NE8I8. CIIAI". XXXIII,

they bowed themselves. And Leah also with her children tame near, and
bowed themselves ; and after came Joseph near, and Ilachel, an-' t'loy bowed
themselves. And he said, What meanest thou by all this drove which I met ?
And he said, These are to find grace in the sight of my lord. And Esau said,
I have enough, my brother; keep that thou hast unto thyself. And Jacob said,
Nay, I pray thee, if now I have found grace in thy sight, then rccoivo my
present at my hand : for therefore I have seen thy face, as though I had seen
the face of God, and thou wast pleased with me. Take, I pray thee, my
blessing that is brought to thoe ; because God hath dealt graciously with me,
and because I have enough. And he urged him, and he took it. Ai.d he said,
Let us take our journey, ana let us go, and I will go before thee. And he
said unto him. My lord knowcth that the children arc tender, and the flocks and
herds with young are with me : and if men should overdrive them one day, all
the flock will die. Let my lord, I pray thee, pass over before his servant : and
I will lead on softly, according as the cattle that goeth before me and the
children be able to endure, until I come unto my lord unto Seir. And Esau
said, Let mo now leave with thee some of the folk that are with me. And he
said. What needeth it ? let me find grace in the sight of ray lord.

So Esau returned that day on his way unto Seir. And Jacob journeyed to

r>^,/.

/^V ,

!»r-:'*

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.

Clinp. xxxiv. — And Dinah — Il/tman intclhwtual
(hnin', tlio (liiuirlitor of "Human Loaniln;; " and
'* Piiilosopliical IntollI<j:oneo," went out into tlio
(into) uctual) luuniin world.

And Shecheui* — spiritual hnnditij in the sincere

^m^

* (Tli(! Hoii of) ITiiinor the TTivite — Htlit/iova human love {i.e..
Christian lovo) the inhabitant of ideal heaven.

GENESIS XXXIV.

And Dimih tho ilimglittT of Eeah, wliich she Ihito unto Jacoli, weil out to 8pe
tli(! (liiugliters of thu liind. And when Shecbem the son of Humor tlio Ilivite,
prince of th« country, aaw hor, he took hor, and lny with hur, and dotilfd her.
And his soul <davo unto Dinali the daiighter of Jacob, and he lovod the damsel,
and spake kindly unto the damsel. And tSheclieni spake unto his father llamor,
sayiu}!;, (Jot nio this damsel to wife. Ani' l;icub heard that ho had detiled
Dinah his daughter ; now his sops wore wiui his cattle in th»i held ; and Jacob
held his peaco until they wero como.

And Ilanior the father of Shechcm wont out unto Jacob to coimnuno with
him. And the sons of Jacob came out of the field when they heard it : and the
men wore grieved, and they were very wroth, because ho had wrought folly in
Israel in lying with Jacob's daughter ; which thing ought not to be done. And
Humor communed with thein, saying. The soul of my son Slicchcni longoth
for your daughter ; I pray you give her him to wife. And make ye marriages
■with us, and give your daughters unto us, and take our daughters unto you.
And yo shall dwell with us ; and the land shu'l be before you : dwell and trade
ye therein, and got you possessions therein. And Shechcm said unto her father
and unto her brethren. Let me find grace in your eyes, and what ye shall
say unto mo I will give. Ask me never so much dowry and gift, and I will
give according as ye shall say unto mo : but give mu the damsel to wife. And
the sons of Jacob answered Shecbem and Ilanior his father deceitfully, and
said, because he had deliled Dinah their sister : and they said unto them, We
cannot do this thing, to give our aister to one that is uncircumcised ; for that
iccrc a reproach unto us : but in this will we consent unto you ; If ye will be
as we be, that every male of you bo circumcised ; then will we give our daugh-
ters unto you, and we will take your daughters to us, and we will dwell with
you, and we will become one people. But if ye will not hearken luito us, to
be circumcised ; then will we take our daughter, and we will be gone. And
their words pleased Hamor, and Shechem Hamor's ^on. And the young man

i))i

THE rATllIARCir JACOT5.

Chi'idian mind, fell in love with the *^ natural desire
of the intellectual human mind." But " Clu'istian
Humility " having indulged himself with his
^^ human inteRectnul dc.^tre^' without prudential
regard to the doctrinal restrictions of the Church,
finds himself in a difficulty, and proposes to obtain
the sanction of the spiritual Church to its right of
permanently (legitimately) possessing such intel-
lectual desires, in which proposal his father Ilamor,
Religious hmnan h'Ce^ supports him.

Jacob (learned religious philosophy), the father
of Dinah, does not appear to sec any ob-
jection ; but his sons (religious intellectual piis-
sions) feel outraged by the behaviour of Spiritual
humility in, the sincere Chn.^tian mind in venturing
to indulge himself with his hiunan intellectual
dettire without first obtaining the express doc-

GENESI8. CHAP. XXXIV.

deferred not to do the thing, because ho had delight in Jacob's daughter : and
he u-as more hunouralile tliaii all tlio hoiiso of iiis father.

And llamor and Sliechem his son came unto the gate of their city, and
communed with the men of their city, saying, These men arc peaceable with us :
therefore let them dwell in the land, and trade therein ; for the land, behold, it
in largo enough for them ; let ur, take their daughters to us for wives, and let
MS give them our daughters. Only herein will the men consent unto us for to
dwell with us, to be one people, if every male among us be circumcised, as
they arc circumcised. Sfia/f not their cattle and their substance and every
beast of theirs be ours ? only let us consent unto them, and they wi" dwell
with us. And unto Ilamor and unto Shechem his son hearkened all that went
out of the gate of his city : and every male was circumcised, all that went out
of the gate of his city.

And it came to pass on the third day, when they were sore, that two of the
sons of Jacob, Simeon and Levi, Dinah's brethren, took each man his sword,
and came upon the city boldly, and slew all the males. And they slew Ilamor
and Shechem his son with the edge of the sword, and took Dinah out of
Shethem's house, and went out. The sons of Jacob came upon the el xin, and
spoiled the city, because they bad defiled their sister. The^ took their sheep,

THE rATRIAllCH JACOB.

trinal permission of the Cliurch. However, they
dissemble, and persuade Christian Love and liis
son Chridian Humility to submit themselves, and
all those belongiiij^ to them, to certain conven-
tional unnatural rites; by submitting to which
they subject themselves intellectually to the power
of certain of Jacob's sons (arbitrary intelle(;tual
passions), by two of whom, IntoJerance and Blijjtry^
they are mercilessly destroyed.

( Intellectual iuluiLitants of the (mental)
' 1 birth-place of natural Christianity.
I Spiritualized iuluibitauts of idealized
\ terrestrial religion.

Haklot Toleration of human artificial religion.

Canaanites.

Peiuzzites

Chap. XXXV. — Upon this God said to Jacob,
<' Arise, go up to Bothel — Belief in the God of the
terrestrial nwrld—im(\. dwell there, and make there
an altar unto God that aj^peared to thee when thou
fleddcst from the lace of thy brother, Natural
Science (Esau).

CORRf:CTlOX.
"IIaulot."— Page53.

For ..." Toleration of human artificial roHi^ion,'
Itrad . ." Idolatry of human artiaciul religion."

. xxxiv.
thdt which
their wives
Jacob said
albong the
iM I beiiit/
4 sliiy rue :
e deal with

And God said uuto Jiitob, Arise, go up to Beth-el, mul dwell there : and
muko there ua I'llar unto God, ihut uppeared unto lliee wlieu ihou ileddisl honi

r^9.

THE PATRIARCH JACOB.

I'i-

Christian mind, fell in love with the " natural desire
of the intellectual human mind." But " Christian
Humility " having indulged himself with his
^^ liuman intellectual desire^' without prudential
regard to the doctrinal restrictions of the Church,
finds himself in a difficulty, and proposes to obtain
tlie sanction of the spiritual Church to its right of
permanently (legitimately) possessing such intel-
lectual desires, in which proposal his father Hamor,
Religious human love, supports him.

Jacob (learned religious philosoph}^), the father
of Dinah, does not appear to see any ob-
jection ; but his sons (religious intellectual pas-
sions) feel outraged by the behaviour of Spiritual
humility in the sincere Chnstian mind in venturing
to indulge himself witli his human intellectiuil
desire without first obtaining the express doc-

OEXKSIS. CHA1'. XXXIV.

deferred not to do the thing, because ho had delight in Jacob's daughter : and
he was more honourable than all the house of his father.

And Ilamor and Shechem bis son came unto the gate of their ciiv, and
communed with the " ' ' '*— ""■""' 'rhesemenrtccpeaceablewiti. us :

therefore let them d
is large enough for
us give them our d»
dwell with us, to 1
they are eircumcis

beast of theirs be i ,•(•' '

with us. And unf \;;'

out of the gate of ' '

of the gate of his

And it came to j^u^,., .

sons of Jacob, Simeon and Levi, Dinah's brethren, tooJt eacu iu<... .. ..

and caiuc upon the city boldly, and slew all the males. And they slew Hamor
and Shechem his son with the edge of the sword, and took Dinah out of
Shechem's house, and went out. The sons of Jacob came upon the slain, and
spoiled the city, because they had defiled their sister. They took their sheep.

THE PATRIAKCH JACOB.

trinal permission of the Church. Ilowovor, they
dissemble, and persuade Christian Love and his
son Chridian Humility to submit thenibelves, and
all those belonghif^ to them, to certain conven-
tional unnatural rites; by submitting to which
they subject themselves intellectually to the power
of certain of Jacob's sons (arbitrary intellectual
passions), by two of whom, Intohrance and Bl(jotry,
they are mercilessly destroyed.

( Intellectual inhabitants of the (mental)
' 1 birth-place of natural Christianity.
1 Spiritualized inhabitants of ideahzed
I terrestrial religion.

Harlot Toleration of human artificial religion.

Canaanites.

Pekizzites

Chap. XXXV. — Upon this God said to Jacob,
" Arise, go up to Botliel — Belief in the God of the
terrestrial nwrld—iiw^ dwell there, and make there
an altar unto God that ai)poared to thee when thou
fleddest from the face ot thy brother, Natural
Science (Esau).

GENESIS. CHAl'. XXXIV.

and their oxen, and their asses, and that which was in the city, and that which
tvas in the field. And all their wealth, and all their little ones, and their wives
took they captive, and spoiled even all that mm in the house. And Jacob said
to Simeon and I-evi, Ye have troubled me to make me to stink among tho
inhabitants of the land, among the Canaanites and the I'erizzites: and I beh/ff
few in nut.ber, they shall gather themselves together against me, and sbiy nie :
and I shall be destroyed, I and my house. And they said. Should he deal with
our sister as with an harlot ?

GENESIS XXXV.
And God said unto Jacob, Arise, go up to Beth-el, and dwell there : and
make there an altar unto God, that appeared uuto thee when lh..n tlodUest Ironi

(]■•■.

THE PATRIARCH JACOB.

That is . . Return to a simple intelligent belief in
the God of the human world. Construct a system of
religious belief on the living Creator of mankind,
and offer up your prayers to the personal God of
human reason and intelligence, who has revealed
Himself unto thee.

*' Then Jacob told his mental household to put
away their prejudices, their bigoted extravagant
notions and impure ideas, and to put off their con-
ventional artificial dogmas, and so prepare them-
selves for the pure simple belief in the reasonable
God of the natural world.

** So Jacob came again to (Luz), Naturalized
Religion^ which belongs to the domain of primitive
natural Christianity ('Land of Canaan) Birth-place
of natural Christianity^ and is equivalent to a
Belief in God as the God of terrestrial Nature
(Bethel). And his mind now entered upon a
more enlightened system of theology, and he

GENESIS.

CHAP. XXXV.

the face of Esau thy brother. Then Jacoh said unto his household, and to all
that tvcie with him, I'ut aw ay the strange gods that are among you, and bu
clean, and change your garments : and let us arise, and go up to Beth-el ; and I
will make there an aliar iinto God, who answered me in the day of my
distress, and was with me in the way which I went. And they gave
unto Jacob all the stranjie gods which uere in their hand, and all their
ear-lings which xrcrc in their ears: and Jacob hid them under the oak
which teas by Shechem. And they journeyed : and the terror of God was
upon the cities that were round about them, and they did not pursue after the
sons of Jacob.

So Jacob came to Luz, which is in the land of Canaan, that is, Beth-el, he
and all the people that uere with him. And he built there an altar, and called

THE PATRIARCH JACOB.

called it Enlightened belief in the God of the
terrestrial world (El-botliel).* But Human honour
of definite belief (Deborah), the nurse of Beligious
belief in human knowledge (Rebekah), died, and she
was buried beneath Terrestrial Theology (Bethel),
under Ordinary Artificial Knowledge (an oak) : and
the name of it was called No actual belief on arti-
ficial Christian truth (Allonbachuth).

"And God appeared unto Progressive religious
philosophy (Jacob) again, when he had entirely
freed his mind from the terrestrial prejudices be-
longing to Ma7i's artificial religion of a natural para-
dise^ (Padan-aram), and blessed him. And God
said unto him, Thy name is Jacob (that is to say,
thine intellectual characteristic is Active investigation
of belief); theologically thou slialt no longer be
distinguished by that name, but Learner by spiritual

* That is to say, A distinct belief in the personality of the
God of the terrestrial world. The interpretation may be ren-
dered : — Intellectual theological belief.

t This may Le considered equivalent to the artijiiial st/stein
of humanized terrestrial Christianity, because the Heaven of
naturalized Christianity is a Natural Paradise.

3E.<E8IS. CHAP. XXXV.

the place El-I3oth-el : because there God appeared unto him when he fled from
the face of his brother. But Deborah Rebekah's nurse died, and the was
buried beneath Belh-el under an oak : and the name of it was called Allon-
bachuth.

And God appeared unto Jacob again, when he came out of radan-arara, and
blessed him. And God said unto him, Thy name is Jacob ; thy name shall not

THE PATRIARCH JACOB.

instruction shall be thy name : and He called his
name Israel.*

And God renewed to Spiritual Theology, In-
telligent belief on Ideal Reality (Jacob), the promise
formerly made to Hebraic Theology, Terrestrial
human religious belief (Abraham), and to Natural
Christianity, Artijicial Ideal Christianity (Isaac).

And, after renewal of the spiritual promise, God
went up from him in the place where he talked
with him : that is to say, Jacob's mental apprehen-
sion of God became idealized.

And Jacob constructed at that time a terrestrial
Ideal theology, and it belonged primarily to natural
terrestrial theology, and afterwards he Idealized it.

* Israel, also admits of interpretation as . . Learner of Ideal
Science. Tliis would, of course, signify the higher ideal Science
of religion ; and it would be very nearly equivalent to Jacob . .
interpreted as, Belief on ideal fact. The final interpretation,
however, of Jacob, when his apprehension of God has become
idealized, appears to be Jielief on ideal communication from
Jehovah, whicli is nearly equivalont to Learner hif Spiritual
instruction.

GENESIS. CHAP. XXXV.

be called any more Jacob, but Israel shall be thy name : and he called his
name Israel. And God said nnto him, I am Gud Almighty ; be fruitful and
multiply ; a nation and a company of nations shall be of thee, and kings shall
come out of thy loins; and the land which I gave Abraham and Isaac, to thee
I will give it, and to thy seed after thee will I give the land. And God went
up from him in the place where ho talked with bim. And Jacob set up a
■ pillar in the place -whore he talked with him, even a pillar of stone : and he
poured a drink-offeriug thereon, and he poured oil thereon. And Jacob called
the jame of the place where God spake with him, Beth-el.

Hiiiiiiaiiilli

m m

THE rATRIARCll JACOH.

.07

And he called the place where God spake with
him, Bethel, Terrestrial Belief in the living God.*

" And they journeyed from Bethel : and there
was but a little way to come to Ephrath, Rational
philosophy of human artificial religion-, and Rachel,
Artificial Christian learning, travailed and gave
birth to a son ; and in giving him birth she died
— that is, strictl}^ speaking, as his spirit through
the agency of her natural (intellectual) body came
into the human world, her natural existence came
to an end. And as she v.as dying she named the
child Ben-oni, no intelligible Belief — equivalent to
' Mysticism ' : but his father called him Benjamin,
Belief resulting from Scieniijic Investigation. And
Rachel, Artificial religion of Christian learning,
died and was buried on the road to Ephrath,
Rational philosophy of human artificial religion,
which is Bethlehem, Belief in God through the
human life of men. And Ideal philosophy (Jacob)

* .^acob now makes use of the name "Beth-el" with an
advanced knowledge of theology ; it should, accordingly, be here
understood "^ t'^aify . . Distinct terrestrial belief in the living
God of the human world {^i.e., of the Creator, as the living
Supreme Intelligence).

GENESIS. CHAP. XXXV.

And they journeyed from Beth-el : and there was but a little way to come to
Ephrath : aud Rachel travailed, and she had hard labour. And it came to
pass, when she was in hard labour, that the midwife said unto her, Fear not ;
thou shalt have this son also. And it came to pass, as her soul was in
departing, (for she died,) that she called his name Ben-oni: but his father
called him Benjamin. And Rachel died, and was buried in the way to
Ephrath, which u Beth-lehem. And Jacob set a pillar upon her grave : that
is the pillar of Rachel's grave unto this day.

THE PATRIARCH JACOB.

constructed a sound terrestrial ideal system out
of the ideal facta which had been included in
humanized terrestrial Christianity, at that stage
of his intellectual progress where the epoch of the
artificial religion of Christian learning came to an
end."

"And Israel journeyed and spread his tent be-
yond the Territory of Established Artificial Religion
(the tower of Edar). And it came to pass when
} irael dwelt in that land, that Religious Skepti-
cism (Reuben) went and lay with Honour of Human
Ability (Bilhah), his father's concubine ; and the
spiritual student of Ideal Science (Israel) took note
of it."*

'' And Jacob came unto Natural Christianity
Artificial [terrestrial) Christianity (Isaac, his father),
belonging to the domain of human religion (Mamrc),
unto the System of artificial human religious belief {city
of Arbali) which is Julaism, Uncelestial religious

* For the names of clie Children of Israel see page 62.

• GENESIS. CHAP. XXXV.

And Israel journej'ed, and spread his tent beyond the tower of Edar. And it
came to pass, when Israel dwelt in that land, that Keuhen went and lay with
Cilhah his father's concubine: ind Israel heard i^ Now the sons of Jacob
were twelve : the sons of Leah; Reuben, Jacob's firstborn, and Simeon, and
Levi, and Judah, and Issachar, and Zebuliin : the sons of llachel ; Joseph, and
Benjamin: and the sons of Bilhah, Rachel's handmaid; Dan and Naphtali :
and the sons of Zilpah, Leah's handmaid ; Gad, and Asher : these arc the sons
of Jacob, which were born to him in Pudan-aram.

And Jacob came unto Isaac his father unto Mamre, unto the city of Arbab
which is Hebron, where Abrr ham and Isaac sojourned. And the days of Isaac

*mfih-

THE PATRIARCH JACOB.

hellef (Hebron).* And the days of Natural Chris-
tlaniti/ (Isaac) were eiijhteen hundred years (an hun-
dred and fourscore years). And Natural Christi-
anity gave up the ghost, and died, being old and
full of days ; and his sons, Natural Science^ (Esau),
and Spiritual Philosophy (Jacob), buried him.

Three especially marked and distinct stages in Jacob's intel-
lectual progress, suggest themselves as corresponding, in kind,
to the three which are distinguished, in and by the prophetic
narrative, as dividing into great primary sections or epochs the
intellectual progress of the human race.

First is the period of " trustfulness in (natural) terrestrial
fact, and sensual terrestrial apprehension of spiritual evidence
manifested in the natural world," which answers to the Hebraic
theology, of which Abraham is the natural (typical) father,
and Moses the prophet.

The second period is that in which a wider and more general
cognition of the characteristics of God's attributes and of man's
spiritual relationship to Ilim is eventually acquired. Com-
mencing with a loss of much of that direct terrestrial appre-

* Hebron. — Literally, no religion, belnnginy to Heaven ; or, re-
ligion not belonging to Heaven : equivalent to imcelestial religion,
i.e., Humanism. Abraham and Isaac, having sojourned therein
signifies that both in the period of llebraic theology, and in
that of natural Christiauity, revealed religion has not been
generally received in the higher spiritual sense, but humanized
{i.e., judaized) by those who liave humanly accepted it.

f Equivalent to . . {Religious) Sensual Science. See Note at
p. 11.

GENESIS. CHAl*. XXXV.

were an hundred and fourscore years. And Isaac gave up the ghost, and died,
and was gathered unto his people, being old and full of days: and his sons
Esau and Jacob buried him.

THE PATRIAIJCH JACOIJ.

lieuaion of God as Sui)romo liulor of tho Natural world, which
previously existed, it bocomos a period of gradual huinau
education and meutal dovolopment under tho constant guidance
nnd training of divine wisdom. The necessity of scientific method
in the acquisition of knowledge is learned. The religious hu-
man mind, intellectually trained and spiritually disciplined under
the applied practical system of terrestrial Christianity, learns
to appreciate the virtue and value of self-denial in regard to the
untutored desires of tho natural mind ; and loams, also, to
understand the reasonableness of ready spiritual submission to
the will of God, and to appreciate the necessity of such sub-
mission for the security of freedom to those who desire to live
under the (higher) spiritual law of God. The fact of God's
intellectual supervision over the affairs of the human world, is
in some degree recognized throughout ; but the intellectual
nature and jiersonal individuality of God Himself as the living
God — the supremely reasonable Being — is only dimly appre-
hended even up to the close of the peri( d. The natural media
through which the manifestations of God's attrioutos are com-
municated in the natural world, are still readily laid hold of by
even the educated human mind, as in themselves divine or
semi-divine, as a part of God, or as collectively constituting
God. Jacob, in the second period, has surmounted the supposi-
tion that the truth, certainty and reliability of natural fact,
alone constitute the reasonable God of Nature. He has now
become an inhabitant of the intellectual world, and has acquired
sufficient knowledge and experience therein to be able to discern
the active influence of the Deity constantly manifesting itself
in the education and intellectual guidance of the oiinds of men,
and to distinguish the principal characteristics of tliat influence ;

THE rATBIARCII JACOB.

but he has aot yet satisfactorily dotorininod, or is not yot a\)\o
to mentally distinguish, the personality of God as tho living
God, of an intellectual likeness to man, who requires his direct
spiritual recognition, desires and asks his trustful confidence, and
proffers Ilis own friendship and personal assistance.

The second or transitionary period is tlie epoch of natural
Christianity, of which Isaac was the typical father, and Jesus
of Nazuretli* . . the prophet.

The third great epoch is that of Spiritual Science — of which
Jacob himself is primarily the student, and eventually the
representative, although, as shown, the earlier stages of his
intellectual progress repeat, and include, in his life alone,
the types of the epochs more expressly typified by Abraham
Primary human artificial reli(jivn ; and Isaac . . Artificial Ideal
Science.

* Jesus of Naznrcth . . Spiritual Substitute for Jehovah, of (the) artificial
theology of Natural Science. Naiuely the divine ideal impersonated by tlio
prophet. 13iit when the human ideal is signified, as in Jesus tho Son of David,
then : — Jesus . . Spiritual Subinission to Jehovah.

THE PATRIARCH JACOB.

GENESIS — CHAP. XLIX.

THE TWELVE SONS OF JACOB.

Keuben, Beli(jiov.H Jlnbelief {Skejdicism).

ITonour of liuman ability {liilhih) is a vitalizing intellochial
principle of great ofRency, wliou introducod in conjunction with
pliiloHopliical science into an intellectual system wliickr has
become torpid and half dead from the long-continued influence
of unintelligent conventionalism. But, when a learned and
philosophical religious skepticism (for llouben bo it remembered
is the son of Jacob and Leah) after disengaging itself from the
prejudices of (religious) conventionalism and working its way
to the birthplace of pure ideal Christianity, then chooses " honour
of human ability " as its highest motive principle, and exaltation
of human ability as the most worthy theme on which to employ
its talents, it may be said to defile tliat which was the legitimate
bed of a philosophical mind in a less advanced intellectual con-
dition.

Simeon and Levi, Intolerance and Bigotry.

The application of the terms, hero made by Jacob, has reference
to these motive principles in their undisciplined and unen-
lightened condition, in which sense they are intellectual passions

GENESIS XLIX.

And Jacob called unto his sons, and said, Gather yourselves together, that
I may tell you that which shall befall you in the last days. Gather yourselves
together, and hear, ye sons of Jacob ; and hearken unto Israel, your father.

Keuben, thou ((rt my firstborn, my might, and the bef^inning of my
strength, the excellency of dignity, and the excellency of power : unstable as
■water, ihou shall not excel; because thou wentest up to thy father's bed ; then
defiledst thou it : he went up to my couch.

Simeon and Levi are brethren ; instruments of cruelty are in their habita-
tions. my soul, come not thou into their secret ; unto their assembly, mine

THE I'ATIU Alien JACOB.

of a very active and dominant chpracter. But Vindicitfiim of
Law (Levi), or the roHoliitiou to vindicate law, in, of courso, a
very liij^h and admirable iutoUoctual principle, and, accordingly,
a position almost the higiicHt of all is accorded by Mowes to tho
tribe of Levi. So, alao, of Simeon, which, wlion applied as no
toleration of Hpiritiial enemies to spiritiKi/ Christiitnitji in the mind
of the enlightened Chrifitian, in greatly deserving of honour,

JuDAii, llumtm Judt/ment, or art of human judg-
ment.

The interpretation of some of the figurative expresHions made
\i of, may render tlie patriarch's prophetic definition more clear.
A Lion . . Lletd Ridionalism, signifies strict philosophical reason-
ing. Hence: A lion of the tribe of Judah . . Ideal Ii<dionulism
of the true reli</ious belief of hiinutn jndyment. Which may bo con-
sidered equivalent to . . " An ideal rationalist who reasons
philosophically on the ground of human reason."
The Vi.\k . . Knowledge of true ideal theolot/if.

Wine Ideal Knowledge.

Milk Unman Ideal Knowledge.

Basing his faith in natural science on
knowledge of true ideal theology, and
his assumptions belonging to natural
Christianity on the true ideal theology
of Christian Science;
he spiritualized his artificial religious
system with ideal knowledge and
his science of Christian theology
with the belief of spiritual doc-
trine :

Binding his foal unto the
vine, and his ass's colt
unto the choice vine ; .

he washed his garments
in wine, and his clothes
in the blood of grapes :

GENESIS. CHAP. XLIX.

honour, be uot thou united : for in their nnger they slew a man, and in their
self-will they digged down a wall. Cursed be their anger, for it wai fierce ;
and their wrath, f cr it was cruel : I will divide them i? Jacob, and scatter them
in Israel.

Judah, thou art he whom thy brethren shall praise: thy hand shall lie in
the neck of thine enemies ; thy father's children shall how down heCore tliec.

^^pf''w?w^''W^^i^f''^mlliB^fl^^^Wm^W^!Spr

THE PATRIARCH JACOB.

I I

his eyes shall be red with
wine, and his teeth
■white with milk. . , .

r his science of ideal theology nhall be
\ religions w.th true ideal knowledge,
I and his human theology ideally true
\ with human ideal knowledge.
Shiloli . . . Spiritiud Philoscrphy.
Zi:i5ULUN, Unauthorized natural belief.
Shall droll at the haven of the sea, that is, at the entrance of
the artificial science of human theology. Snips . . Assumptions of
Philosophy,— (i.e., Scientific theoJes, etc.) Zidox . . T/ie domain
of idealized religion.

IssACHAR, Persisteiice in accepting artificial Chris-
tianity.

Dan . . Discrimhiation (or CriticLwi).
Gad . . Dogma.

AsiiER . . BeJigious human assurance (Dogmatic
assurance).

Napthali . . Natural Philosophy.

GENESIS. CHAl'. XLIX.

Juduh is a lion's whulp ; fiom tlio prej-, my sor, thou art gono up : he stooped
down, he couohod as a lion, and as an old lion ; who shall rouse him up ? The
sceptre shall not depart from Judah, nor a lawgiver from between his feet, until
Sbiloh come ; and unto him shall the gathering of the people be. Binding his
foal unto tho vine, and his ass's colt unto the choice vine ; lie washed hia gar-
ments in MJue, and his clothes i.i the blood of grapes : his eyes shall be red
with wir.e, and his teeth white with milk.

Zebulun shall dwell at the haven of the sea ; and he shall be for an haven
of ships ; and his bordir shall be unto Zidon.

Issacbar is a gtrong ass iroucbing down between two burdens : and he
saw that rest was good, and the hind that it ivaa pleasant; and bowed his
shoulder to bear, an.i became a servant unto tribute

Dan shall judge bis people, as on" of the trib-js of Israel. Dan shall be a
serpent by the way, an addei' in the path, that biteth the horse heels, so that
his rider shall fall backward.

I have waited for thy salvation, Lord

Gad, a troop shall overcome him : b-.t ho shall overcorno at the last. Out
of Asher his ' "ead shall be fat, and he shall yield royal dainties.

Napthali is u hind let loose: he giveth goodly words

THE PATRIARCH JACOB.

0.)

It must be remembered tbat Science as a whole is included by
the Patriarch within Theology, and that his prophetic appre-
ciation of the distinctive mental characteristics or qualities
belong-ing to tlie scienlifically trained mind, applies expressly to
the period of Christianity. The meaning would appear to be
that Natural Philosophy truHliny to itself would produce, when
applied to theology, nothing better than "goodly woi'ds," because
not secured to the firm basis of ideal truth.

Joseph . . Ideal Philosophy.

rideal knowledge ; (meaning a source
A Well \ of frve ideal knowledge in the

^ natural world.

Bough . lutman religious belief

Fruitful Bouqu . . . truthftd human religious belief.

.^j^ j natural knowledge ; (meaning, rom-

{ pounded natural knowledge).
Tjie Wall knoicledge of natural theologi/.

Some of the examples especially illustrating this are Joseph
himself, David, Daniel, and Jesus. The last is referred to as
emphatically "the shepherd," and, also, as " the stone of Israel."
This last expression may be supposed to refer to the confusion
in the minds of many earnest Christians occasioned by hu^iauiz-
ing (naturalizing) the spiritual meaning of Christ into the
individual personality of a man. It may be remembered that
Jesus himself applied this term to one of his disciples as a

GENESIS. cir.vr. XI.IX.

.Joseph /.« a fruitful bough, even a fruitful bough by a. well; w/iosr
branches run over the wall : the archers have sorely grieved him, and shot at
/iiiii, and hated him : but his bow abode in strength, and the arms of his
hands were made strong by the bauds of the mighty O'oil of Jacob ; (from fhonce
J.V l;ie Shepherd, the stone of Israel:) even by the God of thy father, who
shall help thee ; and by the Almighty, who shall bless thee with blessings of
heaven above, blessings of the deep that licth under, blessings of the breasts,
and of 'he womb : the blessings of thy fathci; have prevailed above the bless-
ings oi my progenitors unto the utmost bound of the everlasting hills : they
shall be oi. the head of Josepli, and on tin; iiown of tlu; head of him that
was separate from his brethren.

Ill

^s^^^^^^.

THE rATRIAECH JACOB.

^ f 1

III

ill

distinctive name, doubtless in allusion to the somewhat strongly
marked naturalizing {hiimanizmg) tendencies which constituted a
mental characteristic of that disciple: tendencies which, not-
withstanding the caution, became subsequently still more marked
as distinctive chai'acteristics of the particular followers of that
disciple, even compared with other sections of the terrestrial
Christian Church. At the same time, it should be also remem-
bered that, during the period of natural Christianity, the human
life of Jesus has constituted the great natural fact (so to speak)
on which the faith of Israel has been based, and, therefore, it
appears more probable that this last is the sense in which it
should be understood.

Benjamin . . Belief resulting from Scientific Inves-
tigation. Literally, Belief ending investigation by the
judicial mind.

Benjamin, the brother of Joseph, includes Faith, because
faith is a mode of belief belonging to ideal philosophy, but
based on trust in the knowledge and truth of another mind
instead of on the fact itself.

The heVvei by faith is sound and scientific if the trustfulness
be strictly reasonable: just as the belief o?t/aci is sound if the
truth of the (supposed) fact, to which, as its basis, sound
philosophy is applied, be strictly demonstrated or mathemati-
cally manifest.

Now Benjamin with reference to Ideal subjects is equivalent
to the result of Ideal philosophy, so that sound (ideal)
belief resulting from Scientific investigation is very nearly
related to Joseph. ^ ,

GENESIS. CHAP. XI.IX.

Benjamin shall ravin as a wolf : in the morning he shall devour the proy,
and at night he shall divide the spoil.

All these are the twelve tribes of Israel : and this is it that their father
spake unto them, and blessed them ; every one according to his blessing he
blessed them.

' \^

APPENDIX.

INDEX OF THE CONTEXTS OF THE APPENDIX.

PAGE

.1 ':

Interpretation of the First Part of Genesis xxviii. . 69
The Interview between Laban and Jacob on Mount

GiLEAD 70

Interpretation of the First Part of Genesis xxix.

liioies— Explanatory and Definitive.

"Bethel" and "Bethuel" . . . .74

"Formulaism" and "Eittjalism" . . .79

Spiritual Signification of the Expressions
" Natural " AND " Artificial " . . .83

APPENDIX.

Interphetatioit of the First Part of Genesis Chap, xxviii.

The interpretation of the commencement of chap, xxviii. of
Genesis, which has been omitted from our interpretation, page
10, may be read as follows : —

" And Artificial Christianity (Isaac) called Active Investiga-
tion of belief (Jacob), and blessed him, and said unto him,
Thou shalt not take a wife of the daughters of Primitive
Christianity (Canaan)* . . Arise, go to Man^s Artificial Religion
of a Natural Paradise (Padan-aram), to the System of Hainan
terrestrial belief (House of Bethuel),-]- thy mother's father ; and
take thee a wife from thence of the daughters of Ifuman belief
natural to man (Laban), thy mother's brother.

"When Natural Science (Esau) saw that Artificial Ideal Science
(Isaac) had blessed Active Investigation of belief (Jacob) and
sent him away to Man^s Artificial Religion of a Natural Paradise
(Padan-Aram), to take a wife from thence, and that as he
blessed him he gave a charge, saying, Thou shalt not take a
wife of the daughters of Terrestrial Ideal Theology, then Natural
Science (Esau) went unto Learning of human ideal science
(Ishmael), and took unto the wives which lie already had.
Artificial Theology of a half-human man, (Mahalath), the daughter
of Learning of human ideal science (Ishmael), the sister of Theo-
logical belief in an earth-born Jehovah, (Nebajoth), to be his wife."

* Canaan -Literally the birth-place of natural Christianity . . which may
here be understood to signify Terrestrialized Ideal Theology. Isaac's pre-
ference for Esau, and his sending Jacob to take a wife from the daughters
of naturalized terrestrial Christianity, instead of from bis own ideal system,
indicates the tendency of the human niiud to humaiiize the doctrine of
Christianity as given to tliem, and foretells what the certain result will be.

t Betui'el . . Baman terrestrial belief. Lauan the Syrian (son of Belhuel) :
—Natural human belief i it human reliyious mysteri/.

THE PATRIAUCII JACOB.

^ \

lif

The Interview between Laban and Jacob on Mount
GiLEAD. — In our note to the conclusion of Genesis xxxi., en-
titled " Laban's pursuit of Jacob," the meaning is not perhaps
fully brought out, the signification of the typical religious cere-
monial, described as made use of to ratify their agreement,
not having been at the time the note was written quite manifest
to us ; we therefore now annex the more complete and definite
interpretation of the passage : —

The interview takes place on Mount Gilead ; that is, takes
place at a time when the theological system of belief pro-
fessedly held by both Jacob and Laban is described as Human
doctrine about God's Ideal.

" And Laban said unto Jacob, Now, therefore, come, let us
make a covenant, I and thou, and let it be for a witness
between me and thee. And Jacob took a stone and set it up
for a pillar." That is, he set it up a« a repi'esentative of Sound
Ideal Science, which, strictly speaking, is Spiritual Science,
because no human science as such — i.e., as merely the con-
trivance of the mind of man— can be free from the naturaliza-
tion engendered by the conditions of man's terrestrial
existence.

" And Jacob said unto his brethren, Gather stones; and they
took stones, and made an heap : and they did eat there upon
the heap." This signifies the construction of a human (artificial)
science, unsound because constructed of the elements of know-
ledge merely brought together by human tlieory, which, being
unable to combine and having (strictly speaking) no coherence,
instead of constituting a compact and solid pillar of science,
become a mere heap of material. Eating upon the heap signifies
the acceptance of the doctrine or system of doctrine by accept-
ance of knowledge based upon that doctrine. And Laban
called it Jegar-sahadutha, Religion of Jesus, an artificial theology
devised hy human science: but Jacob called it Galeed, Denial of
the real God.

And Laban said, This heap is a witness between me and
thee this day. Therefore, the name of it was (correctly)
called Denial of the real God (Galeed) and Mystical paganism

ai!

API'ENDIX.

humanized (Mizpah) : for he said, The Lord watch between
me and thee when wo are absent one from another; if
thou ehalt afflict my daughters, or if thou shalt take other
wives beside my daughters, no reasonable mind is with us ; see
God is witness betwixt thee and me. And Laban said to
Jacob, Behold this heap and behold this pillar which I have
cast betwixt me and thoe. This lieap be witness, and this
pillar be witness, that I will not pass over this heap to thee,
and thou shalt not pass over this heap and this pillar unto me,
for harm. The God of Primarij belief of human artificial religion
(Abraham) and the God of The Honour of Uuiiian Nature
(Nahor), the God of their father, judge betwixt us. And Jacob
sware by the fear of his father Isaac : that is. by the supersti-
tious fear belonging to the acceptance of artificial ideal science.

Then Jacob spiritualized the artifciul religion of humanized
Christ ia?iiti/, and called upon his brethren to accept this as their
religious faith, and to join him in the profession of that faith ; i.e.,
to join hiua in the spiritual worship of God Himself. Aad they
did so, and continued in the profession of that belief until they
became more distinctly enlightened.

Note to Corrected Edition. — The correction purposed in the
above is now partly embodied in the text and in the previous
note (at page 32). It may still be useful, however, in serving
to indicate a more complete reudei'ing of the doctrinal
meaning.

To some readers it may be not superfluous to point out that
Laban and Jacob maj', here also, bo considered as coutouding
tendencies or ojiposed rationalisms developing in the same
individual human mind. The natural humanism of the
religious mind, strengthened by the prejudice of its conventional
conscience, is desirous to remain with the artificial humanized
doctrinal system in which it is at home, and to which it has
become attached. But the active iuvestigatii.g rationalism of
the (philosophic) mind has become partly aware that the
professed system is not based on reality . . that is, not on the
higher ideal reality — but is, in fact, unreal and based on
certain assumptions of human misapprehension ; consequently

TIIK I'ATlll Alien JACOIJ.

tho higher and more activo i)hih)8opliy, takiiif^ ndvantago ot a
favourable opportunity, makes off with the mind before pre-
judiced humanism ia sufliciently awako to interfere ; but, when
the latter becomes fully aware of the desertion, he jiursuos and
overtakes tho mind and its investigating philosopliy on the
ground of the doctrinal system (Mount Qilead) which the mind
still professes. Then follows tho mental contention, in which
the mind, inclined to go, and eventually deciding to go, with its
active philosophy, can scarcely overrule the argumcnis of its
natural human prejudice.

It should be observed that both Laban and Jacob belong to
tho religious mind, and that the higher philosophy assists
humanism in preparing the mind to go through a religious
ceremony or formality, belonging to its professed doctrinal sys-
tem, in which mysticism and superstition occupy the place of
intelligent spiritual religion. But when Immaimm speaks of the
system as an artificial theology devised by human science,
jihilosopliy objects that, in the sense in which humanism under-
stands it, the system can scarcely be considered to belong to
science at all. *' Practically and theologically," (philosophy
says), " it is denial of the reasoiKihle God of the nntund world
(Galeed), and mi/stiml Paf/anism humanized (Mizpah)." The
conventional formality being over, pliilosophy then proceeds
to spiritualize tho doctrine, and to apply it practically to the
spiritual service of God ; (still adhering, for the time, to tho
same formulated system . . Mount (Ulead).

INTKKPKETATION OF THE FIKST PART OF GENESIS XXIX.

Genesis xxix. — (See p. 14 for Biblical text.) Then the
{reliijious') jihilo^ophic. human mind (Jacob) advanced and camo
into tho department of knowledge belonging to spiritual ap-
prehension, or into the region of human ideal science. And behold,
(/ aource cy sound spiritual science in that intellpctual region, and
lo, there were three schools of theology or Churches {i.e., three
organized educational systems under which students of theology
received instruction), to which this source of spiritual science

APPENDIX.

fiirnisliod spirittuil knowledge in common : and tlie naturalistic
projudices of tlie human mind constituted a great difficulty in
the way of the students receiving the spiritual knowledge. And
tliitlier were all the minds seeking instruction in theology
gathered, and when the instructors succeeded in ovorcoming
the naturalistic prejudices in the minds of the students, the
latter wore enabled to acquire the spiritual knowledge.

And Jacob said unto the teachers, My brethren, to what
department of the intellectual world do you belong ? And they
said, Wo belong to the department known as Human natural
reli(jioii (Harau). And he said unto them. Know ye Human
licUef natural to man (Liiban), the son of Ilonuur of Human
Nature (Nahor) ? And they said. We know him. And they
said. Behold, tho Artificial Christianity whicli he has human-
ized and brought into the condition of a learned system,
is that through the doctrine of which we are about to
administer religious instruction to our students. And he said,
Lo, the present intellectual epoch is not sufficiently advanced
for the various sciences (or religious systems) to be united.*
In the meantime instruct your students according to your
(artificial) system, and supply tliem with spiritual instruction.
And they said. We cannot until the students are brought
together and until the naturalistic prejudices of humanity are
removed from their minds ; then we can instruct them.

iVb<e. — The last sentence, of which the precise meaning was not
at first quite evident to us, may bo understood i this way : — We
feel that there is a want of reality about our system, which dis-
ables us, as professors of theological science, from giving satis-
factory spiritual instruction to individual minds (students), but,
notwithstanding, as ministers of the Gospel of Christ, adminis-
tering to congregations, we feel that we are enabled to rise
above tho artificial refinements of the humanized system, and
with the blessing of God we are able to essentially overcome
the naturalistic prejudices of their minds, and to afi'ord sound
spiritual instruction to our students. —

Thut is, united into one consistent whole, or harmonious general system.

THE PATRIAUCII .JACOH.

Flocks of Sheep

j Feeders on knowledge of spiritual philo-
\ sophi/.

iAn inie^'ectual yieJder of kmnvledge of
ideal theolotjij. EqiiivalHiit to a, source
of instruction in ideal theology.

The ' well in the field " appears to indicate the Bible ; and,
for the three distinct flocks of sheop, the three distinctive
syetems of natural Christianity . . the Anglican, the Eoman-
Catholic, and the Wosleyan . . , suggest themselves. Other
systems may bo considered modifications of, or intormodiato
between, those three.

! 1 I

Notes. — Rq>limatori/ 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.

I :t

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.

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.

^^Ts^i'Tjp^n^

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.

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

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.

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*

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.

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

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."

Sbilol).

1878 — 1879.

imp

r 1

By KUKLOS.

^m\x Sfrcatbcs iir (!^]trifiti;ut philajiagltij.

CHRISTMAS AND NEW YEAR'S DAY.
GOOD FRIDAY, as a holy-day of ttie churcu.
ASCENSION AND WHITSUNDAY.
SUPERSTITION AND REASONABLE BELIEF.
INTRODUCTION TO BIBLICAL THEOLOGY.
BIBLICAL THEOLOGY:— THE reasonable revela-

TION OF THE GIVER OF REASON.

THE REVELATION OF GOD.— the terrestrlvl

AND THE CELESTL\L SERVICE OF GOD.

Price, bound in Cloth, 2s. each. In Paper Cover, Is. each.

irf[nti^a in ^piiiitual puIa.^(Jpha.

SPIRITUAL SCIENCE.— THE ratrlvrch jacor.
SPIRITUAL REALITY.— CHRIST or b.val?
SPIRITUAL PHILOSOPHY.— HUMAN theories and

DIVINE REVELATION.

Price, in Cloth, 2«. Gd. each. In Paper Cover, Is. Gd. each.
Very favcM tinnsktions of several of the above treatises into Fionth, Ger-
man, italiaa and Spanish are now ready.

ESSAYS AND EEVIEWS IN THEOLOGY. Cloth, 3s. 0./.

NATURAL PHILOSOPHY AND DIVINE EEVELATION
Cloth, 2s. 6(^.

THEOLOGY & SCIENCE OF GOVEBNMENT. a REVIEW
OF THE ARGUMENT BETWEEN LORD MACAULAY AND THE
RIGHT HON. W. E. GLADSTONE. Cloth 3s. Gd.

Published by John Hams, Kilhurn Square, London,

Trinted liY Weutheimeu, Lea and Co., Cikcus Place, Fixsbury,

01 whom Copies may bo obtained.

October, 1878.