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with the Father, for the sake of his merits, wounds and sufferings, to have mercy on the elect, who, if they will only believe all this, will have their sins blotted out, and his merits imputed to them,' &c. It is impossible to enumerate all the objections which justly lie against this whole alleged proceeding.* Enough, that no ingenity can reconcile it, either with the unity of the Deity or his attribute of Justice. Nor are we singular in rejecting it as having no foundation either in reason or Scripture properly interpreted. We regret that we can only glance at what we would offer in lieu thereof, as the true doctrine, and which is largely dwelt on in the writings of our author; and, in order to this, the reader will pardon a slight apparent digression.

and ought to be presented to the mental eye in corresponding forms, and thus they do appear in that world which is freed from the trammels of Time and Space.

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We gather from the allegorical language of the first chapters of Genesis, that the early race of men on this earth held direct communication with their Maker, who either taught them what was for their good by a sensible internal dictate, or enabled them to read it in the outward Creation, whose significance was then understood; that, in the use of Freedom and Reason, without which they would not have been Men, and which they exercised as if from themselves, they attained a high degree of wisdom and virtue; that, although these, together with life itself, were gifts continually received from Jehovah, by virtue of their union with him, in process of time, and because it did not so appear to them, they began to call this in question, and fell at length into the amazing fallacy that these were all their own and self-derived. HERE WAS THe origin of EVIL. Is it asked, Why was this permitted?' we answer, It could not have been prevented without the destruction of mankind.' Sin is necessarily incidental to every probationary system. Until we upset the axiom, That it is impossible for the same thing to be and not to be at the same time,' it is no derogation from Omnipotence to say, that it could not do things so contradictory as to convert man into a machine and still preserve his free. dom. We do not suppose that the fall was sudden or total, but the degeneracy was gradual; and in time it became necessary, in order to his preservation, that the relation of man to his Maker should be changed. The immediate intercourse was now suspended as dangerous, and all the communion from thence forward to the As incarnation was through the intervention of an angel. (Gen. xlviii. 16; Ex. iii. 2 ; xxiii. 20-23; Is. lxiii. 9; Heb. xii. 29.) To meet his successive declensions, and continue the possibility of salvation, successive Churches were provided of Divine Providence-the germ of a new one, before its predecessor had become corrupt or inadequate. Throughout this long interval, the free-will of man, which consisted in his being placed in equilibrio

All things in the universe, which are according to divine order, have relation to Goodness or Truth; those which have departed from this order, to Evil or Falsehood. God himself is Love and Wisdom, the correlatives of the two former, (1 John iv. 8; v. 6; John xiv. 6;) and this is that likeness in which man was created. The constituents of the human mind are the Will and the Understanding; the former, the seat of the Affections-the latter of the Thoughts. And the Soul itself is not an ethereal vapor, nor a bundle of Ideas or of Faculties, nor simply the result of bodily Organization; but a substantial Form (the image of God) receptive of goodness and truth, which are Spiritual light and heat, from their source; or of their Opposites from below. When the internal man has been deformed from the latter cause, the great object of Regeneration is to restore its lost symmetry. This is the grand end of Providence in maintaining a Church on earth; and all minor events are overruled to its furtherance. The Platonic idea, that, Beauty is the virtue of the body, so Virtue is the beauty of the mind,' and which has been regarded as a rhetorical metaphor, is thus a most emphatic truth. And ideas themselves are not the airy, evanescent things, the intangible abstractions, set forth by modern metaphysicians; but may

Many of them are drawn out in the work entitled 'Job Abbot,' hereinafter mentioned.

between good and evil influences, with power to yield to either, was preserved. Still the ungrateful, reckless race, having once turned their backs on the Sun, wandered farther into the gloom-forgot their God-sunk to the lowest depth consistent with humanity, when liberty itself was threatened by a preponderance of the evil influence, which, from oppressing the spirits, had come to possess the very bodies of men! And did their merciful Parent desert them here? Alas! the creatures had hurt themselves, and not him, by their folly. In this extremity it was, this 'fulness of time' which he had forseen,that himself became incarnate as Divine Truth, restored in his own person the true exempler of Humanity, subdued the Infernals, which could not else be reached without destruction to all concerned, and thus render salvation for ever poseible to all men on all earths without danger of their again falling into a like abyss. Then it was that all things necessary were done, though then they could not be seen in the fulness of light. But all may see it now. This is the love which demands our eternal gratitude; this the condescension of the Supreme which we contemplate with wonder and with awe.

We say then, that we know of no son of God born from eternity. That title should alone be predicated of the human nature born in time, (Luke i. 35,) at first properly termed the son of Mary, though afterwards changed. Physiologists know that a man receives his soul from his father, and his body from his mother. As the latter was produced without the intervention of an earthly father, (Luke i. 20--25,) our Lord could have had nothing corresponding with a human soul; but was animated directly by the Divinity instead. (Mal. iii. 1; com. John ii. 21; Heb. x. 5.) We likewise believe that the human mind has three several degrees;* the natural, serving as the basis of the other two, which are successively opened. His body or humanity, including the natural mind, being derived from an imper

This distinction, which is recognised or implied throughout the writings of Swedenborg, is demonstrated and enforced at length in his work entitled, The Divine Love and

Wisdom.'

fect mother, partook of her infirmity, (Job xiv. 4,) was subject to temptation; (Matt. iv. 1–8; xxii. 18; Heb. iv. 15; com. Jas. i. 13, and Ex. xxxiii. 20,) and had tendency to sin. It was by submitting to temptation in all possible variety, and by a successful resistance in every case, that this human nature was perfected, (Heb. ii. 10, 18,) glorified, (John xiii. 31, 32; xvii. 15; xii. 27, 28; Luke xxiv. 26,) or made divine. This process was gradual, (Luke ii. 40, 52,) and any seeming difference between the Father and himself was previous to its completion. Indeed, his whole life was a combat with an infernal influence. (Isa. lxiii. 1-9; lxix. 16, 17, 20; Jer. xlvi. 5, 10; Ps. xlv. 4–7; John xii. 31; xvi. 11; xvii. 33; Luke x. 18; Rev. i. 18,) in which he was progressively victorious, not for himself alone, but for man also, on the true principle of overcoming evil with good. The tendency of the soul is generally to assimilate the body to itself. In his case, when the principles of the infirm humanity, with their corresponding forms, were successively put off during temptations, divine forms were put on in their stead. The last temptation was the passion of the cross, when the warfare was finished, (John xix. 30,) and the union between the human and divine nature was complete and reciprocal. (John xvii. 10, 21.) From thenceforth his DIVINE HUMANITY became the fit residence, the appropriate organ through which the Holy Spirit, or new divine influence, operates throughout creation. (John vii. 39; xx. 22.) And thereafter all appearance of personality separate from the Father is merged in this indissoluble union; or rather, he is the person of the Father. (Heb. i. 3.) His sufferings, which had no merit as such, and could not satify a benevolent Parent, were not penal, nor substituted, but merely incidental to his changes of state and his intense anxiety, bordering on despair, during his humiliation, and were endured by him to represent the state of the church at that time, and in all ages, when it rejects or falsifies his truth, and does despite to the spirit of his grace.' His merit consisted in that exercise of divine power and virtue, whereby he glorified human nature in himself, and healed, restored and elevated

it into newness of life in his creatures. This merit of righteousness is a satisfaction to his father, because it answers the cravings of the divine love within him.

Here, then, is the one God in one person; in whom, nevertheless, we acknowledge a trinity; for the Father dwells in the Son, and the Holy Spirit proceeds from Him, as the divine Love dwells in the divine Wisdom, and the Spirit of Truth proceeds from it.

It was ignorance of this Glorification, which caused most of the heresies which have disgraced Ecclesiastical History, arrested the spread of the church, and have shorn it of its best influence where it remained. And yet each individual carries in his own person an analogy which would sufficiently illustrate such a union to the plainest mind. For he possesses a soul, a body, and a power or operative energy, which is the result of the joint action of the other two; and the Regeneration which we all need, is but an image of that Glorification. (Matt. xix. 28.)

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To the classical reader we say, that 'person' (persona, per sonans,) originally meant an actor's mask-by transfer, the character which he enacted. Making satisfaction,' is doing enough. Atonement,' means reconciliation, and not the payment of a debt. To sacrifice' is to make holy, to consecrate, to dedicate; and its essence is not shedding of blood. Redemption' is recovery from bondage. To intercede' is to go between; to mediate,' to serve as a medium; to propitiate,' (prope ito,) is to make nigh to. To justify' is to make just, as clearly as to sanctify' is to make holy. We rejoice to believe that God appeared in a new aspect or character in Christ Jesus; that he has done enough for our salvation, by the consecration of his human nature; that he has thus rescued us from spiritual slavery; that his Divine Humanity goes between us and the Father; nay, serves as the perpetual medium by which we may draw near to Him, be reconciled, made just, and fit for heaven.

The whole Word of God in its celestial or highest sense, explains in its progress this most stupendous event that ever occurred in the universe. It is divinely shadowed forth in the lives of the Patriarchs;

more clearly in the acts and sufferings of the Prophets; but most particularly in the afflictions of David, the great Representative of the Lord, as expressed in the book of Psalms. In the New Testament it is briefly but plainly asserted.

It was not then any selfish regard to his own glory,' which led to this grand expedient, but in his love and his pity he redeemed us.' There never was any conflict' between his attributes. The Justice of God is but his Goodness in restorative action. He does not demand the punishment of an innocent substitute. (Gen. xviii. 25; Ez. xviii. 20.) He requires our repentance and reformation alone. (Jer. xviii. 7, 8; Isa. lvi. 7; Luke xxiv. 47-8; Acts v. 30-1; 1 John i. 9.) It is not enough barely to believe all this, though true; to repent in extremity; or to confess our sins in the gross. Man must examine himself in detail; fight against his evils in the strength of the Lord; follow the great exemplar; (Matt. x. 38; xvi. 24; xix. 28; 1 Pet. ii. 21-2; John xii. 26; 1 Cor. x. 13; 2 Cor. iii. 17, 18; iv. 16;) and thus, by an union of Faith, Charity and Good Works, without attaching any merit to either,' work out his own salvation,' or qualify himself for happiness. We know of no shorter road to heaven. A God of truth will not impute to us, either the good or evil which was not and could not have been done by us. (Ez. xviii. 20, 21.) And though all are predestinated to heaven, yet none will be forced to accept it; nor will any be elected but by that principle of spiritual Affinity, which leads those, who are, by Reformation and Regeneration made like Him, to choose Him freely and reciprocally. In a reasonable service, man need not be frightened into a slavish compliance; and can. not be passive, but must co-operate with his Maker, who continually gives him the power to obey his commands, and provides the means of salvation for all, nay, for the very Heathen, who are only responsible for the employment of such advantages as they possess. (John ix. 41; Acts x. 35; Rom. ii. 13-15; v. 13.) Infants, being incapable of sinning, are all saved. (James i. 14, 15; Deut. xxiv. 16; Matt. xviii. 10, 14.) As the ability to keep the commands is constantly afforded, voluntary persever

ance, and constant vigilance, are as little | ing to the three degrees of the mind, or as could be expected in turn. Who then to those angels whose predominating chacan estimate the importance of Regenera-racteristic is respectively love, wisdom, or tion, when we reflect that man is by every simple Obedience to what is good and true. thought, word, and act of his life drawing And analogous differences and grades obhis own portrait for eternity! tain among the Infernals.

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When death-which is not in itself a curse, but a natural stage in the progress of man, that terminates his probationary state, when death once separates the soul from the material body, the latter will never be resumed; (1 Cor. xv. 50; Matt. xxii. 31, 32; Phil. i. 21, 23; Luke xxiii. 43; com. Rev. ii. 7 ;) and the former rises up a spiritual body, in a spiritual world, adapted to its new and permanent condition. (Luke xvi. 22-4; ix. 30; 1 Cor. xv. 44; Rev. xxii. 8, 9.)* Indeed, the spirit is the man himself; and most men, being of mixed character, enter, at death, the Intermediate State, or first receptacle of departed spirits. Here dissimulation is not long permitted. The hypocrite is stripped of his mask-erring piety is instructed in the truth. After abiding for a period sufficient to develope the real state, the individual is advanced to heaven, or descends to hell, and becomes an Angel' or Devil' accordingly. We know of no other classes entitled to those names respectively. (Judg. xiii. 6, 10, 11; Dan. ix. 21; Micah xvi. 5; John xx. 12; Rev. xxi. 17; xxii. 8, 9.) We recegnize no other intelligent and rational beings in the universe, but God, and the human race in perpetual progress or descent. We cannot conceive of an hybrid, apocryphal, winged order superior to men ; lest of all would we ascribe, with Milton, some of the highest attributes of divinity to the Devil! The two grand divisions of human kind are those which are marked by a preponderance of the Affections or of the Intellect. Within these limits the modifications of character are innumerable. As many classes are formed in the other life, where like consorts with like. Here, too, a like distinction is drawn between the kingdom of the good and the kingdom of the Wise. And we are told there are three gradations in each, answer

For a full discussion of this and some other points of doctrine to which we can here but little more than advert, we would refer the reader to Noble's Appeal in behalf of the New Church.'

Such is a sketch of the principal doctrines which Swedenborg has drawn from the literal sense of that book which all Christians acknowledge as the repository of their faith. And we cannot but advert, in this connexion, to the manner in which it has been degraded even by those who claim to think with reverence of it as the charter of their freedom. We are pained to hear of the Poetry of the Hebrews; of the Eloquence of this prophet; of the simple or more philosophical narrative of that historian or evangelist. We are indignant at the results of the slashing principles of biblical criticism and hermeneutics in the hands of German Rationalists. Do our fellow-Christians know what the boldest of them have conceded to these sappers and miners? have they any definite idea of what Inspiration is? of what it is to say of any book that it is the WORD OF GOD? We certainly do not believe that all the tracts bound up in our Bible can claim that grand designation; but think we have a criterion for determining the products of the divine afflatus' from all the works of man.*

The reader has now a specimen of the views of men who are reported to set plates at their tables for their dead friends! and to converse familiarly with Peter and Paul !!-by those who perhaps find it

The books of the Word are the Pentateuch, Joshua, Judges, Samuel, Kings, the Psalms and all the Prophets in the Old Testament; and the four Evangelists and Revelation in the and Apocrypha) contain the truth-are often New. The other books (except the Canticles quoted by Swedenborg in proof of his doctrines-are useful to the church-and are written with as high a degree of inspiration as writers generally ascribe to those enumerated, nected or divine series. The book of Job contains an internal sense, being written according to the Science of Correspondences, which was known to the ancient people on this earth, but does not come within that connected and intimately related series of divine truths which makes the Word an infinitely complex and harmonious whole.

but do not contain the internal sense, in a con

more convenient to divert public attention | He could also now see his God as ONE, from this faith than to refute it. We know not how many can be found to credit such dull fictions; but if, among the entire body of Swedenborg's followers one such voluntary fool could be discovered, it would only prove that he did not understand his own doctrine, which teaches the impossibility of seeing spiritual objects with the natural eye; and declares that the veil between that world and this is never removed except by Providence, and for sufficient

reasons.

Would that our space permitted us to fill up the above outline with the rich variety of subaltern truths, at once new and suggestive, with which his works abound, and all of which are germain to the leading doctrines. We leave the rest to the Rev. Wm. Mason, of England, who gives the estimate of this system by a plain but vigorous and undebauched intellect, which had tried several others and examined all: 'Here was a new system of doctrine presented to him, not to be blindly believed, but rationally understood-a system which inculcated the divinity of Jesus Christ without a mystery, and which, nevertheless, rejected the supposed vicarious sacrifice with all its horrors and injustice, and vindicated the Scriptures from the charge of setting it forth; a system which gave a new view of the inspiration of the Scriptures, and which, if it could be established by conclusive evidence, would prove them indeed the Word of God,' by raising them to that true and real dignity which that magnificant title implies-the dignity of being in every part of it, the repository of infinite goodness and infinite wisdom. .... A new intellectual and moral world opened upon his delighted view. He found he was able to see the Lord Jesus Christ as God over all blessed for ever,' without qualification, or reservation, and in a clear and glorious light, without a single overshadowing cloud of mystery or contradiction. Without going back to tripersonalism, he could now embrace a new scriptural doctrine of the Divine Trinity, and one perfectly free from every blemish of contradiction, and thus could entertain far more exalted ideas of his Saviour than he was ever able to form while he was a believer in the three persons in the Godhead.

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because one Divine Person, and in the aspect of love and mercy immensely exceeding his utmost efforts so to behold his Maker, while, as a Unitarian, he endea vored to think of God as a Benevolent Somewhat, diflused like an etheral essence through infinite space. Indeed, he was delighted to find that whatever is good and useful, whatever is lucid and consistent, in other systems of Christianity, is harmoniously brought together in its proper arrangement and connexion, in the doctrines of the New Church, so that those doctrines may be regarded as embracing all the revealed truths deduced from the Holy Word by all denominations of Christians, purified from all admixture of error and human invention. He found the divine authority and sanction, the unchangeableness of doctrine, and the infallibility of interpretation, which is the boast of the Roman Catholic, combined with the utmost freedom of investigation; so that the general doctrines of the New Church may be regarded as invisible bands of love,' (Hos. xi. 4,) by which the Father of mercies holds and guides his children, while he tenderly suffers them freely to expatiate hither and thither into all the particulars involved in the articles of their faith, without wandering away from the grand fundamental principles of all true religion, that God is one, and God is good. He found the great principle of the Protestant, that the Scriptures are the only rule of a Chris. tian's faith and practice, earnestly contended for, and yet perfectly harmonized with the Catholic doctrine of authority and uniformity, abstractedly considered. He found that nothing is required to be believed in the New Church, but what may be clearly drawn from, and confirm. ed by, the literal sense of the Word; and that the important duty of searching the Scriptures, which is thus individually to be performed, in order to the formation of a real and sincere faith, is blessed with a sure and unerring guidance, which has all the effect of a voice from heaven, while it is congenial with the freest exercise of the understanding, and clear of all mischiefs of priestly dictation, and the liability to contradictory decisions of erring and changeful men. He saw that, while the

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