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primarily introduces them to show the signification of the words; the creation of heaven and earth, and in elucidating the above portion of the Holy Word, he never once notices the word Jehovah, though he makes use of Deus or Dei (God) no fewer than six times. In the explicit use of terms no writer is more particular than Swedenborg especially in Arcana Cœlestia.
But the word Jehovah is not the only one in the verses above mentioned wherein there is a difference between Swedenborg's translation and the original Hebrew. He gives the 2nd verse thus: "Et Terra erat vacua et inanis, et tenebræ super faciebus abyssi; et spiritus Dei se movebat super faciebus TERRÆ." i. e. and the earth was void and empty, and darkness upon the faces of the abyss; and the spirit of God moved itself upon the faces of the EARTH. What is here rendered earth is in the original n which literally, as rendered in our English version, is, the waters. This would lead us to suppose that our author, either transcribed from copies wherein these differences existed, or that he used much freedom, (as if it were from memory) when the particular word or expression upon which he was commenting did not require him to use great explicitness as to the very words or terms adopted. But these freedoms or varieties in no sense whatever militate against the doctrines he has delivered, for wherever necessity requires it, he delivers himself with much regularity, system and precision, so that ambiguity, scarcely in any degree, enters into his compositions. But let me remark, that however valuable or necessary criticisms at times may be, there is something which is far more valuable, and that is the spirit and life of the Holy Word; and seeing we have dwelt for some time upon its outward things, it would perhaps be unpardonable not to notice its internal contents; which cannot be better or more briefly done than in the words of the New Jerusalem Scribe. For he says, "In the beginning Jehovah created the heaven and the earth; and the earth was void and empty, and darkness upon the faces of the abyss; and the spirit of God moved itself upon the faces of the earth. And God said, let there be light, and there was light; and God created man in his own image, in the image of God created he him, male and female created he them." Gen. i. 1, 2, 3, 27, treating there concerning the establishment of the first church on this earth; the reformation of the men of that church as to their internal and as to their external, is understood by the creation of heaven and earth in that chapter, that before there was no church, because men were without good and truth, is signified by the earth being void and empty; and that before they were in dense ignorance and also in falses, is signified by the VOL. 1-No. 6.
darkness upon the faces of the abyss; their first illumination is signified by, the spirit of God moved itself upon the faces of the earth, and God said let there be light and there was light; by the Spirit of God is signified Divine Truth proceeding from the Lord, and by to move itself upon the faces of the earth is signified illustration; the same is signified by light, and by light was made, is signified the reception of Divine Truth: that God created mán in his own image, signifies that he was in the love of good and of truth, and corresponded to heaven and its likeness, for the love of good and of truth is an image of God, and hence also the angelic heaven is an image of God, why also the angelic heaven is in the sight of the Lord as one man, may be seen in the work concerning heaven and hell, n, 59 to 76, &c. That he created them male and female signifies that he reformed them as to truth and as to good, male denotes truth and female denotes good. From these considerations it appears, that it is not the creation of heaven and earth, but the new creation or reformation of the men of the first church," Ap. Ex. 294. Such is the edifying instruction resulting from the contemplation of the internal beauties of the Holy Word, which bear testimony, beyond all mere external criticisms and evidence, that it is in reality spirit and life to all those who receive the same with genuine affection of heart.
T. P. H.
TRINITARIAN VIEWS OF THE DEITY.
JUST views of God are essentially necessary to christian welfare ; but we do not apprehend that any one will be condemned for mistaken notions, or incorrect forms of faith: "this is the condemnation that light is come into the world, and men love darkness rather than light, because their deeds are evil.” John iii. 19. Believing in the promise of our Saviour to his enquiring disciples, “behold the time cometh when I will shew you plainly of the Father;" John xvi. 25., and being firmly and rationally convinced on the testimony of the sacred Word as now revealed in the doctrine concerning the Lord, that there is only one God on the throne of heaven, and that it is he of whom the prophet Isaiah spoke, ix. 6. “Unto us a child is born, unto us a Son is given, and his name shall be called the mighty God, the everlasting Father, the Prince of Peace;" we shall undertake to point out the errors into which christians have fallen with regard to their ideas of God. And in doing this we trust we are influenced by no other motive than the love of truth for its own sake, and the desire of making known those heavenly doctrines which are at this day revealed.
"To GOD the FATHER'S throne
Perpetual honours raise ;
Glory to God the SON,
TO GOD the SPIRIT praise."
The scriptures do not any where speak of God the Father, God
the Son, nor of God the Spirit: and can he who uses this language avoid thinking of three Gods?
"Ye angels round the throne,
And saints that dwell below,
Is it not written that he who honoureth the Son, honoureth the Father also? Do not worship and love, and blessing, belong of right to HIM in whom dwelleth all the fulness of the Godhead bodily? He who hath "all power in heaven and in earth" is alone worthy of worship, love and praise; when, therefore, he is worshipped as the mighty God, the everlasting Father, and the Prince of Peace, the mind is free from distraction, the heart is expanded with love, and the understanding is illumined with wisdom. But is it possible to avoid distraction of mind when the Deity is thus addressed,
"To God the Father, God the Son,
And God the Spirit, THREE (Gods) in One,
By all on earth, and all in heaven."
The parenthesis in the above verse seems most evidently implied, though it be not expressed: who, on repeating the terms God the Father, God the Son, God the Spirit, three in one, can for a moment avoid thinking of three Gods? But if any thing be wanting to shew that the Trinitarian views the different persons in the Deity, as acting unanimously, the following will suffice,
"Glory to God the Trinity,
Whose name has mysteries unknown,
In essence one, in persons three,
A social nature, yet alone.”
The Predestinarian's views of the Tripersonality, is most glaringly
manifest in the succeeding lines,
"Glory to God the Father's name,
Who from our sinful race
Chose out his fav'rites to proclaim,
The honours of his grace.
Who dwelt in humble clay;
And to redeem us from the dead,
Glory to God the Spirit give,
From whose almighty power,
Our souls their heavenly birth derive,
And bless the happy hour.
Let the sincere enquirer after truth examine well the Trinitarian views of the Divine Being, and compare them with the views given in the heavenly doctrine of the New Jerusalem, and we conceive he will make choice of right principles; because the Word throughought shews that God is one in person and in essence; and when it is seen that our Creator became also our Redeemer, and that he alone is our Regenerator, this important conviction flashes on the mind, "that HIS mercy endureth for ever," that he is unchangeable, invariable, in whom their is no shadow of turning, and consequently, that "in his love and in his pity he redeemed us!" The member of the New Church sees the object of his worship to be that Divine Being who brought all things into existence, and who in time assumed our nature, and in that nature subdued the powers of darkness," and led captivity captive." The New Jerusalem doctrines therefore teach, that
Now to Jesus Christ the glory,
And dominion shall be given;
He is Alpha and Omega,
First and Last, in earth and heaven.
What consolation must they enjoy who thus worship the Deity;
And Holy Spirit hence, as one,
To praise thy Deity.
"THAT the Being who created the world and man, can manifest to man the nature of himself, and of his designs in man's creation, and of the duty he requires of him to fulfil, is most reasonable to suppose and admit; and that man who will not admit it, must be . irrational, and perverse in his life and conversation.”
"The Bible is a code of the Divine Law, and contains the Laws of that Divine Order, as proper to heaven and the church. In it are contained general truths, respecting the creation of the world, and its preservation: the design of God in man's existence; the nature of the duty required by God of man, that his own pur
poses may be fulfilled; predictions of man's fall from righteousness as originally created, and of the means that would be used to effect his restoration, with descriptions of the nature of it. All which things were revealed for man's information, they respecting such things as he would otherwise have been wholly ignorant of." “The invisible soul is the Father; the person of our Lord is the Son; and the Divine Emanation, or influence proceeding from him, is the Holy Spirit or Ghost."
"Man's fall from the Original purity and perfection in which he was created, was the cause of separation between man and God."
"To effect man's redemption from sin, and its death, the Lord assumed a natural body, and a natural reasonable soul; or, a natural degree of mind, as a means of drawing near unto man in his lost state, and bringing him again back into covenant with him.”
"The Lord was made in all things like to us, (actual sin excepted) and by assuming all the degrees of the human mind proper to man, and uniting them with the Godhead of the Father, can assist us with his grace in all the degrees and principles of our mind, whensoever we in sincerity and obedience draw near unto him."
MEN will wrangle for religion,-write for it,-fight for it,-die for it; any thing but live for it!
None are so fond of secrets as those who do not mean to keep them; such persons covet secrets as a spendthrift covets money, for the purpose of circulation.
Some Sciolists have discovered a short path to celebrity. Having heard that it is a vastly silly thing to believe every thing, they take it for granted that it must be a vastly wise thing to believe nothing. They therefore set up for free-thinkers; but their only stock in trade is, that they are free from thinking. It is not safe' to contemn them, nor very easy to convince them; since no persons make so large a demand upon the reason of others, as those who have none of their own; as a highwayman will take greater liberties with our purse, than our banker.
Men are born with two eyes, but with one tongue, in order that they should see twice as much as they say; but, from their conduct, one would suppose they were born with two tongues and one eye, for those talk the most who have observed the least, and intrude their remarks upon every thing, who have seen into nothing.