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intention merely to apprise your readers that the expressions complained of are so far from being irreconcilable to the Doctrines of the New Jerusalem, that they are the language of Swedenborg himself.*

WOULD-BE-RIGHT.

SELECT SENTENCES. The Lord is ever in the desire and act to bring Regeneration to pass in the life of the world at large, and in the soul of each individual person; and we can please him no better, nor worship bim more acceptably, than by doing all in our power to close in with his designs that his intentions in our creation may be completed, and all obstacles to the performance of it done away.

To impart of its life, love, and wisdom unto its creatures, appears to be a perpetual desire of the First Cause, whom men call God; and man was created perfectly capable of receiving it.

How reasonable it is to believe what Scripture asserts, viz. That there is a world proper to spirits, as well as one proper to

men.

Every subject in creation possesses virtues answering to its corresponding spiritual principle, and the noblest system of medi. cine will hereafter be founded on that knowledge.

The natural world is the body of the spiritual world; and every part of it answers to some principle in those spiritual societies which are therein.

No thing, however small, trivial, dark, or evil it may appear, but what is suffered to exist and subsist for a use; and that as well of the unclean forms and subjects, as of the clean.

The church of God is the kingdom of God on earth, it consists only of those who truly worship him, and obey him in will, and life.

The church, styled Adam, received Divine inspiration immediately from God.

That styled Noah, received inspiration by means of the knowledge of correspondences.

The Israelitish Church was a representative one, being concerned and employed about the external figures of good things to come.

The Christian Church was established for the possession of the life represented in the figure; but has since fallen into the states described in the Revelation.

• The Editors have as yet offered any opinion upon this subject. They, have given to the Church all the papers which they have been tavoured with upon it, exactly as they came to hand without the slightest alteration, and they do hope that the Church at large will give them credit for impartiality. To acquire the truth upon such a sacred subject as the one now under consideration will surely be important, and in order to obtain this, they feel it their duty to put their readers in possession of all papers relative to it, that may come into their hands,

VOL. 1.-No. 7.

The last church, or that of restored nature, called the New Jerusalem Church, is to possess the substance of all figures, and to be the Royal Diadem in the hand of the Godhead.

What is a religious life, but a life standing in accord with the laws of divine order, as existing in the heavens, and as contained in the Word, the law and order of God.

The New Church requires not any particular outward forms of worship, but a SINCERE HEART, and PURE MIND; a pure desire to know truth, a respect for it according to its value, and an obedience of the whole man unto its precepts.

Every vicious act weakens a right judgment and defiles the life.

D.

FRAGMENTS FROM SWEDENBORG. THINGS appear in the light, are thought in the understanding, and believed from intelligence.

The course of nature will be stopped, immediately, when the sun can no longer illuminate its world.

The course of human life will be stopped, immediately, when the soul can no longer enlighten its man with understanding.

The world will perish, immediately, when God can no longer illuminate mankind.

Concord alone consociates souls and minds, and preserves societies ; but discord dissociates and destroys societies.

Love alone unites souls together, and forms an heavenly society; but hatred separates souls, and gives rise to an internal society.

In the night season there is a thick darkness, in the morning comes the day break, then the light increases, and, passing through the shades of evening twilight, returns to its night. But the sun, even at midnight, as well as at noon-day, illuminates its own world.

In the first age in the mother's womb is mere ignorance, but in childhood the intellect dawns, and then progressively ripens till the time of perfect maturity or adult age; afterwards it decreases, and passing through old age, sinks again into obscurity of intellect and ignorance. But the real intelligence of the soul, as well in the age of the most obscure understanding, as in that of consummate and mature judgment, governs its animal microcosm.

In all effort is present direction and celerity.

In all will is present intention and determination of action as to degrees and momenta.

In all providence is present divine disposition and suocession of things.

God disposes, man intends and proposes, nature obsequiously gives direction to effects.

There are three things in man, which concur and unite together, viz. the natural, spiritual, and celestial ; of these the natural never receiveth any life except from the spiritual, nor the spiritual except from the celestial, nor the celestial except from the Lord alone who is life itself.

Review of Books.

Essays on the Universal Analogy, between the Natural and the

Spiritual Worlds, &c. Hatchard, Londou. 8vo. pp. 320. 85. boards. EVERY well meant endeavour to show the Analogy between the Natural and the Spiritual worlds, we deem worthy of our attention, as we are convinced that it is only by the Science of that true Analogy which subsists between spiritual and natural things, or between the essence of a thing and its form, that the Divine Oracles of Truth and Wisdom, or Holy Scriptures, can be rationally and satisfactorily explained. The means which this writer possessed for the accomplishment of so important a work as that of Analogy, are in our opinion, by far too limited, as the following extract from the preface will show:

“ The Author of the following very imperfect Essays on Universal Analogy, began to write or rather to blot paper on the subject, so early as the beginning of 1792, A. D. Yet he did not attempt to write a regular essay on his supposed discovery of the perfect similitude between things visible and invisible until the beginning of 1794; for exclusive of other disabilities, he had only in 1793 provided himself (by chance and not selection) with such additional aids as were necessary to enable him to open the mine of the subject, viz. Lavoisier's Chemistry, Priestley on Air, Cullen's Materia Medica and Institutes of Physiology, with a fragment of Le Cat on the Senses. To these human instruments were added the following essential aids, which the Rev. J. Newton denominates a compendious Chrstian library, viz. The holy Bible, the book of nature herself in the creation, and the volume of providential experience and observation, in the course of an eventful life.” page 157,

If this Author would add to his means of information, the writings of that profound Theologian, Emanuel Swe denborg, we are .convinced that he would obtain more knowledge relative to his darling study, than he has derived from all the other authors put together.* We also

There is no distinct Work of Swedenborg's as we know of, on Analogs, neither is the Science of Analogy, by that

Author, called by that name. It is named the Science of Correspondences, which science may be termed the science of Analogs, because it treats of the affinity and harmony subsisting between spiritual

and natural things, i. e. between the things of the invisible and visible worlds. Although there is no distinct work on Correspondences, written by Swedenborg, yet the Doctrine itself is scattered throughout

the whole of his Theological Works, and is indeed the mode by which he interprets the sacred Text. There is, however, one small pamphlet, entitled “ An Hieroglyphic Key to Natural and spiritual Mysteries, by way of Representations and Correspondences," which with one or two other small works, we warmly recommend to the Notice of the Author, whose book is now before us. The works are The Doctrine of the New Jerusalem concerning the Sacred Scripture, the

Doctrine of the Lord, and the Coronis ; or Appendix to the True Christian Religion. Edit.

recommend him to obtain (if possible) a work entitled “Things Divine and Supernatural conceived by Analogy with things natural and human," published in the year 1733. If the Author will avail himself of the books here recommended, we are persuaded that he would be able to produce a much better work on Analogy, than, in our opinion, he has now done. Although the work before us contains many good things, yet truth compels us to say, that there is an evident want of clearness and distinction in the whole. The explanations are too frequently arbitrary, and built upon mere assumption: thus the author says

“When we misunderstand any part, (of the Word of God) in con. sequence of a spirit of ignorant prejudice lurking in our minds, and mixing, or combining with the pure truth; and when we therefore like or dislike it erroneously, still this proceeds from a judgment or opinion formed by the mind, and communicated by it to the heart. For in this operation, the mind and heart are so united, so much one, that in the instant when the mind discriminates and judges, the heart also loves or hates, believes or disbelieves.

It does not appear to us that it is the province of the heart to believe or disbelieve, this more properly belongs to the understanding and its reflective powers. The heart is the seat of love and its affections, and if the act of thinking, believing, and disbelieving, be ascribed to the heart, instead of to the understanding, the Analogy founded thereon will be incorrect. Again the author says p. 210:"Egypt evidently means by interpretation, the carnal mind and heart of worldly wisdom, even the city where our Lord was crucified.” This may be true of Egypt according to the Author's reasoning in this place; but it will not hold good in all the passages of Scripture where that term occurs; but if the meaning of Egypt, had been given strictly according to the Science of Correspondences, or true Analogy, it would have held good in all parts. Egypt is mentioned in Isaiah as being blesssed by the Lord of Hosts, xix. 25. and cannot in that passage mean the car. nal mind merely; for this is not blessed, because its very nature excludes Divine blessings. True Analogy teaches that Egypt signifies the scientific principle in man, generally, or that scientisc knowledge which is connected with worldly things. Now when this principle is in proper subordination to the higher principles of the mind, which are spiritual and celestial, as being under the guidance of Divine Wisdom, then the lowest principle of the mind is illustrated by Divine Truth or Wisdom, and in this sense Egypt is blessed. Then it is, according to Isaiah, that “the Lord shall be known to Egypt, and the Egyptians shall know the Lord,” xix. 21. but when this scientific principle assumes the reins of government, gnd exalts itself above Divine Revelation, then Egypt is the land of bondage, and the man is a slave. Thus it will be seen that the true science of Analogy_although it gives to every subject and thing mentioned in Divine Revelation, its distinct meaning, yet its true sense can only be seen by taking the subject or thing so mentioned in connexion with the whole of the narrative.

In order to give the reader a fair specimen of the author's reasoning, respecting his doctrine of Analogy, we make the following extract:

" It is evident to the writer (as he has argued at length in “ the Memoirs of a Deist,”) that the union of the sexes in marriage is a type or figure of the spiritual union which takes place internally in true believers, between the right rational or regenerated mind and the faithful heart, as described by St. Paul, “ till we all come in the unity of the Faith, and of the know.' ledge of the Son of God, unto a perfect man.” (Ephesians.) And, that as man and wise are one flesh, so the mind and heart are one spirit, under Christ our head.

The above symbol is such an important and leading truth of analogy and of holy scripture, and its traces appear so generally scattered throughout even the natural world, that I conisder it entirely worthy of being still more fully examined and proved.

We find in the book of Genesis, that the woman was the first who fell, being deceived by the devil. or the equivocal double-tongued serpent, (see Ist of Timothy, chap. ii.) the appointed emblem of Satan: but the man was not deceived, he fell not through ignorance, but by means of uxorious weakness of heart; he was unable to withstand the solicitations of his beloved wife,* though contrary to the express commands of God. Let us. now impartially examine ourselves, and we shall find the same facts repeated continually, from the time of Adam until this day, in ourselves individually. It is the feeling, but blind and passionate heart, both in man and in woman, which is first deceived and first offends... The understanding mind sees what is true, and does not fall but through the importunity, the strong solicitation of the heart or inclinations, which like the first Eve, draws away the better judgment of her head from the straight line of upright

ness."

for we

This extract, especially the latter part of it, contains many true observations, capable of being rendered highly useful to the lover of Holy Scripture, but yet there is a sort of indistinctness and mystery about it, which we fear will curtail its usefulness. With the Author's Trinitarian Analogy we cannot at all agree; can find no authority either in Scripture or reason for dividing the Divine Being into three distinct persons ; such division de stroys the Divine Unity, and with it the ground-work of all true Analogy. We make these remarks because the Author appears to agree with the extracts which he has given from the Rev. W.. Jones's Short Way to Truth," vol i. In these extracts it is said

“The powers of nature, by which all natural life and motion are preserved, are three, namely, air, and fire, and light. Experience shows this to all the world. The most ignorant are sensible of it; and the most learned cannot contradict it. These powers are all present whenever a candle is lighted; without air it cannot subsist, it burns as fire, and it illuminates as light.

“These three powers, thus subsisting together in unity, are applied in the holy scripture to the three persons of the Divine Nature."

If the author of Essays on Analogy, agrees with this doctrine of three persons in the Godhead, we cannot see how he is consistent with himself; for he says, p. 230.

“ Man was created in the image of God; but the image of God is a Holy • It is very remarkable that the subtle serpent attacked our first parents in their weakest faculties; the woman by her head in reasoning, the man by his heart in feeling; but he did not venture to reason with unfallen man, whose reason was the truth of the holy law.

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