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Such, gentlemen, is a brief statement of what I have learnt from Swedenborg of the doctrine of the Lord. In these observations, I do not presume to interpret his meaning, for in respect to this doctrine he requires no expositor. My task is merely to call the attention of your readers to the simple beauty of the doctrine as revealed by him, when contrasted with that confused and contradictory account, which has been unfortunately mistaken, by many sincere and enlightened men, for a faithful representation of his meaning. In this statement I trust I shall wound the feelings of no man; it has been my studious desire to avoid it, and yet vindicate the Lord's own truth, from that which Swedenborg teaches me to be

an error.



WHEN Our Lord came into the world, as had been predicted in the Scriptures, he instituted a new order of things and fulfilled in his own person all the types and shaddows of the Israelitish dispensation; he also fulfilled the law of the ten commandments by a life in strict agreement with its most rigid demands. But in reflecting that Jesus Christ did all this, which includes every point of human obedience, some have fallen into the opinion that he has left nothing for his followers to do; all they are required to yield, being a belief and acknowledgement that their legal obligations have been performed by the Saviour, which secures to them the reward of holiness. As however the commandments cannot be entirely thrown aside, it is allowed that obedience to them is an ornament to the Christian, though not a saving condition, nor a means of justification, which is supposed to be effected by faith alone.

It becomes then a matter of vital importance for us to know, whether our Lord actually abolished the law by its fulfilment, or if it still remains binding, not only as a moral obligation, but as a religious duty, and whether obedience to it is or is not a condition of salvation. If we are to be guided by the Saviour himself, whom we must allow to be the best authority on the subject, we shall find ourselves constrained to admit, that the commandments are still in force, and that even a purer and more strict obedience is required of the Christian than was ever demanded of the Jew. Our Lord is never found depreciating the law but exalting it, he is never found abrogating the law but explaining it, which he does largely in the fifth chapter of Matthew, where he shows, by a comment on several of the commandments, that they were to be regarded and observed

by Christians more interiorly than they had been by the Jews, being not only rules for governing the actions of the life, but principles for regulating the intentions of the heart. He does not however leave their validity to be infered, but gives positive testimony of it. In the same chapter he says, "Think not that I am come to destroy the law or the prophets: I am not come to destroy, but to fulfil. Whosoever therefore shall break one of these least commandments and shall teach men so, he shall be called the least in the kingdom of heaven: but whosoever shall do and teach them, the same shall be called great in the kingdom of heaven." When asked by one how salvation was to be attained, he answered, “If `thou wilt enter into life, keep the commandments." The assurance of heaven by the keeping of the commandments is here positive; but the Lord's testimony respecting salvation by faith is exceptive. "Not every one that saith unto me, Lord, Lord, shall enter into the kingdom of heaven; but he that doeth the will of my Father which is in heaven." By those who say "Lord, Lord, our Saviour evidently means those who have faith; for faith can say, but life only bears substantial testimony to our professions: life therefore we find is the test of our fitness for the kingdom, and without the testimony of good life, we cannot be admitted. A good life is not possible without keeping the commandments; and if the one is a condition of salvation, so must the other, since they cannot be separated, even in idea. As no one will say we can be saved without obedience to the commandments; so every one must perceive, that what we cannot be saved without is a condition of salvation. Our Lord distinctly teaches that obedience to the law is a condition of salvation; and if it were not so, it is reasonable to suppose, he not only would have refrained from teaching so, but would have taught the very contrary, he would have given some intimation of the abrogation of the law, more especially as himself was the very person in whom its reign is supposed to have terminated. But it may be said that the Lord virtually abrogated the law of the commandments by pronouncing them saved who had faith; as when he said to believing supplicants, "thy faith hath saved thee." Admitting that the Lord on many occasions, pronounces salvation by faith, without mentioning works, it must also be admitted, that on many occasions he declares salvation to be by works, without mentioning faith. If we were disposed to take only one side of a question, we might here argue for either side, and yet be in the right. One might select the instances where faith only is mentioned, and contend that faith only was required; another might gather into one those parts of our Lord's teaching, where works only are spoken of, and insist that works only were

necessary. But although both in such conduct might suppose themselves right, it is yet to be observed that both would be wrong; for although each opinion would be in apparent agreement with some declarations, each would be in direct opposition to others. In order therefore to bring the subject into agreement with itself, every wise man will bring the two apparently opposite declarations together, and make one of them: he will reflect, that, as the Lord, in speaking of the means and conditions of salvation, sometimes mentions works and sometimes faith, both must be necessary. Without works, and of course without the commandments, faith were a mere shadow, unprofitable as those of the Jewish economy, for which it is held as a glorious substitute. Glorious indeed is a true and living faith when compared with dead forms, but faith can never supply the place of living action. We gladly accept faith for the shadows of the law; but we must be allowed to retain the substance. The ten commandments are not shadows: they are the substance of all religion; and without obedience to them, our religion would be a shadow indeed. "What doth it profit though a man say he have faith, and have not works? can faith save him? know, O vain man! that faith without works is dead." Though I had all faith, so that I could remove mountains, and have not charity, I am nothing." The Apostle Paul, who makes this declaration, says in 1 Timothy i. 5. "The end of the commandment is charity." Charity he declares to be the first of christian graces, and the commandments the means of acquiring it. But what inconsistency do they argue for the Apostle, who contend, that while he pronounces the grace superior and indispensible, he despises and rejects the means by which it is attained.

So convinced have some been of the violence offered to the Word by excluding the commandments from the pale of the church, that they have, as in the Wesleyan creed, admitted them in an oblique way, and to a limited extent, as means of salvation, though not of justification, that being reserved for faith alone. The scheme supposes that man is justified by faith, and rewarded according to his works: that is, faith procures, and faith only can procure his justification, but the reward that follows is measured by his works. Now it is believed by those who hold this opinion, that a sinner can receive this faith at the last hour of his life, when no works can follow the conviction. When he appears before the judge, having faith he must be justified, but having no works he can have no reward. Being justified, he cannot be consigned to hell; being entitled to no reward, he cannot be admitted into heaven. If these notions are true, no inconsiderable number must

be rendered unfit both for heaven and for hell.

Those who hold

such opinions have certainly much use for a middle state, which they are so strenuous in rejecting.

If it be allowed, that by justification a man is declared to be just, it appears unaccountable how this can be done without the aid or means of the commandments. No man can be just without keeping the commandments; and it is in the highest degree inconsistent to suppose, that a state of justification is attainable without their means. "The commandments are holy, just, and good," and we can never become holy, just, or good, without their instrumentality. We should be particularly guarded against considering obedience to the holy law of God an adventitious qualification. Obedience must be made a state of will, and thence of the whole life; and then shall we be children of the new covenant: "This shall be the covenant that I will make with the house of Israel; After those days saith the Lord, I will put my law in their inward parts, and write it in their hearts."

W. B.

Review of Books.

The Gospel according to Mark, translated from the original Greek and illustrated by Extracts from the Theological Writings of that eminent servant of the Lord, the Hon. Emanuel Swedenborg. Together with notes and observations of the translator annexed to each chapter. By the Rev. J. CLOWES, M. A. Rector of St. John's Church, Manchester, and late Fellow of Trinity College, Cambridge. price 6s.

Manchester, pp. 340, 8vo.

WE sit down with peculiar pleasure to notice this publication, and we are persuaded our readers will participate with us in the satisfaction and delight resulting from the consideration, that, the venerable translator, has now completed his translation of the whole of the Gospels, just at the period when he completes his eighty-third year; and they will rejoice further, to know that he is in the enjoyment of good health, and industriously employed in writing for the use of the New Jerusalem. We will not detain our readers by lengthened remarks, but proceed to lay before them a specimen of the work; and as the last chapter is the shortest, and best adapted to our limits, we give it entire with the translator's internal sense, and some of his extracts from Swedenborg.


1. And when the Sabbath was past, Mary Magdalene and Mary the [mother] of James and Salome had bought spices, that when they came they might anoint Him.

2. And very early on one of the Sabbaths they come to the sepulchre, as the sun was rising.

3. And they said among themselves, Who shall roll away for us the stone from the door of the sepulchre?

4. And when they looked they saw that the stone was rolled away, for it was very great.

5. And entering into the sepulchre they saw a young man sitting on the right side, clothed in a white garment; and they were affrighted.

6. But he said unto them, Be not affrighted, ye seek Jesus of Nazareth, who was crucified; He is risen; He is not here; behold the place where they laid him!

7. But go away, tell His disciples and Peter that He goeth before you into Galilee ; there ye shall see Him, as He said unto you.

8. And going out quickly, they fled from the sepulchre, being troubled and amazed, and they said nothing to any one, for they were afraid.

9. But when He was risen early on the first [day] of the Sabbath, He appeared first to Mary Magdalene; out of whom He cast seven demons.

10. She going forth told it to those who had been with Him, as they mourned and wept.

11. And they, hearing that He was alive, and was seen by her, did

not believe.

12. But after these things He appeared to two of them as they walked, in another form, as they were going into the country,

13. And they going away told it to the rest; neither believed they them.

14. Afterwards He appeared to the eleven as they sat at meat, and upbraided them with their unbelief and hardness of heart, because they believed not them who had seen Him when he was risen.

15. And He said unto them, Going forth into all the world, preach the Gospel to every creature.

16. He that believeth and is baptized, shall be saved; but he that believeth not, shall be condemned.

THE INTERNAL SENSE. THAT the LORD's resurrection early in the morning involves in it the arising of a New Church, both in general and in particular, yea also in singular, thus that He rises again daily, yea every moment, in the minds of the regenerate, v. 1, 2.

On which occasion they, who are in the affection of good and truth, experience the removal of all false principles, so that celestial good and truth are made manifest, v. 3, 4, and former part of the 5th verse.

By which they are led into holy adoration, and are admonished that the LORD's Humanity was made Divine, and is continually present to guide them, v. 6, 7.

Yet they are afraid to publish this admonition, until it is further enforced by the LORD's visible manifestation of Himself to the humble and the penitent, v. 8, 9.

Nevertheless it is still doubted, until it is further enforced by His visible manifestation to those who had been instructed in the doctrine of truth v. 10 to 15.

To whom a charge is given to announce to the humble and the penitent the manifestation of God in the flesh in the person of JESUS CHRIST, and that heaven and eternal life are opened to all those, who

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