10. Both with regard to the superior intellect and will, and with regard to inferior scientifics and pleasures. (With the man of the Most Ancient Church the heavenly marriage had place in the willproprium: in the man of the Ancient Church the heavenly marriage had place in the intellectual proprium, in which was formed a new will called conscience; and according to the life which the regenerate man receives, every particular thing with him lives both as to the rational principle and the affections.) Moreover, the Lord declared that He would be present even in those who are not of the church, and who should have charity, even as He would be in those who are of the church.

11. That He would thus of a surety be present in all men whatsoever both within the church and without it; and that the deadly suffocating persuasions of the Most Ancient Church should never exist again (for the Lord is present only in charity and innocence, hence He is present with the Gentiles, who are in these principles, and who, as such, may be regenerated in another life).

12. Moreover, the Lord's presence in charity, and His conjunction with man; thus the state of man's regeneration was to be manifested by a token.

13. For the modification of spiritual light would be seen as a bow; in the natural things of the regenerate man as a cloud, and be an indication of the state of his regeneration, and a mark of the nature and degree of the Lord's presence in the charity which is insinuated into His new intellectual proprium.

14 and 15. So that in this manner, whenever the faith of charity as a bow should appear in the cloud of the proprium, it should serve as a token that the mercy of the Lord is being shewn toward such as are regenerated, or are capable of becoming so, whether within or without the church; and that man's intellectual principle should no more be capable of imbibing such a persuasion as to cause mankind to perish like the Most Ancient Church.

16. But that mankind should be in a state capable of being regenerated, that the Lord might be present with them in charity.

17. Moreover the church is hereby instructed, that the mark of the Lord's presence in charity is not only in the man of the church, but in the man out of the church.

18. Now those who constituted the Ancient Church and were regenerated were these:-Shem, the internal church which made charity the principal of faith; Ham, the internal church which became corrupted and placed faith before charity; and Japhet, the external

church which thought little about the internal man, but did works of charity, and paid holy obedience to rites and ceremonies.

19. These are the three kinds of doctrinals and churches derived from the church of Noah, and from these were derived all others, whether true or false, that overspread the land throughout which the church was planted.

20. Now the men of the church of Noah began to be instructed in the doctrinals of faith, and from this instruction there arose a spiritual church. (The doctrinals which the man of the Ancient Church possessed were collected from the revelations and perceptions of the Most Ancient Church, which had been preserved, and in which they believed, as we at this day believe the Word; for this was to them their Word.) 21. And the church of Noah, thus instructed, wished to search into those things which are of faith, and thereby fell into errors and perversities concerning love and charity (for these doctrinals of faith, in many instances, were such that without perception they could not be believed; because things spiritual and celestial infinitely transcend the human comprehension).

22. Now the corrupted church of Ham, and the external church of Canaan, observed these errors and perversities, derided them, and exposed them before others (for with those who are not principled in charity, there dwells a continued contempt of others, and an eagerness to publish their errors as often as occasion offers).

23. But the internal church of Shem and the external church of Japhet corresponding thereto, put a charitable interpretation upon them; and this they laboured to their utmost to do, and gave no attention to, but rather excused them, inasmuch as errors and mistakes of reasoning ought not to engross the attention of those who are in charity.

24. And the man of the church of Noah became better instructed, and hence arose out of his errors; but perceived that the derision to which he had been exposed, proceeded from those who were in external worship without internal.

25. And he taught that external worship without internal averts itself from the Lord; for in this case nothing but what is external is worshipped; *

26. That all good is to those who worship the Lord from what is internal; while they who place worship solely in externals, perform only the vilest of uses, as being of the lowest order in the church;

⚫ For the reason why Canaan is here specified and not Ham, see the Arcana, art. 1092.

27. But that the external church of those who are in simple ignorance, and yet are principled in innocence, charity, and mercy, will receive illustration, and be introduced into the internals of worship, and that such as place worship in external things separate from internal, will be to them as slaves or drudges; for they perform the vilest of all uses in the social body.

28 and 29. And the church of Noah having passed through its several states after the flood, ceased.

REVIEW.

THE GOLDEN REED; OR, THE TRUE MEASURE OF A TRUE CHURCH. By B. F. Barrett, New York. London: W. White, 36, Bloomsbury-street. pp 311.

THIS work has recently arrived in this country, and we are happy to have had the opportunity of reading it. The importations of books from our brethren in America are becoming more frequent and numerous, and we look upon this fact as an indication of the spread, in that extensive country, of a knowledge of the New Church doctrines, which is a sure sign of progress, and of intellectual activity in relation to the New Church and its vast treasures of spiritual intelligence.

To give the reader an idea of the important subjects on which the volume treats, we will adduce the chapters of contents :—

"I. A rational Religious Belief.-II. Hereditary Faith.-III. Renunciation of Error.-IV. The Letter and the Spirit.-V. Unity of Spirit compatible with Diversity of Belief.-VI. The Innocency of Error.-VII. False Doctrine does not damn.-VIII. True Doctrine does not save.-IX. Salvation possible in whatsoever heresy.-X. A Heaven for Mahometans and Pagans.-XI. Is Spiritual Truth, then, of no value?-XII. Spiritual Faith.-XIII. Spiritual Illustration.XIV. Character of the Ancient Churches.-XV. The Universal Church.-XVI. The Christian Church.-XVII. The two Sacraments.-XVIII. The One Doctrine and the True Worship.-XIX. Ends.-XX. The New Jerusalem."

On all these subjects the author has adduced very copious extracts from Swedenborg, and has made them the basis of his own remarks, which we consider to be justly founded on the statements of his author. The deductions and inferences from the positions of Swedenborg are most comprehensive, and, as we think, when rightly understood, fully warranted. The following extract, among many that might be adduced from Swedenborg, most delightful from its comprehensive and unsectarian spirit, is the key to Mr. Barrett's Golden Reed" of measurement:

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"Doctrinals alone do not constitute the external, much less the internal of the church, as was shown above; nor do they serve to distinguish churches before the Lord; but this is effected by a life according to doctrinals, all which, if they are true, regard charity as their fundamental; for what is the end and design of doctrinals but to teach how man should live? The several churches in the Christian world are distinguished by their doctrinals, and the members of those churches have hence taken the names of Roman Catholics, Lutherans, Calvinists, or the Reformed and Evangelical Protestants;* with many others. This distinction of names arises solely from doctrinals, and would never have had place, if the members of the church had made love to the Lord, and charity towards their neighbour, the principal point of faith. Doctrinals would then be only varieties of opinion concerning the mysteries of faith, which they who are true Christians would leave to every one to receive according to his conscience; whilst it would be the language of their hearts, that he is a true Christian who lives as a Christian, that is, as the Lord teaches. Thus one church would be formed out of all these diverse ones, and all disagreements arising from mere doctrinals would vanish; yea, all the animosities of one against another would be dissipated in a moment, and the kingdom of the Lord would be established on earth. The Ancient Church which existed immediately after the flood, although dispersed over several kingdoms, was of such a character; so that, notwithstanding they differed much from each other in respect to doctrinals, they still made charity the principal thing, and regarded each other's worship, not from the doctrinals of faith, but from the charity of life which entered into it. This is meant by what is said of that church, (Gen. xi. 1.) that they had all one language, and their words were one.-A. C. 1799."

Now, if Mr. Barrett is to be considered too latitudinarian in his embrace of all who are here said to belong to the Lord's church, so must Swedenborg; but the fact is, that Love united with Truth, is the most comprehensive thing in the universe. And the New Church disdains the bonds of sectarianism precisely because it is of this comprehensive spirit.

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We must not forget that Swedenborg views the Lord's church from several stand-points. To view it only from one point would be a contracted way of looking at this most exalted subject. The church may be viewed from Truth, or as a City of Truth," in which it would be regarded chiefly as the Lord's Spiritual Kingdom. It may also be viewed from LovE or as the "Holy Mountain," in which case it is contemplated as the Lord's celestial kingdom. Now, in both these cases the church is regarded as a marriage of the Good and the True, or of Charity and Faith; and under these aspects we behold the church in its glory and happiness, although in the one case the TRUTH is prominent, and in the other the GOOD. But there is another point from

• On the Continent, the Reformed is a title of the Calvinists; the Lutherans take that of Evangelicals.-EDIT.

Enl. Series.-No. 25, vol. iii.]

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which Swedenborg also views the church, which is its state of regeneration and formation upon earth. In this state the GooD is not yet properly united with the TRUE, or Charity with Faith, but the process is being carried on, or the ground is being prepared upon which this work of salvation may be accomplished. Now, this ground is the principle of Good upon which the Lord in His divine Mercy can establish His church in every mind of every denomination, whether among Christians or Gentiles, in which this ground exists. And wherever this ground exists, which is the result of "remains" brought out more or less into actuality by obedience to the religious principle professed, there is the basis of the church. And all such as have this good ground, however uncultivated by Truth, have more or less of the two great principles which form it, namely, love to God by the observance of His laws, and love to the neighbour by doing to him as we would he should do to us. For we must well distinguish the ground of "remains" brought out more or less into actuality by the religious principle professed, either by the Mahomedan, or the Hindoo or Chinese, or in any given denomination of Christianity, from the church itself, as it can be built upon that ground. Mr. Barrett, we think, has been misunderstood by some who have not made this distinction. The church can only be built by the knowledge of Truths from the Word, and by a life according to them; and hereby is effected the union of the Good and the True, or Charity and Faith, in which the church properly consists, and in which is its glory and happiness. We know from Swedenborg that among the Gentiles this saving ground, generally called simple good, is, blessed be the Divine Mercy! more extensively formed than we, in our shallow and contracted apprehension, are disposed to admit. The men of the denominations often think that none but those of their own pale and communion can be saved. But it will be found that the Lord's words often apply to this contracted and selfish belief when He says, "They that are first shall be last, and they that are last shall be first." Now this ground of which we have been speaking is that out of which God "forms man," (Gen. ii. 7.) and which receives the "seed of the Sower;" (Matt. xiii.) this ground and the church to be built upon it, are included, in the most comprehensive sense, in the passage above from Swedenborg, and in others like it which Mr. Barrett has quoted. If a man does not take this ground, which the Lord says is the “ and good heart" with him, in some degree, into the eternal world, there can be no hope for his salvation. But if the ground does exist, the Lord God can " form a man" out of it, for angels can, as Swedenborg says, instruct all such in the truths of the Word, which they receive

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