Some passages require to be read five, six, and even seven times, and every memher of the sentence dissected, criticised, examined, re-examined, microscoped, and recorded as we proceed, ere we can understand his meaning, but when we have gone through this initial study and almost eleusinian sacrifice and application, we are indeed repaid for all our labour and pains." (p. 178.)

Let the writer take the small work on the "Heavenly Doctrines," &c., or any of Swedenborg's theological works, and he will immediately see that he is not justified in saying, that "ere they can be understood some passages must be read five, six, and even seven times, and every member of the sentence dissected, microscoped," &c. Thousands from all classes of the community, the educated and the uneducated, who have really read these writings, have found no such difficulties. We therefore much regret that such statements should be made by so able a writer, because they are calculated to deter many, who are sincerely seeking the truth, from perusing Swedenborg's theological works; one great attraction of which, in our estimation, is their simplicity of style, and the facility with which they may be understood. It is true that a richness, not to say exuberance of diction, does in some respects characterize his "Animal Kingdom," but to a reader acquainted with the facts and technicalities of anatomy and physiology, as Swedenborg supposes him to be, there is nothing hieroglyphic or obscure. There is, however, in his theological writings no exuberance of diction and no obscurity of style.

The writer then enters upon an examination of the extraordinary statements of the Queen of Sweden and other parties respecting Swedenborg's communication with the world of spirits. The account of these statements is adduced, at length, from Mr. Noble's "Appeal," &c., and the comments of the writer are to the effect, that,

"Swedenborg's testimony must be received, as on the most rigid scrutiny we can discover no motivc for deception." (p. 190.)

We would here mention in reference to these statements, that Swedenborg himself has nowhere committed them to writing. We have lately had an opportunity of perusing that portion of his Diary which was written about the period of the Prince of Prussia's death (1758), and we find no mention of the occurrence. Swedenborg, however, was frequently asked by parties in Holland, Denmark, and England, whether such reports as affirmed by the Queen of Sweden and others were true; upon which he stated that they were true as to the main points, but that, being delivered from mouth to mouth, they had acquired variety in the narration. The fact that Swedenborg never wrote down these occurrences himself is a proof of his consistency, for he constantly affirms and proves that miracles are of no use in opening the rational mind and in disposing men to receive the truth, "For if they believe not Moses and

the prophets, neither will they be persuaded though one rose from the dead;" and had he written them down himself, they would, no doubt, have been alleged against him as proofs of inconsistency. How to account for the extraordinary case of E.S. seems to the writer a difficult matter, and he proposes, in a note, (p. 183.) the theory of a "superior cerebral development," &c. as a means of explaining the wonderful phenomenon. We will only remark, that if the writer under a “superior cerebral development" would but understand a superior mental development, or an opening of the interior senses of the mind to a communication with the spiritual world, its objects, and phenomena, his theory would accord with Swedenborg's own explanation of the nature of his case. That such a case is possible is abundantly evident from the prophets mentioned in Scripture, who, on certain occasions, for divine purposes, were permitted to experience it.

If, as the writer says, "Swedenborg was gifted with wonderful powers of mind;" if there was "no motive for deception to be discovered in his conduct; if "he based all his reasonings on the immutable rock of truth;" and if, as the reviewer further states, "he will, and must be considered, at no distant period, the Zoroaster of Europe, and the Prometheus of a new age of reason" (p. 203,) why not admit Swedenborg's own explanation of his peculiar case? It appears that all the premises necessary to such a conclusion are admitted, and yet the conclusion itself is either evaded by the hypothesis of a "superior cerebral delopment," or denied. Could Swedenborg, who was on the immutable rock of truth" on every other point, be in error on this,—his peculiar relation to the spiritual world? and could this error have continued with a man of "such wonderful powers of mind, and with no motives for deception,” during a period of twenty-nine years? Verily, if we leave Swedenborg's own explanation of his peculiar case, we fall into difficulties from which no hypothesis can deliver us.

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The reviewer also alludes to certain discoveries either made or anticipated by Swedenborg. *.

The writer concludes his enquiry into the life and labors of Swedenborg as follows:—

"We have at length, we think, placed such facts of Swedenborg's wonderful powers of mind before the reader that we can hardly suppose that he now entertains the same opinion of that great man as when he commenced the perusal of this article. He can surely no longer subscribe to the foolish and wicked story of his madness-invented by one Mathesius, a Lutherán minister, who afterwards went mad himself (see Documents,' p. 145, et ante et postea), or credit the report of his being a visionary. Visionaries do not deal in geometry, and algebra, and mathematics, nor do they make great discoveries in the brain." (p. 196.)

*See "Documents," &c. (p. 260.)

The reviewer, at length, enters upon the "Animal Kingdom," but having allowed himself, comparatively, but a small space, for which he apologizes to the reader, he is necessarily brief in his statements and remarks; all, however, are highly commendatory of Swedenborg as a scientific man and philosopher. Various extracts are made from the work itself, and commented upon by the reviewer with great sagacity, evidently the result of much experience in physiological science. He also corroborates, from his own extensive learning, some of Swedenborg's inductions and reasonings. He says that "the description of the stomach is, without exception, the best we ever read, and, we believe, the most intelligent ever written." After adducing an extract from the "Animal Kingdom" concerning Swedenborg's Doctrine of Forms, the reviewer concludes by saying:

"In conclusion, we record our opinion, positively, and not relatively; wholly, and without reservation, that if the mode of reasoning and explanation adopted by Swedenborg be once understood, the anatomist and physiologist will acquire more information, and obtain a more comprehensive view of the human body, and its relation to a higher sphere, than from any single book ever published; nay, we may add, than from all the books which have been written (especially in modern times) on physiology, or as it has been lately named, transcendental anatomy.

"Swedenborg reasons not on any hypothesis, not on any theory, not on any favourite doctrine of a fashionable school, but on the solid principles of geometry, based on the immutable rock of truth; and he must and will be considered at no distant period the Zoroaster of Europe, and the Prometheus of a new era of reason, however at present the clouds of prejudice may intervene, or the storms of passion, obscure the corruscations of his intellect." (p. 203.)

If this judgment, pronounced by so scientific and able a writer, concerning Swedenborg as a natural philosopher be true, which we verily believe it to be, how much more is this the case, if we view him as a theologian,—as an expounder of the Scriptures, as a writer on every thing concerning the intellectual, moral, spiritual, and eternal interests of mankind! A candid examination of his theological writings by a mind actuated by the love of truth, will lead to the same conclusion respecting Swedenborg as a theologian, as the reviewer has arrived at concerning him as a philosopher, the Prometheus, not only of a new era of reason, but the divinely commissioned messenger of A NEW ERA OF CHRISTIANITY.

We rejoice to hear that the entire philosophical works of Swedenborg, translated into English, are in the press, and will appear as speedily as the arduous undertaking, requiring great labor and care, can be accomplished. The Rev. A. Clissold, M.A., formerly of Exeter College, Oxford, who for some years has been engaged in this important work, will have reason to derive encourgement from the review before us.

May he be supplied, of the Divine Mercy, with health and strength to accomplish this eminently useful labor! We are informed by Swedenborg, that the order in which he was prepared to perform the duties of the holy office to which he was called, was that of acquiring a proper mode of contemplating natural and scientific truths; and he devoted about thirty years to the study of the order and works of creation as exhibited in the natural universe. He thus constructed a system of natural philosophy, which appears to be not only the right mode of teaching us to think correctly and wisely respecting the principia rerum naturalium, the principles of natural things; but also to serve as a proper base and plane, upon which a solid system of mental philosophy and genuine theology can be built. In this manner spiritual and heavenly intelligence can flow, without being perverted and obscured, into natural philosophy and science; thus what is prior can be united with what is posterior, what is spiritual with what is natural, the internal mind with the external, heaven with earth; and the human mind in all its relations and activities will be established in that order which exists in the universe both spiritual and natural, and according to which man, we know, is created, and of which he is divinely intended to be the image and the type. And as such a plane was first to be formed in the mind of Swedenborg, that he might become an adequate instrument to receive and communicate spiritual and celestial truths; it follows, we think, as a proper deduction, that a similar plane must be formed in the human mind generally, before an extensive reception of the truths of the New Dispensation can be expected to take place. Hence we hail the appearance of the philosophical works of E.S. as one great means of preparing the natural mind to receive the spiritual doctrines and truths conveyed in his theological writings.*

INSTANTANEOUS SALVATION.

TRUTH has an affinity for goodness, whilst error, on the contrary, has a natural tendency to ally itself with evil. It is, therefore, of great importance to every one, that his opinions (especially on religious subjects) be conformable to truth. It is only by an elevation of the faculties of

* That the natural sciences, and the reasonings and conclusions hence, which constituted the learning and philosophy of Swedenborg's time, and also for the most part of the present day, could not serve as a plane for the reception of spiritual intelligence, but must first be dissipated like the former [imaginary] heavens mentioned in the Revelation, and a new plane substituted in their stead, may be seen in the Diary (249, 250),—important passages, to which we shall invite our readers' attention in our next number.-ED.

the Understanding above the corrupt and depraved affections of the Will, that man can make any progress towards that holiness "without which no man shall see the Lord." It is only by seeing the truth, and walking in its light, that he can become purified, fitted for the society of angels, and capable of participating the enjoyments of heaven. It cannot, therefore, be a matter of small moment what opinions we adopt; and that is a false and spurious liberality which causes us to refrain from attacking a theological dogma, lest we should hurt the too sensitive and not very reasonable feelings of its professors. Every Christian ought to regard himself, as a soldier enlisted under the banner of immutable Truth, and to remember, that he is opposed to an enemy with whom all unwarranted and selfish compromise is sin. Personal ill-feeling, on account of differences of sentiment, ought not to exist, and neither will it exist, in the mind of the true Christian. In all his efforts to banish false doctrine, and to propagate truth, he is actuated by a sincere desire to promote the glory of God, and the welfare of his fellow-creatures; and every generous mind will assume this to be the fact, so long as he proceeds according to the established usages of fair discussion. His motives may be misrepresented by the captious; his conduct understood by the narrow-minded; but the consciousness of integrity will support him amidst the calumnies and revilings with which he may be assailed, and in imitation of his Divine Master he will be able to say of his vindictive or mistaken persecutors, "Father, forgive them, for they know not what they do."

Amongst the followers of Mr. Wesley, with whom I was brought up and first educated in religious doctrine, no doctrine is more strenuously insisted upon, than that of instantaneous salvation. It is the object of the following remarks briefly to shew, that this doctrine is irrational, unscriptural, and productive of much evil.

by

The Holy Word testifies that man is a sinner, and that he must be saved from the power and consequences of sin before he can enter heaven. This Salvation is effected by Repentance and Faith in our Lord Jesus Christ. No repentance is genuine that is not accompanied with Reformation. But besides repentance, faith is necessary, for “ grace [as the cause] are we saved, through faith" [as the means]. From this it is to be understood, that mere external reformation, or a change of outward conduct, is not of itself sufficient to free us from the power of sin. We must not only cease to do evil," but we must cease in our hearts to love it. We must not only "learn to do well," but must act from a principle of faith in the Lord, and then to do well Whilst we believe

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will gradually and insensibly become our delight.

that of ourselves we are nothing, and can do nothing, we must remem