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were both alike. Swedenborg took a
high place as a natural philosopher. Mr.
Dawson observed, that it might be said
in regard to the remarks he had made in
his previous lectures, that he was merely
adding his small meed of praise to men
who had been duly honoured in that
respect; but the man whose character
and writings he was to consider that
night, was one of whom an almost total
ignorance prevailed. He met in society
with few men who knew anything of
Swedenborg, except those who honour
him and bear his name. Indeed, he
remembered no case where a man had
written works so important, or exercised
an influence over the chosen few so great,
of whom the people were so entirely
ignorant. The fact was, Swedenborg had
been monopolised by a party, and had
not been recognised as he ought to have
been as addressing himself to mankind at
large. This ought not to be; the spirit
which looked upon George Fox, for the
Friends, Swedenborg, for the New
Jerusalem Church, Fenelon, for the
Catholic Church, or Jeremy Taylor, for
the English Church, ought to be done
away with. Mr. Dawson then proceeded
to give some facts of biography relative
to the subject of his lecture. Swedenborg
was the eldest son of the Bishop of Skara,
in West Gothland, and was born at Stock-
holm, in Sweden, in January, 1689. Of
his early life the records are but few, but
he was said to have manifested, in his
youthful days, a devout, pious and reli-
gious spirit. The lecturer said that in all
Swedenborg's works there would be found
a resolute attempt to press into the un-
known, laying it down as one of the dis-
tinctive marks of true wisdom in a man,
that he have a desire to do so-that the
scholar should reveal to us things that at
present are hidden. His aim appeared
to be to use his insight into nature, that
he might penetrate thereby nearer unto
the Maker of nature, and, by the contem-
plation of the pure, not only as it exists
in nature, but in the Divine mind, be
elevated into that morality which Pytho-
goras called divinity. The great effort
for which he struggled was to make sci-
ence religious. Philosophy and religion
had been too long separated and made
distinct; but a few men arose who disco-
vered this great error, one of whom was
Emanuel Kant, who made a sublime
effort to rest the principles of faith upon
scientific and demonstrable grounds.
Swedenborg turned to natural science

to metallurgy, chemistry, anatomy, and
various other sciences-to see whether
they were not one with religion; and
whether the man failed or not, his aim
ought to be honoured. The 'Principia'
of Swedenborg might be ranked with the
works of Des Cartes and Liebnitz, making
for themselves a new theory of cosmogony.
In the first part of the book, he attempted
to show how the world, from its first prin-
ciple, the monad, proceeded progressively
until it came to the phenomena of out-
ward life. In the second part he applied
his theory of motions, of vortices, to the
phenomena of magnetism; and in the third
part of the book he applied his principles
to cosmogony, including the origination of
the planetary bodies from the sun, and
their vortical revolution until they arrived
at their present orbit. There were at
present symptoms of revival of this doc-
trine of vortices among us; and even
its objectors, the Newtonians, were not
agreed among themselves.
There were
two classes, the one who maintained that
the stars move in a vacuum, and the other
that there is a kind of atmosphere of
ether through which they pass; and if the
latter idea be entertained, then must the
vortical theory be renewed. This book
was to be found in the Index Expurgato-
rius at Rome. Swedenborg's work on
The Economy of the Animal Kingdom,'
began with anatomy, teaching the con-
nection between the physical and the
psychological. This was one of the great
uses of his writings: they help to break
down the mischievous man-made distinc-
tions between spirit and matter.
Not
that he believed them to be alike. The
world had had its attempt to degrade
spirit into matter only, but after this
there would probably come a knowledge
which would show the point of reconcile-
ment; that, after all, there was not that
distinction between them which we had
been taught; but that we must resort to
the Caballa, or to the doctrine of degrees
taught by Swedenborg, who says that the
spirit flows outwards from its source, and
in all its subsequent manifestations, the
further it gets from its original source, the
nearer it approaches to materiality. Then,
if this is the case, the old doctrine will
be correct, that matter is but the garment
in which the spirit clothes or cloaks
itself. No one believes that the laws of
the soul are the very same as those which
regulate the body; but they are believed
as similes. For instance, the sunrise may
be likened to the birth of man, as a poetic

simile; and a dew-drop may be compared to the world in like manner; but he believed these things were not sent merely to give the poets and teachers metaphors, but that the rules of all life would be found to be really the same-the same in the dew-drop as in the world. In man, earthly, dying, corporate, material, is involved the sublime prophecy of what the future shall be; and that not similewise, but in verity; and he (Mr. Dawson) believed with Swedenborg, that, as our insight increases, we shall be able to tell of the future of the man, as we are now able to see the future butterfly in the chrysalis. Swedenborg was said to have been a visionary: a priori, there is not the smallest objection to his having seen visions. Whoever denies absolutely the possibility of a miracle modern, of tongues modern, of visions modern, denies its possibility backwards; for if there be an a priori impossibility to-day, there was so yesterday. He did not say this man's visions were true; but he wished to warn his audience upon what grounds they opposed them. Besides, it rested with them to show a single word in the New Testament to prove that such things had ceased. The question, then, became not of possibility, but one of probability, one to be examined into. Kant was per fectly satisfied with one of Swedenborg's

cases.

Mr.

But why should such denunciations be heaped upon Swedenborg because he said he saw visions? We never got angry with Colonel Gardner, and yet he maintained that he was converted by means of a vision; this vision was endorsed by Doddridge, and circulated by the Religious Tract Society. We might have our doubts, but we let them be doubts. Then, should that be branded with scorn in Swedenborg, which was left unnoticed in the case of Colonel Gardner. Dawson also alluded to the different spirit in which Lord Herbert of Cherbury's vision was received. The writer of an article in the Encyclopædia Britannica said, he would not affront the understanding of his readers by saying what he thought of Swedenborg's views. Such an article was a disgrace to the language; but the source from which the book emanated accounted for it. German philosophy could find much sympathy so far north. When he was at college in Scotland there was none of Kant, and plenty of theological studies they had, certainly; he waded through five or six volumes of metaphysics, but they were all Scotch. (Laughter.)

In the Penny Encyclopædia there was a manly attempt to understand Swedenborg's doctrines. We might believe the truth of Swedenborg's visions, without believing the fact, and settle for ourselves whether they came before him to be looked at with the cyes physical, or whether they were mirrored only in the soul by those in whom there was no life but what came immediately through the senses. This would not be understood; but to those who knew that there was an inner life, obedient to certain influxes of the spirit, and laws of its own, it might have the soul of truth, and be usefal for guidance and for study. Mr. Dawson concluded this lecture by stating that he should resume his remarks upon the works of Swedenborg in his next. He was frequently interrupted by the plaudits of the assembly."

"The fifth lecture of this course was delivered on Tuesday evening, the 19th of January, to a very large audience, the lecture theatre of the Athenæum. The characters for consideration were Emanuel Swedenborg and Mary Wollstonecraft.

"After repeating some of his former observations with respect to the peculiar characteristics of Swedenborg, Mr. Dawson read a letter written by Emanuel Kant, a man well able to weigh the evidence, and suspend his judgment until the evidence had made itself clear to him, in which he declared his conviction that, with regard to at least one case* of vision-seeing, the statement of Swedenborg was not to be doubted. The fact was there, endorsed by Kant, and whoever would doubt it might. He (Mr. Dawson) was inclined to believe that the philosophy of this nowcalled supernatural would be one day cleared up, and that when the end of much of Swedenborg's writings should have been realised, and the true boundaries of the material and spiritual world shown, it would be seen that there was scarcely any boundary at all. When we had come, by scientific analysis, and by progression in the arts, sciences, and philosophy, nearer to the confines of the absolute truth, all these matters would be shown to be plain. Time would not allow him to prove, out of the books of theology of the writings of the middle age

* Kent, in the same letter, mentions three cases, as proofs of Swedenborg's intercourse cerning the Life and Character of E. Swedenwith the spiritual world. See Documents conborg. See also Noble's Appeal, &c.-EDITOR.

of Anglican theology, that there was a belief of the existence near and around us of a spiritual world; nor could he enter into the medical doctrine of trances, which might show the possibility of a state in which the spiritual claim might be given forth. It was said that imagination did these things; still the mystery was not a whit less; though a faithless, materialising age thinks differently. It was written in Scripture that our Lord did miracles, outward, physical, corporeal; and he promised his disciples that they should do greater works than these. He did not wish to enter into their systems of theology, and would therefore leave this passage for their serious consideration. These things were a chapter in mind-history, which a thorough student could by no means neglect. Supposing them not to have been facts, they were this: what the spiritual world appeared to so great a man; and, therefore, if they were but subjective visions, they were worthy of study, as showing the mirroring which the possible spiritual world found in the mind of a man pious, learned, and devout. He regretted that time would not allow him to do more upon this subject. All he had done was to rescue a man, neglected because he was not known, abused most by those who knew him least; and to show that this man, denounced as a mere dreamer and enthusiast, ought to be reconsidered by every thoughtful and studious man. He had, therefore, as it were, put a preface to the reconsideration which he hoped many would give him. His works gave us favourable hints concerning the founder of what he believed to be one of the most catholic-minded and least-bigoted of the sects which at present possess modern Christendom.

galleries; and I was much gratified by the information that the congregation is nearly sufficient to fill the whole. I had the pleasure of being welcomed with the greatest kindness by my old friends, and many pleasing associations were awakened by this visit in the scene of my former labours. It was experienced by them as a great disappointment that circumstances prevented my spending a Sunday with them; I however, at some inconvenience to myself, arranged to visit them on the Friday following.

I must not omit to mention, that I had the pleasure of seeing most of the friends at Colchester, on my way to Brightlingsea. The mental ground in that neighbourhood does not appear very congenial to the reception of the seed of truth; we know, nevertheless, that the kingdom of heaven may be, and is oftentimes, hidden, "like leaven in three measures of meal," and secretly working its way, though unperceived by men. Doubtless the time will arrive when the cause shall take a more prominent position even there.

The next day I proceeded to Ipswich, preparatory to opening the new place of worship recently erected by our friends there. It is a chaste building, in the Roman style of architecture, and is capable of seating from 110 to 120 persons. It is fitted up with benches, in the same manner as the church in Argyle-square, which appear to me decidedly preferable to pews.

The consecration took place on the day following (Sunday, 10th), in the morning, when about a hundred persons were present, and, judging from the marked attention manifested, the beauty of the service appointed for such an occasion was fully appreciated. I preached from Psalm xxiv. 7-10., "Lift up your heads, O ye gates," &c., and endeavoured to

LONDON MISSIONARY AND TRACT SOCIETY. shew that the "gates" and "doors" are

To the Secretary.

MY DEAR SIR,-Having returned from my visit to Ipswich and Brightlingsea, I take the first opportunity of communicating a few particulars connected with it, which I hope may not be altogether uninteresting.

On Friday, the 8th January, I reached Brightlingsea, where I preached in the evening to a more numerous congregation than might have been expected, considering how short a notice the friends had of my coming. The church has been much improved by the addition of sideN. S. NO. 87.--VOL. VIII.

the principles of faith and love, which must be "lifted up," or elevated towards the Lord, to receive him into the temple of the human heart.

In the afternoon a tea-meeting was held at my lodgings, which, by a singular coincidence, were the same as I occupied during my first lectures in Ipswich. On that occasion I was visited by one solitary friend, and he only an inquirer; on the latter occasion there were, including six friends from a distance, twenty-five. The contrast strongly reminded me of the divine promise, (Ps. cxxvi. 5, 6.) "They that sow in tears shall reap in joy. He

I

that goeth forth and weepeth, bearing precious seed, shall doubtless come again with rejoicing, bringing his sheaves with him." Should the society continue to increase in the same ratio the next eight years as it has done the last, I need not say that it will become a most flourishing

one.

In the evening the church was quite filled, a few having to stand. I lectured on the character of the New Jerusalem, shewing that it could not be consistently explained except in reference to a new dispensation of truth from the Word, and a new church founded thereon. I further shewed, that no church previously existing could claim to be "the BRIDE, the Lamb's WIFE," seeing that the affections of all the others were not individually fixed on the One Husband of the church. One of my old opponents, Mr. Boley, was present. There were also two ladies, who I understand were so much interested with what they heard, that they attended the whole of the subsequent lectures. They also made inquiries relative to the future services of the church.

The subject of the lecture on Monday evening was, "The Person and Character of the Lord Jesus Christ, in answer to the question,-Is he God, or is he a Super-angelic Being, or is he a mere Man ?" The second point I very briefly disposed of, by shewing that as men and angels are images of God, and that what was higher than an image must be God Himself, the Lord must either be God, or a mere man. I based the arguments in favour of the Lord's Sole, Supreme, and Exclusive Divinity, on the whole teaching of the Scriptures; and having shewn his character from the testimony of the whole Word, adduced what is commonly called "the miraculous conception,' as the only solution that could consistently explain the character given of Him in Holy Writ. After the lecture, a Catholic asked some questions, with the view of proving the personality of the Holy Spirit. One of the disadvantages of allowing questions to be proposed on such occasions is, that ignorant persons sometimes take up the time of the meeting with rambling and incoherent remarks; but this, in my opinion, is counterbalanced by the opportunity afforded of illustrating the beauty of our doctrines. In the case of Ipswich, many were, I have no doubt, induced to come on account of the permission given to ask questions.

There being no lecture on Tuesday evening, the friends held a social meeting at my lodgings, which I trust contributed to the edification, as I believe it did to the pleasure, of all present.

On Wednesday evening I lectured on the Atonement, when I expected a determined opposition; but, strange to say, no objection was made to the subject, except by the Catholic. A Wesleyan asked some questions in reference to the Lord's Divinity; but they were of such a negative character that I took him to be a Unitarian, till he stated that he was not. I never was more forcibly convinced of the fact that the Church has slain the Lamb from the foundation of the world. A local preacher among the Wesleyans, and his lady, to whom I had had the pleasure of being introduced, were present, and I understand were deeply interested with the lecture, and the discussion afterwards. A local preacher in connection with the Baptists was also there, and, I was informed, remarked that I had clearly convicted the religionists of misapplying the testimony of the Scriptures.

The subject on which I lectured on Thursday evening was, "The Nature and Efficacy of a True Faith." On this occasion I had an opponent of quite a different character, in the Unitarian minister,-a gentleman who stands high in Ipswich for learning and talents. He found, however, that the New Church combat with different weapons from those which others use, and after pressing the question on him-Did he believe that the Lord had all power in heaven and in earth? he expressed a wish not to continue the discussion further. Indeed, as I intimated, he had taken the subject out of my hands, by replying to my question, that the Lord had all needful power. I therefore left it between him and the Word. This discussion had a most beneficial effect, as it plainly shewed the great gulf existing between the Unitarian doctrines and those of the New Church. A Wesleyan remarked to me that our doctrines were the opposite to Unitarian doctrines, and added that several Wesleyans had observed to him, that, if they did not agree with me, they would much rather have our views than those held by Unitarians.

On Friday I returned to Brightlingsea, where our friends had arranged to hold a tea-meeting in the Temperance Hall. It proved to be the largest meeting ever held there by any religious body,-150 sat down to tea, and others came in

afterwards. Most of the vessels were out fishing, or fifty more would have been present. To me it was a delightful time, and I trust it proved so to many others. Could I have staid over the following Sunday, it was the opinion of our friends that very crowded congregations would have attended. The church there seems to have obtained a firm footing, and, by uniting their energies in building it up within as well as without, there is no doubt the society will increase in numbers and strength.

The prospect in that part of the country appears to be very encouraging. Fifteen years since there were only two societies there; one at Brightlingsea, and the other at St. Osyth. Now three others have been added to the number, Colchester, Ipswich, and Wivenhoe. At the last-named place, I was told that if a chapel could be obtained, they could have a congregation of a hundred. At Ipswich the doctrines only require to be efficiently preached, and I believe the church which the friends have erected would soon require to be enlarged. The lectures just delivered have made "no small stir;" and if the effort can be sustained, I feel assured many will be added to us.

Were this the proper place, I would strongly urge on the church at large the necessity of strengthening the hands of the London Missionary Society. I hope, however, when the uses it is performing are considered, the members of our various societies will not allow its sphere of usefulness to be circumscribed for want of funds. Hoping the divine blessing may accompany these and the other efforts of your society, I remain, dear sir, most sincerely yours in the good cause,

WOODVILLE WOODMAN.

THE IPSWICH LECTURES AND THE "INQUIRER." To the Secretary of the London Missionary Society.

SIR,--A report which appeared in the Inquirer" of the 23rd ult., respecting the opening of the new place of worship for the use of the society of the New Church in this town, has just been placed in my hands. That any individual should attempt to mislead the editor of a respectable paper and its readers by incorrect statements, under a fictitious name, is much to be regretted, as quite contrary to "Truth, Freedom, and Charity;" which it is the professed object of that paper to advocate. The following extract is from

the above paper :

"Ipswich.-On the 10th inst. the Swedenborgians of this town opened a new place of worship, and dedicated it to the worship of the Lord Jesus Christ. On the following week, lectures were delivered, illustrative of the religious views of the New Church, at the conclusion of which public discussion was invited.

"At the last lecture our worthy minister attended. The lecture delivered was not the one announced in the bills. This was evidently done to avoid any attack from an armed opponent, which caused great dissatisfaction in the audience, now so increased as to crowd the chapel.

"A Catholic wished to question the preacher on some remarks he had made in a former lecture, but he was peremptorily refused a hearing.

"Our minister tried, but unsuccessfully, to obtain a hearing for the Catholic. He therefore felt called upon himself to question the preacher on the proper object of worship, and the supremacy of God the Father. It was amusing to observe the cool manner of Mr. T.'s attack, and how soon he placed his antagonist on the horns of a dilemma. The long and tedious manner of replying to questions adopted by the lecturer, after he had insisted on all questions being put to him as concisely as possible, drew from our minister some facetious remarks, which put the whole audience into good humour. His exposure of the doctrine of three Divine Essentials, as constituting the Swedenborgian Trinity, was powerful, and told well upon the audience. Never was a public discussion carried on with better spirit, and it ended as every Unitarian could wish, with thanks to our minister from various parties, for his able and truly Christian defence of his own religious views. "F. G."

That this secret, or rather this anonymous writer is not very particular about the truthfulness of his statements, or that my former communication to the Missionary Committee is somewhat incorrect, is certain, because the conclusion of the one is opposite to that of the other. The general merits of the communication signed F. G. may be inferred by a mere glance at the first and last charges which he has preferred against the Rev. W. Woodman and his friends here; or, I should say, against the doctrines of the New Church. Such glance I now propose to take, but in such a manner only as to render further discussion practicable when the writer may have appeared in an undisguised form.

The first charge says, respecting the

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