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scheme," with its curious hypotheticals, be placed in juxta-position with the substantial realities developed in the writings of Swedenborg, whether philosophically or theologically considered (for there is such a thing as true philosophy, however Mr. T. may despise it), and his will be but as a grain of dust in the scale, when weighed together in the balances of the sanctuary. It may therefore be deemed by the New Church as an unintentional compliment when he says,

"I unhesitatingly reject Swedenborgianism, or the New Jerusalem system of religion, in most of its leading principles, and as a whole."

Jerusalem is builded as a city which is compact together. In its doctrines there is divine order, harmony, union, strength. But in the system under review, there is nothing which savours of good, and there is no truth in it; hence such doctrines cannot have descended "from God out of heaven." The doctrines of the New Church were given by the Lord for the establishment and use of his true Christian Church upon the earth, that so, by His divine aid, its receivers may ascend from earth and earthlymindedness, to heavenly-mindedness, and to heaven itself. But the opponent of this doctrine imagines, and therefore asserts, that "we can never with truth and safety ascend from the earthly to the heavenly, but must always be content (!) to descend from the heavenly to the earthly ;” -the "we" applying only to those few who think like the author, and who may be eminent adepts in the art of sinking from thought to thought. We really cannot pursue the subject any further. We sincerely recommend the author to review, and seriously to reconsider in the light of God's Word, his "Three Grand Exhibitions," &c.; for to us they are nothing but exhibitions of inconsistency and darkness.

THE NEW CHURCH QUARTERLY REVIEW, OR PHILO

SOPHICAL EXAMINER.

THIS work, the first number of which is now before the public, is intended to supply a desideratum which has been long felt by those who desire to see the harmonization of science, philosophy, and theology. Every rightly-constituted soul desires to see the system of universal knowledge established according to that order in which creation itself is presented to the intelligent mind. Knowledge, indeed, if correct and truthful, is nothing but a reflection in the mind of that order, power, harmony, truth, goodness, and usefulness, which characterize the works of the Creator. To dwell merely in external effects, or in a knowledge of mere facts, is to be consequently grovelling in the dust, or remaining on

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the first step in our ascent into the temple of intelligence and wisdom. The house which Solomon built in the forest of Lebanon, (1 Kings vii.) was a correspondent emblem of that mind in which all things relating to science, philosophy, and theology, exist in proper subordination and coördination with each other. The windows were in three rows," to represent the heavenly order and arrangement of the human mind when regenerate and spiritual. The lowest row was for things natural and scientific; the next for things rational and spiritual; and the highest for things celestial and divine. Light [or sight] being against light [or sight] in three ranks,” denotes the aspect of the rational mind both into the world and into heaven (for the rational mind has communication both with heaven and with the world); and when worldly things in the natural, reflect the light, order, and beauty of heavenly things in the spiritual mind, "light is against light," and all is harmony and peace. And "the doors and the posts being square with the windows," represents, we apprehend, the delightful symmetry and beauty, when truth is united with good and inferior, or natural things are subordinate to spiritual. Now this is a true representation of the mind when things natural and spiritual are in order,—when science, philosophy, and theology, are properly arranged and established. The external mind is then an image of that order which prevails in the natural universe; and the internal mind, of that order which is universal in heaven. But does this delightful edifice of intelligence now exist amongst men? By no means;-philosophy is separated from science, and theology is divorced from both. The "windows of this edifice are not in three rows, nor is light against light in three ranks," there is no proper correspondence and harmony at the present time between the great provinces of knowledge, intelligence, and wisdom. But the time is now come when, in the dispensations of Providence, they can be rightly seen in their relative position to each other, and when all can be harmonized and brought under their proper influence,—the influence of Him from whom alone cometh all wisdom, intelligence, and science.

The "New Church Quarterly" is intended to advance this great movement; its object, therefore, is of the most important kind, and from this first number it is evident that that object is, on the whole, well sustained. The articles are, with two exceptions, characterized by solid learning and sound reasoning, guided by an elevated philosophical insight into the subjects discussed. The first article on " Swedenborg's Principia," is equal to the most talented papers in the "Edinburgh," or the " Quarterly," and takes the highest stand in the periodical literature of our day. We have not space to point out the useful character and tendency of these papers,

but we earnestly entreat our readers, for their own sakes individually, and for the sake of the good cause universally, to subscribe to the work, and thus to assist the noble and disinterested efforts of those who are devoting their labour, their talents, and their pecuniary resources, to the Christianization of science and philosophy, by bringing them under the spiritual light and influence of a genuine Theology.

The article on the " Manuscripts of Swedenborg," contains also a review of the translation of the first volume of the "Spiritual Diary." The account given of the manuscripts left by Swedenborg enters into the minutest historical details respecting these precious remains of the author's pen, and is a valuable document. As to the translation of the Diary, the writer candidly admits the difficulties attending the work. These difficulties are in some cases, especially in the descriptive parts, like Cæsar's bridge over the Rhine, very considerable; but in the didactic parts, which are the more important, there is less obscurity, and the interpretation is more easy; the causes of these difficulties are also well explained by the Reviewer. But on a careful study of the work, we are glad to state, that the difficulties are not so great as we had anticipated; by the mutual assistance of those who have profoundly studied the author's works in the original, there is scarcely a difficulty which may not be satisfactorily solved. But these obscurities can never be removed by rash and hasty criticism. Calm consideration and profound study are here indispensably necessary.

The Reviewer refers to No. 398, concerning the "doctrine of permissions," &c., and objects to the rendering of the words "opposita inducenda sunt," &c., which, by the Translator, are rendered thus ;— "Opposites must be induced," &c.; instead of which the Reviewer would translate, "Opposites are induced," &c. The point of his objection is directed, we conceive, against the necessity of opposites being induced in order that the forms of good and truth may exist, &c. Now there are two things here to be considered. First, the participial form of the term inducenda, which form implies what ought or what must be done; whereas if the Reviewer were correct in his translation, the Latin should read inducuntur, and not iuducenda. This, however, is so obvious to every Latin scholar, that we shall not stop to prove it. Secondly, the doctrine of permissions can only be thought of in connection with evils and falses, since it is of permission that these exist; hence the necessity of these opposites being induced in the reformation of man; hence also the necessity of temptations, vastations, &c., which are induced by these opposites, and without which man cannot be regenerated, or the "forms of good and truth cannot exist within him."* The Reviewer, on * In respect to the doctrine of opposites and relatives, see Con. Love, 425.

re-considering the subject, will, we doubt not, see the correctness of these remarks, and abide by the Translator's version.

We should proceed to remark on the critique of the Reviewer which next follows, on No. 437, but the subjoined acknowledgment and apology of the writer himself renders our remarks unnecessary :

"The Editor of the Repository will oblige by stating in the next number, that the writer of the article on the 'Manuscripts of Swedenborg,' in the New Church Quarterly Review, is convinced, on a re-consideration of the rendering of 437, that Mr. Smithson's translation is on the whole more accurate than his own, He had not originally introduced this passage into the article, but it was suggested to him late one night, whilst the work was in the printer's hands, by a gentleman who was aware of his writing on the subject, and forwarded, before the verb lateo was recollected to be a neuter and not an active verb. The same amende will also be made in the next number of the Review, but it was deemed due to all parties not to wait until then before the error was acknowledged. The reader is also requested to correct two printer's errors in the same article; vent being printed for veut, at page 58; and Essentia for Essentia, at page 75."

The critique which the Reviewer also gives of the passages in numbers 332 and 152, bears the same marks of haste and rashness, and manifests the same want of critical learning and acumen in respect to the real diction of the Diary, and its meaning, as in the cases already adduced. But we will not enter upon the proof of this; we will only assure our readers, that neither a proper knowledge of the peculiar diction of the Diary, nor the sense, when illustrated by what the author has said on the same subjects in the works printed by himself, bears out the Reviewer either in his translation or his remarks.

We cannot, however, in justice to the Translator, allow the remark of the Reviewer on a passage in 233 to pass unnoticed. The Reviewer says, that the passage concluding with the words quodque Divinæ Ipsius Essentia copularetur, translated by Mr. S. thus: "They represented that after the Lord's resurrection he descended to the prisoners in the pit, and there delivered the captives, and brought them with Himself into heaven, and conjoined them to His Divine Essence ;"—this latter clause appears to the Reviewer "to involve a statement of false doctrine, which every New Churchman must hold in horror." Now, we must first confess that on reading this translation we had no "perception of horror" as to the false doctrine it is alleged to involve. For is it not essentially true that the Lord, by the glorification of his Humanity, has prepared the way, and provided the medium, for the conjunction of the human race with His Divine Essence? Is not this involved in what the Lord says "No man cometh to the Father but by Me;" and is it not also involved in the declaration of the apostle-"God was in Christ reconciling the world unto Himself"? We cannot, therefore, see that the translation involves

any false doctrine,-but quite the contrary. But secondly, if we carefully examine the structure and grammar of the passage, in connection with what immediately precedes, separated by the author himself only by a comma, we know not how it can be otherwise rendered. For copularetur is, if we are not greatly mistaken, used by Swedenborg, as by modern Latin writers, especially during the last century, as a deponent verb, and consequently with an active signification. Besides, when he speaks of the union of the Human with the Divine Essence, he employs the term unire, and not copulari; but when he speaks of the conjunction being broken between the Lord and man, he uses the substantive copula to denote that conjunction. (See A. C. 1096.) There is, however, one consideration which may incline some to suppose that the Reviewer may, nevertheless, be correct; for on referring to the corresponding passage in A. C. 2299, we find it stated, "that they represented the Lord ascending from the sepulchre, and, at the same time, the unition of his Human with the Divine,"— (et simal Humani Ipsius unitionem cum Divino.) But this passage should by no means be construed as involving the same thing as the passage in question from the Diary; it only proves that the subject of the "unition of the Human with the Divine Essence,” was amongst the representatives divinely permitted for the instruction of children.—In short, if the "Quarterly" is not to be conducted on principles of criticism more learned and solid than those which characterize this article, we can easily predict its fate.

MISCELLANEOUS INFORMATION.

THE NEW CHURCH QUARTERLY REVIEW.

To the Editor of the Intellectual Repository. DEAR SIR,-In consequence of an exaggerated report having gained currency, concerning the address which was read by the president of the Swedenborg Association on the 7th December last, and published in the first number of the New Church Quarterly Review, justice to all parties requires us to make the following communication through the medium of your pages:

The simple fact is, that the manuscript was sent to us in an imperfect state, and as such (with, of course, the exception of any typographical errors that may be discovered) we faithfully published it. But the author, aware of its wanting revision, had requested us to forward the proof sheet for that purpose, and we promised to do so. This engagement, how

ever, we were prevented from fulfilling by circumstances which could not be foreseen, and which, having been explained to the entire satisfaction of the author, need not be particularised.

In order that the intention of the author may not be frustrated, we have now to announce that a corrected copy of the address (forming an extra quantity of matter, which may either be detached or bound up with the volume at the end of the year) will be given as an appendix to the next number of the New Church Quarterly; and that in the same number will appear the second address, shortly to be delivered upon the same subject, and carefully revised by the President, who, we are authorised to say, has seen this communication, and approves of it.

London, 14th January, 1847.

EDITORS.

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