1. THENEW CHURCH REPOSITORY, AKD MONTHLY REVIEW. DEVOTED TO THE EXPOSITIONPHILOSOPHY AND THEOLOGYTAUGHT IN TUB wamK8I OP EMANUEL SWEDENBORG.OOKDUCTBD BY :::: ::::::J- :: .... ~" .. : ~~: ::. .. ", : .. VOL. D.: . ., : ".,.~ NEW-YORK:PUBLISHED BY LEWIS C. BUSH, 16 HOWARD STREET. LOBJ)OI(: I BOD8OIf AlfD w".1. 1849.

2. : .... : .. :.:.. .. . : .:... : .. ........ tJ. r. Ps....... PriM", 8prue BINet, N. Y. 3. INDBX. ORIGINAL PAPERS. &0.bDUSS TO SuBecmm1lU, A"IArcan,,MiacorreetioD oC. 8UPpoeecl" UlOneoU. TraDal.dOD iD,.1Atonement, OD the, CWSIBiblical Expoeitionl,". 18,181.301Bushnell, Rev. Dr., and Mr. Lord, 141-4.Clowes, Rev. J., two Letters Crom, USCoDgeDtion, General, proposed Constitution in the,Dictionary or Correspondenoe, Interpolation in the, 18Earth. Creation and Duration oIthe, !slay on the Human Form)81Cl OrpnizatiOD,1aForces and Tendencies of Nature, ,. 1tGriefs, Oratimde Cor, 301Heaven, EtymolOlY of the term,.US.How Societies in the New Church should be form,eel. 111Human Form, an ESI8Y OD the,111Instructors oCtbe New Jerasalem, ". . 38Jewish Tabernacle, viewed in ita Spiritual Import, 119. t63, 311, 361,412, 4M, 611Letter, the, aod the Spirit,Lord. Mt., and Rev. Dr. BllshDeU,.Medicine, Spiritual,. 147,29~,343.391. 439,48,631 M., U.IOC Nature. Forces and Tendencies of, 1tNew Christian Dispensation,. iOI New Church, General Constitution oCthe, 471 OrganizatioD, an Essay OD,Priesthood Dot UniYereal, O:~Plfchological Phenomena, Queries, three, relative to certain Doctrines oC Swedenboll.Salvation, Second Advent, the Lords, the preeeDt the Epooh of, " III 401114, 1e., 191Sleep. Swedenborg O D . . seSoul-Experience, singular ph. . of. Spinoza and Swedenborg. . 4. 4_ 481 Spirit aDd Matter,"extract Crom, Spiritual Diary, remark. OD a p....e in, U, MI Swedeoborg, Ariatode and the Antipodee, 111 Ithis Interco11l88 iD the Spiritual World, 11 Iton Sleep, .1 "c. .. and Spinoza, three Qoeries relative to certain Doctrine. of, vindication oC. from the Misrepreeencation. oC Wel1eyJ 11 121 le was his Mislion fOQDded 011 he moral DeceI8itiee oC dle Church and World? . It Water as an Elementary Correspondence oC Truth, 111U as a Correspondence of Trllth, 361 POETRY. Lines addreued to Rev. Dr. Been, 110 Ken and Flowen, Prayer from the Inner Life, To my Gaardiua Spirit,13 81BOO][S NOTICED. Ban OIl the Mlni.try, 88 BIllhDe11s Oocl iD Chrilt, . N 4. iTlfUlez. PAaC111101d. B.epJy to Remarks on Nobles Appeal, 194- Crowea (Mrs.), Night Si l,) 01 Nature,235Haddock! P8ych~j5lU alld SomnoUlm, 336Hardens Cbaracter ud Works o(Cbrl.-,HOIl,hs Judttment Day, t .- 613 32Hollands Review. aod E"lsay8,. 568Joumeyman" (a), BeneficroDce oCDesign in the CreadoD. 196Kidders PI1cholOlical Sy-tem Dl MediciDe, 433Madelers &ience of Corr~~pODdence.elucidated, 35 ;)torells PhilOlOphy of Religion,. 87 ~evlni Antichrist,. 233 1~)Ithts Lectures on Connection between BIblical and Physical History of Man. 380Jtepon of Northe.rn ~diana A.sM)CiatioD, .81 :~Cha ~Ire of 8wedeD~Orr.:581 8&1JiCTIONS. Mdr8lf of the Pre8byterian Synod of New-York to dae Israelites within their DlItriot, 521 JlIuahnell, Dr., arraigned and acquitted, 626lo~w 1$.10 Rev. John, Letter from,1 74- ~ Guys, Letters on Swedenbol"l. 2~ ~oerpta Miscellanea. No. 1. 475 rEJtraets from Night side of Natare, 2&0 ~utler QC Rev. John Clowu,. 114raeUt8S, Addre.. of the Preabyterian S)Jlod of Now-York co, 521j etheri.an Gema. ~les~eo:r.el, WolfpD., aDdSwedeDborg,. ,Night side qC Nature, Extracts.Crom. . . 98, 140, 113 141 430 2&0 JProgreal oC Religious Sentiment in HoDand. 115cMwedenborgt nea Guars Lettets OD, 223~.Wolfpng Menzel on, .141~ ~.tta OD Formation of Chriatian Churches, 428MISCELLANY.iADimal Kingdom, Supplemeat to SwedeDboll8, 43 b"rrett, Rev. B. F., visit to Loaiaville, Ky., 185 lOoraftaioD, General, Abstract ofthoProoeedinp .rthe thirty-first, 320(Correspondence, 36, 94, 142, 119. 231. 994, 373. 416(,DBa Guayl, Le BoY and Dr. Tafe}, . . .."1I JloctrinaJ Contrast. .-8t1P.ield, Rev. Geo., Letter from, . 22-4:sIDdiana ASlOCiation,.Proceediap oC the 8even&h Annual meetiDg or, 144, 189 I.L8tter from Dr. Tarel, . _ t29, 4~,"New Church Societiel, how they should be formed, 31e:"IIItReports of, 316tProceedings oC tile Seventh Anoual Meeting er the Northern Indiana AlIOOiatioD, 144, 189 P.ychologioal facti iUustratilll Swedenborss DootdDe of the Soul..44iBepona oC New.Church Socieuee, 3?tJ 8001etlel in the New Chult.h, how theylb01lld be formed, 316 Soul, . .,.halotrical faotsUlllmating8wedeobor(a dooUine of. 44-, 8wedenborg, Supplement to hi. Animal Kingdom,.43"el, Dr., aod Le Boy. Des Guars, _ 41 U . Letter from, 129, 43~ 100, 148, 197, 244. ~9, 385, 434, 482. 530, 58OBITUARIBS. Beardaley, Kr.. Elizabeth,390 Been, Rev. Lewia, 464 PaDer, Mr. Borace, 390~Gamble, ltIn. Eliaabeth, 160 5. THE NEW CHURCH REPOSITORYABDMON1HLY R.EVIEW..1. D. J!lU1BI, 18jt. I I . ADDRESS TO SUBSCRIBERS.APTEJl a delay which we have in vain strove to make shorter, thefirst No. of the second years issue of the N. C. Repository makes itsappearance. The causes to which the delay has been owing, andwhich threatened at one time to prevent the continuance of the workaltogether, have been happily removed, and the way is now clear forthe resumption of our enterprise under new and as we trust hope-ful auspices. The suspense in which our subscribers have been leftfor many weeks demands perhaps an apology; but as it was owingto causes which we could not control, we trust our friends "rill bebetter pleased with an expose bearing on the future than on thepast.It is our earnest wish to be enabled to continue the Repository, at least long enough to realise somewhat more fully our idea of what such a work might be made as an auxiliary to the cause of the New Church.. The general principles on which it was proposed, at theoutset, to conduct it, ,,"ill be still adhered to. We see DO occasion to depart from our progrttmme. It is still our design to make the N. C. R. t.he organ of free, independent, liberal discussion, in which Truth ~hall be the polar star-that Truth, however, which reognises vital alliance with Good. But while we propose to follow out our original plan in its leading features, ,ve shall not deem ourselves precluded from acting upon such hints, as to the improvement of the work, as experience or friendly criticism has suggested durin&, its progress thus far. The principal ground of complaint, we believe, hu been aYo~ u.1 6. 8Addre to 8u1m:riber,.[Jan. certain AeatJinea. in our pages from a disproportionate number of long articles, and those, too, frequently of an abstruse and consequent- ly dry character. We are not sure that this objection is not well found- ed, although it is proper to remark that thorough-going and elabo- rate treatment of topics was from the first a decided feature of our un- dertaking ; and, moreover, that as the Edit()r could not furnish all thematter, he was obliged to make use of such as was offered him. Still I we" are satisfied that an important change for the better may be ef-fected in this particular, and we have therefore resolved to study such improvements in the choice and disposition of our matter asshall at least relieve the work from the charge of tedium. We wouldnot be understood, however, as promising to insert no extended orserial discussions, or to make our pages equally attractive to all classesof readers; this we cannot hope to accomplish; but .we shall stillhope to introduce such a grateful variety into our matter, originaland selected, that a wide range of readers shall find their tastes con-sulted. To tgive a more distinct intimation on this head, we submitthe following as an outline of the intended features which the Repos-itory is to wear in its future issues. 1. A thorough and searching analysis of the various doctrinaltenets of the Old Church, with an attempted exposure of their falla-cies as contrasted with the eminently scriptural and rational charac-ter of those of the New. 2. A larger admixture of scientific and iniscellaneous intelligence,designed to show how far the progress of discovery and the assertionof principles is -. We are l1Iohltdudre... an . . . ot"Thai fill Sir 1. Barrow. From the above facts it would appear that the internal memory, or the memory pecu-Uar to the eplrit, was opened, and that Captain Beaufort was oODecioal of ita .uperior ao-liritfes. This memory, at me time or death, when the external eeD" and bodU, orpalbecome quiescent, awake. to its conscioDs lite, and Is Incomparably more acdw. moreminute and copious in Its details, than the external or corporeal memory. This Intenlalmemory is properly the hook oC a man. liCe, iD which, as hia OWD biographer, he faith-fally ~ eftIY occumm08, even to the most trUltu, moicle..&, aDd enry purpose, iD-1IDti0D, ad thought, eYen to &be moat transient ilance ohis bodily ilhL Thilbook oftJft1I1 man. liCe is opened after death, when, u the Lord _,., cc tUrf .. ttotAi_, toHf"fIIdol . . . tIOt hrlf1.utl, twitA". Aid IMII1atJll tIOIl" holM" (Luke xii. 2). It la a law IDoar constitution, that in proportion as our extemal OrgaDS and CunodoDl become quiee-oeot, or fall uleep, oar Internal orpna and sen.1 become oODICioualy active. Thu, iDeommOD 1Ieep, in which our utemal olpU and . . . . IU8 quielO8Dt. our internal . . . . .as iD dreamt, become 10 activc1, .. ID a few minute. to P" duoaIh -aeDeI, and to wit-aesa phenomena, whieh, if remembered ID our wakiDl .tate, would require muoh time tonarrate. The pbeaomena also ofmesmerllm clearly l1hutrate this, which become the mOleGtIaOrdiDary the more the external eensea, and what Swedenbor. oalll the ,zt,rior tWIt-...u1riMi,u, orebe miDd beoom. quielOenL (See..d. O. 6497,6849. and 9216.) Butwbea, u at clealh, the external orpn. and .ues become .nrtl, ......,.. we ma,NadilylRlppoee that the Internal spiritual olpU aad I8DIe8 awake lDIo the activi" pe-callar to their more exalted nature and life. But ooncemlDB the IDtemal memory -Swedenborg1 ..AreAtIG Ot.elatitl. 2489 to 1494. See also Spirit_I Di4,." 881 to ni,10771 1078, 1079. And Nlpectiqtbedying ltate OCDUlD, and hla relUlOitatioD from the.... _ ..._ .lUI443~ 10 .fB4.-ltIId. ..,... Dtt. 1848. 48. ~S.TR_ .A. JIOCTllDlAL cotiT&A8I. We take the following from a late No. of the uEDlliah Preabyterian Renew, whioJa.IMnreYer, oi_ it wiClaOllt...... We _Ye DO ablohlte YCNOher, tbelebe, for the. . .1lIDeaeea of t1ae atraot; b1lC the ItFle i.lt...me. with it iaten1al enct.oe 011..pipiD.. of thep.t P......orqpn, aDd every ODe acqaailltecl with the pnerallCOpe oC Lather. writ.inp win .....DiIe iD the parapaph but an echo oC hunched .of similarTo theee IOli1ldilUlReIormer the whole oC Pro1lNCaDt Ohrl.-dom hu daDeed Cor tIaree. .turi.. ItID.,be PJe81Ulled that &he IteadJ deIe_t of die New J~ will be ....tiDU,.4Ii......iDr the CalIlti. that have pdleNd JI01Iad thi. doctrlDe, utD daeirrea.a--. . crath of tile OO1IIlter.... let fbrth In the appeaded extract lJom Swedcmboll w18 . .~ , acbow1edced. C& LVTHD. MunuLI: PaOTDT.l.TlOlf OPOlf TJD hTIC~ o. JU8TIftCATlOlf.-I, Martin Luther, an unwonhy preacher of the Gospel of our Lord JeaU8 Ch.ri8t, thul prole.., and thus believe,-That this Article, that faith alone, with- out worb, can justify before God, shall never be overthroWD, neither by the Emperor, nor by tlie Turk, nor by the Tartar, nor by the Persian, nor by the Pope, with all hie cardinals, bishops, eacri1icen, monks, nUDS, kinp, pow- ers of the world, nor yet by all the devil8 in hell. This Article shall stand futwhether they will or no. This is the tme Gospel, Jesu8 Christ redeemed 118fIom oar .m., aDd he only. This most firm and certain truth is the voice of Scripture, though the world and all the devils rage and roar. If Christ alonetake away our sins, we cannot do this with our worb; and as it i. impoeai.We to embrace Christ but by faith, it ie, therefore, equally impossible to apple-hend him by works. I~ then, faith alone must apprehend ClJrilt before wOrk. can follow, the conclusion is irrefragable, that faith alone apprehends him, before and without the consideration of works. And this is our justification and deliverance from sin. Then, and not till then, good works follow faith, as its necessary and inseparable fruit. This is the doctriDe I teach, 8Ild this the Holy Spirit and Church of the faithful have delivered. In this will I abide. Amen." So lDuch for Lather. dogma of lC laidl alone." BayiDI100ked apon that pioture let 11.MW loot upoatIUL Let the UDbiueedjudpnent of the Chriatian reader proDOun08 lIpoa.... oompuauYe cJaima of the two view. 10 the cbaraoter of truth. cc From what hae been adduced let it be wen conaideredz whether to hay.faith be anrtb:ing elee than to live accordiD, to it j aDd wllether to live ac-ootdiDg to It, be Dot only to know and to think, but also to will aDd to do ;fDr faith is Dot in man whilst it is only in his knowledge and thought, butwhen it is also in his will and in his actiOD8. Faith in man is faith of the life,but faith Dot let in man is faith of the memory and of the thought thencederived. By faith of the life is understood believing in God; but to believethole things which are from God, and not to believe in God, is mere historicalfaith, which is not laviD". Who that ia a true priest and good pastor, doeeBOt deaire thu meD may live well, and who does Dot know that the faith ofknowledgea, obtaiDed from hearsay, is not the faith of the life, but historicalfaith Faith of the life is the faith of charity, for charity is life. But althoughthe case is thus clear! yet I foresee, that they who have confirmed themselvesin the doctrine of faith alone and justification thereby, wilt not recede fromit, by reason of their connecting falsities with truths; for they teach truthswhen they teacll from the Word, but they teach falaitiea when they teachfrom doctrine; and hence thef confound those thinp, by safing, that thefraiw of faith are the good of hfeJ ana that these follow from faith, and yetthat the goods of life contribute nothing to salvation, but faith alone. Thusdo they conjoin and separate: and when they conjoin, they teach truths, butonly before the people, who do not know that they 80 invert, and say thesethilip from necesaity, iD order tba& their tloctrine may cohere with the W cri; 49. --,Inlt when they separate, they teach falsities, for th~ say that faith saves, andDOt theIood8 of charity which are works, in this case not knowing thatabri~ and faida act as one, and that charity consists in acting well, and faithia believing well, and that to believe well without acting well is impossible;th1l8 that there caD be no faith without charity, and that charity is the eue offaith and ita soul, hence that faith alone is faith without a IOul and ilia. adead faith; and inasmuch as such faith is not faith, hence justification therebyis a mere non-entity ."-~. E. !SO."That faitl! alone, or faith separate from goods in act, whioh are ROOdworks, C8IIDot be given, may appear from the eesence of faith which iacharity, and charitf is the affection of doing those ~ which are of diefaith, wherefore faith without charity is like thought WIthout atrection, andthought without aftection is no thought, consequently faith without charity i8DO faith; to ~eak therefore of faith without charity i8 to speak of thoughtwithout affection. likewise of life without a soul, of emtere without aD elM,of form without a thing forming, of a product without somewhat prodnciDI.aDd of an effect without a cause, wherefore faith alone is a nonentity,and fro nonentity, to produce goods in act, which are good works, as a good treecloee &nit, is a contradietion, from which that which is believed to be somedting turns oat to be nothing."-.A. E. 190. II The Church is altpgether de8troyed when the truth, thereof are tumed iD..faJaes, and the goods th.reof into evils; that this is done by the doctrine offaith separate from life, may appear from this consideration, that the doctrineof the church is a doctrine of faith, and that the doctrine of life, which is caned-..J theology, is a forensic doctrine, regarded as serviceable to the church atpleasure, but 88 having DothiDg of salvation in it, because nothing of faith.-hen, DotwithatandiDg, faith separated from life is Dot alive but dead, 8IMlcoD.lequently. can save no ODe. It is 8uppoeed that man, from the doctrine offaith separate, can believe that there is a God, that there is a heaven and ahell, and a life after death, that the Word is divine, and therefore that the tbinptherein declared are to be believed; these things man may indeed know, uMlaIIo tbink and in some degree understand from the light of reason, but still lie cannot have that faith in them which will remain long alter death; for the-fUtIt which is of the Itfe remains, but not the faith which is separate from thelife, and every ODe has this life only in proportion as he abtains from evils, anel muDS and is averse to them beca118e they are contrary to the Word,thus COD~ to the Lord; faith from this life remains after death, because itaD. is fIOm the Lord, aDd thus of the Lord with man: from these cODsidera- tiOD8 it may appear, that man from faith alone cannot truly believe in the existence of God, and how then can he believe other thirigs hence thon it follows, that the dootrine of faith separated from life destroys tbe church u to all the goods and truths thereof. That it is 80, has been made ab1lA1l aatly evident to me from such persona after death, with whom I ha. . convened; the followen aDd defenders of that faith, who have only ~leaD8. eel the ontside of the cup and platter and not the inside, after a short ~ passed in the world of 8~irit8, reject all things which they have said and believed to be oT their fatth, and acknowledge for gods, either themselvee CIf othen who excel in power by means of arts well known in heD, yea, they deride the w&hs of the Word which they called holy in the world."-.A. E.T9G.EXTRACT. " All the willdom and a1l1be felicity of the aDpls of h_"n i. from good by truths,... , dae quantity and qllality of wisdom aDd felicity with every ODe there i_ accOldiDI 10 1be quantity aDd quality of the good from wbich truths are derived, wherefore good i_the vel1 ~ or the angelio life, and consequently the essence oC heaven Itself; they therefore who plaee &be all oC l&1..don in .ilb alone, aDd nodIt. . thereof In good Worb, caBMI ht abat heanD apiut thaauel"., for the, make loodDeu, w)a.-la0081IIII." MOOGDl DOl .DJ" o._icIeraIbl, aDd wbRe pod Ja DGC, . . . ftiI Ut w" eriJ AI, . . . . . . . .-. ,11. 50. 18 [I....DIO.IIL I Dr. Buahnell. Dew work, 1& God ia Chrilt." mendODeC1 oa.1onD., ...., ID8etI, we areiDformed, with a wIde and rapid aale. Contrary to Ihe 1I8ua1 cultOm with authors aDdpabli8hers, no copies or it, we belieye, have been seDt Cor notice to the rellrioul papenand periodicals. Whatever may have been the mouve Cor this policy on the part oC theauthor, the Inference is pretty plain that he did Dot consider the aancuon oC editors u atall esiential to the we of the work, nor their judgment, perhaps, ofanJ great account In reprd to ita merltl. Be 1. dODbtleu aware that he can proad. blml8lfUtde clemency,ID view of his bold positions, ftom the corpl editorial, who are usually swom to the wordsof the several parties and IeCts whose baunen they display. Having moreover reIOlveclto eschew controversy, he would spare himeelC the provocations to reply which periodicalodticillD migh& be CODtiIl1l&Dy ahowering about him. cc Some penona," .ys he, " andoi-pate, in the publication oCtheee dilC01lJIe8, tbe Openinl of another great religious COb-mn-er81. There may be lOch a controversy, but I really do Dot lee whence it is to Gome ;tor, as regards myself, I am quite JESOlved that I will be drawn to no reply, unless th~rela produced against me 80me argument of 10 Ileal force that I feel myself required, OI1t orsimple duty to the truth, either to surrender. or to make important modilca&iou. in thenews I have advanced." We are glad to read lach an honest avowal. but Dr. Bomnellwill excite still more sarpriee in the New Church than he now does in the Old iC hemould ever feel the force or an opposite argument to euch a degree as to compel a cc lur-l8Dder)" of his Prel8D& yiew8. Such mrrendem are DOU to neYer witneued. IC Dr. B.Ihould hereafter reoede from hia preeeDt pound it will not, we opiDe, be iD oDUeql*loeoCthe superior logio of aD adversary, but bJ a procell oC eelf-OOOYicdOll. Be may"hJmeelfcompelled to qai the stand-point he has now reaahed, Dot, however. to go back-ward, bpt to go forward; and this is no real le surrender" oC an, thing already gained, atleast in any other eense tban that in whicb ODe surrenders the state of boyhood when heenters upon that of manhood. We have received one No. ofa weekly rellgiouI paper entitled le The Medium," pub-lished at JacklOD, Kich., and ~ted by Rev. H. N. StroDltaDd clnoted to the iDle. . . . 01the New Church. HanOI received DO labaeqUeDt 1.... we bow DO& whedaer the paper11 oontlD1Ied. If it be W8 should be happy of an exohup. A London publisher wriIM that saoh is DOW the demand in England for Des Gaptte Lettera to a man or the World." Ihat he hasjuI publi8hed a reprint .roar ed1dOD. Mr. I. 8. BodIon, New Churcb publisher In London, bu o1fered a premium or 10,or 100, for a work Ob Marriqe, to be entitled ;-"ltI-n.p tIN __ I&ol, Df all nlatiou ;ill elen. ot& tAt Order tJfItl Well-6n., Df BuI, J tlttd it. i...,..,...t -Jl---e Oft 1JIG..Etrttalltate." Mr. H., tbe oft"erer, remarkl upon the proposition cc The lam of 20, f.but a small remuneration for such a work as that proposed; but it i. better than publish-iJ1 with a certainty of loa; and by the rever.ion oC the copyrilht the author may eYeDt-uJ1 reap further beDelt. However, such as it la, I o.r it to the CODaideratlon of &bole 1who may be iDterelted in the matter, with great good reeun,. The name. of the enmi.Dell or jndges, aDd the coodltlons to be observed b, the writers, win be duly published Jas no communicationa will be expected before the lit of December next. I have leIectedthe subject of !lardap beoa1ll8 it il one that is Dot au1BcieDtly considered and app. .elated eyen iD the New ChulOh, althoulh SwedeDbol has ueated the IIlbject la 10 eIl-1Ilhtened. and boty a maDDer; and also because there ia not among oar publicatioDs an,popular work at all oalculated to recommend the Jmportant views of the ohUlOhIIOD it to the noeptiOD oC mankind pneral1y. SbODld this propoli&lon be the DleaD. or. . . . . . . . . . _M are oompeteo.....D. there are blaD7 Roh In the olaaroh-to cIiaII 51. IMirthe ca1U8 to" IDbjeet, .... alGId a. die aiel or tMir ....... a . . . .dOD . . , 01he . . .-al&." ne 1Mt No. of the LoDdon New Charoh Qaadedy (OcL-Dec. 1848). iD .,.aa, oC the. . . . .t p.-pecta of the New Church employ. the followU1llaDpap ;-. &iDee the ....Iati.Pa impuled through Swedenborg, the liIht whioh claWDed iDto his miDd haa peIletraled,MCOIdiDa to his plftiicDoa, and &he expectatioal oC the New Church, through a tho." into this lower world; and j. now cWruaiD, itaelC OD all hands by the apaoy ordie pre& A. few Jean 810 the eoiDoideuces between len8Jal literatul8 and that of tb8New Cha.rch were few aDd remarkable; 10 that i& wu oomPuatiftl1 8UJ to polot &belli0IIt, aad catalope their reawta. Now, it would be DeoeMary 10 coun& them in battaliou idae mental horizon, in abort, i.lit~tiq up all alOud us, aDd, turn in whatever direotiOlawe may, the kindliDl rays ate seen stretching upward to the zenith, where, with the .".of faith, the New Jenualem may be eeen coming down from God out oC heaven. Tospeak without a metaphor, certain great truths. of the lut importaDoe to man, Pill."weIfaJe, which were elicited b, Swedenboll Crom the Word or God, aDd con8rmed bJllis ape.rieDce iD the apiritual world, haft 10 pernded the . .era! mincl.iDee hie time.as 10 be UDderpiDg Dew and lurpriaing developmeots through the miDd. oC men . ._ve Bever received them by an, outward channel-who are either Dot at all, or but . . ,IUclatl,.. acqoainted with cbe oompreheDaive claima oC&he New Church to be reprdecl.theclOWD of all form. dilpenlauQDLJJWe ullders1and that a work by a New Churchman hi lOOn to be put to prea. OD tbBI1Ibject of the Mi_imy. in which it il maintained that the ftuaction oC teaching In theChuroh i. a form oC spiritual ,charity ,and that the laWI of the Miniltry are the laW! ofCharity iD that apheJe or its operationl.From the last or Feb. No. of the Intellectual Repoeitory we learn that a pamphlet bulately appeared in Enlland, emuating from the Roman Catholic College at Olcott. nearBirm inglaam, entitled, cc Remarks on Nobles Appeal in behalf oC the Doctrines of Swe-deDborc." Not having seen the pamphlet DOl been informed of Its character or scope.we can _, Dothing on that lCore. although it is euy to conoeive that a oritique OIl . .doetrines oCtbe New Church written by a minion oC the Papaoy-a IJstem which Swe-denborg doe. not allow to be a Church, but merel,. a rellrton-would ftDd abuDdaatmatter for condemnation ud conllagration. However this may be, we lee it 8.IlIl01lnoeclthat a reply is being prepared by the ReV. Mr. CU.old, with an early copy ofwblch wehope to be favored.In the receDt eD)igratiou to CaliComia a cOl18iderable number oC oar N. C. friencla,from thil city and elsewhere, have cast in theu lot, and from IOme of them we han 0b-tained . .uranoe oC epistolary communicaUoDI after their arrival. We tnlIt they ma1 belDltrumental, by their labors, in opening richttt miD. oC spiritllal wealth than aD1 thatare dug by spade or pick-axe-that they margin the Dew oomen tidiDp oC a IaDd of1IBIpeUabl, more opulent stores than lhat to which they have mipted;tho11lh cc &be ItoDeIoC it," in the IaDpap oC lob, ca are the place oC _pphirea and it hath dalt or aoW(Bd. gold-ore). Ma1 they lMs ellabled to impreu their CeUow. with the conYiotlOD tha&CC there is a pam which no fowl kooweth, and whioh the vulture, eye hath Dot eeeD. TIledepth _ith i& i. DOt in me J aDd the sea eaith it is not with me. It ClUlDot be IoeteD foraoId, nei&ber IhaIll1lver be weilhed for the price thereof. It oannot be yalued wj th the aoWor Ophir, with the precious ODYX, or the _pphiro. Th~ gold and the crystal eaDDotequal ita and the esc~aup oC it shall not be Cor jewe1a oC flDe lold. No mendon maD bemade of coral or oC peUla. for the prioe oC wi.m i. aboTe rubies. The top.. of Ethlo:,la gall DOt equl ia. _llber 1baI11t be n1aed with pue plcL Whe11G8 tb_ lGIDeda 52. AI... .., .... [J&II. 1_....... , AJUl.aa ,. .,.. LoaD,ill tile,...~ 18 WI8DOII, of ............AJQ) TO DJrPA&I IIIOJI Uato ........., --..a, ~ nu. I ~A"".A plDphM, or . . lOll of prophet. DntlertUee III a late No. or the MWfIt IImIW to""01 the deetlDy oC die Pope ha the following .etch 01 folare deftloPmema in ItaIy.-,. TIle qaeedoD BOW !88UN, What ta to be the destln, or the Pope If the Itomaa tltroae... deputed, as both the pJedlctioll and the Romu people declare, what wIll be hi, . .1. . . .pe it will he cWlaalt to defl8nDiae this point de4Dltely. Amidlt tile multiplicity of..,..,alati0D8 abroad. IMW of daem .wt, eC C08188, be erroaeoal, and . . WHI," _.TItoIe wbo haYe read the wri. ..late work onThe Re8tltatloD. the Fall of Babyloa, ju,.,....ID riewt .. to hie fbtare co.ne and destiny. It i. briefly this: That a 1..- will _ft. . tbnDed among the Italian gcmmunents, tell In nDmber, to restore the Pope to hi, tblOD8. I DO faith la any or the peat continental nadona,-nch .. FruGe, or Aaltlia,-i..telferin. in tha "lr with an armed force. But the lelected in.tramen.. 01 theAlmi_ lift theJr power, 1tIeDfdI, aDd kingdom to the Pope, are ten kinp whioh haw . ..,.. power, jll h as the Italian pemm8DtI aN. The refusal oC the BAMnan people. . . . . .ft . . . BoIiDeII, will eau. the am.to hate that oity, make her deIolate . . .Mked, . , her ..... aH b1Ull her with Ire, a. foretold iD the 17th or BeY. Ba, tM.lrttaal power of the Pope wUI be rather etreDgthenecl than weakened by .oh a ~. . . . A DeW oeatle will be IODght aDd found i bot it wUl Dot be either PIUl08 or dieUaited States, as a permuent establishment. The peat error of making Rome, ID. . . .01 Jeruwalem, It. PeW. patrimouy, win be attempted to be retrieved; and the Jd. . . . .Qf God .-toEed to )lout ZiOll, Wtead of retainiDl tile throne oC the Cmaal" One of kiD.,. . . tell(wIlD is ODJ, a duke, by the way--duke oCTuec&DJ) haa alread1 run away like the Pope and needs restoration himself before he can render much eervioe ille&odDI that oC his HoUae.. As to the other items of sacking the city of Rome 1br iu Ulti-paJMlC1 aDd aanlferriDlthe leat oCpapal dominion from Rome to Jerasalem,.ia , be espeot.ed to take place about the .me time with the litmal Second AdftDt.The DlIIDeIOa readers and admirers oC the Rev. S. Noble oC LoDdon will be griewd ID~ tiom the loUowiDI utract of a letter lately received, how .vere aD a1IllotloD Du....... him. cc The on11 aoo18 I have to o1ler (for silence) iI the failure oC m1 aiabt daraalh the lormatioa oC cataraCt in both eye., joined with the hope which I then eater-. . . . that, thlC)1l1h the meau I waa using, the aight would improve. 10 U to make writ... . ... dU&Cult to me thaa it enn then wu. The oODuary has been the cue, aDd I.... deter the duty DO looger, lell in a few week. more I should be unable to execute it asd. You lee that I still ea. write j but I cannot aee what I write, ecarcely, whether alae pea marks the paper, and if the ink fails to flow, I often am not aware oC it. But I 111))- pe. I ma" ftom habit, be able to write .omehotD. 10 long as r can see where the pea is. Ih" 10lll been unable to read either print or writing e%cept with the help of a gl. . oC a quarter an Inch rOODS, which only takes in a word at a time; and this I can do lor but a abort dme together, .. 1& strains the sight excessivel" and tends to aggraftte the COWl-.plaiD&. Daring the last six month. I have had an operation performed tbree times upoll one or my eyes by one or our moat eminent eye mrgeons, and he 18" that by repeatingthe operation_"raltIm. more he e%pects that the obstrnction wiH be removed: bDt I Bee no llpa or it .. yet, and ftDd it dlfticult to retain any hope. With tit., eye I can di..ttapiah nothing but the light." We may here ObaeIY8 th8.t the letter containing the aboft paragraph ia writtea ID a hand oC rematkable neatness aud clearness, showlnl Dot theleast indication or having been penned under circumstance. such as the writ6r here de- ICrlbee. The linea are allstraf.bt, the word. distinct, never ranntng into or ",.a1 60IIleach other, aDd the punotaadoll .. nice and accurate as It It were copy prepued for thepriJder It 11. . . . . . . . culolJl, .. DlastradJll6e ...... or..... bUlt. 53. THENEW CHURCH REPOSITORY ANDMONlHLY R.EVIEW.=rei. 11. rBIRlJiRI, IUt. 11. J. ORIGINAL PAPERS. ARTlCI.E I. ON SPIRITUAL MEDICINE. 7rafUlatltlj,om tAt Pr",tA 01 Ed. RicMr, !(If tA, N. C. RepoIilory. AMOBG all natural beings, man is the ODe which can be most sue-eessfully studied under a. point of view purely moral. There is aeommon source of spiritual life, which animates all beings; eaohtakes from this source according to its organization, one more, 811.otherless ; the perfect organization of man enables him to receive morethan all other animals. Intelligence does Dot result from suchor such an agency of the parts; but the perfection of the organ. isthe necessaryconsequence, after perfection ofthe intelligence. Thereis DO physical influence of the organ upon the thought; on the con-trary, there is spiritual influence of the thought upon the organ. In vain has Helvetius said that thought was a secretion of the brain;this assertion, repeated in some works on physiology, is 88 unbecomiDg in expression, as it is incorrect in theory. The brain does not secretethought as the stomach digests food: it receives only a movemealwhich it communicates to the rest of the body. At the extreme ter- mination oe the nerves, we must always 8UPP0se, sa~ M. KeratJ-y,BOmething which is not matter. This something which evades our senses, is that moral faculty which receives everything from above.Cabanis in vain sought the mortal being in the last fibres of man.The volitive determinations, compared, establish an order of life diC.. ferent from that which proceeds from the instinctive movementL Itis these determinations which demonstrate the moral power of maD,and in which there is no intervention of the most delicate anatomy_ Gall and Spurzbeim have reduced all the functions of man into two kinds-the affective and the intellectual. These are two moral pow-~ which in the last resort, are the origin of all the movemeatB of ID8D ; he does Rot perfonn a single action without the intervenDon 01 YOL. D.4 54. On Spiritual Medicine. [Feb.the will which is the source of the affective functions, and the under-standing to which things intellectual are referred. " All the modes of thought which we observe," says Descartes, illhis EletneIIU of Philo6ophy, " can be referred to two universals, oneof which consists in perceiving by the understanding, and the other indetermining by the will." The phenomena which depend upon thefaculties of the soul, are not comprehended by means of the organ-ization. Matter does not give here a quality which it has not; allcomes from above-the intellecual faculties are above the organswhich receive the impressions, and do not result from their mechan-ism; beyond the study of the physical man, is. the science of the intel-ligent creature. The telescope does n9t bring the divinlty to sight inthe infinite space of worlds. Nor does the scalpel of the anatomistlay bare the -human soul under the mortal envelope which covers it ;it is because God and the soul of man are not material; it is becausewhile here below we are wanting in the senses which present themto. view. Nevertheless, we have a right to affirm the~ existence,since we can prove it by effects, like all the wonders of nature. It is not enlightened physiology alone which recognizes the empireof the soul over matter; the science of the human understanding,better apprehended at this day, returns to the acknowledgment ofthese tmt1w as old as man, but which the spirit of system has so often~erverted. There is DO influence of material objects upon thethought, but, on the contrary, occasional influence of the soul uponthe sen88S. Aristotle has said that nothing enters into the intellectwhich has not previously been in the senses; an idea upon whichslieptics have based their irreligious scaffolding, expressed in thesefew words. " Everything enters the mind by the gate of the senses." Leibnitzadded this necessary restriction: "except the intellect itself." Infact, according to the modifications which the organs of the senses receive from external objects, the thought descends into these organs,and perceives impressions from them. It receives notice through thesenses, of which it is the only regulator; it is not produced by their action; it is not the sense which perceives, it is the soul which per-ceives by it.A moral emotion does not result from an extemal impression; thisimpression, uniform to the organs of several men constituted in thesame maDner, affects one differently from another; it is the soul which appropriates to itself the impression differently i at the sound of the voice from a beloved object it starts; at the sight of a beautiful hori- zon it muses delightfally; it is the perception which makes a seat for the sensation. Now this pertains to the body, the other to the sou] alone. Man is all understanding and will; the organs do not give birth to thMe two faculties; on the contrary, the faculties direct them. Would these lips move if the thought did not flow in with eloquent words 1 Would these hands know the pressure of friendship, if af- fection did Dot stamp its action upon them 1 It is then the soul which sees in the eye, which listeDS in the ear, which feels, in fine, in all the0lpDL 55. lY.] On Spiritual Medicifle. 11 It is asterlishing that 8 theory 80 simple should have beea unknown,and tltat superfi~ial soience should have so lQllg persuaded us thatall tile moral impressions spring from the sensations alone; thus, tolove., was to feel; and to pray, was no doubt to feel also; aDd herewe see the origin of that wretched habit of seeking a physical theoryill the explication of all the intellectual pJaenomena. If man wereaeasation only, he would be an automaton; we are pa.Clsive in sensation,but perception is a moral power, and consequently it is active; thUBiD the phellomenon whioh writers on mental philosophy give as the only cause of our ideas, I see two very different actions.; I see theconcurrence of two very distinct faculties. In every corporeal actionI am not limited to feeling. I compare. Now, in this comparison, isthe certain part of an agent different from that which passively re- ceives the impression. In every action, the soul acts successively, though it appears to actsimultaneously, as if there ,vas but one cause of its movement;the thought precedes the speech, and the will precedes the movement.At the very time when the metaphysics of the sensations was re-duced to corollaries, and taught in the schools as something strictlydemonstrated, the author of Emile gave it the formal lie by deD)ingthe principle upon which it supported itself: "To perceive," said he, " is to feel; to compare is to judge; to jodgeand to feel are not the same thing; by sensation, objects present them-selves to me separated, isolated; by comparison I remove them, Itransfer them, 80 to speak, I place them one over the other to pro-nounce upon their difference and upon their similitude.". The me (71WJ) then still finds an asylum in man out of the senses.Imagination, hope, the whole moral world, in fine, has then anotherexistence than that which it appears to hold from the impression ofexternal objects upon our organs. Religion. which is the nourishmentoC sensible souls; hope, which consoles so many unfortunate beings, have another guarantee than that left them by a science, which, ,discovering nothing besides the sensations, led almosi to the convic-tion that everything terminated ,vith them. "Not one case can becited," says Dugald Stewart, " where sensation and intelligence ap-pear to result from a combination of material molecules."-SketcAe.of Moral Philo8ophy. There is then a Dloral power in us; and this power, which the or-gans of the body, by means of the will obey, modifies sometimesthese same organs without mans being conscious of it, and perceivingthat the vill has had any part in it whatever. All physicians ac- knowledge the influence or the moral upon the physical; in attribut- ing this in1loence to an excited imagination, they confess by the &erm it8el( what they refuse to acknowledge; indeed the imagination, whatever definition may be given to it, is always found to be in the last analysis a moral agent. Words do Dot always discredit thingswhich they seem to oppose. The physician confesses that such or such a passion often produces upon the sick a remarkable change; now, this chaDge is the eWect of a mora1 power; here the body is moved by some iDcorporeal power, 56. 0.. Bpiritval Me_ne.[Feb.Tb~ physieian will aplain these eWects by the different movementsof the animal fonctions-; but his explication, however teehnical andhowever strict it may appear, will be insufficient, unless he takes 10-count, above all t of the principle which caused the movement; now,this principle is an idea, a sentiment, something, in fine, which fallsnot within the domain of the senses. There is an interior man which animates and modifies the uteriorman, it is the former which feels pain in the limb, which has beenamputated, and which consequently DO longer exists in the the latter.Immaterial life su1rers no divisions, it is entire in the sanctuary ofbeing; bot it manifests itself di1rerently in the different subjeets.This amputated limb which is never repaired with certain individualsof the first classes of the organic kingdom, is reproduced amongsome of the lower classes. That which we would take for a miracleis here an ordinary e1rect, so true it is, that there are in nature wonderswhich almost always realize what the most exacting imagination de-mands. We might enumerate thousands of examples of corporeal .actsproduced by the moral power alone. to which, to be understood byevery body, we give the name of imagination. How often has notthe invalid on the way to the springs, obtained relief from hispains before arriving at the end of the distant journey which he hasundertaken t Taking leave of home, the imagination becomes excited,and this imagination cured him. Who has not heard of tbe man under the scaffold, who at the moment that his reprieve arrived, felldead from excess of joy 1 The dumb son of Crmsus aroused by astrong sense of danger, found in his filial piety, the voice which naturehad denied him. How often has not the simple seal of a letter longexpected, sufficed to upset the most intrepid minds? Who has not readof the nostalgy, a disease altogether of the mind, which has filledhospitals with young soldiers who had escaped the dangers of battle This moral power from which is derived the sense of suffering, isthe same which deprives the being of the sensation of pain. In theexcitement of the moment the warrior does Dot feel the wound hehas received, his eye is turned away from the hurt before thewounded part hu communicated it to the sensorium: it is not thatthe sensorium has received- no notice of it, but employing the nervoussystem in another sense, the man was inaccessible to pain. It is thissame phenomenon which has been exemplified in 8 most striking man-ner in those persons whom a powerful exaltation of mind led to facedangerous contagions without experiencing the least effect. The self-devotion of Belzunce, at Marseilles, is well knoWD. "Since the imagination," says M. Droz, "can overtbro", our phy-sical frames, why cannot it also restore them 1 Among cures almostincredible, and which man) persons assure us they havE seen andcite as miraculous, doubtless there are some real ones which the ex-altation of a powerful faculty has sufficed to produce." Upon this subject, the author of The Art of b~ing Happy, cites thisfact: During the siege of Lyoas, when the bombs fell upon the hos-pital, the terri1led paralytic. rose up from their beds and Sed away. 57. 1849.]IThe committee appointed by the Academy of Soiences to examine magnetism, reportfn that they have seen the imagination when excit- ed become powerful enough to produce crises, cause them to cease, aDd arrest the speech in an instant. We find intheir report these remarkable expressions, which we transcribe word for word: " What we have learned is this, that man caD act upon man at any moment and almost at will, by exciting his imagination; that the action which man has upon the imagination can be reduced to art, and conductedby a method upon subjects who have faith." Distinguished physi- cians have noticed examples of cores produced by the aid of theimagination alone. One of them declares he produced abundant IWeats by presenting to the sight of a sick man an innocent drug fora sudorific. A strong will, says another, can cure some diseases and hasten the cure of those which attack us. The moral power, adds he, communicating itself to the physical, aids in throwing off the conta-gion. A celebrated physician said pleasantly: "I would hav, diedliIuJ Qrwther, if I had u,;,lled it." These words, reduced to their trueseuse are a testimony unintentionally rendered to the empire of the will over matter. Some have gone 80 far as to say, that the extremedesire of seeing a beloved person could retard death. We should notcoDclode from these words a new theory of immortality, but the ac-knowledgment of a moral power which may become a remedy.It is this power which Condorcet appeals to when he tries to provethat the Stoic philosophy which professed to escape from pain, wasfounded in nature. " The Stoics," said he, " rightly judged that theycoald Dot oppose to the evils to which we are subject by nature, a rem-edy at once more useful and certain than to excite in our souls a per-manent enthusiasm, which, increasing at the same time with the paiD,by our efforts to bear up against it, would render 1L~ almost insensibleto it." The authority of this philosopher ,viII not be called in questionin this matter. For if a mechanical expllWlation of this phenomenabad presented itself to his mind, we may be sure that he would haveavailed himself of it.How many remedies have charlatans produced of the curative ef.fects of which chemica.l analysis has demonstrated the impossibility?Doubtless there was an impossibility of a real action of such an objectupon such an organ; but there was an influence direct and certain ofthe soul of the sick man upon his body; he took the prescription witha confidence without bounds, and this confidence, altogether moral,produced an effect wholly material. 1hat confidence was a force, apower; it is that which the physician acknowledge., when he so oftenexclaims at the sick bed, ,. courage I courage!" He well knows thatthe firm will of the diseased coonts for something in the cure whichhis skill means to attempt.The infiuence of one soul upon another is as incontestible as thatof the lOul upon the body. How often has not the physician observedthe effects of his presence upon the sick 1 How many fathers andmothen who can testify to real impressions which they produce upontheir children 1 A great captain electrifies with a word those whoare about him; he makes of a pusilanimolls spirit, a courageous soul,which faces daIlger, and feels no pain. There is a spiritual influence 58. [Feb. here vhieh it is impossible to mistake. Our souls unite, because they are of the same nature. It is those who have most soul who most.sensibly control others. Tacitus relates that Vespasian made use or this irresistible ascendency which sllrrounds power to cure, in Egypt. two sick persons who ,vere brought to him.There may be some truth in the effects ,vith which exoTcisms have been follo,ved; superstition-itself hR.s a moral force oC which the re- 8111ts upon the body are undeniable. The grossest error has conse- quences. The mind attentive to a prophecy, which concerns it, ma.y see it realized. The moral power of soul upon soul is prodigious" and the very dangers which are the fruits of it, bear witness to its own greatness. There would be no need of so much watchfulness over the exercise of our powers, if they,vere of a material origin- bodies do not mutually penetrate each other. Contact does not produce fusion of one into another.But this power which the soul of a.n individua.l exercises upon its body, this power which it receives from another, whence is it derived 1 Reason and philosophy answer that it is Dot inherent; it is from some other source. Man is Dot the SOUTce of life, ht is only its organ; he is not the principle of immaterial power, he is only the receptacle. This power appears to us as if dependent upon ourselves; we believe we have it in ourselves, we imagine we transmit it by the sole action of our will; but thispowerful will is given to us only tha.t we ma.y be free orga.ns of life; without this precious gift we would be automa- tons. The poer which we exercise, is communicated, and we merit or demerit according to the free use which we make of it. This is a philosophical truth which the science of the physical maD esteelDs of no value. Without this condition of our nature, the divine. influence would descend into man as into an inanimate being; there would be reception, but no conjunction.If the life which descends int() man did not seem in fact to belong to himself; there would be no morality attached to his actions; virtuous without merit, and guilty without remorse, he would have nothing which should appertain to intelligent nature. Suppose, on the con- trary, this independent will communicated to a being who neverthe- less receives all from another source, is it not true that the free use of this faculty will constitute all the nobility of his nature 7 In humbling himself before the Being who gives him life, be will acknowledge him- self a debtort recognize the bestower, and worship will be the conse- quence of this free sacrifice of man.This is the idea which was felt by him who exclaimed with 80 much eloquence: "Being of beings! I am, because Thou art; the most worthy use of my reason is to humble myself before thee; it is the delight of my soul, it is the charm of my weakness, to feel myself overwhelmed by Thy greatness." The author of the Philosophy of History thus ex- presses himself: "MaBe for liberty, man was not destined to be the subject"of imitation ofsnperior beings, but every where he is led to this happy opinion, that he acts of himsel" Man r~ceives everything, both the impressions of externa.l objects by his senses, and immaterial power in the moral faculties which are its re- 59. 1841.]ceptacles. The affections and thoughts descend into the human mindaccording to its state of reception. Thus there is influence from theother world upon our moral faculties, as there is this worlds influenceapon our physical organs. Man is not a being detached, having thepower to create; he receives and combines the elements which hehas received. Enthusiasm descends from above, 88 the etymology ofthe word expresses it, which signifies God in UI ; the imperfect meta-pbysics of the sensations will not explain how this state is producedhy the contact of our senses with external objects. These may bethe occasion of a sudden inspiration, but they cannot be the cause.If the moral as well as physical life were not communicated tomao, he would possess it in himself, and then he would be God. Anindependent life, which has no source but in itself: l life which ofitself is self-sufficient, belongs not but to the self-subsisting and onlysubsisting Being; that is called self-subsisting, which alone is; andthat is called only-subsisting, from which every other thing i~. Oaraffections are warmed from the divine fire, our thoughts are purifiedby light from the supreme source. If we refu~e to approach it, webecome blind. The Pythagoreans who knew these mysteries of thesoul, called themselves the living, in contradistinction to other men intheir view plunged into the darkness of death. It is in this sense thatthe Scriptures also call those dead, who do not partake of this moral life. "Let the dead," says Jesus Christ, "bury the dead."There is, then, one common source of life, for all beings; this source I call God. Mallebranche4lr defines it with just reason-the place of spirits, &ct space is the place of bodies. Plato says that it isimpossible to exeTcise the least influence upon men unaided by 0, su-perior power. Man has, indeed, the will to act of himself; as we haveexplained above; but this troth, that he can do nothing withoutdivine assistance, is so deeply engraven upon all hearts, that impostors themselves are obliged to have recourse to it, and profess themselves to be the messengers of the Most High, eVtn when they are acting in a sense opposite to that of the divine influence. Hypocrisy proves virtue, as the exception p:r:oves the rule; this, the testimony of impo.- tors, itself; confirms the opinion that God descends into the human soul to render it the agent of his will.The nearer the approach to the Divinity, the greater the genius, the more the man becomes elevated. It has been remarked that everyman who speaks of God and the soul, with conviction, becomes sud- denlyeloquent. The nearer the source, the greater the power, and his eloquence is the consequence of a ~ore intimate commerce with that order of immaterial things which we deny, because we never seek it where it is. ..Pythagoras had remarked this phenomenon, observed so often since, Richer here approves of the idea of Mallebranche, because he explaiDs himself bY means of the theory of degrees, of which that metaphysician bad no k.nowledge. With- out tbis theory, the opinion oC Mallebranche may be dangerous, and has b~n justly CeD- eared, bat developed by Swecleaboq1 theorr oC degree., i& pr~DtI no duger, and tl above all criticiam. 60. that in a temple, man, penetrated with the divine-presence, "takes, 80to speak, a new being. Plato, Senec~ MarcUB Aurelios, philosophers of all ages, affirm that it is from above that these gifts descend, which.hine with certain men, and make them beings superior to thOle oftheir species. Sacred history gives us an example of this change.The apostles, after having received the Holy Spirit, became new meD.Their ascendency was such, that communicating to others the heav- enly power with which they were filled, they exercised towards themthat spiritual remedy, the effects of which are verified in the sacred books. In quoting the apostles, I must not forget to remark, that in thisthesis, I consider as proven the historical testimonies upon which itis 8Upported. If a physiologist should call them in question, he would relinquish his science, and his denial would be of no value. It beloDgsto the historical critic to destroy here facts of which another and dif- ferent science is not the judge. These are facts, which, if you reject, diBcUlSioD is at an end. If; on the other hand, you admit them, then substitute a theory more probable t~ that which I here expound to you. The existence of another world, whose influence modifies ours, is a thing acknowledged by all thinking men. Nature produces nothing: of itself it is but the plane upon which life operates. Life is without or above it, though it makes one with it, as the soul of man is itselfdistinct from the body which it animates, and with which it appears to identiC)" itself: The order and wisdom which reign in the universe, are not.the fruit of the fortuitous reunion of the parts of which it is composed. That which has not intelligence, canuot manifest any. There is a real influence of 80methiDg upon the mind; now aB there can be no inftuence of nature upon nature, that of which we speak must necessarily come from the very principle of all things. The ancients recognizing the causes of all thiDgs to be in the spiritual world, the word Manes, according to Festus, was given to spirits, because they believed that all terrestrial objects were subjected to the power of the shades or ghosts, and that emanatioDs proceeded from them which were diffused round about; manes quia ab eia omnia man- antur. To this t~.stimony of superstitious credulity may be added that of enlightened science: "There r~.sults for man," says Cabanis, Mthe idea of a wisdom, which has conceived the works of creation, and of a will which has put it in contribution; but of a wisdom the most high, and a will the most attentive, to all the details exercising the ~08t ~xtendedp~wer, ~it~ the most min~te precision." TblS wisdom, 80 hIgh, this wisdom so attentive, man has been created to compreh~ndand communicate them. If the ideas which are formed of the divinity, do Dot always answer to this 888ertion, it is because they are not correct. The principle of this world whence proceed all possible influences, this principle is God, and man is the recipient of the divine power. The" supremacy of lI)an," says Bacon," haa no other foundation than his resemblance with God. Every man has within him this receptacle by which he becomes an image of God, by which from 8 sensitive animal he becomes a religious anima) : it is 61. I".] 8.tile priviJege which distinguishes him from the brute. It is the imprescriptible title of his excellence. All philosophers have recognized& superior principle, which iDspires our thoughts. Material movementshaTe C&118e8 which depend upon the ordinary course of the laws ofnature, thole of man proceed from a superior order." J. M.IpriJllWd, o.(CoftClwled in OU1 taaI.) A.BTlCLE D.AN ESSAY ON ORGANIZATION. To elementary substances of Chemistry are few in number, andsimple in character, but their combinations are infinite. They are the pieces which constitute the great kaleidoscope of nature, present-iDg us with the numberless forms which challenge our adniiratioD,while they ba1Be our research. Many of the links in the chain of or-ganization, are even invisible to our eyes. A single cubic inch may con- tain millioDB of infusorial animalculm, each one of which possessesdistinct org&DS, and enjoys an independent existence. Again thereare thousands of plants which only the revealing powers of the micro-scope have brought to ourknowledge. From these, our investigationsascend through countless myriads of forms to the banyan tree, withits hundred tmnks, to the whale, the elephant, and the mastodon. orall these fonus, from the minutest vegetable germ, to the giganticquadruped, it may be said, that their story is but a repetition of thechronicles of man, for like his their career is marked by birth, growth, busy life, reproduction oC species, death, and total decomposition.Next in interest to the mystery of our own consciousness, is the inquiryinto the circumstances and laws which govern th.e evolution of de-finite forms, from a structureless material. The hypotheses offeredfor the explanation of these phenomena may be reduced to two classes ;those which accept the Mosaic account of the creation, and thOlewhich deny all spiritual forces, and view the world as a mighty me-chanism self-existent, and self-elaborated. The misinterpretation ofthe first chapter of Genesis, has been productive of much mischieThe literal sense of that chapter enforces OD us thtt following deduo-tiOD: God, by his spoken word, created the solar system, in six days,all the geological strata, mineral, vegetable, and animal depositionsappearing almost instantaneously, and inn,u.This is the Proems-tean bed whereoD, in the opinion of many, every system and everyhypothesis must be measured. It. supporters stretch every diminu-tive argument and lop 01 every exuberant fact to accommodate thestate of scieDce to this Biblical cosmogony. Philosophers of distinc-tion have been persecuted with virulence because their discoverieswere 8Up~ to militate against the infallible standard. And, evenat this day, the sword of popular censure is suspended by & hair over 62. LFeb.the head of the independent thinker, who gives more credit to scieu-tific researches than to the exegetical dicta of the reverend savans ofOxford, Princeton, and Andover. We are rejoiced, however, thatmany liberal and cultivated minds have given up the hypothesis, asuntenable, and look on it as fairly open to the graceful satire of Lyell.That prince of geologists compares the advocates of the Mosiac ac-count to a party of philosophers with a religious belief that the worldwas but a hundred years old, poring over the antiquities of Egypt,and framing fanciful explanations for the appearance of her mauso-leums, her obelisks, and her pyramids.The rival system is the scientific creed of loany men who have re-jected Divine Revelation, and peered forth with unassisted eye intothe dark night of natures mysteries. It la.ys great stress on the ac-cumulation and arrangement of facts, and recommends extreme cau-tion in the deduction of inferences. It maintains that inherent prop-erties of matter have developed the original chaotic mass into theinfinite forms of beauty and sublimity, which we see around us. Ofthis materialism, the" Vestiges of Creation" may be considered a prettyfair exponent. The arguments of that book are based on the follow-ing suppositions-viz: the progressive development of matter; thespontaneous evolution of germs; and the occasional transmutationof species. But observation and experiment with their Briarian armsare ready to pull down this fairy palace of imagination. Forms of highorganization are found in the lowest strat8~ and many links of thepretended chain are deficient. The limit to which speciek may bemodified by circumstances is marked, and no transmutation has everbeen authenticated. S~ntaneous evolution is nothing but creationat the proper time, in tile proper place, and under the proper condi-tions. Propagation by germs, however, is the general law of organ-ization, and the deviations must be very rare and very peculiar. The"Vestiges ofCreation," is little indebted to science, and still less to logicfor its popularity.The system of Swedenborg proposes no compromise line betweenthe contending theories. It pronounces an unqualified disapprobationof both; of the first as inconsistent ,vith reason, contradictory to fact, and productive of erroneous impressions of the nature of God, 81ldthe significance of his works; of the second as eminently atheistIC,subversive ofall truth, and destructive to all religion. The Swedish interpreter of nature has propounded a philosophy of organization, based upon spiritual principles, which the Christian and Materia.l- ist must respect. It points with one hand to the Bible, and with the other, to natural science, for between the word and the works of God, there can be no contradiction.According to this authority the spiritual and natural worlds are co-existent and mutually dependent. The forces employed in their creation and constant maintenance are identical; namely, the Divine Love, and the Divine Wisdom; but the material operated upon is dif- ferent. In one case, a spiritual sun, spiritual earths, atmospheres, forms of infinite variety, and the human spirit are produced; in the other, a material BUD, earth, atmosphere, minezal, vegetable, and ani- 63. ]849.] malforms, and finally the human body. The two are connected with each other, and with their Creator, by the vivifying principle whichemaDates from Him alone. and is termed inftuz. The forms produced become fixed and permanent, by taking on an envelope or precisemould of inert matter, when they become visible to the natural eye.The material universe is, therefore, an ultimate or basis which upholdsan things, so that the earth may be appropriately called the footstool of God. Every natural form corresponds to or represents a spiritualform. To give a faint illustration, a pleasant emotion occurs in thespiritual body, a smile follows it in the natural body, as its materialcorrespondent. The smile had a spiritual meaning, so has a stone, &flower, a bird, 8 cloud, yea, every object of nature, its spiritual mean-ing. We frequently perceive or recognize the signification of thesmile; were our understandings sufficiently enlightened to catch thespiritual meanings of all things, the universe would be to us an openbook, revealing the very thoughts of the Deity. Such a book is theBible, and its spiritual meaning has been unfolded by Swedenborg. The creation of man, a being capable of reciprocating the DivineLove, was the end or aim of the Divine Being, and to this end all theelemenbl of nature, spiritual and material, are directed. All theforms of the universe have relation to the human form, which is animage of the Divine Form. In the progress of the great work we ob-serve a uniform sequence ofevents, and a determinate relation of parts.No form or object can appear. or be created until all forms subsidiaryto its well-being have also appeared. To think otherwise, would beas absurd as to fancy that the roof of a building might be erectedbefore the foundation was laid. But still another element enters intothe constitution of na.ture, that of use. Every thread in the web ofbeing has its definite place, and is necessary for the perfection ofthe structure. Every form was created with a direct reference to itsrelation to other fonns. These beautiful doctrines of Order and Use,are deduced from the nature of the Divine Mind. In an act of mem-ory we reproduce, before the mental eye, that which was within themind and constituted a part of it. In an analogous manner the spir-itual world being an outbirth or projection from the Divine Mind,must necessarily correspond to what is in the Divine Mind. Of thismind we are taught that Love is the impelling, and Wisdom thedirecting or determining power, that Order is its method, and Use is itsaim. The four words Infl,u:E, Correapondence, Order, and Use, are thekeys to Swedenborg s pfiilosophy of nature.9 Such is 8 birds-eye view of a system which, for.beauty of concep-tioD, symmetry of outline, and extent of application, is unrivalledamong the specnlations of ancient or modem philosophers. Decla-mation and eulogy, however, cannot kindle the spark of belief inthe cold bosom of incredulity. The religious and psychological bear-ings of this subject we leave to others, it is our business to compareit with the recent teachings of natural science. We expect to showthat the revelations of Swedenborg not only stand the test of scientificscrutiny, but open before the mind new avenues of discovery. Inthis manner we hope to direct more respectful attention to that 64. LFeb.august philosopher, from around whose majestic form. the miBt8 ofignorance and prejudice are beginning to break away. From the spiritual hypothesis the following natural or physical for-mulm may be logically deduced, aDd we shall endeavor to show theirplausibility by reference to established facts. PrYYJK!litio1l l,t. Heat and Light corresponding to Divine Love andDivine Wisdom, are the active forces of nature-Heat playing theMOtor and Light the formative part in the process of organization. Proporition 2d. Individual development or organization alwaysbegins at the same point, proceeds through the same phases, and at-tains its maximum ill the human form. P~ion 3d. The connections and correlations of forms areestablished on the principle of Use, aDd every form appears or is cre-ated at the precise time and place when and where its function oruse can be best fulfilled. Proposition l.t. Heat and Light are so generally associated in thephenomena of na,tore that we are in danger of attributing to ODewhat may really be the _property of the other. Their distinctivefeatures, however, are sufficiently marked to guide us in oor presentinquiry. We have no apprehension that the first clause o~ our p~position, which gives to Heat a motory power, will be challenged..HeatJs positively necessary to organization, but the unrestrainedtendency of Heat is evidently to indefinite expansion. which is ofoourse totally subversive of all form. Some force is required to de-termine and limit the expansion and condensation of matter, so as toproduce from it definite structures. Now, many interesting factspoint to Light, as this formative agent. Crystals, under the partialinfluence of Light, caD be made to assume the most curious forms,and beautiful appearances. H a ray of light be permitted to fall ona strong mineral solution, kept in a dark room, crystallization speed-ily commences at the luminous spot. The vegetable kingdom is theconnecting link between the mineral and the animal. Plants, alone,have the power of appropriating the amorphous elements of inor-ganic matter, and transforming them into specific structures. ThismarvelloQs faculty is due to the agency of Light alone; to Light ascontradistinguished from all other stimuli. This is ODe of the bestestablished facts in vegetable physiology. Put a fresh leaf underwater in the luminous portion of the solar spectrum; bubbles of ox-ygen gas are disengaged, and carbon is cODverted into vegetabletissue: interrupt the solar ray, and the wonderful process is immedi-atelyarrested. What is the effect of a com~lete and continued with-drawal of Light from a growing plant 1 Dr. Carpenter answers instrong language-" Bleaching of its green surface, loss of weight ofthe solid parts, dropsical distention of its tissues, a want of power toform its peculiar secretions, or even to generate new stmctures afterthe materials previously stored up have been exhausted,and finally itsdeath and decomposition." It CanDot reproduce its species, it cannoteven preserve its own form. All these facts point to a failure of&he organizing principle. Heat, electricity, moiature, nutriment, m&yall be abundant, but all iD vain if Light be absent. 65. J849.] The distinguished physiologist just quoted, remarks: "There is abundant proof that Light exercises an important influence on the processes of development in animals, no less than in plants." Among other striking illustrations, he instances the following: "Certain in-, sects reared in the dark, grow up almost as colorless as plants which are made to vegetate nnder similar circumstances." Tropical birds when bred by artificia.l heat, in temperate climates, never acquire the splendor of plumage which they posess in their native regions. The appearance of animalcmm in infusions of decaying organic matter ismuch retarded by seclusion from Light. No marine species are foundin the sea, beyond the depth of 1800 feet. We may possibly detectthe reason, in the fact that the 80lar rays, in their passage through8e&-water, are subject to a loss of one half for every seventeen feet.At the depth specified the fraction expressive of the relative quantityor intensity of light is entirely beyond the grasp of the im.~nation.An unusual tendency to deformity is to be found among personsbrought up in cellars, and mines, or in dark and narrow streets. Butthe most striking experiment was made by Dr. Milne Edwards. Hehas shown that if tadpoles be fumished with every condition of nor-mal development, but be entirely deprived of light, their growthcontinues, but their usual metamorphosis into frogs is arrested, and they remain pennanently in the condition of large tadpoles. It ap-pears to us, in consideration of these and similar facts, that the word/armative is an ..appropriate epithet to characterize the agency of Light. We are aware that we are treading on theoretic ground.Objections are readily suggested, and experiments for the verificationof an isolated point are difficult and uncertain. The fact that sun light is injnrious to the first stages of germination, cannot be arrayed against our theory. A certain degree of Heat, insteBd of fromotingthe development of the chick, coagulates the albumen 0 the egg.A apooitlc amount of Light is, in all prohability, requisite for eachindividual form. We speak of sensible Heat, and latent Heat, orHeat of which our senses and our instruments give us no intimation.Is it not probable that there is sensible Light and latent Light 1 Theformer is that degree of Light to which the organization of our eye is adapted. With a different organization, the intensest ray of the san might appear to us as but a faint glimmer. So our faintest glim- mer may produce in some animalculm the effect of the snns intensest rayon us. We readily conceive that Heat is still in an action between the atoms of frozen mercury. Analogy warrants the idea of the ubiquity of Light. A degree of Light which to us would be total darkness, may be eminently powerful in determining the- arrange- ment of the molecules of matter. The vibrations of Light possess 8 certain dynamic principle, for when two of them clash under certain eonditions, they produce darkness, just as two equal and opposite me- chanical forces destroy each others momentum. How this dynamic principle determines the shape, size, aod position of parts, we shall probably never discover. The hands which weave the web of being ~~..visible: we cannot bear the veil from Divine Wisdom itsel ~ C&DIlot dismiss this topic without making an allusion to Ohem- I 66. (Feb. ical Action, Electricity, MagnetillD, &c. Swedenborg speaks of no other creative forces but Heat and Light. He teaches us that affec-tions, thonghts, and all modifications in spiritual bodies are excited by the inllux of spiritual Heat and Light. On this ground, we are disposed to believe, that Chemical Action, Electricity, Magnetism, &c., are phenomena excited in natural bodies, by the influx of ~he natural Heat and Light. That these excited forces should react powerfully on other bodies, is in accordance with the analogies of the spiritual world. This uniform correspondence has led the materialist to attri- bute all mental manifestations to Chemical Action, Electricity, Mag- netism, &e. More positive knowledge of the imponderables is still to be desired, and much might be expected from the prosecution of the subject in the spirit of New Church philosophy. PrtJP08#tion 2d. The primordial substance of the world was the matrix of all forms, the basis and material of organization. Into this substance the spiritual influx resident in natural Heat and Light flowed. Its first effect ,,~as probably to modify it into the el~.mentary substances of Chemistry. These afterwards took definite arrange- ments, producing the grand substratum of nature, gases, liquids and solids; but whether before, or after the disjunction of our planet from its parent 8un, it is fruitless to inquire, and unnecessar)l to know. Unity of material being conceded, unity of development, the purport of the proposition, must be pointed out. The great central fact of organization, is, that every form springs from a nucleus, the first change in which is a division into laminm. It would Dot tran..teend the limits of legitimate analogy to call the nucleus of astronomic nebulm the parentcell of the planetary system. Its laminm, indeed~ are broken off; and form floating nucleoli or planets. In our earth~ the laminm remain adherent, and present us with geological strata,. In the cleavage lines of crystals we again perceive adherent lamin~, but they have advanced a step farther, they take definite directioD~ and are productive of beautiful geometric figures. Again, in the low- est vegetable form, we have the. constant nucleus or germ, but its simple laminm are metamorphosed into organs possessed of scarcely a property but imbibition. The complexity of these organs increases as we ascend in the scale, until they perform distinct digestive and res- piratory offices. In a higher class, another lamina is developed into a vascular apparatus. When wc come to the animal kingdom, -efind a third lamina the basis of the nervous system.The animal ovum, or vesicle, therefore, surrounded by an amor-phous nutritive material, with a tri-Iaminated wall, is a form whichhas already sketched out in its little history, phases of evolution, eachODe of which marked a persistent form, subordinate to itself in use~and inferior to itself in vital activity. This vesicle is the startingpoint of animal structure, and each lamina has its different and suc-cessive stages of development. Every form advances upvards onthis scale of being, until it arrives at its distinct point, or degr~e,when the development is arrested, and the form becomes permAnent.Man, standing at the summit of the scale, has passed through-an"t1l. . degrees of evollltioD, and it is accordingly in human embryoieDlJ 67. 184&] .Aa E.., OR Organization. 87that W8 most fiad the great panorama of organization. This subjecthas been especially investigated by many distinguished 80ns ofscience,and the accumulated facts are of great interest. We limit ourselves,however, to the abstraction of some prominent points from standard au-thorities, particularly from Mr. 8o111s celebrated work OD the HumanBrain. When we trace the human embryo, as far back as microscopicpowers can carry us, we find it to be a minute nucleus of animalmatter, Dot differing in chemical composition, or physical prope~iea,from the germ of an oyster. The subdivision into lamina takes placewith uniformity, and each lamina proceeds with its individual devel-opment. The ultimate or peripheral parts appear before the centralorgans of each system; the simple, before the more complex. Thecapillary vessels are seen before the veins and arteries, and these aresketched out before the appearance of the heart. The nerves areprior to the spinal cord, and the spinal cord to the brain. Each la-mina, in its progress, exhibits a shifting series of forms, each of whichis permanentin an inferior species. At one period, the lungs of man re-semble the respiratory apparatus of fishes, and communicate with theair by perforations in the neck. At first the heart is a single chamber,like that of insects, subsequently it is doubled like that of the aquatictribes, again it presents three cavities, which are persistent in theadult crocodile, and finally it is four-fold, 88 in quadrupeds. Thesame successive and remarkable steps are taken by the brain, 80 thatanimals have been accurately and appropriately classified, accordingto the development of the nen~ous system. The degree of convolu-tion observed OD the cerebrum has been proposed by OweD, and others,88 a plausible criterion of mental power. The brain of man, at first,is perfectly smooth, as in the lowest species of animals. It becomesmore and more wrinkled and convoluted, as its successive stages are re- presenstive of higher classes, and finally attains in man the highest de- gree ofcomplexity. Writers, with religious theories to maintain, have passed over these astonishing facts in silence, or vaguely attributed theiroccurrence to the arbitrary will of the Deity. Materialists have pom- pously paraded them forth to the public gaze, as the strongest argu ments of their doctrine. The New Churchman surveys them in a new light. Swedenborgs peculiar view of the human form as the representative of all forms, and the aggregate of all uses, is strikingl,confirmed by these embryological researches. The weapons of theskeptic are thus turned against his own breast. With this reftection before us, we need Dot shrink from studying the phases of human de- velopment, in dread that the spectre of infidelity will start up at everydiscOvery. Pn1p06jtion ad. We have given a faint sketch of the plan or type of individual development. Our concluding proposition embodies an expression of the principle on which the Divine Wisdom has associat- ed these individual forms and established affinities and relationships between them. Our readiest illustration may be taken from the hu- man body. This is a form resulting from the aggregation of minor fOllDl or Org&D8, each of which has its specific use. Each organ is 68. Bi61iclll ~.(Feb.dependent on the others, and their mutual and combined servicesmaintain the existence of the body. Every stmature, simple or com-pound, appears at the precise point where it can best fulfil its definitefunction. Dr. J ackson, of Philadelphia, remarks, " Every organ createdis a 811fficient reason forthe appearance ofthe organs which follow it."This definite correlation of parts is a fundamental element in the or-ganization of every era, and in the geographical distribution of plantsand animals. The study of geological strata, the facts of Ch~mi8try,and even Materia Medica, Botany, and Natural History, from the In-ftuoria, to man himsel( substantiate this idea, involving the doctrine of use, which is so strongly characteristic of the Swedenborgian phi- losophy. It is needless to dwell on a point so obvious to .all, and to which no one will probably demur.Such is a bare outline of Swedenborgs philosophy of organizatioD, and such is the system which has been branded as more absurd tha.n the monstrous fictions of the Koran I We refer its merits to the court of nature, and anticipate a decision in our favor. If physical science does not sanction the theory, we are willing to abandon it, or to give it a place only in our memories with the beautiful visions of the great poets of the world. A theory, unsubstantiated by fact, is a shadow, & vision. But a theory which not only harmonizes with known (acts,but is eminently suggestive of new ones, deserves the attention ofevery mind at all acqnainted with the history of human discovery. Ifthe laws of nature are to remain riddles for ever, if the materialisthas stretched the bow of philosophy to its farthest limits, then indeedlet the works of Swedenborg be entombed in old libraries with theforgotten speculations of former ages. But if the universe is not themonstrous offspring of Chance, if the Bible is Dot a discordant medleyof Jewish traditions, then will the revelations of Swedenborg supersedeall theories. The time is passing away when ridicule of the maD, orignorance of the system can obscure the glory of the one, or suppre..the merits of the other. Truth, crushed to earth, will Jiee again;clThe eternal years of God are ben. But wounded Error writhes in pain,And diea amid her worshipell."W.B.H.ARTICLE Ill. BIB~ICALEXPOSITIONS. I. JOHN VUI.2-11.U ABD the Scribes and Pharisees brought unto him a woman taken in &dlll-tery; and when they had set her in the midst, 4. They say unto him, Master,this woman was taken in adultery, in the very act. 5. Now Moses in the lawcommanded us, that such should be stoned: but what sayest thou 1 6. Thisthey said, tempting him, that they might have to aCCU8e him. But J88I1.Itooped down, imd with his fioger wrote OD the ground,., tAouP " A.nl , . 69. 1849.]Biblical E.ntimu.89N. 7. So when they continued asking him, he lifted up himself, and said untothem, He that is without sin among you, let him first cast a stone at her. 8. Andagain he stooped dOWD, and wrote on the ground_ "9. And they which heard it,being convicted by their own conscience, went out one by one, beginning atthe eldest, even unto the last: and Jesus was left alone, and the WODlan stand-ing ill the midst. 10. When Jesus had lifted up himself, and sav none but thewoman, he said unto her, Woman, where are those thine accusers ~ bath nomao condemned thee1 11. She said, No man, Lord. And Je8us said uotoher, Neither do I condemn thee: go, and sin no more."The insertion of the clause in italics at the end of verse 6, to which,of coarse, there is nothing corresponding in the original, tends to con-ey the imprr.ssion, that our Lord stooped down and wrote with hisfinger on the ground in a kind of reverie or fit of abstraction, as notpaying attention to the charge brought against the woman. This isdoubtless very far from the truth. He wrote upon the ground, notbecause he did not heed what was said to him, but because he did.A parallel passage suggested by Swedenborg affords a most satisfac-tory clew to the true interpl-etation_ Jer. xvii. 13," 0 Lord, the hopeof Israel, all that forsake thee shall be ashamed, and they that departfrom me .hall be written in the eart!l. because they ha.ve forsaken theLord, the fountain of liviog waters." The language is a clear rebuketo the apostate sons of Isra.el, with the threatening of something im-plied in their being" written in the earth." What this is we maylearn from Swedenborgs explication :-" To be written in the earthis to be condemned on account of the state of life, inasmuch as byearth is siguified what is condemned. Hence; he continues, " it isevident what is signified by the Lords writing ,vitb his finger on theearth, namely, the same as above in Jeremiah, or, that they were equallycondemned on account of adulteries, wherefore Jesus said, Ho thatis without sin among you, let him first cast a stone at her. That theLord twice wrote on the ground in the temple signified their condem. nation for adulteries in the spiritual sense; for the Scribes and Phari- sees were they who adulterated the goods, and falsified the truths of the Word, consequently of the church; and adulteries in the spiritual sense are adolterations of good and falsifications of truth; wherefore also he called that nation an adulterous and sinful nation" (A. E. 222). This is a clear and satisfactory view of the scope of the incident, 88 to which all the commentators are sadl~" at a loss to make any thing .. of iL Mr. Bames says of the writing on the ground that the Saviours . object is unknown, and conjecture is useless," although somewhat strangely he offers himself in the same connexion the following solu- tion ;_66 By this Jesus showed them clearly that he was not MJlicitcnu to pronounce an opinion in the case, and that it was not his wish or intention to intermeddle with the civil affairs of the nation." The It is wort~while to notice here the sudden change of person. The verse opens widtan address to the Lord in the second perBOD, and it is said. cc all they that forsake tINtthan be alhamed," when all at once the 8peaker identifies himself with the Lord, saying,U they that depart from me sbaU be written, &c." This illustrates the position of oaraathor elseWhere, that when the divine influx infills an angel-messenger he knows 110other than t.hatlIe i, the Lord himself: From several passages in the Word it would see.that this holds aleo occasionally of the sacred. wrhen UDder the a1IlatuloCfnspita&ion..VOLe IL 6 70. Bibl. Espofttitnu. [Feb. above exposition however gives quite another version of the affair,andshows that the Lord by 8 symbolic act designed to apply the Old Testament prophecy to the persons before him. In a most significant manner he would teach them that as their forsaking the Lord was spiritual adultery, it was with a poor grace that they stood forward as the accusers of the offending woman. It was a rebuke administer- ed by an act which might be properly translated into the language of Paul :-" Therefore thou art inexcusable, 0 man, whosoever thou art that judgest: for wherein thou judgest another thou condemnest thy- self; for thou that judgest doest the same things.-Thou that sayest, a .man should not commit adultery, dost thou commit adultery 1" If. Hos. x. 12.U It is time to seek the Lord till he come and rain righteousnes8 upon you."This is rendered by Sw~denborg"" till he come and teaclt you righ-teousness," and so also a number of critics and commentators ofgood repute render it. But to the Nev Church it i~ not of much COD-sequence which rendering is adopted, as the original Hebrew for torain and to teach ( M.,,,, yltrlih) is the same, and hovever remote tbe~eideas may seem at first blush to be from each other, yet the amalgam,80 to speak, of the spiritual sen~e, serves to bring them together invery close relation. It is one of the many instances vhere, in theHebrew, the very letter affords a clew to the spirit. The folloingremarks of our author ,vill be seen to be in point: "Because rainwater descends out of the clouds in heaven, therefore by raining rainis signified the influx of divine truth from the Lord in heaven; andinasmuch as rain fertilizes the earth, therefore it signifies the divinetruth, fertilizing and fructifying the church, whence by rain is alsosignified spiritual benediction. That by rain, in the Word, is not un-derstood rain, but the influent Divine [principle], from which intelli- gence and wisdom, likewise the good of love and truth of faith in mao, grow and fructif), and that by rainin~ is signified influx, may appear from the following passages: Thus in Moses:My doctrine shall flow down as the rain, my word shall drop 8S the dew, as droppings [still m1upon the grass, and as the drops Lguttre] upon the herb (Dent.. xxxii. 2) : doctrine is bere compared to rain, because b)1 rain is signi- fied the divine truth proceeding, from which is the all of doctrine; for all comparisons in the Word are also from correspondences: in- asmuch as the divine truth floving down is signifi~d by rain, it is therefore said, my doctrine shall flow down as rain" (A. E.644). In the passage from Moses the original vord for rain is ""=1, m,oreA, from the root above mentioned~ and it is worthy of notice that in Joel ii. 23, the marginal reading varies from the text ill such a way as to throw a confirming light upon the asserted relation ;-" He hath given you the former rain (m,~, moreh) moderately (marg. or, a teachM ofrighteouslUSS)." In the spiritual sense either version would answer. From the same root comes likewise the original term for law (~.., Coral), which evidently has the 88ID8 interior import. 71. 1849.] T1&e Mu,ion of Swedenborg,cfc.71 It is interesting to trace the usage of the Hebrew word in a sensestrikingly correspondent to what Swedenborg gives as the opposite ofthe foregoing; "From these considerations it may now appear, thatby rain, in the Word, is signified the influx of divine truth from theLord, whence man has spiritual life, and this because waters, ofwhich rain consists, signify the truth of doctrine and the truth of faith :bot whereas by waters, in the opposite sense, are signified falses ofdoctrine and of faith, therefore also by showers of rain, equally as byinundations of waters and by a flood, are signified not only falses de-stro.)ing truths, but also temptations, in which man either falls orconquers" (A. E. 644). He remarks also that by a violent pouringdown of rain and by showers of hailstones is signified an immersioninto evils, and a powerful injection of temptations. In like manner theterm before us, which in one connexion denotes the gentle distillationof rain from heaven signifies in another the violent casting of dartsand stones upon a person, or a plunging him into the depths of thesea. Thus Ex. xv. 4, " Pharaohs chariots and his hosts hath he etUt (m", yllrllh) into the sea." Ex. xix. 13, "There shall Dot an handtouch it, but he shall surely be stoned or shot through (n~~~, yly4reh).Ps. luxiv. 7, " But God shalslwot at them (=.,..,gm-em) with an arrow;suddenly shall they be wounded." 1 Same xxxi. 3," And the battlewent sore against Saul, and the archers (b~.,,~n, hammorim) hit him,and he was sore wounded of