Enough has been said, I fear, to weary your readers; but allow me in another paper, which I promise shall be brief, to claim their patience to another question which has been incidentally started-the Sexuality of Plants. ED. OF NEW CHURCHMAN.

EDITOR'S REMARKS.

[The foregoing papers respecting the establishment of the New Church, whether chiefly among the Gentile nations or amongst the people of Christendom, will, no doubt, possess some interest for many of our readers. Those, however, who have extensively read Swedenborg will, we doubt not, have previously formed their conclusion on the subject in question, and have considered that this discussion was unnecessary; and, indeed, it is our custom to avoid in the Magazine as much as possible any controversy between individuals within the church, knowing that such controversy, with but few exceptions (where general statements, not enlightened by particulars, are taken for specific truths), can only arise from the want of a diligent study and a comprehensive survey of what Swedenborg has written. Jerusalem, we believe, is "as a city compact together," with a unity and harmony which must ever characterize the City of Truth." Such controversy, moreover, does not redound to the credit and advantage of the church; it causes our enemies "to laugh among themselves." (Ps. lxxx. 6.) But controversy between those who believe the doctrines of the New Church, and those who maintain the dogmas of the old, is to be expected; and to this kind of controversy the pages of our periodical are always open; for the New Church is eminently a church militant, and, like "the rider on the white horse, must go forth conquering and to conquer," not only the evils and falses of our own unregenerate nature, but the false doctrines which so much prevail in the theological world around us.

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The position maintained by S. M. W. is not, that the people of Christendom will not gradually receive the doctrines of the New Church, and thus become members of the New Jerusalem, but that the “Gentile nations will receive the doctrines of the New Church more readily than Christians," according to what Swedenborg asserts in A. E., 696. Now this position is not denied in the statements of the New Churchman in the above paper; but the difference between the two writers arises from viewing the subject from two stand-points; one from the Gentile world, on which S. M. W. takes his stand, not, however, ignoring the other point of view from which the subject should also be regarded; and the other from the Christian world on which the "New Churchman" takes his stand, not, however, losing out of sight the other point from which the subject should be contemplated; for it cannot be denied that Swedenborg expresses a much greater degree of expectation, from causes analogous to what has happened in respect to former churches, that the New Church will be established more readily among the Gentiles than among the people of a fallen and consummated church. But by this, it is by no means denied that the people of Christendom will not in time become extensively receptive of the heavenly doc

trines. Indeed, more than one-half of Christendom-the entire Roman Catholic Church, especially as to its laity-is already reduced to a state of Gentilism, (see A. C., 3447, 3667.) and has nothing of Christianity but the name. Among many of the laity of that religion there is so much of simple good grounded in the aflirmative of Christianity, that in the world of spirits they readily receive instruction and are soon prepared to enter into heaven. (See T. C. R, 821.) And there can be no doubt from changes and events that have happened in the world since the Last Judgment, that the time is coming when that extensive class of individuals will also gladly receive in this life the genuine doctrines of Christianity. The dreadful judgments and wars which are now making "men's hearts fail for fear," are doubtless preparing the way for the more powerful descent of new influences which will bring this state of things to pass.

We cannot enter into details on the discussion in the above papers, nor do we consider it necessary, as Swedenborg has always seemed to us to be quite clear upon the question. But there are two or three points which we must touch as bearing upon the question before us. First, then, we think it is evident that no church can exist unless its doctrines are ultimated in a scientific basis. Swedenborg was called to do this work, and in this his mission chiefly consisted. He, of the Lord's mercy, has given us, through a proper understanding of the Word, a system of doctrine which is in harmony with its genuine truths This is the "man-child which is to rule the nations with a rod of iron." Secondly, this system of doctrine must necessarily be given where the Word is, because the Word is the only source whence it can be drawn. Hence some man in Christendom, and not any man among the Jews or Gentiles, would be divinely appointed for this purpose. At the establishment of Christianity it was similar. For the system of doctrines then delivered is contained in the Acts and Epistles of the Apostles, who were all of Jewish extraction. These apostolic writings, as to their essential truths, consist of enlightened sentiments derived from a perception of the Old Testament Scriptures. This is remarkably evident as to the Epistle to the Hebrews. Thirdly, the question as to the consistency of Swedenborg's teaching, now comes to be considered. This question is the very gist of the discussion before us. It is rightly maintained by S. M. W. that Swedenborg is consistent throughout the whole of his works printed by himself, from the commencement of the A. C., in 1749, to the completion of his last work, the T. C. R., in 1771; and also in the A. E., prepared by the author for the press and printed after his death; whereas it is supposed by the "New Churchman" that Swedenborg was the subject of a gradual illumination, and that his later assertions, especially in respect to the subject under discussion, are corrective if we may use the term-of his former assertions. But this implies error in his former statements, and that consequently Swedenborg is not consistent with himself, and is therefore erroneous. Against this point, which S. M. W. justly considers to be a dangerous as well as an erroneous admission, he directs all the power of his argument. Now we admit with the New Churchman, that Swedenborg's illumination [Enl. Series.-No. 26, vol. iii.]

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gradually increased, and that he was more enlightened after the Last Judgment, in 1757, than in the period prior to that event, from 1745; but we by no means admit that his former statements are in collision with his latter, and this is abundantly proved by S. M. W.

As to infallibility, we think that this is an attribute of the Divine and the Infinite, and that it can only be predicated of the Lord and His Word. That Swedenborg was, in everything he wrote and published respecting the spiritual sense of the Word, the genuine doctrines of Christianity, and his account of the state of man after death, and of the spiritual world, under an especial illumination from the Lord, and consequently exempt from error, we firmly believe. Thus, as to all these essential points we may predicate of Swedenborg an exemption from error or inerrability, and consequently his theological writings have an authority to which every sincere New Churchman desires to appeal, and by the decision of which he is willing to abide. Swedenborg, however, constantly teaches us that every man ought to see the Truth as of himself from the Lord, and not because any earthly authority, however high, pronounces it to be true. (See T. C. R., 487.) Let us always make a difference between the Light itself and a witness of the Light.]

REVIEW.

FORTY MORAL LECTURES FOR THE YOUNG, explanatory of the Principles and Practice of the Moral Virtues and Duties, and exhibiting their connection with Practical Religion. In two parts, the first of which is adapted more especially, although not exclusively, for the Youth of the Industrious Classes. By a Christian Minister. London: J. S. Hodson, 22, Portugal-street, Lincoln's Inn. 1856. pp. 336.

"Cease to do evil; learn to do well.”—Isaiah, i., 16, 17. In the prophetic vision of John, in which the new era consequent on the Second Coming of the Lord was symbolized, he beheld a city, and besides a 66 new heaven" and a 66 new earth." These particulars appear to intimate that the New Church, which is specifically "signified by the New Jerusalem," is not only consequent on the existence of the "new heaven," out of which it is to proceed, but that its descent will likewise be coincident with the formation of a "new earth," to serve as a basis for it to rest on. The "earth," when mentioned in Scripture in contradistinction to "heaven," is employed as the type of the external or natural degree of the mind; and a "new" earth is a new quality or condition of the natural mind, favourable to the reception of the truths of the New Dispensation. The elements that enter into this mental earth are two-fold: the one intellectual, the other moral; the former embrac

ing genuine views of science, the latter correct principles of action in the general affairs of life; whence, if the view here propounded is correct, it follows, that the working out of a system of genuine morality has an importance second only to that of genuine theology,

Many fallacies have, as might be expected in the fallen church, obtained currency on the question of genuine morality, as well as on theology. With some it almost, if not altogether, supersedes the spiritual element; whilst others have carried their inconsistency so far in the opposite direction as not only to deny it any value, but to regard it rather as an impediment than otherwise to Christian righteousness. Thus, at one extreme morality is divorced from religion, and at the other, religion from morality; and although the connection is not entirely repudiated by all classes, still, where it is recognised, there is an incongruity which prevents the harmony and mutual dependence of the one with the other from being clearly perceived. In the New Church it might have been expected that the value of genuine moral philosophy would at once be recognised; it may nevertheless, we think, be questioned, whether its importance has been fully acknowledged, or the subject itself been viewed in its more comprehensive bearings. There seems to have been an impression among many of us, that, with genuine doctrines on religious subjects, little necessity existed for the specific study of moral science; and some have resented any intimation to this effect, as though it implied an imputation on their moral character. Far be it from us to insinuate that the great virtues of integrity, honesty, fidelity, &c., are lightly esteemed by the members of the New Church; they have rather been viewed as the spontaneous out-birth of genuine religious life. This no doubt is correct as regards the regenerated Christian, in whom the spiritual, the moral, and civil elements of his character follow in their legitimate order. With such the moral actions are the result of the genuine religious principle within. But in the earlier developments of the character, and in the experience of the mind before regeneration, or rather in its earlier phases, the moral takes precedence of the spiritual. Moral sanctions, which are the sanetions of sound reason, are moreover more congenial to the state of youth, when the mind more readily yields allegiance to the laws of reason, and abstains from irregularities of conduct rather on rational grounds than from the higher spiritual ground of their being sins against God.

Though moral science may not therefore be so necessary for the advanced Christian, there cannot, we should think, be the least doubt of its value to youth, and considered in connection with their welfare,

has no ordinary significance and importance; and, notwithstanding the remark, that it may be less necessary to the advanced Christian for his own state, it is nevertheless his duty to cultivate it for the purpose of making it available to those to whose states it is adapted; and we may add, the acquaintance thus acquired could not fail to have a beneficial influence on his own character. Moral good is a vessel into which spiritual good can flow and embody itself; and the more it is enlarged, -the greater breadth is given to it, the more its capacity will be increased and perfected, to receive and retain the higher graces and influences of that which is spiritual.

Another branch of the subject not sufficiently considered, is the amenities of moral actions. From the frequent instances that have unfortunately occurred, in which the most depraved passions have lurked under a polished exterior, many well-meaning and estimable persons act as though they made it a point of conscience to discard rather than cultivate the amenities of life. 'Tis true, that much that externally wears the appearance of gold, is mere tinsel; but gold does not become the less gold, still less is it changed into tinsel, by being burnished. They are, it is true, but the moral "tithings of mint, cummin, and anise;" they nevertheless, according to the repeated testimony of Swedenborg, present in outward form the inward character of heavenly life; and the Psalmist speaks of those who are "as corner stones, polished after the similitude of a palace." (Ps. cxliv., 12.) The late Dr. Arnold, of Rugby grammar school, appears to have shown the true appreciation of the subject in the observation he has left on record, that "in the selection of a teacher, the first requisite was that he should be a Christian, the second, that he should be a gentleman, and the third, that he should be a scholar."

Under these circumstances, as well as for its intrinsic excellence, we hail the work under review as a valuable and opportune contribution to moral science. What renders it more opportune at this juncture is, that it is intended to aid in solving the problem of "THE PRACTICABILITY OF A NATIONAL MORAL EDUCATION, grounded in a universally satisfactory recognition of THE CHRISTIAN RELIGION,"* and in our opinion it will go far towards furnishing a practical solution of this question. It has, appropriately we think, been dedicated to the Council of Education. Though a New Churchman would at once detect the source whence much is derived, it is questionable whether any one besides would be able to discover any clue to the religious sentiments of the author; and what renders it so much the more remarkable is, that notwith* See Dedication.