when he had lived twenty-seven years in spiritual intercourse; the conclusion manifestly is that he wrote the work in ONE YEAR. From 26 to 27 is only one. "G. W." says that the title-page has nothing to do with the date. How does he know that the date in the last number of the work has nothing to do with the date on the title-page? Is it likely that this last great work written in a year would lie another year without being sent to the printer's? I think not. G. W. repeats an anecdote from Robsahm, in which Swedenborg is represented as saying that the Lord had informed him that he should not die until the work he had just finished was printed. Little stress however can be laid upon a story like this, in which a slight variation in the words might make all the difference between a work he had finished and a work he had to finish. Words heard and repeated become often very different. But in the letter to the Elector of HesseDarmstadt, already quoted, and certainly written in 1771, he makes the same statement that he had enjoyed spiritual intercourse for TWENTY-SEVEN YEARS, And as I have before remarked, that letter was probably written about the end of June or beginning of July, which would make it the twenty-seventh year from April 1745. If in 1771 his intercourse had endured for twenty-seven years, then n. 851 of the True Christian Religion must have been written in 1771, for there also Swedenborg states his spiritual intercourse to have lasted twenty-seven years. Cuno, the Amsterdam merchant, tells us he was writing that work as the printers printed it in Amsterdam. Read his letter dated Amsterdam, 26th January 1771. "He" (Swedenborg) "is now indefatigably at work, yea, I must say that he labours in a most astonishing and superhuman manner at his new book" (the T. C. R.). Only think! for every printed sheet 4to he has to prepare four sheets of manuscript. He now prints two sheets every week, and corrects them himself, consequently he has to write eight sheets every week. What appears to me utterly inconceivable, he has not a single line beforehand in store. The book, he states, will consist of about eighty sheets in print, and he calculates that it will not be finished before Michaelmas." "I could not conceal my astonishment," continues Cuno, "that he should inscribe himself on the title-page Emanuel Swedenborg, servant of the Lord Jesus Christ." 66 This book was clearly the True Christian Religion, on which alone the servant of the Lord Jesus Christ appears. But what becomes now of the assertion that it was finished in 1770? He was writing each week for the printers in 1771, and expected to finish it in September of that year. It was completed before August, for in that month 1771 he bade adieu to his friends in Amsterdam, and sailed for London. So that he would probably write n. 851 at Midsummer, and thus would be in the twenty-seventh year from April 1745. I have now cleared up, I trust, every point to which G. W. called attention, and shown not only that there was most abundant proof for the date to which G. W. objected, but that there is not the slightest force in the difficulties he raised. Every portion of evidence tends to confirm the statenent of Swedenborg himself, that his open intercourse with spirits and angels had been EVEN FROM THE MIDDLE OF APRIL 1745. I add, by the kindness of Dr. R. Tafel, four other unmistakeable references in the Diary 3058. Sept. 5, 1748. = Three-and-a-half years Three years' daily experience = 1745. = 1745. = 1745. = 1745. From this more complete discussion of the subject I hope our friend G. W. will be able to perceive that there was ample reason for the conclusion of my former paper, which I beg once more to subjoin. "The exact date of the full opening of his spiritual sight, and the privilege of openly conversing with the inhabitants of the spiritual world as well as with those of the natural world, was the middle of April 1745. But that he had previously during his life, and especially from the year 1743, been the subject of strange and wonderful sensations and experi ences, which he afterwards knew were from the spiritual world, by the mercy of the Lord, to prepare him for the more perfect performance of his mission, and the more complete development of 1745." J. B. PROPOSED ALTERATIONS OF THE RULES OF THE SWEDENBORG SOCIETY. To the Editor of the "Intellectual Repository." IN the last Repository, p. 185, there are proposals for altering three of the rules. As one of these is really of a revolutionary character, tending to change the very constitution of the Society, I deem it highly important that the members in general should have their attention particularly called to the matter, so that they may come to the meeting prepared to do their duty to the Society. Any member who abstains from attending the Anniversary plainly shows he has no desire to interfere in the management of its affairs. It is proposed so to alter rule 5 as to prevent, for the future, any one's having more than a single vote. With reference to this, I very much doubt whether any members ever subscribed largely for the sake of power. On the contrary, the presumption is that they were actuated by a sincere and earnest desire to promote the best interests of the Society; and I never heard that any of those who had several votes abused them. The proposed alteration, however, if adopted, will do but little harm. With regard to rule 7, the proposal-without at all indicating the subject— merely says, "That rule 7 be rescinded.' The intention is to abolish the use, and the abuse, of proxies. In this I heartily join. Hitherto, I believe, whenever proxies have been employed, it has been for party purposes, and been attended with painful results. Notably was this the case at the Anniversary in 1872, when, by their means, six of the most efficient members -myself among them-were excluded from the committee. These consisted of all the three non-separatists, and all the three from Argyle Square! When the result of this extraordinary ballot was made known, as might have been expected, it was received, by those who were not in the secret, with an outburst of dissatisfaction. There may indeed be cases-as, for instance, in any proposed alteration of the constitution of the Society-when it would be desirable to use proxies, in order to obtain the deliberate opinion of all the members; but the election of the committee should certainly be left to those on the spot, who alone can have the means of judging which of the eligible members are fit and who are unfit to have charge of the business of the Society. The existing rule 19--for the election of the committee-worked well for more than sixty years. The invariable custom was for the balloting papers to be brought to the meeting and distributed to the members present, who then marked them, and, according to the rule, handed them to the chairman. Country members present voted, of course. At the last Anniversary this plan was departed from, the lists being previously sent to every member, "wherever residing.' Those from the country were marked and returned to the secretary, and—in violation of the rule-were treated as proxies. This irregularity was at once forcibly pointed out to the chairman; but, as some most powerful and influential members advocated the new plan, and urged its adoption, he overruled the objection and admitted the illegal votes. The names of the existing committee were marked with an asterisk, and they were consequently all re-elected. It is not a little remarkable that the proposal for these alterations should be signed by several members of the committee, who, in that manner, testify to their knowledge that they were not legally elected. And, even if the proposed alterations were adopted at the next Anniversary, that would not legalize the proceedings at the last. I feel very strongly on these matters, and on whatever concerns the well-being of the Society, for, by the Divine mercy, I am the only surviving original member, having joined the Society at its formation in 1810, and had the honour of being elected on the committee in 1816. As is well known, I have for very many years taken an active and prominent part in its affairs; and, if I am spared to see the Society once more on smooth water, and continue to be blest with health and strength, I shall be willing to serve it again. H. BUTTER. April 13, 1874. A SUGGESTION. In the March number of the Repository there is a notice of the gratuitous circulation of the True Christian Religion and the Heaven and Hell among the Protestant clergy of America, and an interesting letter from a coloured Baptist minister who had received a copy of the former. Could not a fund be raised for supplying the clergy of this country with these works in the same way? I am willing to contribute my mite. E. HUGHS. 126 Cornwall Road, Notting Hill. Reviews. THE GOLDEN CITY. By Rev B. F. BARRETT, Author of "Lectures on the New Dispensation," ," "The New View of Hell," "Letters to Beecher on the Divine Trinity," "The Future Life," &c. &c. Philadelphia, U. S. : Claxton, Remsen and Haffelfinger. London: James Speirs, 36 Bloomsbury Street. THE REV. B. F. Barrett, whose pen has been so often wielded in defence of the catholicity of the New Church, has in his most recent work, "The Golden City," rendered really valuable service to the cause of truth in the New Dispensation. It will indeed be difficult for those who take a narrower view of the New Church than Mr. Barrett to find an answer to the interesting and impressive mass of argument, supported by a host of quotations from Swedenborg, which he urges. Apart from this special value of "The Golden City," and which just now in England I am compelled to regard as of considerable importance, as a specimen of Swedenborg's expositions of a most suggestive portion of the Apocalypse; as an illustration of how strikingly those expositions can be confirmed by rational argument; and, further, as a proof of how the truth is growing upon the convictions of able and earnest men, the work before me possesses great attractions. It commences with an investigation into the present "State of Apocalyptic Interpretation," and contends from the "radical disagreement of expositors" for "the need and expectation of a divinely authorized interpreter." It proceeds to show that "this expectation is answered" in the case of Swedenborg; it contends that the Science of Correspondences is "the grand key to Apocalyptic mysteries," and urges a "good recommendation of this key." The book then presents the conflicting interpretations of chap. xxi. by many expositors, and especially examines the view of the "literalists." With pleasing breadth and vigour the author next expounds Swedenborg's interpretation of the various symbols; and in the succeeding chapter discusses with ability and candour the question whether the New Jerusalem is a sect? The question is decided by Mr. Barrett in the negative, and his decision is maintained by a large variety of evidence. After treating the "end of the first Christian era" and the "effects of the Last Judgment," he furnishes interesting proof of "the newness in all churches," traces the signs of "the New Jerusalem descending," and demonstrates that this "newness is everywhere." He proceeds to show that "doctrinal beliefs are no adequate test of membership in the New Jerusalem;" discusses "Who they are who receive the Heavenly Doctrines?" "Do falsities of faith disqualify?" "What are the fundamentals of the New Jerusalem?" and "Who worship the Divine Humanity?" The chief thesis of the book is still further illustrated by showing the variety which must exist in the New Jerusalem, as in all others of the works of God; and in the discussion of the important topic, "Can the New Jerusalem be organized?" The mass of proof is still farther piled up in the chapter on the "Catholicity of the New Jerusalem;" in which the author reviews the past teaching of the Church, shows that differences of belief are simply inevitable, illustrates the catholicity of the Church, proves that it is even wider than Christendom; and that its freedom is equal to its catholicity. Styling Mr. Clowes "the second Paul," the author cites at some length the opinions on the subject held by that venerable, enlightened, and good man; and supports his view by quotations from other writers in the Church. Under the title "A constellation of independent witnesses," Mr. Barrett quotes Channing, Robertson, Beecher, Scudder, Simonds, M'Ilvaine, Caird, Father Hyacinthe, the New York Independent, and the Edinburgh Review-all tending to enforce the broad, catholic, and, as I for one am obliged to believe, the true view of the Lord's Church. The discussion of the thesis leads to some "practical inferences" of weight and moment. Mr. Barrett considers that his view "discourages the spirit of sect;" sweeps away any and every justification of the mistaken effort to introduce rebaptism as an ordinance of the organized New Church societies; discourages spiritual pride; dissipates the popular idea as to "joining the church;" rebukes the spirit of proselytism; encourages free thought and religious growth, and promotes unity, peace and concord among all Christians. The book concludes with a review, full of sympathy, of the signs of progress in the Christian world, proofs that the New Heavens are everywhere operating into earnest souls, and that the Lord is indeed forming and establishing His New Jerusalem among mankind. The work evinces careful study, laborious thought, a manly breadth and reverence, and should have a place on the book-shelves of every student of the teachings of Swedenborg. In view of recent discussions, and which also are certain to be renewed, on some of the questions treated in this work, this contribution of Mr. Barrett to the literature of the subject is timely and specially serviceable. I beg to commend the book to all who love, look for, and are anxious to labour to promote the establishment of the New Jerusalem on the earth. JOHN HYDE, Manchester. THE LAPSED; with Suggestions as to the Best Means of Raising them. By the Rev. JOHN PIRIE. Edinburgh, 1871. THIS is, to the New Churchman, the most important of all considerations, for charity will keep him doing. All divine truth is in good, and nowhere else; to receive it is to receive it in the good of charity (A. E. 297). No one walks unattended the Way of the Blessed Life, for whoso knows the Lord as the Prince of Peace has consecrated much of his remaining time to giving others the "good news of God," and so leads them heavenwards. It is thus that the New Church is the Missionary Church, and each member thereof a missionary. This spirit of self-consecration absent, congrega "A tionalism is "mere dumb show and noise," and however regal may be the splendours of its walls, these walls are but the trail of the serpent. church is a church from the presence of charity and faith in man: these not with him, there is no church with him" (A. E. 388). One can understand, then, why the Free Church Presbytery of Edinburgh should seek to grapple with this subject of the "lapsed." As the love of the Lord more abounds among professing Christians, these inquiring Scotsmen will have increase of company in their endeavours. On the strength of the statistics of the "Association for the Visitation of the Poor," Mr Pirie shows there are some sixty thousand "lapsed" in Edinburgh! How many then in our large manufacturing English towns? "The increase of Christ's Kingdom is nothing like the increase of the Kingdom of Darkness." What our Churches have succeeded in doing towards removing this evil, says Mr. Pirie, "is only a mere scratch on the outside of the citadel of our home heathenism." Gentle reader! apply this to the masses of our own industrial centres. "Masses?" Fine, manly spirits there, hard to reach perhaps, and difficult to win; but when subdued by Divine Grace, what types they become of strong, vigorous piety! Some are tender and sensitive, whose natures the rough ways of the world have overlaid with a crust of ungainliness, but from whose hearts a few words of love soon call forth an earnest response. Little children are there, with ways as sweet and winsome as any we cover with our sheltering wings at home." Here is the missionary field; the New Churchman cannot but feel sad at the sight, but here is the sphere of his duty, and he must work; "No man having put his hand to the plough, and looking back, is fit for the Kingdom of God" (Luke ix. 62). To this Presbyterian paper then. Mr. Pirie inquires first into the external, then the internal influences favouring the "lapse," and which are more or less within the control of the people of each township themselves. Miserable house accommodation for instance; wherein decency, virtue, morality-not to speak of anything approaching religious sensibility-can scarcely live, far less thrive, in a soil so unpropitious, and where the influences are so adverse and antagonistic. Intemperance comes next. "For a series of centuries it has, under the shadow of constitutional law, been poisoning and corrupting the springs of social, individual, domestic, and even religious life; and though generation after generation has gone away, each in its turn lamenting over the graves of slain myriads, whose sun has gone down in the gloom of a hopeless eternity, still intemperance holds on its ancient reign; still it maintains its unbroken sway; still it is sustained, patronized, legalized, sanctioned, and upheld by a Christian magistracy, though crime, poverty, ignorance, immorality, disease, death, as its swift and sure concomitants, follow in its wake."1 "The voice of the Christian Church," says Mr. Pirie, "has been lifted up against it only in the feeblest, most hesitating way; and people throw on us the taunt that they may worship in our churches for twelve months in succession, and never once gather from either sermon or prayer that such a tremendous evil has any existence on the face of society at all." Avoiding Mr. Pirie's statistics, we find Licentiousness is next dealt with; and then, finally, the Indifference the "lapsed" show towards religion; "sheer, downright indifference, an utter and entire carelessness about religion in any or every shape, a widespread depreciation of Christian ordinances, and the alienation of thousands from all respect to the outward and ordinary means 1 Without touching on the subject of total abstinence, we think that Christian teachers do little honour to the truth they teach when they represent regulative and restrictive laws as legalizing, patronizing, sanctioning, in fact encouraging, the evil they are intending to diminish.-ED. |