The intellectual repository_periodical_ 1838-1839

THE

INTELLECTUAL REPOSITORY
AKD

NEW JERUSALEM MAGAZINE.

VOL. V.

FOB THE YEARS 1838 AND 1839.

LONDON:
Pri1tUd aad Puhli,lud for the General Ccmference of t!ae NeUJ Ck.Tela ,ignified
by tJu NetD Jeru,akm in the 1lft,e1ation,

BY J. S. HODSON, 112, FLEET STREET;
AI'D SOLD BY' SJMPKIN, HAaSHAL1., .AMD CO., ITATIOlC&a'S HALL COURT,
LlJDOAT& ."ILKa.

1839.

Printed by J. 8. Hodlon. Croal Stred, HaUon aarden, London.

TBB
INTELLEOTUAL REPOSITORY·
AND

NEW JERUSALEM MAGAZINE.
N° XLIX.-!lalluar». 1838.

ON REPENTANCE.

ON the fint day of the year, we know that man lometimel devote.
his mind to seriouI reSection. Hie atteJltioD i. once more arrelted,
and tumed to consider the end for which he wa. brougbt into hem••
He was created that he might become eternally happy, by rea1iziDg die
heavenly state j and he thiDks, and sighs to think, how little that great
object has been attended to. The retrospect of his bY~De yean is
painful to bil view. The one tbiug needful hal Dot been chosen:
riSes light as air have engaged and engroued. his attention. All
around is darkness and gloom; there iI a brigbtneas, but he has Dot
a«aioed it. He see. but the wreck of things,-taleDt. waited, time
misspent, opportunities neglected and lo.t for eyer. He i. a fearful
tri8er on the stage of human life. He hear. a voice, aayiDg, t'Re-
pent; lor the kingdom of heayen is at handi" and the worda fan like
a startling knell on his ear. He resolves afresh to tam himself Zion-
.anl; he ",ill tom aDd repent, for thi. indeed mut be dODe. Re-
pentaDce must be done, or all is 101t.
It i. thus tbat a man communes with himself wllen he enters DpoD
a new year. He IIcknowledges the duty of repentaDce, and purposel
to do it. In IUCh • case, he ougbt' to know well the true Datare of
IUtb • doty, or he will not be able to do it aright. This it is iDl-
portaDt be shoold know; for it iDvolves the best interests of the soul.
I" is that we may aid an enquiring mind in th~ matter, that we write
the present paper, wherein we intend to treat on a subject 10 uselu1 in
itself, aDd 10 appropriate on commencing a new period in life. We
shall conaider, at IOme length, the great duty of repeDtaDce. We
shall preaeut it in the light of holy scripture, and the doctrines of the
New Church.
The .object DOW ltefore UI i. one which hold. a leading place In the
aacred yolome. In &he old teatament, what calls, what exhortatioDI to
fepeDtaDce! ID the golpets we find, that John the Baptist begua hia
NO. XLISe-VOL. V. B

THE INTELLECTUAL RBPOSITORY

million, by calliDg OD men to repent J and bis Great Malter, also, be-
gan his ministry by preaching repentance. Both of them said, " Re-
pent J (or' the kingdom of heaven is at hand" (Matt. iii. 2; iv. 17).
Jesul said, If Except ye repen', ye shall all likewise perish" (Luke xiii.
5). The apostl~, Cl went ou~ and preached, that men should repent"
(Mark vi. 12). Jeso!' instructed them, U that repentance Rnd remission
of sins should be preached in his name among all nations" (Luke
xxiv. 47). Peter preached repentance (Acts ii. 38; Hi. 19); and Paul
preached that I t Dlen evt»ry where should repent" (Acts xvii.-SO). In
the Revelation, the Lord, in addrelling the seven churches, calls them
repeatedly to repentance. For example, to the church of Ephesus be
uhh, "I will remove thy candlestick out of its place, except thou re·
peRt"(ii.2). More might be added if it were necessary, to shew that
repentance il indispensable, and that without it, no man can posaibly
be la'fed.
From what bas been adduced, we may see plainly that repentance
i. aD important lubject. It should always be taught as earnestly in
the church u it was taugbt by the Lord and his apostles. But is this
indeed done? Do the present teachers in Israel mak.e repentance the
foundatioD-atone of religion ~ We know, alas! that they do not. We
know.that tbe doctrines of faith alone, free grace. imputed righteous-
Deas~ 8te. are made the criteria of Cl orthodox. .. belief. If repentance
be at all alluded to~ it is done in a way to e,ince that it is little esti-
mated or thought of: it is mystified, Rnd explained away~ into a con-
temptible insignificance. The preYailing errors are such, that w bat
W81 taught by the Lord and his apostles respecting repentance, is
lost upon mankind.
The subject of repentance is not understood: men are ignorant of
its real nature. Tbeyare wont to say in ordinary discourse, that, they
f'epa' of haring done this or tbat thing; which means, that they are
lOrry for having done it, and wish they had acted otherwise; and this
idea goes with them wben they think 011 repentance as a religious
tluty. It is commonly explained to mean, a Cl godly sorrow for lin.
with aD intention of future amendment." Thil godly sorrow we may
properly call contrilion. It may, as they conceive, instantaneously
t.ake place, and the p~nitent is then entitled to abaolutioD. Vhen sins
are thus forgiven, they are thought to be taken away, and man i. made
a child of grace. According to this view, a man may repent without

amendment. But let us hear what one of the apostlel .y.
actually amending his life; for it only requires an intention of future

IUbject j that apostle wbose writiDgs are 10 loperemineDtly prized.
on the

AND NEW JERUSALEM IIAGAZINR. 3
In one of his epistles we find the words, 'f Godly ,orrow worketb re.
~tance unlo salyatioo"(2 Cor. vii. 10)~; Here, it is plain, thal he doe.
not undentand godly sorrow '0be repentance, but that it pt'ec«le. it;
which is quite anotber thing. In the verse before this quotaUoD, he
makes the same distinction between sorrow and repentanc~
What, then, is real repentance? We reply J It is tJ change of mind j
a cbange in the Itate of maD' a life. The mind i. the DIaD himself;
it is the real man. A changed state of the mind is a change of the af-
fections and thoughts, with their aclivities in outward life. It is Dot
tafe to be guided by lexicographers in" their definitions of ,..."'.'0••,
i. e.
le repentance; It {or they may err in conceiviog what the religious duty
is which it enjoins. We may expect that they will be influenCed by
the doctrinal opinioDs they may bold. Besides, it is 8 fact, that they
are Dot agreed, as to what that Greek word implies in a theological
sense. With some it is naade to denote Cl a change of mind, pur-
pose," &c. It sbould ahvRys be remembered, that abstract terms are
only conventional symbols of ideas. If we consider tbe circamltaDces
UDder which repentance was command~d in the Gospel, we may be
able to lee clearly in what that doty consists. It W88 preaehed when
the Lord made his advent to redeem Dlen from their sins, and establi.h
hi. kingdom on the earth. They were imolened in wickedneu, and
be would make them righteous. We reRd that "John the Baptiat.
came preaching in the wilderness of Judea, and laying, Repent ye J
for the kingdom or
heaven is at hand. For this is he that was spoken
of by the prophet Esaias, saying, Tbe voice of one crying in the wil-
demess, Prepare ye the way of the Lord, make his paths straigbt"
(MI,tt. iii. 1-3). He called his baptisol tbe It baptislG of repeDtance.~'
Now, the wilderness represented the staLe of the church at that time,
or ot the minds of men. in which there was nothing good and 'rue.
To prepare the Lord's way, and make straight his paths, wa., to re·
wo,e the things which opposed his entrance; implying, in the ,piri.
'oal idea, to pu~ away from their minds whatever was contrary to that
kingdom of goodness and truth, which he came to establi.h. Baptism
.ymbolized the washing away of sins, or removal of them from the
mind, which i. the lame as to prepare the Lord'. way in the wilder.
DelS. This was John's 11 repentance j " tbe reason for it being, that
.. the kingdom of heaven was at baud." This was a change in the minds
of meD; for wben • man, from living in sin, begins to remove it; or
oppose it in himself, his mind is in a state of change. It was ~e8
sat')' to make luch a preparation, just as it is necessary for the mind
of every man to be prepared, by the puuiDg away of evil, for Lhc
B2

TBB IKTBLLBOTUA.L RBPOSITORY

~miDl of the Lord', Ipiritual kingdom. Sin and holiueu, or bell
and heaveD, cannot dwell together in the same mind. It would be
like the dwelliug of wolves, ligen, and vultures, with Iheep, kids, and
dOYeI. It is thul with man and the Lord. As evil beasts mUlt be
removed before harmlels ones can be introduced, even 10 mUlt the
evU. in man's nature be put away, before the Lord, with heavenly
graces, caD enter and dwell in the mind. This then repentance.is
It is a change of the miod, or the putLiug away of evils al sins. 1&
eanlistl of every thing by which man ceases to will and to do what.
ever is eYi1nd linful. It is an actual work. It is as diferent frolD
mere I f godly sorrow, It a, any substance il from the shadow which
goes before it. That .orrow is only contrition: it has certainly some
connection with repentance i lor when a penon is awakened to a doe
sense of the awful nature of liD and its cODsequences. he will, of couue,
lament over his previous folly, and purpose amendment. In thi. way
c.
it willl«Jd, if he fulfil his resolutions, to that actual change of life t t
which we have described; Beconling to the apoltle'. words, that
" godly IOrrow workdb repentance."
BaYing now given a general view ol repentaDce, we proceed to par-
ticulars. H, as wa. laid, it coDsi.ts of every thing by which evil is
put away, it will be obYiously seeD to comprise the three. following
dutiea,m. self-examinatioD, confession of ains, and their actual re-
Dllnciation. The neceslity of the first is seen (rom the fact, that un-
.ail eYils are explored, they cannot be discovered and known. Without
tbi., man cannot know himself and biB spiritual llate. He mo.t be
6ke the merchant, who 6amiDe8 from time to time hi. aCCOQDta, that
be may know his lossel or his gainl; or, like the mariner, who aacer-
&aiDI his place upon the water., that he may come to hi. destination iD
aafety. At fint it is diticult for a man to examine himself J but if he
persevere, it will loon become easy. * And iD 80 examiaing hil .tate,
be mUlt not consider hiloutward actionI only, bot also the delire.
aDd motiYeI which actuate his conduct. Estemal work. are ooly ef.
feda proceeding (rom causel in the mind, which causes Ihould be
lOught out with especial care aDd attention: these, being the end.
&Dd afedioDl of hil life, are what consuta&e the real maD. He is to
kDOW if he be in the lovel of lelf and of the world, after first learning
wba' thoae loves precilely are. To know what are the lOfts of the
will, he mUlt consider what occupies hi. thoughY, for it i. in these
• The It Head. ofSell.examinatioD," eontained in tbat excelleot work, le "-
Delp to PamilJ aad Pri"ate ne"otioo:' by the Rn_ W.Muoa, are euDeItI, N.
reM."
comaaeaded to tile atteatioD.

AND NEW JHRUSALEM MA.GAZINE. 5
that, afecLioDI take their form and beconle visible j he musL watch,
with careful solicitude, the hourly current of his thoughts, especially
when alone j and further, he must not ouly think upon what he is ac-
,gaily doing, liS to his thougbLs and deeds, but what be fain would do,
if DO laws or circumstances restrained him, and he were free to do all
his pleasure. He will in this way go to the root of Lhe tree: he must
briog every thing .to the ordeal of divine truth.
The second dULy we have mentioned, is the confession o~ aina. To
cODfess our lins is not simply for a man to declare viLh bia lips that
he is a sinner, {or words alone are mere vocal expressions, and of DO
real use if they are DoL the result of ideas and thoughts: it is to see
aDd know evill in the mind and practice; to acknowledge them as
aiDS; to think them abominable, and to condemn one's-self as the
doer of them: when this is done before the Lord the Saviour, aud
supplication made to him for mercy, forgi veoeS8, and power to resist
ems, it is truly the confessions of sins. Men generally think, that
mttre lip-confession, and this, too, of sins universally, is sufficient; and
they will say, that they are nothing but sin from head to foot, while
they are unconscious of a single evil in tbemselvel: they emit 10 con-
iider the parlicular evils of which their sin consists. But bring home
some of the evils that men may be kllOWD to commit: tell the preacher
of his pulpit-aifectation, and his want of humility; say to the man of
aloth and ease that he is not perfornling uses; tax the avaricioul man
with extortion; describe 10 tbe man of wealth how riches are not to
be milapplied; she" to the housewife her mismaoagement; to the mo-
ther her negligence; and to my lady, her vanity and pride :-<10 these
thiDgs, and you will find that, although in their prayers tbey confess
themaelvea sinner., they will take offence, instead of owning the par-
ticular evils you have pointed out: you will then be convinced, that &0
call one's-self an evil doer is a very different thing from seeing and
mowing evils in delailJ and oWDiDg them to be sins. 0 no; it i. the
Imguage of lying lips when a person says that he confesses himself a
amner, and yet will not plead guilty to each of the evils he commits,
"hen they are presented to his mind. He iI, indeed, a ainaer, but he
doea not make the confession of it.
The third duty is the actual renunciation of sin. This is the prin-
cipal work, the sum and substance of repentance. But in this, 8S in
aelf-uamination, man muIt Dot only attend to his external practice,
but to the purposes and desires of his heart. If he ..atisfy himself
.illa merely regulating his words and actions, he will be like a wound
wIdcb is but externally healed) or like a whiled sepulchre, which i.

6 TUE INTELLEOTUAL REPOSITORY

beautiful outward, but within il full of dead men's bones and all un-
cleanness. He must have especial regard to the secret imaginings of
his mind,'and diligently resist every unholy and uncharitable affection,
as it manifests itself in the thoughts. When alone with himself, he
muat watch, and shun, every thought which is sinfol; he must shun
the ways of temptation and the appearance of evil; he must have re-
gard to what are thought to be venialfaultl; and also to SiDS of omis-
sion. For example: he must avoid every thiDg of pride, conceit, le-
vity, and foolishness; idle and frivolous discourse; unkind words and
tenlpers; rudeness and eccentricity; idleness and selfish ease; inordi-
nate indulgence; repining and fretfulness j unwillingness to read the
Word and its authorized exposilioDs j inattention to the duties of
piety; neglect and disorder of whatever kind: and he must not think of
cherishing some sins while be puts away others; he must ShUD every
known ain without exception. Nor must he work by fits Bnd start" ;
repenting to-day and falling ofi' again to-morrow. He must shun evils
one day and every day; at all tinles and in all places j in business or
in pleasure; alone or in company; at home or abroad. His work.
must be constant and continual, until sin is subdued; ~yea, he must re-
pent daily during all his stay on the earth. He must also be careful, in
shunning evils, to do so frolD a proper motive; he must shun them 81
sins against God. He must not consider that this or that evil is con-
trary to his interests; but the language of his heart must be, 'fhe
Lord has forbidden this; it is sin, and, therefore, I shun it. It is thus
t.hat evil is to be shunned in thought and in deed. All these duties
must needs appear at first sight to be arduous; but it is worthy of re-
mark, that if man begins to do them, he soon acquires to himself a
habit, which is strengthened and confirmed by perseverance. He be-
gin., as it were, to ascend steps, and every succeeding step becomes
more easy. By these duties of actual repentance, a way is prepared
for the Lord to descend into the human mind, with the graces and
virtues constituent of the heavenl)' state in man. He is thus regene-
rated, and made an heir of the k.ingdom of God.
'Vhen the christian penitent hRS attended to the duties described
above, he must, above all things, continue steadfast in goodness, even
to the end olliCe. If be relapse into his (ornler evils, and live in them,
he vill CODlmit the awful sin of profanation, which is worse than a
state of unmixed evil: it is worse, because it conjoins evil wit.h good
in the S31ne mind. This is taught by the Lord's words to the man
WhOID he bad healed at the pool of Bethesda, "Sin no more, lest a
worse thing come upon tbee"(John v. 14). Again, wbere he aaitb,

AMD NBW JERUSALRM MA.GAZINB.

er When the unclean spirit is gone out of 8 man, he walketb through
dry places, seeking rest, and findeth no~e. Then he saith, I will re·
turn DDto my house from whence I came out; and when he is come,
be findeth it empty, swept, and garnished. Then goeth be, and takeLh
with himself seven other spirits more wicked than himself; and thev
enter in and dwell there: and the la,' ,tate of that man u wor.e tha~
'hefir,"·(Matt. xii. 43-45).
This, then, is repentance. It is thus, and thus only, that the church
is formed in man. Proceed we now to some considerations of a
practical nature connected with this important subject.
With such a view of repentance, how very solemn Bre the circum-
atanceI in which all men are placed! " Except ye repent, ye shall all
likewise perish." It Repent, or I will remove thy candlestick ont ol
ita place." These are words of eternal truth. It they are duly heark-
ened to, all is gained; if nol, all is lost for which man was brought into
existence. To do them is true wisdom i to neglect them is folly
indeed. They enjoin a great duty; yea, it is tlte duty oC duties with
man. "1 W81 born," said a father of the church, Cl for nothing but
repentance."
Can any thing be urged which should induce a man to neglect the
great duty which we have described? Will it lessen his happiness 1
No, it ",ill increase it; it will fill it to the full. Will it deprive him
of his ricbes l It will not j it will leach him how to use and enjoy
them. It will deprive him of nothing but "hat he n1ayafford to
relinquish with every kind of advantage. Does anyone say that he
can spare no time for repentance ~ Is be oppressed with worldly
cares, with toils, with business? 'Ve reply, It will not rob hhn of
time, Dor take him out of the world" It will teach him order,
method, and the best use of time. It vill help and strengthen him:
it will relieve him in trouble, support bin) in duty I and guide him
in every work. It is often objected, that repentance la)'s on man
a heavy cross. But does the world lay no crosses on men? Does he
who pursues pleasure, greatness, Came, or riches, meet with no
crosses, no troubles in life 1 0 yes, it is known that the loves of
self and the world are cruel taskmasters indeed. The Lord'l tf yoke
is easy" and his fC burden light." The cross of the Christian is not
10 heavy al is thought, and it is made lighter as he bears it, until
he, at length, lays it down for ever. The ways of religion are
inviting and encouraging to man. 'fhe Lord calls and intreats him:
angels wait to assist him, and guide his step' to beaven. He is
urged by every consideration of duty, of gratitude, and .of interest, to

8 THE INTELLECTUAL REPOSITOR~

bear and obey. It is a duty, a privilege, a'blessing to rrpent. 'hy,
then, 11 why will ye die, 0 house of Israel f'
When is ,the 'ime for repentance 1 We reply It is nOID. NOrD is
J

the accepted time, nOlD is the day of salvation:' Are you young and
in health l There is no time, no state, so favourable as this. Are you
old and infirm 1 Then hasten to repent; hasten, and tarry noL This
duty is to be done when man is in freedom of mind: if left to a dying
bed it will not save him, because at luch a time he acts from compol-
sion, arising from the fear of death. When man is in any way
constrained, or compelled, he does not act of himself, or of his own
free determination. He is gifted with the faculties of liberty and
reason; by which the Lord and the life of heaven may be received
into his soul; and it is only when these are iD exercise that he can do
saving work. 0 how great is the folly of procrastination! Against
this, man needs to be especially warned. He is led by the wiles of
his great adversary to lose the precious hours which are passing over
him. He is induced to put oft' repentance: to-morrow will b. better
&han to-day i there will be ample time in the coming future. But
alaa! he knows not .hat shall be on the. morrow; be knows not
what a day may bring forth. To-day he may labour, but to-morrow
it may be too late. His great Exemplar said, It I Dlust work the works
of him that sent me w bile it is day: the night cometh when no man
can work"(John ix. 4). Even if man knew that his days would be
prolonged, it would still be folly to procrastinate, for his work becomes
the more difficult by delay. As evil is cherished, it increases; just &I
a tree grows from year to year, and extends its roots in the earth. It
is like the disease called gangrene, which, if not cured in time, spread.
all around its infection, and causes inevitable death. It is like a
fire, which, if not extinguished, will soon consume a whole city or
forest. Repeotance should not be delayed, no, not {or an bour. To
think tbat to-morrow· will be better than to-day, is quite a delusion.
Felix waited for a convenieRt seaSOD, but we are not informed that
luch a aeason ever came. It is folly, it is worse tban folly, to delay;
a fatal security of Jife is indured.
When repentance is begun, there must be no supineness of spirit.
The soul muat be kept in a wakefu] state. The Christian is to regard
himself as engaged in an active, yea, a busy work. It is a race which
is aet before him, and he must lay aside every weight, and run it with
patience. He mUlt salute no man by the way. He must not turn
either to the right or to the left, but walk unmoved in his Saviour·.
Itepl, and look steadfastly to him, as the Author and Finisher of his

AKD NEW JERUSAL:lM MAGAZINB. 9
faith. He mast be IOber and ~l.Dl; (or the It denl walketb about
as a roaring lion leekiag whom he may devour" (1 Peter v. 8).
a~There is a perpetual endeavour from the hell. to do evil" (A. C.6477).
The Psalmist laid, " I will not come into the tabernacle o( my houle,
Dor go up ioto my bed; I will not give Ileep to mine eyes, nor Ilumber
to mine eyelids; until I find nut a place for the Lord" (csxxii. 3,4,5).
And the Preacher laid, " Whatsoever thy hand findeth to do, do ic
with thy might; for tbete is DO work, nor device, nor knowledge, nor
wildom, in the grave, whither thou goest" (is. 10).
We have laid enough OD repentance. It wu deemed useful to
CODsider thi, lubject on commenciDg a new year. We have said that
&hi. is a time for serious meditation. How silent, yet how rapid, is
the march of time I How quickly our past years have glided away!
They are DOW as a tale that id told; they are past 81 the vision of a
drean.. We are huteniDg forward OD tbe Itream of time, and shall
IOOD be numbered among the tbings tbat have heeD. The place tbat
now seetb UI shall soon see dS no more (or eyer. We are slrauger.
and pilgrim., as all our fathers were. We are u guests in a strange
place. who tarry but for nne night. ADd it is thUI with all the joys of
earth. The hopes and promises which allured UI when life wu
young. have not been realized. If, perchance, they put forth and
blollomed, they perished before they were grown up. Our pleasures
are never aati.fying i they pall upon the lense. Our trealurea make
themselyes wings" and 8y away: a breath of wind scatten them, and
they are gone. Fame, fortune, bonours" power, and greatnell, are
things that tempt, and then deceive UI. Where are the mends of
our youth} One by one they bave dropped into the grave; and soon
we shall follow them. Death, like a rushing wind, sweeps daily tbe
earth, and scatter. as leavei its ephemeral inhabitants. It il thuI we
eadare (o~ a little while, and tbeD pass away. We bave no continuing
city here j thil world is Dot our rest.
Let us, with the opening year, set out afresh towards Zion. Let
the folly and negligence of our days which are put be a lalutary
warning for those which are to come. Let us think, and thiDk often,
OD the ftlue of time. Time il Dot 8 gift, it is a trust-it il a talent for
which w~ mUlt render -account. Eternal consequences are involved
iD 0G1" " . of the present time. The hours now on the wing are fraught
_ woe, or with blessing, (or ever. And tbere is DO standing stUI i
...... woold .bnd ltill will fall. As tiole advances, we progress: we
. . 6IIiIIg upoDr ltates of good or of evil•.Time, then, how precioul !
I' amao& be estimated-we cannot aay ill worth. Let us improve th•
• 0. XLIX. ~OL~ v. C

10 THB I~TKLLECTUAL REPOSITORY

time which u left a.: perchance it i. a rnnoaDt j it may be 'err
short. Let UI redeem it j let us die daily. Let us Die each day as if it
were the first of our repentance, and the last of our ltay on the earth.
Let UR be aroused; let us trinl onr lanlps; let us no more slumber nor
sleep. Let UI be eyer engaged in an Rctive preparation for bea9~n.
And let UI put OD all the armour of God. Let 01 add the duties of
piety to those of repentance. Let us study the Vord, be attentive to
prayer. receive the holy .npper, fulfil our ubbath dutie!, and all things
required of those who are Dlembers of the Church. Let us have rfSp~ct
to .11 the commandments. Let our obedience be an integral work:
let ita duties be as a golden cbain••bOle links are made for eAch otller,
Let our new Bfe be 81 a web which is entire j the length And breadth
equal, the testure perfect.
ThuI mud we live j thuI must we repent. ".e sball in this way
ripen, dBy by day, for heayen. We sball prepare for the SOD of Man
when be cometh. We .ball be al lerftntl waiting for their Lord. If
he come at even or at midnight, at the cock-crowing or in the morning.
we sball be ready. Vitb 10iDS girt and "itJIlan1ps burning, we shall
welcome the bridegroom, BDd enter into the joy of our Lord.
x.
ON CHARITY AND FAITH.

Wa.K the lacred Word of Dirine Truth is strained to make it teach
that faith, regarded by itself alone, il the one thing needfuJ,-tbat s&1-
yation depends OD it,-that it lecures the blealiDgs of forgiveness aDd
a title to eternallile,-that good works are only evidences of salva-
tion, aDd not conducive thereto; and when the evil cODsequences of
luch a doctrine are 10 ,i.ible in the universal reign of a1f~Jo'e over
religion itlelf; we C8DDot be too careful, iD marking with clear and
well drawn lines, the true di.tinction between charity and faith, those
ellential principlel of all true religion, aDd in oblerving their relation
and umOD.
Nothing CaD more strongly prove the tendency of evil to turo truth
into error, and make it fayour itl own propensities, than the fact
that, while the plain letter of scripture is maintained as being the all'
or nearly 10, of diviDe revelation, 8 doctrine 10 0ppolite to tbe ob"iou;
declarations and precepts abounding tbroughout. the Holy Word~
aboul~ be able t~ stAnd upon any thing having the lealt appearance
of sCripture tesLlmony.

AND NBW JERUSALEM MAGAZINE. 11
EYiI, beiog oppo..-.d to good, can never be fayourable to ita cooaort,
truth i it finds DothiDg, however, more agreeuhlr, thaD to prostitute
the truth by falufying it, aod then subjecting it to ita own vile
purposea. This is proved to be the case, by the use which has often
been n.ade of tbe Sacred Scriptures, to C8l1otenilnce and support every
atrocity of lust and cruelty of which fallen nature has beeD capable.
How necessary, therefore, is it (or everyone to be continually OD hi.
guard, lest aD evil affection should at any time incline him to pervert
the instruction of I>irine Truth. Nothing can be more evident to the
truly obedient mind, searching the Scriptures for .olid wiadoDl, than
the subserviency of all truth to the purposes of goodness. This i.
the test to which we are iDstructed to bring all ductriae. The Lord,
iD cautioniDg his disciples to beware of false prophetal by which are
signi6ed doctrines, said, Cl By their fruits ye shall kDOW them." A
doctrine may look very much like truth j it may eVeD appear to as u
aublime and beaaLiful truth i we act unwisely, however, if we receive it
N such, wbile it faill to yield to tbe affections an ioftoence of good-
DeA, and to produce a' corresponding righteoumeu in the life. We
may be right iD lookiag at it, in examining, and eveD in admiring itJ
but Dot in enlbracing it, until we discover the marb of its geDuiD~De..
in &he goodness to which it leads: until we haye put it to this test,
we should not suffer ourselves to be fucin8wd by the beau,y of ita
form or the splendour of ita aspect: for how can we know} it may
be a satan in an angel'a garb. However harmless it may seem, itl
proper dispolition,-ita natural appetite, should be fint ascertaiDed i lest
we be deceived with a wolf iD Ibeep's clothing. If charity be not ita
&Ie. good workl will Dot be its fruita: and we know that a good tree
C8DDO& briDg forth em (rait,80y more than aD enl tree can produce
good (ruit. TbUI, tbeo, we see that cbarity is tile essence of true
fai&bl aDd that the faith which bas not cbarity u its loul i. 8 falae
faith. To let up faith, therefore, except for the sake of Lbe charity
of which it is the form, as the ODe thing needful, u the grace that
18ftII, is to let up al the chief good the 'Very eueDtial form of hell
itIeIf: for "ha' are the subjecta of the infemal kingdom, but 10 many
. . . of reeeption failing to receiYe the influence of beaveD~ and COD-
1IIJIIIIdI16Ded and distorted by inftoencea of an opposite cbaracterl by
nil, .... i., instead of good.
We _ , Dot ooly leam the superiority of goodnels to truth, aDd,
tIIIre6Iret of charity to faitb, in the instructioDl of the Holy Word,
... wlam eDligbtened by its truths, may see this same principle ex-
..,.... iD other &bingl: that truLh inlU'Ucts, but goodneu vivifies.
c2

]2 THE INTELLECTUAL REPOSITORY

Truth or laidl may be compared to the seed: but goodnesl or charity
to the germ within it. However perfect may be the form of the seed;
whatever pain. may be taken &0 plant it in a good soil and favourable
atmolphere: if the gerol be defective, it will only moulder and rot.
Accordingly, the Church, .. it became destitute of goodnell,IOlt the
truth: the weeds of falae doctrine quickly ovenpread the soil; but
be heavenly leed perished. Again: Truth or faith may be compared
to a beautiful aogelic form, in the attitude of jUlt mounting from the
earth, pointing with one hand towards heaven, and ofreriug the other
to lead us thither: but goodness or charity may be compared to the
principle of augelic life. If this be vanting, ,ye may be delighted
with the form, but it will never advance with us Wvards that atate to
which it points; it "ill prove to be merely al a atatue of cold marble.
AgaiD : Truth or faith may be compared to a clear rUDDiug stream of
pure water, aDd good Dell or charity to tbe principle of genial varmth
which occalioDI its fluidity: but truth or faith alone, may be com-
pared to the same Itream when winter's northern blasts have atopt its
lowing, and hardened it into ice; in which state the cattle can neither
wuh themselYes in it, nor anay their thirst thereby. A code of doc-
mnes which inducel merely the exercise of the underataoding, ,,·itbout
.ffecting the heart nth goodness, or which teacbea that faith alone i.
the all of salvation, may be comJlred to a feast unto which ,,·e are
invited. We enter a room expenaively fumi.hed and brilliantly de-
corated: the tables of costly wood, well laden with services of mal-
live silver and YeBlels of pure crystal: but, when the covers are re-
moved, iDstead of delicious viands, we behold Dothiog but the mouJel..
ered and mouse-eaten remains of lame former teaat, and instead of
regaling on daintiel, we retire sickened with the light and ameU of
filth and corruption.
It is because charity, aB the life or lOul of true faith, i. the grace
that uyel, that the performance of good workl i. so inculcated iD the
Word. Were faith alone lulicient for: la1tatiOD, good workl might
be dispensed with; but aiDce it is charity'tb"at muat reDder us fit for
the kiDgdom of heaven" and that cannot esiat Dcept ea it comes forth
into the outward life, therefore the I"ord mercifully desires, &ha' hie
comolandmenta should be obeyed, as well .1 knowD. ADd beeaa.
every act of genuine obedience ia in its euence love-love to God or
&h. neighbour; dlerefore &he new commandment which &.be Lord
gave to hi. disciplel WBI the summary of the whole law: ff Love ODe
anotber." ..
By the Primitive Chris~i.D Churcb, the diatiDctioD and rel.doD

AND NEW JERUSALEM MAGAZINE. 13
between cbarity aDd faith were known and acknowledged; but
iD ita degeneracy, it bas disregarded the living principle. and trusted for
eternal ore to faith alnne. And what is now to be seen as the result
of this} What could be npected bllt diYisions and delolation? The
light of truth ha. departed, and men are disputing and dilagreeiDg
.bout the phantom, of their own creating. 'That Mercy, however,
which is (rom everlastin, to everlasting, has caused light to Ihine in
the midst of tbis darkness. The lun of rlghteoGsoess ha" arilen, and,
iD a glory that di.peJ, all the .hapelen progeny of a benighted imagi-
natioD, rueal. again the heaven-born grace-the charity that savel.
The glorious form of doctrinal truth in wbich she no'' appears to bless
the world, .heds heavenly light into the understandings of men; wbile
to the spiritual mind, sbe utters tbingl inefFable to natural thought.
Happy, thrice happy church" that, rejoicing in this light, bear. the
truth tbat charity speaks, opens her beart to ber heavenly spbere, and
follows ber into tbe region! of love and purity!
Must we dim this cheering seene, bylretuming to look at the infatu-
ation that keeps some of our fellow-Christians from following the
directions of trutb, now 10 invitingly, and in luch clearness giveo,
eyen wbile they a('knowledge its descent, and are rejoicing in its light 1
Cln they see that it is Goodness which bas come down to address then)
in the language of Trutb; can they open their underatandinga to the
ioatroctioDs of .ach wisdom, and yet remain with their hearts not
IOfteoed into beDe.olen«:e, and with tbeir actions unrectified by ita in-
heuce? Can the belief of New.Church truth ever become profaned
into • principle of faith alone l CaD cbarity, the life of every atom
of ita infinitely varied particulars of doctrine, be palsed by, aDd the.e
he reprded and Uled merely 81 a fund of inexbaustible amusement }
Ala! What weakness, what wickednesl~ is not the folly of depraved
humanity equal to J What does tbe put and present condition of not
a few toeieties. formed by the boDd of New-Church faitbl te~tiry?
Whate.er purity of doc&rine there may have been to boast of, mUlt
we DOt conclude, that faith alone has been too much uled as tbe bond
of anion ? The importance of charity 8S the living principle of doc-
trine, ad hence the essence of every regulation and action of societyJ
. . 80& been luliclently felt. Faith, rather than charity, ha. heen too
. . . regardecI u 'he quaHfication for membership. The disaemina-
IiaD of truth, little a. bal been effected therein, bas been more attended
.. "hoped in, than the spreading of goodnesl. Forms, bowever
DeBIected they baye been, have too much supplied the place of lub-
. - ; 'J'baa h8ye New-Church Societies exhibited, in many in-

).( THE INTBLLBCTO.6.L REPOIITORY

stance., the spirit of the fallen Church, aDd of coune ha ye shared iD
the dilute" which mark its oyertbrow. Let ibe old leaven be cut
out: let the renovating influence of holy Ine or charity be unob-
structed in its way through all our institutioos, and into every depart-
ment of every association formed: and then, while false dodriDa are
being broken up and dispersed, the Church of the Lord shall remain
leCure. True faith, eDJi.ened by genuine cbarit" Ihall eaaae it to
abound in the fruits of rigbteoQlDeaS aDd peace. While the Christian
Church, in it. fallen condition, is IplitUng itae1f ioto Ihreds by ftl'iOUI
conflicting doctrine., which act upon ita moth-eaten lo'bltaDce like
teeth of iron pulling in all directioDl; let it be the great el"011 of the
New-Church to give flexibility and strength to ita texture by the pene-
trating diffusion of the oil of holy loft; that the tabernacle of God
may be with men, that He may dwell with them, and be their God,
for ever. T. C.

FAITH AND LOVE.

] N the present age, faith is considered as the all in all of CbrilLiaoity,
and love is esteemed oDly &1 the effect of faith J when yet, strictly
apeaking, love i. the originator of faith in the buman mind, and u
IUch is entitled to pre-eminence. Mark their difFerenee! ye ahaU
know them by their fruits. .
Men profesaiDg faith, being injured, or taking offence at lOIDe
imaginary alight, have punned their brethren with implacable batred
aDd reaeotment j Dor would they listen to any &enD. of reeoDciHatiOD.
But men of 10'8 overlook innumerable real faalb, ".wrer loag. aod
are kind. et Loye canDot bear aeparation from a brother, but pants for
amon. Loye Dever pleadl, My fee1iDga, my cbancter, the opinion of
my friend., &c. &c., bot in ODe generous dort queochea ~yery particle
of anger. Love is aI.ay. full of mercy and good fruita, aDd etemaU,
forgives.
Men professing faith, often misrepresent the actioDl of o&hen, blut
their reputatioD, attribute motives to them which they Deyer cherished,
aDd violently drive them from church-eommunioD aDd the useful o8ica
t.hey held. But men of lo'e always put the beat construetioD OD the
C:ODduct of their erriog brethren, beiog tender of their charaeter, aDd
aappose them to be actuated by more excellent principles &haD are ex-
ternally apparenL
Men pro£cuing faith baye murdered their feUo,,·crealurea~ baft

AND IfBW JEBUl'ALBJI II.£.OAZINB. 16
ravard their COUDtry, bum' their cities.. and .pread desolation and
misery all .roand. But love newI with bonor &bfae gross violation.
of hamaniLy: love atretches oot ber band to save, but never to de-
stroy, meo's liyes. Charity bestows, but never pluDden; fertilizes, but
ne.er desolatel. Charity. we therefore maintain, is incomparably more
useful 'ban either faith, or hope, or both. For, supposing them to
be genuine, tbey are generally confined to the bo.oml where they exist.
But love naturally overftows the ,-essel in which it- is contained, and
itllarger iD8aeDceI refresh all around. . Unanimity, peace, joy, and
happioes., .re the blessed fruits of charity.
Faith, we grant, i. highly eulogized in the Epistle to the Hebrews:
bot it is chiefly iD a passiYe seose. We assert tbat love is more uleful
to the world at large thao i. faith. It is more importaDt, that Christian.
love ODe another. than that &hey believe all tbe Dlinutie of Divine
Truth. Faith, Dolesl guided by, and worked under, the influr.nce of
Ioye, will reDder DO lerrice to the community, and should it be worked
by bigotry, ignorance, or {alse zeal, .. iD the case of Saul of Tarlus,
iL might prove detrimental to true religion and human happiness. Fur-
therolore, the world can be no competent judge of our faith, whether
it be IODDd or unsound. The unbelieving seldom examine (except it
be to find faolt) the oracles of truth: they cannot, therefore, under-
stand the quality of faith profelsed by the Christian. Being inclined
to evil, they are .ery susceptible of erroneous and unfavourable im-
preasioDs. But with respect to our love and charity, the case is widely
ditrerent-they can easily judge of this.
Anotber line of distinction between faith and love is this :-That
a man under the influence of faith. nlllY be very zealous to persuade
others to believe as be believes, without ever designing their eternal
salvati9D j whilst a man inftoenced by love, seeks not bis own honour
or self.interest, but the holiness and happiness of all arouDd. It is not
AO much his intention to bring all to believe exactly as he believes, al te
10ft tile Lord· bit God supremely and his neighbour affectionately: {or
thoagh, in articles of minor importance, tbey differ, still they rejoice,
that where love is 'he predominant principle there is a fair prospect of
lal'atioD and eternal felicity. Love or charily is a gnee 10 excellent
and so uD~xceptionable, that there have been DO controversies in wbat
manner we ought to love one another, or whetber we ought or ought
Dot to cultiYate tbe principle of love for our fellow-creatures: but
with r~gard to faith the case il quite the reverse; on this subject the
contro.enies have been unsatisfactory and endless.
PinaUy, That man mua" haTe a stupid, thol1ghtlels, uofeeling heaRI

16 THE INTELLECTUAL REPOSITORY

who i. not in8amed by the display of 10Ye, when it appears arrayed
in heavenly beauty aDd limplicity. The heathens were Dot la much
struck with thefaUh of lhe early Christians .. with their lot1e: Cl See
bow these Christian I love one another." Looe, like the 'UA, sheds
ita genial aDd yital raYI on the moral world j bat Jailh, like the tllOOJI,
though ofteD seen, is leldom felt. It never produce. the lame happy
effects on mankiDd, .. the sun. Soon is the loul Itopped in its career
of usefulness, unless it be animated with love. Love gives faith all
its life, vigour, and activity. 'Til love which aDimatel, binds, unites.
cementa, and gladdens (aolilies, rendering glory 10 God in the highest,
peace on earth, and goodwill to all mankind. Love, diffused lhrough
the earth, would make it resemble heaven; yea, palfadi.e would be
reatored. Oh then, ye New-Church Cbristians,leL brotherly love con-
thiue! So, shall we at last enter that blealed abode, where die God
of faith and love for eyer reigns al King of kings, and Lord of
lords.
Cl For ey~r tMre, 'hi' boly ire
Shall our aft"ectioDI raiIt-,
And ."eetly all our louh conspire
To Ihlg Jehovab'. praise."
Liverpooll Augu,t, l837. R.O.S.

AN EXCUnSION THROUGH THE HEART OF
SWl'fZERLAND,
ACCOMPANIBD WITH SPIRITUAL RBFLltC1'IOMI.

Ix the lummfr of 18~4, 1 made an excursion through one of thOie
central regionl of Europe, where uature appears to have Uled
every effort to dilpmy all the beauty, lublin,ity, and magnificence of
her Icenery, and, within a circuit of aboul. five hundred miles. tu as-
semble every thing grand and majestic that can be exhibited &0 &he
natural eye of man. This excursion il annually made by numerouI
travellars, who delight iD contemplating the majestic beauties of
creatiODI 81 displayed by the Divine Hand in the regions of nature. On
this excursion, every kind of scenery is exhibited to the eye, from the
fruitful plains of Alsace, along the banks of the Rhine, the most beau-
fu1 riyer of Europe, through the valleys and glens of Switzerland, to
the lofty Alpl, whose summits are capped with e&erDal InOWI. The
mind which has never been rouled leriously to reflect on the objects
around itl is here compelled to throw off the lethargy which benumbl

AND NEW JERUSA.LEM MAGAZINE. 17
its fram~ and to awake to perception and feeling. Sometimes you
wander by the side of a vineyard, where the purple grape tempts the
traveller to refresh his parched palate, and, the refreshing foliage
inYites bim to recline under its agreeable sbade. In the distance you
hear the artless song of simplicity proceeding from maidens, who are
propping the vines that tbey may stand erect under the increasing
weigh' of their cluaters. The peculiar costume of tbese peasant girls.
which varies eyery twenty or thirty miles you travel. and which they
bave derived from their remotest ancestors, adds lingular interest co
the scene. No sooner have you arrived at t.he extremity of tbe vine-
yard. than a new vista opens to tbe view. You behold piles of rocks
apparently 'hrown on each other in the utmost confusion, as if cast
by the baDds of the giants, when they endeavoured to besie!e the
ciddal of heaven: some are piled on ea~h other longitudinally, some
vaDsveraely, some obliquely; some stand erect and form lofty clilTs,
and some impend and threaten to crush the traveller, if he presume
10 pass under them. * Standing in lolemn silence, which is only
broken by the murmur of rills that trickle from a thousand springs,
aDd com biDe their stream,lets at the base of this mountain of rocks i
and openiDg every avenue oC your mind to receive the vast im-
pression; you behold, I think, one of the most awful and magnificent
ac:enes. that nature in her calmness can exhibit ;-1 say, in her calm-
.ess, because the volcano and the thuDderstorm do not belong to the
~almness of natore.
Leaving this mountain of rocks, you behold the deep blue lake,
the great reservoir of a thousand streamlets, vhich gush from the
rocks. Its waters are as transparent as the crystal from which they
SpraDg, and are tinged with green or blue according to the nature of
the atmolphere which presses upon its bosom. On the other side of
&he lake, tbe Alpine scenery rises in majesty before you. In the cen·
tre of the Swiss Alps is a mountain called Rigi, which is one of the
lower peaks of that mighty chain, and whose summit is more easy
of access than tbe others. After an ascent of about eight hours,
sometimes very steep, and sometimes gently inclining, you arrive at
the summit, where you are expected to spend the night, in order to
.itDeu the splendour, of t.be setting and rising sun. Travellers {rain
all parts, aDd of all distinctions) here meet together; they hasten to
secure a retreat for the night; two temporary places were erected {or
their entertainment i I had Lhe good fortune to secure B corner and
• Moatier Grand Val, of which this i5 a description) althou«b noL much noticed
by tra"ellen, i. certainly one of the ruost sublime scene. of S"itzerlaDd.
NO. XLIX.-VOL. V. D

18 THB INTBLLBOTUAL REPOSITORY

a couch. After we had refrelhed ounelyes at ODe common table, aDd
bad puled some time in various conyeraatioD, they wbo bad beds.
retired to repose.
Bat I' nature's sweet restorer, balmy 8Ieep," had led from my eyes.
There is this disadYantage attending pedeatrian excursions <at least, 10
far aa my experience has gone), that too great bodilyes.efciae cauaea
the cireulation of the crimson current to be so excited and powerful,
that it requirea several hours o( repose before it subside. to ita equili-
brium state, when Cl gentle sleep creeps o'er the frame, and steeps
the SeD8eS in forgetfulness." Several houn were thus passed in
sleepless repose, and the magnificent objects which bad lately fixed
my attention DOW engrossed my mind. I communed with my beart
upon my bed, and said, Is not tbis magnificent world the basis, and
the ultimate scenery, of the Lord'. kingdom 1 Does Dot thia mouu-
tain, upon wbose lofty bosom I recline, signify something in the
divine economy which man should know? And do not thole rocks,
'hicb I have lately contemplated in such anlazement, portray some-
thing spiritual to the mind? And do not those waters, which gush in
a thousand streamlets from their stony bosoms, as if by the power of
seme inYisible wand, impress sonlething etemal on the consideration
or man} And does not that lake, whose limpid waters I admired,
imply something whicb man, who is destined for immortality, should
love to contemplate? Whilst I was thus musing, Bnd the glow of
admiration was burning in my soul, the ideas I had lately acquired
in studying the writings of the New Jerusalem, viYidly impressed my
mind. 1be natural world is a theatre, on which the objects of the
Lord's kingdom are exhibited in a natural manner, adapted to the natural
perceptions of man. How sublime the idea! how calculated to exalt
and refine the mind! These magnificent objects, therefore, are 80 may
external displays of that Infinite Goodness, Vildom, and Power# from
which they were created, and by which they are continually preserved.
These views, which 80 admirably develope the purest (orm of Chris-
tianity from the Sacred Volume, not only enlightened the rational
perception respecting the sublime destinies of man, but shewed the
connexion he enjoys wi,th a spiritual world, where the majestic cause.
exist of those magnificent objects which surrounded me. The harmo-
nies of creation were wonderfully dilplayed to my mind; and as I WIll
able to connect natural things with spiritual, they filled it with rapture.
It is thul, said I, that the Word of God is in delightful correspondence
and harmony wiLh his works. This truth has been dimly diacerDed
by every sincere disciple of Revelation, but it remained for Lhe en-

AND NEW J&RUSALBM MAGAZINE. 19
iipteDed Swedenborg &0 pomt 01H that correspondence and harlDODy J
aod to explain it in 10 lumiDoul a manDer to the buman mind. It was
then that I first beheld the true and mOlt edifying meaoiDg of &be
stupendous imagery of the volume of Reyelation. Those mighty
towering rocks powerfully remioded me of the u . . ",."ioll' qfroelu," of
..hich the prophet speaU, when he describes the nature of &hat
defence .hieb lurrounds the righteous, aDd which signify thOle eter-
.1 tru&ha by which the Lord defends and protects hi. people. 'Chose
lofty mountains brooght to my remembrance that 11 holy mouotam,
where the Lord bath commanded his blessing, even life for evermore j ••
and which correepoDds to &hose exalted principles of )oye towarda
God, and of charity toward, man, on which t.he human mind should
ever be baled, and by which.ll its motives of action should ever be
goyemed. Those limpid waters, which were spread at the foot of the
mountains like a" sea of glass," yividly impressed OD the dawning
spiritual perceptioDs of my mind, those living truths, which are 10 aptly
portrayed by the Ps.loliat, wbeD he lpeaks of the 11 pool of liriog
waters, which shall arile in the desert to reCred! tbe thirsty sool,"
and to diffuse life, vigour. and celestial felicity, through the mind of
man. ThOle verdant valley., decked with vineyards and com-fidda,
reminded me of the Yalleyl of Ilrael, which " were covered with com,"
and which constituted one of the delighLful features of the land of
promise. Surely" _aid I, &I the glow of meditation was thns burning
within me, man is cODnected, as a spiritual being, DOt with an ideal
and empty world, as is commonly supposed, but a world of spiritual
and immortal realities, where the righteous and the regenerate will
contemplate" Lhe Rock of ages," It the everlasting bills," "tbe {oun-
&aiD of liriog waters ;"":""iD sbort, all that is magnificent, glorious, and
good, that Lbe eye can behold in the regioDs of nature.
On &he following morning, I arose from my humble couch, to wit-
nea, DO doobt, one of t.be most splendid spectacles that can be display.
ed OD the theatre of nature. It W8I the rising of the lun on one of
the loftiest mountaiDl of Europe. Night. had gradually withdrawn
its sable mantle, and Aurora, beautifuJly decked with every hue of
enchantment, WAS aboul to ulher in the King of day, " who came fort.h
from his chamber rejoicing as a bridegroom,-al a strong man-to rUD
his courle from one end of heaven to the other." 'llle long chain of
snow- clad mountaiDs appeared gilded, 8S it were, with bnmilbed gold,
and the acene was certainly one of the mOlt ineffable, that the eye
of man could behold OD this aide of heaven. BOl, I exclaimed,8titl
pursuing my spiritual reflections, what is this, although so extremely
»2


enchanting, when compared with the rising of the It SUD of righteous-
ness" with healing in it.. wings, over the benighted, cold, and dismal
state. of the unregenerate mind! How striking, aud how edifying i.
the correspondence! How much does the Word of God, al 8 lun of
light, illuminate every object, and bow does every object, in return,
when viewed by R mind enUghtened by genuine ideas respecting the
Volume of Truth, reflect tbe light it bas receiyed, and at once confirm
tbe divine testimony of truth displayed iD the eternal harmonies
which must necelsarily exist between the Word and the works of
God! The mind, delivered (rom the bondage of prejudice. has an
intoitiye perception of these correspondences 8Dd harmonies; but they
have never been brought home to its natural contemplation, as a
magnificent system of truth,., until the New Jerusalem was aboot to
descend out of hea.en, aDd establish its purity, its iDnocence aDd ita
l

heavenly splendour. amongst men.
After having witnessed this magnificent scene, I bent my steps to-
wards the valley on tbe other side of the mountain; when, behold!
one of the most awful and terrific sights that nature can exhibit, was
displayed before me. I t waR the ruins of the mountain called RaSI-
berg, which, in ) 806, suddenly fell, and in a monlent overwhelmed
many villages, together with their inhabitants, filled up 1he greater
portion of aD extensive lake, and in an instant preseoted a prospect,
which, at tbe tint glance, filled the mind of the beholder with Rnguish
and tenor. The fathers of the village were employed in their respec-
tive occupations, some followingtbe plougb, some pruning the vines,
and others tending their flocks; and the busy hoosenves· at their do-
mestic duties; and the playful children, aDd the sires with Cl staff in
hand for very age; '. all-all were overwhelmed with destruction in
a moment by the catastrophe, the tremendous effects of which were
now exhibited before me. At first it appeared difficult to connect &his
awful catastrophe with spiritual causes; but the Vord of God, which
is tbe sole discoverer of spiritual causes, powerfully remioded me of
the mountains that should be Cl cast into the midst of the aea," " of
the mountains that sbould depart, and of the hills ,hat should be re-
moved," &c., and thus I saw a striking image of that awful judgment,
which is executed on a perverted church, when all the heavenly prin-
ciples that should constitute ill life and spirit are extinguished by tbe
prevalence of evil and error. Rocks were burIed to a prodigious dis-
tance, and by the fall shattered into fragments. These fragments lay
just as they bad {allP-D, in the utmost confusion, and exhibited to the
contemplative mind a scene of dismay and terror. Oh! I exclaimed,

AND NBW JRRDSALBM MAGAZINE. 21
how eould the DiYine Benevolence and Wisdom-bow could He who
" weighs tlle mountains iD scales, and the hill, in a balance, tt suffer 10
many mortal. to be precipitated into eternity by so dreadful a coDvul-
lion of nature! But the views of providence, and of the wile laws by
which its operations are conducted, which 1 had lately acquired in
studying the invaluable writings of the New Dispensation, banished
all doubt and every murmuring emotion from my mind. For, by those
enlightened views of the operations of a wonderful providence, all the
works of God are justified &0 man. 1'his world, with all itl magni-
ficent furniture, has been created for no other purpose thpn that of
forming a Yast seminary, in which the families of the human race mAy
be trained for heaven. Our heavenly Father, who, as the Divine Hus-
bandman, cultivates this vut seminary, U before whom there is nothing
great, there is nothing small;" Dlust have an especial eye to the re-
moval of Blan from tbillower world) to that higher world" where all the
exalted ends for which he has been created are accomplished. 1"hoae
mortals, therefore, the victims of this awful catastrophe, who were in
some states of regeneration, were remoyed (ram the earthly scene of
their existence to that spiritual world, at the moment when their
states of immortal life could be receptive oC the greatest measure of
goodness and happiness, denoted by the "good measure, pressed
down, shaken together, and running oyer." And those, OD the COD-
trary, who were not so happily constituted as to have heayen formed
and established within them, could be checked in their insane career
of folly, and prevented {ram sinking into greater depths of iDiquity
eBd consequent misery. Oh! said I, whilst the emotioDI of my mind
were almost overpowering, where is the protection, where is the
safety of man 1 la it in the valleys} They may be inundated by the
torrents, or overwhelmed by the fall of the mountains. I1 it on Lhe
rocks ~ Ob, no! the awful scene before me plainly proves tbat they
are Dot to be trusted. Is it on the mountains? An astoDisbing proof
is here displayed that they are not the proper security of man. Doel
tbis security and happiness consist in wealth? This is atiIJ more de-
Yoid of stability than the majestic rains of nature here exhibited to
"ew. Does it arise from health and ~igour of body? This, as ex-
perience often sbews, is more unstable and insecure than aoy. Where,
then, are happiness and security to be found? rrhe saDle delightful
Yie•• plainly demoDltrate, that these most desirable attainments caD
only arise from the heaYenly harmonies which cbaracterize the regene·
rate mind. He that bas the kingdom of heaven within him has no
cause to fear, " though the mountains depart and the bills be removed."

22 TUB INTELLEOTUAL RBPOSITORY

Wendiog my way amidlt tbese ruml of the mODDtains, I came to
a desolate place, whicb, but a few years since, had been a ftouriahing
city. The ravagel of war-during the FreDch revolution had laid ita
principal buildings in uhes, and nearly emptied it of its inhabilaDt&.
I looked, and there was scarcely a man to behold! A Dew scene of
devaatation and horror was presented, which I contemplated with feel-
ing. entirely different from those with which I had lately beheld the
ruins of nature. Tbese were the rums oC man! The peaceful home.
under whose roof many souls had been trained for heaven, W8S ruined
aDd desolate; there were no Cl boys and girls playing in &he streets:··
" the voice of mirth. and the voice of g)adne., the voice Qf the bride-
groom, and the voice of the bride had ceased:" tI thorns had come
up in her palaces, nettles and brambles in the fortresses thereof:· The
demon of conquest had plundered every habitation, and tile aacrilegioul
hand of the enemy bad spared neither the temples of religioD, nor the
altars of piety. Of scenes similar to this we often read in the Sacred
Volume j aDd the doctrines of the New Jerusalem clearly unfold the
spiritual reality of such scenery. A city, I remembered" corresponds
to doctrine. This idea, at first, disturbs the mode by which the
natur~l mind has been accustomed to &hink.: to the merely natural
perceptions it appears remote and fanciful. But bow striking is the
correspondence when man becomes acquainted with himself, aDd with
the mode of bis .piritual existence! God is represented as dwelling
in 8 magnificent city-the New Jerusalem j but God dwelleLb not in
~'houles made with hands:·· it is, therefore, not literally intended j
and where can he dwell, but in the truths derived from his holy Word,
properly understood, and arranged in heaYenlyorder in the mind l
Tbis it properly the CivittU Dei, the City of God, as Augustine call.
it, in which he dwells amougst men. The wise .ncien.... whose mind.
were more open to spiritual perception. thao the modem generatioDs
of mankind. frequently represented, under the form of a celestial cit.y,
that Iystem of doctrine which should inltruct Rnd confirm the minds of
men ill the principles of immortal liCe aDd happiness. Thus Plato, *
iD the sixth book of his Republic, builds a philosophical city J and,
what i. remarkable, hi ,"'U it 'he IIJme dimeruioll' a, thwlI recorded of
the heavenly citg in the Apocalgp.e" and says, moreover, that it is con-
lee rated by 'he correlponMnc, which QutI bel.een '.eaven and eart".
It is (rom thi. cause that the prophet calls it a U (I cUy of truth." The
ruins, therefore, of the desolate city which I was then contemplating,
occasioned lerious reflections, when viewed in cODnection with spiritual
• See Riclaer'. Work, yul. 3, p. 112.

AMD NBW JERUSALEM MAGAZINE.

realities. It wal R mOlt ItnKing emblem of a mind devastated by the
hostile powen of e"iI and falsity. Its walls and ramparts being de-
stroyed aDd Cl laid on heaps," yiyidly portrayed the danger in wbich
man is, when the divine commandmentl, in their literal lenle, as the
balwark of safety to the loul, Rre transgresled and broken. If thele
mighty w.l1s of spiritual defence are once broken through, Oh ! where
is the safety of the interior principles and graces which constitute
hea'fen in Lhe soul} They will as certainJy perish, as lambs when
exposed to the famishing wolf. 0 my loul! II if thou wouldst enter
into life, keep the commandments:' I was here reminded of that
beautiful pallage in the Psalms, where, as one of the diYine blessings
enjoyed by tbe church, it is stated, I f There shall be no breaking in,
and going out;" that i&, there sball be no breach made in the walls
of the city by a bostile power, nor any military expedition out of it to
repel the inyuion of the enemy; well, therefore, may it be said in
the following yerle: _"~ Happy are tbe people who are iD such a
state...• Thrice happy they, whose spiritual enemies are subdued
under their feet I
Leaving these melancholy remains of the deyastations of men, 1
again turned my eyea towards the sublime scenery around me. The
way from Altorf, tbe ruined city I have just described, to the Mount
St. Gothard, conducts the trayeller through one of the wildest, and
mOlt romantic regions of Switzerland. This mountain is an object
of great attraction to the stranger. It is celebrated as the source of
the Rhine i and ita beds of crystal, which is here .found in ita mOl&
van.parent state, together with many curious and ornamental stones,
offer great inducements to the traveller to come aDd behold ita grand
ad magnificent scenery; and aD are amply repaid (or the labour
aDd expense of tbeir ,isit. This mountain is mucb Joftier than the
Rigi I haye already described, and its lummit, although Dot 'fery
di11icoJt of accelS, is leldom reached by the traveJler. This arises from
the necessity of haying guides, the expense 01 whose service il con-
siderable, as well as from the necessity of remaini.g one night under
die canopy of beuen. As you ascend, the surrounding biJls gradually
aabside into a plain, and tbe vista by degrees opens into a boundless
pl'OlpecL Cities and villages, valleys and lakes, become more numer-
ous at e'fery step you advance, until the eye (bow wonderful the fact)
takes in, at a glance, an iOlmensity of objects. If He that plRnted the
eye,.baU he not see!" If the natural eye can grasp 10 great an expanse,
• Psalm cxli".


and distinctly discern 10 great a yariety of objects, wha~ must be the
vision of the spiritual eye, when adapted by regeneration to contem-
plate the scenery of beaven! The thoughts of the angels, says Swe-
denborg, are ex.tended into the societies of heaven in every direction.
,. and the more exalted the intelligence, the greater the exteDsioD, and
the more exquisitely delightful the perception and sensation of celestial
bliss. Surely, I exclaimed, it is not one of the least of the divine mercies
vouchsafed to t.he New Jerusalem, to be able to connect, by corres-
pondences, the scenery of earth with the scenery of heaven! How
many ages have mankind been shrouded with darkness respecting the
true nature, state, and scenery of heaven! But, sing aloud, all ye
nations, and rejoice! for" the covering cast over all people, and the
vail spread over all nations," respecting these momentous subjects.
are now destroyed. The higher I ascend this majestic mountain, the
more extended and deli~htful is the prospect; in like manner, the
higher I ascend the celestial mountain of love towards the LORD and
of charity towards man, tbe more extended and delightful will be the
magnificent landscapes of heaven. What a~e angels, but
- " mtD in lichttr habit clad, •
High o·er cttJestial mountaiDs wingttd in Sigbt."
Had I been one of the favoured sons of the Muses-bad I possessed
the genius of a Cowper or a ByroD, my soul must instantly have ig-
nited, and glowed with poetic raptures at the 'prospect before me,
combined with spiritual reflections arising from the study of the
writings of the herald oftbe New Dispensation. Our natural concep-
tions are seldom in agreement with facts, until rectified by principles
based on experience, and OD the acquisition of superior knowledge.
Tbu~ although the mngni6cent Rhine, is traced to the Gothard, yet
no one sees its source in agreement with his natural conception. He
looks, and he beholds no specific spot where the river arises; but a
thousand rills and streamlets spring from every part of its lofty bosom,
and, Rccording to the laws of gravity, descend to the )ovest plRDe,
where they combine their waters, aDd thus constitute the begin-
nings of the mighty Rhine. The spiritual reflections which arise in
the mind in tracing this magnificent river to the ocean-a river vhicb,
in its course" and by its navigation, serves to fertilize and enrich manv
countries, are extremely numerous, and full of edification. We ar~
reminded of that" river, the streams whereof Dlake glad the city of
God j " and the reSecting mind is enabled to trace the correspondeD~e
between that fruitful intelligence, which fructifies the soul with every

AND NSW JERUSALEM MAGAZINB. 25
species of goodness and virlue, and a majestic ri'fer which fertilizel
cbe meadows and plain., and bears bealth, wealtb, and prosperiLy into
kiDgdoma aDd cities.
Time and space, however, do not permit me at present '0
elucidate
this correspondence by Bny further reftectionl, nor can I deacribe the
Imlery of Lbe Shrekhom, near the Iuulmit of which I happened to be
when a thunderatorm wu terrifyiDg the inbabitants in the valley be-
low. The pbenomena were certainly mOlt astonishing. It only re-
mains, that" from contemplating these majestic spectacles, I consider
myself in tbe vast system of creation, and, although an object of divine
mercy, am nothing but ~n ApBx.

THE CIRCULATION OF 'fHE NEW-CHURCH DEFINITION
OF CHARITY.

To the Editor, of the Intellectual Repoli'ory, etc.
GaNTLE)lEN,

Soli. years since I travelled {roln Norwich in company with the
much-respected merrlber for that city, the late Villiam Smith, Esq.,
wben the conversation took a serious turn i and amongst other N ew-
Church ideas which I presented to him, was our definition of charity.
I had previously requested bis own definition of that term, which be
accordingly defined to mean, pity for the distrelt:' I replied that I
(I

did Dot think hi. definition 8Ufficien~ly extensive i and, further, that
amce charity aim even in heaTen, where distress enters not, it must
haTe a more extensive meaning. I then luggested tllat charity im-
plied, " 'he love of goodness in God, and thence the love of doing
good i" and after a little consideration he candidly adopted my defi-
Dition. I need not lay bow universally the pro{eaaing Christian cburch
in our day is ignorant of the true meaning of the term charity J and,
perbap.~ e'fen amoDgst those who are caned New-Church men, there
are lOIDe whose idea is too limited, and not quite in agreement vith
that of E. S., inasmuch 81 charity is resolved by tbem into a sort of
natural hamanity or persoDally kind feeling. This is Dot to be won-
dered at, conlidering the strength of the iDftoencea of education and
example. Being accustomed to deplore tbis general ignorance of the
true Dature of charity, I was comforted and gratified on finding in tbe
U Diaertation on Ethical Philolophg," by the late Sir J ames MaciDtolh,

lhe following moat perfect definition: U CharittJI among the ancient
dimes corresponded with Bc'" of the Platonists, and witb the 4>,Aua
KO. XLIX. VOL. T. E

THE INTELLBCTUAL REPOSITOay

of later philosophen, .. compreheoding die lotIe of all ,A.'
illoDe-
wor'h" ill tu Cr.uw or hiI cretJl1n'es. It is the thologiaJl rirtoe of
c1uJrU" and corresponds with DO term in ase among modem moralists."
(note G p. 409).
By &be way, I CUlIlot conceive 8 more profitable exercise, in addi-
tion to that of reading together the writings of E. S., &ban the reading
aDd dilcauiDg of Sir J am~ Macintosh'l admirable dissertation. It
would pre·emiDently tend to streugtben the conviction of the supreme
excellence of &be'monl principles of E. S., by aJrording an opportunity.
of coDtrastiDg wdb them the errors of &be varioDS moral systems which
ba•• been pot forth by all the eminent moral writers. It would also
exercise the mind in a kind of analysis well calculated to improve the
judgment iD "'OTal and practical concerns j and by informing the con-
aci~, by means of jost and close discriminationa, it would have a
tendency to facilitate the descent of the interior spiritual affections, and
to enlarge the Iphere of their IICti vity• and likewise to direct them
iDto the bestdlaDnela. W. M.

CONFUSION OF IDEAS IN SPEAKING OF THE DEAD.

To th, Editor, of the Intelkctual RepOIi'ory, efc.
GBJfTL.IIBNI
) BAVB noticed the general tendency of all Christians, except thOle
<>f the New Church, to spmk of the tkad body as the man himself:
while ,the New Church universally speaks of the ,tilllioing 'oul u the
man himself. But when the former penons are talking with refer-
ence to a future conscious state of existence, they will sometimes
speak like New-Church men i and sometimes their ideas are so con-
fused, that at one moment the soul, and at the next, the body, is spoken
of as the individual man. Mr. Wesley, in his 4Jst hymn, presents a
singular illustration of this confusion and alternation of ideas; and,
with your permission, I will cite it, marking where the body or tbe
lOul is implied : -
And am I bom to die ?
To lay tbi. body down?
ADd most IDJ tftmblinc Ipirit ftJ
Vato. world uaknoWD'
A laad of deepest ehade,
Uflpi~rc~d by A"",aR tAolIgAI!
The dreary ~giODS of the dtad,
[WA,r~ lit. li"i"G .pint lUll flOIfll]
Wlt~rt alltAi.,. arltorlot !

AND NEW JERUSALEM MAGAZINE.

BOOJl tU from tartb 1 [tie ",frit) 10,
What will b..come of."
E~ma1 happinell or "'oe
Mu.--t TR.N "" portion bf' :
Waked 6!1 tAt t,,,mptt'. ,ownd
1 [the hod!l DOW] from my BTart "hall ri.~,
And 'ee the Judge with glorJ crowD'd t
And It. the flamiog Ikies!

How sball ll~a"e "'y tomb,
Vitb triumph or regret?
A rearful, or a joyfnl doom,
A cune, or bleuiDg meet?
Will sacel·band, COQ,,~y
1'beir brother [the 6011,1] to the bar?
Or devil. drag "'y ,oul aw.y
To meet ita sentence there 1

Now let us endea'our to ascertain the meaniDg of the above "tJI'f
popular compoti'io1J, so popular, indeed, that numerous tunes have
been expressly composed for it. Let us take i~ 8ccoroiDg to itI
grammatical construction, and we shall lee how guiltless ..hoae who
eontinoally ling it with devout admiration must be, of attaching any-
tbing like a coherent meaning to it. It appear., then, (rom t.he..
words, a re8ectiDI reader of them may exclaim, tbat-I shan lay my
body down at death, and my spirit will ft y into an tlnknOtDR land of
deepeat abade, wbich land, howeyer, is well knotD1I 8S con.isting of
heaven-of which " shade," cannot be predicated-and of heD. M 1
spirit, and that, whet.her it be good or bad, will fiDd thU land, and
eYeD that part of it called heaveR, to be the dreary regions of the dead,
or o( departed spirits which are there alive, and where all things are
forgo' j and, consequently, even in heaven there must be an entire
oblitJiun of all past mercies; and in hell, of all past .ins! What the
apirit is to be conscious of, after forgetting aJl its (ormer con8ciousnesl,
both of its affections and perceptions; all its religious knowledge,
faith, and convictions; all ils joys and woes, does not appear; but,
undoubtedJy, I, that is, my spirit, 11 as soon a." I depart, shall find
rUrnal happinu. or woe, in the dreary regio7ll where all things are
fergot. "1, (that is my ,old) from my grave shall rise," " waked by
the trumpet', sound," that is, "soon as (roDI earth I go:" [Here is a
strange confusion of periods; and 1, means first the spirit, aDd then 1,
changes to the body j but this shifting I1 only known from the con.
'ut; the grammatical sense aaln-I. that the 'piT;t, immediately on its
quittiDg the body, will be waked by the trumpet's sound, (which
.2

THE INTELLECTUAL REP091TOllY

trumpet, however, is DOt to lound, perhaps, for ages after,) and Ihm
will see the world in ftames.] 1 shaD leaye my tomb with triurr.. ph or
regret i-but whence either emotion 1 If as aoeD 8S "my spirit" de-
parted it triumphed in Cl eternal happiness," and met I f a joyful doom,"
or .. felt regret" in" eternal woe," how caD either the regret, or the
triumph, be renewed) Can he, who, twenty years siDce, triumphed on
finding, or regretted on losing. R treAsure, renew the fulness of triumph
or regret as if he had never triumphed before l Angel-bands are to
canyer ,. their brother" to the bar (if righteous), but does tI their
brother" mean the lOul or the body ? How can that which was in
the tomb be the brother of aDgels? It would seem to be the body,
according to what precedes, but the 'oul from what follows; for
deoill are to drag It lily ,oul~" (if wicked it is presumed) from hen to
I f the bar" in heaven ( ! ! !) If to meet it, ,enlence TREKB; " that is,

not antecedent to its punishment, but after having endured agel of
woe in hell, it is to be brought to the bar, that is, of COfIr,e, in order
to see if its former "doomu was jUlt or not. How aDxious muat one
of these spirits feel on being dragged up by the denls to be tried;
perhaps some hope may spring up that hi~ Judge may convict his cruel
jailors of false imprisonment! If this be not possible, why pal'
oyer again a sentence on II the loul," which must have been passed
ages before, when its punishment begao} immediately after death}
And angels are to conduct the ,oull with" whom they haTe enjoyed
sweet companionship in realms of bliss, to the bar to be tried-tried !
{or what purpose} What other idea can be suggested but that t.heir
trial is to settle whether they are to have their former sentence to hap-
piness confirmed or reversed? If so, what an anxious time it mUlt be
for both the angels and their brethren whom they are conducting to
the bar! And if so, tbere is Dot much room for a feeling of triumph
until the neaD trial is ooer. But if it i. the ,oull of the good, 88 weD
8S the soula of the wicked, which are to be 'hen tried, what can be
meant by It How shall11eave my tomb?" Will the angels conduct
" 'Aar brother" into a tomb before they condllct him to tbe bar? Or
is it meant that the angel- bands will convey tbe righteous boditl to
the bar. while devils drag the wicked 80ulI? At any rate, it i. not
clear how the phrase. Cl my tom~t caD be fitted to the phrase "my
It

loul," supposing" my soul" to be wicked, unless t.he devils put tbe
wicked 1001s into the tombs once tenanted by their fanner bodies,
btJore they drag them to the bar.
Good Bishop Heber's mind was in a similar state of confusion wbeD
he penned the following linea U OD the death of a Christian :-"

AND N2W JZaUSALBM MAGAZINB.

" no. art cone to tbe graN, ueI its lDuaIoo forsaking.
Perhaps tA, tried .pirit iD fear liopr'd loo, ;
But tbtt iuDlbioc of beaveD beam'd bright oa tAg wakiag,
And tbe .oUDd wbich tlaou b9rd'.t was tbe seraphim'. IODg.
TA~ art gone to the g,a~, but we will not deplore tlatt,
Whose God was tAg ranlOm, tAg cuardian, and guide:
He gaye tbee, aDd took thee, and he will restore tAH,
ADd death hu DO sting, for the Saviour hath died."
The Bishop informs us, hereby, in plain prose, tha.t" the sunshine
of beayen beamed bright on the waking" of that wbich, being for-
saken by its spirit, was It gone to the grave;" and which, on awaking,
heard Lhe serapbiol'S song: also that God WRS the ran,om and guar-
dian, aDd guide, of this Christian's body-of that which i. ,. gone to
the grave;" and tben, forgetting the waking, seeing, and bearing,
in heaDen, already attributed to thRt which is It gone to tbe grave," the
Bishop adds, le He took thee,"-took thee! Where? To the
grave? tI and he fDill re,tore thee," that i. (rom the grave to-to
where? Why, to tbe world, or the term restore bas .DO proper
Dleaning.
Really, such strange things fill one with WONDER!

ON THE TRIALS ATfENDANT UPON 'fHOSE WHO FILL
PUBLIC STATIONS.
WIT• .ur ATTBIIPT TO S.&W TBB CAUl. or TIIEla PsaMIISION.

r JUT this life is 8 state of trial is 10 obvious, that tbe observation is
trite eYen with the mOlt heedless. But the trials mostly regarded,
and which usually furnish subject {or complaint and condolence, are
&bose which a'-eet Lhe sensual part of our nature only; thus, for in-
1taDee, the 10ls of tbe means by which we gratified our external incli-
.&ioDl. is dwelt upon at a length, and with a pathos, worthy of a
better theme; and be who can cheerfully submit to privations of this
character, is, not unfrequently J lauded RS the purest and most exalted
of ChrisLians. Now, while it must be admitted that this state of re-
signation to the coorle of external circumstances, may be regarded,
eyeo by the Christian, as one of DO mean attainment, ye~ it is far, very
far, below wbat the Christian dispensation is cRpable of producing.
Besides, the man of a truly noble and expanded mind, who lives more
for olbers than for bimeelf, invests worldly possessions with a very
subordinate value, and by bim their privation is, consequently, felt but
sligbtly_ Again; when honours which he canno~ but sce be is him-
self entitled to, arc showered on the undeserving instead, this affects

30 THE INTELLEOTUAL REPOIITORY

him but little, because his heart is let upon thing. of an intrinsically
higher quality. To admire then the fortitude, aDd to praise the pa-
tience, of such an individual, in such circumstances, is, evidently, to
admire and to praise that which does not exist. Surely he cannot be
said to display Cortitude, who has to encounter that whicb, to him,
presents DO Cormidable aspect; nor can bis patience be much exer-
cised who experiences DO disappointment which is calculated to escite,
in bim, feelings of irritability. These and siolilar trials can afect him
but slightly. But when engaging ItrenuouRly and disinterestedly in
the promotion of the good of bis neighbour, aa this is included in t.be
welfare of the comlQlnity of which he is 8 member, or of tbe country
which he calls his own, he meeta wiLh that blighting cold-heartedness
which shrinks from co-operation where penonal interest finds DO
promise of advancement; or when, after baving carried on his bene-
volent plans for a time, he experiences desertion from tbose on wbom,
in the hour of need, he relied (or support; tbese are, indeed, trials
which explore the inner recesses of his .heart: for, living for other.,
he feels Dot 80 much for himself-be feels not OD account of his
bli~hted hopel alone,-but most {or. those vbo bave thus turned re-
creant to the best of caules,-that of genuine, universal charity.
If when thus beset, ve see him patient; if when thus heavily laden,
we' behold him bearing up with fortitude against the incumbent and
almost crushing weight j and perseveriogly and cheerfully performing
his public duties, Rnd endeavouring, by an increase of activity, to-IUp-
ply the deficiency occasioned by the defection he has experienced j -
tllen do we behold a man whose example is worth considering, and
of whom each may apply to himself the injunction of, I f Go, GIld do
thou liktlDile.',
I t is strange, but yet it is too certainly true, that mankind, in the
oggregRte, are basely ungrateful. The page. of the historian eshibit
this lamentable fact in the records of every nation, both ancient and
modem j and the student of biography will find the obaenaiion fully
verified in t.be account of al010st every individual who ha. adomed the
age he lived in, and been the publie benefactor of his speciea. I' i.
true, that postclity usually does justice to the injured party, by restor-
iDg his name to honourable distinction, and by covering the memory
of his persecutors with contempt and execration; while, nevertheJea.,
(so inconsistent a creature is maD!) the 'fery age which is thus ren-
dering justice to its ancestry, practises the same specie. of injnatiee
towards its contemporaries.
To trace such anomalous conduct to itl origin would probably be
extremely difficult; aDd, if accomplished, would, perhaps, tend tUJ;" ~

AND NBW JERUI.ALKM MAGAZINB, 31
&0 the gratification of coriolity than to the production of any bCDeficial
results. Bot to examine lhe ques&ion, Why doe_ a just Providence
permit such a state of things to exist l may, possibly, be attended
with some benefit. .
Why is eril permitted to exist a~ all 1 Because the commission of
eYi) cannot be prevented, except by an arbitrary interference of power,
wbich would destroy the liberty of maD, and thu. would r~der him
an irrespoolible agent; and this would of necessity reduce'him" in this,
re5pect, to A leye) wiLh the brutes j or, in other words; would destroy
him as a mao.-
But it most not, hence, be supposed, that evil is allowed to revel and
riot uncoDtrolled. All evil is under the super,ision ,of a univeraaJJ
eRr-watchful ProYidence" one of whose lavs is, to prel'en~ the greater
ml from becoming active, by allowing the lesser to come into open
manifestatioa. From a knowledge of this permissive law of the Di-
YiDe Ptoridence, it it prelumed, tbe present subject may be elQcid~et
thu :-U of aDy ODe it caD, with certainty, be pronounced, that be, is
preparing, wlWe liviDg in this lower world, tor 8 high staLion jn ~
kingdom of heaveD"; this may be ..aid of the man who fulfils. arduous.
public duties from a principle of love to his neighbour. It may readily:
be seeu. tbeD, that that which should tend to alloy the golden moLives
from which loch an indi,idual acts, and which thus would operate to
dim his eternal glory, would also interfere with, and prove prejudicial to.
lhe delign of the Creator,-that of the formation of a heaven from th~
human race. Now, if honours, riehes, and tbe,applause,o,f his CeUow-
ci&izeDs~ uniformly a~tended and rendered bJilliant the career of the
palriotic~ would Dot the purity of their motives be in danger of being
III1Iied by die admixture of selfish notions of meriting all these by
their works l And would not weak, frail, human nature, be scarcely,
if at all, able to withstand the supervention of a state, in which the
doing of good for the aake of worldly reward would be blended w itb
that of doing good for ita own sake} And, most probably, the former
would ultimately be substituted for the latter. To prevent this direful
GOIII11IDmaaOD, the Divine Providence more eapecially permit. the
triaIa iD question to overtake those who expend their energies in the
promotion of the public good j and tbUI, by a wise and mercifuJ,
though. to the subject, painful dispensation, the persecutions of their
edftnaries are made instrumental in securing to the good an eternal
a'OWD in beaveD.
1Hc. 2~ ) 837. EDOAa.
• D. P. D. 75 et seq.

32 TtlB INTELLEOTUAL REPOSITORY

ON THE DUTY OF PROMOTING THE CONVERSION
OF THE DEIST:
VITB AN ATTBUPT TO EVINCE, PROM REASON, TSAT GOD I1
IN A HUMAN FORII.

EVERY obseryer of the state of society must have become conviaced
of the fact, that a large portion of the present community consists of
persons who reject altogether a belief in Revelation ;-who are, in
. reality, Deists. This class of penons has been greatly augmented, of
late, by the diffusion of natural science aDd general knowledge. Not
that any scientific truth, or any portion of real knowledge, can possibly
invalidate the truth of the Word of· God; or that &D uninformed
mind is the most favourable to the germination of the seeds of genuine
religious truth; .ince Lhere exists not a more certain truth than this,
tbat God's Word Dnd hi. works nlust be in perfect harmony: but the
of
enlightenment of tbe mind, in consequence this accession of natural
knowledge, has so stimulated the reasoning powers, that implicit belief,
in the absence of rational conviction, i. becoming every day Jess
general, and men now call aloud Cor rational proofs of the creed
propounded {or their acceptance. Finding, however, their teachen
unable to furnish the required proof., they not only throw aside, aa
worthless, the unsubstantiated dogmas themselves, but hastily reject
their reputed source, the Bible, also.
That thejustice of luch conduct il questionable, cannot be doubted,
wben it is considered, that, in fairness, ~he Scriptures should be ex'-
amined previous to their condemnation, to ascertain whether they do
teach the doctrines ascribed to them or not. Bot in extenuation of
this conduct, it may be admitted, as not at all surprising, that, having
been taught (rom their infancy that such absurdities are the legitimate
offspring of the Bible, these parties should never have thought of
questianiDg 'he trutb of this, bot have taken for granted that their
teachers are right here, although they have discovered them to be
wrong elsewhere. Nevertheless, there have been individuals whOle
piety has induced them to enter upon this yery proper inquiry, and
.ho, having thus in sincerity obeyed the command, It Search the
Scriptures," have experienced that these amply fe testify" of Him who
is the source of all true understanding, and who, having thus been
fint led to recognise Him who is If the light," have been enabled t.o
draw thence other genuine doctrines also, which have further as.
sisted them in their future investigations.

AND NEW JERUSALEM MAGAZINE. 33
Troly, then, it may be said" that we iee numbers of our brethren,
who, in Seeing from the error. of man, baye unwittiDgly rejected the
counsel of God. Can we forbear pitying such? And ought we not
to Ihow the sincerity of our commiseration; by the earnestness of our
endeavours to rescue them Crom t.bis awful state of darkness l
Nay, are Dot the members of the New Church peculiarly called, as
to a positive duty, lo the performance of this work, in t.he command,
"Freely ye have received, freely give r' For, assuredly, no dispensation
has e,er received, in luch fulnes., the graces which constitute a church,
u &he crOWD of all churches, the New Jerusalem. The truths of
this dispensat.ion, only, are able to cope with every deiatical objec-
tion. For. although t.he triperaonal doctrines are as much opposed to
the troth of Revelation as they are to the perceptions of reUOD, yet
some isolated passages of Scripture, when misinterpreted, appear to
.pport them. But, 10 obvious is their opposition to every ray of
ratioDalligbl" that they become utterly untenable when attacked by a
reasoning opponent. Not so, the doctrines oC the New Jerusalem.
For these, wbile they find in the Holy Word their great power and
their lore defence, harmonize so perfec~ly with the deductioDs of rea-
IOU, that, to all adversaries alike, they present an invulnerable front,
and furnish weapons of defence adapted to every species of argumen-
tatiye warfare. Like the sword of the cherubim, Cl they turn et1ery way:'
As an illustration of the above remarks, allow me to present the
following attempt at a demonstration, from reason alone, of the propo-
sition, ,1uJf God it in a Human Form.
The notion which Deists entertain respecting the Creator, i. that of
an Omniscient, Omnipreseot, and Omnipotent Mind, which is ex·"
tended through all extent, without body J and without form.
Whicb, then, is the best mode of proceeding, for the purpose ofinducing
racb perIODS to giye admission to the doctrines of the New Jerusalem i
To this question it may be difficult to reply. Probably there exists
DO best way. Different minds will require different treatment, and
the judgment of the inseminator of the heavenly doct.rines will be ex-
ercised, as the peculiar circumstances of the case may seem to require,
to determine the precise mode which he shall adopt. Yet, as there
can be no genuine religion where there exists, interiorly, a denial 01
&he truth, that God ezi,ts in a Human Form, * I would suggest that
an acknowledgnlent of this fundamental truth should be obtained, pre-
lions to attempting 'be establishment of the other great truths of Cbris-
danity. For that miod which is receptive of the truth, That God i6
• D. L.. aDd W., Nos. 11, 12, and 13.
NO. XLIX.-VOL. v. F

34 THB INTBLLECTUAL R.EPOSITORY

a Dimne Man, is in possession of a foundation upon wb~ch the altar
of the True God can be raised, Rnd eyentually tbe superstructure of
His Temple erected. But, Can this acknowledgment be obtained?
From 8 mind that is seeking the truth for the truth's sake, I aID of
opinion that it cnD; and the object of this paper is to sbew, what ap-
pears to me, R probable way of obtaining it.
Before proeeeding to our immediate subject, I may be allowed to
premise, that as the Deist does not admit the authority of the Scrip-
tures, I shall attempt the attainment of my object by means of argu-
ments which Rre drawn from reason alone. For, although the Deist
turns a deaf ear to the sons of Israel (l'ruthl derived from a spiritual
origin), the militant New Church will not thus be bafBed, sbe having
at her command the armies of Assyria (the innumerable confirmations
of her doctrines contributed by reason).
All who believe in, and acknowledge, the existence of a Creator,
will admit that he is something. Now it is evident, that that which
is something must exist in a form j since that which bas no form, is
no-thing. If, 8S I have experienced, this is attempted to be met with
the remark, that there are many things of whose exi8tence we are
cognisant, but of whicb we have no idea of form; such, for instance,
BS light: it may be replied, that until we have arrived at a positiye
knowledge of what light is, we cannot assert that it has DO form.
Indeed, the theories ol light, let either be admitted, shew Lhe contrary.
The corpuscular, which assumes that light consists of indefinitely mi-
Dute particles, in speaking of particles, speaktJ of form, and the (orms,
too, according to the theory, of which light consistl. And the undu-
latory theory, which supposes light to consist of the undulations of
imponderable matter, assumes its form to be that of waves.
But it is objected, that Omnipresence is destroyed by ascribing form
to God, for form must have an outline, and an outline limits. I admit
that an outline does limit (J IUb,tance, but not a property; and Omni-
preAence is a property. Omnipresence is nClt God; it is an attribute
of God. The outline, then, that is said to limit the form, will not at
all interfere with the properties which inhere in that form.
Such is a sample of the arguments employed by the deist, in his at-
tempts to overturn the rationally obvious truth, that God exists in a
fornl j and with which he endeavours to est.blish the palpable ab-
surdity, that he who gafJe fonn to every thing, has no form him,el!!
Sorely the mind that is seeking the truth in sincerity, must see, eyen
(rom the few considerations that have now been offered, the falla-
eiousness 01 such reasoning j aod, it is presumed, will be prepared to
admit the truth of our present proposition, That Ood is ill aform.

AND NBW JERUSALEM MAGAZINE. 35
Vben we aee a machine so cODstructed, that it is fitted for the
manifestation of the power of steam, in ita application to some useful
purpose, do we not inltan&1y recognise the position, that the machine
we are contemplating was formed by its maker for the purpose Cor
which we see it is 10 admirably adapted? Just so. when we consider
&he form in which man exists, can we hesitate to acknowledge that
it has been created for the habitation and instrument of MIND? The
mind which dwells within, exerciles authority oyer the whole frame.
and manifelts its activities at pleasure by means of the farioU8 parts
which Bre severally and conjointly adapted for its use.
The adaptations by means of which ideal are communicated from
one individual to another, either by the changes of the countenance,
or, more definitely, by the use of speech, all eyince Lhat these are parts
formed and arranged for the use of mind.
As then we acknowledge, iD the case of the machine, that the forma-
tion and fitnesl of its various parts evidence that its constructor in-
tended it for the reception of the active and powerful agent, steam;
101 in reference to the human form, we cannot rail to behold.. iD the
formation aDd fitness of its parts, the intention of its Constructor j
namely, that it should be the receptacle of the actiye and still more
wonderful ageot, mind. These consideratioDs lead us to perceive
the truth of oor lecond pOlitioo, That the form in which man exists
ha, been created 1o be the habitalion cif mind.
No arguments are required, I believe, to obtain the admission, that
God is perfect. I have never met with any person who hesitated to
admit thia 8S a certain truth; we will, therefore, alsume this as evi-
dent. ADd, cODsequenc,ly, we are now iD possession of these three
postulate. : -
1. THAT GOD I1 IN A 1'0811.
11. THAT GOD CREAT.D MAli TO BB THE HABITATION or MIND.
Ill. THAT GOD 18 PSRFEeT.
We will now proceed to the demonstration of our original propo-
sition, TSAT GOD la IN A BUMAN FORK.
The form in wbich man exists baving been created to be the habi-
tation of mind (post. 2) J 8Dd a perfectly wile God (3) having created
maD in the human form j this form must be the best adapted for
mind to dwell in.
But the Infinite Mind dweHs in 1 form (1) ; and as IT most dwell
in the form which is the best adapted for mind to dwell in (3); and
as this i. he human form; therefore GOD 16 IN A B 01141'1 1'08K.
NOt1. 24, 1837. FRANK,
v2

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