to which he had become attached. Mr. M. consented; but his acquaintance with Swedenborg's works being only superficial and partial, with a degree of honesty too rare in controversial matters, he considered that "it became a duty imperative to read some of the writings of that author, and rightly to apprehend his system." He did so; but the result was contrary to what he had expected and intended. After a combat of seven years he became an entire convert to that which he meant to oppose. A highly interesting correspondence between himself and Dr. Winter ensued, an extract from which I beg leave to give you :

"As to my introductory discourse 'On the Mosaic Creation,' the same spirit of free inquiry led me to consult some of the Theosophic writers, and among the rest Swedenborg, whom I then declared to be 'the most philosophical and intelligent.' My prejudices were strong against the fanciful modes of allegorising the historical parts of the Scripture, as I thought it led to folly and enthusiasm, not knowing that the doctrine of correspondences was scientific, and consistent with the analogy of nature, and founded in principles certain and fixed. As I stated in my letter to Mr. K., so I again repeat-' My previous acquaintance with those works was only superficial, partial, and confused, and mixed with prejudices arising from opinions which I then held fast, and to which they appeared to me in direct opposition.'

66 The change appears to you surprising :—but why is it surprising? It has not been produced by any sudden impression on the fancy, or on the passions,—by any sudden excitement whatever :-but by a very gradual process, perfectly uniform and rational. Since I wrote those books I went much farther in opposition to the doctrines of Swedenborg, not for the sake of disputation, but for the elucidation of truth. I disputed every inch of ground till I was compelled to retire. The more I read and studied the writings of Swedenborg, the more I became astonished at his exquisite and beautiful views of the divine perfections, and of the regular and established laws of the Divine Providence,-at his sublime and elevated ideas of the Holy Scripturesat his just conceptions of the present state and condition of man—of his rationality and freedom-of the real nature and source of life—of the glorious wonders of human redemption—and of the discoveries of immortality. I saw truth in a new light, beautifully arrayed and in a heavenly form, and I could not resist her attractions. But yet I raised mounts and difficulties in every direction. The doctrine of the Atonement was my last refuge-my darling theme. This fortress held out to the last; but when I found that demolished, I was compelled to recede. I asserted in my letters to Dr. Chalmers, that Swedenborg had removed the doctrine of Atonement:" I should now correct it by this alteration :—that he had only removed the false and irrational associations by which it is darkened and obscured. The Baron is not to be judged, any more than the Scriptures, by a single detached paragraph. His system must be viewed as a whole, or not at all.”

Names, however great, ought to carry no weight, as authority, independent of reasons. Convinced, however, by revelation and reason united, it is pleasant to see the names of individuals, celebrated for their excellence, ranged, whether wholly or partially, on the same side

with yourself. I will mention five, every one of them doubtless well known to you. Of the first three it is recorded in the " Appeal" and elsewhere. Of the fifth, the fact is passed over by all his biographers except the last, M. Morel. My information, however, is derived from a friend who, travelling in Germany, went from Strasburgh expressly to pay a visit to the individual two years before his death. The names are Lavater, Dr. Jung Stilling, Fletcher of Madeley, Flaxman the sculptor, and Oberlin. I knew not the fact concerning Oberlin when I recorded his name where you have before seen it. I give a short extract from my friend's account:—

66 Having received a few explanations from Oberlin, respecting the diagrams, models, &c. which I observed in his library, I prepared myself to converse with him on things of a more exalted character-on his manner of perceiving the truths of the Word, as well as his conceptions respecting the realities of heaven, and the spiritual state of man in general. I at once asked him whether he had read any of the works of Swedenborg. Without replying he immediately reached a book, and clapping his hand upon it, expressive of great satisfaction, told me that he had had this treasure many years in his library, and that he knew from his own experience that every thing related in it was true. This treasure was Swedenborg's work on Heaven and Hell.”

I have, dear Sir, at the commencement stated my object in thus writing, and, as I feel myself bound to do, I herewith place in your hand that book which is decidedly the best for obtaining a general and comprehensive view of the subject,-Noble's "Appeal," &c.

66

And now, my dear Sir, for a few words to close this long, and pro bably wearisome epistle. The apostle Paul, after treating on the Second Coming to Judgment, gives the following important admonitions:"Quench not the Spirit; despise not prophesyings. PROVE ALL THINGS: hold fast that which is good." O, my dear Sir! forgive, if it be unseemly, the warmth with which I speak; but speak I must, and repeat to you, with deep earnestness and sincere affection, the words of the Apostles, PROVE ALL THINGS"- "TRY THE SPIRITS WHETHER THEY BE OF GOD." If Swedenborg be one of those "false prophets gone out into the world," how important to a minister to be able to guard against delusions strong enough to overcome such men as Lavater, Stilling, Fletcher, Flaxman, and Oberlin! and how necessary not to swerve from that way which Almighty Wisdom has prescribed!" Try the Spirits." Most of the opponents of Swedenborg have gone upon no better foundation than common rumour. Others, indeed, have readbut what?—the books of opponents, to repeat them or to recompound fresh slanders. Some have not been ashamed to accompany their condemnation with the declaration that they neither have read, nor ever will read, the books against which they declaim.

My hope for you, dear Sir, is that you will "try," and that in the trial you may find fresh stores of heavenly bread, fresh springs of living water, to comfort and refresh the weary soul.

I remain, my dear Sir,

Clifton.

Very sincerely and affectionately yours,

J. K. B.

RELATION OF THE SEXES.

PERHAPS there is not a more fruitful source of misapprehension than that of viewing a phrase or an assertion, or, indeed, any words disconnected from the immediate subject in reference to which they were written or spoken. The truth of this is the experience of every day, and an exemplification is just now furnished in the communications of X. Y. Z. and A. B. C., in the Magazines for June and July. I think this will be sufficiently obvious to all who read the following account of the origin of the discussion.

Accustomed to respect the sound judgment, and highly appreciating the clear perceptions of truth which are undeniably possessed by the talented author of "The Appeal," I had read the beautiful passage extracted by X. Y. Z., without questioning its statements or seeking for proofs of its validity; and, feeling no repugnance to the conclusions of the writer, my mind, without difficulty, quietly acquiesced in their correctness. However, I was present lately at one of those interesting and useful associations for reading the writings of Swedenborg, and conversation upon their contents, which perhaps may, not inaptly, be termed nurseries for the intelligence of the New Church, when a conversation arose upon the statement which is repeatedly made by Swedenborg,* that, in the celestial state, man represents good and woman truth, but that in the spiritual state, man represents truth and woman good. During the conversation the following ideas were presented to my mind. Good forms, with the celestial, the internal, and truth the external; it is, therefore, evident that man, in this state representing good, represents the internal; and that woman, representing truth, represents the external: and as truth forms, with the spiritual, the internal, and good the external, and man, in this state, representing truth, he here also represents the internal; while woman, in this state * See A.C. 915, 1468, and elsewhere. 2 M

N. S. No. 69.-VOL. VI.

representing good, here also represents the external. In both states, then, man is the representative of the internal, and woman of the external. Now, throughout the writings of Swedenborg the internal is denominated the higher and the superior; and the external the lower and the inferior; and as, in both cases, it is man who sustains the higher and superior representative character, it was supposed that this must arise from his having something in his constitution, by creation, of a more internal, or of a higher and superior nature, than enters into the constitution of woman. A remark to this effect was uttered, and originated the spirited paper of your correspondent X. Y. Z.

The above ideas are now submitted to the readers of the Magazine, not with any wish to assert their accuracy, or a desire to establish their truth, but simply with the object of placing the question upon its proper basis.*

Allow me to conclude by observing, that should any of your correspondents shed a light upon this truly interesting subject, none will feel more grateful, whatever that light may discover, than

EDGAR.

WHAT WAS IT THAT SUFFERED IN THE LORD WHEN HE WAS TEMPTED?

SIR,

To the Editor of the INTELLECTUAL REPOSITORY.

As an article supplementary to that inserted in your August number, respecting the consciousness of the Lord's Humanity as contradistinguished from the unchangeable Divine Consciousness, I beg to send you the present article. In my former, I alluded to the idealistic notions of Mr. Le Cras, as given by him to the public under the altogether unfounded pretence, that they are deducible from the writings of Swedenborg! It is well known that a gentleman who pretends to receive the doctrines of the New Church was the originator of these very odd and altogether groundless ideas; but he has only been able to convince Mr. Le Cras (who quotes his Record of Family Instruction with warm admiration) and one or two others, perhaps, that these * Our readers may see an enlightened paper on this subject in this periodical for 1824, page 37.-[ED.]

notions have any connection, direct or indirect, with the writings of Swedenborg, or the members of the New Church. I am led to advert to that writer on this occasion, in consequence of the insertion of a long article, signed T., which no doubt is from his pen, (for there is no mistaking his peculiarly mysterious style) in the New Church Advocate for August. This article, while it professes to explain "the spiritual meaning of the Lord's temptation," according to my understanding of its real import, turns the facts of the Lord's life recorded in the Gospels into mere dramatic "representations," and altogether nullifies the Lord's temptations, as real facts, in any proper sense of the word facts. Our Lord Himself is described-not as a Person-not as the Father manifested, or as the Father in Person-but as a representation," and O! amazing announcement,- -an UNCONSCIOUS representation,-and of what?-of the treatment the Divine Truth met with in the disordered states of reception of the men of the fallen Jewish Church, in its efforts to reveal to them the Divine goodness! Such an imputation as this against T. appears absolutely incredible; but there the article is, and it will speak for itself.

66

How any man could venture to treat of the Lord's temptations as if he believed them to be real facts, while he denies the tempted,-I suppose I must say, phantom, named Jesus Christ, to be a conscious being, is to me a matter of marvel, mixed with feelings of humiliation and pity. Such an alleged "representation" speaks of real unbelief, under the disguise of professed belief. How can this writer conceive of a temptation being really a temptation, unless it occasions a sense of suffering? "All suffering for the present is not joyous but grievous." And how can we imagine suffering to exist without consciousness? And what did our Lord mean when he said, "My soul (or consciousness) is exceeding sorrowful?" And what did the Evangelist mean by saying of the Lord, "Being in an agony, he prayed?" But this is not the place to enter upon an examination of this writer's intangible vagaries. It is truly wonderful that so soon after our whole Church, as represented by you, had declared (in page 150) the utter falsehood of the idealistic notions concerning the Lord, and their utter repugnance to the writings of Swedenborg, the hardy "T." should again come forward, nothing daunted by his late repulse, with another dose of his nauseous mixture, attempting, as it were, to force it down our throats. Were I the editor

of a professed New Church Magazine, I should as readily admit a Socialist paper, as such a paper as that of T., notwithstanding the modest assurance that the idealists are the only really spiritual inter