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sideration. These writers have appeared at different intervals, and are characterized by certain marked peculiarities. Abbè Baruel was, we believe, the first who, in his " Memoirs of Jacobinism," &c., made an attack upon the writings of Swedenborg. This author, in respect to Swedenborg and his writings, was entirely ignorant; having selected a few scraps here and there, he descanted upon them in a most unwarrantable manner, attempting to shew that Swedenborg was one of the infidel writers who was instrumental in bringing about the French revolution.*

The next Roman Catholic writer was Professor Goerres, a man of celebrity in Germany, who, on the appearance of the second edition of the Arcana Cœlestia in Latin, published a pamphlet,† in which he candidly, and exempt from prejudice, enters upon the inquiry respecting Swedenborg and his writings. The result of the professor's pamphlet is highly favourable to the claims of Swedenborg.

Of

The third writer who, from the Romish school, took up the pen to describe the theological writings of Swedenborg was Dr. Mohler, who, in a work entitled "Symbolism, or an Exposition of the Doctrinal Differences between Catholics and Protestants," ‡ has devoted an entire chapter to the "Swedenborgians," and the doctrines of the New Church. this chapter it may be asserted, that where Swedenborg has said any thing in condemnation of the dogmas of Protestantism, Dr. Mohler commends; but where Swedenborg shews up the false doctrines and profane abuses of the Romish church, the same author condemns. Whatever, therefore, disagrees with the so-called infallible dogmas of the Church of Rome, meets not with the refutation, but with the condemnation of Dr. Mohler.§

The next writer from the Roman Catholic school, is Perrone, who, in his Prelections has made occasional remarks on the writings of Swedenborg. It would seem, however, that these remarks are founded in gross ignorance of what Swedenborg has written, and that Perrone had not studied even a single volume of the author's works.

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Lastly, comes the author of the Remarks on Noble's Appeal," &c, at the head of this paper. It would appear that some knowledge of Swedenborg and his writings had penetrated into the recesses of the Roman

* See Mr. Clowes' Refutation of Abbè Baruel's Calumnies, &c.

See an account of Professor Goerres, and extracts from his pamphlet, in this periodical for 1845, p. 205.

See a review of this work, in this periodical for 1844, pp. 135 and 181.

§ This chapter, in Dr. Mohler's work, has been entirely refuted by Dr. Tafel, in his work entitled "Swedenborg und seine Gegner," &c.

Catholic College at Oscott, and that the writer of the "Remarks," &c. was moved to his undertaking "by a friend, with the intention and hope of recommending effectually the Catholic religion to persons in whom he was interested."—(See advertisement.) This, then, is the avowed design of the undertaking,-to recommend the Catholic religion. The writer candidly states that he had read none of Swedenborg's works, but that his remarks solely apply to the statements respecting Swedenborg and his writings as they occur in Mr. Noble's Appeal, &c. Throughout the "Remarks" the author evinces every friendly courtesy, and seems actuated by sincerity in the cause of Truth; but unhappily no authority but that of the Romish church avails with him. Even the Word of God itself, but as it comes through and from the Roman church, has no authority with him. This writer would, no doubt, subscribe to Dr. Mohler's definition of the authority of the church, which is as follows:

"The authority of the church," says Dr. Mohler, "is the medium of all which, in the Christian religion, resteth on authority, that is to say, the Christian religion itself; so that Christ himself is only in so far an authority as the Church is an authority."-(Symbolism, &c. vol. ii. p. 17.)

Now, it is obvious, that when a mind is thus shut up and hemmed in on all sides by the dogma of church authority, there can be but little mental liberty; and where there is but little mental liberty, the intellectual horizon is very contracted in its extent, bounded on all sides by dark clouds, which scarcely admit of a single ray of genuine intelligence.

The ipse dixit of a creed, a dogma, or a bull, settles every question of importance, in which the mind is required to believe as the condition of salvation; as though the light and perception of Truth had little or nothing to do with salvation and happiness. It is, therefore, quite evident that to reason successfully with the writer at Oscott, we must commence with an examination of the grounds on which his church authority is built. We know he would say, that it is built upon the rock, and that, through an unintermitted succession, the keys have been handed down to the present Pope Pius IX. and to the clergy of the Roman Church. But how futile and absurd this arrogant pretension is, we need scarcely stop to demonstrate. We will only say that the Greek Church claims the same right of priority and pre-eminence, and as the apostles and nearly all the primitive fathers wrote in Greek, the claim, if of any value, rests upon a more solid foundation. The creeds, also, called the Apostles', the Nicene, and the Athanasian, were all originally composed in Greek. The Roman Church, therefore, has not a prior claim, if antiquity is to decide. But as to the assumption which the Church of Rome makes of being

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the medium of transmitting to the present generation, even to the Protestants, the Sacred Scriptures, this we deny. For the Hebrew Scriptures were handed down to us, not by the Roman Church, but by the Jews, who appear to have been wonderfully preserved for that purpose. During the medieval ages, when the Church of Rome was, in Western Europe, everywhere triumphant, the Hebrew language was all but totally uncultivated and unknown in the church, and it is almost certain, that had it not been for the Jews, the Hebrew Scriptures would have been entirely lost. And the Scriptures, as we all know, can only be preserved, in their purity and integrity, in the language in which they were inspired and written, and not in the Vulgate, or in any other translation. And as to the Scriptures of the New Testament, these have been preserved and transmitted through the Greek as well as through the Roman Church, and, therefore, the assumption of the latter to be the only medium of transmission is untenable and groundless.

On what grounds, then, must the writer at Oscott be met, if the only ground on which he takes his stand in argument is the authority of the church through its creeds, dogmas, and bulls? We answer, that the only way of reply is to take a stand upon his own ground, and to argue with him from those very sources whose authority he admits. And this is precisely the plan adopted in the Reply by Mr. Clissold. The points of objection to the statements in Mr. Noble's Appeal are taken up in the Reply, and, from sources acknowledged by the Roman Church as authority, those objections are shewn to be without foundation, and the consequence is, that " Mr. Noble's Appeal still continues in all its force."

The divines of the Church of Rome, and the ancient fathers, especially Augustin, are frequently quoted as his own authorities against the writer at Oscott, and made either directly or indirectly to support Mr. Noble in his statements and arguments in the Appeal. To go thus to the very armory of the opponent, and with his own weapons to defeat his positions of attack, has always been considered as most skilful in polemics, and as most certain to insure a decided conquest. The most extensive learning and reading of Mr. Clissold, to whom scarcely a work of importance either in Protestant or Roman Catholic theology is unknown, renders him peculiarly competent as a controversial writer. To be able to take a survey not only of all the points of the old theology of the churches now dismembered and desolate, but at the same time to see by what authority and arguments they are supported, is more than half the battle; and we cannot see how the writer at Oscott can remain at peace in his present position,-he must resolve, if the love of truth

be the moving power of his mind, to procure the theological works of Swedenborg without delay, and make them the subject of his serious study. We ourselves had much to say to the writer of the Remarks, &c., but as our arguments and illustrations would be chiefly derived from Scripture and reason, and not from the authorities in the Roman Church, which alone appear to have any weight with the author at St. Mary's College, we shall refrain from entering more at large upon the subject.

We will here adduce the "conclusion" of Mr. Clissold's Reply, sincerely thanking him on the part of his brethren of the Lord's New Church, for the prompt and most able manner in which he has replied to the Remarks of the writer at Oscott:

"It is nothing to the purpose that in p. 82 the Remarks allude to God's grace as exciting the will, and giving that 'complete illumination to the understanding which is necessary to faith;' for it has already been shewn that this illumination given to the understanding is not meant to imply that the understanding really is illuminated so as to possess an intellectual or rational apprehension, in the natural degree, of the doctrines which are taught; on the contrary, this is the very meaning against which Roman Catholic divines protest; while it is that very meaning for which the theology of the New Church contends, and in virtue of which we are led to see from the Word of God, and from the depths of our heart to lament, that the Church of Rome has been setting itself above the Scriptures; that under the pretext that faith is above reason it has been teaching doctrines unreasonable and untrue; that, consequently, it has ceased to be a church, and ceased therefore to be the organ of God, or to have the signs of credibility, or to be the same church with that which Christ established, or to be apostolical, or to be a trustworthy interpreter of the Scriptures. Let God be glorified for the illustrious individuals who, from time to time, have been raised up in that communion notwithstanding the errors common to both. These are they who in the spiritual world, we believe, will readily come out of that great city which has raised itself to its present position by extraordinary aspirations after dominion temporal and spiritual, the days of which have long since been numbered, and the end of which, if these be indeed the last times, would seem to be drawing nigh. We speak in charity, and desire to be understood in charity; for charity and courtesy are indeed due to one who, in his Remarks, has set the example of both, however unsatisfactory may appear to be his arguments. We have no sympathy with rationalism; none with the abuses of reason or of private judgment; wherever they may be found, therefore, we entirely disown them.

"May God give us grace to subdue our wills, to discern the true object of belief, to believe it when discerned, and to act according to it when we believe it, that we may really enter into the fold of salvation, and be meet for that promised age, 'when they shall teach no more every man his neighbour and every man his brother, saying, Know the Lord; for they shall all know me from the least of them unto the greatest... saith the Lord.'" Jer. xxxi. 34.

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MISCELLANEOUS INFORMATION.

PROFOSED WORK ON MARRIAGE."

TO THE EDITOR.

SIR,-The object of my letter, in your number for February, seems to be much approved; and besides several opinions given verbally, that there is much room for such a work, and that it is needed; I have received two very gratifying letters, from which I send you extracts, thinking that you may deem them suitable for insertion.

"I am very glad," says the writer of the first received letter," to see that you have offered a prize for a work on 'Marriage.' It is certainly needed; for the opponents of the New Church are determined to give a condemnatory explanation of our views on this subject; therefore a work which will bring it clearly before the public, as briefly as would be consistent with a due explanation of the whole, could not fail to prove highly useful, and often very satisfactory to those who are assailed by sensualists, who are unable to raise their heads above the misty errors in which they are immersed." Another correspondent writes:-" I much approve of the plan you suggest in the February number of the Repository, of a prize Essay on Marriage; and should the suggestion be adopted, I request to be allowed to subscribe £2. for Mrs. - and myself, to be added to the premium." This is very encouraging; and, I trust, will not be without its influence on those who are capable of writing on the subject. I shall now offer a few observations for the guidance of the writers, should there be any.

Three examiners or judges, who shall be of sufficient literary reputation and standing in the church to insure confidence, will be selected, to decide on the productions offered.

That every care should be taken that the author of any MS. should not be traced by the hand-writing, or otherwise.

That to each MS. there should be attached a sign or motto; and that in a separate communication a similar sign or motto should be enclosed with the name of the author. These separate communications not to be opened till after the decision of the judges is declared.

That all the MSS. must be sent in between the 1st of December, 1849, and the 7th January, 1850; and any MS. re

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ceived after this latter date, will not be submitted to the judges.

That each MS. and separate communication be addressed to the care of J. S. HODSON, Clifford's Inn passage, Fleetstreet; and the words "Prize Application" written on the outside.

The premium will be paid within ten days after the judges' decision; and the £10. for the copyright immediately on publication.

The names of the judges will be given in a future number, or in an advertisement.

I believe that I have now laid every particular that is necessary before the church, and that I need not again obtrude myself upon its notice, as regards this subject.

I am, yours in the cause,
JAMES S. HODSON.

MALTON, YORKSHIRE.

To THE EDITOR.

DEAR SIR,-During the past week we have been favoured with a series of deeply interesting and instructive lectures, by the Rev. R. Edleston, of Leeds, which were delivered in the Corn Exchange. The first lecture was on "Swedenborg, his Life, Character, and Writings;"~ 2nd, "On the True Nature of the Bible;" 3rd, "On the Resurrection of Man;" and the 4th "On the New Jerusalem, and its Descent among Mankind." Notwithstanding other public meetings were held every evening of the course, the attendance was very numerous, and the most profound attention was paid to the talented lecturer. These lectures were rendered particularly interesting, and more than usually attractive, by the affectionate and truly eloquent manner in which they were delivered. The audience on each successive evening became more numerous, the average attendance being upwards of 200. An appropriate hymn from the New Collection was sung by the "New Church Choir," at the commencement and conclusion of each of the lectures.

On the Wednesday evening our third "Quarterly Coffee Meeting and Soireé Musicale" was held, which was attended by a numerous assembly. During the intervals of the musical programme, brief and interesting addresses were delivered by the Rev. Mr. Edleston, and thus was

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