the written word in its external sense; the glory signifies divine truth, as it is the internal sense; the trumpet signifies divine truth as revealed from heaven" by Swedenborg, &c.

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Again; according to this "new star," the word "horse invariably signifies the understanding, and chariot means doctrine." This is certainly new, and leaves us in astonishment at the cold depravity of Moses and the Israelites, who could sing a triumphant song after seeing such a quantity of understanding and doctrine" drowned in the Red Sea. Besides the word "chariot," in some versions is always rendered by the word wagon; but as "chariot" only signifies "doctrine," how could this key work, when wagons supply the place of chariots?

I must ask the indulgence of the reader while I adduce a few more examples of the wonderful revelations which Swedenborg has left us in his "universal theology." I mention them that the reader may know what he is to believe when he embraces this system, and as reasons why severity has, or will be used. This book was written when our author was 82 years of age; but as it is "all inspired," and the last of his works, it must be regarded as the most important of all his revelations. Like the newest voyages and travels, it contains all the last discoveries and corrections of former works of the kind. It is indeed, the text book from which his disciples principally draw their belief. The first example cannot be abridged with advantage.

"In consequence of what I have seen and been an eye witness of, for years together, I can assert the following facts relating to the spiritual world; that there are earths in that world, just as in the natural world; and that there are also plains and valleys, mountains

and hills, fountains and rive that there are paradises, garde groves, and woods; that there cities, with palaces and hous also that there are writings books, employments and merch dise, and that there are gold a silver, and precious stones; i word, that there is in the spirit world, all and every thing that in the natural world."

In the course of the frequent a constant visits which Swedenbo made to the spiritual world, he h repeated interviews with all the who have ever taken a very d tinguished part in religion. I mentions the names, characte and employments of several. The all retain their respective tenet, and all have their particular follov ers. He occupies about forty pag in giving these memorabilia. the reader of these pages be indi ferent to religion, he will probabl smile at extravagances so wil If he be a Christian, his heart can not but ache, that pretended rev elations so improbable, so unwor thy of heaven, so contemptibly absurd, should be believed. I he believe Swedenborg to have been a wilful impostor, he cannot but burn with one intense glow of indignation. If he believe him to be self-deceived and a fanatic, he must sigh over a delusion so ridiculous. I give an example:

Among others whom he repeatedly saw, was John Calvin. Of the condition of Calvin in the future world, we have the following picture; that at his death, it was some time before the angels could convince him that he had actually exchanged worlds; that his followers were all confined in dungeons and caves, because they believed the doctrine of predestination; that he himself was miserably lonesome, having none with whom he could associate; that for a long time he hid himself in a dark corner; that he next lodged at the

house of harlots; and finally, Swedenborg left him shut up in a cave with his followers, where they laboured for their food, and made it their business and delight to quarrel and do each other mischief!

It appears according to this new dispensation, that every nation has its particular place assigned it in the world of spirits. Thus the English have two large cities, both of which are named London. "There are two large cities into which most of the English enter after death. I was permitted to see one of them, and to walk thro' it. The middle answers to that part of London where merchants meet, called the Exchange, and there the moderators dwell.""The other great city, called also London, is not in the middle part of the Christian region, but is separated from it towards the north, and is the receptacle of the dead who are inwardly wicked. In the midst of it there is an open communication with hell, into which the inhabitants sink down and are swallowed up in their turns.

We cannot complain of the system of Swedenborg, that in all cases it is wanting in charity. He assures us that the heathen are as fair candidates for heaven as Christians: and from what he says we are led to infer that they are actually much the most numerous class. After giving a ludicrous account of an insurrection among the Mahomedans in the spiritual world, he places the greater part of them in heaven; though on account of their proneness to quarrel with Christians, they have two separate heavens by themselves. The Jews are mostly engaged in traffic, live in houses and streets intolerably filthy, and are mostly wretched. Moses stands among them with his rod, and commands them to believe on the Messiah who has already come.

As our author has repeatedly visited the planets in our system, it is not a little disappointing and mortifying not to have any more definite information respecting them, than our own weak eyes can give, even at this distance. He not only gives us no data by which we may gratify our curiosity, but does not even console us with the assurance that he has left guide boards on the road, to direct future travellers.

Those who have been troubled with a disease known by the name of dyspepsia, may be surprised to learn from this inspired man," by a special revelation, that they have been wholly ignorant of its cause. "It has been given me to know whence anxiety, grief, and that sadness of mind which we call melancholy in man, proceed. They are certain spirits, that are not joined to hell, as being newly departed from the body, which delight in things undigested, such as meat corrupted in the stomach, and hold their confabulations in such sinks of uncleanness in man, as are suitable to their impure affections. These spirits appear near the stomach, some to the right and some to the left of it, some higher, some lower, some nearer, some more distant, according to their different kinds of affection; and that they cause uneasiness of mind, I am fully convinced by experience. I have seen and heard them, and felt the uneasiness caused by them, and I have also conversed with them!"

I might proceed to select revelations similar to these, till I had filled as many volumes as there are of the works from which I selected: for every work of Swedenborg which I have examined, is equally marvellous, equally wild and foolish. But it will be expect ed that I give at one view, a brief summary of his creed. This it

have you know, that the head of every man is Christ; and the head of the woman is the man: and the head of Christ is God. Every man praying or prophesying, having his head covered, dishonoureth his head. But every woman that prayeth or prophesyeth with her head uncovered, dishonoureth her head; for that is even all one as if she were shaven. But if the woman be not covered, let her also be shorn: but if it be a shame for a woman to be shorn or shaven, let her be covered. For a man, indeed, ought not to cover his head, forasmuch as he is the image and glory of God. Here it is manifest, that the apostle means to represent Christ as the head of saints, and God as the head of Christ, in the same sense in which the man is the head of the woman; and that is, in respect to rule and authority.

2. The same is evident from a parallel passage in the Epistle to the Ephesians: "Wives, submit yourselves unto your own husbands, as unto the Lord. For the husband is the head of the wife, even as Christ is the head of the Church; and he is the Saviour of the body. Therefore, as the Church is subject unto Christ, so let the wives be to their own husbands in every thing."

Here, as in the Epistle to the Corinthians, the apostle represents Christ as the head of the Church, in the same sense, in which the hus

FOR THE HOPKINSIAN MAGAZINE, MR. EDITOR,

I observed in your third number the following questions:

1. When a church has given a call, unanimously, to a candidate to take the pastoral care of them, has the Council, invited to induct him into office, a right to refuse?

band is the head of the wife, i. e. in the sense of rule and authority. As, then, the man has authority over the woman, and Christ, has authority over the Church, so God the Father has authority overChrist, considered as Mediator. In the economy of Redemption, the Persons in the sacred Trinity, act in order, and in official subordination, one to another. As official Governour and Sovereign, the Father appointed the Son as Mediator, and sent him to be the Saviour of the world; and as official Mediator and Redeemer, Christ sends the Holy Spirit to teach and sanctify those, who shall be heirs of salvation. Official authority, however, does not imply superiority of natBecause a King sends an Ambassador, it does not follow, that the nature, or abilities, or knowledge, or virtues of the Ambassador, are inferior to those of the King. the King. As the authority of the man over the woman does not imply that the man and the woman are not of the same nature; and as the authority of Christ over the Church, does not imply, that his human nature is superior to that of other men; so the authority of God the Father over God the Son, does · not imply, that the Divine Nature of Christ is inferior to that of the Father, or that they are not "the same in substance," and equal in every natural attribute and every moral perfection. BETH.

ure.

2. Is it right and expedient for an ordaining Council, to examine the candidate respecting his belief and religious experience? These are important questions, and require a careful and candid consideration. To each, in order, I propose to give answers: which, if thought worthy, you will pleas insert in your Magazine.

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