SELECTIONS.

LUTHERIAN GEMS.

No. 2.

We continue in this Number our extracts from the old volume of Luther's "Common Places." The solifidian vein that runs through them will be evident at a glance. It is not, however, simply for the purpose of exposing this in an invidious manner that we draw upon the doginatic treasury before us. Swedenborg has been accused of falsifying the true doctrines of the Reformers. He has often been charged with attributing to them a practical denial of the value of works, and a total disparagement of charity in comparison with taith. Now the fact is, he nowhere denies that the Protestant system admits the necessity of good works and holds that they will exist where faith exists, but what Swedenborg affirms is, that the conjunction which the Reformers and their successors would fain establish between these two principles is illicit and spurious, inasmuch as they make charity and good works wholly the product of faith, and assign to them no efficacy whatever in the essential act of justification.

Our object is to show from Luther himself, the Prince of the Reformers, that Swedenborg is perfectly correct in the statements he has made on this head, and we think no one can read this series of extracts without seeing that Luther completely subordinates works to faith, and makes them a mere appendage, and that not an indispensable one, to the faith that justifies. The connection which he admits is precisely that kind of false and perverted connection against which Swedenborg has entered such a solemn caveat and such a triumphant course of reasoning in the fifth volume (Eng. ed.) of the "Apocalypse Explained."

ON FAITH.

It is at great peril that works are preached up in preference to faith. On the other hand, there is no danger in insisting on faith without works, for the people are mightily prone to put confidence in works, and to give them the precedence over faith. But where a pure faith is rightly inculcated, there works spring forth spontaneously, and with all safety, the lesson being in the meantime taught, that all the power of works lies in faith alone, which is the genuine doer. Op. Tom. viii. 308, a.

God the Father hath made faith to comprise everything, so that whoever has this has all things, and he who has it not has nothing.-Id. Tom. i. 465, b.

By faith alone without works is the soul, through the word of God, justified, sanctified, verified, pacified, liberated, filled with all good, and made a true daughter of God.-Id. Tom. i. 465, b.

A cordial faith is the head and substance of all our righteousness; wherefore it is a blind and perilous doctrine which teaches that the precepts are to be fulfilled by works, as the precepts are to be fulfiled prior to all works, and works will then follow the fulfilment.--Id. Tom. i. 466, b.

By faith in Christ we are not freed from the obligation of works, but from the opinion of the value of works, that is, from the foolish presumption of a justification procured by works. Faith redeems, rectifies, and preserves our consciences, by which we know that our righteousness is not in works, though works neither can be nor ought to be wanting.-Id. Tom. I. 520, a.

Faith in Christ alone justifies, alone fulfils the law, alone does good works without the law.-Id. Tom. i. 559, a.

To the believer in Christ there are no works so bad that they can accuse and damn him; and, on the other hand, none so good that they can defend

and save him. But all our own proper works accuse and damn us, and those of Christ alone defend and save us.-Id. Tom. ii. 519, a.

That faith which apprehends Christ the Son of God, and adorns itself with Him, and not that which includes charity, is the faith that justifies.--Id. Tom. iv. 32, b.

The sophists, when they hear us teaching concerning faith, imagine that it is a controversy about a mere trifle, for they do not know that faith is a change and renovation of the whole nature, so that the ears, the eyes, the heart itself hear, see, and feel in a manner altogether different from what takes place in regard to other men. Faith is a living and powerful principle; it is not an idle cogitation, nor does it float upon the heart like a goose upon the water; it is rather like water heated by fire, which remains water still, but from being warm and no more cold is altogether changed in its quality. Thus faith, the work of the Holy Spirit, forms a new mind and other senses, and makes, in fact, an entirely new man. It is therefore a working faith, a difficult and momentous thing, and if we estimate the matter aright, it is rather passion than action, for minds and senses are changed by it. While reason is wont to lean upon what is present, faith embraces what is absent, and, contrary to reason practically regards it as present. This is the cause that the faith of all is not as the hearing of all, for there are few that believe. The rest depend more upon things present which they can touch and handle than upon the Word.ld. in Gen. a in c, 12.

WOLFGANG MENZEL ON SWEDENBORG.

The following somewhat remarkable testimony to Swedenborg is from "Menzel's German Literature," (vol. i. p. 178.) The work is one of high character, and affords a specimen of the vastly more liberal tone in which Swedenborg is spoken of by the literati and many of the theologians of the continent of Europe, than that which prevails for the most part among the same class of writers in this country, and in England.

The following will be well entitled to a place in the "Documents" should it reach another edition.

One of the most remarkable phenomena in the latest theological literature, is the diffusion of the doctrines of Swedenborg, by means of translations of his works executed by Tafel and Hofaker in Tubingen. This doctrine is closely connected, by an internal bond, with the ancient Oriental and romantic mysticism; but an altogether peculiar plant has sprung up from a southern seed in a northern home. He may be called the Protestant Mahomet of the north, inasmuch as he promulgates not only a new doctrine, but even a new church, and not only, like Luther, rests upon Scripture grounds the old revelation and reason, but supports a new revelation, made to himself as a prophet, on the immediate inspiration of Heaven. But as Mahomet's doctrine, according to the character of the torrid zone, is the doctrine of slavery, so, according to the character of the north, Swedenborg's doctrine is the doctrine of freedom, and the boldest in the world. Hence it is suited to the poetical rationalists (like Goethe, who adhered to it) no less than to the followers of magnetism; and it would not be impossible for it to obtain still a wider diffusion, and, at some future time, to form a powerful opposition against the romantic mysticism, to which the south will ever remain faithful. The characteristic of this doctrine is the most logical Protestantism, the opposition of an absolute freedom and self-determination to the divine determination of man. All that man can be this side or the other of the grave, he becomes by himself alone; by the direction which he imparts to himself; and if he does not enter the higher regions, it is from his own will: he does not, because he is not at his ease there, because he prefers meaner company. In this doctrine, every thing is serene, clear, and comfortable; one feels in it very much as if he were at home, and the wonders which we anticipate beyond the grave, and the terrors arising

therefrom, disappear. In fact, there is no doctrine which corresponds better with the common sense of the present age. In regard to self-determination, it is most intimately connected with the philosophy of Fichte, and thereby with all the ideas of freedom in modern science. Even the intercourse with the world of spirits appears therein as something quite natural. Swedenborg belongs to the north, which is thoroughly pervaded by the magnetic power in its inhabitants, as the visions and somnambulic states of all high northern nations, the Hebrideans, the Greenlanders, the Schamans, demonstrate. Animal magnetism is as natural there as physical, the inner light as common as the northern light; and as the latter is a self-illumination of the earth,—a translation of the planet into the sun, so the inner light of the subject of magnetism is a self-apotheosis of man, a translation of the mortal individual into the immortal world of spirits; though both to a very limited extent, and not without a delusion, which necessarily belongs to the inversion of relations. The northern seer and the northern light illuminate the night only, but are far different from day-light; and he who has been a night-wanderer in this doctrine, and at length beholds the dawn in the heavens, will feel like one who had seen only the northern light, considers it the sun, and suddenly beholds the sun himself.

I believe, consequently, that the doctrine of Swedenborg, however much it must contribute, in one direction, to the illustration of religious things, and however elevated it is in respect to its morality, founded on freedom, will yet always form an opposition to the more ancient and romantic doctrine of pardoning love from on high. It is certain, however, that if the wretched triviality and want of ideas in theology gives way more and more to profounder investigation, the doctrine of Swedenborg cannot fail to exert a great influence.

MISCELLANY.

IN continuing our correspondence we are happy to present our readers with another letter from the Clergyman mentioned in the January No., who, together with his son, was reading the works of the New Church with deep interest. Of the son, who has gone to California, we spoke in our last.

MY DEAR SIR:

My son has left and intends going to California. He has sent me the books you sent him. He professes to believe the writings of Swedenborg. I hope he may believe nothing worse; and if he believes nothing better, that he may so believe in them, as to attain to the love and aim at the use which they inculcate, and to faith in the Lord. If Providence permit, he intends to start soon for that golden region, and become a permanent inhabitant of that country: I hope he may do well;—the Lord guide him to his glory! I consented to receive your favors with thankfulness; but I fear the New Church publishers and writers find so few purchasers and patrons, that they can hardly afford gratuitous distribution. Be this as it may, you will oblige me to accept the inclosed as in part pay for the works so sent. They have become so far interesting to me, that I wish them to cost me something. "Noble's Lectures" came safe to hand: I have not yet read them, but I have nearly finished reading Barrett's, and some of the pamphlets. It will be some time before I can sift the matter to the bottom, other duties now requiring my time. I trust, after thoroughly reading what of these writings I have on hand, if I wish to read further, I shall be able either to purchase or to borrow the rest without troubling your generosity further. Still, as you may know better than

I what may be necessary for me to attain the requisite information, and at the same time know your own circumstances, I shall not refuse any additional contributions of the kind you may find it right to send me.

Yours, affectionately,

The two following letters, received a few months since, are from a gentleman of high respectability, residing in one of the British provinces. The result of his reading we have not been made particularly acquainted with; we only know that his interest is such as to induce him to continue his subscription to the Repository for the present year.

MY DEAR SIR,

It is now nearly thirty years since I have seen any of our college-classmates, with the exception of in 1843, and in June last. Whilst in Boston this summer I bought two of your publications, viz; "Mesmer and Swedenborg," and your "Reply to Dr Wood's Lectures on Swedenborgianism," these being the first of your works that I had seen, and which I have read with a good deal of interest. I have never seen any of Swedenborg's works, and should like to procure enough of his writings to enable me to come to some conclusion as to the truthfulness of his reports from the "Spirit-world,"-also more of your own works. You will oblige by aiding my inquiries in the premises. Please furnish me with a list of your publications, and point out such of the writings of Swedenborg as you would direct attention to for the purpose of making myself acquainted with his teachings, and this in the smallest compass.

The "Mesmer and Swedenborg," I gave to Capt. 0- R. N., the only brother of Admiral O. He was just about to sail for England in the Government Surveying Steamer "Columbia," and had not time to procure a copy from Boston. I therefore gratified his desire to see the work by giving him my copy. Several persons have requested a loan of it. I shall send for another. It appears that the plea of insanity, but not of imposture, is urged against the disclosures of Swedenborg. His intercourse (real or imaginary) with the spiritual world covers, it seems, an uninterrupted period of twenty-nine years, and I do not find that he was at any time reputed insane by his friends and acquaintance. If he had been really insane for so long a period on any subject, it would seem to be very strange that the discovery had not been made by those who were in daily, and even occasional intercourse with him, and that the fact had not come down to us in a shape to leave no room for doubt. To make the plea of insanity valid, it would seem to be necessary to assume a continual insanity without any lucid intervals. If lucid intervals intervened, the concession of his honesty must be withdrawn, as it can hardly be conceived that an honest purpose would not, in his lucid intervals, have disclaimed the vagaries and illusions of his demented state. I remain, very sincerely,

From the same at a subsequent date.

MY DEAR SIR,

Yours, &c.

I wish to become a subscriber to the "New Church Repository." From the little that I have read relating to Swedenborg, I am strongly impressed that a general reading of his writings would be attended with beneficial results, even without an implicit credence in the verity of his reports from the world unseen, and I should be glad to be in any way able to promote the circulation of works bearing on the subjects of his writings. I am aware that the great mass of men take but little interest in such matters, and especially in anything which levies a tax on the life. I have long been satisfied that what a man is at death, he must continue to be forever. I am unable to see how it should be otherwise, and without a direct interposition, in the article of death, or after it, of the Supreme to change his moral condition, and fit him for happi