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 form of use or works of charity towards the neighbor. From the necessary relation between the affectional and the intellectual principles of our nature, or the heart and the head, it makes faith entirely subordinate to love, and stamps as worthless a religion which does not distinguish itself by a life of charitable uses. It is in this that the essence of the religious character consists, and no salvo is found in a fancied provision made in the gospel for a dispensation from the stringent demands of the decalogue. Life, life, and not opinions or faith, is the grand criterion of admissibility to heaven. Indeed, as heaven is a state and a character, rather than a place, it were in the nature of the case simply impossible that one should receive an entree into its joys on any other basis than that of a life formed according to its spirit and precepts.

Such then is a brief and compendious view of some of the leading features of that new and glorious dispensation which has opened upon us. They would admit of indefinite expansion, in a variety of particulars, but our present limits will allow but a cursory survey. The system opens a boundless range of doctrinal and ethical truths, and our object will be answered if we can succeed in attracting attention to the works in which it is embodied. We are well aware of the prejudices which array themselves against the candid investigation of the claims of this system. The very name of Swedenborg, the distinguished medium through whom these precious revelations of doctrine and life have been made to the world, has the effect with multitudes of minds, to transform the whole at once into an incoherent medley of visions and vagaries. The plea of ignorance, on this head, we are disposed to admit as far as it will avail, but we see not that it can cover the whole ground. A false estimate of character ceases to be innocent when the means of forming a true one exist, and at this day no man can urge a dearth of data relative to the illustrious Seer of the New Jerusalem, or justly assert a lack of motive to an examination of his claims. The New Church would be grossly recreant to her own spirit and genius to pay undue reverence even to a messenger from the Lord of hosts, but it does not hesitate to honor, in his measure, the instrument whom the Most High has especially raised up to serve as the herald of that sublime dispensation that is now entering upon its interminable career. She would fain endeavor to conciliate regard to his person for the sake of his teachings, and with a paramount view to the spiritual behoof of our fellow-men.

We have often imaged to ourselves the effect produced upon an ingenuous mind by a perusal of Swedenborg's writings by the supposition of a somewhat parallel case. We have supposed, as we will now suppose, with a direct reference to our hearers, that an angel in the guise of a grave, venerable, and attractive personage should be introduced into a company in which we were present. Suppose, that on entering into conversation with him we found ourselves in the presence of one who was perfectly at home on every subject that should chance to be broached—who was conversant with all science, history, philosophy, and religion—and who, without assumption or magisterial dictation, but in a clear, luminous, and engaging manner would dispel the mystery from every theme on which he was interrogated. Suppose, farther, that, as the conversation proceeded, and higher and more sacred topics were gradually broached, and inquiry pressed upon the borders of the world unseen, he should discover an equal familiarity with that as with the natural world, even to the minute details of its phenomena and laws—that the