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as that arising from well-doing, and submission to the will of the Lord. When right is done because it is right, when truth in the understanding is carried into action, then good is inseminated in the will by the Lord, and conjoining itself to truth in the understanding, the soul overflows with the sweetest peace, and the most interior delight. The conjunction of goodness and truth is the heavenly marriage, to which the Lord compares the kingdom of heaven, and says that it is not here, nor there, but within us. Under the symbols of marriage and love, the regeneration of the soul is continually described in the Word ; and the meeting of Jacob and Rachel at the well, when “Jacob kissed Rachel,” and for very joy, “ lifted up his voice and wept,” beautifully typifies the meeting of goodness and truth, and the gladness resulting from their approaching union.

It was said that in man the understanding predominates, and in woman the will. In the mind of each, then, it is evident, there never can be a perfect marriage, seeing that individual minds are in themselves imperfect, the balance of the will and intellect being in no case equal. The mental perfection of man then necessitates marriage. Truth loves good, and good loves truth; and thus the will and the understanding ever long for conjunction. It is plain, then, that in man there must always be an unsatisfied desire, if he remain by himself, and so also, to even a greater degree, with the woman. This insatiable desire for conjunction of soul, cannot well appear in its strength in this life for many reasons, nor can it receive its satisfaction, as it will in eternity.

True conjugial love can exist with two only, and in polygamists and adulterers it is utterly destroyed. Again, it can only exist with the regenerate, with those who love the Lord and their neighbour, and delight in the way of the divine commandments. In proportion as married partners so live, they become more and more closely and interiorly conjoined ; and their minds flowing into one, their peace, joy, and bliss are ineffably increased. With the wicked there is no conjugial love. Their life, being internally evil, conceals the deepest hatred ; and the apparent affection they may display in the world, arises either from sensual love, or worldly expediency. Be it well noted by all, that marriage can yield real happiness only to the religions-to those who love God and honour His laws.

It is impossible for us to give, even by way of catalogue, a view of the details into which the treatise on Conjugial Love enters. It is so richly studded with facts and instruction, that no condensation is possible. It is tbus with all Swedenborg's books, so that an exhaustive review is impossible. He never treats his readers to long moralizings that can be condensed into one paragraph ; but all his writings are crowded with thought, so that one is prompted not to condensation, but to expansion. This excuse, which we have had to present on previous occasions, must form our apology for the following extracts, selected as illustrations of some of the leading truths of the treatisc.

The Delights of Conjugial Love.—"As conjugial love is the foundation love of all good loves, and as it is inscribed on all the parts and principles of man, even to the most particular, it follows that its delights exceed the delights of all other loves, and also that it gives delight to the other loves, according to its presence and conjunction with them; for it expands the inmost principles of the mind, and at the same time the inmost principles of the body, as the most delightful current of its fountain flows through and opens them. The reason why all delights, from first to last, are collated into this love, is on account of the superior excellence of its use, which is the propagation of the human race, and thence of the angelic heaven ; and as this use was the chief end of creation, it follows that all the beatitudes, satisfactions, delights, pleasantnesses, and pleasures, which the Lord the Creator could possibly confer upon man, are collated into this love." -n. 68.

Love truly Conjugial is essential Chastity.--" The reasons are, 1. Because it is from the Lord, and corresponds to the marriage of the Lord and the church. 2. Because it descends from the marriage of good and truth. 3. Because it is spiritual, in proportion as the church exists with man. 4. Because it is the foundation love, and head of all celestial and spiritual loves. 5. Because it is the orderly seminary of the human race, and thereby of the angelic hea

5. Because on this account it also exists with the angels of heaven, and gives birth with them to spiritual offspring, which are love and wisdom. 7. And because its uses are thus more excellent than the other uses of creation. From these considerations it follows, that love truly conjugial, viewed from its origin and its essence, is pure and holy, so that it may be called purity and holiness, consequently, essential chastity.” —n. 143.

Conjugial Love in Ancient Times.—“I have been informed by the angels, that those who lived in the most ancient times, live at this day in the heavens, in separate houses families, and nations, as they lived on earth, and that scarce anyone of a house is wanting ; and that the reason is, because they were principled in love truly conjugial; and that hence their children inherited inclinations to the conjugial principle of good and truth, and were easily initiated into it more and more interiorly by education received from their parents, and afterwards as from themselves, when they became capable of judging for themselves, were introduced into it by the Lord.”—n. 205.

Marriage elevates Humanity to its Highest Form.--" The most perfect and noble human form results from the conjunction of two forms, by marriage, so as become one form ; thus from two fleshes

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becoming one flesh according to creation. In such a case the man's mind is elevated into superior light, and the wife's into superior heat.” --n. 201.

The Children of Good Parents.—“ Children born of parents who are principled in love truly conjugial, derive from their parents the conjugial principle of good and truth, by virtue whereof they have an inclination and faculty, if sons, to perceive the things appertaining to wisdom, and if daughters, to love those things which wisdom teaches. Hence a superior suitableness and facility to grow wise, is inherited by those who are born from such a marriage, and also to imbibe the things relating to the church and heaven.”-n. 202-4.

The capacity of women to perform the duties of men, and men those of women, is thus spoken of.

“ The wife cannot enter into the duties proper to the man, nor on the other hand the man into the duties proper to the wife, because they differ like wisdom and the love thereof, or like understanding and the will thereof. In the duties proper to the man, the primary agent is the understanding, thought, and wisdom ; whereas in the duties proper to the wife, the primary agent is will, affection, and love ; and the wife from the latter principles performs her duties, and the man from the former performs his ; wherefore their duties, from the nature of them, are diverse, but still conjunctive in a successive series. It is believed by many that women can perform the duties of men, if they were initiated therein, like boys at an early age. They may indeed be initiated into the exercise of such duties, but not into the judgment, on which the rectitude interiorly depends ; wherefore those women who have been initiated into the duties of men, are bound in matters of judgment, to consult men, and then, if they are left to their own disposal, they select from the counsels of men what favours their own particular love. It is also supposed by some, that women are equally capable with men of elevating the intellectual vision, and into the same sphere of light, and of viewing things in the same altitude ; and they have been led into this opinion by the writings of certain learned authoresses; but these writings, when examined in the spiritual world, in the presence of the authores es, were found to be the productions, not of judgment and wisdom, but of ingenuity and wit; and what proceeds from these two latter principles, on account of the elegance and neatness of style in which it is written, has the appearance of sublimity and erudition ; yet only in the eyes of those who call all ingenuity by the name of wisdom. In like manner, men cannot enter into the duties of women, and perform them aright, because they are not in the affections of women, which are altogther distinct from the affections of men. As the affections and perceptions of the male and female sex are thus distinct by creation, and consequently by nature, therefore among the statutes given to the sons of Israel this was also

ordained, “A woman shall not pat on the garment of a man, neither shall a man put on the garment of a woman; because this is an abomination." -Deut. 22. 5. The reason was, because all in the spiritual world are clothed according to their affections; and the two affections of the woman and the man cannot be united except as subsisting between two, and in no case as subsisting in one.”-n. 175.

The latter portion of the treatise on Conjugial Love is devoted to the melancholy subject of the disorders of the married life, to coldnesses and quarrels, separations and divorces; and finally to adulteries, fornications, and all the abuses of the sexual relations. Of this it would be out of place to speak here, except to remark that it follows as a consequence of the fact that conjugial love makes man's highest bliss and purest heaven, that its violation and abuse must needs lead to the bitterest misery and deepest hell. This portion of the treatise has subjected Swedenborg to some gross calumny, which, if sincere, could only have arisen from a very superficial acquaintance with the principles of its author ; and yet it is hardly possible for a man to write on such subjects, without provoking the censure of the sickly virtuous, and the hypocritically pure. Religious people too generally treat the dire sexual evils which infest and corrupt society with silence and aversion ; passing them by as the priest and the Levite did the wounded traveller. When the spirit of Jesus more fully actuates the church, and the love of the neighbour prompts to heal the world's evils by all efficient means, then, we have no doubt, Swedenborg on Scortatory Love will be taken into counsel.

We have used the term “conjugial,” after Swedenborg, who generally used the Latin adjective conjugialis, in preference to conjugalis, perhaps because softer in sound.

Interspersed between the various chapters of the treatise, are memorable relations of scenes which the author beheld in the spiritual world, and conversations he had with spirits and angels on the subject of conjugial love. Many of these possess the most fascinating interest, and convey at the same time the most profound and beautiful truths. An interview he had with two angels of the third heaven is so beautiful that we present it at length.

“One morning I was looking upwards into heaven, and I saw over me three expanses, one above another. I wondered at first what all this meant; and presently there was heard from heaven a voice as of a trumpet, saying, “We have perceived, and now see, that thou art meditating concerning conjugial love. We are aware that no one on earth at present knows what true conjugial love is in its origin and

Yet it is of importance that it should be known. in the heavens, especially in the third heaven, our heavenly delights are principally derived from conjugial love; wherefore in consequence of leave granted us, we will send down to thee a conjugial pair for thy inspection and observation :' and lo! instantly there appeared a

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chariot descending from the third or highest heaven; in which there was seen one angel ; but as it approached there were seen therein two. The chariot, at a distance, glittered before my eyes like a diamond, and to it were harnessed young horses white as suow; and those who sat in the chariot held in their hands two turtle doves. When they came nearer, lo! it was a husband and his wife ; and they said, “We are a conjugial pair; we have lived blessed in heaven from the first age of the world, which is called by you the golden age, and during that time in the same perpetual flower of youth in which thou seest us at this day. I viewed each attentively, because I perceived that they represented conjugial love in its life and its adorning; in its life in their faces, and in its adorning in their raiment. The husband appeared of a middle age between manhood and youth ; from his eyes darted forth sparkling light derived from the wisdom of love ; by virtue of which light his face was radiant from its inmost ground; and in consequence of such radiance, the skin had a kind of refulgence in the outermost surface, whereby his whole face was one resplendent comeliness. He was dressed in an upper robe which reached down to his feet, and underneath it was a vesture of hyacinthine blue, girded about with a golden girdle, upon which were three precious stones, two sapphires on the sides, and a carbuncle in the middle ; his stockings were of bright shining linen, with threads of silver interwoven ; and his shoes were of velvet: such was the representative form of conjugial love with the husband. But with the wife it was this ; her face was seen by me, and it was not seen : it was seen as essential beauty, and it was not seen because this beauty was inexpressible ; for in her face there was a splendour of flaming light, such as the angels of the third heaven enjoy, and this light made my sight dim; so that I was lost in astonishment : she, observing this, addressed me, saying, “What dost thou see?' I replied, “I see nothing but conjugial love and the form thereof; but I see, and I do not see.' Hereupon she turned herself obliquely from her husband; and then I was enabled to view her more attentively. Her eyes were bright and sparkling from the light of her own heaven, which light, as was said, is of a flaming quality, which it derives from the love of wisdom; for in that heaven wives love their husbands from their wisdom and in their wisdom : and husbands love their wives from that love of wisdom and in it, as directed towards themselves; and thus they are united. This was the origin of her beauty; which was such that it would be impossible for any painter to imitate and exhibit it in its form, for he has no colours bright and vivid enough to express its lustre; nor is it in the power of his art to depict such beauty. Her hair was adjusted in becoming order so as to correspond with her beauty; and in it were inserted diadems of flowers : she had a necklace of carbuncles, from which hung a rosary of chrysolites; and she had bracelets of

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