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diff --git a/.gitattributes b/.gitattributes new file mode 100644 index 0000000..d7b82bc --- /dev/null +++ b/.gitattributes @@ -0,0 +1,4 @@ +*.txt text eol=lf +*.htm text eol=lf +*.html text eol=lf +*.md text eol=lf diff --git a/LICENSE.txt b/LICENSE.txt new file mode 100644 index 0000000..6312041 --- /dev/null +++ b/LICENSE.txt @@ -0,0 +1,11 @@ +This eBook, including all associated images, markup, improvements, +metadata, and any other content or labor, has been confirmed to be +in the PUBLIC DOMAIN IN THE UNITED STATES. + +Procedures for determining public domain status are described in +the "Copyright How-To" at https://www.gutenberg.org. + +No investigation has been made concerning possible copyrights in +jurisdictions other than the United States. Anyone seeking to utilize +this eBook outside of the United States should confirm copyright +status under the laws that apply to them. diff --git a/README.md b/README.md new file mode 100644 index 0000000..571393a --- /dev/null +++ b/README.md @@ -0,0 +1,2 @@ +Project Gutenberg (https://www.gutenberg.org) public repository for +eBook #67821 (https://www.gutenberg.org/ebooks/67821) diff --git a/old/67821-0.txt b/old/67821-0.txt deleted file mode 100644 index c0e5010..0000000 --- a/old/67821-0.txt +++ /dev/null @@ -1,7589 +0,0 @@ -The Project Gutenberg eBook of Life of Emanuel Swedenborg, by William -White - -This eBook is for the use of anyone anywhere in the United States and -most other parts of the world at no cost and with almost no restrictions -whatsoever. You may copy it, give it away or re-use it under the terms -of the Project Gutenberg License included with this eBook or online at -www.gutenberg.org. If you are not located in the United States, you -will have to check the laws of the country where you are located before -using this eBook. - -Title: Life of Emanuel Swedenborg - Together with a brief synopsis of his writings, both - philosophical and theological - -Author: William White - -Release Date: April 12, 2022 [eBook #67821] - -Language: English - -Produced by: Peter Vachuska, Chuck Greif and the Online Distributed - Proofreading Team at https://www.pgdp.net - -*** START OF THE PROJECT GUTENBERG EBOOK LIFE OF EMANUEL -SWEDENBORG *** - - - - - - - LIFE - OF - EMANUEL SWEDENBORG. - - TOGETHER WITH - A BRIEF SYNOPSIS OF HIS WRITINGS, BOTH PHILOSOPHICAL - AND THEOLOGICAL. - - BY WILLIAM WHITE. - - [Illustration] - - PHILADELPHIA - J. B. LIPPINCOTT & CO. - 1880. - - - - -PREFACE. - - -During the few past years many biographies of Swedenborg have been -offered to the public. Dr. Tafel, of Tübingen, in 1839, collected into -one volume the testimonies of Swedenborg’s personal friends, his letters, -and various documents relating to him which were scattered through -many volumes. This “Book of Documents” was translated into English, -and edited by the Rev. J. H. Smithson, of Manchester, in 1841; and was -again reprinted in America and re-edited by Professor Bush, of New York, -in 1847. From this “Book of Documents,” all the biographies which have -appeared, have been more or less indebted. Nathanael Hobart, of Boston, -arranged these documents into a connected biographical form, interspersed -with judicious remarks of his own, and published it as a “Life of -Swedenborg.” This “Life” has passed through three editions, and well -deserves the success it has attained. In 1849, Elihu Rich published, in -London, “A Biographical Sketch of Emanuel Swedenborg.” The edition was -exhausted in the course of a few months, and the work has not since been -reprinted. In the same year, J. J. G. Wilkinson produced his “Emanuel -Swedenborg: a Biography,” a work which, alike for its artistic excellence -as a biography, and the originality and poetic beauty of its thought, -has, I believe, no equal in the English language. The comparative silence -of our literary critics, in reference to this work, proves that any -one who cares to appreciate what is best in the world, had better not -be content to trust solely to _their_ eyes. From the quotations I have -made in the course of the following narrative, the reader will be able -to appreciate a few of the good things contained in this Biography by -Wilkinson. In 1854, Edwin Paxton Hood published “Swedenborg: A Biography -and an Exposition,” a work which has been the means of introducing -Swedenborg to a large circle hitherto almost ignorant of his existence. -In the same year, Woodbury M. Fernald published, in Boston, Mass., “A -Compendium of the Theological and Spiritual Writings of Swedenborg,” to -which an excellent life of the Author was prefixed, compiled in great -part from previous biographies. In other forms, many sketches of the -life of Swedenborg have been published. The Rev. O. P. Hiller gives an -excellent little biography in his volume of “Gems from Swedenborg.” -Emerson tells the story of his life, in his own way, in “Representative -Men;” and a Lecture by George Dawson, on Swedenborg, is now circulating, -as a tract, by thousands throughout the land. All these things evidence a -growing interest in the greatest teacher of modern times. - -The present work does not enter into competition with anything that has -before been written. It pretends to nothing but simplicity, and would -be ranked as a hand-book, a guide, a directory. If it should lead any -to form an acquaintance with the writings of “the most _unknown_ man in -the world,” as Mr. Fernald calls Swedenborg, and I may add, the most -abused man in the world, my end will be gained. I believe the day is not -far distant when it will be the greatest reproach of these times that -the works of Swedenborg lay in our midst, and only a few men cared for -them. Happily this number is steadily increasing; and, by and by, we may -expect a general acknowledgment of the fact, that Swedenborg was, without -exception, the most gifted and extraordinary man that has ever lived. - - 36 BLOOMSBURY STREET, LONDON. - - - - -CONTENTS. - - - PAGE - - CHAPTER I. - - Birth and Parentage. Swedenborg’s First Ideas of Religion, and - his Scholastic Life. 21 - - CHAPTER II. - - Travels, Becomes Author, and is crossed in Love. 26 - - CHAPTER III. - - Travels again. Publishes five Scientific Pamphlets, and - “Miscellaneous Observations.” Returns Home and enters on the - Duties of his Assessorship. Writes his “Opera Philosophica - et Mineralia,” and goes abroad to publish it. 35 - - CHAPTER IV. - - “Opera Philosophica et Mineralia.” 40 - - CHAPTER V. - - Doings and Travels. 47 - - CHAPTER VI. - - “The Economy of the Animal Kingdom,” and “The Animal Kingdom.” 51 - - CHAPTER VII. - - His Life, as a Man of Science, ends. 57 - - CHAPTER VIII. - - His Spiritual Sight opened, and the Conditions of his Seership. 62 - - CHAPTER IX. - - Prepares for his New Office. Resigns his Assessorship. His - “Adversaria.” His “Spiritual Diary.” The death of Polheim. 73 - - CHAPTER X. - - “The Arcana Cœlestia.” 78 - - CHAPTER XI. - - Anecdotes. 89 - - CHAPTER XII. - - “The Last Judgment.” 95 - - CHAPTER XIII. - - “Heaven and Hell.” 102 - - CHAPTER XIV. - - “The White Horse.” “The Earths in the Universe.” “The New - Jerusalem and its Heavenly Doctrine.” 130 - - CHAPTER XV. - - Anecdotes. 136 - - CHAPTER XVI. - - “Doctrine of the Lord; The Sacred Scripture; Faith; and Life.” 142 - - CHAPTER XVII. - - “The Divine Love and the Divine Wisdom.” “The Continuation - of the last Judgment.” 151 - - CHAPTER XVIII. - - “Angelic Wisdom concerning the Divine Providence.” 159 - - CHAPTER XIX. - - Life in Amsterdam. Character of the Dutch. Meets Dr. Beyer. - Republishes his “New Method of Finding the Longitudes.” - “The Apocalypse explained.” 169 - - CHAPTER XX. - - “Apocalypse Revealed.” 173 - - CHAPTER XXI. - - Travels. Habits. Anecdotes. 180 - - CHAPTER XXII. - - “Conjugial Love.” 191 - - CHAPTER XXIII. - - Attacked by Dr. Ekebom. Visits France. Letter to Hartley, and - Hartley’s opinion of Swedenborg. 204 - - CHAPTER XXIV. - - “Brief Exposition of the Doctrines of the New Church,” and the - “Intercourse between the Soul and the Body.” 210 - - CHAPTER XXV. - - Persecution. Letter to the Academy of Sciences. Leaves Stockholm - for the last time. 219 - - CHAPTER XXVI. - - Swedenborg in Intercourse with General Tuxen and Paulus ab - Indagine. His reply to Dr. Ernesti. Letter to the Landgrave - of Hesse Darmstadt. 227 - - CHAPTER XXVII. - - “The True Christian Religion.” 236 - - CHAPTER XXVIII. - - Anecdotes and Traits of Character. 256 - - CHAPTER XXIX. - - Last Days on Earth. 262 - - - - -LIFE AND WRITINGS OF EMANUEL SWEDENBORG. - - - - -CHAPTER I. - - _His Birth and Parentage—His first ideas of Religion, and his - Scholastic Life._ - - -Authors are never wiser than when they trust to time for justice. The -poor thinker, neglected by his age, unseen amid the glare of mere show -and pageantry, need not fret himself. Time will roll on, the false and -meretricious will sink into forgetfulness, while his true words will -become accepted, and his thoughts the stars by which wise men guide their -course across the dark ocean of life. - -It was the lot of Emanuel Swedenborg to be cast on a shallow, sceptical, -and perverse age. Living a life of the utmost purity, and teaching truths -which we esteem it our great felicity to know, he had but poor thanks so -far as fame and disciples went. But the dawn of his day of justice is -approaching. His name, which in past times has too often been used to -point a sarcasm at whatever is visionary and transcendental, has of late -years been slowly rising into estimation. Here and there, one eminent man -after another has spoken some brave words in honor and admiration of the -great Swede. Slowly, but surely, his writings are claiming attention; his -disciples, though still few, are quietly earnest and enthusiastic, and -ever and anon there is seen in the newspaper or periodical, the name of -Swedenborg mentioned with respect, if not with reverence. Considerable -curiosity exists in large circles to know more of him, of what he -did, what were his doctrines, and the nature and number of his books. -To satisfy, in some measure, these queries and if possible to incite -a desire for an intimate personal acquaintance with the writings of -Swedenborg, is the purpose of the present work. - -Emanuel Swedenborg was born at Stockholm, on the 29th Jan., 1688. The -year is a memorable one, as being that in which outraged England drove -the faithless Stuarts from the throne. His father’s name was Jesper -Swedberg, and his mother’s, Sarah Behm; both descended from families of -worth and usefulness in Sweden. His father, at the time of his birth, was -chaplain to a regiment of cavalry. After passing through several offices, -one of which was a professorship of theology in the University of Upsal, -Jesper Swedberg was, in the year 1719, elevated to the bishoprick of -Skara in West Gothland. His character stood high in Sweden. Simple, -patriotic, and honest, he was, without being brilliant, a learned and -industrious man. He wrote much, and published occasionally, as the -following extract from his diary proves: “I can scarcely believe that -anybody in Sweden has written so much as I have done; since, I think, -ten carts could scarcely carry away what I have written and printed at -my own expense, and yet there is much, yea nearly as much, not printed.” -Of the professions of his sons, he wisely remarks; “I have kept my sons -to that profession to which God has given them inclination and liking: -I have not brought up one to the clerical office, although many parents -do this inconsiderately, and in a manner not justifiable, by which the -Christian Church and the clerical order suffer not a little, and are -brought into contempt.” Writing in his diary forty years after Emanuel’s -birth, he says: “Emanuel, my son’s name, signifies ‘God with us,’ a name -which should constantly remind him of the nearness of God, and of that -interior, holy, and mysterious connection, in which, through faith, we -stand with our good and gracious God. And blessed be the Lord’s name! God -has, to this hour, been with him; and may God be further with him, until -he is eternally united with Him in his kingdom.” - -Of Swedenborg’s childhood we have little record. In a letter which, -late in life, he addressed to Dr. Beyer, he remarks; “With regard to -what passed in the earliest part of my life, about which you wish to be -informed: from my fourth to my tenth year, my thoughts were constantly -engrossed by reflections on God, on salvation, and on the spiritual -affections of man. I often revealed things in my discourse which filled -my parents with astonishment, and made them declare at times, that -certainly the angels spoke through my mouth. From my sixth to my twelfth -year, it was my greatest delight to converse with the clergy concerning -faith; to whom I often observed, that charity or love is the life of -faith; and that this vivifying charity or love is no other than the love -of one’s neighbor; that God vouchsafes this faith to every one; but that -it is adopted by those only who practise that charity. I knew of no other -faith or belief at that time, than that God is the Creator and Preserver -of Nature; that He endues men with understanding, good inclinations, -and other gifts derived from these. I knew nothing at that time of the -systematic or dogmatic kind of faith, that God the Father imputes the -righteousness or merits of the Son to whomsoever, and at whatever time, -He wills, even to the impenitent. And had I heard of such a faith, it -would have been then, as now, perfectly unintelligible to me.” - -This confession very vividly shadows forth the future man. We see how -earnestly his sound, practical mind perceived and clung to the real and -substantial in theology. His experience of the doctrine of justification -by faith alone, finds parallels in the lives and experience of many -eminent men. It was not until after many years’ preaching, that the -fact of the existence of such a doctrine was presented to the mind of -Dr. Chalmers, to whom also it was quite unintelligible; yet, overcome -by the sphere of learning and prestige with which the doctrine was -environed, Chalmers yielded assent to it, and fancied, as thousands do, -he believed what by no possibility he could ever understand. Swedenborg -was too single-eyed in his pursuit of truth to be led aside by authority, -however imposing; and often, in the following narrative, we shall have to -observe with what independence, yet with what humility and simplicity, he -recorded the truths which it was his mission to reveal. - -This excellent son of good Bishop Swedberg received the best education -that the times and his country could afford. In his twenty-second year, -at the University of Upsal, he took his degree of Doctor in philosophy. -The dissertation which he wrote for his degree was afterwards published. -It consisted of a selection of sentences from Seneca, Publius Syrus -Mimus, and other Latin writers, enriched by comments of his own, and -notes illustrating the obscurities of the Latin text. This work was so -highly thought of, as to occasion a poetic eulogy, written in Greek, to -be inscribed to its author. Swedenborg dedicated this, his first literary -production, to his father, in a prelude full of veneration and love. Its -length alone prevents our gratifying the reader with the perusal of this -beautiful tribute of filial affection. Among his many virtues, it should -not be accounted the least, that Swedenborg was a loving, dutiful son. - -The same year he published, in a work of his father’s, a Latin version of -the twelfth chapter of Ecclesiastes, which proved, in a high degree, his -mastery of the Latin language. - -In 1710, was finished the strictly scholastic period of Swedenborg’s -life. He had now reached manhood, and must live as a man among men. -His youth manifests less precocity than solid and regular development -of mind. The record of his life at this time, evidences a common-sense -appreciation of life and its duties, an honest love of virtue, and a -desire to be useful in his day and generation. The sequel will show that -his day of life was not unworthy of its dawn. - - - - -CHAPTER II. - - _Travels—Becomes Author—Is crossed in Love._ - - -Having completed his university education, Swedenborg entered on his -travels. In his journal, he thus briefly describes a four years’ absence -from Sweden. - -“In the year 1710 I set out for Gottenburg, that I might be conveyed, by -ship, thence to London. On the voyage, my life was in danger four times: -first on some shoals, toward which we were driven by a storm, until we -were within a quarter of a mile from the raging breakers, and we thought -we should all perish. Afterwards we narrowly escaped some Danish pirates -under French colors; and the next evening we were fired into from a -British ship, which mistook us for the same pirates, but without much -damage. Lastly, in London itself, I was exposed to a more serious danger. -While we were entering the harbor, some of our countrymen came to us in -a boat, and persuaded me to go with them into the city. Now it was known -in London that an epidemic was raging in Sweden, and therefore all who -arrived from Sweden were forbidden to leave their ships for six weeks, -or forty days; so I, having transgressed this law, was very near being -hanged, and was only freed under the condition that, if any one attempted -the same thing again, he should not escape the gallows. - -“At London and Oxford I tarried about a year. Then I went to Holland and -saw its chief cities. At Utrecht I tarried a long time, while Congress -was sitting and ambassadors were gathering there from nearly all the -courts of Europe. Thence I went into France, and passed through Brussels -and Valenciennes to Paris. Here and at Versailles I spent a year. At the -end of this time I hastened, by public coach, to Hamburg, and thence to -Pomerania and Greifswalde, where I remained some time, while Charles -the Twelfth was coming from Bender to Stralsund. When the siege began, -I departed in a small vessel, together with a lady named Feif, and by -Divine Providence was restored to my own country after more than four -years’ absence.” - -While traveling he was not idle; for we find that in 1715, while at -Greifswalde, he published an oration on the return of Charles XII. -from Turkey, and a small volume of Latin prose fables. On his return -to Sweden, he issued, at Skara, a little book of poems, written for -the most part during his journeyings. These have been republished at -various times; but, as poems, much cannot be said of them. Wilkinson, -in his “Biography of Swedenborg,” remarks: “These poems display fancy, -but a controlled imagination. If we may convey to the English reader -such a notion of Latin verses, they remind one of the Pope school, in -which there is generally some theme, or moral, governing the flights of -the Muse.” Indeed, it was well that Swedenborg was but slightly endowed -with the poetic faculty. Much of his future mission lay in fields -which require the coolest and calmest of minds to describe; the sight -and contemplation of which, would have sent a Shaksperian or Byronic -temperament into extatic frenzies. - -Swedenborg, himself the son of a bishop, was connected with high and -influential families in Sweden. One of his sisters was married to -Eric Benzelius, afterwards Archbishop of Upsal; and another to Lars -Benzelstierna, governor of a province. Other members of the family -held high and responsible offices in the kingdom. A young man thus -situated would find little difficulty in settling for life in a -sphere of usefulness adapted to all his tastes. While on his travels -on the Continent he wrote letters to Eric Benzelius, detailing every -novelty in mathematics, astronomy, and mechanics, which came under his -observation; besides sending home models of all such inventions as he -thought might be useful to his country. These letters and services -won for him considerable notice; and on his return to Sweden, he -assumed the editorship of a new periodical work, entitled “Dædalus -Hyperboreus.” Among the contributors to this magazine, was the celebrated -mathematician, Christopher Polheim, who has been called the Swedish -Archimedes. Swedenborg’s connection with Polheim seems to have led to his -appointment to the office of Assessor of the Board of Mines, which he -held with distinguished honor for many years. - -In the year 1716, Polheim invited him to go with him to Lund, on a visit -to Charles XII., who had just escaped from Stralsund. He was very kindly -received by the King, and obtained from him his official appointment as -Assessor. He was to assist Polheim in his undertakings, to have a seat -in the College of Mines, and to give his advice, especially when any -business of a mathematical nature was on hand. - -Charles seems to have at once discerned the rare abilities of Swedenborg, -and with a desire of uniting him in still closer bonds of amity with -his favorite Polheim, he advised Polheim to give him his daughter in -marriage. To this proposal Swedenborg appears to have been in nowise -averse. He lived with Polheim, at once as his coadjutor, and as his pupil -in mathematics; and having thus constant opportunities of seeing the fair -Emerentia, Polheim’s second daughter, had become enamored of her graces. -In one of his letters, he remarks: “Polheim’s eldest daughter is promised -to a page of the king’s. I wonder what people say of this in relation to -myself. His second daughter is, in my opinion, much the handsomest.” -The attachment, however, was not mutual, and the lady would not allow -herself to be betrothed. Her father, who deeply loved Swedenborg, caused -a written agreement to be drawn up, promising his daughter at some -future day. This document, Emerentia, from filial obedience signed; -but, as ladies generally do, when forced to love in this way, took to -sighs and sadness, which so affected her brother with sorrow, that he -secretly purloined the agreement from Swedenborg. The paper was soon -missed; for Swedenborg read it over frequently, and, in his grief at its -loss, besought Polheim to replace it by a new one. But as Swedenborg now -discovered the pain which he gave to the object of his affections, he at -once relinquished all claim to her hand, and left her father’s house. -This was his last, as it was his first endeavor after marriage. In after -years, when jocosely asked whether he had ever been desirous of marrying, -he answered: “In my youth I was once on the road to matrimony.” And on -being asked what was the obstacle, with his characteristic simplicity he -said: “She would not have me.” Considering the studious and abstracted -life which he eventually led, it is not to be regretted that he remained -unwedded. That he was no harsh despiser of the sex, we know well from -his writings; and that his life was in agreement with his books, we also -know. The loveliest descriptions of female grace and beauty we have -ever met with, are contained in his works, chiefly in his treatise on -“Conjugial Love.” M. Sandell, a member of the Royal Academy of Sciences -in Sweden, who pronounced a magnificent eulogium on his fellow-member, -Swedenborg, shortly after his death, says: “Though Swedenborg was never -married, it was not owing to any indifference toward the sex; for he -esteemed the company of a fine, intelligent woman as one of the most -agreeable of pleasures; but his profound studies rendered expedient for -him the quiet of a single life.” - -Swedenborg seems to have had much intercourse with the King. In one of -his letters, he says: “I found his Majesty very gracious to me; more so -than I could expect. This is a good omen for the future. Every day I -laid mathematical subjects before his Majesty, who allowed everything to -please him. When the eclipse took place, I had his Majesty out to see -it, and we reasoned much thereupon. He again spoke of my ‘Dædalus,’ and -remarked upon my not continuing it; for which I pleaded want of means. -This he does not like to hear of; so I hope to have some assistance -shortly.” But assistance did not come, and “Dædalus” went the way of many -such undertakings. Talking of mathematics one day, Charles remarked that -“he who knew nothing of mathematics, did not deserve to be considered a -rational man;” a sentiment which Swedenborg thought “truly worthy of a -king.”[1] - -Charles XII. was now engaged in the siege of Frederickshall, and -Swedenborg’s aid was called in. He very ingeniously planned rolling -machines, by which two galleys, five large boats, and a sloop, were -conveyed from Stromstadt to Iderfjol, overland; a distance of fourteen -miles. Under cover of these vessels, Charles was enabled to transport his -heavy artillery under the very walls of Frederickshall; but it availed -little, for at the siege of this town, on November 30, 1718, (old style,) -this inveterate warrior received the fatal blow which ended his troublous -and eventful career. He was struck in the head with a cannon ball, and -though death must have been instantaneous, he was found with his right -hand firmly grasping the handle of his sword; so prompt was he to put -himself in an attitude of defence. - - “His fall was destined to a barren strand, - A petty fortress and a dubious hand; - He left a name at which the world grew pale, - To point a moral or adorn a tale.” - -In 1719 the Swedberg family were ennobled by Queen Ulrica Eleonora, -and Swedenborg from that time took his place with the nobles of the -equestrian order, in the triennial Assemblies of the States. This -distinction conferred little else than a change of name. He was neither a -Count nor a Baron, as has very commonly been supposed. - -Emanuel Swedenborg was rapidly winning for himself the name of a deep -thinker and a ready writer. In 1717 he published “An Introduction to -Algebra,” under the title of “The Art of the Rules.” It was highly -praised for its clearness, and the order and force of its examples. The -first portion of the work, however, was all that was published. The -second, containing the first account given in Sweden of the differential -and integral calculus, still remains in MS. His second publication -this year was, “Attempts to find the Longitude of Places by Lunar -Observations.” Both works were written in Swedish. - -In 1719 four works proceeded from his increasingly fertile pen. “A -Proposal for a Decimal System of Money and Measures;” “A Treatise on the -Motion and Position of the Earth and Planets;” “Proofs derived from -Appearances in Sweden, of the Depth of the Sea, and the greater Force of -the Tides in the Ancient World;” and “On Docks, Sluices, and Salt Works.” - -His work on the Decimal system of coinage and measures was republished in -1795. Swedenborg’s ideas on this and most other subjects were far ahead -of the times in which he lived. In one of his letters he thus alludes -to the discouragements he met with on this account. “It is a little -discouraging to me to be advised to relinquish my views, as among the -novelties the country can not bear. For my part, I desire all possible -novelties; aye, a novelty for every day in the year; for in every age -there is an abundance of persons who follow the beaten track, and remain -in the old way; while there are not more than from six to ten in a -century who bring forward innovations founded on argument and reason.” - - - - -CHAPTER III. - - _Travels again—Publishes five Scientific Pamphlets and - “Miscellaneous Observations”—Returns Home and enters on the - duty of his Assessorship—Writes his “Opera Philosophica et - Mineralia,” and goes abroad to publish it._ - - -In the spring of 1721, Swedenborg visited Holland a second time, and -chose Amsterdam as a place of publication for the following five little -works:—“Some Specimens of a Work on the Principles of Natural Philosophy, -comprising New Attempts to Explain the Phenomena of Chemistry and Physics -by Geometry;” “New Observations and Discoveries respecting Iron and Fire, -and particularly respecting the Elemental Nature of Fire, together with -a new construction of Stoves;” “A New Method of finding the Longitude of -Places, on Land or at Sea, by Lunar Observations;” “A New Mechanical Plan -of constructing Docks and Dykes;” and “A Mode of Discovering the Powers -of Vessels by the application of Mechanical Principles.” - -The titles of these pamphlets prove that their author was no ordinary -man. But the publication of them was not his only object in this visit -to the continent. It was his desire to improve his practical knowledge -of mining, to enable him the better to fulfill his duties as Assessor. -For this purpose he left Amsterdam for Leipsic, passing through -Aix-la-Chapelle, Liege, and Cologne, and visiting the different mines and -smelting works which lay in his route. At Leipsic he published, in 1722, -“Miscellaneous Observations connected with the Physical Sciences,” Parts -I. to III.; and at Hamburg, in the same year, Part IV., principally on -minerals, iron, and the stalactites in Beaumann’s cavern. The reigning -Duke of Brunswick, Louis Rudolph, most hospitably received Swedenborg, -defrayed his traveling expenses, and on his departure, testified his -admiration of the young savant by presenting him with a gold medallion, -and a weighty silver goblet. In return for these favors, Swedenborg -dedicated Part IV. of his “Miscellaneous Observations” to him. - -In speaking of the foregoing works, it is difficult, in the few words -to which we must limit ourselves, to do them the justice which their -originality and daring speculation deserve. As Wilkinson remarks, “the -fortress of mineral truth was the first which he approached, and with -the most guarded preparation. His method was furnished by geometry and -mechanics; the laws of the pure sciences were to be the interpreters of -the facts of chemistry and physics. The beginning of nature, says he, is -identical with the beginning of geometry; the origin of natural particles -is due to mathematical points, just as is the origin of lines, forms, -and the whole of geometry: because everything in nature is geometrical, -everything in geometry is natural. Carrying out this theory, he seeks to -define the laws of chemical essence and combination, by the truths of -mathematics.” Mr. Strutt, the translator of these works into English, -says: “This extraordinary attempt to bring invisible things to light, -has been thoroughly justified by the success which has attended Dalton’s -hypothesis, in an age better prepared for its application; and by the -equally remarkable fact that the definitions given of solids, acids, and -alkalies, have gradually approximated very near indeed to those which -result from Swedenborg’s hypothesis. We say nothing here of a latent -connection between the principle on which it is founded, and some of the -results obtained by Berzelius, whose fame, as a chemist, is as wide as -the civilized world.” It need only be added that M. Dumas, the French -chemist, ascribes to these works by Swedenborg, the origin of the modern -science of crystallography. He says, “It is to him we are indebted for -the first idea of making cubes, tetrahedrons, pyramids, and the different -crystalline forms, by the grouping of spherical particles; and it is an -idea which has been renewed by several distinguished men, Wollaston in -particular.” - -After an absence of fifteen months, Swedenborg returned to his home in -Stockholm, at midsummer, 1722. He now for the first time entered fully -upon the duties of his Assessorship; having deferred doing so until his -knowledge of metallurgy had become sufficiently practical and extensive. -At this time he published an anonymous pamphlet “On the Depreciation and -Rise of the Swedish Currency.” The currency seems to have been a favorite -subject with Swedenborg; and in his senatorial capacity, it engaged much -of his attention. The pamphlet seems to have been much thought of, for we -find that it was republished at Upsal in 1771. There are few productions -of this kind that will endure a revival forty-nine years after their -first publication. - -The tenor of Swedenborg’s life for eleven years after this, seems to have -flowed quietly on in the regular fulfilment of the duties of his office. -It may be supposed that he had become tired of writing and publishing -scientific works, and that for a time he wished to rest from this kind -of labor. His abilities were appreciated by his countrymen, for we find -that he was solicited to accept the Professorship of mathematics in the -University of Upsal, in 1724. He declined the honor. It appears that he -had a distaste for the unpractical and merely speculative character of -the pure mathematician. We find him writing to his brother-in-law in -this strain:—“I wonder at Messieurs the mathematicians having lost all -heart and spirit to realize that fine design of yours for an astronomical -observatory. It is the fatality of mathematicians to remain chiefly in -theory. I have often thought it would be a capital thing, if, to each -ten mathematicians, one good practical man were added, to lead the rest -to market: he would be of more use and mark than all the ten.” In 1729, -Swedenborg became a member of the Royal Academy of Science at Stockholm. - -Discontinuing the pamphlet style of publication, Swedenborg now centered -his thoughts upon the production of a much larger and more laborious work -than he had hitherto attempted. It was entitled “Opera Philosophica et -Mineralia.” In order to secure its proper publication, he went abroad, -for the third time, in May, 1733. After spending five months in Germany, -seeing everything note-worthy, he commenced the printing of his work -at Leipsic, in the month of October. In the course of the year 1734, -the whole was finished in three handsome folio volumes, enriched with -numerous copper-plates, and an engraved likeness of the author. At this -time he was again a visitor at the court of the Duke of Brunswick, who -munificently defrayed the cost of his expensive publication. The volumes -were published at Leipsic and Dresden. - -At the same time he issued a little work called “A Philosophical Argument -on the Infinite, and the Final Cause of Creation; and on the Mechanism of -the Intercourse between the Soul and the Body.” It may be regarded as a -supplement to the foregoing. - -His work being finished, he left Leipsic for Cassel, and passing -homewards through Gotha, Brunswick, and Hamburg, arrived at Stockholm in -July, 1734. It is to be remembered that in this journey he had still the -duties of his office in view. He visited mines everywhere, studied their -modes of working, and sought continually to make himself useful to his -country. - -It now becomes necessary to speak of his great volumes of philosophical -and mineral works. - - - - -CHAPTER IV. - - _Opera Philosophica et Mineralia._ - - -In attempting to give the reader an idea of the contents and aims of this -great work, within the compass of a few paragraphs, one feels extreme -difficulty in knowing where or how to begin. It starts so many topics, -is so full of the deepest scientific truth, speculates so boldly, and -reaches to such heights of subtle thought, that we must necessarily -confine ourselves to a very superficial view, and the enumeration of a -few of its prominent features. - -As before said, the work occupies three large folio volumes. Of the -second and third of these, it does not lie in our province to say -much. Both are strictly practical works; one on iron, and the other on -copper and brass. They are evidences of Swedenborg’s ardent devotion -to the duties of his office; and as a testimony to the worth of the -books themselves, it need only be said, that portions of them have been -repeatedly reprinted, and that they are held in high estimation by those -who study metallurgy as a science, or follow it as a profession. The -publication of the secrets of trade and manufacture in these volumes, -was not relished by the narrow-minded and selfish. Of such the author -observes:—“There are persons who love to hold their knowledge for -themselves alone, and to be the reputed possessors and guardians of -secrets. People of this kind grudge the public everything, and if any -discovery, by which art and science will be benefited, comes to light, -they regard it askance, with scowling visages, and probably denounce -the discoverer as a babbler who lets out mysteries. But why should such -secrets be grudged to the public? Why withhold from this enlightened age? -Whatever is worthy to be known, should by all means be brought to the -great and general market of the world. Unless we do this, we can neither -grow wiser nor happier with time.” These are true, liberal, and noble -words. - -But it is the first volume which is the greatest and most important of -the three. It has recently been translated into English by the Rev. -Augustus Clissold, and published in two considerable octavos. It is -entitled “Principia; or the First Principles of Natural Things, being New -Attempts toward a Philosophical Explanation of the Elementary World.” In -this volume an attempt is made to explain the generation of the elements, -the creation of matter, and the nature of the occult forces playing -within nature. To pronounce an absolute opinion upon such a work would be -highly hazardous; for positive science at present, affords no sufficient -data to test many of its highest reasonings. So far, however, as such -tests have been granted, they serve to manifest the fact that among -speculative natural philosophers, Swedenborg is second to none. Gœrres, -an eminent German philosopher, speaking of the “Principia,” remarks:—“It -is a production indicative of profound thought in all its parts, and not -unworthy of being placed by the side of Newton’s mathematical ‘Principia -of Natural Philosophy.’” We will now adduce a few proofs of the truth of -this assertion. - -Humboldt, in his “Kosmos,” remarks: “That great and enthusiastic although -cautious observer, Sir William Herschel, was the first to sound the -depths of heaven, in order to determine the limits and form of the starry -system we inhabit.” The discovery of the place of our sun and system -in the Milky Way, is certainly due to Herschel, but Swedenborg has a -prior claim to the honor. In the “Principia,” written four years before -Herschel was born, the statement of our sun’s position in the heavens -was explicitly made, with the method by which the fact was observed. But -this is not all. The changes observed in the planetary orbits, seemed -at one time to warrant the belief in a final destruction of all things -through the falling of creation into chaos. After awhile, however, La -Grange brought forward his beautiful theory, by which was established the -doctrine, that though the solar system is liable to certain mutations -in the form and eccentricity of its orbits in very long periods, yet -in consequence of a certain relation which prevails in the system, -between the masses, orbital axes, and eccentricities, in time all orbits -return again to what they originally were, oscillating between very -narrow limits. This discovery of a cyclar return, confirmed by the most -eminent astronomers, is pronounced by Professor Playfair to be, “next -to Newton’s discovery of the elliptical orbits of the planets,—without -doubt the noblest truth in physical astronomy.” This discovery has also -to be claimed for Swedenborg. In his “Principia,” the fact of this cyclar -mutation and return of the planets to order, is repeatedly stated, and -with great accuracy and plainness. Want of space alone forbids several -quotations in proof. It need only be noted that the “Principia” was -published forty-four years before La Grange announced his famous theory. -Again, the doctrine of the translatory or progressive motion of the -stars along the Milky Way, and their streaming out at the northern -end, and in at the southern; diverging at the northern end in every -direction, while at the southern end they converge at every point,—one -of the most magnificent truths of modern astronomy,—is clearly set forth -in this wonderful work of Swedenborg’s, years before the full fact had -dawned upon the scientific world. Again, the sublime doctrine of the -cosmical arrangement of the stars, or of the clustering of stars into -distinct systems, forming starry systems, as planets do solar systems, -generally attributed to Kant, Mitchell, and one or two others, was -promulgated by Swedenborg in the “Principia,” when Kant, the first of the -acknowledged propounders of the theory, was a boy of ten years of age. -The first enunciation of the nebular hypothesis, is also to be referred -to Swedenborg’s “Principia.” Indeed La Place, to whom the hypothesis is -generally attributed, indirectly owed some of his ideas on the subject to -Swedenborg. La Place owned that Buffon was the first that suggested the -theory of the origin of the planets and their satellites from the sun. -Now Buffon was acquainted with Swedenborg’s “Principia,” as is evident -from the fact that an eminent London bookseller recently sold a copy of -the “Principia” containing Buffon’s autograph.[2] It need only be added, -that, fifteen years before Buffon published his theory, and seventy-five -years before La Place offered his own to the public, Swedenborg had -propounded his version of the nebular hypothesis in the “Principia.” It -is true that La Place and Swedenborg differ on several points; but recent -science and experiment have tended to prove that, wherein they differ, -Swedenborg’s theories are the most accurate. - -While advancing these high claims for Swedenborg, in astronomical science -and theory, it is but right to remove from the public mind an erroneous -idea, which, like his titles of Baron and Count, has no foundation in -fact. We allude to his common repute as the announcer of the existence -of the seventh planet, Uranus, discovered by Herschel in 1781. That he -announced the existence of this planet long before its actual discovery, -has been stated innumerable times, at home and abroad; and Emerson in -his lecture on the Mystic, takes opportunity to be witty in regretting -that he did not discover the eighth. The mistake has arisen from -Swedenborg’s talking of a seventh planet in “The Worship and Love of -God,” a book of his yet to be noticed. Now the belief in the existence of -a seventh planet was entertained by most of the astronomers of his day, -and even so far back as Kepler, in 1584. Swedenborg, in speaking as he -did, only expressed a general idea. Astronomers observing the wide space -between the orbits of Mars and Jupiter conjectured that some planet must -roll between. The after discovery of numerous asteroids between these -orbits, gave some show of truth to their conjectures. It was of this -supposed planet between Mars and Jupiter, and not of Uranus, (afterwards -discovered by Sir William Herschel,) that Swedenborg spoke. - -In magnetism, as in astronomy, the “Principia” is no less rich in -original thought and discovery. It was not until the close of the -eighteenth century that the position of the magnetic equator was -discovered to be different from that of the geographical. After -observations confirmed the fact that the mean latitudinal positions of -the magnetic poles and equators, are identical with those of the earth’s -ecliptic and ecliptical poles. This fact, over which there has been much -congratulation, was set forth in the “Principia” many years before it -was confirmed by actual observation. Again, the fact that the southern -magnetic pole has a longer axis from the center of the magnetic equator, -than the northern, and hence occupies a higher latitudinal position; -and, as a consequence, that the revolution of the north magnetic pole -is quicker than that of the southern; also that the south magnetic pole -possesses a greater attractive force than the north,—facts not suspected -till the investigations of Hansteen in 1819, and only fully confirmed -by observation very recently,—were all proclaimed in the “Principia” -nearly a century before positive science had embraced them in her -domain. Swedenborg also takes precedence of all other discoverers in the -announcement of the identity of the magnetic streams forming the aurora, -and those influencing the magnetic needle. So full is the “Principia” of -truths respecting magnetism,—which the world generally supposes to be a -novelty of the present day—that we could not imagine a greater pleasure -or surprise awaiting any one devoted to the prosecution of magnetic -science, than the perusal of this commonly supposed old-fashioned and -antiquated “Principia” of speculative science. - -We will now say a few words on the great chemical truths which the -“Principia” revealed. In 1734, not a whisper had been breathed regarding -the composite nature of the atmosphere. The earliest date which -can be assigned for the practical discovery of the two-fold nature -of atmospheric air, is 1772-4, the date of Priestley’s celebrated -experiments. But we find in the “Principia,” that Swedenborg sets forth -the following facts:—that pure and dry atmospheric air is a compound -of two constituents; that these constituents are combined in unequal -proportions; that the element greatest in quantity is the extinguisher -of combustion; and lastly, that the element greatest in quantity is a -constituent of water as well as of air. The merest tyro in science will, -at a glance, perceive the importance and extent of ground which these -propositions cover, and how profound must have been that genius, which, -in the midst of the deepest scientific darkness, could draw from nature -these deep and choice truths. But this was not all. Water as well as air -yielded to him the secret of its constitution. In Swedenborg’s day, the -whole world thought and spoke of water as an element, and even after the -composite nature of air was revealed, water maintained its elemental -character up to 1783, when the discovery was almost simultaneously made -by Watt, Priestley, Cavendish, and Lavoisier, that water, like air, is a -result of the combination of two gases. Now in the “Principia,” written -fifty years before, we are expressly told that pure water is a compound -substance, and the particulars and quantities of the two elements in its -composition are correctly given. There are many other truths in modern -science which the “Principia” anticipates; such as the atomic theory, and -the identity of electricity and lightning; but we must draw to a close. -Enough has been said to show the high merits of the book, and to prove -how worthy it is of the study and attention of all true lovers of science. - -The publication of the “Principia” gained for its author great -reputation, and his friendship and correspondence were eagerly courted -by all the philosophers of his day. In December, 1734, the Academy of -Sciences at St. Petersburg appointed him one of their corresponding -members. The Pope honored the work by placing it in that noble catalogue -of books, the Index Expurgatorius, in 1739. - -It may be very pertinently asked, how it happens that a work abounding -in such important doctrines and theories should be so little known. -The neglect is easily accounted for in the great subsequent fame of -its author as a religious visionary. His later reputation effectually -out-shone that which he so deservedly won in his younger days; and few, -even of his own disciples, until recently, thought of lifting from -the dusty shelves those great books of scientific theory, which, of -themselves, established for their author a place among the greatest of -men. The “Principia,” as its translator truly says, “is a book for the -future;” and taking these words in their full import, it would be hardly -possible to pronounce a higher panegyric. - - - - -CHAPTER V. - - _Doings and Travels._ - - -From 1734 to 1736, Swedenborg remained at home. In July, 1735, his -father died; and a year after, Swedenborg went abroad, as he states in -his diary, “for a sojourn of three or four years, to write and publish a -certain book.” During his absence he resigned half of his official salary -to his substitutes. His father having left him some money, he was the -better able to do so. He journeyed through Denmark, Hanover, and Holland, -and arrived at Rotterdam during the fair. Observing the amusements of the -people, mountebanks, shows, etc., he took occasion to moralize thus upon -the character and prosperity of the Dutch. “Here at Rotterdam, it has -suggested itself to me to inquire why it is that God has blessed a people -so barbarous and boorish as the Dutch, with such a fertile and luxuriant -soil; that He has preserved them, for so long a course of years, from -all misfortune; that He has raised them up in commerce above all other -nations; and made their provinces the mart and emporium of the wealth of -Europe and the world. On consideration, the first and principal cause -of these circumstances appears to be, that Holland is a republic, which -form of government is more pleasing to God than an absolute monarchy. In -a republic, no veneration or worship is paid to any man, but the highest -and lowest think themselves equal to kings and emperors; as may be seen -from the characteristic bearing of every one in Holland. The only one -whom they worship is God. And when God alone is worshiped, and men are -not adored instead of Him, such worship is most acceptable to Him. Then -again, in Holland, there is the greatest liberty. None are slaves, but -all are as lords and masters under the government of the most high God; -and the consequence is, that they do not depress their manliness either -by shame or fear, but always preserve a firm and sound mind in a sound -body; and with a free spirit, and an erect countenance, commit themselves -and their property to God, who alone ought to govern all things. It is -not so in absolute monarchies, where men are educated to simulation -and dissimulation; where they learn to have one thing concealed in the -breast, and to bring forth another upon the tongue; where their minds, -by inveterate custom, become so false and counterfeit, that, in divine -worship itself, their words differ from their thoughts, and they proffer -their flattery and deceit to God himself, which certainly must be most -displeasing to Him. This seems to be the reason why the Dutch are more -prosperous in their undertakings than other nations.” Then, with rare -discrimination, he adds, “but their worshiping mammon as a Deity, and -caring for nothing but gold, is a thing which is not compatible with long -prosperity.” The silent and uninfluential place which Holland now fills -in Europe, places the seal of truth on these quiet lines. - -The Roman Catholic Church seems to have attracted much of his attention -in his travels, and the grossness and sensuality of its priesthood were -strongly remarked upon. “The monks,” says he, “at Roye, are fat and -corpulent, and an army of such fellows might be banished without loss to -the State. They fill their bellies, take all they can get, and give the -poor nothing but fine words and blessings; and yet they are willing to -take from the poor all their substance for nothing. What is the good of -bare-footed Franciscans?” In Paris, he spent a year and a half. There -also he was amazed at the clerical riot and corruption. “It is found,” -he observes, “that the tax which they term the dixièmes, yields annually -thirty-two millions sterling; and that the Parisians spend two-thirds -of this amount over their own city. One-fifth of the whole possessions -of the kingdom is in the hands of the clerical order. If this condition -of things last long, the ruin of the empire will be speedy.” He little -dreamed of the fearful verification which these words would receive. - -His journal in Paris reveals the fact of his hearty enjoyment of -sight-seeing and amusements. Visits to churches, monasteries, palaces, -gardens, museums, and theatres, evidence with what zest he drank the cup -of life, and with what interest he looked upon men and their affairs. In -this respect we do well to compare Swedenborg with many whom the world -in its ignorance associate with him. At no period of his life was he a -cold self-righteous ascetic, looking abroad upon men with a bitter and -accusing scowl. At no time did he insult his Maker with upbraidings that -his fate was to live in an evil world, and with a wicked generation. He -received life with thankfulness, partook temperately of all its lawful -pleasures, did his duty, and took care while living with the world to -keep himself unspotted from its evil. This social discipline was one of -the Divine means by which he was fitted for the full performance of his -future mission. - -We are not informed of the nature of the work which he at this time -went abroad to write and publish. From his manuscripts, however, it -appears that he was preparing materials and disciplining his mind for -his great work, the “Animal Kingdom,” by writing short papers on various -physiological subjects. Many of these papers have been translated and -published under the title of “Posthumous Tracts.” - -Leaving Paris in March, 1738, Swedenborg directed his steps toward Italy, -and after visiting its principal cities, arrived at Rome on the 25th -September. Mr. Rich, in his “Biography of Swedenborg,” remarks,—“This -visit should be a memorable one, for it brought the church of the past -and the future into a singular communion with each other;—Rome in the -still atmosphere and fading light of autumn, with all its trophies of -Pagan art, and its hoary traditions; and Swedenborg, the predestined -Seer of the last ages, whose eye was just kindling with the light of -inspiration. We should lose all faith in the instinctive prescience of -the human spirit when great events are at hand, if we might not believe -that a presentiment of something in the shadowy distance, connecting -his future with the strange mystery of the city, did not cross, for a -moment, the mind of Swedenborg, when he entered the once holy and revered -metropolis of the faith.” - -After a sojourn of five months, Swedenborg left Rome on the 15th of -February, 1739, varying his homeward route. His journal from the 17th of -March, 1739, when he was at Genoa, is a blank, and his after wanderings -we can only conjecture. “It is most probable,” says Wilkinson, “that -he deposited the manuscript of the “Economy of the Animal Kingdom,” at -Amsterdam, on his way from Leipsic to Sweden, in 1740; that he lived in -his own country from 1740 or 1741 till 1744, and in the latter year went -again to Holland, and from thence came to England, where we meet him in -1745.” - -In 1740-41, Swedenborg published at Amsterdam his “Economy of the Animal -Kingdom;” and in 1744-45, the “Animal Kingdom,” Parts I. and II. at the -Hague, and Part III. in London. - - - - -CHAPTER VI. - - _The “Economy of the Animal Kingdom,” and the “Animal Kingdom.”_ - - -In the “Animal Kingdom,” Swedenborg referred solely to the human body, -it being the microcosm, or representative of all inferior systems. In -the “Economy of the Animal Kingdom,” he treats of the blood, and the -organs which contain it; the coincidence of the motion of the brain with -the respiration of the lungs; and of the human soul. The method pursued -in this work is admirable. A careful series of extracts, containing -facts from the best anatomists, is prefixed to each chapter, and thence -is deduced the author’s theory. It would be very difficult indeed to -present, in an abstract, the substance of these quotations, and without -this, (which would be inconsistent with our limits,) the theories could -not be fairly understood or appreciated. His demonstration of the -coincidence of the motion of the brain with the respiration of the lungs, -is well worthy of notice. Wilkinson, speaking of this in his “Biography -of Swedenborg,” says: “Let any reader think for a moment of what he -experiences when he breathes, and attends to the act. He will find that -his whole frame heaves and subsides at the time; face, chest, stomach, -and limbs, are all actuated by his respiration. His sense is, that not -only his lungs but his entire body breathes. Now mark what Swedenborg -elicited from this fact. If the whole man breathes or heaves, so also do -the organs which he contains, for they are necessarily drawn outwards -by the rising of the surface; therefore they all breathe. What do they -breathe? Two elements are omnipresent in them, the blood-vessels and the -nerves; the one giving them pabulum, the other life. They draw then into -themselves blood, and life or nervous spirit. Each does this according -to its own form; each, therefore, has a free individuality like the -whole man; each takes its food, the blood, when it chooses; each wills -into itself the life according to its desires. The man is made up of -manlike parts; his freedom is an aggregate of a host of atomic, organical -freedoms. The heart does not cram them with its blood, but each, like the -man itself, takes what it thinks right. - -“But, furthermore, thought commences and corresponds with respiration. -The reader has before attended to the presence of the heaving over -the body; now let him _feel his thoughts_, and he will see that they -too heave with the mass. When he entertains a long thought he draws a -long breath; when he thinks quickly, his breath vibrates with rapid -alternations; when the tempest of anger shakes his mind, his breath is -tumultuous; when his soul is deep and tranquil, so is his respiration; -when success inflates him, his lungs are as tumid as his conceits. -Let him make trial of the contrary: let him endeavor to think in long -stretches at the same time that he breathes in fits, and he will find -that it is impossible; that in this case the chopping lungs will needs -mince his thoughts. Now the mind dwells in the brain, and it is the -brain, therefore, which shares the varying fortunes of the breathing. It -is strange that this correspondence between the states of the brain or -mind, and the lungs, has not been admitted into science; for it holds in -every case, at every moment. In truth it is so unfailing, and so near to -the center of sense, that this has made it difficult to regard it as an -object; for if you only try to think upon the breathing, in consequence -of the fixation of thought, you stop the breath that very moment, and -only recommence it when the thought can no longer hold, that is to -say, when the brain has need to expire. Now Swedenborg, with amazing -observation and sagacity, has made a regular study of this ratio between -the respiration and the thoughts and emotions; he shows in detail that -the two correspond exactly, and moreover that their correspondence is one -of the long-sought links between the soul and the body, whereby every -thought is represented and carried out momentaneously in the expanse of -the human frame. It is difficult to give a more plain or excellent reason -of the tie between the body and the soul, than that the latter finds the -body absolutely to its mind; while on the other hand, the living body -clings to the soul, because it wants a friendly superior life to infuse -and direct its life.” - -The “Animal Kingdom,” written after the same plan as the “Economy,” -treats of the organs of the abdomen, of those of the chest, and of the -skin. Swedenborg, in setting forth his plan of operation, in which he -announces his intention to examine, physically and philosophically, the -whole anatomy of the body, and lastly of the soul, and of its state in -the body, says: “From this summary or plan, the reader may see that the -end I propose to myself in the work, is a knowledge of the soul, since -this knowledge will constitute the crown of my studies. This, then, my -labors intend, and thither they aim. To accomplish this grand end, I -enter the circus, designing to consider and examine thoroughly the whole -world of microcosm which the soul inhabits; for I think it vain to seek -her anywhere but in her own kingdom. I am, therefore, resolved to allow -myself no respite, until I have run through the whole field to the very -goal, or until I have traversed the universal animal kingdom to the -soul. Thus I hope that by bending my course inward continually, I shall -open all the doors that lead to her, and at length contemplate the soul -herself, by the Divine permission.” One of his manuscripts repeats this -design in these words: “I have gone through anatomy with the single end -of investigating the soul. It will be a satisfaction to me if my labors -be of any use to the anatomical and medical world, but a still greater -satisfaction if I afford any light towards the investigation of the soul.” - -In striving to compass such high spiritual knowledge, by merely natural -means, he necessarily failed. In one of his books, written several years -after, when a brighter light had dawned upon his mind, he says: “Many in -the learned world have laboured in investigating the soul, but as they -knew nothing of the spiritual world, and of the state of man after death, -they could not do otherwise than construct hypotheses, not respecting the -soul’s nature, or its operation on the body. Of the soul’s nature, they -could have no other idea than as of something most pure in ether, and -of its continent as of ether. Now having such a conception of the soul, -and yet knowing that the soul acts on the body, and produces everything -in it that has relation to sense and motion, therefore they labored, as -we before observed, to investigate the soul’s operation on the body, -which some said was effected by influx, and some by harmony. But these -means discovered nothing in which the mind desirous of seeing the ground -of things, can acquiesce.” We have in these sentences the cause of the -fruitlessness of his own labors at this period, in their highest aims. -They formed, however, a part of that providential discipline which was -fitting him for his future office. - -Fruitless though these works necessarily were, in their highest aim, yet -in lower ends they are treasure-houses of thought and suggestion. Taking -for his basis the dry facts of the anatomists, he proceeds to clothe them -with life and comeliness. He shows how part is bound to part in the human -system, and fills the cold details of science with a warm and human -interest. Emerson well says: “The ‘Animal Kingdom’ is a book of wonderful -merits. It was written with the highest end, to put science and soul, -so long estranged from each other, at one again. It was the anatomist’s -account of the human body in the highest style of poetry; and nothing can -exceed the bold and brilliant treatment of a subject usually so dry and -repulsive.” - -It was hardly possible for books to be ushered into the world to die -more quietly than did these physiological treatises. Slightly noticed -in a few catalogues and reviews of that day, they were laid on the -shelf, and reposed in dust and forgetfulness for a full century. Called -to other thoughts and higher labors, their author was arrested midway -in his plans; and ceasing to exist behind his books, and by his life, -conversation, and activity, to keep up the public interest, the world -soon forgot their existence. But their worth has been their preservative; -and now we behold their resurrection, and slow, but certain, growth -into acceptance and fame. Translated by Wilkinson, and enriched by him -with prefaces which Emerson describes as “throwing all the contemporary -philosophy of England into the shade,” they are now placed before -the world, and, in their excellence serve to manifest the profound -understanding and genius of their author. - -In 1745, Swedenborg terminated his long series of scientific works, by -the publication, in London, of “The Worship and Love of God.” This book -is an embodiment, in a story, of its author’s scientific doctrines. In -a connected narrative, it treats of the origin of the earth, the birth, -infancy, and love, of Adam; and of the soul in its state of integrity, in -the image of God. It is a book of which little need be said, as it was -probably written as much for an exercise of fancy, as with any serious -intent. Cast into shade, as it is, by the brighter light of his after -knowledge, it remains to mark the point of intellectual development at -which Swedenborg had at this time arrived; and in this respect it will -always have a strong interest to those who delight in tracing the growth -and education of his mind. - - - - -CHAPTER VII. - - _His Life, as a Man of Science, ends._ - - -The biographer of Swedenborg can feel no difficulty in distributing under -proper heads the principal events of his life. It divides itself so -distinctly into two parts, at this juncture, that, between his past and -his future there is what he himself would call a “discrete degree.” - -In 1745, when the merely scientific phase of Swedenborg’s life closed, he -had arrived at the mature age of fifty-seven years. As we have seen, he -had, from early manhood, united an active and practical, with a deeply -philosophic, life. An earnest student of nature, he had never become so -engrossed in thought as to forget the end of all thought—the improvement -and the happiness of mankind. His long series of scientific works had -gained him a wide-spread reputation, and wherever he went, he was hailed -as a friend and brother by the thoughtful and philosophical. In Sweden, -as before said, he was well connected; and had he been desirous to live -at home, and immerse himself in the cares and politics of his country, -he might have reached the highest offices and honors which royalty -could confer. At the age of fifty-seven, with Swedenborg’s attainments, -success, and fame, a worldly man might have been content. Such a one -would, probably, have taken his ease, reposed upon the past, and have -been content with the competence of comfort and reputation which he had -attained. But Swedenborg was a man of a very different character. Love -of ease formed no part of his constitution, and if he had not been led -by the hand of Providence to the contemplation of the spiritual world and -its glorious realities, he would, to the end of his life, have remained a -zealous and single-eyed seeker after the truths of the natural world. - -The annals of science do not furnish an instance of any one who surpassed -Swedenborg in that humility of spirit, and that simple desire for truth, -which is the crowning grace and glory of the true philosopher. Although, -at times, he propounded views which he knew were antagonistic to the -ideas of some of the leading savans of his time, yet we never find him -getting angry or attempting to scold the world into belief with him. He -simply lays down what he believes to be the truth; and with the most -charming modesty trusts for its acceptance among men, to its agreement -with reason and facts. Full of this trustful spirit we find him saying -in the “Principia:” “In writing the present work, I have not aimed at -the applause of the learned world, nor at the acquisition of a name or -popularity. To me, it is a matter of indifference whether I win the -favorable opinion of every one, or of no one; whether I gain much or no -commendation. Such things are not objects of regard to one whose mind is -bent on truth and true philosophy. Should I, therefore, gain the assent -or approbation of others, I shall receive it only as a confirmation of -my having pursued the truth. I have no wish to persuade any one to lay -aside the principles of those illustrious and talented authors who have -adorned the world, and in place of their principles to adopt mine. For -this reason it is, that I have not made mention so much as of one of -them, or even hinted at his name, lest I should injure his feelings, -or seem to impugn his sentiments, or to derogate from the praise which -others bestow upon him. If the principles I have advanced have more of -truth in them than those which are advocated by others; if they are -truly philosophical, and accordant with the phenomena of nature, the -assent of the public will follow in due time, of its own accord; and in -this case should I fail to gain the assent of those whose minds, being -prepossessed by other principles, can no longer exercise an impartial -judgment, still I have those with me who are able to distinguish the true -from the untrue, if not in the present, at least in some future age. -Truth is unique, and will speak for itself. Should any one undertake -to impugn my sentiments, I have no wish to oppose him; but in case he -desire it, I shall be happy to explain my principles and my reasons -more at large. What need, however, is there of words? Let the thing -speak for itself. If what I have said be true, why should I be eager to -defend it? Surely truth can defend itself. If what I have said be false, -it would be a degrading and silly task to defend it. Why then should I -make myself an enemy of any one, or place myself in opposition to any -one?” And again, in the “Economy,” he remarks: “Of what consequence is -it to me that I should persuade any one to embrace my opinions? Let his -own reason persuade him. I do not undertake this work for the sake of -honor or emolument; both of which I shun rather than seek, because they -disquiet the mind, and because I am content with my lot; but for the sake -of truth, which alone is immortal.” These are long extracts, but they are -well worthy of citation, alike for their own intrinsic truth and beauty, -and for the illustration they afford of the spirit and sentiments of -their author. - -The little thought he gave in after years to his scientific writings, -and the little care he seemed to have lest the world should forget -them, is very evident from his subsequent writings, in which they are -scarcely alluded to. Some of the friends he made in the latter portion -of his life, appear to have had very faint ideas of the extent of his -achievements in natural science. Count Hopken, a very intimate friend of -his, for many years, remarks: “Swedenborg made surprising discoveries in -anatomy, which are recorded somewhere in certain literary Transactions.” -Thus it appears that he was entirely ignorant of the existence of -Swedenborg’s great work, the “Animal Kingdom.” What stronger proof could -be given than this, of the sincerity with which the foregoing extracts -were penned, in which he commits his works to the care of the God of -truth, in humble acquiescence in whatever verdict his justice might -pronounce. - -Great and manifold were the merits of these scientific works; yet we -should, perhaps, do well to look upon them, as their author seems to -have done, as school-boy exercises. Through the severe training and -development of the whole powers of his mind, by the composition of these -works, his Divine Master was fitting him to gaze upon the awful realities -of the spiritual world, and to become a worthy exponent of the hidden -wisdom of the Holy Scripture. - -It must, necessarily, be a matter of interest with many to know what -were the religious opinions of Swedenborg at this period of his history. -Occupying himself so intensely with natural science, it was hardly to be -expected that theology could receive much of his attention. Among his -posthumous papers, however, we find a little treatise on faith and good -works, in which he comes to the wise conclusion that “there is no love -to God if there be none to the neighbor;” or that “there is no faith if -there be no works;” and therefore, that “faith without works is a phrase -involving a contradiction.” Throughout all his scientific writings we -find a simple and open assent to the primary truths of religion, and a -constant endeavor to confirm some truth of religious doctrine by the -natural facts which came under his notice. His religious views up to this -time were generally such as the Christian world held, with here and there -a quiet dissent as to particular points, and a strong tendency to eschew -the merely theoretical and mystical belief, for the practical and active. -We have his own testimony to the fact, that dogmatic and systematic -theology formed no part of his otherwise extensive reading; and thus -he came to the study of the Word of God unperverted by the sophisms -of creed-makers. Of the gentle and earnest piety of his soul, we have -striking proof in his “Rules of Life:” - -1. Often to read and meditate on the Word of God. - -2. To submit everything to the will of Divine Providence. - -3. To observe in everything a propriety of behaviour, and to keep the -conscience clear. - -4. To discharge with fidelity the functions of my employment, and the -duties of my office, and to render myself in all things useful to society. - -More need not be said on this head than that he kept these vows. - -We now close the first book of Swedenborg’s life, and open the second. -Emphatically his was a double life. So rich in thought and action were -both parts, that either would have been reckoned sufficient to render -him a remarkable man. The one life was an orderly and regular growth out -of the other: the first was a providential preparation for the second. -Carefully disciplined by thought and investigation in the outer world, -through a long series of laborious years, the curtain which separated the -seen from the unseen was, for him, drawn aside, and his prepared eyes -saw in clear sunlight those mysteries of life and spirit, which the best -and wisest of men have most ardently desired to see. Let us, then, leave -Swedenborg the Man of Science, and turn to him as the Servant of the Lord -Jesus Christ, the worthy exponent of the spiritual sense of the Word of -God, and the announcer of the New Era in which reason and faith are to be -at one, and men everywhere friends and brothers. - - - - -CHAPTER VIII. - - _His Spiritual Sight opened, and the Conditions of his - Seership._ - - -We will now proceed, without circumlocution, to lay before our readers, -in all its fullness, the claim which Swedenborg made, at this period, -to open intercourse with the spiritual world, under the sanction and -protection of the Lord. This assumption runs through the whole of his -after life, and without a clear idea of its nature and conditions, we -shall be unable rightly to appreciate aught else that follows. In one of -his letters, he says, “I have been called to a holy office by the Lord -himself, who most graciously manifested himself to me, his servant, in -the year 1743, when he opened my sight to a view of the spiritual world, -and granted me the privilege of conversing with spirits and angels, which -I enjoy to this day. From that time, I began to print and publish various -arcana that have been seen by me, or revealed to me; as respecting -heaven and hell, the state of man after death, the true worship of God, -the spiritual sense of the Word, with many other most important matters -conducive to salvation and true wisdom.” Again, in the preface to his -work entitled, “Arcana Cœlestia,” he writes: “Of the Lord’s Divine -mercy, it has been granted me now for several years to be constantly and -uninterruptedly in company with spirits and angels, hearing them converse -with each other, and conversing with them. Hence it has been permitted -me to hear and see stupendous things in the other life, which have never -before come to the knowledge of any man, nor entered his imagination. -I have there been instructed concerning different kinds of spirits, and -the state of souls after death; concerning hell, or the lamentable state -of the unfaithful; concerning heaven, or the most happy state of the -faithful; and particularly concerning the doctrine of faith which is -acknowledged throughout all heaven.” - -We are aware that these pretensions will be received by many with -ridicule, and by some with contempt, arising from a distaste for -spiritual subjects; while by a few they will be treated with respectful -attention. All that we ask, is, a little patience; and to readers of -every class, we would say,—Do not be hasty; do not prejudge the matter; -condemn not till you are conversant with the whole circumstances of -the case. Swedenborg’s claim, we admit, does appear startling; but to -greet its announcement with the laugh of scepticism, and to deny its -validity, as many do, without an attempt at examination, is anything but -philosophical—is anything but righteous. - -No reader of this sketch can have failed to perceive the high -philosophical genius, and perfect truthfulness of Swedenborg; and -all must agree with us in believing that wilful deception was an -impossibility with such a man. No explanation of what Swedenborg himself -calls the opening of his spiritual sight, can be offered, that is more -transparently ridiculous than that of imposture. The degree of vehemence -with which some have preferred this charge against him, may be taken as -an accurate index of their ignorance of the man, or of their inability to -discern a truthful and earnest spirit. - -No denial of the possibility of such spiritual vision as is claimed by -Swedenborg, can be accepted from the Christian. Such denial is alone the -privilege of the professed materialist. We all know how much of our loved -and common faith rests on claims that are quite as startling as those -of Swedenborg. From the visions of Abraham to those of John in Patmos, -the whole Scriptural narrative is interwoven with supernatural incident. -Now, how is it that we yield such ready faith to whatever is related -in Scripture, however marvelous, and have so much wonder to spare over -the unbelieving Jews? The Rev. O. Prescott Hiller, in a short memoir of -Swedenborg, prefixed to a collection of “Gems” from his writings, has -some very apposite remarks on this subject. He says: “Swedenborg states -that there are three heavens; so does Paul, for he speaks of the ‘third -heaven.’ Swedenborg affirms, calmly, that his spiritual senses were -opened and elevated in such a manner that he might have a perception of -that state of existence, and see and hear what is there. So does Paul. -Swedenborg states that he had, in spirit, been permitted to behold the -Lord: so does Paul:—‘Have I not seen,’ said he, ‘Jesus Christ our Lord?’ -(1 Cor. ix. 1.) Thus parallel are the cases. But, exclaims the prejudiced -observer: ‘Paul! Paul! Paul was an apostle! Paul was one of the founders -of the Christian Church! Paul lived eighteen hundred years ago! There -are no visions now-a-days! The case is entirely different!’ To these -exclamations it may be replied: Your last remark is but a begging of the -question under consideration. We affirm that though indeed unfrequent, -yet there are occasionally spiritual visions in these times, as well -as in former, and that there is good and very strong testimony that a -remarkable case of the kind exists in the instance of this philosopher, -Swedenborg, not by any means on account of his own declaration merely, -but from the nature of the truths and statements brought forth by him, of -which our own minds, enlightened, we trust, by reason and God’s Word, are -the judges. The burden of proof—it may be continued in answer—falls upon -you to show by what law of Divine order, by what change in the character -and structure of man’s mind, a spiritual vision can not exist now, as -well as in the time of Paul,—in the eighteenth or nineteenth, as well as -in the first century. The truth is, antiquity has a wonderful charm for -the mind, and a great power over it: ‘distance lends enchantment to the -view.’ It is not difficult to believe anything, however wonderful, to -have taken place in that misty and mysterious region, the distant _past_; -but now in these dull, common times, to believe such strange things to -be capable of happening, seems absurd. But do you not suppose that those -times, to the men then living, appeared as dull and common-place as our -times to us? Did not the regardless rain fall on Paul’s head, as well as -on yours and mine? and this very sun and moon light his steps as well -as ours? Did not Paul, do you think, rise often in the morning with a -heavy heart, and after breakfast, go forth to his duties, or sit down to -write his epistles, sad and oppressed in spirit, dejected at the thought -of the heavy responsibilities upon him, and awed with the idea that he -must address the Athenians to-morrow? And when at length he stood before -them and began, did they not ask: ‘Who is this?’ Think you that gaping -crowd knew anything about any great and celebrated Paul, whose name has -become so familiar to our ears? They had not heard of such a person. -‘And some said, What will this babbler say? others, He seemeth to be a -setter forth of strange gods; because he preached to them Jesus, and the -resurrection. And when they heard of the resurrection of the dead, some -mocked; and others said, We will hear thee again of this matter. Howbeit -certain men clave unto him, and believed; among whom was Dionysius the -Areopagite, and a woman named Damaris, and others with them.’ (Acts xvii. -16-34.) Here we have a picture of human nature, as it was, and as it -still is. A new person comes forward, a stranger, unheard of before, and -utters strange ideas, something new and unusual, something different -from what men have been accustomed to hear, and think of, and believe; -most of the hearers jeer and mock, and turn away, calling him a babbler; -some are rather pleased at some things they have heard, but the interest -has not taken sufficient hold of them to make them anxious to pursue the -subject farther just now, and they go away and forget what they have -heard; a few, whose minds were in a receptive state, whose hearts had -been prepared, perhaps, by torturing doubts, and secret meditations, and -by trials and sufferings of spirit—these at once perceive and seize upon -the truths they have heard, clasp them to their bosoms as something long -looked for, as precious treasure, and go away rejoicing in their new -faith, and resolved to sell all they have and follow the Lord. Gradually -the truth spreads; these few tell what they have heard to others, their -friends, who they know have been troubled with similar doubts and -difficulties. By and by these believers meet together and form a little -congregation, and appoint the ablest of their number to preach to them in -regard to these new truths, both for their own fuller instruction and for -the information of strangers. Years roll away. It becomes an established -religious society. Similar societies in neighboring cities league with -them; and they form a General Church, which begins to have a name—the -‘Christian Church.’ Ages roll on, and this becomes a vast establishment, -extending over whole nations, and reaching to distant quarters of the -globe. This Paul, who was once a nameless preacher, ‘a babbler,’ and -‘mad,’ is now looked back upon with the utmost veneration; his words are -oracles of truth; whatever he affirmed, whether in regard to himself or -others, is implicitly believed. Custom, general acceptance, the belief of -ages, undoubting confidence in the opinions of our parents and friends, -all go to render the mind perfectly ready to believe those things. -Faith is now an easy and natural thing, and we wonder at those strange -and hard-hearted unbelievers of Paul’s own time, who had the glorious -opportunity of listening to him with their own ears. ‘Oh! that we could -have enjoyed such an opportunity,’ exclaim many, ‘how gladly would we -have listened!’ - -“But these persons know not what they say, nor the nature of the human -mind. If they are so anxious to have such an opportunity, so ready to -be tested, and to show that they would have discernment enough to see -genuine truth, though heard for the first time, and to acknowledge -a great teacher and apostle, though yet unknown to the world—that -opportunity is now before them. A Paul is again preaching to the -Athenians and to the world. A great teacher is again uttering new and -sublime truths. The Lord Himself has come a second time, not in Person, -but in Spirit; not as the ‘Word made flesh,’ as before, but as the -essential Word, by the opening of the interior truth—the _spiritual -sense_—which it contains. Those who believe, that, had they been on -earth, they would have acknowledged the Lord at His First Coming, or -would have readily received the teachings of His Apostles, have now the -opportunity of making trial of their faith; of showing whether they are -able to overcome the inveteracy of custom, the natural opposition of -prejudice, the fear of public opinion, the love of the world and its -powers and pleasures, (all which difficulties the first Christians had -to encounter,) whether, in the face of all these, they can, looking for -the truth with a single eye, discern it now at its feeble dawn; and, -advancing steadily and earnestly towards it, be among the first to hail -the rising day.” - -What more can be said on the subject? The Christian has no choice but to -acknowledge, or refute, Swedenborg’s claims on the ground of their own -intrinsic merit. - -Swedenborg was gifted with peculiar powers of respiration. From early -childhood, when on his knees at prayer, and afterwards when engaged in -profound meditation, he found that his natural respiration was for the -time suspended. As we have seen in his work on the “Animal Kingdom,” -his attention to the correspondence between thought and respiration had -been of long continuance,—probably from the fact that his own system -supplied him with such constant illustrations of its nature. This power -of suspended respiration under deep thought, common to all men, was -preternaturally developed in Swedenborg. At this period he discovered -the use to which these peculiar powers of his were to be applied; for -he writes: “My respiration has been so formed by the Lord, as to enable -me to breathe inwardly for a long period of time, without the aid of -the external air; my respiration being directed within, and my outward -senses, as well as actions, still continuing in their vigor, which is -only possible with persons who have been so formed by the Lord. I have -also been instructed that my breathing was so directed, without my being -aware of it, in order to enable me to be with spirits, and to speak with -them.” Those who have studied mesmerism and clairvoyance know many facts -that confirm and illustrate this position of Swedenborg’s with regard to -respiration; and it is quite evident that the Hindoo Yogi are capable -of a similar state. There is this great difference, however, between -such instances and the case of Swedenborg, that his powers were natural, -and continuous in their exercise, and not sought after and induced by -himself; while theirs are only occasional, and are frequently brought -about by artificial means. - -Swedenborg’s intromission into the spiritual world was a gradual process; -and for this reason the date of his illumination is variously given, -ranging between 1743 and 1745. It appears, however, that he came into the -full exercise of his spiritual seership while living in London. - -Of late years it has become common to talk of Swedenborg as a -clairvoyant, to associate him with mesmeric subjects, and make him a -kinsman of French and American spiritualists, such as Cahagnet, and -Andrew Jackson Davis. This mistake is made through ignorance. It is a -law of the spiritual world that every man is associated with his like. -Supposing, therefore, that any man’s spiritual sight were opened, he -would come into conjunction only with spirits like himself; that is, -with those who would echo his own ideas and opinions, and repeat his own -feelings. It is evident, then, that in such a case the nature of the -revelations are entirely dependent upon the character of the revelator, -and in all cases must be suspiciously received by the lover of truth. -Now Swedenborg claims to have been under the special protection of the -Lord, and to have received the doctrines he promulgated directly from -Him, and not in any case from spirits. Of course, every one will decide -for himself as to how far he can receive this assertion; but it is well -that all should be informed of the precise character of Swedenborg’s -claim, and of his own testimony as to the source of his information. In -his Diary, written about this time, he says, that “spirits narrate things -wholly false, and lie. When spirits begin to speak with man, care should -be taken not to believe them; for almost everything they say is made -up by them, and they lie; so that if it were permitted them to relate -what heaven is, and how things are in heaven, they would tell so many -falsehoods, and with such strong assertion, that man would be astonished; -wherefore it was not permitted me, when spirits were speaking, to have -any belief in what they stated. They love to feign. Whatever may be the -topic spoken of, they think they know it, and form different opinions -about it, altogether as if they knew; and if man then listens and -believes, they insist, and in various ways deceive and seduce.” - -Any one who has paid attention to the phenomena of spirit-rapping, and -to the communications received through clairvoyants from the world of -spirits, and has observed the very Babel of contradictions uttered by -these “mediums,” will be able to appreciate the truth of the passage we -have quoted, as well as our desire to draw a broad and distinct line -between such and Swedenborg. - -It is a very natural question, and one often put by those unconversant -with the nature of spiritual intercourse, how it happens that such a -man as Swedenborg, sitting quietly in his chair, could see and speak -with angels and spirits, and travel through vast spaces in the spiritual -world. It is thus: Space and time are attributes of matter alone. Their -appearances do, indeed, exist in the spiritual world, but not as the -fixed and mensurable things of our material sphere. Did not our subject -forbid digression, it would be easy to bring this truth down to the -comprehension of every one, by reference to a few items of experience -which must at some time have fallen to the lot of all. We are all, as -to our minds, in constant, though insensible, communion with spirits; -and from them we receive thoughts and feelings of every kind. A good man -and a wicked man may be, as to the body, in the same room, while between -their minds there may be the wide gulf that separated Dives and Lazarus. -Now if the spiritual sight of these two men were opened, where would they -be? One would be in heaven, and the other in hell; and that, too, without -either moving from the place where he stood. It was in virtue of this -principle of the spirit’s perfect independence of space, that Swedenborg, -under the Divine guidance and protection, was led through spiritual -societies of all kinds: and in his various works we have the record of -the wondrous things thus heard and seen. - -Again, it may be asked: What is the nature of this spiritual sight so -often referred to? In the words of Paul we answer: “There is a natural -body, and there is a spiritual body;” and, as a consequence, there is a -natural sight, and there is a spiritual sight. The natural body lives -from the spiritual body, and derives its form and parts from it. The -natural body is the instrument of the spiritual body, and through it as -a medium, it is enabled to exist in this lower world, and in constant -contact with matter. Now it is possible for the spiritual body to be -raised partially above the natural body, without causing death, or -the entire withdrawal of its life from the natural body. This partial -withdrawal of the spiritual body, and the enjoyment of sight in the -spiritual world, is what is meant by the opening of the spiritual sight. -Time forbids us to draw upon the innumerable illustrations of this fact -which the history of the past and the experience of the present, in -conjunction with the Word of God, afford. Let one instance from the Bible -suffice. In 2 Kings, vii. 8-17, we read that Elisha, compassed about with -horses, chariots, and a great host, sent by the king of Syria to seize -him, was on a mountain with his servant, who, full of terror, exclaimed: -“Alas! my master, how shall we do? And he answered, Fear not, for they -that be with us are more than they that be with them. And Elisha prayed -and said, Lord, I pray thee _open his eyes_, that he may see. And the -Lord _opened the eyes_ of the young man, and he _saw_: and behold, the -mountain was full of horses and chariots of fire round about Elisha.” -Here is a case quite to the point. The natural eyes of the young man were -already open; for how otherwise could he have seen the Syrian host, and -have been afraid? Elisha prayed that his eyes might be opened. What eyes? -Why, clearly, the eyes of his spiritual body; which done, he was enabled -to perceive the heavenly guardianship which was extended over his master. -Every one will now understand what we mean, when we shall have occasion -to speak of the opening of man’s spiritual sight. - -Having thus defined the conditions of Swedenborg’s spiritual vision, and -cleared away some questions which, if answered, would have impeded our -narrative, we will now proceed with our history. - - - - -CHAPTER IX. - - _Prepares for his New Office—Resigns his Assessorship—His - “Adversaria”—His “Spiritual Diary”—The Death of Polheim._ - - -Called to a high and holy office, Swedenborg set about preparing himself -for the fulfilment of its duties. Leaving London in the beginning of -July, 1745, he took ship for Sweden, where he arrived on the 7th of -August. On this voyage, his spiritual intercourse was suspended. He lived -quietly at home during 1746; probably in the performance and enjoyment -of the settled routine of his Assessorship, and in earnest meditation on -the heavenly arcana now fully opened to his view. In 1747, in order that -he might be more at liberty to devote himself to the mission to which -the Lord had called him, he asked leave of King Frederick to retire from -his Assessorship, and that he might enjoy, during life, as a retiring -pension, half of his official salary; requesting, at the same time, that -no addition to his rank or title might be conferred upon him. The King -yielded to his wishes; but in consideration of his long and faithful -service of thirty-one years, continued to him the whole of his salary. - -Meanwhile, he learned Hebrew, and read the Bible through several times in -its original languages. Like all true students, he read and thought with -pen in hand; and as the hidden and Divine wisdom of the Word was opened -to him, he embodied in “Adversaria,” or notes, the truths thus revealed. -These Adversaria extend over the historical books of the Old Testament, -and several of the prophets. They have all been printed of late years, -from their author’s original Latin manuscript, by that indefatigable -and learned Newchurchman, Dr. Tafel, of Tübingen. They have not yet -been translated into English, probably because they were not published -by Swedenborg himself, and are only to be regarded as preparatory -studies for future works. They also abound with indistinct views on many -subjects, which subsequent knowledge rendered clear. As records of their -author’s spiritual progress, as well as for the many valuable facts which -they contain, it is to be hoped that the day is not far distant when the -“Adversaria” will appear in an English dress. We cannot spare anything -which serves to illustrate the mental history of such a man as Swedenborg. - -In 1747, he ceased writing his “Adversaria,” and commenced a Spiritual -Diary, which he continued for twenty years. This Diary, written also in -Latin, (as all his theological works were,) has been lately published -by Dr. Tafel in ten closely printed octavos. Two volumes have been -translated and published in England and America, and the remainder will -probably soon follow. It will hardly be necessary for us to go into a -detailed account of the principles and facts scattered throughout its -long and miscellaneous record. We shall meet with all the leading ideas -in noticing the books published by himself, and laid before the world -as matured and finished productions. It may be said, however, that the -“Diary,” as a work, is perfectly unique; for in no literature can we -find its counterpart. We have in it, for twenty years, an almost daily -record of Swedenborg’s spiritual states and temptations; his interviews -and conversations with angels, spirits, and devils; and accounts of -their pleasures, punishments, and thoughts. No one who makes an intimate -acquaintance with this “Diary,” will ever after allow a shadow of doubt -to cross his mind as to the candor and truth of Swedenborg; for in -every page, he will perceive that quiet and solemn earnestness which -belongs alone to the upright and honest in heart. In its whole range -of experience, he will detect no vanity, shuffling, double-dealing, -or anything inconsistent with his published works; but all as -straightforward, open, and unreserved, as truth itself. Although written -in the quietude of his own study, and for his own eye and use alone, he -could not have been more ingenuous and sincere had the whole universe -been looking down upon its pages. - -On the page of history, the “Diary” throws some wondrous light. In it, -we read of interviews with many of the famous men of ancient and modern -times. From some names which the world has learned to revere, the mask -of excellence is quite torn away, while the infamy of others is proved -to have been but judgment from appearance, and from scandal. Any one -who is infected with the spiritual disease of hero-worship, should read -the “Spiritual Diary.” He will there discover that the most dazzling -intellect fades into moping idiocy and insanity, when it lacks the -sterling heart, and honest aim; and that goodness alone is the life and -soul of true wisdom. He will also learn why it is so. - -We would here say a word upon a jest started by Emerson, (and which has -re-appeared under many forms,) to the effect that all the souls with -whom Swedenborg held converse, talked Swedenborgese. In reply, we would -ask, how they could speak in any other way? Swedenborg did not profess -to be a mimic; and if Cicero or anybody else spoke with him in the -spiritual world and in the spiritual language, Swedenborg, in translating -the speech into his own simple diction, would, of course, seize the -substance, and care nothing for the form. That the language was not -Cicero’s, might be true; but if the ideas were, what matter? The subject -would hardly be worth mentioning, did we not see the jest receiving a -wide currency; but a few words of common sense are all that are necessary -to take the life out of it. - -There is no work with which we are acquainted, that can give its readers -a better idea of the reality of the future life, than the “Spiritual -Diary.” No other book, we know, can so stir up a man to set his mind, -or spiritual house, in order here, so that he may be spared the turmoil -and sorrow which otherwise he will encounter beyond the tomb. In its -pages, the life after death is portrayed in all its stern reality; not -as a vague dream, or a shadowy vision, of which the mind can form no -fixed idea. We read of the awful states induced in the other life, by -evil habits contracted in this; from loose speech, jesting upon sacred -subjects, indulgence in idleness and luxury, down to blacker crimes. -We learn from sight, as it were, how evil is its own torment, and how -goodness is its own sweet and rich reward; and in view of the momentous -issues of what we too often regard as the trifles of life, we feel -impelled to make our peace and heaven here, that we may bear them with us -into the Hereafter. Such high uses does the “Spiritual Diary” subserve. - -The “Diary” is, however, a work not suited for an early student -of Swedenborg. The principles upon which it is written, not being -understood, a young reader could hardly fail to form erroneous ideas from -it, and misjudge the work itself. It is only after some acquaintance -with the spiritual laws expounded in Swedenborg’s theological writings, -that it can be read with profit. Incidents, which, at first sight, might -appear ridiculous and irrational, are brought within the pale of reason -and belief when the laws upon which they are founded are understood; and -as effects, not causes, constitute the burden of the “Diary,” the need -of this caution will be apparent. When, however, the laws of spiritual -life are understood, the “Diary” becomes a work of peculiar and most -profitable instruction. - -While Swedenborg was living in Sweden, in 1751, his old friend and -coadjutor, Polheim, died; and Swedenborg was favored with a view of -_both_ sides of his grave. Writing in his “Spiritual Diary,” he says: -“Polheim died on Monday, and spoke with me on Thursday. I was invited to -the funeral. He saw the hearse, the attendants, and the whole procession. -He also saw them let down the coffin into the grave, and conversed with -me while it was going on, asking me why they buried him, when he was -alive. And when the priest pronounced that he would rise again at the -day of judgment, he asked why this was, when he had already risen. He -wondered that such a belief should prevail, considering that he was even -now alive; he also wondered at the belief in the resurrection of the -body, for he said he felt that he was in the body: with other remarks.” -Such a relation will seem strange, very strange to many. But have -patience. When the laws and principles upon which such phenomena take -place, are comprehended, all their strangeness and improbability will -straightway disappear. - - - - -CHAPTER X. - - _The Arcana Cœlestia._ - - -It was about the middle of 1749, that Swedenborg made his first -appearance as a theologian, by the publication of the first volume of -the “Arcana Cœlestia.” At the beginning of 1750, we find his publisher, -John Lewis, of Paternoster Row, announcing the issue of the second -volume, in cheap numbers, both in English and Latin. The issue continued -in volumes till 1756, when the work was completed in eight good sized -quartos. His publisher states in one of his advertisements, that though -he is “positively forbid to discover the author’s name, yet he hopes to -be excused for mentioning his benign and generous qualities.” He avers -that “this gentleman, with indefatigable pains and labor, spent one whole -year in studying and writing out the first volume of the ‘Arcana,’ was at -the expense of £200 to print it, and advanced £200 more for the printing -of the second; and when he had done this, he gave express orders that -all the money that should arise in the sale, should be given towards the -charge of the propagation of the gospel. He is so far from desiring to -make a gain of his labors, that he will not receive one farthing back -of the £400 he has expended; and for that reason his works will come -exceedingly cheap to the public.” - -The “Arcana Cœlestia” is an exposition of the books of Genesis and -Exodus, with intervening chapters which describe the wonders of the -future life. At the outset, it will be necessary to state that -Swedenborg believed the Bible to be the Word of God. “Well, what -Christian does not believe so?” it may be asked. Few expressions pass -more glibly over the lips of religious people, than the short phrase, -“the word of God;” but how many take time to consider its infinite -meaning? The Word of God—a production of the infinite Father of all, the -Creator and Sustainer of the universe,—must be infinitely superior to any -human composition; and, like God’s other volume, the book of nature, must -yield up fresh wonders to every investigator; and the more it is searched -into, the more real unceasing beauties of wisdom and design, till at -length the strained intellect of man finds its truest wisdom lies in the -deepest humility and adoration. Thus logically thinking, we experience -a serious reverse when we turn to the opinions expressed regarding the -Word by even its most reverential commentators. At no period of history -has the Bible been submitted to more earnest study than in these times; -but the results have been in the highest degree meagre and unworthy, -when placed in comparison with the same exercise of mind on the subjects -of natural creation. We have most elaborate and minute criticisms on -the sacred text; we have treatises on the animals, the insects, and the -vegetables mentioned in the hallowed record; we have books filled with -descriptions of domestic life among the Jews, their customs, and their -language; the prophecies have been subjected to all manner of ingenious -interpretation, but after all, with the poorest spiritual results, and -such as can in no wise excite a deeper respect, or a warmer love, for -God’s holy Word, than was entertained centuries ago, when such learning -was a rarer thing. Yet if we believe that God inspired this Book, can we -for a moment suppose that it should have no other end than the narration -of the history of a petty people, and the enunciation of dark prophecies, -which the acutest of men pronounce impenetrable mysteries, and which -the daring and the foolish turn to all manner of profane purposes in -political soothsayings? If the Bible be indeed the Word of God, it must -contain within itself much more than the majority of Christians suppose; -otherwise it presents a most startling anomaly when viewed in comparison -with the other Divine work, the natural universe. - -The assumption, then, with which Swedenborg starts, is, that the -Scripture is in very truth the Word of God; that every syllable and -expression therein are His; that Moses, David, the prophets, and the -Evangelists, were simply the inspired penmen, who wrote implicitly -according to Divine dictation. - -He teaches, moreover, that the Word does not belong to men alone, but -is the possession likewise of the angels of heaven, to whom it wears -different forms according to the degree of their love and intelligence. -In general, it may be said to have three senses, or meanings; first, -a celestial sense, apprehended by the celestial or highest angels; -secondly, a spiritual sense, apprehended by a lower range of angelic -minds, the spiritual; and thirdly, a natural sense, with which we are -all familiar, written down to the comprehension of the lowest, most -worldly, and sensual of men—the Jews. These three senses make one -by correspondence; although diverse, they are still harmonious, and -connected by one divine life. - -The Word, moreover, we are taught, has worn different garments, or -varied natural senses, at different eras. The first church, Adam, or the -primeval race of men, did not possess a written Word, but were gifted -with a perception of spiritual essences. Nature was literally spread -before them as an open book. To them, Nature was the expression of the -Divine Wisdom; and they saw in every beast of the forest, in every -flower of the field, and in every scene of creation, evidence of the -Divine presence, and material emblems of spiritual and heavenly things. -As men declined from purity, and, together with their innocence, lost -their wisdom and their powers of celestial perception, a written Word -became necessary, accommodated to the changed state of the new spiritual -church called Noah. In time, this Word had also to be withdrawn, for -its purity and language transcended the apprehension of a falling and -sensualised world. Yet this Ancient Word, Swedenborg tells us, is not -lost, but still exists in Tartary, probably as an unvalued treasure, -which may be restored to the church in due season. To this Ancient Word, -we have two allusions in the Jewish Scriptures; the first in Numbers -xxi. 14, where we read: “Wherefore it is said in the book of the _Wars -of Jehovah_;” and the second in Joshua x. 13: “Is not this written in -the book of _Jasher_?” The book of the Wars of Jehovah, and the book -of Jasher, forming parts of the Ancient Word, became unintelligible -from being written in high correspondential and emblematic language; -and uninteresting because not associated with the personal and worldly -interests of men. The Jewish Scriptures were then written. The Divine -Wisdom clothed itself in such words, histories, and laws, as the -earthly-minded Jews could love and reverence, and thus be kept, in some -measure, in connection with heaven, and in the possession of the most -general and leading truths of religion. The Gospels, added in the course -of time to the Jewish Word, served still further to preserve the church -in union with heaven and the Lord. But now we see that mankind having in -the course of centuries re-ascended to a higher degree of intellectual -life, begin to be dissatisfied with the Scriptures, to arraign the truth -of science against them, to wonder how it is possible that such writings -can be the Word of God, and to ask, with Emerson, “What have I to do with -jasper and sardonyx, beryl and chalcedony, what with arks and passovers, -ephahs, heave-offerings, and unleavened bread; what with chariots of -fire, and ephods; what with lepers and emerods; what with dragons crowned -and horned, behemoth and unicorn?” But the Lord anticipates all man’s -wants; and, caring above all things for his spiritual well-being, never -permits him to live without a witness of His love and designs towards -him. By His Word, the Lord reveals himself to man; and without it, man -could know nothing of God, of heaven and hell, and of a life after death. -How necessary then it is that man be preserved from falling into contempt -of its teachings; and yet if it contains no other than a literal sense, -what can a Christian say in reply to such questionings as those above -quoted? and what tenable theory can be advanced to meet the objections of -the sceptic drawn from geology, astronomy, and many other sciences which -clash with the letter of Scripture? In the “Arcana Cœlestia,” we find -a solution of all such doubts in the clear manifestation of the Divine -authorship of the Word, through the revelation of its spiritual sense, -whereby reason and faith are perfectly conjoined; and man, while here -below, is fed with angels’ food. - -But it is not to be concluded from this that Swedenborg in any way -slights or undervalues the literal sense of the Word. Far from it. He -says: “The literal sense of the Word is the basis, the continent, and -the firmament of its spiritual and celestial senses; and hence in it the -divine truth is in its fulness, its sanctity, and its power; therefore -the doctrine of the church should be drawn from the literal sense, and -confirmed thereby.” From this, every one will see that no mysticism can -be sheltered under a belief in the spiritual sense of the Word; for, from -the literal sense, determined by the severest criticism, all doctrine -must be drawn, and all creeds tested. Swedenborg also teaches, that by -means of the literal sense, men enjoy conjunction with the Lord; for -His divine spirit is with all who read his Word devoutly. To promote -this divine communion, the letter of Scripture has been so framed as to -possess a universal interest. The child reads the Bible, and is delighted -with its charming stories; the simple cottager loves it and prizes it as -he prizes no other book; the poet draws from it his richest inspirations; -and the man of learning, who has gathered knowledge from all times and -lands, turns to its hallowed page, and in the light of its divine wisdom -sees himself but a child in knowledge. - -Though the Scriptures are thus marvellously adapted, in the literal -sense, to the tastes, feelings, and necessities of men of all grades -and states, yet, as before said, many portions of them do, in our days, -require to be vindicated from the charge of being inconsistent with -science—from the charge of insignificance, and dealing in petty details. -They need, in fine, to be elevated from mere history, poetry, and -obsolete law, into practical use and connection with the daily life and -conduct of every man and woman; so that they may be to us, in very deed, -the Word of God, as truly as they were to the Jews three thousand years -ago. - -Let us now see how, in the “Arcana Cœlestia,” all this is effected. - -“From the posterity of the most Ancient Church, Moses received what he -wrote concerning the creation, the Garden of Eden, etc., down to the -time of Abraham,” writes Swedenborg. Describing the method by which the -people of that church expressed themselves, he adds: “When they mentioned -earthly and worldly things, they thought of the spiritual and celestial -things which they represented; so that they not only expressed themselves -by representatives, but also _reduced their thoughts into a kind of -series, as of historical particulars_, in order to give them more life; -and in this they found their greatest delight.” Understanding this -fully, we shall not be surprised to learn that the first eleven chapters -of Genesis are _purely allegorical_; written not as a description of the -creation of the material world, and its fortunes, but as a description -of the internal life of the earliest people, of the development of their -minds up to celestial perfection, and then of their gradual declension -from purity, their love of the evil and the false, and finally the -destruction of their souls, symbolized by the deluge overspreading the -face of the whole earth. These chapters were thus written by the Lord -in accommodation to the tastes of the men of the Ancient Church, who, -as we read, had “their greatest delight in the expression of spiritual -and celestial things in a series of historical particulars;” just as, in -after times, He clothed His Wisdom in Jewish history and law, so that -He might be with the Jews, and preserve within them some small remains -of spiritual life. What a relief to the mind, torn and troubled with -the thousand doubts which science has cast upon the early chapters of -Genesis, is the acceptation of the truth of their entirely allegorical -signification! And how plainly, in their spiritual sense, do we find -testimony of their divine authorship! It should not be forgotten that -the doctrine of the symbolical nature of these chapters, was set forth -by Swedenborg long before science had demonstrated that their merely -literal sense was wholly irreconcilable with the facts of nature; thus -quite independently of any external pressure or necessity. It must be -known to every one that geology—the science which, above all others, -has brought the most weighty objections against the six days’ creation, -and the deluge of the whole earth by a flood which covered the tops of -the highest mountains,—is a new science. At the time when Swedenborg -wrote, it was entirely undeveloped. The reconciling of the literal -sense of these chapters with the facts of geology, has perplexed more -minds, and engaged more intellect, than did ever perpetual motion and -the squaring of the circle. The amount of speculation which has been -expended upon this theme, is immense, as every one at all acquainted with -the religious history of the last fifty years is aware; and still the -labor is vigorously prosecuted. We have no inclination to undervalue the -motives that prompt to it. For all sincere lovers of the Word of God we -entertain the deepest respect, and rejoice to think that their faith in -the Bible remains unshaken amid such fiery trials. Yet if Christians were -wise and unprejudiced, they would turn to Swedenborg’s “Arcana Cœlestia,” -and there find all that heart or mind could wish. Its readers, who have -been many, (and yet, when compared with the wide world of Christendom, -insignificantly few,) have had, during all these seasons of doubt, the -fullest peace; and have been ready to welcome every truth of science, -however militating against the literal sense of the early chapters of -Genesis; and all the while have remained such lovers of the Word as -none but believers in its spiritual sense can be. We believe that the -religious world will, in process of time, when all methods of reconciling -the letter of Scripture with geology shall have manifestly failed, -finally turn to Swedenborg; and when the heavenly truth glowing in his -pages shall beam upon their opened sight, they will wonder why they did -not read his luminous volumes sooner. - -From the Call of Abram, the Word is to be looked upon as a narration of -historical events. Yet while, as history, it possesses a great charm and -interest to every mind, from its matchless and beautiful simplicity, we -cannot see what claim it could have to the title of the Word of God, did -it not contain within itself, as Swedenborg abundantly demonstrates, a -spiritual sense, universally applicable to men in all states, times, and -situations. In the highest or celestial sense, the Word refers solely -to the Lord, and is a description of his nature and attributes, of his -assumption of corrupt humanity, and the process of its glorification. Man -being formed in the Lord’s image and likeness, whatever treats of Him, -is, in a secondary sense, or in a lower degree, descriptive of man, his -nature and regeneration. This secondary application of the Word forms its -spiritual sense, which when understood, transforms Genesis and Exodus -from mere history and dull ceremonial law, into a Divine revelation of -the laws of spiritual life, pregnant with practical benefit to all men, -because applicable to every incident and thought of life. - -Time and space would alike fail were we to attempt to give the most -general outline of the multitude of spiritual truths which are unveiled -in the course of the exposition of Genesis and Exodus; and not of these -two books alone, but of passages from all parts of the Word, which are -drawn upon to illustrate and confirm the truth of the interpretation. -As Wilkinson says, “Consider, gentle reader, twelve goodly 8vo volumes -[in English,] written with such continued power that it seems as if -eating, drinking, and sleeping, had never intervened between the penman -and his page, so unbroken is the subject, and so complete the sense. Add -to the other health and harmony of this unflagging man, a memory of the -most extraordinary grasp, which enabled him to administer the details -of an intellect ranging through all truth on the one hand, and through -the whole field of Scripture illustration and text upon the other. Then -take into account the unity of the work from first to last; the constant -reference that binds all parts of it together, and shows the caution -with which each strong affirmation is at first set down. Observe also -the felicity of phrase, the happiness of mind, the easy greatness, which -shine along and dignify those serious pages. Remark also, that the author -does not deal in generalities, but sentence for sentence, and word for -word, he translates his text into spiritual meaning, and criticises and -supports himself with nearly every parallel text in the sacred writings.” - -The earnest reader of the “Arcana” will never question the reality of -Swedenborg’s mission. He would as soon question the reality of the world, -or his own existence. This is a strong assertion, a stranger to the work -will perhaps say; but it is only a stranger to these wondrous volumes -that will say so; for every one at all familiar with them will agree with -us. We never take down a volume of the “Arcana” to read, without feeling -more and more assured that Swedenborg was an anointed servant of the -Lord. The depths of spiritual experience he reveals, his insight into the -inmost recesses of the heart, his explanation of the causes of thoughts, -and the origin of our various desires and inclinations, of lowness of -spirits, of pleasant and dull moods, in short, of all spiritual trials -and temptations, with the heavenly ends they are permitted to serve, -together with a thousand other matters which it concerns us all to know, -are of such a nature that we cannot but feel that such knowledge must -have been derived from a Divine source, and that unless his stand-point -had been most peculiar, and providentially appointed, it would have -been impossible for him to have written as he has. To speak of the -“Arcana” as it deserves, would, to one unacquainted with it, appear like -exaggeration, while every reader would feel that we had fallen far short -of the truth in many points. No criticism, however reverential, can -adequately express the innumerable and marvellous excellencies of the -work; and should this feeble testimony to its worth excite any one to -read and _study_ it,—and it is a work which should be studied, if read at -all,—we know that he will say, as the Queen of Sheba said of Solomon, “It -was a true report that I heard of thy acts and of thy wisdom. Howbeit -I believed not the words, until I came, and mine eyes had seen it: and -behold the half was not told me.” - -We have not spoken of those chapters which come between the expositions -of Scripture, because the subjects therein treated of will recur in -notices of his other books. They serve to diversify the work, and to -relieve the mind tasked with the deep thought involved in the spiritual -expositions, by the contemplation of some of the leading facts of the -future life. - -The “Arcana Cœlestia” was translated into English by the late venerable -John Clowes, a clergyman of the Established Church in Manchester, and a -most cordial receiver and preacher of the doctrines of the New Church. -It is published in twelve octavo volumes, with an index prepared by -Swedenborg himself, which forms a thirteenth volume. This index has -been greatly extended by Elihu Rich, filling two large octavos. Several -editions of the “Arcana” have also been published in America; and the -sale, considering the size and cost of the work, has been in both -countries very considerable. It is a work which will in coming days -run through many cheap editions; and when that time shall come, many -will wonder why such a treasury of spiritual wisdom lay so long in our -midst, and yet men thought so little of it. But the world is approaching -Swedenborg as fast as steady progress will permit. - - - - -CHAPTER XI. - - _Anecdotes._ - - -Of Swedenborg’s external life, during the composition of the “Arcana -Cœlestia,” we know little. From his “Spiritual Diary,” we incidentally -learn that he was in Stockholm on the 23d of July, 1756. A revolution had -been attempted, and the leaders of the conspiracy, Count Brahe and Baron -Horn, were executed on that day. Swedenborg writes of Brahe thus:—“Brahe -was beheaded at ten o’clock in the morning, and spoke with me at ten at -night; that is to say, twelve hours after his execution. He was with me -almost without interruption for several days. In two days’ time, he began -to return to his former life, which consisted in loving worldly things; -and after three days, he became as he was before in the world, and was -carried into the evils that he had made his own before he died.” (S. -Diary, 5099.) - -Robsahm, a friend of Swedenborg’s, probably alludes to this circumstance, -when he writes: “One day as a criminal was led to the place of execution -to be beheaded, I was by the side of Swedenborg, and asked him how such a -person felt at the time of his execution. He answered: ‘When a man lays -his head on the block, he loses all sensation. When he first comes into -the spiritual world, and finds that he is living, he is seized with the -fear of his expected death, tries to escape, and is very much frightened. -At such a moment no one thinks of anything but the happiness of heaven, -or the misery of hell. Soon the good spirits come to him, and instruct -him where he is, and he is then left to follow his own inclinations, -which soon lead him to the place where he remains for ever.’” It appears -that whatever happens at the hour of death, is carried into the other -life, and the state is continued for some time. Thus we read in the -“Spiritual Diary” of a person who had been reduced by melancholy to -despair, until being instigated by diabolical spirits, he destroyed -himself, by thrusting a knife into his body. “This spirit came to me,” -writes Swedenborg, “complaining that he was miserably treated by evil -spirits. He was seen by me, holding a knife in his hand, as though he -would plunge it into his breast. With this knife he labored very hard, as -wishing rather to cast it from him, but in vain.” - -It soon became widely known that Swedenborg had intercourse with spirits; -and many and various were the demands made upon him, for information of -one kind and another. The Queen of Sweden asked him whether his spiritual -intercourse was a science or art that could be communicated to others. He -said: “No, it is the gift of the Lord.” “Can you then,” said she, “speak -with every one deceased, or only with certain persons?” He answered, “I -can not converse with all, but only with such as I have known in this -world, with all royal and princely persons, with all renowned heroes, -or great and learned men, whom I have known, either personally, or from -their actions or writings; consequently with all _of whom I could form -an idea_; for it may be supposed that a person whom I never knew, and of -whom I could form no idea, I neither could or would wish to speak with.” - -The Prince of Prussia was brother to the Queen of Sweden, and shortly -after his death, Swedenborg being at court, the Queen perceiving him -said: “Well, Mr. Assessor, have you seen my brother?” He answered, “No.” -Whereupon she replied: “If you should see him, remember me to him.” In -saying this, she did but jest. Eight days afterwards, Swedenborg came -again to court, but so early that the Queen had not left her apartment -called the white room, where she was conversing with her maids of honor, -and other ladies of the court. Swedenborg did not wait for the Queen’s -coming out, but entered directly into her apartment, and whispered in -her ear. The Queen, struck with astonishment, was taken ill, and did not -recover for some time. After she was come to herself, she said to those -about her: “There is only God and my brother who can know what he has -just told me.” She owned that he had spoken of her last correspondence -with the prince, the subject of which was known to themselves alone. - -The following is narrated by J. H. Jung Stilling:—“About the year 1770, -there was a merchant in Elberfeld with whom, during seven years of my -residence there, I lived in close intimacy. He spoke little; but what he -said was like golden fruit on a salver of silver. He would not have dared -for all the world to have told a falsehood. His business requiring him -to take a journey to Amsterdam, where Swedenborg at that time resided, -and having heard and read much of this strange individual, he formed the -intention of visiting him. He therefore called upon him, and found a -very venerable looking, friendly old man, who received him politely, and -requested him to be seated. Explaining his errand, and expressing his -deep admiration of Swedenborg’s writings, he desired that he would give -him a proof of his intercourse with the unseen world. Swedenborg said: -‘Why not? Most willingly.’ The merchant then proceeded to tell that he -had formerly a friend, who studied divinity at Duisburg, where he fell -into a consumption, of which he died. Visiting this friend a short time -before his decease, they conversed together on an important topic. The -question he then put to Swedenborg, was: ‘Can you learn from the student -what was the subject of our discourse at that time?’ Swedenborg replied: -‘We will see; what was the name of your friend?’ The merchant told his -name, and Swedenborg then requested him to call in a few days. Some days -after, the merchant went again to see Swedenborg, in anxious expectation. -The old gentleman met him with a smile, and said: ‘I have spoken with -your friend; the subject of your discourse was _the restitution of all -things_.’ He then related to the merchant, with the greatest precision, -what he, and what his deceased friend, had maintained. The merchant -turned pale; for this proof was powerful and invincible. He inquired -further: ‘How fares it with my friend? Is he in a state of blessedness?’ -Swedenborg answered: ‘No, he is not in heaven; he is still in the world -of spirits, and torments himself continually with the idea of the -restitution of all things.’ He ejaculated: ‘My God! What! in the other -world?’ Swedenborg replied: ‘Certainly; a man takes with him his favorite -inclinations and opinions, and it is very difficult to be divested of -them. We ought, therefore, to lay them aside here.’ The merchant took his -leave, perfectly convinced, and returned to Elberfeld.” - -An ambassador from Holland, named Martville, died at Stockholm. After his -death, a considerable sum of money was demanded of his widow in payment -of a debt. She felt certain the debt had been paid, but was unable to -find the receipt for the money. Being advised to consult Swedenborg, -who, she was told could converse with the dead whenever he pleased, -she adopted the advice, more from curiosity than from a belief in his -powers. The lady called on Swedenborg and told him her trouble; and he -promised if he met her husband in the spiritual world, he would inquire -of him about the matter. Eight days afterwards Martville appeared to his -wife in a dream, and mentioned to her a private place in his cabinet, -where she would not only find the receipt, but also a hair pin set with -twenty brilliants which had been given up as lost. This happened about -two o’clock in the morning. Full of joy, she arose and found them in -the place designated. She returned again to rest, and slept till nine -o’clock. About eleven Swedenborg was announced. His first remark, before -Madame had time to speak, was, that he had, during the preceding night, -seen several spirits, and among others her late husband. He had wished to -converse with him, but Martville excused himself on the ground that he -must go to discover to his wife something of importance. This account, -attested by the lady herself, was noised through all Stockholm. It may be -added that Madame desired to make Swedenborg a handsome present for his -services, which he, of course, declined. - -Sometimes Swedenborg’s announcements of the states of the departed -alarmed his auditors. We read of a case of this kind which took place on -a voyage from Gottenburg to London. The vessel staying at Oresound, the -Swedish Consul invited the officers of the custom house, together with -several of the first people of the town, all anxious to see and know -Swedenborg, to dine with him at his house. Being all seated at table, and -none of them taking the liberty of addressing Swedenborg, who likewise -was silent, the Consul thought it incumbent on him to break silence, -and asked Swedenborg, as he could see and speak with the dead, whether -he had seen Christian VI., King of Denmark, after his decease. To this -he replied in the affirmative; adding, that when he saw him the first -time, he was accompanied by a bishop or other prelate, who humbly begged -the King’s pardon for the many errors into which he had led him by his -counsels. A son of the deceased prelate happened to be present at the -table: the Consul therefore fearing that Swedenborg might say something -further to the disadvantage of the father, interrupted him, saying: -“Sir, this is his son!” Swedenborg replied: “It may be, but what I am -saying is true.” - -Such anecdotes might be greatly multiplied, but space forbids. No one, -perhaps, has a lower idea of the worth of these stories, as testimonies -to Swedenborg’s veracity, than the writer; yet they could not well be -omitted from an account of his life. Gossip spread them far and wide in -his own day, as is evidenced by the various forms in which they have come -down to us; and any biographer would fail in his duty did he not show -how the common world of men dealt with, and regarded Swedenborg. These -anecdotes also in some degree manifest what a kind, affable, simple, and -honest man Swedenborg was. - -Having finished the “Arcana Cœlestia,” Swedenborg’s pen yet knew no -rest. In 1758 he published in London the five following works:—1. An -Account of the Last Judgment and the Destruction of Babylon; showing -that all the predictions in the Apocalypse are at this day fulfilled; -being a relation of things heard and seen. 2. Concerning Heaven and its -wonders, and concerning Hell, being a relation of things heard and seen. -3. On the White Horse mentioned in the Apocalypse. 4. On the Planets in -our solar system, and on those in the Heavens; with an account of their -inhabitants, and of their spirits and angels. 5. On the New Jerusalem and -its Heavenly Doctrines, as revealed from heaven. Let us now examine these -works in order. - - - - -CHAPTER XII. - - _The Last Judgment._ - - -To the early reader of Swedenborg’s writings, few of his declarations -appear stranger, at first, than his affirmation that the Last Judgment -is past, that it took place in 1757. Yet although startling at first, it -is a doctrine which, on closer acquaintance, readily comes within the -grasp of reason and common sense; and we discover that all its early -strangeness was owing to our having looked at it through the mist of -prejudice and preconceived opinion. - -The treatise on the Last Judgment, (although, as to size, only a -pamphlet,) is a most effective and masterly exposition of the nature -of the end of the church, the new heavens, and the new earth of the -Apocalypse. - -In the first place, it is shown that the day of the Last Judgment does -not mean that of the destruction of the world; for neither the visible -heaven nor the habitable earth will perish, but both will remain forever. -The reason is that the heaven of angels is formed from the human race, -all angels having lived the life of men, and none having been so created; -and as the perfection of heaven increases to eternity with the increase -of regenerate men from the world, it follows that the earth will never -cease to exist, nor men to live and be born upon it. The world is the -seminary of heaven. Heaven depends upon the world for its growth, -increase, and perfection. Heaven could not exist without worlds. - -Heaven being formed from the human race, so likewise is Hell; all devils -and satans having at one time been men on this or some other earth. “That -is not first which is spiritual, but that which is natural.” - -These doctrines, it will be seen, militate against what are called -orthodox opinions, which teach that angels were created before the world, -and that no man can go to heaven or to hell before the time of the Last -Judgment; when the souls of men having returned into their bodies, the -visible world will be burned up; the sun and moon be quenched in nature’s -night; and the stars, each surrounded with its own system of worlds, -having first fallen upon this speck of a globe, are to be wiped out of -existence. These common but crude and unscriptural ideas have afforded -the best subjects for scoffing at the Christian religion which the -skeptic could desire. For he triumphantly asks, How can so vast a heaven, -and so many stars, with sun and moon, be destroyed and dissipated? And -how can the stars fall from heaven upon the earth, when they are larger -than the earth? How can men’s bodies, eaten up by worms, consumed by -putrefaction, scattered to all winds, absorbed by vegetation, and again -incorporated into other men’s systems, be re-collected for their souls? -What is this day of Judgment? And has it not been expected for ages in -vain? Together with many other such questions, all pertinent, but to -which the church can give no rational answer. - -And yet ignorance on such subjects cannot be excused; for men might have -known from the Word that heaven and hell are from mankind, and that man -is raised up and lives immediately after death. Information on these -subjects might have been obtained from the Lord’s words to the thief -upon the cross, “Verily I say unto thee, To-day shalt thou be with me -in Paradise;” and from those which he spoke concerning the rich man and -Lazarus, that the one went to hell, and spoke with Abraham, and that the -other went to heaven; and what the Lord told the Pharisees respecting the -resurrection, that “God is not the God of the dead, but of the living.” -And then we see how inconsistent men are with themselves on these -subjects. A worthy church-member, who is a firm believer in the burning -up of the world, and the resurrection of the dead at the Last Judgment, -comes to his death-bed, and straightway all his doctrine passes into -forgetfulness; and he talks of going home to glory in heaven, and being -within a few hours of the angels. He dies; and his friends, as orthodox -as himself, think of him as happy in heaven; and yet they profess to -believe in the resurrection of his corrupt and diseased body. What -strange inconsistency is this! But it is one of the marks of error, that -it is always inconsistent with itself. - -The leading fact in Swedenborg’s doctrine of the Last Judgment, is, -that it takes place in the spiritual world, where all men congregate -after death. A judgment takes place in the world of spirits whenever a -church comes to its end; that is, when its charity, and consequently its -faith is dead, and all things that remain are mere empty forms of life. -A judgment took place at the end of the Jewish church. For proof of -this, we need only turn to the Gospel of _John_, (xii. 31,) where Jesus -said: “_Now_ is the judgment of this world: _now_ shall the prince of -this world be cast out.” We all know there was at that time no visible -judgment in the natural world. Everything went on as before; yet, we -learn from the Lord’s own lips, that a judgment was effected. - -It is a great mistake, and one which even the best of men labor under, -to suppose that the soul of man exists alone, and independent of any -influences but those that are external to him, and of which he is -conscious. We would ask, Who ever saw a grain of matter independent of -the law of gravitation,—that cause which binds it to kindred matter -with a bond as indestructible as its own existence? It is the same with -men’s souls. No man lives independent of spiritual association. Place -a man in the middle of some distant and desolate island; yet he is not -alone. Around his soul are the spirits of those who have left the world -before him, who love as he loves, and think as he thinks. The minds of -men and spirits are most closely and intimately conjoined; for in the -universe of mind, as in the universe of matter, there is no such thing as -isolation and independency. And what can be more philosophical than such -a doctrine? The laws of matter represent the laws of spirit; in every -particular there exists a perfect correspondence. As matter is everywhere -bound to matter, and compacted in firm communion, so likewise are the -minds of men to be regarded as a universe of atoms, bound together by -loves and affections. In meditating on this subject, we must remember -that spirit knows nothing of material space. - -The church had been declining from the days of the Apostles. Men had -forsaken the pure spirit of the gospel, and had sought to hide their -evils of life by doctrines and creeds formed from their own darkened -understandings. The popedom had arisen; and in the black night of the -dark ages, had established its fearful assumptions, and blasphemously -invoked the name of the Highest to sanctify its crimes. The Reformation, -the last flicker of an expiring candle, had indeed established free -thought, but it failed in its highest aims; and in the erroneous doctrine -of justification by faith alone, had deadened the consciences of men, -and extinguished all aspirations after spiritual life. Last and worst of -all, Atheism reared its horrid front, and openly manifested itself; yet -what of it was open and confessed, was as nothing to what lay concealed -even under the vestments of the church. Toward the middle of the last -century, Christendom had reached its lowest point of degradation; and -any one who is anxious to test this affirmation of Swedenborg’s, need -only turn to the history and literature of that period, and observe the -selfishness, the negation and ridicule of everything pure and spiritual, -the gross ignorance, the licentiousness and intemperance, and in fact -the reduction of humanity to its lowest and most bestial condition. He -will then understand the cry of the good, at that time, in the world of -spirits, “How long, O Lord, holy and true, dost thou not judge and avenge -our blood on them that dwell on the earth?” - -It is to be noted that from the time of the Lord’s advent, when he -effected the Judgment upon the Jewish church, there had been pouring -into the world of spirits, in countless myriads, the souls of those who -were full of evils and falsities, and who, collecting around terrestrial -humanity, lay as thick clouds between it and heaven. Forming themselves -into societies by spiritual affinities, the reformed churches were in the -middle; the Romanists around them; the Mahommedans in a still outer ring; -and the various Gentile nations constituted a vast circumference; while -beyond all, lay the appearance of a sea as a boundary. Of the states -of those associations, we have a most graphic picture in Swedenborg’s -treatise; and no where else out of the Apocalypse, do we find a more -thorough exposure of the internal atheism of the priests of Rome, their -blasphemies and subtlety. But the time of the end had come; the world -groaned to be delivered; and the eyes of Swedenborg were favored to -behold the process of the great redemption. - -The vast concourse of these spirits, formed into societies, is what -is meant in the Revelation by the first heaven and the first earth -which passed away. The manner in which these societies were dissolved, -Swedenborg describes as follows:—“Visitation was made by angels, and -admonition given, and the good were singled out and separated by the -heavenly ministers, agreeable to the Lord’s words, ‘He shall send his -angels, and they shall gather together the elect from the four winds, -from one end of heaven to the other;’ and again, ‘All nations shall be -gathered together before the Son of Man; and he shall separate them one -from another, as a shepherd divideth the sheep from the goats, and he -shall set the sheep on the right hand, and the goats on the left.’” Then -followed destruction. There were great earthquakes, and a vehement wind, -which swept all before it. Then gulfs yawned, and seas appeared, into -which the wicked threw themselves, and were drawn to their place in hell. -“Then,” says Swedenborg, “I saw angelic spirits in great numbers rising -from below, and received into heaven. They were the sheep who had been -kept and guarded by the Lord, and who are understood in the Word by the -bodies of saints which arose from their sepulchres and went into the holy -city; and by the souls of those slain for the testimony of Jesus, and who -were watching; and by those who were of the first resurrection. - -“After this, there was joy in heaven, and light in the world of spirits, -such as was not before; and the interposing clouds between heaven and -mankind being removed, a similar light also then arose on men in the -world, giving them new enlightenment.” - -Such was the Last Judgment. Its centenary draws nigh; and how fruitful -in good to mankind has been that century which is now drawing to a -close! It is unnecessary to repeat the hackneyed phrases which tell of -the progress of the world during the last hundred years. Every newspaper -speaks of it. Everybody with open eyes observes it. It has become the -universal opinion that the world is moving onwards and upwards; yet how -few understand _why_ the world is so moving. Men have yet to learn that -effects can no more take place without adequate causes in the universe -of mind than in the universe of matter. Nowhere out of Swedenborg can we -find a description of those spiritual causes which are changing society -and revolutionizing the whole world. We, who live in the dawn of the new -era, can form, even in our highest states, but a faint conception of its -coming glory. Yet we see in the wonderful movements of our age, in its -growing benevolence, in its increasing intelligence and thoughtfulness, -and in the prodigious advances that are making in every department of -science and art, so many indubitable signs that the former things have -passed away, and that the Lord is making all things new. - -Every one knows that in the Scripture, the second coming of the Lord -is described as simultaneous with the Last Judgment. We will hereafter -endeavor to prove that the Lord has indeed come, and will describe the -manner of his coming. - -The reception of the doctrine of the Last Judgment is somewhat difficult, -because the comprehension of it demands the understanding of many -principles and spiritual laws unknown to the world at large, yet most -worthy of any amount of labor requisite to master them. The remembrance -of this fact will serve as an apology for any appearance of unfounded -assumption in the outline of the doctrine we have given. - - - - -CHAPTER XIII. - - _Heaven and Hell._ - - -The treatise on Heaven and Hell is among the most charming of -Swedenborg’s writings. Its subjects possess a universal attraction; for, -what believer in the immortality of man has not, at times, longed to -penetrate the awful mysteries of the unseen world? And there is nothing -unreasonable in the desire. True it is, that, until Swedenborg came, any -but the most general knowledge of the nature of the future life had been -withdrawn from mankind since the days of primeval innocence; yet not -from anything hurtful in the knowledge itself, but simply because the -sublime facts of the future state transcended the apprehension of men -immersed in worldly loves and cares, and denying and ridiculing every -idea which was not an object of sensual perception. For this reason the -Lord said to his disciples: “I have yet many things to say unto you, -but ye can not bear them now.” (_John_ xvi. 12.) We frequently see this -inability to “bear” things spiritual and divine, manifested in our own -experience. We offer Swedenborg’s treatise, for perusal, to some man of -science, full of self-confidence, with the laws and facts of the universe -at his finger’s ends; or to some deeply-read theologian. The title page -is read,—“Heaven and its Wonders, the World of Spirits, and Hell; being -a relation of things heard and seen.” It is enough. “What nonsense! What -foolishness! The lunatic! What could _he_ know of heaven or hell? How -could he get there? The impostor! None but a fool could write such a -book!” And so on. The title page settles the whole question. Now what can -be said in reply to these railers, of whom the world is full? How can -one argue with, and combat, such inveterate prejudice? Yet these people -are professing Christians. They profess to believe there is a heaven and -a hell. But, does not their condemnation of Swedenborg betray a lurking -infidelity in their hearts? If they really possessed a living faith in -the existence of heaven and hell, it could not appear to them so utterly -preposterous that some account of their nature might in these times have -been revealed, through the abounding mercy of the Lord. - -But the world now contains many who are willing to receive, and able to -understand, the truths of the future life. The Lord, who never allows his -children to lack any good thing, has, in due season, given them, through -Swedenborg, this precious and delightful volume. Let us briefly enumerate -its important statements. - -The spiritual world divides itself into three great regions,—Heaven, the -World of Spirits, and Hell. - -Heaven is formed of all who have loved the Lord on earth by living a life -in accordance with his laws. The laws of spiritual life are known, more -or less perfectly, in all nations, even among the heathen. The lowest -of the Gentiles have some faint rays of the light of spiritual truth; -and if they live in obedience thereto, regeneration, and consequently, -heaven, is attainable by them. Yet heaven has its degrees of bliss. Good -persons of every variety of character pass into it. But the promiscuous -association of these different kinds of character would not be orderly, -and could not be blissful. By the law of spiritual gravitation, (from -which the law of natural gravitation is but a derivation, and of which it -is a type and image,) all who possess similar affections and intelligence -are drawn together, and co-ordinated in the most blissful harmony. -The infinite variety of heaven thus arranges itself, in general, into -two kingdoms; specifically into three heavens; and in particular, into -innumerable societies. The two kingdoms are respectively called celestial -and spiritual. The angels forming the celestial kingdom are characterized -by their exceeding love of the Lord and of goodness; and the angels who -form the spiritual kingdom are distinguished by their exceeding love of -their neighbor and of truth. The celestial angels are immensely wiser -than the spiritual, and their blessedness is ineffable. Specifically -there are three heavens, perfectly distinct, called the first heaven, -the second or middle heaven, and the third or highest heaven; or they -may be called external, internal, and inmost; or natural, spiritual, and -celestial. Of these three heavens the highest or third, together with -the internal of the first or lowest heaven, forms the celestial kingdom; -and the middle or second, together with the external of the first or -lowest heaven, forms the spiritual kingdom. These three heavens and -two kingdoms, arising out of the varieties of the human mind, are not -arbitrary distinctions. The external, first, or natural heaven, is formed -of those who, from a principle of obedience and duty, live in accordance -with the Divine will. The second, spiritual, or middle heaven, is formed -of such as love truth, delight in things intellectual, and at the same -time are in disinterested love to the neighbor. The inmost, third, or -celestial heaven, is formed of those who, full of love to the Lord, are -in innocence. These celestial angels, gifted with the highest wisdom -and peace, yet full of humility, indefinitely exceed all beneath them -in beauty and wisdom. The existence and order of the three heavens was -represented by the courts of the Jewish temple. The celebrated Oberlin, -a diligent reader of Swedenborg, had a plan of the courts of the temple -hung upon the walls of his church, by which he taught his hearers, that, -according to their humility, piety, fidelity, and love of being useful -to each other, would be their elevation in the Lord’s kingdom, either -to the first, second, or third heaven. We think that no one, in whom -reign the heavenly principles of “love” to the Lord and the neighbor; -“joy” in duty under all circumstances; “peace” in every change of state; -“long-suffering” under all provocations; “gentleness” of behaviour; -“goodness” of disposition, ever manifesting itself in good actions; -“faith” or truth, believed, loved, and thence trusted in; “meekness” -in doing and in suffering; “temperance” both in external and internal -delights, Gal. v. 22, would be an unwilling inhabitant of such a heaven -as Swedenborg describes. Is not this at least presumptive evidence that -he has spoken truly? - -The three heavens are further subdivided into innumerable societies, -some smaller, and some larger; some consisting of myriads of angels, -and some of hundreds. Their association into societies, is a result of -similarity of character, which similarity is imaged in their faces; and a -general likeness of countenance is observed among the angels who form one -society. All who are in similar love know each other, just as men in the -world know their kindred, relations, and friends; and thus, as it were, -spontaneously associated, they feel at home and in freedom, and thence -in the full delight of their life. From this it also follows that angels -who differ much are far apart; and few depart out of their own society -into another, because to go out from their own society is like going out -of themselves, or out of their own life, and passing into another which -is not so agreeable. Nevertheless all the societies of heaven are bound -together in one perfect form, which is strictly human. - -All angels are in the human form, and are just such men and women as they -were on earth, except that they have rejected the material body. That -we should have to write and enforce such truisms—for such they must -appear to a mind really rational,—is owing to the strange and ridiculous -fancies that are commonly entertained on this subject. We often hear the -departed talked of as shades, and thought of as minds without forms, or -mere thinking principles composed of some sort of ethereal vapor; and -when artists draw them, we see perhaps an exquisitely beautiful human -form, but disfigured with large feathery wings, which, having no adequate -muscles, would have no power of motion. None of these vague, shadowy, -and erroneous ideas do we find in the Bible. The angels seen by Abraham, -Lot, Manoah, the prophets, and the Lord’s disciples, were all seen as -men, and talked with as men. Our author writes thus explicitly on this -subject. “The angelic form is in every respect human; angels have faces, -eyes, ears, breasts, arms, hands, and feet; they see, hear, and converse -with each other; and, in a word, no external attribute of man is wanting, -except the natural body.” - -And now comes a doctrine which on a first view may appear very mystical, -and yet when pondered over, and understood, commends itself to our belief -by a thousand irresistible evidences drawn from analogy, and confirmed -by right reason. It is, that every society of heaven is in the human -form; and that the universal heaven, viewed collectively, is also in the -human form; and is called by Swedenborg the Grand or Greatest [Maximus] -Man. Wilkinson well expresses this sublime truth. “Heaven,” he says, “is -supremely human—nay more, it is one man. As the members of the body make -one person, so before God, all good men make one humanity: every society -of the angels is a heavenly man in a lesser form, and every angel in a -least. The reason is, that God himself, (the Lord Jesus Christ,) is a -Divine Man, and He shapes His heaven into His own image and likeness, -even as He made Adam. The oneness of heaven comes from God’s unity: -its manhood from His humanity. Heaven has, therefore, all the members, -organs, and viscera of a man; its angel inhabitants, every one, are in -some province of the Grand Man. Indefinite myriads of us go to a fibre -of its humanity. Some are in the province of the brain; some in that -of the lungs; some in that of the heart; some in that of the belly; -some are in the legs and arms; and all, wherever humanized, that is to -say, located in humanity, perform spiritually the offices of that part -of the body whereto they correspond. They all work together, however -spaced apparently, just as the parts of a single man. Their space is but -their palpable liberty, and they touch the human atoms, more closely, -by offices which unite them in God, than the contiguous fibres of our -flesh.” Every society of heaven also increases in number daily, and as it -increases, it becomes more perfect; and from its perfection the universal -heaven becomes more perfect, because heaven is composed of societies. -Since increasing numbers make heaven more perfect, it is evident how -much _they_ are deceived who believe that heaven will be closed when -it becomes full. On the contrary, heaven will never be closed, for the -greater its fullness, the greater its perfection; and therefore the -angels desire nothing more earnestly than to receive new comers. - -This part of our subject would require considerable expansion to make it -intelligible to minds that have never meditated on these high themes, and -whose theological education has perverted all perception of the truth on -these matters. The subject is enticing, but our limits command restraint. - -It was a remark of a profane wit and epicure that “as to heaven, he had -no great longing, as he could not see what great pleasure there could -be in sitting on a cloud and singing psalms to eternity.” We have in -this expression a thought which we know to be common to many minds, but -respect for the externals of religion forbids its expression. The general -belief respecting the nature of life in heaven, is so vague, and contains -so much of clouds and psalm-singing, that it is not to be wondered at -that some free and daring spirits should openly avow their preference for -the more substantial realities of this life. And is it not a pity that -the divine glories and delights of the heavenly life should become so -veiled in mystery as to lose their attraction, and cease to be desirable? -With the exception of the church’s ignorance of the humanity, unity, and -divinity of its Saviour and Lord, no surer evidence could be adduced -of its consummation, than its inability to answer the simplest child’s -questions as to the nature of life in heaven. Let us be thankful that -man’s utmost wants, in this respect, are satisfied in the writings of -that New Church which the Lord is now raising up, and of which Swedenborg -was the divinely-appointed herald. - -The sun of heaven is the Lord. The light of heaven is the divine truth, -and its heat the divine love; both proceeding from the Lord as a sun. The -sun of this world is not seen in heaven. Nature commences from the sun -of this world, and everything which is produced from it, and subsists by -it, is called natural; but the spiritual world in which heaven is, is -above nature, and entirely distinct from it, although it is ever to be -remembered that nature is a derivation from spirit, and communicates with -spirit by correspondences. We shall have more to say on this conjunction -yet perfect separation, between nature and spirit, when we come to speak -of the doctrine of degrees. - -The sun of heaven, or the divine sphere of glory surrounding the Lord, -the “light which no man can approach unto,” 1 Tim. vi. 6, appears -variously to the angels of heaven according to their states of love and -intelligence. To the angels of the third heaven, the sun appears fiery -and flaming; to the angels of the second heaven, white and brilliant; -while to those of the first heaven its light is more subdued and veiled -with clouds, yet at intervals bursting forth and pouring his glorious -radiance upon them. Although the Lord is thus seen by the angels as a sun -above them, yet at times He appears in their midst, in an angelic form, -and with a resplendent countenance. What tongue can describe the rapt -adoration and ineffable joy which must thrill angelic bosoms on these -occasions! - -Heaven has its times and its seasons, but they are not like those of -earth. In heaven there is no winter and no night. The times and seasons -of heaven are consequences of the variations of the states of angelic -minds. While to all appearance they are objective as on earth, they are -in reality strictly subjective. The external changes of light and heat -correspond to the internal changes of love and wisdom in the angelic -mind. Now as the angels are sometimes in a state of intense love, and -sometimes in a state of love not so intense, morning, noon, evening, -and twilight, exist in heaven as the external emblems of these changes. -Without such changes life would lose its zest. Eternal uniformity would -be eternal dullness. - -Since angels are men, and live together in society like men on earth, -therefore they have garments, houses, and other things similar to those -which exist on earth, but of course infinitely more beautiful and -perfect. The garments of the angels correspond to their intelligence. -The garments of some glitter as with flame, and those of others are -resplendent as with light; others are of various colors, and some white -and opaque. The angels of the inmost heaven are naked because they are in -innocence, and nakedness corresponds to innocence. It is because garments -represent states of wisdom that they are so much spoken of in the Word, -in relation to the church and good men. Thus in Isaiah liii. 1, “Awake, -put on strength, O Zion; put on thy _beautiful garments_, O Jerusalem.” -And in Ezekiel xv. 10, the Lord says of his church: “I girded thee about -with fine linen, and covered thee with silk.” And in the Apocalypse iii. -4, 5, it is said: “They who have not defiled their _garments_, shall walk -with Me in _white_, for they are worthy. He that overcometh, the same -shall be clothed in _white raiment_.” What a depth of meaning appears in -these passages when we remember the spiritual signification of garments! - -“The garments of the angels,” writes Swedenborg, “do not merely appear to -be garments, but they really are garments; for they not only see them, -but feel them, and have different ones, which they take off and put on, -laying aside those which are not in use, and resuming them when they come -into use again. That they are clothed with a variety of garments, I have -witnessed a thousand times; and when I inquired whence they obtained -them, they told me ‘from the Lord,’ and that they receive them as gifts, -and that they are sometimes clothed without knowing how. They also said -that their garments are changed according to the changes of their state.” - -Since there are societies in heaven, and the angels live as men, it -follows that they have habitations, various, like all else in heaven, -according to the degree of love and wisdom in which they are principled. -No words are like Swedenborg’s own on this subject. “Whenever I have -conversed with the angels mouth to mouth, I have been present with -them in their habitations, which are exactly like the habitations on -earth called houses, but more beautiful. They contain chambers, parlors -[conclavia], and bed-chambers, in great numbers; courts also, and around -them gardens, shrubberies, and fields. Where the angels are consociated -their habitations are contiguous, or near to each other, and arranged in -the form of a city, with streets, ways, and squares, exactly like the -cities on our earth. - -“I have seen palaces in heaven, magnificent beyond description. Their -upper parts were refulgent as if they were pure gold, and their lower -parts as if they were precious stones: some were more splendid than -others, and the splendor without was equaled by the magnificence within. -The apartments were ornamented with decorations which neither language -nor science can adequately describe. On the south were paradises, in -which all things were similarly resplendent; for in some places the -leaves of the trees were like silver, and the fruits like gold, while -the colors of the flowers which were arranged in beds, appeared like -rainbows; at the boundaries appeared other palaces, which terminated the -view. Such is the architecture of heaven that one might say it is the -very art itself; nor is this to be wondered at, because the art itself -is from heaven. The angels said that such things, and innumerable others -still more perfect, are presented before their eyes by the Lord, but that -nevertheless they delight their minds more than their eyes, because in -everything they see correspondences of things divine. - -“The angels who constitute the Lord’s celestial kingdom, dwell for the -most part in elevated places, or mountains; those who form the spiritual -kingdom, on hills; but those who are in the lowest parts of heaven, in -places which appear as rocks. There are also angels who do not live -consociated, but separate. These dwell in the midst of heaven, and are -the best of the angels. - -“The houses in which the angels dwell, are not constructed by hand, like -houses in the world, but are given them freely by the Lord, according to -their reception of good and truth. All things whatsoever which the angels -possess, they hold as gifts from the Lord; and they are supplied with -everything they need.” - -We thus learn that in heaven there are not external, physical, or mental -occupations to support bodily wants, as in this world. - -It was said above that the angels have not wings, as is commonly -supposed. Their power of progression far exceeds anything that wings -could supply. They have no idea of space, such as we have in the world. -All who are of like disposition spontaneously associate together in the -spiritual world. It thus follows that those are near each other who are -in a similar state, and distant who are in a dissimilar state; and that -what appears to be space in heaven is merely an external appearance, -representative of internal differences of mind. From this cause alone the -heavens are distinct from each other, and each society of heaven, and -every individual in each society. Hence also the hells are altogether -separated from the heavens. - -From the same cause, any one in the spiritual world appears to be -present if another intensely desires his presence; for from that desire -he sees him in thought, and puts himself in his state. Again one person -is removed from another in proportion as he holds him in aversion; for -all aversion is from contrariety of the affections and disagreement of -the thoughts; therefore many who appear together in one place in the -spiritual world, so long as they agree, separate as soon as they disagree. - -Further: when any one goes from one place to another, whether it be in -his own city, in the courts, or the gardens, or to others out of his own -city, he arrives sooner when he has a strong desire to be there, and -later when his desire is less strong; the way itself being lengthened or -shortened according to his desire of arrival. Hence again it is evident -that distances, and consequently spaces, exist with the angels altogether -according to the state of their minds. - -These principles settle that often asked question, “Shall we know each -other in the future life?” We shall, if we are in the same state as -to love and truth; but if in different states, we shall not, but shall -be separate; and, moreover, we shall have no desire for acquaintance. -The only friendships in heaven are those formed on the ground of -similarity of character. If this similarity does not exist,—with the -exception perhaps of a short meeting in the world of spirits—death is an -everlasting, though in such case not a mournful, farewell. - -There are governments in heaven, various according to the varied classes -of mind which compose the heavenly societies. The government of mutual -love is the only government which exists in heaven. Governors in heaven -are distinguished by love and wisdom more than others, and by willing -well to all from love; and knowing, from their superior wisdom, how -to realize the good they purpose. They do not domineer, and command -imperiously, but minister and serve: not making themselves greater than -others, but less; for they put their own good last, and the good of their -society first: nevertheless they enjoy honor and glory; for they dwell -in the midst of their society, in a more elevated situation than others, -and inhabit magnificent palaces; but they accept glory and honor, not for -the sake of themselves, but for the sake of obedience; for all in heaven -know that they enjoy honor and glory from the Lord, and that, therefore -they ought to be obeyed. These are the things which are meant by the -Lord’s words to his disciples: “Whosoever will be chief among you, let -him be your servant; even as the Son of Man came not to be ministered -unto, but to minister.” Matthew xx. 27, 28. “He that is greatest among -you, let him be as the younger: and he that is chief, as he that doth -serve.” Luke xxii. 26. A similar government prevails also in every house -in heaven; for in every house there is a master, and there are servants, -the master loving the servants, and the servants loving the master, so -that they serve each other from love. The master teaches the servants how -they ought to live, and directs what they ought to do, while the servants -obey, and perform their duties. - -Divine worship performed in heaven, is much the same in externals, as -on earth. In the heavens, as on earth, there are doctrines, preachings, -and temples. As the angels have houses and palaces, so also they have -temples in which preaching is performed. Such things exist in heaven -because the angels are continually perfecting in wisdom and love. But -real divine worship in the heavens does not consist, any more than on -earth, in frequenting temples, and hearing sermons, but in a life of love -and usefulness; sermons and prayers being only means whereby the mind is -enlightened to perform its various duties. “To work is to pray,” is a -heavenly precept which we should all do well to engrave upon our hearts. - -The sermons of heaven are fraught with such wisdom that nothing of the -kind in the world can be compared with them. They are all drawn from the -Word. The same Bible that we read here, the angels read in heaven; but to -them it is a very different book from what it is to us. Where we read and -think of earthly and material things, they read and think of spiritual -and divine things. To them its spiritual and celestial senses are as open -as the natural sense is to us. From the Word they derive their highest -wisdom; and through continual converse with it, they grow wiser and wiser -day by day. The Word is the wisdom of the Lord, and eternity can not -exhaust it. - -All infants go to heaven, whether born within the church or out of it; -whether of pious parents or wicked ones. When infants die, they are still -infants in the other life. They are not angels, but become angels. Every -one, on his decease, is in a similar state of life to that in which he -was in the world; an infant in the state of infancy, a boy in a state -of boyhood, and a youth, a man, or an old man, in the state of youth, of -manhood, or of age; but the state of every one is afterwards changed. As -soon as infants are raised from the dead, which takes place immediately -after decease, they are carried up into heaven, and delivered to the care -of angels of the female sex, who in the life of the body loved infants -tenderly, and at the same time loved God. By these good angels, they -are educated and brought up until they attain a suitable age, when they -are transferred to other teachers. They grow up and become young men -and women; are instructed in wisdom, and trained in the duties of the -heavenly life: and when their character is fully developed, they become -settled in some society, either of the celestial or spiritual kingdom, in -agreement with their inherited genius or disposition. What a delightful -faith is this! Do not its beauty and rationality prove its truthfulness? - -Many persons imagine that infants are forever infants in heaven, and that -there is indeed something infantile about all angels. This idea probably -arises from the pictures which are frequently seen, in which angels -are drawn as infants. But this is a great mistake. Children in heaven -grow up into young men and women, and the aged return to the freshness -of early manhood. They who are in heaven are continually advancing to -the spring-time of life, and the more thousands of years they live, the -more delightful and happy is the spring to which they attain; and this -progression goes on to eternity. Good women who have died old and worn -out with age, after a succession of years come more and more into the -flower of youth, and into a beauty which exceeds all the conceptions of -beauty which can be formed from what the eye has seen. In a word, _to -grow old in heaven is to grow young_. It is worthy of note, that the -human form of every man after death, is beautiful in proportion as his -love and practice of divine truths is interior. The angels of the inmost -heaven are consequently the most beautiful, because their love of truth -is the deepest, and their lives are the most perfect. “I have seen,” -says Swedenborg, “the faces of angels of the third heaven, which were so -beautiful, that no painter, with the utmost power of art, could depict -even a thousandth part of their light and life; but the faces of the -angels of the lowest heaven may, in some measure, be adequately depicted.” - -It is believed by many in the world that heaven is a place of idleness, -full of refined sensual delights, of pleasant sights and harmonious -sounds; in short, some such place as a laborious tradesman, struggling -for a fortune, fancies he shall enjoy when his gains shall have enabled -him to “_retire_.” But this is a great mistake. Man’s nature remains -the same in heaven as on earth; and who has not felt that his happiest -moments are not those of mere pleasure and idleness, but those in which -he was rendering himself most eminently useful? Happiness is as little -consonant with idleness in heaven as on earth. Jesus himself said: -“My Father worketh hitherto, and I work.” John v. 17. The angels are -employed. All the delights of heaven are conjoined with uses, and are -inherent in them. In proportion to an angel’s usefulness, is his bliss. -Some spirits, we read, conceived the opinion that heavenly happiness -consisted in a life of ease, and in being served by others; but they were -told that happiness by no means consists in mere rest from employment, -because every one would then desire to take away the happiness of others -to promote his own; and since all would have the same desire, none would -be happy; that such a life would not be active but indolent, and that -indolence makes life torpid; and that without activity there can be no -happiness, and that _cessation from employment is only for the sake of -recreation_, that a man _may return_, with new vigor, to the _activity_ -of his life. They who entertained the idea that heavenly joy consists in -a life of indolence, and sucking in eternal delight without employment, -were allowed some experience of such a life; and they perceived that it -is most sorrowful, and that all joy being destroyed, they would after a -time loathe and nauseate it. - -Some spirits who believed that heavenly joy consists solely in praising -and celebrating God, were instructed that to praise and celebrate God -is not properly an active life; and that God has no need of praise and -celebration. The Lord’s will is that all should perform uses; and the -angels testify that in the performance of good works is the highest -freedom, conjoined with ineffable delights. - -From all this it follows that heaven is full of employments, in -comparison with which those of the world are few. There are societies -whose occupation consists in taking care of infants; other societies, -whose employment is to instruct and educate them as they grow up; others -which in like manner instruct and educate the young; others which -instruct the simply good from the Christian world, and lead them in the -ways of heaven; others which perform the same office to Gentile nations; -others which defend novitiate spirits, or those who are newly arrived -from the world, from the infestations of evil spirits; some also are -attendant on those who are preparing in the world of spirits for heaven; -and some are present with those who are in hell, to restrain them from -tormenting each other beyond limit: there are also others who attend -those who are being raised from the dead. In general, angels of every -society are sent to men, that they may guard them, and withdraw them -from evil affections and consequent evil thoughts, and inspire them with -good affections, so far as they are willing to receive them. All these -employments are performed by the Lord through their instrumentality; -and hence it is that by _angels_ in the Word, in its internal sense, are -not meant _angels_, but something of the Lord; and for the same reason, -_angels_ in the Word are called _gods_. - -These employments of the angels are their general employments, but every -one has his own particular duty; for every general use is composed -of innumerable others, which are called mediate, ministering, and -subservient uses. But in heaven there are so many offices that it is -impossible to enumerate them on account of their multitude. All angels -feel delight in their employment derived from the love of use, and none -from the love of self or of gain; nor is any one influenced by the love -of gain for the sake of his maintenance, because all the necessaries of -life are freely given them; their habitations, their clothes, their food. - -It is De Quincey, we think, who accuses Swedenborg of sensualizing -heaven, and reducing its sublime glories to the common order of things -in this world. The assertion could only have been made through want of -personal acquaintance with the writings of Swedenborg. No one can use -the words, Isaiah lxiv. 4, quoted by the Apostle, 1 Cor. ii. 9: “Eye -hath not seen, nor ear heard, neither have entered into the heart of -man, the things which God hath prepared for them that love him,” with -more fervor and truth than the New Church preacher. Everywhere we are -told by Swedenborg, that the joys and delights of heaven transcend the -highest power of language to express; everywhere we are told that our -highest ideas formed from natural things, fall indefinitely short of the -common realities of the heavenly life. Yet we also learn that the common -humanities and pleasures of this life are not lost in the next; and that -as men and women we carry with us to our eternal home every faculty -of thought and affection which we possess here. In this most rational -doctrine there is gain every way. In thinking of heaven we know we can -never overrate its bliss, think as we will; and yet with this idea is -associated nothing of dreamy vagueness. We feel that as we live well we -are but walking onwards to a pleasant home, in which all that is truest -and best in this life will go with us. What stronger incentive can a man -have to a pure and religious life than this divine faith. Entertaining -it, with what feeling may he, at the close of life, utter the poet’s -words,— - - “Draw near, sweet death; - Come raise me into life!” - -The condition of admission into heaven is the possession of a soul -whose existence is a continual fulfillment of those two commandments -on which the Lord says, “hang all the law and the prophets”—love to -God, and love to man. To enter heaven, we must habitually place self -last, and our neighbor first; and unless we can do this, we can never -know eternal bliss. Now we are born into this world selfish; and hence -it is truly said we are hereditarily depraved. It is the Divine will -to take all to heaven. To do this, it is necessary that we should be -divested of our corrupt hereditary nature; as the Lord said to Nicodemus: -“Verily, verily, I say unto thee, except a man be born again, he cannot -see the kingdom of God.” This regeneration of mind, this change from a -supreme love of self, to a supreme love of God and our neighbor, is, of -necessity, a gradual work. It is not accomplished in a day, nor in a -month, nor in a year. Like all Divine works, it proceeds gradually, step -by step; “first the blade, then the ear, after that the full corn in the -ear.” The regeneration of man is a Divine work, and as the Divine end in -the creation of man was the formation of heaven out of the human race, -the Lord’s providence is unceasingly exerted to draw man out of evil, -by all means consonant with the maintenance of the inalienable freedom -of his will. It thus follows that the Lord, in all his dealings with -man, has respect solely to his eternal state, and amid all the apparent -accidents and vicissitudes of life, he is present, bending them and -making them all conduce to man’s everlasting peace. Life in this world, -its cares, trials, pleasures, comforts, friendships, sympathies, and -affections, form the divinely-appointed regenerative process; and those -who will only believe this great truth, and submit to the Divine leading, -will encounter nothing in life but what is good for them; and existence -here, however bitter and painful at times, will resolve itself into a -series of lessons devised by infinite wisdom to uproot all latent and -known evils, transforming the patient sufferer into a true child of God. -The Lord permits one man to be rich, powerful, and famous, and another -to be afflicted with disease and perplexed with poverty; one to have a -settled and calm peace of mind, while another is tried and tormented -with doubts and anxieties; nor for any ultimate purpose on earth, but -solely as a means of spiritual regeneration,—as a means of making man -happy in the eternal life to come. All man’s states are under the minute -guardianship of the Lord; and each day comes round with its circle of -pleasant and unpleasant occurrences, often, apparently, the result of -accident and chance, but in truth all provided of the Divine Providence -for the eradication of evil, and the growth and nurture of goodness. -There is no trial encountered, no circumstance met, or cross endured, but -has its eternal issue; and man’s conduct in relation to it is looked upon -by the Lord with a love and interest infinitely transcending our highest -conception. All has been foreseen; and these daily recurring tasks are -appointed by that wisdom which guides the stars in their courses, and -by that love which requires eternity to satisfy the ardor with which it -would bless. With what dignity does such a faith clothe existence! What -earnestness and celestial patience must it infuse into life! - -From all that has now been said, it will be very evident that heaven -is not a gift of immediate Divine mercy, to be obtained by a verbal -confession of faith at the hour of death. If man could be saved by -immediate mercy, all would be saved; even the inhabitants of hell, -and hell itself would not exist; because the Lord is Mercy itself, -Love itself, and Good itself, and wills the salvation of all, and the -damnation of no one. But man’s spirit is substantial; and if formed to -evil, to change it would be equivalent to annihilation. “The angels -declare that it were easier to change a bat into a dove, or an owl into -a bird of paradise, than to change an infernal spirit into an angel of -heaven.” “Ample experience,” writes Swedenborg, “enables me to testify -that it is impossible to implant the life of heaven in those who have -led an opposite life in the world. There were some who believed that -they should easily receive divine truths after death, when they heard -them from the angels; and that they would believe them then, amend their -lives, and be received into heaven; and the experiment was made on great -numbers of them, in order that they might be convinced that repentance -is not possible after death. Some understood the truths they heard, and -seemed to receive them; but as soon as they returned to the life of their -love, they rejected them, and even argued against them. Some rejected -them instantly, from entire unwillingness to hear them; but others were -desirous that _the life of the love they had contracted in the world, -might be taken away from them; and that angelic life, the life of heaven, -might be infused in its place_. This was permitted; but when the life of -their love was taken away, they lay as if dead, and deprived of all their -faculties. From this it was manifest that no one’s life can possibly be -changed after death, that evil life can not be changed into good life, -nor the life of an infernal into that of an angel; because every spirit -is from head to foot of the same quality as his love, and therefore of -the same quality as his life; and consequently to transmute his life into -its opposite is to destroy him altogether.” All this goes to confirm the -Lord’s declaration before quoted, “Except a man be born again, he can not -see the kingdom of God.” On no other terms can heavenly bliss be gained. - -We now come to speak of the World of Spirits, which Swedenborg thus -defines: “The world of spirits is neither heaven nor hell, but an -intermediate place or state between both, into which man enters -immediately after death; and then after a certain period, the duration of -which is determined by the quality of his life in the world, he is either -elevated into heaven, or cast into hell. - -“The spirits in the world of spirits are immensely numerous, because -that world is the general assembly of all immediately after their -resurrection, and all are examined there and prepared for their final -abode; but the length of their sojourn in that world is not in all cases -the same. Some only enter it, and are immediately taken up into heaven, -or cast down into hell; some remain there a few weeks, and others several -years, but none (since the Last Judgment,) more than thirty years.” - -A belief in the existence of an intermediate state has been entertained -in all times and churches, except among Protestants, who, in their -anxiety to divest themselves of every remnant of Popery, rejected the -doctrine entirely, through aversion to the follies of Purgatory. A -return to the truth is however slowly taking place; not a few Protestant -divines having expressed their faith in the existence of Hades, or the -intermediate state alluded to in the literal sense of Scripture. But the -world of spirits is not to be thought of as a revived idea of Purgatory. -The soul of no man is changed in the world of spirits. “As the tree falls -so it lies.” The discipline of this life is perfected at death, and its -opportunities never return. The world of spirits is a place where the -externals of man are brought into correspondence with his internals; for -no one, either in heaven or in hell, is allowed to have a divided mind, -understanding one thing and willing another. What any one wills, he must -understand, and what he understands he must will; therefore he who wills -good in heaven, must understand truth; and he who wills evil in hell, -must understand falsities. On this account also, falses are removed from -the good in the world of spirits, and there are given them truths which -agree and harmonize with their good; but truths are removed from the -evil, and they take to themselves falses which agree and harmonize with -their evil. Let us explain this subject further. - -We suppose the generality of our readers will admit that countless -thousands of good men and women among the Mahommedans, Chinese, Hindoos, -and all the heathen nations, who live according to the measure of their -light, are saved and taken to heaven. But it is very evident that they -can not go to heaven carrying with them false notions on religious -subjects, and knowing nothing of that good Lord into whose kingdom they -are about to pass. They must be instructed. They must have errors removed -from their minds, and truths implanted in their stead. Time is required -to effect these changes, and the world of spirits is the school in which -the process is accomplished. Instruction in truth is readily received by -the simply good; and after being enlightened and purified from falsity, -they are led to their eternal homes among the blessed—to those of a -disposition and order of mind like themselves. - -Then, again, among Christians, there are many who die with slight -failings pertaining to them, with infirmities of temper, with bad habits -of one kind and another; yet who are really sound-hearted and good men. -Their lot can not be hell; yet with these flaws in their character, their -presence in heaven could not be pleasant, because their state of mind -is at variance with the perfect order and peace of heaven. Such, then, -remain in the world of spirits, passing through trials, and temptations, -and sufferings, until they reject all that is disorderly and impure. The -processes by which this removal of external evils is accomplished, are -frequently extremely painful, and extend over many years. Their removal -might with less difficulty have been accomplished in the present life. -The Lord warns us of this in these words: “Agree with thine adversary -quickly, while thou art in the way with him; lest at any time the -adversary deliver thee to the judge, and the judge deliver thee to the -officer, and thou be cast into prison. Verily I say unto thee, Thou shalt -by no means come out thence till thou hast paid the uttermost farthing.” -Matthew v. 25, 26. Our adversary is the truth. Truth is ever an adversary -to the evil. Elijah the prophet represented the Divine Truth. When he -approached the wicked Ahab, Ahab cried: “Hast thou found me, O mine -enemy?” “In the way with him” is in the present life; and the “prison” -is the world of spirits, often so called in the Word, out of which we -shall not be delivered until entirely divested of selfish affections, -and false principles of thought. How practical, thus viewed, becomes our -Lord’s advice! But without a knowledge of the world of spirits, and the -spiritual sense of Scripture, it is quite mystical and unintelligible. - -There are many in the Christian world who have confirmed their minds in -false ideas on many religious doctrines. With such erroneous ideas they -can not enter heaven, where truth alone prevails. They therefore remain -in the world of spirits until, through instruction, they see and reject -the false persuasions they had contracted on earth. In some cases, where -false doctrine has been deeply reasoned upon, and ground, as it were, -into the mind, the process of its removal and rejection is attended with -deep and prolonged suffering. - -As the good reject all false ideas in the world of spirits, so the evil -cast off all true ones. It may be asked, Why? Why should bad be made -worse? Bad is not made worse. It is for the peace of the evil themselves -that they should be divested of all truth. The presence of truth with -the wicked only adds to their torment by the continual protest it makes -against their sin. It is also well that the evil lose all truth, for the -sake of the good, whom they might trouble and disturb through the power -that truth would afford them to assume an angelic appearance; to become -wolves in sheep’s clothing; or as Paul states it, “Satan transforming -himself into an angel of light.” Hypocrites, who have used truth to -subserve their own selfish ends, remain longer than others in the world -of spirits, and endure much suffering ere they allow their means of -subtlety and mischief to depart from them. The process of divesting the -evil of the truths they possess, is described by the Lord in these words: -“Take heed, therefore, how ye hear: for whosoever hath, to him shall be -given; and whosoever hath not, from him shall be taken even that which he -seemeth to have.” Luke viii. 18. What is heard is truth. The good alone -have truth, for their goodness loves truth, and cherishes it. Truth thus -loved, multiplies; therefore it is said, “more shall be given.” The bad -may have truth in their memory, may use it for selfish purposes, and talk -much about it; nevertheless it is not theirs. Their internal evil hates -it. “Every one that doeth evil hateth the light;” and in the future life -the truth which he seemed to have, is taken from him. How just, and at -the same time how merciful, is this judgment! - -Hell is the congregation of all evil spirits. As there are many heavens, -so likewise there are many hells. As the inhabitants of heaven are -arranged from similarity of goodness and truth, so the inhabitants of -hell are arranged from similarity of evil and falsity. The hells are -arranged so distinctly according to the differences of evil, that nothing -more orderly and distinct can be conceived. The Lord, speaking through -David, says: Psalm lxxxvi. 13: “Thou hast delivered my soul from the -_lowest hell_.” Thus from Scripture we derive a direct proof, if proof -were wanted, of the gradations of evil. There are several other texts to -the same effect. - -The scenery of hell, like that of heaven, is in perfect correspondence -with the states of those there. It is an outbirth from the minds of its -inhabitants; and as _they_ are deformed and full of every pollution, so -their scenery is full of horrors and things abominable. “In hell there is -no sun, but the inhabitants roam in darkness corresponding to themselves, -for they are darkness: their light is artificial, as of coal fires, -meteors, ignes fatui, and the lights of night. They inhabit scenery of -which they are the souls, as bogs, fens, tangled forests, caverns, dreary -deserts, charred and ruined cities. In the milder hells, there appear, as -it were, rude cottages, which are in some cases contiguous, and resemble -the streets and lanes of a city. Within the houses infernal spirits -are engaged in continual quarrels, enmities, blows, and violences, -while the streets and lanes are full of robberies and depredations. The -inhabitants are at continual war, hating and tormenting one another, -and the cruelties they practice are indescribable.” “It is impossible -to give a description of the horrible forms of the spirits of hell. No -two are alike, although there is a general likeness in those who are in -the same evil. They are forms of contempt of others, of menace against -those who do not pay them respect, of hatreds of various kinds, and of -revenge; and in these forms, outrage and cruelty are transparent from -within; but when others commend, venerate, and worship them, their faces -are drawn up, and have an appearance of gladness arising from delight. -Some of their faces are direful and void of life, like corpses; some are -black, and others fiery, like torches; others are disfigured by pimples, -warts, and ulcers; and frequently no face appears, but instead of a face -something hairy and bony, and sometimes nothing but teeth. Their bodies -are monstrous, and their speech is the speech of anger, of hatred, of -revenge; for every one speaks from his own false, and the tone of his -voice is from his own evil. In a word they are all images of their own -hell.” - -“And does Swedenborg relate such horrors?” some may ask. For facts, -we answer, Swedenborg is not to blame. Like the Israelites of old, we -would fain have our prophets “speak unto us smooth things.” Let us rid -ourselves of all morbid delicacy, and seek to know the truth. We should -all do well to peruse with patience those pages wherein our author -narrates the horrors of hell, so that we may see, shun, and detest the -evils which make hell. It is well that every man should know whither his -lust, his pride, his avarice, or anger, is leading him. If he shudder, it -is for his eternal good. - -The universal hell, like heaven, is as one man,—not of beauty, as heaven, -but a hideous monster. In its collective capacity, it is the Devil and -Satan; the Devil is the name of its evil, and Satan is the name of its -falsity. There is no individual evil spirit ruling hell, and bearing -either of those names. An enlightened view of Scripture confirms this -doctrine in every point, and rids us of the innumerable absurdities which -the commonly received theory in regard to the Devil involves. There is no -spirit in hell who was not once a man on earth. There is no spirit in -hell who was ever an angel in heaven. The Lord himself rules the hells, -and by all means possible restrains their violence and mitigates their -suffering. - -Some people believe that God turns away his face from man, rejects him, -and casts him into hell, and that he is angry with him on account of his -evils; and others go still further, and affirm that God punishes man, and -brings evil upon him. They also confirm this opinion from the literal -sense of the Word, in which expressions occur that appear to sustain it. -But these opinions are formed through ignorance of the real sense of -these passages, and from a blind neglect of others, the literal sense of -which teaches that God is goodness and mercy itself, and that fury is -not in him. Isaiah xxvii. 4. True doctrine declares that the Lord never -turns away his face from man, never rejects him, never casts any one into -hell, and is never angry. The Lord is continually withdrawing man from -evil and leading him to good; but man’s freedom is never taken away. If -man _will love_ evil and _will do_ perversely, the Lord does not prevent. -That man should go to hell is at variance with the Divine design; but to -infringe man’s freedom would be to destroy his life and take from him all -that is human, reducing him to the level of a machine or a brute. Those -who are in hell, cast themselves down thither, and keep themselves where -they are. “This is,” as Wilkinson says, “he last dogma of free will,—that -of a finite being perpetuating for ever his own evil, standing fast to -selfishness without end, excluding Omnipotence in all its dispensations, -and making the ‘will not’ into an everlasting ‘cannot,’ to maintain -itself out of heaven, and contrary to heaven.” - -This is a very brief abstract of the leading ideas in Swedenborg’s -wondrous treatise on Heaven and Hell. We are well aware how far short it -falls of doing full justice to the work. Let us hope that what has been -said may induce some to make a personal acquaintance with it; and then -they will understand the difficulties we labor under in condensing within -a few pages its multitudinous facts and closely linked logic. - -It remains only to add, that the treatise on Heaven and Hell has been -translated into English, French, and German. The English editions have -been many, and in some cases large. The latest may be accepted as a sign -of the times, being in the form of an eighteen-penny volume, a second -edition of which has been called for. We lay no claim to the gift of -prophecy, but we feel certain that the time is coming when Swedenborg’s -“Heaven and Hell” will be the most popular and extensively read of -religious books. - - - - -CHAPTER XIV. - - _The White Horse—The Earths in the Universe—The New Jerusalem - and its Heavenly Doctrine._ - - -1. The treatise on the White Horse mentioned in the Apocalypse, forms a -tract of about twenty pages. It is an exposition of the spiritual sense -of Revelation xix. 11-16. It is shown that by the heavens being opened, -the White Horse, and its rider, are represented the Lord and his Word, -and the quality of those to whom the internal truth of the Word is -revealed. The particulars of the text are all gone into and expounded, -and copious references made to the Arcana Cœlestia for fuller details. -It is to be noted that voluminous as are Swedenborg’s theological works, -that they form one harmonious whole bound together in the unity of truth, -and mutually confirming each other. Literature, we believe, contains no -example of so great a mass of writing permeated with such a consistent -spirit, and so little affected by the author’s humors and fluctuations of -mood. So far does this uniform spirit extend, that, had it been possible, -we might imagine his many volumes had been struck out of thought in one -short day, instead of being written continuously through a course of -nearly thirty years. - -In this small treatise we have a list of the books in our Bible which -form the true _Word of God_. They are, in the Old Testament, the five -books of Moses; the book of Joshua; the book of Judges; the two books -of Samuel; the two books of Kings; the Psalms of David; the Prophets, -Isaiah, Jeremiah, the Lamentations, Ezekiel, Daniel, Hosea, Joel, Amos, -Obadiah, Jonah, Micah, Nahum, Habakkuk, Zephaniah, Haggai, Zechariah, -Malachi; and, in the New Testament, the four Evangelists, Matthew, Mark, -Luke, and John; and the Revelation. The rest have not the internal sense, -and are not to be regarded as a part of the inspired Word. We shall -have to speak of the plenary inspiration of the Word, when we come to -Swedenborg’s treatise on the Sacred Scripture, and show how broad is the -line of distinction between the Word of God and the writings of men. It -requires but a slight acquaintance with the doctrine of correspondences, -to perceive that this distinction between the books contained within the -covers of the authorized version of the Bible is not arbitrary; that it -is a distinction as marked and visible as that between God and man, or -nature and art. Apart, however, from the doctrine of correspondences, -the distinction may be sustained by the authority of the Jews, and the -indirect testimony of many of the Fathers of the Christian Church, -coupled with numerous natural reasons founded on a critical examination -of style, etc. - -“The book of Job,” says Swedenborg, “was a book of the Ancient Church,” -and therefore, with the exception of the first chapters of Genesis, is -the oldest portion of the Bible. It has a kind of internal sense, but not -like that of the Word. - -The exclusion of the Epistles from the Books of the Word, is perhaps, -to a new reader, the most startling of Swedenborg’s announcements. For -this exclusion and its reasons, we will simply quote his own words. -Writing to Dr. Beyer, he says: “With regard to the writings of St. Paul, -and the other Apostles, I have not given them a place in my ‘Arcana -Cœlestia,’ because they are dogmatic writings merely, and are not written -in the style of the Word, as are those of the Prophets, of David, of the -Evangelists, and of the Revelation of St. John. The style of the Word -consists throughout in correspondences, and thence effects immediate -communication with heaven; but the style of these dogmatic writings is -quite different, having, indeed, communication with heaven, but only -mediately or indirectly. The reason why the Apostles wrote in this -style, was, that the First Christian Church was then to begin through -them; consequently, the same style as is used in the Word would not have -been proper for such doctrinal tenets, which required plain and simple -language, suited to the capacities of all readers. Nevertheless, the -writings of the Apostles are very good books for the Church, inasmuch -as they insist on the doctrine of charity, and faith from charity, as -strongly as the Lord himself has done in the Gospels, and the Revelation -of St. John, as will appear evidently to any one who studies these -writings with attention.” - -2. The treatise on the “Earths in the Universe” is formed from several of -those portions of the “Arcana Cœlestia,” occurring between the chapters, -expository of the spiritual sense of Genesis and Exodus. It forms a -pamphlet of about fifty pages. - -Many and prolonged have been the discussions as to whether other planets -are, like our own, the abodes of human beings. Great as has been the -progress of astronomical science, the learned are yet far from being -unanimous on the question, as is evident from the recent controversy -between Prof. Whewell and Sir David Brewster. Swedenborg does not -entertain us with prolix reasonings as to whether or not the earths of -the universe are inhabited. That was a question far too trivial for his -masculine understanding. He saw that these vast spaces were not formed -by the Lord, except for the highest end, the creation of a heaven of -intelligent human beings, capable of satisfying the infinite desires -of Divine Love. The earths of the universe are peopled even as our own -globe, or are in course of preparation for it. Any other view than this -is unworthy of acceptance, and dishonorable to the highest truths of -reason and revelation. - -Swedenborg was permitted to see, and hold converse with, the inhabitants -of other earths; and most interesting are his relations concerning them. -Wilkinson aptly remarks that the work now under consideration “may be -characterized as a Report on the Religion of the Universe.” Swedenborg -tells us that the dwellers in these distant spheres think of the Lord and -worship him. He describes the quality of their love and wisdom, and how -they conduct themselves toward each other. It is a pleasant thought that -the people of this world are the worst of humanity, the most sensual, and -the least abounding in true intelligence and spirituality. In other words -there is sin, and its consequent suffering, arising from the same cause -as with us; but it is not so deep nor so wide spread. The fact of the -Divine Incarnation is likewise known in other worlds, and is regarded as -the great truth of faith. - -Swedenborg affirms that the moon is inhabited. We know that even those -scientific men who hold to the doctrine of a plurality of worlds, do not -believe in the habitability of the moon; because, say they, it lacks -alike water and atmosphere. To say that it has no atmosphere is very -unphilosophical. The atmosphere may not be of the same density as that -of our earth; but that it should have no sphere or aura around it, we -cannot for a moment believe. Swedenborg tells us that the Lunarians are -dwarfs, like boys of seven years old, with robust bodies and pleasant -countenances. They do not speak from their lungs, on account of the -attenuated nature of their atmosphere, but from a quantity of air -collected in the abdomen. - -It is but just to state that Swedenborg speaks of Saturn as the outermost -planet of the solar system, he not being permitted to anticipate -Herschel or Neptune. An opponent might make merry over this, and say: -“Don’t you see that Swedenborg was but a dreamer? How could he know -aught of the inhabitants of other earths when he did not even know that -beyond Saturn rolled two immense worlds?” We reply, that it would have -been disorderly for him to have become possessed of such knowledge by -spiritual means. “But how so?” Because it would have compelled belief in -the spiritual doctrines he taught, without due thought and examination, -as soon as science had established the existence of these orbs; because -miracles and prophecy are not permitted in these times, for they force -and destroy man’s freedom. How easy it would be for the Lord to witness -to the truth of His Word by supernatural signs in the natural world! -Yet he does not, although belief in his Word, and life according to it, -is essential to man’s highest happiness. Belief so induced would be -worthless, because compelled. It may be said that this is mere special -pleading; but it is not so. The laws laid down in a later work of -Swedenborg’s, on the “Divine Providence,” fortify, in a most rational -manner, the truth as we have endeavoured to set it forth. It is also to -be remarked that natural truth must be discovered by its appropriate -means,—natural investigation. It was necessary that Swedenborg should be -skilled in all natural science previous to his illumination, so that he -might possess a basis for many spiritual facts which could neither have -been expressed nor made intelligible without at the same time giving -their correspondence in nature. It would have been altogether contrary -to the Divine order to have taken Swedenborg in his early youth and -ignorance, and, making him a seer, have communicated natural truth to him -in a supernatural manner. - -3. “The New Jerusalem and its Heavenly Doctrine” is a brief exposition of -the leading truths of the New Church. After each of its chapters follow -references, (in some cases more extensive than the chapter itself,) to -the “Arcana Cœlestia.” These references, so numerous in Swedenborg’s -writings, do not form a dry and unreadable index, but may be looked on -as a series of precepts pertaining to moral and spiritual life. Were we -gathering a volume of gems of thought, we should find an abundance to -suit our purposes in these references. - -This work has been printed as a cheap pamphlet. We know of no other work -which could more appropriately be placed in the hands of a stranger -desiring to know, without much reading, the nature of those doctrines -which Swedenborg was commissioned to reveal to the world. - - - - -CHAPTER XV. - - _Anecdotes._ - - -The trite observation that the lives of literary men are devoid of those -incidents which make up a stirring and lively biography, applies with -great truth to the career of Swedenborg. His quiet and unostentatious -life afforded but few materials for anecdotes; hence we have but faint -traces of his outward course. While writing the works we have just -noticed, from 1747 to 1758, the principal portion of his time must have -been passed in London. Few men in those days were capable of sympathy -or communion with the elevated and spiritualized mind of Swedenborg. -Yet though living as it were alone, he could not have been melancholy -or desolate. Under the care and guidance of the Lord, favored with -the company and converse of angels, and enjoying the consciousness of -fulfilling high and holy duties, he had every reason to be the cheerful -and contented man that contemporary testimony represents him. His -evenings he used often to spend with his printer, Mr. Hart, of Poppin’s -court, Fleet street. Mrs. Lewis, his publisher’s wife, knew him, and -“thought him a good and sensible man, but too apt to spiritualize -things.” Beyond a few particulars such as these, we know nothing of his -private life. - -On the 19th of July, 1759, we find Swedenborg at Gottenburg. Here -occurred the following circumstance, of which Immanuel Kant, the -celebrated transcendentalist, is the narrator. - -“On Saturday, at 4 o’clock, P. M.,” says Kant, “when Swedenborg arrived -at Gottenburg from England, Mr. William Castel invited him to his house, -together with a party of fifteen persons. About 6 o’clock, Swedenborg -went out, and after a short interval returned to the company, quite pale -and alarmed. He stated that a dangerous fire had just broken out in -Stockholm, at Sundermalm, (distant three hundred miles from Gottenburg,) -and that it was spreading very fast. He was restless, and went out often. -He said that the house of one of his friends, whom he named, was already -in ashes, and that his own was in danger. At 8 o’clock, after he had been -out again, he joyfully exclaimed: ‘Thank God! the fire is extinguished -the third door from my house.’ This news occasioned great commotion among -the company. It was announced to the governor the same evening. The next -morning, Swedenborg was sent for by the governor, who questioned him -concerning the disaster. Swedenborg described the fire precisely, how it -had begun, in what manner it had ceased, and how long it had continued. -On the same day the news was spread through the city; and as the governor -had thought it worthy of attention, the consternation was considerably -increased, as many were in trouble on account of their friends and -property, which might have been involved in the disaster. On Monday -evening, a messenger arrived at Gottenburg, who was despatched during the -time of the fire. In the letters brought by him, the fire was described -precisely in the manner stated by Swedenborg. On Tuesday morning, a royal -courier arrived at the governor’s with the melancholy intelligence of -the fire, of the loss it had occasioned, and of the houses damaged and -ruined, not in the least differing from that which Swedenborg had given -the moment it had ceased: the fire had been extinguished at 8 o’clock. - -“What,” continues Kant, “can be brought forward against the authenticity -of this occurrence? My friend who wrote this to me, has not only examined -the circumstances of this extraordinary case at Stockholm, but also, -about two months ago, at Gottenburg, where he is acquainted with the most -respectable houses, and where he could obtain the most authentic and -complete information, as the greatest part of the inhabitants, who are -still alive, were witnesses to the memorable occurrence.” - -This narrative is taken from a letter written by Kant, in 1768, to -Charlotte de Knobloch, a lady of quality. Kant, it may be remarked, was -no adherent of Swedenborg’s. Two years before writing this letter, he -had attacked him in a small work entitled, “Dreams of the Great Seer -Illustrated by Dreams of Metaphysics.” Received from such a source, we -can entertain no doubt as to the truth of the story. - -At home, in Stockholm, Swedenborg did not fail to excite much curiosity -and attention, and his conduct and deportment were carefully watched. It -was observed that he seldom went to church, or received the sacrament. -This was owing partly to the contrariety of the Lutheran doctrine to -his own views, and partly, Robsahm says, to the disease of the stone, -which troubled him. In 1760, two bishops, his relations, remonstrated -with him in a friendly manner upon his remissness. He answered, that, -religious observances were not so necessary for him as for others, as -he was associated with angels. They then represented that his example -would be valuable, by which argument he suffered himself to be persuaded. -A few days previously to receiving the sacrament, he asked his old -domestics to whom he should resort for the purpose, for “he was not -much acquainted with the different preachers.” The elder chaplain was -mentioned. Swedenborg objected that “he was a passionate man and a fiery -zealot, and that he had heard him thundering from the pulpit with little -satisfaction.” The assistant chaplain was then proposed, who was not -so popular with the congregation. Swedenborg said, “I prefer him to the -other, for I hear that he speaks what he thinks, and by this means has -lost the good-will of his people, as generally happens in this world.” -Accordingly he took the sacrament from this curate. - -“In general,” says Robsahm, “Swedenborg would not enter into dispute on -matters of religion. If he was necessitated to defend himself, he did it -with mildness and in a few words; but if any one would not be convinced, -and became warm in argument, he retired, saying, ‘Read my writings -attentively and without prejudice; they will answer you in my stead, and -will afford you reason to change your ideas and opinions on such things.’ - -“He used, at first, freely to speak of his visions and spiritual -explications of the Scriptures; but as this displeased the clergy, who -proclaimed him a heretic and madman, he resolved to be less communicative -of his knowledge in company, or, at least, more cautious, lest the -censorious should have room to blame what they could not comprehend like -himself. I once,” says Robsahm, “addressed the rector of the parish where -he lived, an old and respected clergyman, asking him what he thought -of Swedenborg’s visions and explanations of the Bible. The venerable -man answered: ‘God alone can judge of this; but I can not think him to -be such a person as many do; I have myself conversed with him, and in -company where we have been together, and I have found him to be a good -and a holy man.’ - -“It was remarkable that Swedenborg never endeavored to persuade any -person to receive his opinions. He was in nowise led by that self-love -which is observable in those who publish new opinions concerning church -doctrines; neither did he seek to make many proselytes, not even -communicating his thoughts and sentiments, except to those whom he -thought virtuous, disposed to hear them with moderation, capable of -comprehending them, and lovers of truth. - -“It is a very singular circumstance,” continues Robsahm, “that all who -have read the writings of Swedenborg, with a desire to refute them, have -finished the attempt by adhering to his sentiments.” This assertion must -be received, however, with qualification. - -Though busied with the composition of his works, and immersed in -spiritual contemplations, Swedenborg was not forgetful of the world -and of his duties to his country. In 1761 he took part in the Swedish -Diet or Parliament. Three of his memorials or addresses to the Diet, -are preserved. In the first of these he congratulates the House upon -its meetings, and counsels the redress of all grievances which cause -disaffection. In the second he advocates an alliance with France instead -of England from prudential motives, at the same time strongly protesting -against the evil of despotic governments, and the danger to liberty in -the extension of the Roman Catholic faith. The third memorial is on -the subject of finance. Count Hopken, the Swedish prime minister at -that time, leaves on record that “the most solid memorials, and the -best penned, at the Diet of 1761, on matters of finance, were presented -by Swedenborg; in one of which he refuted a large work in 4to on the -same subject, quoted the corresponding passages of it, and all in less -than one sheet.” He was likewise a member of the secret committee of -the Diet, an office to which only the most sage and virtuous were -elected. Consider, reader, for a moment, the dignity, the wisdom, and -the abounding common sense which must have permeated the whole being of -Swedenborg, to enable him to live down the obloquy attached to the name -of a “ghost-seer,” and be received with high favor and acceptance by men -of the world, sceptical and sensual! - -Soon afterwards Swedenborg left Stockholm; and we find him in July, -1762, at Amsterdam. Jung Stilling received from a friend the following -interesting anecdote respecting him at this time. “I was in Amsterdam,” -says he, “in 1762, in a company in which Swedenborg was present, on the -very day that Peter III., Emperor of Russia, died. In the midst of our -conversation his countenance changed, and it was evident that his soul -was no longer there, and that something extraordinary was passing in him. -As soon as he came to himself again, he was asked what had happened to -him. He would not at first communicate it; but at length, after having -been repeatedly pressed, he said: ‘This very hour, the Emperor Peter III. -has died in his prison,’ mentioning at the same time the manner of his -death. ‘Gentlemen will please to note down the day, that they may be able -to compare it with the intelligence of his death in the newspapers.’ The -newspapers subsequently announced the Emperor’s death as having taken -place on that day.” - - - - -CHAPTER XVI. - - _Doctrines of the Lord—The Sacred Scripture, Faith, and Life._ - - -In 1763, Swedenborg published, at Amsterdam, the following works:—1. -The Doctrine of the New Jerusalem respecting the Lord; 2. The Sacred -Scripture; 3. Faith; 4. Life; 5. Continuation respecting the Last -Judgment and the Destruction of Babylon; and 6. Angelic Wisdom concerning -the Divine Love and the Divine Wisdom. We will now speak of these works -seriatim. - -1. The Doctrine of the New Jerusalem concerning the Lord, is a small -treatise: but within its limits is concentrated so much light and -rationality, that we might say the question it deals with was finally -settled, did we not too well know the perversity and pertinacity of -theological error, in closing the mind against the perception of truth, -though it were manifested with angelic wisdom. - -The great truth in the treatise is the Supreme Divinity of the Lord Jesus -Christ. This truth is brought forth from the collation of nearly every -passage of Scripture which, in the literal sense, bears upon the subject. -It is shown, by an invincible logic, that there is but one God; and that, -in the Bible itself, the doctrine of three persons in the Godhead is -not to be found. It is then shown that God the Lord, in the fullness of -time, came to earth, and put on human nature, or became incarnate. The -object sought to be effected by the incarnation, was the salvation of -man. From the days of Adam, mankind had been treading a downward path. -Through wickedness, all true faith and spirituality had perished. Hell -had drawn near to men, even to the possession of their bodies, as we read -in the Gospels. Isaiah describes the state of mankind thus: “Hell hath -enlarged herself, and opened her mouth without measure.” Humanity was -thus hastening to destruction, and final extinction. But the Lord Jehovah -interposed. Clothing himself with an arm of flesh, he met the powers -of hell on their own ground; and rendering himself accessible to their -attacks, in a series of the most direful temptation-combats, He reduced -Hell to order, and redeemed mankind forever from the absolute dominion -of devils. But this was not all. The human nature that the Lord had -assumed, full of hereditary corruption, was taken from the race of Jewish -kings, the most depraved and perverted to be found on earth. He purified, -glorified, and made it divine, ascending with it to heaven. The new -influences flowing through the medium of this Divine Humanity, are called -the Holy Spirit. Of the truth of this we have the most convincing proof -in John vii. 39, where it is said, “the Holy Ghost was _not yet, because_ -Jesus was not yet glorified.” - -From this it is very evident that the Trinity is not, as commonly -taught, a Trinity of persons, but of principles. In ourselves we see -a finite image of this Divine and Infinite Trinity. The soul of man -may be taken as the representative of Jehovah; his body represents -the Divine Humanity, or Jesus Christ; and his action or influence on -others corresponds to the Holy Spirit. Regarded in this light, that -most mystical and incomprehensible dogma of three Persons, and yet one -God, is annihilated, and we come into the enjoyment of a faith at once -scriptural, intelligible, and rational. It is impossible for us here to -go into the details of this doctrine, or give even an outline of its -proofs. To an earnest seeker after truth we can conceive no pleasure -exceeding an acquaintance with this treatise on the Lord. If, especially, -he has vexed and worn himself in reading the profitless controversies and -lucubrations of learned divines on the Trinity, his fretted and heated -mind will experience a spiritual relief similar to the natural one which -results when patience has become exhausted in vain endeavors to unfasten -a lock, and a skilled mechanic draws near, takes the work out of our -hands, and with dexterity and ease accomplishes the task in a moment. -Swedenborg lays his hand on the tangled mass of mysticism and perverted -Scripture, and straightway the Gordian knot is untied. The simplicity of -explanation fills us with amazement, and we wonder that it was never done -before. - -2. The Doctrine of the New Jerusalem respecting the Sacred Scripture, -next demands our attention. The primary truth of this treatise is, that -the Sacred Scripture, or the Word, is Divine Truth itself, thus the Lord -himself. Let us see how this can be. - -We are too apt to abstract books from their authors, and to regard -them as matters impersonal,—as type and paper merely. Now this is a -childish error, and a proof of the loose and external way in which we -are accustomed to think. When I speak, or write, I manifest spiritual -influences; and the force of these influences is proportionate to my -earnestness, and their effect is proportionate to the state of reception -of my hearers. Words are thus perceived to be the representatives of -spiritual forces. The action of spirit on spirit is inappreciable by the -senses; but could we look behind the veil of nature when a crowd or a -congregation is swayed hither and thither by the speech of one man, we -should see that the influence exerted was as real and actual as muscular -force. From this we learn that words are not mere sounds, but are the -sheaths or cases of spiritual life, and on this ground we at once see the -force of the Lord’s declaration, “The words that I speak unto you, they -are spirit, and they are life.” John vi. 63. - -When we think of the Lord’s words, we must conjoin with the thought an -idea of the Divine Nature and Attributes. The Lord’s speech being the -manifestation of His life, must partake of its every quality, thus of -infinity and of independence of time, and consequently of adaptation to -every possible condition of mind, for infinity includes all. Bearing -these facts in mind, we can easily perceive how true it is that the Word -is the Lord Himself. - -But while the Word in its inmost is the Lord, and is thus infinite, yet -as apprehended by man, who is finite, it necessarily wears a finite -aspect. It is plain that as man’s ideas become sensualized and bound -down to matter, his view of the Divine Truth, or Word, must involve many -illusions; true, certainly, in relation to him, but very far removed from -the absolute Divine Truth. Now the literal sense of the Word, as we read -it in our Bibles, is the presentation, if we may so phrase it, of the -aspect of the Lord to the natural man, whose senses constitute his court -of appeal. The Jews, to whom the Word in its literal sense was delivered, -were just such men. - -Above this natural state of mind, there are two marked grades of -intelligence—the spiritual and celestial. To these, the Lord’s words bear -a far wider meaning, and are more fully instinct with the glory of the -Divine Wisdom, and the warmth of the Divine Love. - -It is thus said that the Word of God has three senses—the natural, the -spiritual, and the celestial. We attribute these senses to the Word: -more correctly we should charge them to the universal human mind, whose -capacity of reception they express. To no two men, or angels, does the -Lord,—or in fact anything,—bear precisely the same appearance, or suggest -the same meaning. - -These three grades, separated by discrete degrees, make up the universe -of humanity; and the enlightened eye of the true philosopher may trace -in every object of external creation an image and representation of -them. But space forbids further explanation on this head; our author’s -reasoning is, moreover, so closely linked as to admit of no curtailment. -Suffice to say, that after demonstrating the existence of an internal -sense in the Scripture, he proceeds to show the many uses of the literal -sense, and, at the same time, the manifold abuses to which it is liable, -when the laws by which it is written are not understood. - -Accepting the sublime philosophy of this treatise, we find in it a -perfect refuge from the attacks of the sceptic, and discover a thousand -reasons for one we had before, for loving God’s Holy Book, trusting in -its wisdom, and committing our lives to its guidance. - -3. The Doctrine of Faith of the New Jerusalem, may be best understood by -a few extracts from the treatise itself. Swedenborg writes: “The idea -attached to the term faith at the present day is this, that it consists -in thinking a thing to be so, because it is taught by the church, and -because it does not fall within the scope of the understanding. For it -is usual with those who inculcate it, to say, ‘You must believe, and not -doubt.’ If you answer: ‘I do not comprehend it,’ it is replied: ‘That is -the very circumstance which makes a doctrine an object of faith.’ Thus -the faith of the present day is a faith in what is not known, and may be -called a blind faith: and as being the dictate of one person abiding in -the mind of another, it is a historical faith. But this is not spiritual -faith. - -“Genuine faith is an acknowledgment that a thing is so, because it -is true. For he who is in genuine faith thinks and speaks to this -effect:—‘This is true; and therefore I believe it.’ For faith is the -assurance with which we embrace that which is true; and that which is -true is the proper object of faith. A person of this character, also, if -he does not comprehend a sentiment, and see its truth, will say: ‘I do -not know whether this is true or not; therefore I do not yet believe it. -How can I believe what I do not comprehend? Perhaps it may be false.’ - -“But the common language is, that nobody can comprehend things of a -spiritual or theological nature, because they transcend our natural -faculties. Spiritual truths, however, are as capable of being -comprehended as natural truths. The reason that spiritual things admit of -being comprehended, is, because man, as to his understanding, is capable -of being elevated into the light of heaven, in which light no other -objects appear than such as are spiritual. - -“Hence now it is that those who are in the spiritual affection of truth, -enjoy an internal acknowledgment of it. As the angels are in that -affection, they utterly reject the tenet that the understanding ought -to be kept in subjection to faith: for they say, ‘How can you believe a -thing, when you do not see whether it is true or not?’ And should any one -affirm that what he advances must nevertheless be believed, they reply: -‘Do you think yourself a God, that I am to believe you? or that I am mad, -that I should believe an assertion in which I do not see any truth? If I -must believe it, cause me to see it.’ The dogmatizer is thus constrained -to retire. Indeed, the wisdom of the angels consists solely in this, that -they see and comprehend what they think. - -“There is a spiritual idea of which few have any knowledge, which enters -by influx into the minds of those who are in the affection of truth, and -dictates interiorly whether the thing which they are hearing or reading -is true or not. In this idea are those who read the Word in illumination -from the Lord. To be in illumination is to be in perception. Those who -are in this illumination are said to be taught of Jehovah, and of them -it is said in Jeremiah: ‘Behold, the days come that I will make a new -covenant:—this shall be the covenant,—I will put my law in their inward -parts, and write it in their hearts; and they shall teach no more every -man his neighbor, and every man his brother, saying, Know ye the Lord; -for they shall all know me.’ xxxi. 31, 33, 34. - -“From these considerations it is plain that faith and truth are one. This -also is the reason that the ancients, who were more accustomed to think -of truth from affection than the moderns, instead of faith used the word -truth: and for the same reason, in the Hebrew language, truth and faith -are expressed by one and the same word, amuna, or amen. - -“If any one thinks with himself, or says to another, ‘Who can have that -internal acknowledgment of truth which is faith? I can not.’ I will tell -him how he may. Shun evils as sins, and apply to the Lord; then you will -have as much as you desire.” - -Such then is the New Church doctrine of faith. Faith is the perception -and acknowledgment of truth from a right understanding of it. True faith -is something that grows. It is not the gift of a moment. It is attained -by leading a good life, and through obedience to the truth so far as we -know it. In the course of time we find that a pure life is clearing our -spiritual vision, and extending its range. Spiritual truths which we had -laid up in our memories, and perhaps fancied that we had believed, are -brought forth, are seen in new and striking light, are elevated into -the understanding, and are in reality believed. Thus a living faith is -attained. This doctrine finds a Divine seal in these words of the Lord: -“If any man will do his will, he shall know of the doctrine, whether it -be of God.” John vii. 17. - -The remainder of this little treatise is taken up with an exposure of -the fallacies involved in the common doctrines of faith prevailing in the -Protestant and Roman Catholic churches. Faith separated from charity, -is proved to have no existence, because evil can by no possibility love -truth. Spiritual and Divine Truth may, it is true, be reasoned upon, -defended, and expounded, by wicked men, for the promotion of their own -selfish ends; but internally they are in deep hatred and denial of them, -and in the other life their detestation of them causes them to cast them -forth even from the memory. Thus the wicked have no faith and no truth. - -4. The treatise on the Doctrine of Life is a brief and compendious -exposition of the nature of that life which leads to heaven and -happiness. In the first place, it asserts that all religion has relation -to life, and that the life of religion is to do good; agreeable to the -Lord’s saying: “He that hath my commandments and keepeth them, he it is -that loveth me.” John xiii. 17. It is then shown that no one can do good, -which is really good, from himself, as is taught in John, where we read: -“A man can receive nothing, except it be given him from heaven,” iii. -27; and again: “He that abideth in me, and I in him, the same bringeth -forth much fruit; for without me ye can do nothing;”—“He that abideth in -me, and I in him, the same bringeth forth much fruit,” signifies that -all good is from the Lord; fruit signifies good: “without me ye can do -nothing,” signifies that no one can do good from himself. - -Now, it may be asked, “Why can a man not do good of himself?” For this -simple reason, that, as there is no goodness out of the Lord, if man -does good, his power and disposition to do it must, in all certainty, -be derived from the Lord alone. Man, in his highest state, is but a -medium for the manifestation of the Divine Life or Goodness. Yet while -only a medium, he must act in freedom, as of himself. The appearance is -that the good he does is self-originated, and born of his own will; and -this appearance can never be removed, because on it depends his freedom -of action. Man must subdue all tendencies to spiritual pride arising -therefrom, by habitual reference to the truth that the Lord is all in -all; and that if he has done good, or been useful, he has been indebted -for the motive as well as for the wisdom, to the Divine Mercy alone; as -Paul said to the Philippians: “For it is God which worketh in you _both -to will and to do_ of his good pleasure.” ii. 15. While thus saved by -the Divine Mercy, through a good life, and brought into spiritual health -by obedience to divine laws, man has no reason whatever to boast, or to -take credit to himself for his bliss and salvation. The advocates of -justification and salvation by faith alone, charge spiritual pride and -merit, as a necessity, upon all who believe that heaven and its happiness -are attained through the regenerative influence of a good life; but this -accusation falls to the ground when it is acknowledged that the power to -lead a good life is the continual gift and inspiration of God. If man -would only think truly, he would see that humility is the acknowledgment -of the grand primal truth of existence, that nothing we have or can do -that is good, is of ourselves, but solely of the Lord; and that just as -we are left to ourselves and our own wisdom, we do evil, and perpetrate -folly and mischief. Salvation through a good life, when thus rightly -stated and understood, is seen to involve nothing of merit, but only the -strongest reasons for gratitude, humility, and worship. - - - - -CHAPTER XVII. - - _The Divine Love and Divine Wisdom—The Continuation of the Last - Judgment._ - - -The treatise on the Divine Love and Wisdom, is a book which, when -mastered, affords a key to the whole philosophy of the New Church, and to -a rational understanding of all the writings of Swedenborg. When we say -this, it will be easily understood that it is not a book to be read in a -few hours, or hastily glanced over. Every page is pregnant with thought, -and many of its paragraphs might be expanded into volumes. It is a book -which, full of thought on the deepest subjects, demands an exercise of -like thought on the part of its reader; and if he has patience, and a -simple love of truth for its own sake, happy will he be when he has made -himself familiar with the divine thoughts which, like stars, gem every -page of this matchless treatise. - -The book is divided into five Parts. The First Part sets forth, in the -simplest language, the doctrine of the Divine Nature. The Lord’s essence -is shown to be Infinite Love, and its manifestation to be Infinite -Wisdom. It is proved that the Divine Love is the only life in the -universe, and that in God “all things live, move, and have their being.” -The Lord is also proved to be very and essential Man, yet above and -independent of all space and time, filling all spaces of the universe -without space, and all time without time; and being in the greatest -and the least things evermore the same. These statements may appear -inconsequential, but in our limited space, we can not explain more -fully. We could not give the proofs satisfactorily, without quoting the -volume itself. Argument is so linked to argument, that they hardly admit -of separation. - -The Second Part of the work treats of the sun of heaven, and the sun of -our world. It is shown that from the Lord flows a Divine Sphere, which -appears in the spiritual world as a sun. From its heat, angels and man -have their love, and from its light their wisdom, thus their life. This -sun is not God, but it is the first proceeding from the Divine Love and -the Divine Wisdom of God-Man. By means of this sun the Lord created the -universe and all things in it. The sun of the natural world is pure fire, -and therefore dead; and since nature derives its origin from that sun, it -also is dead. Without two suns, the one living and the other dead, there -could be no creation. The end of creation is, that all things may return -to the Creator, and conjunction may exist in its ultimates. - -Part Third declares that in the spiritual world there are atmospheres, -waters and earths, as in the natural world; but that the former are -spiritual, whereas the latter are natural. We are then introduced to the -doctrine of degrees—a doctrine which must be studied and understood, -before any one can with justice speak of Swedenborg; for it is a doctrine -which lies at the basis of that peerless spiritual philosophy of which he -was the promulgator. All that we can do here in the way of exposition, -is to quote the heads of his articles which express the truth far more -lucidly than we could do. - -“There are three degrees of Love and wisdom, and thence degrees of -heat and light, and degrees of atmosphere. Degrees are of two kinds, -degrees of altitude and degrees of latitude. The degrees of altitude -are homogeneous, and one derived from the other in a series, like end, -cause, and effect. The first degree is in all the subsequent degrees. -All perfections increase and ascend with degrees, and according to -degrees. In successive order the first degree constitutes the highest, -and the third the lowest; but in simultaneous order, the first degree -constitutes the inmost, and the third the outmost. The ultimate degree is -the complex, continent, and basis, of the prior degrees. The degrees of -altitude in their ultimate, are in their fullness and power. There are -degrees of both kinds in the greatest and least of all created things. -There are three infinite and uncreated degrees of altitude in the Lord, -and three finite and created degrees in man. These three degrees of -altitude are in every man from his birth, and may be opened successively, -and as they are opened, a man is in the Lord, and the Lord in him. -Spiritual light flows into man by three degrees, but not spiritual heat, -except so far as he avoids evils as sins, and looks to the Lord. If the -superior or spiritual degree is not opened in a man, he becomes natural -and sensual. The natural degree of the human mind, considered in itself, -is continuous, but by correspondence with the two superior degrees, while -it is elevated, it appears as if it were discrete. - -“The natural mind, being the tegument and continent of the higher degrees -of the human mind, is a re-agent; and if the superior degrees are not -opened, it acts against them, but if they are opened, it acts with them. -The abuse of the faculties which are proper to man, called rationality -and liberty, is the origin of evil. A bad man may enjoy these two -faculties as well as a good man; but a bad man abuses them to confirm -evils and falses, while a good man uses them to confirm goods and truths. -Evils and falses, when confirmed, remain; and become parts of a man’s -love and life. The things which become parts of a man’s love and thence -of his life, are communicated hereditarily to his offspring. - -“All these evils and consequent falses, both hereditary and acquired, -reside in the natural mind. Evils and falses are entirely opposed to -goods and truths; because evils and falses are diabolical and infernal, -and goods and truths are divine and heavenly. The natural mind, which is -in evils and falses, is a form and image of hell, and descends by three -degrees. These three degrees of the natural mind, which is an image and -form of hell, are opposed to the three degrees of the spiritual mind, -which is a form and image of heaven: thus the natural mind which is a -hell, is in complete opposition to the spiritual mind which is a heaven. -All things of the three degrees of the natural mind, are included in -works, which are performed by acts of the body.” - -Part Fourth teaches that the Lord from eternity, who is Jehovah, created -the universe and all things therein from Himself, and not from nothing; -this would not have been possible if the Lord were not a Divine Man; He -from himself producing the sun of the spiritual world, and by it creating -all things. In the substances and matters of which earths consist, there -is nothing of the Divine in itself; but still they are from the Divine -in itself. All created things in the created universe, viewed from uses, -represent man in an image; this testifies that God is Man. All things -created by the Lord are uses; and they are uses in the order, degree, and -respect, in which they have relation to man, and by man to the Lord their -Creator. Evil uses were not created by the Lord, but originated together -with hell, after man’s fall. The visible things in the created universe -testify that nature has produced nothing, and does produce nothing; but -that the Divine has produced and does produce all things from Himself, -and through the spiritual world. - -Part Fifth is devoted to a description of man’s spiritual nature. It -is shown that “the Lord has formed and created in man two receptacles -and habitations for Himself, called the will and the understanding; -the will for His Divine Love, and the understanding for His Divine -Wisdom. The will and understanding are in the brains, in the whole and -every part thereof, and thence in the body, in the whole and every part -thereof. There is a correspondence of the will with the heart, and of the -understanding with the lungs; and all things that can be known of the -will and understanding, or of love and wisdom, consequently all that can -be known of man’s soul, may be known from the correspondence of the heart -with the will, and of the understanding with the lungs.” - -There are many volumes in the world whose thinly spun thought, spread -over page after page, it would be easy to condense into one brief -paragraph; but the treatise on the Divine Love and Wisdom is not such a -work. It is one of those rare books which suggest and expand thought, -but can bear no abridgment or compression. We have well studied it, but -do not expect to finish it during our life on earth. Time was, when, -immersed in man made systems of faith, and wont to walk abroad in the -green fields and woods, by the sea-side, and on the mountains—we found -it difficult, nay we should rather say impossible, to see the God we -read of in our books, and thought of in our chamber, to be the same kind -Father to whom those wide and beauteous scenes owed their existence. -Justification by faith—Jerusalem—the Jews—ephod and teraphim—the Temple, -and the sacrifice—seemed to have no connection with the landscape, the -wind, the falling rain, the flowing river, and the broad and limitless -ocean. We knew it should not be so. If the Bible were God’s book, it must -have some closer affinity with his great work of nature. We knew that -one Lord was over all, and that this disunity should by no means exist. -Much mental pain and travail were our portion. The easy soothsayings of -Atheism beguiled us. We “wandered in the wilderness in a solitary way, -and found no city (doctrine) to dwell in.” We longed for the rest of -Zion. We sighed not in vain. The divine philosophy of this precious book -was revealed to us, and we knew the blessing of a faith which finds a -confirmation in every item and phase of creation, and makes the Bible and -nature evermore at one, each confirming and illustrating the other. It -gave to life new aims and aspects. It brought a mental peace we had never -hoped to enjoy, and we went on our journey of life rejoicing. - -“The Continuation of the Last Judgment,” is a small pamphlet forming a -supplement to the treatise on the Last Judgment, with which it is now -generally published. It contains a very interesting account of the Last -Judgment upon the Reformed. By the Reformed, upon whom the Last Judgment -was effected, Swedenborg means those who professed a belief in God, read -the Word, heard sermons, partook of the sacrament of the Supper, yet -lived in all manner of evils. Living like Christians in externals, and -outwardly in unity with heaven, while inwardly united with hell, they -were permitted after death to form societies, and to live as in the -world; and by arts unknown in the world, to cause splendid appearances, -and by this means to persuade themselves and others that they were in -heaven. From this outward appearance, therefore, they called their -societies heavens. The heavens and the lands in which they dwelt, are -understood by the “former heaven, and the former earth, which passed -away.” Rev. xxi. 7. - -At the time of the Last Judgment, the hypocrisy of these spirits was -revealed in the light of heaven, and the simple good with whom they had -associated, separated themselves with horror from them. No longer able -to simulate Christian lives, they rushed with delight into evils and -crimes of every description, openly appeared as devils, and found for -themselves the hells corresponding to their loves. At the same time all -the splendid appearances they had made for themselves vanished away; -their palaces were turned into vile huts; their gardens into stagnant -pools; their temples into piles of rubbish; and the hills on which they -dwelt, into heaps of gravel, in correspondence with their depraved -dispositions and lusts. - -“After the Judgment was effected,” writes Swedenborg, “there was joy -in heaven, and also light in the world of spirits, such as was not -before. A similar light also then arose on men in the world, giving -them new enlightenment. I then saw angelic spirits, in great numbers, -rising from below, and elevated into heaven. They were the sheep there -reserved, and guarded by the Lord for ages back, lest they should come -into the malignant sphere of the dragonists, and their charity be -suffocated. These are they who are understood in the Word by those who -went forth from the sepulchers; also by the souls of those slain for the -testimony of Jesus, who were watching; and by those who are of the first -resurrection.” - -After this follows a description of many things seen in the spiritual -world. He writes: “There are lands in the spiritual world, just as in the -natural world: there are hills and mountains, plains and valleys, also -fountains and rivers, lakes and seas; there are paradises, and gardens -and groves, and woods, and palaces, and houses; there are writings, and -books, functions, [_functiones_,] and employments; there are precious -stones, gold and silver; in short, there are all the things, in general -and in particular, which exist in the natural world; but in the heavens -all these things are infinitely more perfect.” - -He then describes “the noble English nation” in the spiritual world; -the more excellent of whom are in the centre of all Christians, because -they have interior intellectual light. This light they derive from the -liberty they enjoy of thinking, and thence of speaking and writing. The -Dutch are then described, and then the Papists, and the Popish saints. -The Mohammedans, the Africans, and the Gentiles follow; and finally -the Jews, the Quakers, and the Moravians. The description of all these -people, as they appear beyond the grave, has an interest of a most -absorbing kind; and the light thrown by Swedenborg on their internal -character, serves to show cause for much that happens in the external -world, otherwise difficult of explanation. - - - - -CHAPTER XVIII. - - _Angelic Wisdom Concerning the Divine Providence._ - - -Still living in Amsterdam, Swedenborg published, in 1764, his work -entitled “Angelic Wisdom Concerning the Divine Providence.” Its purpose -is to - - “assert eternal Providence, - And justify the ways of God to man.” - -In the first place, it is shown that the Divine Providence is the -government of the Love and the Wisdom of the Lord. This Providence has -for its sole end the formation of a heaven from the human race, and thus -has respect only to what is infinite and eternal. In the Divine sight, -things temporal and natural are of no importance except so far as they -contribute to man’s salvation. - -Although the Lord thus wills and works for man’s eternal happiness, yet, -after all, heaven can only be attained through man’s coöperation. The -Lord ever performs his share of the work, but man too often fails to do -his. Weeping over Jerusalem, the Lord exclaimed: “O Jerusalem, Jerusalem, -thou that killest the prophets, and stonest them that are sent unto -thee, how often would I have gathered thy children together, even as a -hen gathereth her chickens under her wings, _and ye would not_!” Matthew -xxiii. 37. How powerfully and tenderly is here expressed the Divine -willingness to save, and how pointedly and decisively is man’s misery -attributed to his own obstinacy. As the Lord Jesus is another place -says: “Ye _will not_ come to me that ye might have life.” John v. 40. - -In all the operations of the Divine Providence, human freedom is -respected. The Lord forces no man to do what is good, or believe what -is true. He drives none to heaven. It is of the Divine Providence that -whatsoever a man hears, sees, thinks, speaks, and does, should appear -altogether as his own. Without this appearance, men would have no -reception of Divine Truth, no determination to do good, no appropriation -of love and wisdom or of charity and faith, and thence no conjunction -with the Lord; consequently no reformation and regeneration, and thereby -salvation. Without this appearance, it is evident there could be no -repentance and no faith; and man would not be man, but void of rational -life like a beast. It is plain, then, that in order that man may be -saved, he must be induced to live a good life by means which in nowise -trench upon this appearance of free and independent life. Regeneration is -effected by man’s removing evils from his external life, _as of himself_; -yet, knowing that all good and truth is from the Lord, he acknowledges, -as a consequence, that all power to remove these evils is derived from -the Lord alone. - -Intensely as the Lord desires that man should shun evils and lead a holy -life in obedience to his commandments, yet He only seeks to win man to -peace and heaven by means which do not infringe upon his freedom. It is a -law of His Divine Providence, that man should not be forced by external -means to think and will, and so to believe and love the things which are -of religion. It has been asked by atheists, “If there be a God, why does -he not write so on the sun, and so save men from unbelief?” Swedenborg -answers this question most satisfactorily, by showing that miracles, -signs, visions, conversations with the dead, threats, and punishments, -are totally ineffective to produce that state of love and spiritual life -which make true happiness and heaven; because these force, and destroy -the rationality and liberty which constitute the inmost life of humanity, -and by the exercise of which, man can alone be delivered from evil. - -Let us read Swedenborg’s testimony on miracles. He writes: “That such -is the nature of miracles, may plainly appear from those wrought before -the Jewish and Israelitish people. Although they saw so many miracles in -Egypt, afterwards at the Red Sea, others in the Desert, and especially -upon Mount Sinai, when the law was promulgated, yet, in the space of a -month, when Moses tarried upon that mountain, they made themselves a -golden calf, and acknowledged it for Jehovah who brought them out of -the land of Egypt. The same also may appear from the miracles wrought -afterwards in the land of Canaan, notwithstanding which the people -so often departed from the worship that was commanded; and from the -miracles which the Lord wrought before them when he was in the world, -notwithstanding which they crucified him. The reason why miracles were -wrought among the Jews and Israelites was, because they were altogether -external men, and were introduced into the land of Canaan merely that -they might represent a church and its internal principles by the external -things of worship; and a wicked man may be representative, as well as a -good man. The external things of worship among them were rituals, all -which signified spiritual and celestial things. Even Aaron, although -he made the golden calf, and conducted the worship of it, could, -nevertheless, represent the Lord and his work of salvation. And as they -could not, by the internal principles of worship, be led to represent -these things, therefore they were led, yea forced and compelled, to -do it by miracles. The reason why they could not be brought to such -representation by the internal principles of worship was, because they -did not acknowledge the Lord, although the whole Word, which was among -them, treats of Him only; and he who does not acknowledge the Lord, can -not receive any internal worship. But after the Lord manifested himself, -and was received and acknowledged in the churches as the eternal God, -miracles ceased. - -“The effect of miracles upon the good, however, is different from what -it is upon the wicked. The good do not desire miracles, but they believe -the miracles which are recorded in the Word; and if they hear anything -of a miracle, they attend no otherwise to it than as a light argument -which confirms their faith; for they think from the Word, consequently -from the Lord, and not from a miracle. It is otherwise with the wicked: -they indeed may be driven and forced into faith, and even into worship -and piety, but only for a short time; for their evils being shut in, -the inclinations thereto, and the delights thence derived, continually -act against the external of their worship and piety; and in order that -these evils may escape from confinement and break out, they think -about the miracle, and at length call it a delusion, or an artifice, -or an operation of nature, and so return into their evils; and he who -returns into his evils after worship, profanes the truths and goods -of worship, and the lot of profaners after death is the worst of all. -Besides, if miracles were to be wrought before those who do not believe -in consequence of the miracles recorded in the Word, they must be -continually performed, and constantly presented to their view. From these -considerations, the reason may appear why miracles are not performed at -this day.” - -It is thus seen that the Lord will not force a man to lead a good life; -because, in forcing him, his humanity would be destroyed, and all that -makes life worthy and manly would be lost, seeing that the exercise of -rationality and liberty would be annihilated. - -It is a law of the Divine Providence, that a man should be led and taught -from the Lord out of heaven by the Word, and by doctrine and preaching -from the Word, and this in all appearance as from himself. The Lord, as -we have before seen, is the Word; and when man reads the Word, he brings -his thought into contact with the Divine Wisdom, and when he obeys its -teachings he is in very truth led by the Lord. Yet we all see that this -teaching and leading of the Lord is effected without any violation of -man’s freedom, for he is led and taught in externals to all appearance as -of himself. - -It is a law of the Divine Providence that a man should not perceive and -feel anything of the operation of the Divine Providence, but yet should -know and acknowledge it. If a man perceived and felt the operation of the -Divine Providence, he would not act from liberty according to reason, -nor would anything appear to him as his own. It would also be the same -if he foreknew events. “The reason why it is not granted man to foreknow -events, is, that he may be able to act from liberty according to reason; -also, that there is nothing that a man revolves in his reason which is -not from a desire that it may come into effect by thought. If, therefore, -he knew the effect or event from divine prediction, reason would become -quiescent, and with reason love; for love, with reason, terminates in the -effect, and from that begins anew. It is the very delight of reason, that -from love in the thought it may see the effect,—not in the effect, but -before it, or not in the present, but in the future. Hence a man has what -is called Hope, which in reason increases and decreases, as it sees or -expects the event. This delight is fulfilled in the event, but afterwards -is obliterated with the thought concerning the event; and it would be the -same with an event foreknown.” The whole zest of life would be dissipated -could man foreknow the future. - -While the operation of the Divine Providence is thus veiled from man’s -eyes, and it appears to him that he is alone in the world, and that on -his small prudence hangs all things,—if he would be wise he must not -be led by appearances, but rising above them, acknowledge the truth -“that self-derived prudence is nothing, and _only appears as if it were -something_, [and ought so to appear;] but that the Divine Providence in -things most singular is universal.” And because our life and intelligence -are momentarily derived from the Lord, it follows as a necessary -consequence, that all which we do that is orderly and effective, is done -by the Lord, through our yielding ourselves to Him as His instruments. - -It is often urged as a reason against believing in an overruling -and universal Divine Providence, that the world is full of evil and -wickedness; and if there be an omnipotent God, he would surely never -suffer such things to exist. Swedenborg enters very fully into this -question. The reasons why Adam was permitted to fall, and Cain to slay -Abel; Solomon to establish idolatrous worship, and many kings after -him to profane the holy things of the church, the Jews to crucify the -Lord; why impiety is allowed to exist, and the impious and profligate -to be promoted to riches and honors, while the worshipers of God and -the doers of righteousness remain in contempt and poverty; why wars are -permitted, men slaughtered, the property of the innocent destroyed, and -victories go with force and not with justice; why the earth is permitted -to remain covered with idolatries, and the Christian religion to occupy -so small a place, and even there to be deeply corrupted and devastated -with heresies,—are stated at length and most satisfactorily. It is made -plain, that, were the Lord to interfere and prevent such evils by force, -it would defeat the end for which He created man, namely, salvation and -eternal life in heaven. Now as man can only be regenerated and enter -heaven through the free exercise of his understanding and free choice -of his will, any external interference of the Divine Providence with -outward circumstances would suspend the action of man’s faculties; would, -in short, dehumanise the race, and leave only animals to be dealt with. -It is not of the Lord’s will, indeed, that evil should exist; and His -Providence is unceasingly exerted to modify and mitigate it, alike in its -origin and in its effect; but, since to prevent its manifestation would -be to take from man all that makes him man, its permission is a necessity. - -It was said that the Providence of the Lord is unceasingly exerted -to modify and mitigate evil, alike in its origin and in its effects. -Swedenborg very beautifully and amply illustrates this truth, and shows -that the Divine Providence is equally with the wicked and the good. The -wicked man, of his own free choice, continually plunges himself more and -more deeply into evil; because as he wills and does evil, he introduces -himself more and more deeply into infernal societies. But the Lord, by a -thousand invisible means, continually withdraws him from evil; and where -a cure or complete prevention is impossible, mitigates his fearful fate -by providing circumstances and situations in life which serve to lead -the evil into less hurtful developments. The operation of the Divine -Providence in saving man begins at his birth, and continues to the end -of his life. The Lord sees what a man is, and what he desires to be, -consequently what he will be; therefore the Lord foresees his state after -death, and provides for it from his birth to the end of his life; with -the wicked He provides by permitting and continually withdrawing them -from evils; with the good He provides by leading them to good. Thus the -Divine Providence is continually in the effort to save men; but more -cannot be saved than desire to be saved. Those who acknowledge God and -are led by Him, desire to be saved; and those who do not acknowledge -God, but guide themselves, do not desire to be saved: for the latter do -not think of eternal life and salvation, but the former do. This the -Lord sees; but still He leads them according to the laws of His Divine -Providence, against which He cannot act, for to act against them would be -to act against Himself. Now, as the Lord foresees the states of all after -death, and knows the places of those who are not willing to be saved, He, -as far as is consistent with human freedom, labors to soften man’s evil; -and if He cannot lead him to heaven, still preserves him from sinking to -the lowest hell. - -From this it follows that every man may be reformed, that there is no -such thing as predestination, and that it is a man’s own fault if he is -not saved. All are created for heaven, and none for hell; and if man -sink into perdition, he does so through his own obstinacy, and through -the deliberate choice of a life of evil. As saith the Apostle: “The Lord -is long-suffering to usward, _not willing that any should perish_, but -that all should come to repentance.” 2 Peter iii. 9. And the Lord himself -says: “Fear not, little flock; it is your _Father’s good pleasure to give -you the kingdom_.” Luke xii. 32. - -Such, in brief, are a few of the principles in the treatise on the Divine -Providence. Nothing but a perusal of the work can give an adequate idea -of its multiplicity of details, from the laws which regulate the affairs -of kingdoms, to those which govern games of chance; and all expounded -with a lucidity of thought, which finds few parallels in works on -such recondite themes. No book in the whole circle of literature more -satisfactorily disposes of the objections against religion, current -among secularists and worldlings. The inward temptations and doubts of -the devout heart, and the weariness, cares, and fret of life, are shown -in its pages to be all permitted by that Divine Love which suffers -not a sparrow to fall unheeded; and the minutest incidents of life are -seen to be forever encircled by that Omniscience, which knows how most -effectually to guard us from evil and draw us into the holy courts of -heaven. - -Any view which we take of the Divine Providence that does not recognize -this life as a beginning, a progress, and not a consummation, is -necessarily erroneous. Life here is but a discipline, an apprenticeship. -It is a school wherein we are scholars, learning such lessons as will -fit us for uses in a higher and eternal sphere. Were life consummated by -what men call death, we might have reason to complain that the comforts -and pleasures of existence were so unequally distributed; and the natural -man might exclaim with the Psalmist: “I was envious at the foolish, when -I saw the prosperity of the wicked. They are not in trouble as other -men; neither are they plagued like other men. Their eyes stand out with -fatness: they have more than heart could wish. Behold, these are the -ungodly who prosper in the world; they increase in riches.” But when we -look at the matter from higher grounds, and in the light of the Divine -wisdom, or as the Psalmist did when he said: “I went into the sanctuary -of God; then understood I their end: how are they brought into desolation -as in a moment! they are utterly consumed with terrors:”—“The evil doers -shall be cut off; but those that wait upon the Lord, they shall inherit -the earth: for yet a little while, and the wicked shall not be; yea thou -shalt diligently consider his place, and it shall not be: for the Lord -loveth judgment, and forsaketh not his saints;”—then we obtain a right -view of the matter, and find an all-sufficient reason for being patient -and not fretting ourselves. Hard though our lot in life may seem, let us -remember that - - “The vain and fleeting things of earth, - (Though counted vain, alas! by few,) - In his esteem are nothing worth, - Who keeps eternal ends in view.” - -Or, as Cowper says: - - “The path of sorrow and that path alone, - Leads to the land where sorrow is unknown. - No traveler ever reached that blest abode - Who found not thorns and briers in his road.” - - - - -CHAPTER XIX. - - _Life in Amsterdam—Character of the Dutch—Meets Dr. - Beyer—Republishes his “New Method of Finding the - Longitudes”—The Apocalypse Explained._ - - -It is very trying to the biographer of Swedenborg that he can find so -little to narrate of his outward life. Of his life in Amsterdam we have -no particulars whatever. No Boswell was there to note down his sayings, -describe his doings, his company, and conduct. But had even a Boswell -been there, we fear he would have found but little to note. Quiet days -in his study, calm reserve toward all around, musing, solitary rambles -in the streets, would supply but few incidents for the pen of the -biographer. We must be content to know that, from out his quiet study in -Amsterdam, proceeded books destined to be centers of spiritual light to -the church and to the world. - -Swedenborg liked the Dutch, and with good reason, for he was favored to -know them in that land where the secrets of all hearts are unveiled. He -reports that the Dutch, above all other people, are under the influence -of the _spiritual_ love of trade, valuing it for its uses, and regarding -money only as a means to these uses, and not, like the Jews, as the final -end. They are, moreover, inflexible in their obedience to the truth, when -known; and in many other respects are an estimable people. - -It is probable that Swedenborg returned home toward the end of 1764; -for in the first half of the next year, we find him in Stockholm. Soon, -however, he set out upon new travels; and in 1765, while at Gottenburg, -waiting for a vessel to England, he accidentally (as men say) met -with Dr. Beyer, Professor of Greek, and a member of the Consistory of -Gottenburg. Having heard that Swedenborg was mad, he was surprised -to hear him talk sensibly, and manifest no symptom of his suspected -infirmity. He therefore invited Swedenborg to dine with him the following -day, in company with Dr. Rosen. After dinner, Dr. Beyer expressed a -desire to hear from himself a full account of his doctrines; upon -which Swedenborg, animated by the request, spoke so clearly, and in so -wonderful a manner, that the Doctor and his friend were quite astonished. -They gave him no interruption; but when he ceased, Dr. Beyer requested -Swedenborg to meet him the next day at Mr. Wenngren’s and to bring with -him a paper, containing the substance of his conversation, in order that -he might consider it more attentively. Swedenborg came the day following, -according to promise; and, taking the paper out of his pocket, in the -presence of the other two gentlemen, he trembled, and appeared much -affected, the tears flowing down his cheeks. Presenting the paper to Dr. -Beyer, “Sir,” said he, “from this day the Lord has introduced you into -the society of angels, and you are now surrounded by them.” They were all -greatly affected. He then took his leave, and the next day embarked for -England. - -Dr. Beyer sent immediately for Swedenborg’s writings, and soon became -deeply engrossed in their study. In order to arrange their subjects more -distinctly in his mind, he set about compiling an Index to them; which -as he prepared it, he sent, sheet by sheet, to Amsterdam to be printed. -He was thirteen years in compiling the work, and on the day he sent off -the last sheet corrected, he sickened, took to his bed, and in a few days -departed to the spiritual world. - -The result of Dr. Beyer’s study of Swedenborg’s writings, was a firm -belief in their doctrines, and an open and enlightened advocacy of them, -declaring in the public Consistory his full assent to them. As might -naturally be expected, he suffered much obloquy and persecution for his -adherence to the truth; but he was consoled in having the firm friendship -of Swedenborg, and in being favored with receiving from him many letters, -sympathizing with him in his trials, and answering many of his questions -on doctrinal and psychological matters. - -Swedenborg did not make a long stay in England; but after a few weeks, -or perhaps months, proceeded to Holland, spending the winter of 1765-66 -at Amsterdam. There, in the spring of 1766, he republished (it is -supposed by the solicitation of friends,) his youthful work on a “New -Method of Finding the Longitudes.” “This method,” as he informed the -Swedish Archbishop, Menander, “of calculating the ephemerides by pairs of -stars, several persons in foreign countries were then employing, who had -experienced great advantage by the observations made according to it for -a series of years.” - -From the time of the completion of the Arcana Cœlestia, in 1756, -Swedenborg had been gradually composing an extensive work on the -Apocalypse. The exposition was continued as far as the tenth verse of -the nineteenth chapter, filling four large quarto volumes. He then -laid the work aside—thinking, probably, that it was too voluminous and -elaborate—and commenced anew, but on a considerably reduced scale. The -former Exposition, a clearly written manuscript, ready for the printer, -after sustaining a narrow escape from burning, (the house of a gentleman -who had it for perusal having caught fire,) was published in the original -Latin, in four quarto volumes, in 1790, eighteen years after the author’s -death. It was translated into English and printed in six octavos, under -the title of the Apocalypse Explained, in 1815. It is a most valuable -work, and one that could not well be spared from the Swedenborg Library. -Within its pages are several distinct treatises on very important -subjects, which, if extracted, would form complete and excellent books -of themselves. The exposition of the spiritual sense of the text is very -copiously illustrated by parallel passages from other parts of the Word; -and thus it must ever be a most useful work to the New Church preacher, -as affording him a ready key to the internal sense of the Scriptures. - -The shorter exposition Swedenborg himself published at Amsterdam, in -1766, under the title of the Apocalypse Revealed. As was his custom, he -distributed copies of the work widely, sending it to the universities -and superior clergy, and to many eminent persons in England, Holland, -Germany, France, and Sweden. - -We will now make a few notes on some of the most remarkable features -of Swedenborg’s exposition of that strange and mysterious book, the -Apocalypse. - - - - -CHAPTER XX. - - _The Apocalypse Revealed._ - - -Every one who is acquainted with theological literature, knows that -innumerable volumes of speculation have been written in attempted -explanation of the Apocalypse. He is aware that expositors have -differed about it from the earliest times; that Protestants have found -Catholicism the subject of all its denunciations, and that Catholics -have discovered that Paganism and Protestant heresy were in reality the -matters alluded to; that sceptics have proved that it refers to none -of these creeds, but is a worthless astrological treatise; and that -many good Christians, vexed and wearied with this endless contest of -opinion, have wished the book expunged from the canon of Scripture, as -altogether incomprehensible, and a mere breeder of strife. And still the -controversy goes on. The press swarms with volumes and pamphlets, all -professing to have found the key to the mystery, informing the world of -the future destiny of Europe, of the result of its wars and battles, the -precise month of the fall of the Papacy, and the time of the descent of -the New Jerusalem, the Second Advent, and the restoration of the Jews to -Canaan, and, so far as the political arrangement of the kingdoms of the -earth is concerned, almost superseding the necessity of newspapers to -the credulous believer. Wise men generally now turn a deaf ear to these -soothsayings, convinced by long and repeated experience of their utter -futility, and thinking shrewdly enough that had the Divine Providence -intended that man should know the future, the foreknowledge would have -been communicated intelligibly and not through the medium of mysteries -interpreted by men more conspicuous for temerity than for any endowment -of wisdom or common sense above their fellows. “It is a part of this -prophecy,” as Sir Isaac Newton remarks,—and the same principle is -applicable to all prophecies,—“that it should not be understood before -the last age of the world; and therefore it makes for the credit of -the prophecy that it is not yet [about 1710] understood. The folly of -interpreters has been, to foretell times and things by this prophecy, as -if God designed to make them prophets. By this rashness, they have not -only exposed themselves, but brought the prophecy also into contempt. -The design of God was much otherwise. He gave this, and other prophecies -of the Old Testament, not to gratify men’s curiosity by enabling them -to foreknow things, but that, after they were fulfilled, they might be -interpreted by the events; and his own Providence, not the interpreters, -be then manifested thereby to the world. For the event of things, -predicted many ages before, will then be a convincing argument that the -world is governed by Providence. For, as the few and obscure prophecies -concerning Christ’s first coming, were for setting up the Christian -religion, _which all nations have since corrupted_; so the many and -clear prophecies concerning the things to be done at Christ’s second -coming, are not only for predicting but also for effecting a recovery and -re-establishment of the long-lost truth, and setting up a kingdom wherein -dwells righteousness. The event will prove the Apocalypse; and this -prophecy, thus proved and understood, will open the old prophets; and all -together will make known the true religion, and establish it.” - -With no claim to superior understanding or acuteness did Swedenborg -present his exposition of this mysterious book to the world. He humbly -declares that the mysteries of the Apocalypse are totally beyond the -power of human intellect to unravel, and that whatever of truth is to be -found in his work, owed its existence to the immediate illustration of -his mind by the Lord. We shall presently show what powerful reason there -was for this protestation on his part. - -The Apocalypse, we are taught, is a portion of the Divine Word. It -was dictated directly by the Lord,—John, in Patmos, being simply an -amanuensis. - -The Apocalypse is a prophetic book, descriptive of the decline and -consummation of the Christian Church, and the establishment of the new -and spiritual dispensation signified by “the New Jerusalem descending -from God out of heaven.” Being a prophetic book, it would have been -at variance with the laws of the Divine Providence for man to have -understood its prophecies until after the events it described were past; -for, as we have seen, a knowledge of the future would take from man all -freedom of action, all inclination to labor, and the whole hope and -pleasure of life. Therefore it was that the Apocalypse remained a sealed -book until the Christian Church had reached its consummation, and the -Last Judgment was effected, in 1757, when the Lord graciously opened -the eyes of Swedenborg and manifested to him, in clear light, the deep -mysteries of this prophecy. - -Wilkinson, in his admirable Biography, well says: “A volume, unless it -were a reprint, would not give an analysis of the Apocalypse Revealed. -When we say that the commentary takes the text word by word, and -translates it into spirit, we still convey but a slender idea of what -is done. Our own first impressions on reading the work will not soon be -forgotten. Following the writer through the long breadths and flights of -this vast empyrean, we were momently in anxious fear that to sustain a -context of such was impossible. Each fresh chapter seemed like a space -that mortal wing must not attempt; and yet the fear was groundless, for -our guide sailed onward with a tranquil motion as if he knew the stars. -History and common sense, panting and grasping science, philosophy in its -better part, above all, the confidence in a Divine support and a supernal -mission, appeared to be covertly and unexpectedly present, to annihilate -difficulties, and pave the skyey way of this humble voyager. And when -we had again alighted from that perusal which strained every faculty to -the utmost, it was as though we had been there before, so entire was the -impression of self-evidence that was left upon the mind. Genesis and the -Revelation were closely at one in this marvellous Apocalypse—thenceforth -the most open of the Bible pages: the two ends of the Scripture called to -each other; an arch of Divine light spanned the river of the Word, and -the original Eden blossomed anew in the midst of the street of the holy -city.” - -The Rev. O. P. Hiller, in his Memoir of Swedenborg, writes: “In the -Apocalypse Revealed, the mysterious book is taken up and examined chapter -by chapter, verse by verse, word by word, in the same manner as was -done with the books of Genesis and Exodus in the Arcana Cœlestia; and -the interior meaning, the spiritual sense, of every part, set forth in -such a manner as to present a clear, connected, and rational meaning -throughout the whole book, from the first chapter to the last. And what -is especially to be remarked, the spiritual sense of this book, the last -of the New Testament, is shown to be founded on the same principles, and -discovered by the same rules of interpretation, as the spiritual sense of -the books of Genesis and Exodus, the first of the Old Testament, written, -as they were, by other hands, and more than fifteen hundred years before; -a strong proof, certainly, that however varied the human instruments -there was One Divine Author of the whole. Thus, with any particular word, -for instance, occurring in the book of Genesis, and declared to have a -certain spiritual signification,—when that word occurs in the book of -Revelation, it is shown to have the same signification; and this holds -good in all cases. And, moreover, while all these various significations, -taken together, make in the book of Genesis a complete spiritual sense, -so in the book of Revelation they make their own complete spiritual -sense. Now it will be readily seen, that such a coincidence would be -altogether unaccountable, nay, impossible, unless there really existed -such a spiritual sense in the Word of God: and it is, indeed, this -uniform spiritual sense, full of high and heavenly truth, that raises -the holy volume infinitely above all other works of history or morals; -and the existence of such a sense is the strongest proof of the Divine -character of those writings which we call the Sacred Scriptures. And -truly, had Swedenborg done only this, he would have deserved the -gratitude of all who seriously revere the Word of God, for thus bringing -a new and most powerful argument from internal evidence, in favor of the -inspiration and divinity of the sacred volume.” - -Well, then, might Swedenborg disclaim the authorship of the ideas in -the Apocalypse Revealed, and ask: “What man can draw such things from -himself?” Those who tell us that Swedenborg was self-deceived, must -either know very little of what they speak about, or must be quite as -ignorant of the capacity of the human mind and its powers of invention. -For ourselves, we could as readily believe that Swedenborg created the -world, as we could believe that the spiritual sense of the Apocalypse, -and of the whole Word, was a fiction of his brain. Were the spiritual -sense of the Word such a fiction, then it must be said that there lived -a man in the last century, with an intellect and creative faculty, -compared with which those of all the philosophers and poets of past -and present time combined, were as nothing. We leave revilers of -Swedenborg to make their choice; either to admit the existence of the -spiritual sense of the Word; or, denying its existence, and pronouncing -Swedenborg’s discovery either a delusion or an imposture, to admit that -Swedenborg was a man wholly unique—a genius infinitely surpassing any -which the world has ever known, and endowed with a power of invention -which the mind of a nation incarnate in one man could never hope to rival. - -But it will never come to such a pass. Anyone who will take the trouble -candidly to examine the subject, will become convinced of the spiritual -sense of the Word, and of the truth of Swedenborg’s revelations regarding -it. The denial and mockery of them can only coexist with an ignorance, -more or less profound, of their nature; or, worse still, from a hatred -of the truth, grounded in the life and love of evil. The spiritual sense -of the Word is no invention. It is a discovery,—accomplished by Divine -means, however,—just as the finding of Australia was a discovery; and we -shall believe in its existence if we become _practically_ acquainted with -it through reverent thought and study; even as We should know Australia -best, did we go there. - -It may be said: “Well, suppose the spiritual sense of the Apocalypse does -describe the fall of the Christian Church, and the inauguration of the -New Church; and typifies the doctrine of justification by faith alone by -the Dragon; and the Romanists and their lust of dominion and atrocious -deeds by Babylon and the great Harlot sitting upon many waters; what -then? It is true such descriptions must ever have a certain interest, -but not sufficient to render them subjects of universal study in all -ages, and worthily forming a part of that Divine Book which is read by -angels in heaven, as well as by men on earth.” The objection is a sound -one so far as it goes, but it is made in ignorance of a great but very -simple truth, namely, that all that is true of a church is true of an -individual. The trust in mere truth in the intellect, and the lust of -power and glory,—the former signified by the Dragon, and the latter by -Babylon,—are evils which exist in all minds to a greater or less degree; -and the Divine description of their nature and awful consequences may be -thought of apart from any idea of Geneva or Rome. The Apocalypse being a -divine work, has infinite applications, and will be read to eternity in -spheres where the names of Romanist and Protestant are unknown; and in -societies of glorified spirits, compared with whose number and influence -this world is insignificant. - - - - -CHAPTER XXI. - - _Travels—Habits—Anecdotes._ - - -In April, 1766, Swedenborg again visited England in order to observe the -effect of his writings upon the English people. Of this visit we have no -account, except in reference to its conclusion, in September of the same -year, when he returned to Stockholm. Mr. Springer, the Swedish Consul in -London, an old friend of Swedenborg’s, has left the following interesting -record of some incidents connected with his return. - -“Swedenborg was about to depart for Sweden, and desired me to procure him -a good captain, which I did. I made the agreement with a person named -Dixon. Swedenborg’s effects were carried on board the vessel, and as his -apartments were at some distance from the port, we took, for that night, -a chamber at an inn near it, because the captain of the vessel was to -come and fetch him in the morning. Swedenborg went to bed; and I went -to sit in another room, with the master of the house, with whom I was -conversing. We both heard a remarkable noise, and could not apprehend -what it could be, and therefore drew near to a door, where there was a -little window that looked into the chamber where Swedenborg lay. We saw -him with his arms raised toward heaven, and his body appeared to tremble. -He spoke much for the space of half an hour, but we could understand -nothing of what he said, except that when he let his hands fall down, we -heard him say with a loud voice, ‘My God!’ But we could not hear what he -said more. He remained afterwards very quietly in his bed. I entered into -his chamber with the master of the house, and asked him if he was ill. -‘No,’ said he; ‘but I have had a long discourse with some of the heavenly -friends, and am at this time in a great perspiration.’ And as his effects -were embarked on board the vessel, he asked the master of the house to -let him have a shirt; he then went again to bed, and slept till morning. - -“When the captain of the vessel came to fetch Swedenborg, I took my leave -of him, and wished him a happy voyage. I then asked the captain if he -was provided with good and necessary provisions. He answered me, that -he had as much as was needful for the voyage. On this, Swedenborg said: -‘My friend, we shall not need a great quantity: for this day week we -shall, by the aid of God, enter the port of Stockholm at two o’clock.’ -It happened exactly as he foretold, as Dixon informed me; saying, that a -violent gale accelerated the voyage, that the wind was favorable at every -turn of the vessel, and that he never in all his life had so prosperous a -voyage.” - -Arriving at Stockholm on the 8th of September, Swedenborg resided in -the Sudermalm, the southern suburb of the city. Robsahm tells us: “His -house was built and arranged after his own taste; the apartments were -rather small, but suitable for himself. Although he was a man of most -profound learning, no other books were seen in his study than the Hebrew -and Greek Bible, together with his own indexes to his works, whereby he -saved himself the trouble, when referring to different passages, of going -through all he had before written. - -“Adjoining the house was a rather large garden, in the midst of which he -had a summer-house, or pavilion. There were four doors to the apartment, -which formed a square, and was occasionally turned, in an instant, into -an octagon, by means of four other doors that belonged to it. One of -these doors shut with a secret lock, which being opened, there appeared -a glass door placed opposite a fine green hedge, where a bird was seen -in a cage. This new spectacle produced an agreeable surprise of a second -garden to the person who opened the door, which Swedenborg used to say -was more agreeable than the first. At the entrance of the garden there -was a parterre, well covered with flowers, which he was very fond of. He -derived no other advantage from the garden, for he gave the whole produce -of it to the gardener who waited on him; so also that of a very excellent -greenhouse, in which he took much pleasure. - -“The gardener and his wife were the only servants he had; of the latter -he never desired other service than that of making his bed, and of -bringing water into his apartment. He generally made his own coffee on -the fire in his study, and took much of it, well sweetened. When at home, -his dinner consisted of a small loaf put into boiled milk, and at that -time he neither drank wine nor any spirituous liquor, nor did he take any -supper. Though he was very sparing in his eating and drinking, yet he -would sometimes, when in company, take a glass of wine, but was always in -one equal temper of mind, and cheerful. - -“He had a fire constantly kept up in his study, from autumn, throughout -the winter, until spring; but his bedroom, contrary to the usual custom -in Sweden, was always cold; and according as the cold was more or less -severe, he made use of three, or four, blankets. When he awoke, he went -into his study, where there were always live coals, on which he laid -wood, with birch-bark, having a number of small bundles ready for use, -and to make a quick fire before he sat down to write. - -“In his parlor was a table of black marble, on which, one would have -supposed, at first sight, that a hand of cards had been carelessly -thrown, the imitation being so perfect. He made a present of this table -to the Royal College of Mines, who preserve it with great care. This room -was neat and genteel, but furnished in a plain style. - -“His wardrobe was simple, yet suitable to the season. He wore in winter a -fur gown; and when at home, in summer, a morning robe. - -“He spoke very distinctly. When he began to talk in company, every one -was silent, as well from the pleasure they had in hearing his discourse, -as from a sense of his well known great erudition, which he did not -show but on occasions in which he found himself compelled to prove his -assertions, or the little weight of the arguments of some with whom he -conversed. Besides the learned languages, in which he was well versed, he -understood the French, English, Dutch, German, and Italian.” - -We are thankful indeed for these details, trifling though they are. They -evince the quiet practical character of Swedenborg, and the strong common -sense which guarded him from all extravagance and eccentricity. - -From the gardener’s wife, Robsahm received the following -statement:—“Entering one day, after dinner, into Swedenborg’s chamber, I -saw his eyes like unto a most bright flame. I drew back, saying, ‘In the -name of goodness, Sir, what has happened extraordinary to you? for you -have a very peculiar appearance.’ ‘What kind of look have I?’ answered -he. I then told him what struck me. ‘Well, well,’ replied he, which was -his favorite expression, ‘don’t be frightened, the Lord has so disposed -my eyes, that by them spirits may see what is in our world.’” In a short -time this appearance passed away, as he said it would. “I know,” said she -to Robsahm, “when he has conversed with heavenly spirits, for there is a -pleasure and calm satisfaction in his countenance, which charm those who -see it; but after he has conversed with evil spirits, he has a sorrowful -look.” - -Concerning his temptations, they said that their master, in the night, -often spoke aloud, when evil spirits were with him, which they could -easily hear, their room being adjoining. When asked what caused his -disturbance in the night, he answered that it had been permitted the evil -spirits to blaspheme, and that he had spoken against them zealously. It -happened often that, weeping bitterly, he cried with a loud voice, and -prayed to the Lord that he might not be forsaken in his temptation, when -they assailed him. His words were, ‘Lord help me! Lord, my God, do not -forsake me!’ Those who saw him in these states, supposed he was sick; but -when delivered from them, he returned thanks to God, and said to those -who were troubled for him, ‘God be eternally praised! Comfort yourselves, -my friends, all has passed away; and be assured that nothing happens to -me but what the Lord permits, who never lays a burden on us more weighty -than we are able to bear.’ - -Once it was remarkable that after such a state he went to bed, and did -not rise for several days and nights. This gave his domestics much -uneasiness, and they consulted together, and supposed he was dead. They -intended to break open the door, or to call their neighbors. At last the -gardener went to the window, and discovered, to his great joy, that his -master was alive, and turning in his bed. The next day he rang the bell. -The woman went in, and related her own and her husband’s uneasiness for -him. He told her with a cheerful countenance, that he had been very well, -and had wanted nothing. - -The following anecdote, narrated to Robsahm by the gardener’s wife, -places Swedenborg’s moral courage in a strong light, and shows the use of -judicious plain speaking. Bishop Halenius, the successor of Swedenborg’s -father, paying Swedenborg a visit one day, the conversation turned on -the nature of common sermons. Swedenborg said to the bishop, “You insert -things that are false in yours;” on this, the bishop told the gardener, -who was present, to retire, but Swedenborg commanded him to stay. The -conversation went on, and both turned over the Hebrew and Greek Bibles, -to show the texts that were agreeable to their assertions. At length -the interview ended, by some observations intended as reproaches to the -bishop on his avarice and various unjust actions; “You have already -prepared yourself a place in hell,” said Swedenborg: “but,” added he, -“I predict that some months hence you will be attacked with a grievous -illness, during which time the Lord will seek to convert you. If you -then open your heart to his holy inspirations, your conversion will take -place. When this happens, write to me for my theological works, and I -will send them to you.” Some months after, an officer from the province -and bishopric of Skara visited Swedenborg. On being asked how bishop -Halenius was, he replied: “He has been very ill, but at present he is -quite recovered, and has become altogether another person, being now a -practicer of what is good, full of probity, and returns sometimes three -or four-fold of the property which he had before unjustly taken into his -possession.” From that time to the hour of his death, he was one of the -greatest supporters of the doctrine of the New Church of the Lord, and -declared openly, that the theological writings of Swedenborg were the -most precious treasures given for the welfare of mankind. What a blessed -result was this of the few severe but really kind words of Swedenborg, -spoken in season! - -In Stockholm, Swedenborg was very accessible, and visitors sought his -advice for all purposes. Widows went to him to inquire about the state -of their husbands in the other world; and others fancying him a wizard, -beset him with questions about lost and stolen property. Notwithstanding -the number and frequency of these visits, from people of all ranks, he -would never receive any particular ones, and more especially those of -females, without one of his domestics being present. He also required his -visitors to speak in the language of the country, saying, “I will have -witnesses of my discourse and conduct, that all pretensions to malicious -assertions and scandal may be taken away.” He had probably suffered from -the tongues of busybodies: it would have been strange if he had not; -and it was prudent for him to take this effectual plan to cut away the -foundation of all idle and malicious gossip. - -Nicholas Collin, a young clergyman, at this time visited Swedenborg, and -thus pleasantly narrates his interview. “In 1765, I went to reside at -Stockholm, where I continued for nearly three years. During that time, -Swedenborg was a great object of public attention in the metropolis, -and his extraordinary character was a frequent topic of discussion. He -resided at his house in the southern suburbs, which was in a pleasant -situation, neat and convenient, with a spacious garden and other -appendages. There he received company. Not seldom he also appeared in -company, and mixed in private society; sufficient opportunities were -therefore given to observe him. I collected much information from several -respectable persons who had conversed with him; which was the more -easy, as I lived the whole time as a private tutor in the family of Dr. -Celsius, a gentleman of distinguished talents, who afterwards became -bishop of Scania. He, and many of the eminent persons that frequented his -house, knew Swedenborg well. - -“In the summer of 1766, I waited on him at his house. Introducing myself -with an apology for the freedom I took, I assured him that it was not -in the least from youthful presumption. I was then twenty, but had a -strong desire to converse with a character so celebrated. He received -me very kindly. It being early in the afternoon, delicate coffee, -without eatables, was served, agreeable to the Swedish custom; he was -also, like pensive men in general, fond of this beverage. We conversed -for nearly three hours; principally on the nature of human souls, and -their states in the invisible world; discussing the principal theories -of psychology by various authors. He asserted positively, as he often -does in his works, that he had intercourse with spirits of deceased -persons. I presumed, therefore, to request of him, as a great favor, -to procure me an interview with my brother, who had departed this life -a few months before, a young clergyman, and esteemed for his devotion, -erudition, and virtue. He answered, that God, having for good and wise -purposes separated the world of spirits from ours, a communication is -never granted without cogent reasons; and asked what my motives were. I -confessed that I had none besides gratifying brotherly affection, and an -ardent wish to explore scenes so sublime and interesting to a serious -mind. He replied, that my motives were good, but not sufficient; but that -if any important spiritual or temporal concern of mine had been the case, -he would then have solicited permission from those angels who regulate -these matters. He showed me his garden. It had an agreeable building, -a wing of which was a kind of temple, to which he often retired for -contemplation; its dim religious light rendering it suitable for such a -purpose. - -“We parted with mutual satisfaction; and he presented by me, to the said -Dr. Celsius, an elegant copy of his Apocalypsis Revelata, then lately -printed in Amsterdam.” - -Swedenborg was of a very mild temper, upright, just, and incapable of -perverting the truth. Robsahm, one day, asked him if a certain preacher, -lately deceased, and greatly esteemed in Stockholm for his flowery -sermons, had a place in heaven. “No,” said Swedenborg, “he went directly -into the abyss; for he left his devotion in the pulpit: he was not pious, -but a hypocrite; proud and greatly vain of the gifts he had received -from nature, and the goods of fortune he was continually seeking to -acquire. Truly,” continued he, “false appearances will stand us in no -stead hereafter; they are all separated from man at his decease; the mask -then falls from him; and it is then made manifest to all, whether he is -inwardly good or evil.” - -The exact month of Swedenborg’s next foreign travel is uncertain; but -just before he undertook it, Robsahm met him in his carriage, and asked -him how he could venture to take a voyage to London, at the age of -eighty, and expressed a fear lest he should not see him again. “Be not -uneasy, my friend,” said he, “if you live, we shall see one another -again, for I have yet another voyage of this kind to make.” - -At Elsinore, on these voyages, he frequently visited M. Rahling, the -Swedish Consul, and during this transit, he made the acquaintance of -General Tuxen, at the Consul’s table. The General asked him how a -man might be certain whether he was on the road to salvation or not. -Swedenborg answered, “That is very easy. A man need only examine himself -and his thoughts by the Ten Commandments; as, for instance, whether he -loves and fears God; whether he is happy in seeing the welfare of others, -and does not envy them; whether on having received a great injury from -others, which may have excited him to anger and to meditate revenge, he -afterwards changes his sentiments, because God has said that vengeance -is His, and so on; then he may rest assured that he is on the road to -heaven: but when he discovers himself actuated by contrary sentiments, he -may know that he is on the road to hell.” - -This led Tuxen to think of himself, as well as others; and he asked -Swedenborg whether he had seen King Frederick V. of Denmark, deceased -in 1766, adding that though some human frailty attached to him, yet he -had certain hopes that he was happy. Swedenborg said, “Yes, I have seen -him, and he is well off; and not only he, but all the kings of the house -of Oldenburg, who are associated together. This is not the happy case -with our Swedish kings.” Swedenborg then told him that he had seen no -one so splendidly ministered to in the world of spirits as the Empress -Elizabeth of Russia, who died in 1762. As Tuxen expressed astonishment at -this, Swedenborg continued: “I can also tell you the reason, which few -would surmise. With all her faults, she had a good heart, and a certain -consideration in her negligence. This induced her to put off signing many -papers that were from time to time presented to her, and which at last so -accumulated that she could not examine them, but was obliged to sign as -many as possible on the representation of her ministers; after which she -would retire to her closet, fall on her knees, and beg God’s forgiveness, -if she, against her will, had signed anything that was wrong.” - -At the conclusion of this interesting interview, Swedenborg went on board -his vessel, leaving a firm friend and future disciple in General Tuxen. -Some years after, Tuxen wrote: “I thank our Lord, the God of heaven, that -I have been acquainted with this great man and his writings. I esteem -this as the greatest blessing I ever experienced in this life, and hope I -shall profit by it in working out my salvation.” - -Swedenborg’s stay in London at this time must have been brief; for on the -28th of November, 1768, we meet him again in Amsterdam, whither he had -gone to print another important work, “Conjugial Love, and its chaste -Delights; also Adulterous Love and its insane Pleasures.” This book he -published with his name, as written “by Emanuel Swedenborg, a Swede.” -This is the first of his theological works to which he affixed his name. -His reason for giving it in this instance, is said to have been, that no -other person might be censured for writing on this delicate subject. We -will now examine the contents of this wondrous book. - - - - -CHAPTER XXII. - - _Conjugial Love._ - - -A wise man might well suspect the soundness of any system of morals -which did not take into careful consideration the conjugial relation. -Marriage—the most important event in life, the relation which occupies -the whole thought of one sex, and the most serious regards of the other, -the institution around which all that is highest find holiest in life -groups itself, family, home, all that human hearts hold dear—must ever -hold a prominent place in a true code of moral and spiritual laws. How -then could the subject be omitted from the heavenly writings of the New -Jerusalem? or how could its apostle forget or pass it by. - -Swedenborg, in his treatise on Conjugial Love, first speaks of marriages -in heaven. He shows that a man lives a man after death, and that a woman -lives a woman; and since it was ordained from creation that the woman -should be for the man, and the man for the woman, and thus that each -should be the other’s,—and since that love is innate in both, it follows -that there are marriages in heaven as well as on earth. - -Marriage in the heavens is the conjunction of two into one mind. The mind -of man consists of two parts, the understanding and the will. When these -two parts act in unity, they are called one mind. The understanding is -predominant in man, and the will in woman; but in the marriage of minds -there is no predominance, for the will of the wife becomes also the -will of the husband, and the understanding of the husband is also that -of the wife; because each loves to will and to think as the other wills -and thinks, and thus they will and think mutually and reciprocally. Hence -their conjunction; so that in heaven, two married partners are not called -two, but one angel. When this conjunction of minds descends into the -inferior principles which are of the body, it is perceived and felt as -love, and that love is conjugial love. - -To this doctrine of marriage in heaven will arise an objection from the -Lord’s words to the Sadducees, when they asked Him whose wife, in the -resurrection, a woman should be, who had been married in succession to -seven brethren. The Lord replied: “The children of this world marry, and -are given in marriage; but they which shall be accounted worthy to obtain -that world and the resurrection from the dead, neither marry nor are -given in marriage.”—Luke xx. 34, 35. To understand this reply, we must -bear in mind the nature of the question. A woman had been married, quite -in accordance with worldly usage, to seven husbands. Of course, nothing -of this kind takes place in heaven; for, as the Lord says, there “neither -can they die any more.” After that fashion indeed there is no marrying or -giving in marriage in heaven. In truth, marriages, such as they are in -heaven, could never have been comprehended by the gross and carnal-minded -Jews; and had the Lord entered into detail, He would have been as grossly -misapprehended by them as when He said, “Destroy this temple, and in -three days I will raise it up.” And they said: “Forty and six years was -this temple in building, and wilt thou rear it up in three days?” not -knowing that he “spake of the temple of his body.” John ii. 19-21. Now -Swedenborg very plainly shows that Christians think as naturally of -marriage as the Jews did of the temple, if they suppose that the true -marriage of minds does not take place in heaven, or that it was any but -the carnal and sensual connections of earth that the Lord declared had -no place in eternity. In the spiritual sense of the Lord’s words, by -the marriage that does not take place in heaven, is meant the spiritual -marriage, or union of goodness and truth in the mind; in other words, -regeneration: this must be accomplished in this life, or not at all. -When the spiritual sense of the Word is understood, this interpretation -becomes manifest as the only true and rational mode of understanding the -text; and all the rest of Scripture goes to confirm it. - -Moreover it is true that there is no marriage in heaven in the exact -sense of the word. Partners are born into this world, and by life in -it are disciplined for each other. Separate, they are but parts of one -whole; and in each there is a continual longing for unition. Seen by -the eye of Omniscience, they are ever married; they are one, however -divided they may be by space or circumstances. Their meeting in heaven -and recognition of each other is only the external completion of what had -before in essentials been effected. And in this sense it may be said that -there are no marriages in heaven; for all are married, in reality, before -they reach heaven. - -Marriages on earth, Swedenborg teaches, are at this day entered upon -so generally from merely worldly and sensual motives, and with so -little regard for similarity of mind, that, save in few cases, they -are not maintained and perpetuated in the other life. Married partners -commonly meet after death; but as their internal differences of mind are -manifested, they separate; for no married partners can be received into -heaven, except such as have been interiorly united, or are capable of -being so united into one; which is understood by the Lord’s words: “They -are no longer two, but one flesh.” Such as are thus separated—possibly -both very good people—meet, in due time, congenial partners, whose souls -incline to union with their own, so that they no longer wish to be two -lives, but one. - -The meeting of young partners in heaven is thus charmingly -described:—“The divine providence of the Lord extends to everything, -even to the minutest particulars concerning marriages, because all the -delights of heaven spring from the delights of conjugial love, as sweet -waters from the fountain head. On this account it is provided that -conjugial pairs be born, and these pairs are continually educated to -their several marriages under the Lord’s auspices, neither the boy nor -the girl knowing anything of the matter; and after a stated time, when -both of them become marriageable, they meet in some place as by chance, -and see each other, and in this case they instantly know, as by a kind -of instinct, that they are pairs; and by a kind of inward dictate, think -within themselves—the youth that she is mine, and the virgin that he is -mine; and when this thought has existed some time in the mind of each, -they accost each other from a deliberate purpose, and betroth themselves. -It is said as by chance, by instinct, and by dictate, and the meaning is -by Divine Providence: since, while the Divine Providence is unknown, it -has such an appearance; for the Lord opens internal similitudes, that -they may see each other.” - -We are now led by Swedenborg, and introduced to a knowledge of the nature -of conjugial love, and shown in what consists its essential blessedness. -He shows that this love originates in the marriage of goodness and -truth. Every one who has experienced anything of regeneration, knows -that there is no bliss so intense, no joy so extatic, 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 He 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 or _wholeness_ of man then necessitates -marriage. Truth loves good, and good loves truth; and so 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, can not well appear in its -strength in this life for many reasons; nor can it receive here its full -satisfaction, as it will in eternity. - -True conjugial love can exist only between two; 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 neighbor, and delight -in keeping 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 -which 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 religious—to those who love God and honor 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 great principles, that no condensation is possible. -It is thus with all of 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 in this treatise. - -_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 heaven. 6. 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 any one 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 principles -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 to become one form; thus from two fleshes 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 can not 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 favors 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 life, -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 authoresses, 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 can not enter into the duties of women, and perform -them aright, because they are not in the affections of women, which are -altogether 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 put on the -garment of a man, neither shall a man put on the garment of a woman; -because this is an abomination.’ Deut. xxii. 5. The reason is, because -all in the spiritual world are clothed according to their affections; -and the affections of the woman and the man can not 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 violations and abuses 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 traveler. -When the spirit of Jesus more fully actuates the church, and the love of -the neighbor prompts to heal the world’s evils by all efficient means, -then, we have no doubt, Swedenborg on Scortatory Love will be taken into -council. - -We have used the term “conjugial,” after Swedenborg, who generally uses -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 which 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. -One interview which 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 essence. Yet it is of importance -that it should be known. With us 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 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 -snow; 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 splendor 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 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 colors 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 pearl: her upper robe was scarlet, and underneath it -was a stomacher of purple, fastened in front with clasps of rubies. But -what surprised me was, that the colors varied according to her aspect in -regard to her husband, and also according thereto were sometimes more -glittering, and sometimes less; in mutual aspect more, and in oblique -aspect less. When I had made these observations, they again discoursed -with me; and when the husband spoke, he spoke at the same time as from -his wife; and when the wife spoke, she spoke at the same time as from her -husband; such was the union of their minds from whence speech flows; and -on this occasion I also heard the sound or tone of voice of conjugial -love; inwardly it was simultaneous, and it likewise proceeded from the -delights of a state of innocence and peace. At length they said, ‘We are -recalled; we must depart:’ and instantly they appeared again conveyed -in a chariot as before. The way by which they were conveyed was a paved -way through flowering shrubberies, from the beds of which rose olive and -orange trees laden with fruit. When they approached their own heaven they -were met by several virgins, who welcomed and introduced them.” - - - - -CHAPTER XXIII. - - _Attacked by Dr. Ekebom—Visits France—Letter to Hartley, and - Hartley’s Opinion of Swedenborg._ - - -In the spring of 1769, Swedenborg published at Amsterdam, A Brief -Exposition of the Doctrine of the New Church, “in which work,” he says, -writing to Dr. Beyer, “are fully shown the errors of the existing -doctrines of justification by faith alone, and of the imputation of the -righteousness or merits of Jesus Christ.” He sent the little book to all -the clergy throughout Holland, and to the most eminent in Germany; but, -on second thought, sent only one copy to Sweden, to Dr. Beyer, requesting -him to keep it to himself, for true divinity in Sweden was in a wintry -state. - -Swedenborg’s long preservation from attack and controversy, at this -time came to an end. On the 22d of March, 1769, Dr. Ekebom, Dean of the -Theological faculty of Gottenburg, laid before the Consistory there -a series of objections against Swedenborg’s theological writings, -laden with untruth, and full of personal invective. The Dean branded -his doctrine “as in the highest degree heretical, and, on points the -most tender to every Christian, Socinian.” He stated, further, that -he “_did not know Assessor Swedenborg’s religious system, and should -take no pains to come at the knowledge of it_.” As for Swedenborg’s -chief works, he “_did not possess them, and had neither read nor seen -them_.” Swedenborg’s written reply, transmitted from Holland, was mild -and effectual. He cited his writings themselves, and proved that, -according to Scripture, the Apostolic Creed, and whatever was not -self-contradictory in the orthodoxy of the churches, his doctrine was -anything but heretical. But the self-acknowledged ignorance and prejudice -of the Dean were not to be removed by anything he might say. “Was not -this,” to quote Swedenborg’s own words, “to be blind in the forehead, -and to have eyes behind, and even those covered with a film? To see and -decide upon writings in such a fashion, can any secular or ecclesiastical -judge regard as otherwise than criminal?” - -About the end of May, or the beginning of June, Swedenborg left Amsterdam -for Paris, “with a design which,” in writing to Dr. Beyer, he says, -“must not be made public beforehand.” We hardly understand the remark, -except that he anticipated some difficulty with regard to the object -of his journey,—the publication of another little work, entitled, “The -Intercourse Between the Soul and the Body,” in the French capital. - -On his arrival in Paris, Swedenborg submitted his tract to M. Chevreuil, -Censor Royal, who, having read it, informed him that a tacit permission -to publish would be granted, on condition, as was customary in the case -of doubtful books, that the title should say, “printed at London,” or -“at Amsterdam.” This, Swedenborg’s nice sense of truth and honor could -not submit to, and he abandoned his intention of publishing it in Paris. -His enemies in Gottenburg then circulated a report that he had been -ordered to quit Paris, which he, in a letter to Dr. Beyer, pronounced a -direct falsehood, and appealed for the truth of the case to the Swedish -Ambassador to France. - -“Rumor also,” writes Wilkinson, “has been busy with Swedenborg upon -this journey. The French ‘Universal Biography’ connects him with an -artist,—Elie,—who, it is alleged, supplied him with money, and furthered -his presumed designs. Indeed, he has been accused of a league with -the _illuminés_, and with a certain politico-theological freemasonry, -centuries old, but always invisible, which was to overturn society, -and foster revolutions all over the world. We can only say that our -researches have not elicited these particulars, and that every authentic -document shows that Swedenborg stood always upon his own basis, -accepted money from no one, and was just what he appeared—a theological -missionary, and nothing more.” - -The short visit to Paris was terminated by his departure for London, -where, unfettered by censors, he published his little book—“The -Intercourse Between the Soul and the Body.” - -One of Swedenborg’s warmest and most intelligent English friends, was the -Rev. Thomas Hartley, A. M., rector of Winwick, Northamptonshire,—himself -an author, and assistant translator of the first English edition of -“Heaven and Hell.” At this time he wrote to Swedenborg, fearing that -he might be in want of money, and offering to supply his needs; also -requesting an account of his past life and connections, as a means of -refuting calumnies. In his reply, Swedenborg satisfied him on these -points. He says to Mr. Hartley: “I take pleasure in the friendship you -express for me in your letter, and return you sincere thanks for the -same: but as to the praises you bestow upon me, I only receive them as -tokens of your love of the truths contained in my writings, and so refer -them to the Lord and Saviour, from whom is all truth, because he is the -Truth. John xiv. 6. - -“I live on terms of familiarity and friendship with all the bishops of -my country, who are ten in number; as also with the sixteen senators, -and the rest of the nobility; for they know that I am in fellowship with -angels. The King and Queen also, and the three princes, their sons, show -me much favor. I was once invited by the King and Queen to dine at their -table,—an honor which is, in general, granted only to the nobility of -the highest rank; and likewise, since, with the hereditary Prince. They -all wished for my return home,—so far am I from being in any danger of -persecution in my own country, as you seem to apprehend, and so kindly -wish to provide against; and should anything of the kind befall me -elsewhere, it can not hurt me. But I regard all that I have mentioned as -matters of little moment; for, what far exceeds them, I have been called -to a holy office by the Lord himself, who most graciously manifested -himself in person to me, his servant, in the year 1743; when he opened my -sight to the view of the spiritual world, and granted me the privilege -of conversing with spirits and angels, which I enjoy to this day. I am -a Fellow, by invitation, of the Royal Academy of Sciences at Stockholm: -but I have never sought admission into any other Literary Society, as I -belong to an angelic society, wherein things relating to heaven and the -soul are the only subjects of discourse and entertainment; whereas the -things which occupy the attention of our Literary Societies are such as -relate to the world and the body. As for the world’s wealth, I have what -is sufficient, and more I neither seek nor wish for. Your letter has -drawn the mention of these things from me, with the view, as you suggest, -that any ill-grounded prejudices may be removed. Farewell! and from my -heart I wish you all felicity in this world and in the next; which I -make no doubt of your attaining, if you look and pray to our Lord.—E. -Swedenborg.” Dated, London, 1769. - -Mr. Hartley, in 1781, when far advanced in years, thus gives his opinion -of Swedenborg:— - -“The great Swedenborg was a man of uncommon humility. He was of a -catholic spirit, and loved all good men of every church, making at the -same time all candid allowance for the innocence of involuntary error. -However self-denying in his own person, as to gratifications and -indulgences, even within the bounds of moderation, yet nothing severe, -nothing of the precisian, appeared in him; but on the contrary, an -inward serenity and complacency of mind were manifest in the sweetness -of his looks and outward demeanor. It may reasonably be supposed that I -have weighed the character of our illustrious author in the scale of my -best judgment, from the personal knowledge I had of him, from the best -information I could procure respecting him, and from a diligent perusal -of his writings; and according thereto, I have found him to be the sound -divine, the good man, the deep philosopher, the universal scholar, and -the polite gentleman; and I further believe, that he had a high degree -of illumination from the spirit of God, was commissioned by Him as an -extraordinary messenger to the world, and had communication with angels -and the spiritual world far beyond any since the time of the Apostles. -As such, I offer his character to the world, solemnly declaring, that, -to the best of my knowledge, I am not herein led by any partiality or -private views whatever, being now dead to every worldly interest, and -accounting myself as unworthy of any higher character than that of a -penitent sinner.” - -Two others of Swedenborg’s English friends were Dr. Messiter and -Dr. Hampé, who had been preceptor to George I. From a letter of Dr. -Messiter’s, we extract the following remarks on Swedenborg’s character:— - -“I have had the honor of being frequently admitted to Swedenborg’s -company, when in London, and to converse with him on various points -of learning, and I will venture to affirm that there are no parts of -mathematical, philosophical, or medical knowledge, nay, I believe I might -justly say, of human literature, to which he is in the least a stranger; -yet so totally insensible is he of his own merit, that I am confident he -does not know that he has any; and as he himself somewhere says of the -angels, he always turns his head away on the slightest encomium.” - -Swedenborg’s stay in England at this time does not seem to have been -longer than sufficed for the transaction of his business; for in -September, 1769, he sailed for Stockholm, arriving there at the beginning -of October. But we must now suspend the narrative of his life to offer a -few remarks on his little works,—“A Brief Exposition of the Doctrine of -the New Church,” and “The Intercourse Between the Soul and the Body.” - - - - -CHAPTER XXIV. - - _“Brief Exposition of the Doctrines of the New Church,” and - “The Intercourse between the Soul and the Body.”_ - - -“The Brief Exposition of the Doctrines of the New Church” is an -exposition effected by means of comparisons between the doctrines of the -New Church and those of Catholics and Protestants. The work is avowedly -only a sketch, and the precursor of a larger book—“The True Christian -Religion”—a work of some years, which will shortly demand our attention. -The Catholic doctrinals are taken from the records of the Council of -Trent; and the Protestant from the Formula Concordiæ, composed by persons -attached to the Augsburg Confession. The disagreements between the tenets -of the Old and New Churches are considered under twenty-five Articles, -the heads of which we will condense and present to the reader. - -The Churches which, by the Reformation, separated themselves from -the Roman Catholic Church, differ in various points of doctrine; but -they all agree in the Articles concerning a Trinity of Persons in the -Godhead, original sin from Adam, imputation of the merit of Christ, -and justification by faith alone. The Roman Catholics, before the -Reformation, held and taught exactly the same things as the Reformed did -after it, in respect to these points; only with this difference, that -they conjoined faith with charity or good works. - -The leading Reformers, Luther, Melancthon, and Calvin, retained all the -tenets concerning a Trinity of Persons in the Godhead, original sin, -imputation of the merits of Christ, and justification by faith, just as -they were, and had been, among the Roman Catholics; but they separated -charity or good works from that faith, and declared at the same time that -they were not of a saving efficacy, with a view to be totally severed -from the Roman Catholics as to the very essentials of the Church, which -are faith and charity. Nevertheless the leading Reformers adjoined good -works, and even conjoined them to their faith, but in man as a passive -subject; whereas the Roman Catholics conjoin them in man as an active -subject; and notwithstanding this, there is actually a conformity between -the one and the other as to faith, works, and merit. - -The whole system of theology in the Christian World, at this day, is -founded on an idea of three Gods, arising from the doctrine of a Trinity -of Persons, and when this doctrine is rejected, then all the tenets of -the aforesaid theology fall to pieces. The truth of this must be apparent -to every one. The Doctrine of a Trinity of Persons in the Divine Being, -is the key-stone of Roman Catholic and Protestant theology. If this -Doctrine be false, the whole structure totters to its fall. - -When the faith in three Gods is rejected, then it is possible to receive -the true and saving faith, which is a faith in One God, united with good -works. - -This faith is in God the Saviour Jesus Christ, and in its simple form is -as follows: 1. That there is One God, in whom is a Divine Trinity, and -that He is the Lord Jesus Christ. 2. That saving faith is to believe in -Him. 3. That evils ought to be shunned, because they are of the devil and -from the devil. 4. That good works ought to be done, because they are of -God and from God. 5. That they ought to be done by man as of himself, -but with a belief that they are from the Lord, operating in him and by -him. - -The faith of the present day has separated religion from the Church, -since religion consists in the acknowledgment of One God, and in the -worship of Him from faith grounded in charity; but the faith of the -present Church cannot be conjoined with charity, and produce any fruits -which are good works, because imputation supplies everything, remits -guilt, justifies, sanctifies, regenerates; imparts the life of heaven, -and thus salvation; and all this freely, without any works of man. In -this case, what is charity, which ought to be united with faith, but -something vain and superfluous, and a mere addition and supplement to -imputation, and justification, to which, nevertheless, it adds no weight -or value? - -From this faith results a worship of the mouth and not of the life. Now -the Lord accepts the worship of the mouth in proportion as it proceeds -from the worship of the life. - -The doctrine of the present Church is interwoven with many paradoxes, -which are to be embraced by faith. Therefore its tenets gain admission -into the memory only, and not at all into the understanding, which is -superior to the memory, but merely into confirmations below it. Thus the -tenets of the present Church cannot be learned or retained without great -difficulty, nor can they be preached or taught without using great care -and caution to conceal their nakedness, because sound reason neither -discerns nor perceives them. - -The doctrine of the faith of the present Church ascribes to God human -passions and infirmities; as, that He beheld man from anger, that He -required to be reconciled, that He is reconciled through the love He bore -towards the Son, and by His intercession; and that He required to be -appeased by the sight of His Son’s sufferings, and thus to be brought -back to mercy; and that He imputes the righteousness of His Son to an -unrighteous man who supplicates it from faith alone; and that thus from -an enemy He makes him a friend, and from a child of wrath a child of -grace:—all which dogmas are the opposite of the truth, and repulsive to -every wise man. - -The faith of the present Church has produced monstrous births; for -instance, instantaneous salvation by an immediate act of mercy; -predestination; the notion that God has no respect unto the actions of -men, but unto faith alone; that there is no connection between charity -and faith; that man in conversion is like a stock; with many more -heresies of the same kind; likewise concerning the sacraments of Baptism -and the Holy Supper, as to the advantages reasonably to be expected from -them, when considered according to the doctrine of justification by faith -alone; as also with regard to the person of Christ: and that heresies, -from the first ages to the present day, have sprung up from no other -source than from the doctrine founded on the idea of three Divine Persons -or Gods. - -The last state of the present church, when it is at an end, is meant by -the consummation of the age, and the coming of the Lord at that period. -Matt. xxiv. 3. - -The infestation from falses, and thence the consummation of every truth, -or the desolation which at this day prevails in the Christian Churches, -is meant by the great affliction, such as was not from the beginning of -the world, nor ever shall be: Matt. xxiv. 21: and that there would be -neither love nor faith, nor the knowledge of good and truth, in the last -time of the Christian Church, is understood by these words in the same -chapter of Matthew: “After the affliction of those days, the sun shall -be darkened, and the moon shall not give her light, and the stars shall -fall from heaven, and the powers of the heavens shall be shaken,” verse -29. - -They who are in the present justifying faith, are meant by the he-goats -in Daniel and Matthew; and they who have confirmed themselves therein, -are meant in the Apocalypse by the dragon and his two beasts, and by the -locusts; and this same faith, when confirmed, is there meant by the great -city which is spiritually called Sodom and Egypt, where the two witnesses -were slain; as also by the pit of the abyss, whence the locusts issued. - -Unless a New Church be established by the Lord, no one can be saved. -This is meant by these words: “Unless those days should be shortened, -there should no flesh be saved.” Matt. xxiv. 22. The reason why no flesh -could be saved, unless those days should be shortened, is, because the -faith of the present Church is founded on the idea of three Gods, and -with this idea no one can enter heaven. Not that all who are believers -in the doctrine of a tripersonal God are lost; but that, unless a New -Church were provided by the Lord, and spiritual truth revealed, man, -wanting truth, could never become regenerate, could never enter heaven, -and thus the end of his creation would be defeated. In spite, however, -of false doctrine, men are saved by the laying hold, as it were, of the -truths leading to a good life, which exist in the most corrupt faiths, -and goodness always contains an internal acknowledgment and love of -truth, although false doctrine may fill the memory. Yet it is true, -nevertheless, that false doctrine perverts, discourages, and in the end -destroys all inclinations to live well. For this reason, then, the First -Christian Church has come to its end, or has been consummated; and the -Lord is raising up a New Church, endowed with truth capable of leading -the world in the way of life, and to heaven. - -The opening and rejection of the tenets of the faith of the present -Church, and the revelation and reception of the tenets of the faith of -the New Church, is meant by these words in the Apocalypse:—“He that sat -upon the throne said, Behold I make all things new; and He said unto me, -Write; for these words are true and faithful.” xxi. 5. The New Church -about to be established by the Lord, is the New Jerusalem, treated of in -chapters xxi. and xxii., which is there called the Bride and the Wife of -the Lamb. - -Such, briefly expressed, are the heads or leading ideas of the little -work, “A Brief Exposition of the Doctrines of the New Church,” a treatise -which, as Wilkinson truly remarks, “is unequaled among Swedenborg’s works -for its destructive logic.” - -“The Intercourse Between the Soul and the Body,” is a small treatise -designed to illustrate a subject which has puzzled many minds from -time immemorial. Various have been the theories of philosophers on -this subject; but few could satisfy the intelligent mind, or explain -the varied phenomena of being. Swedenborg, in many of his previous -works, had, with greater or less fullness, explained the nature of the -soul’s union with the body, and this treatise is, to some extent, but -a repetition of what he had elsewhere written,—cleared, however, from -extraneous matter. - -His view of the subject is simple and intelligible, as is all truth. -The soul of man is a spiritual substance, of the same form as his body; -transfusing all the body’s tissues, and wearing the body as a garment, -even as the body wears its clothes. The body lives from the soul. In -itself, the body is dead and without sensation, as is evident when the -man leaves it at death; it then returns to its inorganic elements. As the -body is diseased or injured, the soul is more or less deprived of its -power of action in the natural world, but the soul itself is uninjured. -We see an illustration of this in the use of spectacles. Man’s external -organ of sight is defective, and he cannot see objects distinctly. -Glasses are put before his eyes, and he sees as well as ever. Now it is -certain the glasses in themselves do not restore his sight. They merely -complete the defective organ, and the eye of the spiritual man uses -them as a means to look forth into the material world. Observation and -meditation will supply a multitude of confirmations of this doctrine of -the spiritual body animating and transfusing the material. - -At death the spiritual body lays down the material, and makes its -appearance in its higher sphere. Whether it is beautiful or deformed, -depends upon the man’s conduct on earth. If the soul has loved goodness -and truth, it is a beautiful human form, and increases in grace and -loveliness to eternity in heaven; if, on the other hand, it has lived in -evil and hated truth, it is deformed and hideous, and finds its place in -hell, the abode of all that is ugly and abominable. - -But from this it is not to be concluded that the soul has life in itself. -Like the body, it also is dead, and is only a form receptive of life from -the One Only Infinite Life, in whom the whole universe lives, moves, -and has its being,—the Lord. The material body is proximately sustained -by the light and heat of the material sun. The spiritual body of man -is sustained by the light and heat of the spiritual Sun, which is the -circumambient sphere of the Divine Love and Wisdom. From this spiritual -Sun, our natural sun exists, even as our material bodies live from our -spiritual bodies. But all alike exist and subsist from the Lord alone. - -Such, in a few words, is the leading idea of this little treatise. For -the details, the charming confirmation and the able and simple refutation -of the doctrines of Leibnitz and other philosophers, who have treated -on the same subject, we can only refer to the book itself. We append -the concluding paragraph of the treatise, as a delightful specimen of -spiritual analogy:— - - “I was once asked, how I, who was previously a philosopher, - became a theologian; and I answered, ‘In the same manner that - fishermen became the disciples and apostles of the Lord: and - that I also from my youth had been a spiritual fisherman.’ On - this, he asked, ‘What is a spiritual fisherman?’ I replied,—‘A - fisherman, in the spiritual sense of the Word, signifies a man - who investigates and teaches natural truths, and afterwards - spiritual truths in a rational manner.’ On his inquiring, ‘How - is this demonstrated?’ I said, ‘From these passages of the - Word: ‘And the waters shall fail from the sea, and the rivers - shall be wasted and dried up. The fishers also shall mourn, - and all they that cast a hook into the brook shall lament.’ - Isaiah xix. 5, 8. And in another place it is said, respecting - the sea, whose waters were healed, ‘The fishers shall stand - upon it, from Engedi even unto Eneglaim; they shall be present - to spread forth nets; their fish shall be according to their - kinds, as the fish of the great sea, exceeding many.’ Ezekiel - xlvii. 10. And in another place, ‘Behold I will send for many - fishers, saith Jehovah, and they shall fish them.’ Jeremiah - xvi. 16. Hence it is evident why the Lord chose fishermen - for his disciples, and said, ‘Follow me, and I will make you - fishers of men;’ Matthew iv. 18, 19; Mark i. 16, 17; and why - he said to Peter after he had caught a multitude of fishes, - ‘Henceforth thou shalt catch men.’ Luke v. 9, 10. I afterwards - demonstrated the origin of this signification of fishermen from - the Apocalypse Revealed; namely, that since water signifies - natural truths, as does also a river, a fish signifies those - who are in possession of natural truths; and thence fishermen, - those who investigate and teach truth. On hearing this, my - interrogator said, ‘Now I can understand why the Lord called - and chose fishermen to be his disciples; and therefore I do - not wonder that he has also chosen you, since, as you have - observed, you were from early youth a fisherman in a spiritual - sense, that is, an investigator of natural truths; and the - reason that you are now become an investigator of spiritual - truths, is because they are founded in the former.’ To this - he added, being a man of reason, that ‘the Lord alone knows - who is the proper person to apprehend and teach the truths of - His New Church, whether one of the primates, or one of their - domestic servants. Besides,’ he continued, ‘what Christian - theologian does not study philosophy in the schools, before he - is inaugurated a theologian.’ At length he said, ‘Since you - are become a theologian, explain what is your theology.’ I - answered, ‘These are its two principles, _God is one, and there - is a conjunction of charity and faith_.’ To which he replied, - ‘Who denies these principles?’ I rejoined, ‘The theology of the - present day, when interiorly examined.’” - - - - -CHAPTER XXV. - - _Persecution—Letter to the Academy of Sciences—Leaves Stockholm - for the last time._ - - -On Swedenborg’s arrival in Stockholm, he found that the long peace he had -enjoyed from external interference and persecution was at an end. The -first manifestation of hostility took place in the seizure of some copies -of his treatise on Conjugial Love, at Norkjoping, which he had sent from -England, intending to present them to his countrymen. The ground of their -seizure was, a law prohibiting the introduction of any works into Sweden -at variance with the Lutheran faith. The seizure having taken place -in the diocese of his nephew Filenius, he naturally turned to him for -explanation and redress. Filenius thereon embraced and kissed his uncle, -and assured him that he would fulfill all his desires, and procure the -restoration of his books. But his actions were the reverse of his words; -for he was, in fact, the prompter of the seizure, and secretly did all -he could to insure their confiscation. By and by Swedenborg discovered -the hypocrisy, and remonstrated with Filenius; whereupon he dropped the -mask, and insisted on the books undergoing clerical revision before they -could be surrendered. Swedenborg urged that as his treatise was not -theological, but chiefly moral, its revisal by the clergy was absurd, -and that such censorship would pave the way for a dark age in Sweden. -But Filenius was unmoved; and Swedenborg, now fully convinced of his -double dealing, likened him, as he well might, to Judas Iscariot, and -said that “he who spoke lies, lied also in his life.” Having brought some -copies of his treatise on Conjugial Love with him to Sweden, he presented -them to many of the Senators, the Bishops, and the royal family. He had -no fear of the result of free and open criticism. But worse things lay -in store. Dean Ekebom, of Gottenburg, was indignant that Doctors Beyer -and Rosen should have embraced Swedenborg’s views, and the clerical -deputies from that town were instructed to complain of Swedenborg and -his disciples to the Diet. They found in bishop Filenius, then President -of the House of Clergy, a willing instrument to further their designs. -They plotted to have Swedenborg put upon his trial, presuming that when -questioned he would openly assert his divine commission and powers of -spiritual intercourse, and then they would pronounce him insane, and have -him committed to a mad-house. Count Hopken revealed to Swedenborg this -cunning device of his enemies, and advised him to fly the kingdom. At -this news, Swedenborg was much afflicted; and going into his garden, he -fell on his knees, and prayed to the Lord to direct him what to do. After -this prayer, he received the consolatory answer that _no evil should -touch him_. And so it turned out. His inoffensive bearing, his rank -and connections, all tended to intimidate his adversaries, and prevent -the execution of their designed outrage. Had he been a farmer’s or a -tradesman’s son, instead of being a bishop’s, his fate might have been -very different. - -Bishop Filenius, however, succeeded in gaining the appointment of -a committee of the House of Clergy on the Swedenborgian case. Its -deliberations were kept secret. Nothing came of it that was unfavorable -to Swedenborg. They disregarded the charges of Filenius, and spoke “very -handsomely and reasonably of Swedenborg.” - -Filenius gained one point, however, in the presentation of a memorial -to the king, requesting the attention of the Chancellor of Justice -to the troubles at Gottenburg. To this request the king yielded; and -the members of the Consistory of Gottenburg were commanded to send -in an unequivocal representation of the light in which they regarded -Swedenborg’s principles. On January 2d, 1770, Dr. Beyer, as one of the -members of the Consistory, rose, and gave his bold and honest testimony -in favor of Swedenborg and his writings. He said: “Convinced by -experience, I must in the first place observe, that no man is competent -to give a just and suitable judgment on those writings, who has not -read them; or who has read them superficially, or with a determination -in his heart to reject them, after having perused, without examination, -some detached parts only; neither is he competent, who rejects them as -soon as he finds anything that militates against those doctrines which -he has long cherished and acknowledged as true, and of which perhaps he -is but too blindly enamored; nor is he competent, who is an ardent, yet -undiscriminating biblical scholar, who, in explaining the meaning of the -Scriptures, confines his ideas to the literal expression or signification -only: and, lastly, neither is he competent, who has altogether devoted -himself to sensual indulgences, and the love of the world.” He then -entered into the details of New Church doctrine, and concluded in these -words: “In obedience, therefore, to your Majesty’s most gracious command, -that I should deliver a full and positive declaration respecting the -writings of Swedenborg, I do acknowledge it to be my duty to declare, -in all humble confidence, that as far as I have proceeded in the study -of them, and agreeably to the gift granted to me for investigation and -judgment, I have found in them _nothing but what closely coincides with -the words of the Lord himself, and that they shine with a light truly -divine_.” These were noble and brave words to speak in the midst of -enemies. - -The debate on his doctrines dragged its slow length along. His enemies, -full of spite, were yet full of fear, and seemed to dread the result of -an open attack upon Swedenborg. Still the petty persecution continued, -until, at last, May 10th, 1770, Swedenborg took up his pen and addressed -himself directly to the king. In this letter, he complains that he had -met with usage the like of which had been offered to none since the -establishment of Christianity in Sweden, and much less since there -had existed liberty of conscience. He recapitulated his grievances. -He said that he had been attacked, calumniated, and menaced, without -the opportunity of defending himself; though truth itself had answered -for him. He reminded his Majesty of their former interview. With great -simplicity, he says: “I have already informed your Majesty, and beseech -you to call it to mind, that the Lord our Saviour manifested himself -to me in a sensible personal appearance; that he has commanded me to -write what has been already written, and what I have still to write; -that He was afterwards graciously pleased to endow me with the privilege -of conversing with angels and spirits, and of being in fellowship with -them. I have already declared this more than once to your Majesty in -the presence of all the royal family, when they were graciously pleased -to invite me to their table, with five senators, and several other -persons; this was the only subject discoursed of during the repast. Of -this I also spoke afterwards to several other senators; and more openly -to their Excellencies Count de Tessin, Count Bonde, and Count Hopken, -who are still alive, and were satisfied with the truth of it. I have -declared the same in England, Holland, Germany, Denmark, and at Paris, -to kings, princes, and other particular persons, as well as to those in -this kingdom. If the common report is to be believed, the Chancellor has -declared that what I have been reciting are untruths, although the very -truth. To say that they cannot believe and give credit to such things, -therein will I excuse them; for it is not in my power to place others in -the same state in which God has placed me, so as to be able to convince -them, by their own eyes and ears of the truth of those deeds and things -I publicly have made known. I have no ability to capacitate them to -converse with angels and spirits, neither to work miracles to dispose or -force their understandings to comprehend what I say. When my writings -are read with attention and cool reflection, (in which many things are -to be met with, heretofore unknown,) it is easy enough to conclude, -that I could not come to such a knowledge but by a real vision, and by -conversing with those who are in the spiritual world. This knowledge is -given to me from our Saviour, not for any private merit of mine, but -for the great concern of all Christians’ salvation and happiness; and -as such, how can any one venture to assert that it is false? That these -things may appear such as many have had no conception of, and which, of -consequence, they can not easily credit, has nothing remarkable in it, -for scarcely anything is known respecting them.” He concluded by throwing -himself upon the king’s protection, and requesting him to command for -himself the opinion of the clergy on the case; also the production of -various documents that had been produced at Gottenburg and elsewhere; in -order that he, and those maligned together with him, might be heard in -their defence, this being their right and privilege. He protested, that -the only advice he had given to Doctors Beyer and Rosen, was to address -themselves to our Lord and Saviour Jesus Christ, as a means to heavenly -good and blessedness; for He only has all power in heaven and on earth. -Matthew xxviii. 18. Were this doctrine of the Supreme Divinity of the -Lord Jesus Christ taken away, he averred that he would rather live in -Tartary than in Christendom. - -Had the Consistory declared this doctrine heretical, it must have led to -many strange issues. But the Consistory came to no decision, and their -report on Swedenborg’s writings was never written. A short time before -Swedenborg left Stockholm for the last time, the king said to him: “The -Consistory has been silent on my letters and your works;” and, putting -his hand on Swedenborg’s shoulder, he added, “We may conclude that they -have found nothing reprehensible in them, and that you have written in -conformity to the truth.” - -Throughout all this affair, Swedenborg remained perfectly calm; and, -though a very old man, worked on as industriously as ever. It might seem, -from what has been said, that the controversy had terminated entirely in -his favor. But it was not so, as he, in the following year, 1771, found -out; for then it appeared that his adversaries had succeeded in obtaining -a strict prohibition against the importation of his writings into Sweden. -It was his intention to send in a formal complaint to the States General, -appealing against this prohibition; but it does not appear whether he -fulfilled his intention, or not. - -Finally, he addressed a letter to the Universities of Upsal, Lund, and -Abo, asserting that each of the estates of the kingdom ought to have its -own Consistory, and ought not to acknowledge the exclusive authority of -that of Gottenburg. He declared that religious matters belong to others -as well as the priests. Thus ends our account of this affair. It may be -said to be the only thing approaching to persecution that Swedenborg -endured; and considering the many heterodox opinions that he broached, we -can not but think that he had, on the whole, but little to complain of. -Many who have followed him in the propagation of the new theology, have -not gone so far, yet have fared worse. The gentleness and simple prudence -which, during so many years, shielded him from interference, we can not -too highly admire. But, above all, we must be struck with the remarkable -providence of the Lord, shown in his protection: the Divine promise was -truly kept, that he _should not be harmed_. - -His old associates of the Royal Academy of Sciences at Stockholm, -received, at this time, his last communication. He wrote them a letter -explaining some of the correspondences of Scripture, and their origin. -In it, he says: “The science of correspondences was esteemed, by the -ancients, the science of sciences, and constituted their wisdom; it -would surely be of importance for some one of your society to devote -his attention to it. Should it be desired, I am willing to unfold the -meaning of the Egyptian hieroglyphics, which are nothing else but -correspondences; these being discovered and proved from the Word, in -the Apocalypse Revealed; and to publish their explications, is a work -which no other person could accomplish.” We have no record as to how the -Academy received this proposal. A copy of this letter was sent to Mr. -Hartley, and Swedenborg desired that he and his friends would think over -the subject. The letter is now published as an appendix to his treatise -on the White Horse. - -Swedenborg now prepared to leave Stockholm for another journey. Writing -under date of July 23d, 1770, to Dr. Beyer, he says: “As I am going, in -a few days, to Amsterdam, I shall take my leave of you in this letter, -hoping that our Saviour will support you in good health, preserve you -from further violence, and bless your thoughts.” - -Robsahm tells us that, on the day that Swedenborg departed, he called -on him, and “I then asked him,” says he, “if we should meet again. He -answered me in a tender and touching manner: ‘I do not know whether I -shall return; but I am assured I shall not die before I have finished -the publication of the book entitled the True Christian Religion; and for -which only I am now about to depart. But should we not see one another -again in this lower world, we shall meet in the presence of the Lord our -Heavenly Father, if so be that we observe to do his commandments.’ He -then took a cheerful leave, and started on his last journey, with the -apparent vigor of a man of thirty years of age, although he was then -eighty-two. He took ship for Amsterdam, leaving his native land, never -again, in the body, to return.” - - - - -CHAPTER XXVI. - - _Swedenborg in intercourse with General Tuxen and Paulus ab - Indagine—His reply to Dr. Ernesti—Letter to the Landgrave of - Hesse Darmstadt._ - - -On the voyage to Amsterdam, the ship that carried Swedenborg being -detained, by adverse winds, off Elsinore, General Tuxen, hearing that -Swedenborg was in the offing, determined to improve the opportunity; and, -taking a boat, went off to see him. Introduced by the captain into the -cabin, he found Swedenborg seated in an undress,—his elbows on the table, -and his hands supporting his face, which was turned towards the door,—his -eyes open and much elevated. The General at once addressed him. At this, -he recovered himself, (for he had been in a state of vision,) rose with -some confusion, advanced a few steps in visible uncertainty, and then -bade him welcome, asking whence he came. Tuxen replied that he had come -with an invitation from his wife and himself, to request him to favor -them with his company at their house; to which he immediately consented, -and dressed himself alertly. The General’s wife, who was indisposed, -received him in the house, and requested his excuse if in any respect she -should fall short of her wishes to entertain him: adding that for thirty -years she had been afflicted with a painful disease. Swedenborg politely -kissed her hand, and answered, “Let us not speak of this; only acquiesce -in the will of God, and it will pass away, and you will return to the -same health and beauty as when you were fifteen years old.” The lady -made some reply, to which he rejoined, “Yes, in a few weeks.” From which -they concluded him to mean that diseases which have their foundation in -the mind, and are supported by infirmities of the body, do not disappear -immediately after death. - -“Being then together,” says Tuxen, “in company with my wife, my now -deceased daughter, and three or four young ladies, my relations, he -entertained them very politely, and with much attention, on indifferent -subjects, on favourite dogs and cats that were in the room, which -caressed him, and jumped on his knee, showing their little tricks. During -these trifling discourses,—mixed with singular questions, all of which he -obligingly answered, whether they concerned this or the other world,—I -took occasion to say that I was sorry I had no better company to amuse -him than a sickly wife and her young girls: he replied, ‘And is not this -very good company? I was always very partial to ladies’ society.’ After -some little pause, he cast his eyes on a harpsichord, and asked whether -we were lovers of music, and who played upon it. I told him we were all -lovers of it, and that my wife in her youth had practiced, as she had -a fine voice, perhaps better than any in Denmark, as several persons -of distinction, who had heard the best singers in France, England, and -Italy, had assured her; and that my daughter also played with pretty -good taste. On this Swedenborg desired her to play. She then performed a -difficult and celebrated sonata, to which he beat the measure with his -foot on the sofa on which he sat; and when finished, he said, ‘Bravo! -very fine.’ She then played another by Rutini; and when she had played -a few minutes, he said, ‘This is by an Italian, but the first was not.’ -This finished, he said, ‘Bravo! you play very well. Do you not also -sing?’ She answered, ‘I sing, but have not a very good voice, though -fond of singing, and would sing if my mother would accompany me.’ He -requested my wife to join, to which she assented, and they sang a few -Italian duettos, and some French airs, each in her respective taste, -to which he beat time, and afterwards paid many compliments to my -wife, on account of her taste and fine voice, which she had preserved -notwithstanding so long an illness. I took the liberty of saying to him, -that since in his writings he always declared that at all times there -were good and evil spirits of the other world present with man; might -I then be bold to ask, whether now, while my wife and daughter were -singing, there had been any from the other world present with us? To this -he answered, ‘Yes, certainly;’ and on my inquiring who they were, and -whether I had known them, he said it was the Danish royal family, and he -mentioned Christian VI., Sophia Magdalena, and Frederick V., who, through -his eyes, had seen and heard it. I do not positively recollect whether he -also mentioned the late beloved Queen Louisa among them. After this he -retired.” - -During this visit to General Tuxen, in the course of other conversation, -Tuxen produced an autobiographical letter which Swedenborg had written -to Hartley, and which began, “I was born in the year 1689.” Swedenborg -told him that he was not born in that year, as mentioned, but in the -preceding. Tuxen asked him if this was an error of the press. He said -“No;” and added, “you may remember in reading my writings to have seen it -stated in many parts, that every cipher or number has in the spiritual -sense a certain correspondence or signification. Now,” said he, “when -I put the true year in that letter, an angel present told me to write -the year 1689, as much more suitable to myself than the other; ‘and you -observe,’ added the angel, ‘that with us time and space are nothing.’” - -We give these anecdotes as Tuxen relates them. Every one, however, will -know from his private experience how little absolute dependence is to -be placed upon narrations of conversations, or actions, by even the most -truthful. Sir Walter Raleigh, while writing his History of the World, -was led to think of the errors into which he might be led, by observing -that an affray beneath his prison wall was variously described by -several eye-witnesses. If the occurrences of the present are so liable -to misstatement, what sort of faith can we place in the history of the -past? Wilkinson, commenting on this anecdote of the date of Swedenborg’s -birth, remarks, in his usual keen style: “We have here a reason for -that modification of events according to a context, of which the Gospel -histories, so often discrepant from each other, furnish numerous -instances. Manifestly it is the plan of the context which regards the -events from its own point of view, and paints the narrative in its own -colors. It is what all historians do in a lesser way, bending the history -to ideas, or shaping it with an artistic force. Taking a certain larger -block of time as a period of birth, it is hieroglyphically truthful to -play down upon any date contained in the block, according to the subject -and signification. There are many kinds of truth besides black and white; -and generally, figurative truths require latitude of phrase. At the same -time it must be confessed that one would like to know when the writing -is pure history, and when it is a base of history, made use of for -symbolical purposes, and touched, in part, by spirit. Literal people are -apt to be offended otherwise, and we sympathize with them.” - -Swedenborg arrived in Amsterdam some time in September, 1770, and -straightway set about printing his manuscript of the “True Christian -Religion.” From two letters of a gentleman, named D. Paulus ab Indagine, -who seems to have been on familiar terms with Swedenborg, we select -the following passages, illustrative of this period of his life. He -writes:—“You asked me what this venerable old man, Swedenborg, is now -doing. This I can tell you; he eats and drinks very moderately, but -keeps his chamber rather long, and thirteen hours appear to be not too -much for him.[3] When I informed him that his work ‘On the Earths in -the Universe’ had been translated and published, he was much delighted, -and his eyes, which are always smiling, became still more brilliant. He -is now indefatigably at work; yea, I must say that he labors in a most -astonishing and superhuman manner at his new work. Only think! for every -printed sheet, 4to, he has to procure four sheets of manuscript; he now -prints two sheets every week, and corrects them himself, and consequently -he has to write eight sheets every week; and what appears to me utterly -inconceivable, he has not a single line beforehand in store.[4] His work -is to consist, as he himself states, of about eighty sheets in print. The -title of this work is the following:—‘True Christian Religion, Containing -the Universal Theology of the New Church, Predicted by the Lord in Daniel -viii. 13, 14, and in the Apocalypse, xxi. 1, 2; By Emanuel Swedenborg, -Servant of the Lord Jesus Christ.’ I could not, in my open manner, -conceal my astonishment that he should put himself upon the title page -as the servant of the Lord Jesus Christ. But he replied: ‘I have asked, -and have not only received permission, but have been ordered to do so.’ -_It is astonishing with what confidence_ the old gentleman speaks of -the spiritual world, of the angels, and of God himself. If I were only -to give you the substance of our last conversation, it would fill many -pages. He spoke of naturalists, those who ascribe all things to nature, -whom he had seen shortly after death, and amongst them were even many -theologians, or such, at least, as had made theology their profession in -this life. He told me things which made me shudder, but which, however, I -pass by, in order not to be over-hasty in my judgment respecting him. I -will willingly admit that I know not what to make of him; he is a problem -that I can not solve. I sincerely wish that upright men, whom God has -placed as watchmen upon the walls of Zion, had some time since occupied -themselves with this man. - -“I can not forbear to tell you something new about Swedenborg. Last -Thursday I paid him a visit, and found him, as usual, writing. He told -me that he had been in conversation that same morning, for three hours, -with the deceased king of Sweden. He had seen him already on Wednesday; -but as he observed that he was deeply engaged in conversation with the -queen, who is still living, he would not disturb him. I allowed him -to continue, but at length asked him how it was possible for a person -who is still in the land of the living, to be met with in the world of -spirits. He replied, that it was not the queen herself, but her _spiritus -familiaris_, or her familiar spirit. I asked him what that might be; -for I had neither heard from him anything respecting appearances of -that kind, nor had I read anything about them. He then informed me that -every man has either his good or bad spirit, who is not only constantly -with him, but sometimes a little removed from him, and appears in the -world of spirits. But of this, the man still living knows nothing; the -spirit, however, knows everything. This familiar spirit has everything in -accordance with his companion on earth; he has, in the world of spirits, -the same figure, the same countenance, and the same tone of voice, and -wears also similar garments; in a word, this familiar spirit of the -queen, said Swedenborg, appeared exactly as he had so often seen the -queen herself at Stockholm, and had heard her speak. In order to allay -my astonishment, he added that Dr. Ernesti, of Leipsic, had appeared to -him, in a similar manner, in the world of spirits, and that he had held -a long disputation with him. What will the learned professor say, when -he comes to hear of it? Probably he will say that the old man is in his -second childhood; he will only laugh at it, and who can be surprised? I -have often wondered at myself, how I could refrain from laughing, when I -was hearing such extraordinary things from him. And what is more, I have -often heard him relate the same things in a numerous company of ladies -and gentlemen, when I well knew there were mockers amongst them; but, to -my great astonishment, not a single person thought of laughing. Whilst -he is speaking, it is as though every person who hears him were charmed, -and compelled to believe him. He is by no means reserved and recluse, but -open-hearted and accessible to all. Whoever invites him as his guest, may -expect to see him. A certain young gentleman invited him last week to be -his guest, and, although he was not acquainted with him, he appeared at -his table, where he met Jewish and Portuguese gentlemen, with whom he -freely conversed, without distinction. Whoever is curious to see him, has -no difficulty; it is only necessary to go to his house, and he allows -anybody to approach him. It can easily be conceived, however, that the -numerous visits, to which he is liable, deprive him of much time.” - -About this time, Dr. Ernesti attacked Swedenborg in his Bibliotheca -Theologica, and, in reply, Swedenborg published a single leaf, which, in -its decisive sharpness, is truly effective. It is as follows:— - -“I have read what Dr. Ernesti has written about me. It consists of -mere personalities. I do not in it observe a grain of reason against -anything in my writings. As it is against the laws of honesty to assail -any one with such poisoned weapons, I think it beneath me to bandy words -with that illustrious man. I will not cast back calumnies by calumnies. -To do this, I should be even with the dogs, which bark and bite, or -with the lowest drabs, which throw street mud in each other’s faces in -their brawls. Read, if you will, what I have written in my books, and -afterwards conclude, but from reason, respecting my revelation.” - -The Landgrave of Hesse Darmstadt now wrote to Swedenborg, requesting -information on several subjects. Swedenborg having doubt as to the -genuineness of the epistle, did not at first reply to it, until his -misgivings were set aside by M. Venator, the minister of that prince. In -his reply to the Landgrave, he says: “The Lord our Saviour had foretold -that He would come again into the world, and that he would establish -there a New Church. But as He cannot come again into the world in person, -it was necessary that He should do it by means of a man, who should not -only receive the doctrine of this New Church in his understanding, but -also publish it by printing; and as the Lord had prepared me for this -office from my infancy, He has manifested Himself in person before me, -His servant, and sent me to fill it.” - -The Landgrave again wrote to Swedenborg, inquiring about the “miracle” -of his intercourse with the Queen of Sweden’s brother, and Swedenborg -answered that the story was true, but “not a miracle.” He also wrote -to M. Venator, “that such matters ought, by no means, to be considered -miracles: they are only testimonies that I have been introduced by the -Lord into the spiritual world, and that I have been in association -with angels and spirits, in order that the Church, which until now had -remained in ignorance concerning that world, may know that heaven and -hell exist in reality, and that man lives after death, a man, as before; -and that thus there may be no more doubt as to his immortality. Deign, I -pray you, to satisfy his Highness, that these are not miracles, but only -testimonies that I converse with angels and spirits. You may see in the -‘True Christian Religion’ that there are no more miracles at this time; -and the reason why. It is, that they who do not believe because they see -no miracles, might easily, by them, be led into fanaticism.” - -Writing of miracles, Swedenborg remarks in another place, “Instead -of miracles, there has taken place, at the present day, an open -manifestation of the Lord himself, an intromission into the spiritual -world, and with it, illumination by immediate light from the Lord in -whatever relates to the interior things of the Church, but principally -an opening of the spiritual sense of the Word, in which the Lord is -present in his own Divine light. These revelations are not miracles, -because every man, as to his spirit, is in the spiritual world, without -separation from his body in the natural world. As to myself, indeed, my -presence in the spiritual world is attended with a certain separation, -but only as to the intellectual part of my mind, not as to the will part. -This manifestation of the Lord, and intromission into the spiritual -world, is more excellent than all miracles; but it has not been granted -to any one since the creation of the world, as it has been to me. The men -of the golden age, indeed, conversed with angels; but it was not granted -to them to be in any other light than what was natural. To me, however, -it has been granted to be in both spiritual and natural light at the same -time; and hereby I have been privileged to see the wonderful things of -heaven, to be in company with angels, just as I am with men, and at the -same time to pursue truths in the light of truth, and thus to perceive -and be gifted with them, consequently to be led by the Lord.” - - - - -CHAPTER XXVII. - - _The True Christian Religion._ - - -In the early part of 1771, Swedenborg published his “True Christian -Religion, or, Universal Theology of the New Church;” and in August of the -same year took ship, and left Amsterdam for London. Let us now turn to -the consideration of his last great work,—a summary of the doctrines he -was commissioned to teach. - -“The True Christian Religion, containing the Universal Theology of the -New Church,” the last work published by Swedenborg, may be looked upon -as the summary of his spiritual thought, his theological labors, his -heavenly message to mankind. In its ninth English edition, it forms a -large octavo volume of 815 pages, and is a complete body of divinity. It -is divided into fifteen chapters, a Supplement treating of the states of -Luther, Calvin, and Melancthon, the Dutch, English, Germans, Papists, -Romish saints, Mahommedans, and the Africans, in the spiritual world; and -seventy-seven memorable relations of scenes and representations witnessed -in that world, interspersed between the various chapters; altogether -forming a volume unique in literature, ancient or modern. At the risk -of an occasional repetition of what has before been said, let us take a -rapid survey of the contents of this massive and marvellous work. - -Chapter I. treats of God the Creator, His Unity, the Divine Esse which -is Jehovah, His Infinity or His Immensity and Eternity, the Essence of -God which is His Divine Love and Wisdom, His Omnipotence, Omniscience, -and Omnipresence, and of the creation of the universe. On these sublime -subjects, themes on which, for ages, the weary reason of man has exerted -itself with the poorest results, Swedenborg, with a mathematical -exactness, sets forth the true doctrine; and with a simplicity of logic -which at every step calls the Word of God, and the reason and common -sense of man, to witness; leading the reader to wonder why truths so -simple, so soul-satisfying, should have been hidden from human eyes so -long. Whilst elucidating subjects commonly supposed to transcend human -ideas, and yet which humanity is ever restless to discover,—reverence is -in nowise deprived of its exercise. It is a great mistake, yet a common -one, to associate mystery with true reverence; to talk of “ignorance” as -“the mother of devotion.” Let any one ask himself whether the reverence -of Sir Isaac Newton for that God whose operations in the universe he -was favored to discover, was inferior to that of an ignorant devotee, -or an illiterate peasant. No. A knowledge of God and His attributes is -no destroyer of faith, reverence, or devotion, but the reverse. Our -knowledge of Him, however extended, is but the enlargement of a circle, -which, as it is enlarged, expands our conception of the infinity beyond. -Hence it is that whilst this chapter on God the Creator, goes into -details which are the death of mysticism, the truths which it opens to -the mind lead to an intelligent and reverential love, to which ignorance -can never attain. - -Chapter II. is devoted to the consideration of the Lord the Redeemer. -It tells how Jehovah God descended and assumed humanity, that He might -redeem and save mankind; and how the humanity was united to the Divinity, -and thus God was made man, and man God, in one Person; that Redemption -consisted in bringing the hells into subjection, and the heavens into -order, and in thus preparing the way for a new spiritual Church; and how, -without such Redemption, neither could men have been saved, nor could the -angels have remained in a state of integrity. Thus Redemption was a work -purely divine, and could not have been effected but by God Incarnate. -The passion of the cross was in itself alone not Redemption, but was the -last temptation the Lord endured in His Humanity; and it was the means of -the glorification of that humanity. Hence it is a fundamental error of -the Church to believe the passion of the cross to be Redemption itself; -and this error, together with that relating to three Divine Persons from -eternity, has perverted the whole system of Christian theology. - -Chapter III. sets forth the doctrine of the Holy Spirit and the Divine -Operation. The Holy Spirit is the Divine Truth, and also the Divine -Virtue and Operation, proceeding from the One God, in whom there is -the Divine Trinity, thus from the Lord God the Saviour, Jesus Christ. -The Divine Virtue and Operation in and on humanity, signified by the -Holy Spirit, consists, in general, in reformation and regeneration; -and, in proportion as these are effected, in renovation, vivification, -sanctification, and justification; and in proportion as these are -effected, in purification from evils, remission of sins, and finally -salvation. The Holy Spirit being the efflux of Jehovah through the -glorified humanity, did not exist until after the incarnation. Hence it -is nowhere said in the Old Testament, that the prophets spoke from the -Holy Spirit, but from Jehovah God. We have a beautiful and irresistible -confirmation of this truth in these words, “for the Holy Spirit was not -_yet, because_ that Jesus was not yet glorified.” John vii. 39. - -In this chapter he also speaks of the Trinity. There is a Divine Trinity, -consisting of Father, Son, and Holy Spirit; and these three are the -three _Essentials_ of One God,—which make a One, like soul, body, and -operation in man. To conceive of a Trinity of Divine _persons_ from -eternity, is to think of three Gods; and no amount of word-playing and -creed-making can prevent the mind from falling into Tritheism, as long as -a Trinity of _persons_ and not of _essentials_ is spoken and thought of. -A Trinity of persons was unknown in the Apostolic Church. The doctrine -was first broached by the Council of Nice, and thence received into the -Roman Catholic Church, and thus propagated among the Reformed Churches. -The Nicene and Athanasian doctrines concerning a Trinity, have, together, -given rise to a faith which has entirely perverted the Christian Church; -and hence has come that “abomination of desolation, and that affliction, -such as was not in all the world, neither shall be,” which the Lord -has foretold in Daniel, the Evangelists, and the Revelation. For when -the Church ceases to know its God, the central point of all faith and -doctrine, all subsidiary points must necessarily become involved in -darkness. And thus it is that the Athanasian creed has given rise to -so many absurd notions about God, and hence, also, to an innumerable -brood of heresies and phantasies on every point of doctrine and life, -so much so, that had not the Lord effected a Last Judgment in 1757, and -established a New Heaven and a New Church, no flesh could have been -saved. The “healing of the nations,” the new life, light and heat, that -have coursed through humanity during the past century, attest the working -of Omnipotence for the salvation and restoration of what is most valuable -and precious in man. - -Chapter IV. is an exposition of the nature of the Sacred Scripture, or -the Word of the Lord, proving it to be the Divine Truth itself. The -spiritual sense of the Word, and the means by which it is unfolded, -together with the law of its composition, are explained at length, and -with great perspicuity. It is shown that the spiritual sense is in all -and every part of the Word, that hence it is divinely inspired, and is -holy in every syllable. Nevertheless the literal sense is not to be -disregarded. It is the basis, the continent, and the firmament of the -spiritual sense; in it the Divine Truth is in its fullness, its sanctity, -and its power; from it the doctrine of the Church is to be drawn and -confirmed; and by it conjunction with the Lord and consociation with the -angels is effected. The Word is in all the heavens, and the wisdom of -the angels is thence derived. The Church exists from the Word, and the -quality of the Church with man is according to his understanding of the -Word. The marriage of Goodness and Truth, and of the Lord and the Church, -is in every part of the Word. Men may collect and imbibe heretical -opinions from the letter of the Word; but it is hurtful to confirm such -opinions. Many things in the Word are appearances of truth, in which -genuine truths lie concealed; and many fallacies arise from the taking -of these appearances of truth for genuine or absolute truth. The literal -sense of the Word is a guard to the genuine truths contained in it, and -in the Word is represented by cherubs. To the wicked, it is a mercy -that spiritual truth is thus hidden; for if known and not obeyed, it is -profaned, and profanation involves the deepest suffering and distress. -The Lord, during his abode in the world, fulfilled all things contained -in the Word, and was thus made the Word, that is, the Divine Truth, even -in ultimates. Previous to the Word which the world now possesses, there -was a Word which is lost, but is preserved in heaven among the angels who -lived as men in those times, and is also extant among certain nations in -Great Tartary, who, however, have probably no true idea of the treasure -they possess. By means of the Word, light is communicated to those who -are out of the pale of the Church, and are not in possession of the -Word. This is effected outwardly by the communications of commerce, -with those nations who have the Word; and internally and insensibly -by that community of soul which makes humanity appear before the Lord -as one man. There is no thought conceived, no deed done, but which -radiates from soul to soul, and produces effects of which the doer is -not conscious. Thus it is that the Church—composed of the men who read, -love, and obey the Word—benefits the world, and conjoins it with heaven -and the Lord. Without the Word, no one would have any knowledge of God, -of heaven and hell, or of a life after death, and much less of the Lord. -The multiplicity of points involved in these statements, receive, in this -chapter on the Sacred Scripture, most copious illustrations, both from -the Word itself, and from the common experience of mankind. In reading -this chapter, every candid person will feel that, strange and novel as -many of the statements are, he is not dealing with a mere theorizer; and -that facts and even Revelation itself must be done away, ere the doctrine -of the Sacred Scripture here revealed can be overthrown or proved -erroneous. - -Chapter V. explains the Decalogue, or the Ten Commandments, as to their -external and internal sense. The Decalogue, in the Israelitish Church, -was the very essence of holiness, and from it the ark and the tabernacle -derived their sanctity. In the Ten Commandments are contained all things -which relate to love to God, and love towards our neighbor. In its -literal sense, the Decalogue contains general precepts of doctrine and -life, but in its spiritual and celestial sense it contains all precepts -universally. Swedenborg then takes up each commandment singly, and gives -an exposition of its literal, spiritual, and celestial application; and -when he has done this, we perceive that these Ten Commandments, which -every school-boy repeats and feels he understands, nevertheless contain -all precepts, and are such as may afford guidance to the wisest angel, -and that man can never outgrow them. Taking, for instance, the Seventh -Commandment, (the eighth, according to the common numbering,) “Thou -shalt not steal,” he explains it in the natural sense, after the common -acceptation. In the spiritual sense, he shows that to steal means to -deprive others of the truths which they embrace in faith, in teaching -doctrines known to be false, or teaching for the sake of gain; and in -destroying in others, either by word or deed, those truths which lead -to salvation. In the celestial sense, to steal is to take away divine -power from the Lord, to be vain, to be proud, to arrogate to ourselves -the merit and righteousness which are the divine gifts. All who do such -things, notwithstanding their seeming adoration of God, do not trust -in Him, but in themselves; and likewise do not believe in God, but in -themselves; they steal from God; they are spiritual thieves; and every -one who knows his own heart, must know how often he must refer to this -commandment, in order to govern his life, and restrain his thoughts, -before he can know perfect obedience, and be in truth a child of God. As -with this commandment, so with all. We need to think of them every day, -and to use them in all our states. If we purpose to lead a true and happy -life, we must cherish them as constant companions. - -Chapter VI. treats of Faith. Faith, it is said, is first in regard to -time, and charity is first in regard to end; that is, the use of faith is -to lead to charity. A saving faith is a faith in the Lord God the Saviour -Jesus Christ, because He is the visible God in whom is the invisible. -Faith, in general, consists in a belief that the Lord will save all -who live a good life and believe aright; and a man receives this faith -in consequence of approaching the Lord, learning truths from the Word, -and living a life in conformity with them. Faith without charity is not -faith, and charity without faith is not charity; and neither faith nor -charity has any life in it but from the Lord. Although a man has power -given him to procure for himself faith and charity, and the life of faith -and charity, yet nothing of faith, charity, or the life of either, is -from man, but from the Lord alone. Charity and faith are together in -good works; for charity consists in willing what is good, and good works -consist in doing what is good, from and under the influence of a good -will; and both charity and faith are merely mental and perishable things, -unless they are determined to works, and coexist in them, whenever there -is opportunity. The wicked have no faith, because wickedness is of hell, -and faith is of heaven, and all the truth of faith is derived from -heaven. Faith cannot dwell with evil, for evil is like fire,—infernal -fire being the love of evil, which consumes faith like stubble, and -reduces it and all that belongs to it to ashes. Evil dwells in darkness, -and faith in light; and evil by means of the falsehood which it loves, -extinguishes faith, as darkness does light. And because the world is at -this day full of evil, (notwithstanding the morality of life, and the -rationality with which faith is spoken and written about,) of true faith -there is almost none, because of goodness there is almost none. - -Chapter VII. discourses of love towards our neighbor, and good works. It -is introduced by the statement that there are three universal loves, the -love of heaven, the love of the world, and the love of self. These three -loves, when they are in right subordination, make a man perfect; but when -they are not in right subordination, they pervert and invert him. The -love of self and of the world are not in themselves evil. When the love -of heaven, that is, the love of God, of goodness and truth, is supreme in -the mind, and the world is loved as a means to do good, and self is cared -for that uses to the neighbor may be performed,—then the love of self -and of the world are orderly and justifiable. But when the love of God -and heaven is dethroned, and the love of self or of the world rules, and -a man is religious and just only so far as religion and justice conduce -to self-interest and thus God and justice and all things holy are put to -vile uses, then the soul of man is inverted,—is a form of hell; and in -the light of heaven appears bestial, ugly, and deformed. - -Every individual man is the neighbor whom we ought to love, but according -to the quality of his goodness or his life. Man considered collectively, -that is, as a lesser or larger society, and considered under the idea -of compound societies, that is, as our country,—is the neighbor that -ought to be loved. The Church is our neighbor, to be loved in a still -higher degree, and the Lord’s kingdom is our neighbor to be loved in -the highest degree. To love the neighbor is not to love his person, but -the good which is in him. Charity itself consists in acting justly and -faithfully in whatever office, business, and employment a person is -engaged, and with whomsoever he has any connection. Eleemosynary acts -of charity consist in giving to the poor, and relieving the indigent, -but with prudence. There are public, domestic, and private duties of -charity. Public duties of charity are, more especially, the payment of -imposts and taxes. These are paid with different feelings by those who -are spiritual and by those who are natural: those who are spiritual pay -them out of good will, because they are collected for the preservation -and protection of their country and the church, and as a provision for -the proper officers and governors, who must receive their salaries out of -the public treasury, therefore those who consider their country and the -church as their neighbor, pay such debts cheerfully and with a willing -mind, and consider it a wicked act either to withhold them or to use any -deceit in the payment; whereas those who do not esteem their country -and the church as their neighbor, pay such debts with a reluctant and -unwilling mind, and, as often as they have an opportunity, withhold -them, or use some fraud in the payment; for they regard only their own -house and their own flesh as their neighbor. The domestic duties of -charity are of several kinds, as those of a husband to his wife, and of -a wife to her husband; of parents to their children, and of children -to their parents; likewise of a master and mistress to their servants, -and of servants to their master and mistress. There are so many duties -relating to the education of children, and the government of families, -that it would require a volume to enumerate them. As to what particularly -regards the duties of parents to their children, there is an intrinsic -difference in this respect with those who are under the influence of -charity, and with those who are not, although externally the duties -may appear similar. With those who are under the influence of charity, -parental affection is joined with love toward their neighbor and love -to God, and such parents love their children according to their morals, -virtues, pursuits, and qualifications for the service of the public; -but with those who are not under the influence of charity, there is no -conjunction of charity with parental affection; the consequence is, -that such parents frequently love wicked, immoral, and crafty children, -more than those who are good, moral, and prudent; and thus prefer such -as are unserviceable to the public, before such as are serviceable. -Private duties of charity are also of several kinds, such as paying wages -to workmen, returning borrowed money, observing agreements, keeping -pledges, and other transactions of a like nature, some of which are -duties grounded in statute law, some in civil law, and some in moral -law. These duties, also, are discharged from different motives by those -who are under the influence of charity, and by those who are not; by the -former they are discharged faithfully and justly, for the law of charity -requires that a man should so act in all his dealings, with whomsoever -he may have any connection; but these duties are discharged in a totally -different manner by those who are not influenced by charity. Then there -are convivial recreations of charity, which consist of dinners and -suppers and social intercourse. Every one knows that dinner and supper -parties are in general use, and are given to promote various ends; by -many on account of friendship, relationship, mirth, gain, recompense, -and for party purposes of corruption; among the great they are given on -account of their dignity; and in the palaces of kings, for the display of -splendor and magnificence. But dinners and suppers of charity are given -only by those who are influenced by mutual love grounded in a similarity -of faith. Among Christians in the Primitive Church, dinners and suppers -had this end alone in view, and were called feasts, being instituted that -they might meet together in cordial joy and friendly union. At table, the -guests conversed together on various subjects, domestic and civil, but -particularly on such as concerned the Church; and as these feasts were -feasts of charity, their conversation on every subject was influenced -by charity, with all its joys and delights. The spiritual sphere which -prevailed on such occasions, was a sphere of love to the Lord and toward -the neighbor, which exhilarated every mind, softened the tone of every -expression, and communicated to all the senses a festivity from the -heart; for from every man there emanates a spiritual sphere, derived -from the affection of his love and corresponding thought, which inwardly -affects those in his company, particularly at the time of convivial -recreations. - -The first part of charity consists in putting away evils, and the second -in doing actions that are useful to our neighbor. It is believed by many, -at the present day, that charity consists only in doing good, and that -while a man is doing good, he does no evil; consequently, that the first -part of charity is to do good, and the second not to do evil: but the -case is altogether the reverse, it being the first part of charity to put -away evil, and the second to do good. For it is a universal law in the -spiritual world, and thence too in the natural world, that so far as a -person wills no evil, he wills what is good; consequently, so far as he -turns himself away from hell, whence all evil ascends, he turns himself -toward heaven, whence all good descends; and, therefore, so far as any -one rejects the devil, he is accepted by the Lord. In performing the -exercises of charity, a man does not ascribe merit to works, so long as -he believes that all good is from the Lord. Moral life, if it is at the -same time spiritual life, is charity. The friendship of love, contracted -with a person without regard to his spiritual quality, is detrimental -after death. The friendship of love, among the wicked, is intestine -hatred toward each other. There is spurious charity, hypocritical -charity, and dead charity. There can be no such thing as genuine charity, -which is living, unless it make one with faith, and unless both in -conjunction look to the Lord. Spurious charity is such as is the charity -of those who hold to faith alone for salvation, and who say charity is -of no account in leading to heaven. Such charity as these may have is -spurious, because not spiritual, and merely performed from selfish and -worldly motives. Hypocritical charity is predicable of those who, in -public or private worship, bow themselves almost to the ground before -God, pour forth long prayers with great devotion, put on a sanctified -appearance, kiss crucifixes and bones of the dead, and kneel at -sepulchers, and there mutter words expressive of holy veneration toward -God, and yet, in their hearts nourish self-worship, and seek to be adored -like so many deities. Dead charity is predicable of those whose faith -is dead, since the quality of charity depends on the quality of faith. -Faith is dead in all who are without works, and in those who believe not -in God, but in living and dead men, and worship idols as if they were -holy in themselves, after the practice of the old Gentiles. - -Chapter VIII. is devoted to the vexed question of Free-Determination, -or Free-Will. The doctrines of the Church, as commonly held, are first -stated, and then the New Church doctrine on the question is explained -under the following heads:—The two trees in the garden of Eden, one -of life, and the other of the knowledge of good and evil, signify the -free-will which man enjoys in respect to spiritual things. Man is not -life, but a recipient of life from God. Man, during his abode in the -world, is held in the midst between heaven and hell, and thus in a -spiritual equilibrium, which constitutes free will. - -From the permission of evil, which every man experiences in his -internal man, it is evident that man has free-will in spiritual things. -Without free-will in spiritual things, the Word would not be of any -use, consequently the Church would be a nonentity. Without free-will -in spiritual things, man would have nothing which would enable him to -conjoin himself by reciprocation with the Lord; and consequently there -would be no imputation, but mere predestination, which is detestable. -Without free-will in spiritual things, God would be chargeable as the -cause of evil. Every spiritual principle of the Church that is admitted -and received in freedom, remains, but not otherwise. The human will and -understanding enjoy this free-will; but the commission of evil, both in -the spiritual and natural worlds, is restrained by laws, or else society -in both would perish. If men were destitute of free-will in spiritual -things, it would be possible for all men throughout the whole world, in -a single day, to be induced to believe in the Lord; but this would be in -vain, because nothing remains with man which is not freely received. -Miracles are not performed at the present day because they deprive man of -free-will. - -Chapter IX. treats of Repentance. It is shown, in the first place, that -repentance is the first constituent of the Church in man, and that in -proportion as a man practices it, his sins are removed; and as they are -removed, they are forgiven or remitted. Contrition, in the sense of a -mere lip-confession of being a sinner, and of being involved in the guilt -of Adam, without self-examination, is not repentance. Every man is born -with a propensity to evils of all kinds, and unless he remove them, in -part, by repentance, he remains in them; and whoever remains in them can -not be saved. The knowledge of sin, and the discovery of some particular -sin in one’s self, is the beginning of repentance. Actual repentance -consists in a man’s examining himself, knowing and acknowledging his -sins, supplicating the Lord, and beginning a new life. True repentance -consists in a man’s examining not only the actions of his life, but also -the intentions of his will. Those also do the work of repentance, who, -though they do not examine themselves, abstain from evils because they -are sins; and this kind of repentance is done by those who perform works -of charity from a religious motive. In repentance, confession ought to be -made before the Lord God the Saviour, and at the same time supplication -for help, and power to resist evils. Actual repentance is an easy duty to -those who occasionally practice it, but it meets with violent opposition -from those who never practiced it. He that never did the work of -repentance, and never looked into, and examined, himself, comes at last -not to know the nature either of damnatory evil or saving good. - -Chapter X. describes the nature of Reformation and Regeneration. Unless a -man be born again, and, as it were, created anew, he can not enter into -the kingdom of God. This new birth, or creation, is effected by the Lord -alone, through the medium of charity and faith, during man’s coöperation. -Since all are redeemed, all have a capacity to be regenerated, every one -according to his state. The several stages of man’s regeneration answer -to his natural conception, gestation in the womb, birth, and education. -The first act of the new birth, which is an act of the understanding, -is called reformation; and the second, which is an act of the will, and -thence of the understanding, is called regeneration. The internal man -is first to be reformed, and by it the external, and thus the man is -regenerated. When this takes place, there arises a combat between the -internal and external man, and then whichever conquers has dominion -over the other. The regenerate man has a new will and understanding. -A regenerate man is in communion with the angels of heaven, and an -unregenerate man is in communion with the spirits of hell. In proportion -as a man is regenerated, his sins are removed; and this removal is what -is meant by remission of sins. Regeneration, can not be effected without -free-will in spiritual things. Regeneration is not attainable without -truths by which faith is formed, and with which charity conjoins itself. - -Chapter XI. is devoted to a description of what imputation is, and what -it is not. It is shown that imputation, and the faith of the present -church, which alone is said to justify, are a one. The imputation which -belongs to the faith of the present time is two fold, the one part -relating to the merit of Christ, and the other to salvation as its -consequence. The faith which is imputative of the merit and righteousness -of Christ the Redeemer, first took its rise from the decrees of the -Council of Nice, concerning three divine persons from eternity; and, -from that time to the present, has been received by the whole Christian -world. Faith imputative of the merit of Christ, was not known in the -Apostolic Church, which preceded the Council of Nice, and is neither -declared nor signified in any part of the Word. An imputation of the -merits and righteousness of Christ is impossible. There is such a thing -as imputation, but then it is an imputation of good and evil, and at the -same time of faith. The faith and imputation of the New Church can not -be together with the faith and imputation of the former Church; and, in -case they were together, such a collision and conflict would ensue, that -every principle of the Church in man would perish. The Lord imputes good -to every man, and hell imputes evil to every man. Faith, with whatever -principle it conjoins itself, passes sentence accordingly; if a true -faith conjoins itself with goodness, the sentence is for eternal life, -but if faith conjoins itself with evil, the sentence is for eternal -death. Thought is imputed to no one, but will. - -Chapter XII. is a luminous exposition of the uses of Baptism. Without -a knowledge of the spiritual sense of the Word, it is shown no one can -know what the two sacraments, Baptism and the Holy Supper, involve and -effect. The washing which is called baptism, signifies spiritual washing, -which is a purification from evils and falses, and thus regeneration. -As circumcision of the heart was represented by circumcision of the -foreskin, baptism was instituted in lieu of it, to the end that an -internal Church might succeed the external, in which all and everything -was a figure of the internal Church. The first use of baptism is -introduction into the Christian Church, and at the same time insertion -among Christians in the spiritual world. The second use of baptism is, -that the Christian may know and acknowledge the Lord Jesus Christ the -Redeemer and Saviour, and may follow Him. The third and final use of -baptism is, that man may be regenerated. By the baptism of John, a way -was prepared that Jehovah the Lord might come down into the world, and -accomplish the work of redemption. - -Chapter XIII. is taken up with a like description of the uses of the -Holy Supper. It is shown that it is impossible for any one, without an -acquaintance with the correspondences of natural things with spiritual, -to know the uses and benefits of the Holy Supper. An acquaintance with -correspondences serves to discover the signification of the Lord’s flesh -and blood, and that the bread and wine signify the same; namely, that -the Lord’s flesh and the bread signify the divine good of His love, and -likewise all the good of charity, and that His blood and the wine signify -the divine truth of His wisdom, and likewise all the truth of faith, -and that to eat signifies to appropriate. By understanding this, it may -clearly be comprehended, that the Holy Supper contains, both universally -and particularly, all things of the Church, and all things of heaven. -In the Holy Supper the Lord is entirely present, with the whole of His -redemption. The Lord is present, and opens heaven to those who approach -the Holy Supper worthily; and He is also present with those who approach -it unworthily, but does not open heaven to them; consequently, as baptism -is an introduction into the Church, so the Holy Supper is an introduction -into heaven. Those approach the Holy Supper worthily, who are under the -influence of faith toward the Lord, and of charity toward their neighbor, -thus, who are regenerate. Those who approach the Holy Supper worthily, -are in the Lord, and He in them; consequently, conjunction with the -Lord is effected by the Holy Supper. The Holy Supper is, to the worthy -receivers, as a signing and sealing that they are sons of God. - -Chapter XIV., concluding the doctrinal portion of the work, describes -the consummation of the age, the coming of the Lord, and the new heaven -and the New Church. The consummation of the age is the last time or -end of the Church. The present day is the last time of the Christian -Church, which the Lord foretold and described in the Gospels, and in -the Revelation. This last time of the Christian Church, is the very -night in which the former Churches have set. After this night, morning -succeeds; and the coming of the Lord is this morning. The coming of the -Lord is not a coming to destroy the visible heaven and the habitable -earth, and to create a new heaven and a new earth, according to the -opinions which many, from not understanding the spiritual sense of the -Word, have hitherto entertained. This, which is the second coming of -the Lord, is for the sake of separating the evil from the good, that -those who have believed and who do believe in Him, may be saved; and -that there may be formed of them a new angelic heaven, and a New Church -on earth; and without this coming no flesh could be saved. This second -coming of the Lord is not a coming in person, but in the Word, which is -from Him, and is Himself. This second coming of the Lord is effected by -the instrumentality of a man, before whom He has manifested Himself in -person, and whom He has filled with His spirit, to teach from Him the -doctrines of the New Church by means of the Word. This is meant by the -new heaven and the new earth, and the New Jerusalem descending out of -heaven, spoken of in the Revelation. This New Church is the crown of all -the Churches which have existed, to this time, on the earth. - -On all these subjects Swedenborg discourses at length, and in a style -which, for its combined simplicity and purity, we believe, is unmatched -in theological literature. Wilkinson says truly of the volume, that, -“viewed as a digest, it shows a presence of mind, an administration of -materials, and a faculty of handling, of an extraordinary kind. There is -old age in it in the sense of ripeness. If the intellectualist misses -there somewhat of the range of discourse, it is compensated by a certain -triteness of wisdom. As a polemic, not only against the errors of the -Churches, but against the evil lives and self-excusings of Christians, -the work is unrivaled. The criticisms of doctrine, with which it abounds, -are masterly in the extreme; and were it compared with any similar body -of theology, we feel no doubt that the palm of coherency, vigor, and -comprehensiveness, would easily fall to Swedenborg, upon the verdict of -judges of whatever Church.” - -We have said nothing of the seventy-six memorable relations strewn -through the pages of the “True Christian Religion,” because the limits -to which we are confined forbid anything approaching to an adequate -description of them. They are a great trouble to new readers of -Swedenborg, and many who love and delight in the doctrinal teachings of -the work, pass over, unread, the memorable relations, and try not to -think of them. But this is only for a time. They are only strange and -incomprehensible because the principles upon which they are written are -not apprehended. The Indian king, who was told that in northern lands -water became solid, so that his elephants might walk on it, laughed, and -was an unbeliever. But, had the law or principle by which water becomes -ice, been made plain to him, his laughter and his unbelief would have -ceased. So it is with those who are shocked with Swedenborg’s relations -of things heard and seen in the spiritual world. Let but the great law -of correspondence be understood, and the most marvelous of the relations -straightway attain an interest and reality, which none but those who have -studied them under the bright light of correspondences can understand, or -easily believe possible. A memorable relation, which was to the writer -of this, at one time, a thing to cause pity for the man that wrote -it, is now the pleasant and practical study of a Sunday afternoon. He -knows that his experience in this respect is paralleled by that of most -Newchurchmen. - -Count Hopken, in a letter to General Tuxen, says, “I once represented, -in rather a serious manner, to this venerable man, (Swedenborg), that -I thought he would do better not to mix his beautiful writings with so -many memorable relations of things heard and seen in the spiritual world, -concerning the states of men after death,—of which ignorance makes a jest -and derision. But he answered me, that this did not depend on him; that -he was too old to sport with spiritual things, and too much concerned for -his eternal happiness to give into foolish notions; assuring me, on his -hopes of salvation, that no imagination produced in him his revelations, -which were true, and derived from what he had heard and seen.” - -“The True Christian Religion” was the last work Swedenborg published; it -was a worthy conclusion of his grand labors. Among his papers, at his -decease, was found an incomplete “Coronis” or Appendix to the work. This -has been translated and published, and contains an elucidation of several -interesting points. - - - - -CHAPTER XXVIII. - - _Anecdotes and Traits of Character._ - - -Swedenborg arrived in London, from Amsterdam, in August, 1771, and -took up his abode in lodgings he had before occupied in the house of -Shearsmith, a peruke maker, at 26 Great Bath street, Cold Bath fields. -From Shearsmith we learn several interesting items of intelligence -regarding Swedenborg’s habits and mode of life. - -The dress that he generally wore when he went out to visit, was a suit -of black velvet, (made after an old fashion,) a pair of long ruffles, -a curiously hilted sword, and a gold-headed cane. In his later years -he became less and less attentive to the concerns of the world. When -walking abroad, he seemed to be engaged in spiritual communion, and took -little notice of things and people in the streets. When he went out in -Stockholm, without the observation of his domestics, some singularity in -his dress would often betray his abstraction. Once when he dined with -Robsahm’s father, he appeared with one shoe-buckle of plain silver, and -the other set with precious stones,—greatly to the amusement of some -ladies of the party. When he lodged with Bergstrom, he usually walked out -after breakfast, dressed neatly in velvet, and made a good appearance. -In Sweden his dress was simple, but neat and convenient: during winter, -he was clad in a garment of reindeer skins; and, in summer, in a study -gown: “both well worn, as became a philosopher,” according to Robsahm. -Mr. Servanté was one of the earliest and most affectionate receivers of -New Church doctrine. Before he received the truths of the New Church, -he was once passing along St. John’s street, London, when he met an old -gentleman, of a dignified and most venerable appearance, whose deeply -thoughtful, yet mildly expressive countenance, added to something very -unusual in his general air, attracted his attention very forcibly. He -turned round, therefore, to take another view of the stranger, who also -turned around and looked at him. This was Swedenborg; but it was not -until some years afterward, on seeing his portrait, that he became aware -that the dignified and venerable old gentleman was the author of those -works he now so sincerely loved, and so earnestly studied. - -In person, Swedenborg was about 5 feet 9 inches high, rather thin, and -of a brown complexion. His eyes were of a brownish grey, nearly hazel, -and rather small. He had always a cheerful smile upon his countenance. -When Collin visited him, he was thin and pale, but still retained traces -of beauty, and had something very pleasing in his physiognomy, and a -dignity in his erect stature. Ab Indagine tells us his eyes were always -smiling; and Robsahm, that his “countenance was always illuminated by the -light of his uncommon genius.” His manners were those of a nobleman and -gentleman of the last century. He was somewhat reserved, but complaisant; -accessible to all, and had something very loving and taking in his -demeanor. Personally, he left good impressions behind him wherever he -appeared. - -He did not understand the English language sufficiently well to hold a -running conversation in it; and moreover he had an impediment in his -speech. He was well acquainted, however, with the principal modern -languages, and, of course, was thoroughly familiar with Greek and Latin, -and had a sufficient knowledge of Hebrew. All authorities agree that his -speech, though not facile, was impressive. He spoke with deliberation, -and when his voice was heard, it was a signal for silence in others, -while the slowness of his delivery increased the curiosity of the -listeners. He entered into no disputes on matters of religion, but when -obliged to defend himself, he did it mildly and briefly; and if any -one insisted upon argument, and became warm against him, he retired, -with a recommendation to them to read his writings. One day, when Mr. -Cookworthy, a member of the Society of Friends, was with Swedenborg -in his lodging, a person present objected to something he said, and -argued the point in his own way; but Swedenborg only replied, “I receive -information from the angels on such things.” One day, when dining with -some Swedish clergy in London, a polemic tried to controvert the doctrine -concerning the Lord, and the nature of our duty to Him; when, according -to Mr. Burkhardt, “Swedenborg overthrew the tenets of his opponent, who -appeared but a child to him in knowledge.” - -Swedenborg was practically a vegetarian. Shearsmith said he sometimes ate -a few eels, and his servant informs us that he once had some pigeon pie; -but his usual diet was bread and butter, milk and coffee, almonds and -raisins, vegetables, biscuits, cakes, and gingerbread. The gingerbread he -used to take out with him into the area of Cold Bath square, (now covered -with houses,) and distribute it among the children as they played around -him. He was a water-drinker, but occasionally, when in company, drank one -or two glasses of wine, but never more. He took no supper. Of coffee he -was a great drinker, which he took very sweet, and without milk. At his -house in Stockholm, he had a fire during winter almost constantly in his -study, at which he made his own coffee and drank it often, both during -the day and in the night. - -From the commencement of his illumination, Swedenborg was very particular -as to his diet; and his Diary contains many references to his food, and -to the spiritual association which various kinds of nutriment induced. -In one place we read under the heading of “the Stink of Intemperance,” -“One evening I took a great meal of milk and bread, more than the spirits -considered good for me. On this occasion they dwelt upon intemperance, -and accused me of it.” Indeed, on the first opening of his spiritual -sight, in London, in 1743, when being very hungry from much exercise, he -ate with great appetite, the spiritual stranger who appeared, saluted -him with the words, “Eat not so much.” In his treatise on Heaven and -Hell, n. 299, he writes: “It has also been granted me to know the origin -of the anxiety, grief of mind, and interior sadness, called melancholy, -with which man is afflicted. There are certain spirits who are not yet -in conjunction with hell, being yet in their first state, who love -undigested and malignant substances, such as food when it lies corrupting -in the stomach. They consequently are present where such substances are -to be found in man, because these are delightful to them; and they there -converse with one another from their own evil affection. The affection -contained in their discourse thence enters the man by influx; and if it -is opposed to the man’s affection, he experiences melancholy, sadness, -and anxiety; whereas if it agrees with his affection, he becomes gay and -cheerful. Hence was made manifest to me the origin of the persuasion -entertained by some who do not know what conscience is, by reason that -they have none, when they attribute its pangs to a disordered state of -the stomach.” Of the killing and eating the flesh of animals, he writes -thus in the Arcana Cœlestia, n. 1002. “Eating the flesh of animals, -considered in itself, is something profane; for the people of the most -ancient time on no account ate the flesh of any beast or fowl, but only -grain, especially bread made of wheat, also the fruits of trees, pulse, -milk, and what is produced from milk, as butter. To kill animals and to -eat their flesh, was to them unlawful, and seemed as something bestial; -and they were content with the uses and services which they rendered, as -appears also from Genesis i. 29, 30. But in succeeding times, when man -began to grow fierce as a beast, yea fiercer, then first they began to -kill animals, and to eat their flesh. And because man was such, this was -permitted, and at this day also is permitted; and so far as man does it -from conscience, so far is it lawful, for his conscience is formed of -all those things which he thinks to be true, and so thinks to be lawful: -wherefore also, at this day, no one is by any means condemned for this, -that he eats flesh.” - -Swedenborg took snuff, as was the custom in his day. Some of his -manuscripts yet bear traces of the dingy powder. - -Shearsmith gives the same account of Swedenborg’s habits of sleep, as -his gardener at Stockholm. He had no regard for times and seasons, days -or nights, only taking rest as he felt disposed. This was naturally to -be expected, considering the peculiarities of his seership. At first, -Shearsmith was greatly alarmed, by reason of his talking day and night. -Sometimes he would be writing, and then he would be, as it were, holding -a conversation with several persons. But as Swedenborg spoke in a -language Shearsmith did not understand, he could make nothing of it. -Shearsmith was nevertheless well pleased with his lodger. His servant -told Mr. Peckitt, after Swedenborg’s death, that “he was a good-natured -man, and that he was a blessing to the house, for they had harmony and -good business whilst he was with them.” A short time before his death, he -lay for some weeks in a trance, without any sustenance. - -Swedenborg’s pension preserved him from all pecuniary cares. Yet in his -Diary we read: “I have now been for thirty-three months in a state in -which my mind is withdrawn from bodily affairs, and hence can be present -in the societies of the spiritual and celestial. Yet whenever I am -intent upon worldly matters, or have cares and desires about money, (such -as caused me to write a letter to-day,) I lapse into a bodily state; -and the spirits, as they inform me, cannot speak with me, but say they -are in a manner absent. This shows me that spirits cannot speak with -a man who dwells upon worldly and bodily cares; for the things of his -body draw down his ideas, and drown them in the body.—March 4, 1748.” -This experience is worthy of record. Most of us, in our own way, know -the truth of it, from heart experience. Whatever his motives were, he -would receive back no proceeds from the sale of his theological works, -but dedicated the whole to religious subscriptions. To beggars he seldom -gave anything. In his writings, he in several places protests against -the sham charity which satisfies itself by mere alms-giving. He tells us -that habitual beggars lead vicious and impious lives, and that to give -them money is rather to curse than to bless them. Swedenborg did not lend -money; for that, he said, is the way to lose it; besides, as he remarks, -he required it nearly all to pay the expenses of his traveling and -printing. - -In his later years, Swedenborg had no library but his Bible, in various -editions, and his own manuscripts. What need had he of the books of men, -when he knew the heavens,—and the glorified authors of earth, in states -of wisdom they never dreamed of here? - -Swedenborg seldom went to church; for, as he said, he “had no peace in -the church, on account of spirits, who contradicted what the preacher -said, especially when he spoke of Three Persons in the Godhead, which -amounted in reality to three Gods.” - -Swedenborg’s long and arduous labors on earth were now ended. Let us -approach his death-bed with reverence, and observe how a good man can -die. - - - - -CHAPTER XXIX. - - _Last Days on Earth._ - - -On Christmas eve, 1771, a stroke of apoplexy deprived Swedenborg of his -speech, and lamed one side. He lay afterwards in a lethargic state for -more than three weeks, taking no sustenance beyond a little tea without -milk, and cold water occasionally, and once a little currant jelly. At -the end of that time, he recovered his speech and health somewhat, and -ate and drank as usual. Mr. Hartley and Dr. Messiter at this time visited -him, and asking him if he was comforted with the society of angels, -as before, he answered that he was. They then asked him to declare -whether all that he had written was strictly true, or whether any part -or parts were to be excepted. “I have written,” answered Swedenborg, -with a degree of warmth, “nothing but the truth, as you will have more -and more confirmed to you all the days of your life, provided you keep -close to the Lord, and faithfully serve Him alone, by shunning evils of -all kinds as sins against Him, and diligently searching His Word, which, -from beginning to end, bears incontestable witness to the truth of the -doctrines I have delivered to the world.” - -At this time Swedenborg seemed to love privacy, and saw but little -company. His old friend, Springer, the Swedish Consul in London, called -upon him a week or two before his decease. Springer asked him when he -believed that the New Jerusalem, or the New Church of the Lord, would -be manifested, and if this manifestation would take place in the four -quarters of the world. Swedenborg replied: “No mortal can declare the -time, no, not even the celestial angels; it is known solely to the Lord. -Read the Revelation, chapter xxi. 2, and Zechariah, chapter xiv. 9, -and you will find that it is not to be doubted that the New Jerusalem, -mentioned in the Apocalypse, which denotes a new and purer state of the -Christian Church, than has hitherto existed, will manifest itself to all -the earth.” - -About this time, says Springer, Swedenborg told him that his spiritual -sight was withdrawn, after he had been favored with it for so long a -course of years. This, of which the world knew nothing, and for which it -cared nothing, it was the greatest affliction to him to lose. He could -not endure the blindness, but cried out repeatedly, “O my God! hast thou -then forsaken thy servant at last?” He continued for several days in this -condition, but it was the last of his trials: he recovered his precious -sight, and was happy. - -About this time he wrote a note, in Latin, to the Rev. John Wesley, to -the following effect:— - - “GREAT BATH STREET, COLD BATH FIELDS, _February, 1772_. - - “SIR,—I have been informed, in the world of spirits, that you - have a strong desire to converse with me. I shall be happy to - see you, if you will favor me with a visit. - - “I am, sir, your humble servant, - - “EMANUEL SWEDENBORG.” - -When the note was handed to Mr. Wesley, he was in company with some of -his preachers, arranging their preaching circuits for the year. Wesley -read the note aloud, and frankly confessed that he had been strongly -actuated by a desire to meet Swedenborg, but he had revealed his wish to -no one. He wrote for answer, that he was then occupied in preparing for -a six months’ journey, but would wait upon Swedenborg on his return to -London. Swedenborg, in reply, stated that the proposed visit would be -too late, as he should go into the world of spirits on the 29th day of -the next month, (March,) never more to return. Wesley did not call, and -they never met. Had he been wise, he would; in spite of engagements, have -embraced this opportunity of conversing with that wonderful man, after an -invitation of such a character. Had they met, Methodism might have been a -different thing from what it is. But let us believe that all such seeming -accidents are overruled for the best. - -The authority for this anecdote is the Rev. Samuel Smith, a Methodist -preacher, who was present when Wesley received Swedenborg’s letter. It -excited his curiosity to know something of the writings of so remarkable -a man; and the result was, a firm conviction of the rationality and truth -of the heavenly doctrine promulgated in them, and a zealous activity in -their diffusion, throughout the remainder of his life. - -Mr. Bergstrom, the landlord of the King’s Arms tavern in Wellclose -square, at whose house Swedenborg had once lodged, called to see him in -his last days. Swedenborg told him, that since it had pleased the Lord -to take away the use of his arm by palsy, his body was good for nothing -but to be put under ground. Mr. Bergstrom asked him whether he would -receive the Sacrament. Somebody present at the time proposed sending for -the Rev. Mr. Mathesius, a minister of the Swedish Church. Swedenborg at -once declined having that gentleman, for he had sent abroad a report that -Swedenborg was out of his senses. (Mathesius himself, in later years, -became deranged.) The Rev. Arvid Ferelius, another Swedish clergyman, -with whom Swedenborg was on the best terms, and who had visited him -frequently in his illness, was then sent for. Ferelius observed to him, -that “as many persons thought he had endeavored only to make himself a -name, or acquire celebrity in the world, by the publication of his new -theological system, he should now be ready, in order to show justice to -the world, to recant either the whole or a part of what he had written, -since he had now nothing more to expect from the world which he was so -soon to leave forever.” Upon hearing these words, Swedenborg raised -himself half upright in his bed, and placing his sound hand upon his -breast, said, with great zeal and emphasis, “As true as you see me before -you, so true is everything which I have written. I could say more, were -I permitted. When you come into eternity, you will see all things as I -have stated and described them; and we shall have much discourse about -them with each other.” Ferelius then asked him if he would take the -Lord’s Holy Supper. He replied, “You mean well, but I, being a member -of the other world, do not need it. However, to show the connection -and union between the church in heaven and the church on earth, I will -gladly take it.” He then asked Ferelius if he had read his views on the -Sacrament. Before administering the Sacrament, Ferelius inquired whether -he confessed himself to be a sinner. “Certainly,” said Swedenborg, “so -long as I carry about with me this sinful body.” With deep and affecting -devotion, with folded hands, and with his head uncovered, he confessed -his own unworthiness, and received the Holy Supper. He then presented -Ferelius with a copy of his Arcana Cœlestia, expressing his gratitude to -him for his kind attentions. - -He knew that his end was near. He told the people of the house on what -day he should die, and Shearsmith’s servant remarked, “he was as pleased -as I should have been, if I was going to have a holiday, or going to some -merrymaking.” - -His faculties were clear to the last. On Sunday, the 29th day of March, -1772, hearing the clock strike, he asked his landlady and her maid, who -were both sitting at his bed-side, what o’clock it was; and upon being -answered it was five o’clock, he said, “It is well; I thank you; God -bless you;” and in a little moment after, he gently departed. He was then -84 years, 8 weeks, and five days, old. - -His body was taken to the undertaker’s, where it lay in state; and then -was, on the 5th day of April, deposited in three coffins, in the vault of -the Swedish Church, in Prince’s square, Radcliffe Highway, with all the -ceremonies of the Lutheran faith,—the service being performed by the Rev. -Arvid Ferelius. - -There the body still lies. No stone, or inscription marks the spot. -Swedenborg of all men, least requires monumental commemoration. -Every year enshrines his memory in increasing numbers of grateful -hearts;—grateful to him, as a medium, whereby the Infinite Wisdom and -Goodness might reach its end in blessing mankind by the advent of -spiritual truth, and leading them within the gates of the Holy City, New -Jerusalem. - - - - -FOOTNOTES - -[1] The following account of Charles XII., written by Emanuel Swedenborg, -was printed in the “Gentleman’s Magazine,” for September, 1754. It is -a portion of a letter which Swedenborg wrote to M. Nordberg, while the -latter was engaged in writing his “Life of Charles XII.,” in which work -the letter appeared at full length. It is too long to be quoted here; the -following extracts contain the pith of it. It may be proper to observe, -that it was written by the author prior to his being called to the sacred -office which occupied the last twenty-nine years of his life. This -accounts for his speaking of the celebrated Swedish hero with so much -greater respect than he is known to have afterwards entertained for his -memory. - -“Having been frequently admitted to the honor of hearing his late most -excellent Majesty, Charles XII. discourse on mathematical subjects, I -presume an account of a new arithmetic invented by him, may merit the -attention of my readers. - -“His Majesty observed then, that the denary arithmetic, universally -received and practiced, was most probably derived from the original -method of counting on the fingers; that illiterate people of old, when -they had run through the fingers of both hands, repeated new periods over -and over again, and every time spread open both hands; which being done -ten times, they distinguished each step by proper marks, as by joining -two, three, or four fingers. Afterwards, when this method of numeration -on the fingers came to be expressed by proper characters, it soon became -firmly and universally established, and so the denary calculus has been -retained to this day. But surely, were a solid geometrician, thoroughly -versed in the abstract nature and fundamentals of numbers, to set his -mind upon introducing a still more useful calculus into the world, -instead of ten, he would select such a perfect square, or cube number, as -by continual bisection, or halving, would at length terminate in unity, -and be better adapted to the subdivisions of measures, weights, coins, -etc. - -“Thus intent on a new arithmetic, the hero pitched upon the number -eight, as most fit for the purpose, since it could not only be halved -continually down to unity, without a fraction, but contained within it -the square of 2, and was itself the cube thereof, and was also applicable -to the received denomination of several sorts of weights and coins, -rising to 16 and 32, the double and quadruple of 8. Upon these first -considerations, he was pleased to command me to draw up an essay on an -octonary calculus, which I completed in a few days, with its application -to the received divisions, coins, measures, and weights, a disquisition -on cubes and squares, and a new and easy way of extracting roots, all -illustrated with examples. - -“His Majesty having cast his eye twice or thrice over it, and observing, -perhaps from some hints in the essay, that the denary calculus had -several advantages not always attended to, he did not at that time -seem absolutely to approve of the octonary: or, it is likely he might -conceive, that though it seemed easy in theory, yet it might prove -difficult to introduce it to practice. Be this as it may, he insisted -on fixing upon some other that was both a cube and a square number, -referrible to 8, and divisible down to unity by bisection. This could be -no other than 64, the cube of 4, and square of 8, divisible down to unity -without a fraction. - -“I immediately presumed to object that such a number would be too prolix, -as it rises through a series of entirely distinct and different numbers, -up to 64, and then again to its duplicate 4,096, and on to its triplicate -262,144, before the fourth step commences; so that the difficulty of such -a calculus would be incredible, not only in addition and subtraction, but -to a still higher degree in multiplication and division; for the memory -must necessarily retain in the multiplication table, 3,969 distinct -products of the 63 numbers of the first step multiplied into one another; -whereas only 49 are necessary in the octonary, and but 81 are required -in the denary arithmetic; which last is difficult to be remembered and -applied in practice, by some capacities. But the stronger my objections -were, the more resolute was his royal mind upon attempting such a -calculus. - - Obstructions made him eagerly aspire - All to surmount, and nobly soar the higher. - -He insisted that the alleged difficulties might be overbalanced by very -many advantages. - -“A few days after this I was called before his Majesty, who, resuming -the subject, demanded if I had made a trial. I still urging my former -objections, he reached me a paper written with his own hand, in new -characters and terms of denomination, the perusal of which, he was -pleased, at my entreaty, to grant me; wherein, to my great surprise, I -found not only new characters and numbers, (the one almost naturally -expressive of the other) in a continued series to 64, so ranged as easily -to be remembered, but also new denominations, so contrived by pairs, -as to be easily extended to myriads by a continued variation of the -character and denomination. And further casting my eye on several new -methods of his for addition and multiplication by this calculus, either -artificially contrived, or else inherent in the characters of the numbers -themselves, I was struck with the profoundest admiration of the force of -his Majesty’s genius, and with such strange amazement, as obliged me to -esteem this eminent personage, not my rival, but by far my superior in my -own art. And having the original still in my custody, at a proper time I -may publish it, as it highly deserves; whereby it will appear with what -discerning skill he was endowed, or how deeply he penetrated into the -obscurest recesses of the arithmetical science. - -“Besides, his eminent talents in calculation further appear by his -frequently working and solving the most difficult numerical problems, -barely by thought and memory; in which operations others are obliged to -take great pains and tedious labor. - -“Having duly weighed the vast advantages arising from mathematical and -arithmetical knowledge in most occasions of human life, he frequently -used it as an adage, that _he who is ignorant of numbers is scarce half a -man_. - -“While he was at Bender, he composed a complete volume of military -exercises, highly esteemed by those who are best skilled in the art of -war.” - -[2] The bookseller referred to was Mr. Bohn, of Henrietta street, Covent -Garden. - -[3] It is not to be supposed that this time was wasted in sleep. In his -meditations and spiritual intercourse, he, no doubt, loved the seclusion -of his quiet chamber. - -[4] This is quite a mistake. His work he had in contemplation for some -years. It is probable the revisal, alterations, and additions in the MS -and in the proofs, led Paulus into this misconception. - -*** END OF THE PROJECT GUTENBERG EBOOK LIFE OF EMANUEL -SWEDENBORG *** - -Updated editions will replace the previous one--the old editions will -be renamed. - -Creating the works from print editions not protected by U.S. copyright -law means that no one owns a United States copyright in these works, -so the Foundation (and you!) can copy and distribute it in the -United States without permission and without paying copyright -royalties. Special rules, set forth in the General Terms of Use part -of this license, apply to copying and distributing Project -Gutenberg-tm electronic works to protect the PROJECT GUTENBERG-tm -concept and trademark. 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You may copy it, give it away or re-use it under the terms -of the Project Gutenberg License included with this eBook or online -at <a href="https://www.gutenberg.org">www.gutenberg.org</a>. If you -are not located in the United States, you will have to check the laws of the -country where you are located before using this eBook. -</div> - -<p style='display:block; margin-top:1em; margin-bottom:0; margin-left:2em; text-indent:-2em'>Title: Life of Emanuel Swedenborg</p> -<p style='display:block; margin-left:2em; text-indent:0; margin-top:0; margin-bottom:1em;'>Together with a brief synopsis of his writings, both philosophical and theological</p> -<p style='display:block; margin-top:1em; margin-bottom:0; margin-left:2em; text-indent:-2em'>Author: William White</p> -<p style='display:block; text-indent:0; margin:1em 0'>Release Date: April 12, 2022 [eBook #67821]</p> -<p style='display:block; text-indent:0; margin:1em 0'>Language: English</p> - <p style='display:block; margin-top:1em; margin-bottom:0; margin-left:2em; text-indent:-2em; text-align:left'>Produced by: Peter Vachuska, Chuck Greif and the Online Distributed Proofreading Team at https://www.pgdp.net</p> -<div style='margin-top:2em; margin-bottom:4em'>*** START OF THE PROJECT GUTENBERG EBOOK LIFE OF EMANUEL SWEDENBORG ***</div> - -<div class="transnote"> -<b>Transcriber’s Note</b>: Page numbering in the front matter was -inconsistent in the original printing, with some numbers omitted. No -pages are missing. -</div> - -<p><span class="pagenum"><a id="Page_1"></a>[1]</span></p> - -<p class="titlepage larger"><span class="smaller">LIFE<br /> -<span class="smaller">OF</span></span><br /> -<span class="smcap">Emanuel Swedenborg</span>.</p> - -<p class="titlepage"><span class="smaller">TOGETHER WITH</span><br /> -A BRIEF SYNOPSIS OF HIS WRITINGS, BOTH PHILOSOPHICAL<br /> -AND THEOLOGICAL.</p> - -<p class="titlepage"><span class="smcap">By WILLIAM WHITE.</span></p> - -<div class="figcenter titlepage" style="width: 150px;"> -<img src="images/tp.jpg" width="150" height="150" alt="" /> -</div> - -<p class="titlepage">PHILADELPHIA<br /> -J. B. LIPPINCOTT & CO.<br /> -1880.</p> - -<p><span class="pagenum"><a id="Page_2"></a>[2]</span></p> - -<hr class="chap x-ebookmaker-drop" /> - -<div class="chapter"> - -<p><span class="pagenum"><a id="Page_3"></a>[3]</span></p> - -<h2 class="nobreak">PREFACE.</h2> - -</div> - -<p>During the few past years many biographies of Swedenborg -have been offered to the public. Dr. Tafel, of Tübingen, in -1839, collected into one volume the testimonies of Swedenborg’s -personal friends, his letters, and various documents relating to -him which were scattered through many volumes. This “Book -of Documents” was translated into English, and edited by the -Rev. J. H. Smithson, of Manchester, in 1841; and was again -reprinted in America and re-edited by Professor Bush, of New -York, in 1847. From this “Book of Documents,” all the biographies -which have appeared, have been more or less indebted. -Nathanael Hobart, of Boston, arranged these documents into -a connected biographical form, interspersed with judicious remarks -of his own, and published it as a “Life of Swedenborg.” -This “Life” has passed through three editions, and well deserves -the success it has attained. In 1849, Elihu Rich published, -in London, “A Biographical Sketch of Emanuel Swedenborg.” -The edition was exhausted in the course of a few -months, and the work has not since been reprinted. In the -same year, J. J. G. Wilkinson produced his “Emanuel Swedenborg: -a Biography,” a work which, alike for its artistic -excellence as a biography, and the originality and poetic beauty<span class="pagenum"><a id="Page_4"></a>[4]</span> -of its thought, has, I believe, no equal in the English language. -The comparative silence of our literary critics, in reference to -this work, proves that any one who cares to appreciate what is -best in the world, had better not be content to trust solely to -<i>their</i> eyes. From the quotations I have made in the course of -the following narrative, the reader will be able to appreciate a -few of the good things contained in this Biography by Wilkinson. -In 1854, Edwin Paxton Hood published “Swedenborg: -A Biography and an Exposition,” a work which has been the -means of introducing Swedenborg to a large circle hitherto -almost ignorant of his existence. In the same year, Woodbury -M. Fernald published, in Boston, Mass., “A Compendium of -the Theological and Spiritual Writings of Swedenborg,” to -which an excellent life of the Author was prefixed, compiled in -great part from previous biographies. In other forms, many -sketches of the life of Swedenborg have been published. The -Rev. O. P. Hiller gives an excellent little biography in his volume -of “Gems from Swedenborg.” Emerson tells the story -of his life, in his own way, in “Representative Men;” and a -Lecture by George Dawson, on Swedenborg, is now circulating, -as a tract, by thousands throughout the land. All these things -evidence a growing interest in the greatest teacher of modern -times.</p> - -<p>The present work does not enter into competition with anything -that has before been written. It pretends to nothing but -simplicity, and would be ranked as a hand-book, a guide, a -directory. If it should lead any to form an acquaintance with -the writings of “the most <i>unknown</i> man in the world,” as Mr. -Fernald calls Swedenborg, and I may add, the most abused man -in the world, my end will be gained. I believe the day is not -far distant when it will be the greatest reproach of these times<span class="pagenum"><a id="Page_5"></a>[5]</span> -that the works of Swedenborg lay in our midst, and only a few -men cared for them. Happily this number is steadily increasing; -and, by and by, we may expect a general acknowledgment of -the fact, that Swedenborg was, without exception, the most -gifted and extraordinary man that has ever lived.</p> - -<p class="tb smaller"><span class="smcap">36 Bloomsbury Street, London.</span></p> - -<hr class="chap x-ebookmaker-drop" /> - -<div class="chapter"> - -<p><span class="pagenum"><a id="Page_17"></a>[17]</span></p> - -<h2 class="nobreak">CONTENTS.</h2> - -</div> - -<table summary="Contents"> - <tr> - <td></td> - <td class="tdpg smaller">PAGE</td> - </tr> - <tr> - <td class="tdc" colspan="2">CHAPTER I.</td> - </tr> - <tr> - <td>Birth and Parentage. Swedenborg’s First Ideas of Religion, - and his Scholastic Life.</td> - <td class="tdpg"><a href="#CHAPTER_I">21</a></td> - </tr> - <tr> - <td class="tdc" colspan="2">CHAPTER II.</td> - </tr> - <tr> - <td>Travels, Becomes Author, and is crossed in Love.</td> - <td class="tdpg"><a href="#CHAPTER_II">26</a></td> - </tr> - <tr> - <td class="tdc" colspan="2">CHAPTER III.</td> - </tr> - <tr> - <td>Travels again. Publishes five Scientific Pamphlets, and - “Miscellaneous Observations.” Returns Home and enters on the - Duties of his Assessorship. Writes his “Opera Philosophica et - Mineralia,” and goes abroad to publish it.</td> - <td class="tdpg"><a href="#CHAPTER_III"> 35</a></td> - </tr> - <tr> - <td class="tdc" colspan="2">CHAPTER IV.</td> - </tr> - <tr> - <td>“Opera Philosophica et Mineralia.”</td> - <td class="tdpg"><a href="#CHAPTER_IV">40</a></td> - </tr> - <tr> - <td class="tdc" colspan="2">CHAPTER V.</td> - </tr> - <tr> - <td>Doings and Travels.</td> - <td class="tdpg"><a href="#CHAPTER_V">47</a></td> - </tr> - <tr> - <td class="tdc" colspan="2">CHAPTER VI.</td> - </tr> - <tr> - <td>“The Economy of the Animal Kingdom,” and “The Animal Kingdom.”</td> - <td class="tdpg"><a href="#CHAPTER_VI">51</a></td> - </tr> - <tr> - <td class="tdc" colspan="2">CHAPTER VII.</td> - </tr> - <tr> - <td>His Life, as a Man of Science, ends.</td> - <td class="tdpg"><a href="#CHAPTER_VII">57</a></td> - </tr> - <tr> - <td class="tdc" colspan="2">CHAPTER VIII.</td> - </tr> - <tr> - <td>His Spiritual Sight opened, and the Conditions of his Seership.</td> - <td class="tdpg"><a href="#CHAPTER_VIII">62</a><span class="pagenum"><a id="Page_18"></a>[18]</span></td> - </tr> - <tr> - <td class="tdc" colspan="2">CHAPTER IX.</td> - </tr> - <tr> - <td>Prepares for his New Office. Resigns his Assessorship. His - “Adversaria.” His “Spiritual Diary.” The death of Polheim.</td> - <td class="tdpg"><a href="#CHAPTER_IX">73</a></td> - </tr> - <tr> - <td class="tdc" colspan="2">CHAPTER X.</td> - </tr> - <tr> - <td>“The Arcana Cœlestia.”</td> - <td class="tdpg"><a href="#CHAPTER_X">78</a></td> - </tr> - <tr> - <td class="tdc" colspan="2">CHAPTER XI.</td> - </tr> - <tr> - <td>Anecdotes.</td> - <td class="tdpg"><a href="#CHAPTER_XI">89</a></td> - </tr> - <tr> - <td class="tdc" colspan="2">CHAPTER XII.</td> - </tr> - <tr> - <td>“The Last Judgment.”</td> - <td class="tdpg"><a href="#CHAPTER_XII">95</a></td> - </tr> - <tr> - <td class="tdc" colspan="2">CHAPTER XIII.</td> - </tr> - <tr> - <td>“Heaven and Hell.”</td> - <td class="tdpg"><a href="#CHAPTER_XIII">102</a></td> - </tr> - <tr> - <td class="tdc" colspan="2">CHAPTER XIV.</td> - </tr> - <tr> - <td>“The White Horse.” “The Earths in the Universe.” “The New - Jerusalem and its Heavenly Doctrine.”</td> - <td class="tdpg"><a href="#CHAPTER_XIV">130</a></td> - </tr> - <tr> - <td class="tdc" colspan="2">CHAPTER XV.</td> - </tr> - <tr> - <td>Anecdotes.</td> - <td class="tdpg"><a href="#CHAPTER_XV">136</a></td> - </tr> - <tr> - <td class="tdc" colspan="2">CHAPTER XVI.</td> - </tr> - <tr> - <td>“Doctrine of the Lord; The Sacred Scripture; Faith; and Life.”</td> - <td class="tdpg"><a href="#CHAPTER_XVI">142</a></td> - </tr> - <tr> - <td class="tdc" colspan="2">CHAPTER XVII.</td> - </tr> - <tr> - <td>“The Divine Love and the Divine Wisdom.” “The Continuation - of the last Judgment.”</td> - <td class="tdpg"><a href="#CHAPTER_XVII">151</a></td> - </tr> - <tr> - <td class="tdc" colspan="2">CHAPTER XVIII.</td> - </tr> - <tr> - <td>“Angelic Wisdom concerning the Divine Providence.”</td> - <td class="tdpg"><a href="#CHAPTER_XVIII">159</a></td> - </tr> - <tr> - <td class="tdc" colspan="2">CHAPTER XIX.</td> - </tr> - <tr> - <td>Life in Amsterdam. Character of the Dutch. Meets Dr. - Beyer. Republishes his “New Method of Finding the Longitudes.” - “The Apocalypse explained.”</td> - <td class="tdpg"><a href="#CHAPTER_XIX">169</a><span class="pagenum"><a id="Page_19"></a>[19]</span></td> - </tr> - <tr> - <td class="tdc" colspan="2">CHAPTER XX.</td> - </tr> - <tr> - <td>“Apocalypse Revealed.”</td> - <td class="tdpg"><a href="#CHAPTER_XX">173</a></td> - </tr> - <tr> - <td class="tdc" colspan="2">CHAPTER XXI.</td> - </tr> - <tr> - <td>Travels. Habits. Anecdotes.</td> - <td class="tdpg"><a href="#CHAPTER_XXI">180</a></td> - </tr> - <tr> - <td class="tdc" colspan="2">CHAPTER XXII.</td> - </tr> - <tr> - <td>“Conjugial Love.”</td> - <td class="tdpg"><a href="#CHAPTER_XXII">191</a></td> - </tr> - <tr> - <td class="tdc" colspan="2">CHAPTER XXIII.</td> - </tr> - <tr> - <td>Attacked by Dr. Ekebom. Visits France. Letter to Hartley, - and Hartley’s opinion of Swedenborg.</td> - <td class="tdpg"><a href="#CHAPTER_XXIII">204</a></td> - </tr> - <tr> - <td class="tdc" colspan="2">CHAPTER XXIV.</td> - </tr> - <tr> - <td>“Brief Exposition of the Doctrines of the New Church,” and - the “Intercourse between the Soul and the Body.”</td> - <td class="tdpg"><a href="#CHAPTER_XXIV">210</a></td> - </tr> - <tr> - <td class="tdc" colspan="2">CHAPTER XXV.</td> - </tr> - <tr> - <td>Persecution. Letter to the Academy of Sciences. Leaves - Stockholm for the last time.</td> - <td class="tdpg"><a href="#CHAPTER_XXV">219</a></td> - </tr> - <tr> - <td class="tdc" colspan="2">CHAPTER XXVI.</td> - </tr> - <tr> - <td>Swedenborg in Intercourse with General Tuxen and Paulus ab - Indagine. His reply to Dr. Ernesti. Letter to the Landgrave of - Hesse Darmstadt.</td> - <td class="tdpg"><a href="#CHAPTER_XXVI">227</a></td> - </tr> - <tr> - <td class="tdc" colspan="2">CHAPTER XXVII.</td> - </tr> - <tr> - <td>“The True Christian Religion.”</td> - <td class="tdpg"><a href="#CHAPTER_XXVII">236</a></td> - </tr> - <tr> - <td class="tdc" colspan="2">CHAPTER XXVIII.</td> - </tr> - <tr> - <td>Anecdotes and Traits of Character.</td> - <td class="tdpg"><a href="#CHAPTER_XXVIII">256</a></td> - </tr> - <tr> - <td class="tdc" colspan="2">CHAPTER XXIX.</td> - </tr> - <tr> - <td>Last Days on Earth.</td> - <td class="tdpg"><a href="#CHAPTER_XXIX">262</a></td> - </tr> -</table> - -<hr class="chap x-ebookmaker-drop" /> - -<div class="chapter"> - -<p><span class="pagenum"><a id="Page_21"></a>[21]</span></p> - -<h1><span class="smaller">LIFE AND WRITINGS<br /> -<span class="smaller">OF</span></span><br /> -EMANUEL SWEDENBORG.</h1> - -<h2 class="nobreak" id="CHAPTER_I">CHAPTER I.</h2> - -<p class="c"><i>His Birth and Parentage—His first ideas of Religion, and his -Scholastic Life.</i></p> - -</div> - -<p>Authors are never wiser than when they trust to time -for justice. The poor thinker, neglected by his age, unseen -amid the glare of mere show and pageantry, need not fret -himself. Time will roll on, the false and meretricious will -sink into forgetfulness, while his true words will become -accepted, and his thoughts the stars by which wise men -guide their course across the dark ocean of life.</p> - -<p>It was the lot of Emanuel Swedenborg to be cast on a -shallow, sceptical, and perverse age. Living a life of the -utmost purity, and teaching truths which we esteem it our -great felicity to know, he had but poor thanks so far as -fame and disciples went. But the dawn of his day of -justice is approaching. His name, which in past times has -too often been used to point a sarcasm at whatever is -visionary and transcendental, has of late years been slowly -rising into estimation. Here and there, one eminent man -after another has spoken some brave words in honor and<span class="pagenum"><a id="Page_22"></a>[22]</span> -admiration of the great Swede. Slowly, but surely, his -writings are claiming attention; his disciples, though still -few, are quietly earnest and enthusiastic, and ever and anon -there is seen in the newspaper or periodical, the name of -Swedenborg mentioned with respect, if not with reverence. -Considerable curiosity exists in large circles to know more -of him, of what he did, what were his doctrines, and the -nature and number of his books. To satisfy, in some -measure, these queries and if possible to incite a desire -for an intimate personal acquaintance with the writings of -Swedenborg, is the purpose of the present work.</p> - -<p>Emanuel Swedenborg was born at Stockholm, on the 29th -Jan., 1688. The year is a memorable one, as being that -in which outraged England drove the faithless Stuarts from -the throne. His father’s name was Jesper Swedberg, and -his mother’s, Sarah Behm; both descended from families of -worth and usefulness in Sweden. His father, at the time of -his birth, was chaplain to a regiment of cavalry. After -passing through several offices, one of which was a professorship -of theology in the University of Upsal, Jesper Swedberg -was, in the year 1719, elevated to the bishoprick of -Skara in West Gothland. His character stood high in -Sweden. Simple, patriotic, and honest, he was, without -being brilliant, a learned and industrious man. He wrote -much, and published occasionally, as the following extract -from his diary proves: “I can scarcely believe that anybody -in Sweden has written so much as I have done; since, -I think, ten carts could scarcely carry away what I have -written and printed at my own expense, and yet there is -much, yea nearly as much, not printed.” Of the professions -of his sons, he wisely remarks; “I have kept my sons to that -profession to which God has given them inclination and -liking: I have not brought up one to the clerical office, -although many parents do this inconsiderately, and in a<span class="pagenum"><a id="Page_23"></a>[23]</span> -manner not justifiable, by which the Christian Church and -the clerical order suffer not a little, and are brought into -contempt.” Writing in his diary forty years after Emanuel’s -birth, he says: “Emanuel, my son’s name, signifies -‘God with us,’ a name which should constantly remind him -of the nearness of God, and of that interior, holy, and -mysterious connection, in which, through faith, we stand -with our good and gracious God. And blessed be the Lord’s -name! God has, to this hour, been with him; and may God -be further with him, until he is eternally united with Him in -his kingdom.”</p> - -<p>Of Swedenborg’s childhood we have little record. In a -letter which, late in life, he addressed to Dr. Beyer, he -remarks; “With regard to what passed in the earliest part -of my life, about which you wish to be informed: from my -fourth to my tenth year, my thoughts were constantly -engrossed by reflections on God, on salvation, and on the -spiritual affections of man. I often revealed things in my -discourse which filled my parents with astonishment, and -made them declare at times, that certainly the angels spoke -through my mouth. From my sixth to my twelfth year, it -was my greatest delight to converse with the clergy concerning -faith; to whom I often observed, that charity or love is -the life of faith; and that this vivifying charity or love is no -other than the love of one’s neighbor; that God vouchsafes -this faith to every one; but that it is adopted by those only -who practise that charity. I knew of no other faith or -belief at that time, than that God is the Creator and Preserver -of Nature; that He endues men with understanding, -good inclinations, and other gifts derived from these. I -knew nothing at that time of the systematic or dogmatic -kind of faith, that God the Father imputes the righteousness -or merits of the Son to whomsoever, and at whatever time, -He wills, even to the impenitent. And had I heard of such<span class="pagenum"><a id="Page_24"></a>[24]</span> -a faith, it would have been then, as now, perfectly unintelligible -to me.”</p> - -<p>This confession very vividly shadows forth the future -man. We see how earnestly his sound, practical mind -perceived and clung to the real and substantial in theology. -His experience of the doctrine of justification by faith alone, -finds parallels in the lives and experience of many eminent -men. It was not until after many years’ preaching, that -the fact of the existence of such a doctrine was presented to -the mind of Dr. Chalmers, to whom also it was quite unintelligible; -yet, overcome by the sphere of learning and -prestige with which the doctrine was environed, Chalmers -yielded assent to it, and fancied, as thousands do, he believed -what by no possibility he could ever understand. Swedenborg -was too single-eyed in his pursuit of truth to be led -aside by authority, however imposing; and often, in the -following narrative, we shall have to observe with what -independence, yet with what humility and simplicity, he -recorded the truths which it was his mission to reveal.</p> - -<p>This excellent son of good Bishop Swedberg received the -best education that the times and his country could afford. -In his twenty-second year, at the University of Upsal, he -took his degree of Doctor in philosophy. The dissertation -which he wrote for his degree was afterwards published. It -consisted of a selection of sentences from Seneca, Publius -Syrus Mimus, and other Latin writers, enriched by comments -of his own, and notes illustrating the obscurities of -the Latin text. This work was so highly thought of, as to -occasion a poetic eulogy, written in Greek, to be inscribed -to its author. Swedenborg dedicated this, his first literary -production, to his father, in a prelude full of veneration and -love. Its length alone prevents our gratifying the reader -with the perusal of this beautiful tribute of filial affection.<span class="pagenum"><a id="Page_25"></a>[25]</span> -Among his many virtues, it should not be accounted the -least, that Swedenborg was a loving, dutiful son.</p> - -<p>The same year he published, in a work of his father’s, a -Latin version of the twelfth chapter of Ecclesiastes, which -proved, in a high degree, his mastery of the Latin language.</p> - -<p>In 1710, was finished the strictly scholastic period of -Swedenborg’s life. He had now reached manhood, and -must live as a man among men. His youth manifests less -precocity than solid and regular development of mind. The -record of his life at this time, evidences a common-sense -appreciation of life and its duties, an honest love of virtue, -and a desire to be useful in his day and generation. The -sequel will show that his day of life was not unworthy of -its dawn.</p> - -<hr class="chap x-ebookmaker-drop" /> - -<div class="chapter"> - -<p><span class="pagenum"><a id="Page_26"></a>[26]</span></p> - -<h2 class="nobreak" id="CHAPTER_II">CHAPTER II.</h2> - -<p class="c"><i>Travels—Becomes Author—Is crossed in Love.</i></p> - -</div> - -<p>Having completed his university education, Swedenborg -entered on his travels. In his journal, he thus briefly describes -a four years’ absence from Sweden.</p> - -<p>“In the year 1710 I set out for Gottenburg, that I might -be conveyed, by ship, thence to London. On the voyage, -my life was in danger four times: first on some shoals, toward -which we were driven by a storm, until we were within -a quarter of a mile from the raging breakers, and we thought -we should all perish. Afterwards we narrowly escaped some -Danish pirates under French colors; and the next evening -we were fired into from a British ship, which mistook us for -the same pirates, but without much damage. Lastly, in -London itself, I was exposed to a more serious danger. -While we were entering the harbor, some of our countrymen -came to us in a boat, and persuaded me to go with them -into the city. Now it was known in London that an epidemic -was raging in Sweden, and therefore all who arrived -from Sweden were forbidden to leave their ships for six -weeks, or forty days; so I, having transgressed this law, was -very near being hanged, and was only freed under the condition -that, if any one attempted the same thing again, he -should not escape the gallows.</p> - -<p>“At London and Oxford I tarried about a year. Then I -went to Holland and saw its chief cities. At Utrecht I tarried -a long time, while Congress was sitting and ambassadors<span class="pagenum"><a id="Page_27"></a>[27]</span> -were gathering there from nearly all the courts of Europe. -Thence I went into France, and passed through Brussels -and Valenciennes to Paris. Here and at Versailles I spent -a year. At the end of this time I hastened, by public coach, -to Hamburg, and thence to Pomerania and Greifswalde, -where I remained some time, while Charles the Twelfth was -coming from Bender to Stralsund. When the siege began, -I departed in a small vessel, together with a lady named -Feif, and by Divine Providence was restored to my own -country after more than four years’ absence.”</p> - -<p>While traveling he was not idle; for we find that in 1715, -while at Greifswalde, he published an oration on the return -of Charles XII. from Turkey, and a small volume of Latin -prose fables. On his return to Sweden, he issued, at Skara, -a little book of poems, written for the most part during his -journeyings. These have been republished at various times; -but, as poems, much cannot be said of them. Wilkinson, in -his “Biography of Swedenborg,” remarks: “These poems -display fancy, but a controlled imagination. If we may -convey to the English reader such a notion of Latin verses, -they remind one of the Pope school, in which there is generally -some theme, or moral, governing the flights of the -Muse.” Indeed, it was well that Swedenborg was but slightly -endowed with the poetic faculty. Much of his future mission -lay in fields which require the coolest and calmest of -minds to describe; the sight and contemplation of which, -would have sent a Shaksperian or Byronic temperament into -extatic frenzies.</p> - -<p>Swedenborg, himself the son of a bishop, was connected -with high and influential families in Sweden. One of his -sisters was married to Eric Benzelius, afterwards Archbishop -of Upsal; and another to Lars Benzelstierna, governor of a -province. Other members of the family held high and responsible -offices in the kingdom. A young man thus situated<span class="pagenum"><a id="Page_28"></a>[28]</span> -would find little difficulty in settling for life in a sphere of -usefulness adapted to all his tastes. While on his travels on -the Continent he wrote letters to Eric Benzelius, detailing -every novelty in mathematics, astronomy, and mechanics, -which came under his observation; besides sending home -models of all such inventions as he thought might be useful -to his country. These letters and services won for him considerable -notice; and on his return to Sweden, he assumed -the editorship of a new periodical work, entitled “Dædalus -Hyperboreus.” Among the contributors to this magazine, -was the celebrated mathematician, Christopher Polheim, who -has been called the Swedish Archimedes. Swedenborg’s connection -with Polheim seems to have led to his appointment -to the office of Assessor of the Board of Mines, which he -held with distinguished honor for many years.</p> - -<p>In the year 1716, Polheim invited him to go with him -to Lund, on a visit to Charles XII., who had just escaped -from Stralsund. He was very kindly received by the King, -and obtained from him his official appointment as Assessor. -He was to assist Polheim in his undertakings, to have a seat -in the College of Mines, and to give his advice, especially -when any business of a mathematical nature was on hand.</p> - -<p>Charles seems to have at once discerned the rare abilities -of Swedenborg, and with a desire of uniting him in still -closer bonds of amity with his favorite Polheim, he advised -Polheim to give him his daughter in marriage. To this -proposal Swedenborg appears to have been in nowise averse. -He lived with Polheim, at once as his coadjutor, and as his -pupil in mathematics; and having thus constant opportunities -of seeing the fair Emerentia, Polheim’s second daughter, -had become enamored of her graces. In one of his letters, -he remarks: “Polheim’s eldest daughter is promised to a -page of the king’s. I wonder what people say of this in relation -to myself. His second daughter is, in my opinion,<span class="pagenum"><a id="Page_29"></a>[29]</span> -much the handsomest.” The attachment, however, was not -mutual, and the lady would not allow herself to be betrothed. -Her father, who deeply loved Swedenborg, caused a written -agreement to be drawn up, promising his daughter at some -future day. This document, Emerentia, from filial obedience -signed; but, as ladies generally do, when forced to love -in this way, took to sighs and sadness, which so affected her -brother with sorrow, that he secretly purloined the agreement -from Swedenborg. The paper was soon missed; for -Swedenborg read it over frequently, and, in his grief at its -loss, besought Polheim to replace it by a new one. But as -Swedenborg now discovered the pain which he gave to the -object of his affections, he at once relinquished all claim to -her hand, and left her father’s house. This was his last, as -it was his first endeavor after marriage. In after years, when -jocosely asked whether he had ever been desirous of marrying, -he answered: “In my youth I was once on the road to -matrimony.” And on being asked what was the obstacle, -with his characteristic simplicity he said: “She would not -have me.” Considering the studious and abstracted life -which he eventually led, it is not to be regretted that he remained -unwedded. That he was no harsh despiser of the -sex, we know well from his writings; and that his life was -in agreement with his books, we also know. The loveliest -descriptions of female grace and beauty we have ever met -with, are contained in his works, chiefly in his treatise on -“Conjugial Love.” M. Sandell, a member of the Royal -Academy of Sciences in Sweden, who pronounced a magnificent -eulogium on his fellow-member, Swedenborg, shortly -after his death, says: “Though Swedenborg was never married, -it was not owing to any indifference toward the sex; -for he esteemed the company of a fine, intelligent woman as -one of the most agreeable of pleasures; but his profound<span class="pagenum"><a id="Page_30"></a>[30]</span> -studies rendered expedient for him the quiet of a single -life.”</p> - -<p>Swedenborg seems to have had much intercourse with the -King. In one of his letters, he says: “I found his Majesty -very gracious to me; more so than I could expect. This is -a good omen for the future. Every day I laid mathematical -subjects before his Majesty, who allowed everything to please -him. When the eclipse took place, I had his Majesty out to -see it, and we reasoned much thereupon. He again spoke -of my ‘Dædalus,’ and remarked upon my not continuing -it; for which I pleaded want of means. This he does not -like to hear of; so I hope to have some assistance shortly.” -But assistance did not come, and “Dædalus” went the way -of many such undertakings. Talking of mathematics one -day, Charles remarked that “he who knew nothing of mathematics, -did not deserve to be considered a rational man;” -a sentiment which Swedenborg thought “truly worthy of a -king.”<a id="FNanchor_1" href="#Footnote_1" class="fnanchor">[1]</a></p> - -<p><span class="pagenum"><a id="Page_31"></a>[31]</span></p> - -<p>Charles XII. was now engaged in the siege of Frederickshall, -and Swedenborg’s aid was called in. He very ingeniously<span class="pagenum"><a id="Page_32"></a>[32]</span> -planned rolling machines, by which two galleys, five -large boats, and a sloop, were conveyed from Stromstadt to<span class="pagenum"><a id="Page_33"></a>[33]</span> -Iderfjol, overland; a distance of fourteen miles. Under -cover of these vessels, Charles was enabled to transport his -heavy artillery under the very walls of Frederickshall; but -it availed little, for at the siege of this town, on November -30, 1718, (old style,) this inveterate warrior received the -fatal blow which ended his troublous and eventful career. -He was struck in the head with a cannon ball, and though -death must have been instantaneous, he was found with his -right hand firmly grasping the handle of his sword; so -prompt was he to put himself in an attitude of defence.</p> - -<div class="poetry-container"> -<div class="poetry"> - <div class="stanza"> - <div class="verse indent0">“His fall was destined to a barren strand,</div> - <div class="verse indent0">A petty fortress and a dubious hand;</div> - <div class="verse indent0">He left a name at which the world grew pale,</div> - <div class="verse indent0">To point a moral or adorn a tale.”</div> - </div> -</div> -</div> - -<p>In 1719 the Swedberg family were ennobled by Queen -Ulrica Eleonora, and Swedenborg from that time took his -place with the nobles of the equestrian order, in the triennial -Assemblies of the States. This distinction conferred little -else than a change of name. He was neither a Count nor a -Baron, as has very commonly been supposed.</p> - -<p>Emanuel Swedenborg was rapidly winning for himself the -name of a deep thinker and a ready writer. In 1717 he -published “An Introduction to Algebra,” under the title of -“The Art of the Rules.” It was highly praised for its -clearness, and the order and force of its examples. The first -portion of the work, however, was all that was published. -The second, containing the first account given in Sweden -of the differential and integral calculus, still remains in MS. -His second publication this year was, “Attempts to find the -Longitude of Places by Lunar Observations.” Both works -were written in Swedish.</p> - -<p>In 1719 four works proceeded from his increasingly fertile -pen. “A Proposal for a Decimal System of Money and -Measures;” “A Treatise on the Motion and Position of the<span class="pagenum"><a id="Page_34"></a>[34]</span> -Earth and Planets;” “Proofs derived from Appearances in -Sweden, of the Depth of the Sea, and the greater Force of -the Tides in the Ancient World;” and “On Docks, Sluices, -and Salt Works.”</p> - -<p>His work on the Decimal system of coinage and measures -was republished in 1795. Swedenborg’s ideas on this and -most other subjects were far ahead of the times in which he -lived. In one of his letters he thus alludes to the discouragements -he met with on this account. “It is a little discouraging -to me to be advised to relinquish my views, as among -the novelties the country can not bear. For my part, I -desire all possible novelties; aye, a novelty for every day in -the year; for in every age there is an abundance of persons -who follow the beaten track, and remain in the old way; -while there are not more than from six to ten in a century -who bring forward innovations founded on argument and -reason.”</p> - -<hr class="chap x-ebookmaker-drop" /> - -<div class="chapter"> - -<p><span class="pagenum"><a id="Page_35"></a>[35]</span></p> - -<h2 class="nobreak" id="CHAPTER_III">CHAPTER III.</h2> - -<p><i>Travels again—Publishes five Scientific Pamphlets and “Miscellaneous -Observations”—Returns Home and enters on the duty of his -Assessorship—Writes his “Opera Philosophica et Mineralia,” and -goes abroad to publish it.</i></p> - -</div> - -<p>In the spring of 1721, Swedenborg visited Holland a -second time, and chose Amsterdam as a place of publication -for the following five little works:—“Some Specimens of a -Work on the Principles of Natural Philosophy, comprising -New Attempts to Explain the Phenomena of Chemistry and -Physics by Geometry;” “New Observations and Discoveries -respecting Iron and Fire, and particularly respecting the -Elemental Nature of Fire, together with a new construction -of Stoves;” “A New Method of finding the Longitude of -Places, on Land or at Sea, by Lunar Observations;” “A -New Mechanical Plan of constructing Docks and Dykes;” -and “A Mode of Discovering the Powers of Vessels by the -application of Mechanical Principles.”</p> - -<p>The titles of these pamphlets prove that their author was -no ordinary man. But the publication of them was not his -only object in this visit to the continent. It was his desire -to improve his practical knowledge of mining, to enable him -the better to fulfill his duties as Assessor. For this purpose -he left Amsterdam for Leipsic, passing through Aix-la-Chapelle, -Liege, and Cologne, and visiting the different -mines and smelting works which lay in his route. At -Leipsic he published, in 1722, “Miscellaneous Observations -connected with the Physical Sciences,” Parts I. to III.; and<span class="pagenum"><a id="Page_36"></a>[36]</span> -at Hamburg, in the same year, Part IV., principally on -minerals, iron, and the stalactites in Beaumann’s cavern. -The reigning Duke of Brunswick, Louis Rudolph, most -hospitably received Swedenborg, defrayed his traveling -expenses, and on his departure, testified his admiration of -the young savant by presenting him with a gold medallion, -and a weighty silver goblet. In return for these favors, -Swedenborg dedicated Part IV. of his “Miscellaneous Observations” -to him.</p> - -<p>In speaking of the foregoing works, it is difficult, in the -few words to which we must limit ourselves, to do them the -justice which their originality and daring speculation deserve. -As Wilkinson remarks, “the fortress of mineral truth was -the first which he approached, and with the most guarded -preparation. His method was furnished by geometry and -mechanics; the laws of the pure sciences were to be the -interpreters of the facts of chemistry and physics. The -beginning of nature, says he, is identical with the beginning -of geometry; the origin of natural particles is due to mathematical -points, just as is the origin of lines, forms, and the -whole of geometry: because everything in nature is geometrical, -everything in geometry is natural. Carrying out this -theory, he seeks to define the laws of chemical essence and -combination, by the truths of mathematics.” Mr. Strutt, -the translator of these works into English, says: “This -extraordinary attempt to bring invisible things to light, has -been thoroughly justified by the success which has attended -Dalton’s hypothesis, in an age better prepared for its application; -and by the equally remarkable fact that the definitions -given of solids, acids, and alkalies, have gradually -approximated very near indeed to those which result from -Swedenborg’s hypothesis. We say nothing here of a latent -connection between the principle on which it is founded, and -some of the results obtained by Berzelius, whose fame, as a<span class="pagenum"><a id="Page_37"></a>[37]</span> -chemist, is as wide as the civilized world.” It need only be -added that M. Dumas, the French chemist, ascribes to these -works by Swedenborg, the origin of the modern science -of crystallography. He says, “It is to him we are indebted -for the first idea of making cubes, tetrahedrons, -pyramids, and the different crystalline forms, by the -grouping of spherical particles; and it is an idea which -has been renewed by several distinguished men, Wollaston -in particular.”</p> - -<p>After an absence of fifteen months, Swedenborg returned -to his home in Stockholm, at midsummer, 1722. He now -for the first time entered fully upon the duties of his Assessorship; -having deferred doing so until his knowledge of -metallurgy had become sufficiently practical and extensive. -At this time he published an anonymous pamphlet “On the -Depreciation and Rise of the Swedish Currency.” The -currency seems to have been a favorite subject with Swedenborg; -and in his senatorial capacity, it engaged much of -his attention. The pamphlet seems to have been much -thought of, for we find that it was republished at Upsal -in 1771. There are few productions of this kind that -will endure a revival forty-nine years after their first publication.</p> - -<p>The tenor of Swedenborg’s life for eleven years after this, -seems to have flowed quietly on in the regular fulfilment of -the duties of his office. It may be supposed that he had become -tired of writing and publishing scientific works, and -that for a time he wished to rest from this kind of labor. -His abilities were appreciated by his countrymen, for we -find that he was solicited to accept the Professorship of -mathematics in the University of Upsal, in 1724. He declined -the honor. It appears that he had a distaste for the -unpractical and merely speculative character of the pure -mathematician. We find him writing to his brother-in-law<span class="pagenum"><a id="Page_38"></a>[38]</span> -in this strain:—“I wonder at Messieurs the mathematicians -having lost all heart and spirit to realize that fine design of -yours for an astronomical observatory. It is the fatality of -mathematicians to remain chiefly in theory. I have often -thought it would be a capital thing, if, to each ten mathematicians, -one good practical man were added, to lead the -rest to market: he would be of more use and mark than all -the ten.” In 1729, Swedenborg became a member of the -Royal Academy of Science at Stockholm.</p> - -<p>Discontinuing the pamphlet style of publication, Swedenborg -now centered his thoughts upon the production of a -much larger and more laborious work than he had hitherto -attempted. It was entitled “Opera Philosophica et Mineralia.” -In order to secure its proper publication, he went -abroad, for the third time, in May, 1733. After spending -five months in Germany, seeing everything note-worthy, he -commenced the printing of his work at Leipsic, in the month -of October. In the course of the year 1734, the whole was -finished in three handsome folio volumes, enriched with numerous -copper-plates, and an engraved likeness of the -author. At this time he was again a visitor at the court of -the Duke of Brunswick, who munificently defrayed the cost -of his expensive publication. The volumes were published -at Leipsic and Dresden.</p> - -<p>At the same time he issued a little work called “A Philosophical -Argument on the Infinite, and the Final Cause of -Creation; and on the Mechanism of the Intercourse between -the Soul and the Body.” It may be regarded as a supplement -to the foregoing.</p> - -<p>His work being finished, he left Leipsic for Cassel, and -passing homewards through Gotha, Brunswick, and Hamburg, -arrived at Stockholm in July, 1734. It is to be remembered -that in this journey he had still the duties of his<span class="pagenum"><a id="Page_39"></a>[39]</span> -office in view. He visited mines everywhere, studied their -modes of working, and sought continually to make himself -useful to his country.</p> - -<p>It now becomes necessary to speak of his great volumes -of philosophical and mineral works.</p> - -<hr class="chap x-ebookmaker-drop" /> - -<div class="chapter"> - -<p><span class="pagenum"><a id="Page_40"></a>[40]</span></p> - -<h2 class="nobreak" id="CHAPTER_IV">CHAPTER IV.</h2> - -<p class="c"><i>Opera Philosophica et Mineralia.</i></p> - -</div> - -<p>In attempting to give the reader an idea of the contents -and aims of this great work, within the compass of a few -paragraphs, one feels extreme difficulty in knowing where -or how to begin. It starts so many topics, is so full of the -deepest scientific truth, speculates so boldly, and reaches to -such heights of subtle thought, that we must necessarily confine -ourselves to a very superficial view, and the enumeration -of a few of its prominent features.</p> - -<p>As before said, the work occupies three large folio volumes. -Of the second and third of these, it does not lie in our province -to say much. Both are strictly practical works; one -on iron, and the other on copper and brass. They are evidences -of Swedenborg’s ardent devotion to the duties of his -office; and as a testimony to the worth of the books themselves, -it need only be said, that portions of them have been -repeatedly reprinted, and that they are held in high estimation -by those who study metallurgy as a science, or follow it -as a profession. The publication of the secrets of trade and -manufacture in these volumes, was not relished by the narrow-minded -and selfish. Of such the author observes:—“There -are persons who love to hold their knowledge for -themselves alone, and to be the reputed possessors and guardians -of secrets. People of this kind grudge the public -everything, and if any discovery, by which art and science -will be benefited, comes to light, they regard it askance, with<span class="pagenum"><a id="Page_41"></a>[41]</span> -scowling visages, and probably denounce the discoverer as a -babbler who lets out mysteries. But why should such secrets -be grudged to the public? Why withhold from this -enlightened age? Whatever is worthy to be known, should -by all means be brought to the great and general market of -the world. Unless we do this, we can neither grow wiser -nor happier with time.” These are true, liberal, and noble -words.</p> - -<p>But it is the first volume which is the greatest and most -important of the three. It has recently been translated into -English by the Rev. Augustus Clissold, and published in -two considerable octavos. It is entitled “Principia; or the -First Principles of Natural Things, being New Attempts -toward a Philosophical Explanation of the Elementary -World.” In this volume an attempt is made to explain the -generation of the elements, the creation of matter, and the -nature of the occult forces playing within nature. To -pronounce an absolute opinion upon such a work would -be highly hazardous; for positive science at present, -affords no sufficient data to test many of its highest -reasonings. So far, however, as such tests have been granted, -they serve to manifest the fact that among speculative -natural philosophers, Swedenborg is second to none. Gœrres, -an eminent German philosopher, speaking of the “Principia,” -remarks:—“It is a production indicative of profound -thought in all its parts, and not unworthy of being placed by -the side of Newton’s mathematical ‘Principia of Natural -Philosophy.’” We will now adduce a few proofs of the -truth of this assertion.</p> - -<p>Humboldt, in his “Kosmos,” remarks: “That great and -enthusiastic although cautious observer, Sir William Herschel, -was the first to sound the depths of heaven, in order -to determine the limits and form of the starry system we -inhabit.” The discovery of the place of our sun and system<span class="pagenum"><a id="Page_42"></a>[42]</span> -in the Milky Way, is certainly due to Herschel, but Swedenborg -has a prior claim to the honor. In the “Principia,” -written four years before Herschel was born, the statement -of our sun’s position in the heavens was explicitly made, -with the method by which the fact was observed. But this -is not all. The changes observed in the planetary orbits, -seemed at one time to warrant the belief in a final destruction -of all things through the falling of creation into chaos. -After awhile, however, La Grange brought forward his -beautiful theory, by which was established the doctrine, that -though the solar system is liable to certain mutations in the -form and eccentricity of its orbits in very long periods, yet -in consequence of a certain relation which prevails in the -system, between the masses, orbital axes, and eccentricities, -in time all orbits return again to what they originally were, -oscillating between very narrow limits. This discovery of a -cyclar return, confirmed by the most eminent astronomers, -is pronounced by Professor Playfair to be, “next to Newton’s -discovery of the elliptical orbits of the planets,—without -doubt the noblest truth in physical astronomy.” This discovery -has also to be claimed for Swedenborg. In his -“Principia,” the fact of this cyclar mutation and return of -the planets to order, is repeatedly stated, and with great -accuracy and plainness. Want of space alone forbids several -quotations in proof. It need only be noted that the “Principia” -was published forty-four years before La Grange announced -his famous theory. Again, the doctrine of the -translatory or progressive motion of the stars along the -Milky Way, and their streaming out at the northern end, -and in at the southern; diverging at the northern end in -every direction, while at the southern end they converge at -every point,—one of the most magnificent truths of modern -astronomy,—is clearly set forth in this wonderful work of -Swedenborg’s, years before the full fact had dawned upon<span class="pagenum"><a id="Page_43"></a>[43]</span> -the scientific world. Again, the sublime doctrine of the -cosmical arrangement of the stars, or of the clustering of -stars into distinct systems, forming starry systems, as planets -do solar systems, generally attributed to Kant, Mitchell, and -one or two others, was promulgated by Swedenborg in the -“Principia,” when Kant, the first of the acknowledged propounders -of the theory, was a boy of ten years of age. The -first enunciation of the nebular hypothesis, is also to be referred -to Swedenborg’s “Principia.” Indeed La Place, to -whom the hypothesis is generally attributed, indirectly owed -some of his ideas on the subject to Swedenborg. La Place -owned that Buffon was the first that suggested the theory of -the origin of the planets and their satellites from the sun. -Now Buffon was acquainted with Swedenborg’s “Principia,” -as is evident from the fact that an eminent London bookseller -recently sold a copy of the “Principia” containing -Buffon’s autograph.<a id="FNanchor_2" href="#Footnote_2" class="fnanchor">[2]</a> It need only be added, that, fifteen -years before Buffon published his theory, and seventy-five -years before La Place offered his own to the public, Swedenborg -had propounded his version of the nebular hypothesis -in the “Principia.” It is true that La Place and Swedenborg -differ on several points; but recent science and experiment -have tended to prove that, wherein they differ, Swedenborg’s -theories are the most accurate.</p> - -<p>While advancing these high claims for Swedenborg, in -astronomical science and theory, it is but right to remove -from the public mind an erroneous idea, which, like his -titles of Baron and Count, has no foundation in fact. We -allude to his common repute as the announcer of the existence -of the seventh planet, Uranus, discovered by Herschel -in 1781. That he announced the existence of this planet -long before its actual discovery, has been stated innumerable<span class="pagenum"><a id="Page_44"></a>[44]</span> -times, at home and abroad; and Emerson in his lecture on -the Mystic, takes opportunity to be witty in regretting that -he did not discover the eighth. The mistake has arisen from -Swedenborg’s talking of a seventh planet in “The Worship -and Love of God,” a book of his yet to be noticed. Now -the belief in the existence of a seventh planet was entertained -by most of the astronomers of his day, and even so -far back as Kepler, in 1584. Swedenborg, in speaking as -he did, only expressed a general idea. Astronomers observing -the wide space between the orbits of Mars and Jupiter -conjectured that some planet must roll between. The after -discovery of numerous asteroids between these orbits, gave -some show of truth to their conjectures. It was of this supposed -planet between Mars and Jupiter, and not of Uranus, -(afterwards discovered by Sir William Herschel,) that Swedenborg -spoke.</p> - -<p>In magnetism, as in astronomy, the “Principia” is no -less rich in original thought and discovery. It was not -until the close of the eighteenth century that the position -of the magnetic equator was discovered to be different from -that of the geographical. After observations confirmed the -fact that the mean latitudinal positions of the magnetic poles -and equators, are identical with those of the earth’s ecliptic -and ecliptical poles. This fact, over which there has been -much congratulation, was set forth in the “Principia” many -years before it was confirmed by actual observation. Again, -the fact that the southern magnetic pole has a longer axis -from the center of the magnetic equator, than the northern, -and hence occupies a higher latitudinal position; and, as a -consequence, that the revolution of the north magnetic pole -is quicker than that of the southern; also that the south -magnetic pole possesses a greater attractive force than the -north,—facts not suspected till the investigations of Hansteen -in 1819, and only fully confirmed by observation very<span class="pagenum"><a id="Page_45"></a>[45]</span> -recently,—were all proclaimed in the “Principia” nearly a -century before positive science had embraced them in her -domain. Swedenborg also takes precedence of all other -discoverers in the announcement of the identity of the -magnetic streams forming the aurora, and those influencing -the magnetic needle. So full is the “Principia” of truths -respecting magnetism,—which the world generally supposes -to be a novelty of the present day—that we could not -imagine a greater pleasure or surprise awaiting any one -devoted to the prosecution of magnetic science, than the -perusal of this commonly supposed old-fashioned and antiquated -“Principia” of speculative science.</p> - -<p>We will now say a few words on the great chemical truths -which the “Principia” revealed. In 1734, not a whisper -had been breathed regarding the composite nature of the -atmosphere. The earliest date which can be assigned for -the practical discovery of the two-fold nature of atmospheric -air, is 1772-4, the date of Priestley’s celebrated experiments. -But we find in the “Principia,” that Swedenborg sets forth -the following facts:—that pure and dry atmospheric air is a -compound of two constituents; that these constituents are -combined in unequal proportions; that the element greatest -in quantity is the extinguisher of combustion; and lastly, -that the element greatest in quantity is a constituent of -water as well as of air. The merest tyro in science will, at -a glance, perceive the importance and extent of ground -which these propositions cover, and how profound must have -been that genius, which, in the midst of the deepest scientific -darkness, could draw from nature these deep and choice -truths. But this was not all. Water as well as air yielded -to him the secret of its constitution. In Swedenborg’s day, -the whole world thought and spoke of water as an element, -and even after the composite nature of air was revealed, -water maintained its elemental character up to 1783, when<span class="pagenum"><a id="Page_46"></a>[46]</span> -the discovery was almost simultaneously made by Watt, -Priestley, Cavendish, and Lavoisier, that water, like air, is -a result of the combination of two gases. Now in the -“Principia,” written fifty years before, we are expressly told -that pure water is a compound substance, and the particulars -and quantities of the two elements in its composition are -correctly given. There are many other truths in modern -science which the “Principia” anticipates; such as the atomic -theory, and the identity of electricity and lightning; but we -must draw to a close. Enough has been said to show the -high merits of the book, and to prove how worthy it is of the -study and attention of all true lovers of science.</p> - -<p>The publication of the “Principia” gained for its author -great reputation, and his friendship and correspondence -were eagerly courted by all the philosophers of his day. In -December, 1734, the Academy of Sciences at St. Petersburg -appointed him one of their corresponding members. The -Pope honored the work by placing it in that noble catalogue -of books, the Index Expurgatorius, in 1739.</p> - -<p>It may be very pertinently asked, how it happens that a -work abounding in such important doctrines and theories -should be so little known. The neglect is easily accounted -for in the great subsequent fame of its author as a religious -visionary. His later reputation effectually out-shone that -which he so deservedly won in his younger days; and few, -even of his own disciples, until recently, thought of lifting -from the dusty shelves those great books of scientific theory, -which, of themselves, established for their author a place -among the greatest of men. The “Principia,” as its translator -truly says, “is a book for the future;” and taking -these words in their full import, it would be hardly possible -to pronounce a higher panegyric.</p> - -<hr class="chap x-ebookmaker-drop" /> - -<div class="chapter"> - -<p><span class="pagenum"><a id="Page_47"></a>[47]</span></p> - -<h2 class="nobreak" id="CHAPTER_V">CHAPTER V.</h2> - -<p class="c"><i>Doings and Travels.</i></p> - -</div> - -<p>From 1734 to 1736, Swedenborg remained at home. In -July, 1735, his father died; and a year after, Swedenborg -went abroad, as he states in his diary, “for a sojourn of -three or four years, to write and publish a certain book.” -During his absence he resigned half of his official salary to -his substitutes. His father having left him some money, he -was the better able to do so. He journeyed through Denmark, -Hanover, and Holland, and arrived at Rotterdam -during the fair. Observing the amusements of the people, -mountebanks, shows, etc., he took occasion to moralize thus -upon the character and prosperity of the Dutch. “Here at -Rotterdam, it has suggested itself to me to inquire why it -is that God has blessed a people so barbarous and boorish as -the Dutch, with such a fertile and luxuriant soil; that He -has preserved them, for so long a course of years, from all -misfortune; that He has raised them up in commerce above -all other nations; and made their provinces the mart and -emporium of the wealth of Europe and the world. On -consideration, the first and principal cause of these circumstances -appears to be, that Holland is a republic, which -form of government is more pleasing to God than an absolute -monarchy. In a republic, no veneration or worship is -paid to any man, but the highest and lowest think themselves -equal to kings and emperors; as may be seen from the -characteristic bearing of every one in Holland. The only<span class="pagenum"><a id="Page_48"></a>[48]</span> -one whom they worship is God. And when God alone is -worshiped, and men are not adored instead of Him, such -worship is most acceptable to Him. Then again, in Holland, -there is the greatest liberty. None are slaves, but all are as -lords and masters under the government of the most high -God; and the consequence is, that they do not depress their -manliness either by shame or fear, but always preserve a -firm and sound mind in a sound body; and with a free -spirit, and an erect countenance, commit themselves and -their property to God, who alone ought to govern all things. -It is not so in absolute monarchies, where men are educated -to simulation and dissimulation; where they learn to have -one thing concealed in the breast, and to bring forth another -upon the tongue; where their minds, by inveterate custom, -become so false and counterfeit, that, in divine worship itself, -their words differ from their thoughts, and they proffer their -flattery and deceit to God himself, which certainly must be -most displeasing to Him. This seems to be the reason why -the Dutch are more prosperous in their undertakings than -other nations.” Then, with rare discrimination, he adds, -“but their worshiping mammon as a Deity, and caring for -nothing but gold, is a thing which is not compatible with -long prosperity.” The silent and uninfluential place which -Holland now fills in Europe, places the seal of truth on these -quiet lines.</p> - -<p>The Roman Catholic Church seems to have attracted -much of his attention in his travels, and the grossness and -sensuality of its priesthood were strongly remarked upon. -“The monks,” says he, “at Roye, are fat and corpulent, and -an army of such fellows might be banished without loss to -the State. They fill their bellies, take all they can get, and -give the poor nothing but fine words and blessings; and yet -they are willing to take from the poor all their substance for -nothing. What is the good of bare-footed Franciscans?”<span class="pagenum"><a id="Page_49"></a>[49]</span> -In Paris, he spent a year and a half. There also he was -amazed at the clerical riot and corruption. “It is found,” -he observes, “that the tax which they term the dixièmes, -yields annually thirty-two millions sterling; and that the -Parisians spend two-thirds of this amount over their own -city. One-fifth of the whole possessions of the kingdom is -in the hands of the clerical order. If this condition of -things last long, the ruin of the empire will be speedy.” -He little dreamed of the fearful verification which these -words would receive.</p> - -<p>His journal in Paris reveals the fact of his hearty enjoyment -of sight-seeing and amusements. Visits to churches, -monasteries, palaces, gardens, museums, and theatres, evidence -with what zest he drank the cup of life, and with what -interest he looked upon men and their affairs. In this respect -we do well to compare Swedenborg with many whom -the world in its ignorance associate with him. At no period -of his life was he a cold self-righteous ascetic, looking abroad -upon men with a bitter and accusing scowl. At no time did -he insult his Maker with upbraidings that his fate was to -live in an evil world, and with a wicked generation. He -received life with thankfulness, partook temperately of all -its lawful pleasures, did his duty, and took care while living -with the world to keep himself unspotted from its evil. -This social discipline was one of the Divine means by which -he was fitted for the full performance of his future mission.</p> - -<p>We are not informed of the nature of the work which he -at this time went abroad to write and publish. From his -manuscripts, however, it appears that he was preparing materials -and disciplining his mind for his great work, the -“Animal Kingdom,” by writing short papers on various -physiological subjects. Many of these papers have been -translated and published under the title of “Posthumous -Tracts.”</p> - -<p><span class="pagenum"><a id="Page_50"></a>[50]</span></p> - -<p>Leaving Paris in March, 1738, Swedenborg directed his -steps toward Italy, and after visiting its principal cities, -arrived at Rome on the 25th September. Mr. Rich, in his -“Biography of Swedenborg,” remarks,—“This visit should -be a memorable one, for it brought the church of the past -and the future into a singular communion with each other;—Rome -in the still atmosphere and fading light of autumn, -with all its trophies of Pagan art, and its hoary traditions; -and Swedenborg, the predestined Seer of the last ages, whose -eye was just kindling with the light of inspiration. We -should lose all faith in the instinctive prescience of the human -spirit when great events are at hand, if we might not -believe that a presentiment of something in the shadowy -distance, connecting his future with the strange mystery of -the city, did not cross, for a moment, the mind of Swedenborg, -when he entered the once holy and revered metropolis -of the faith.”</p> - -<p>After a sojourn of five months, Swedenborg left Rome on -the 15th of February, 1739, varying his homeward route. -His journal from the 17th of March, 1739, when he was at -Genoa, is a blank, and his after wanderings we can only -conjecture. “It is most probable,” says Wilkinson, “that -he deposited the manuscript of the “Economy of the Animal -Kingdom,” at Amsterdam, on his way from Leipsic to -Sweden, in 1740; that he lived in his own country from -1740 or 1741 till 1744, and in the latter year went again to -Holland, and from thence came to England, where we meet -him in 1745.”</p> - -<p>In 1740-41, Swedenborg published at Amsterdam his -“Economy of the Animal Kingdom;” and in 1744-45, the -“Animal Kingdom,” Parts I. and II. at the Hague, and -Part III. in London.</p> - -<hr class="chap x-ebookmaker-drop" /> - -<div class="chapter"> - -<p><span class="pagenum"><a id="Page_51"></a>[51]</span></p> - -<h2 class="nobreak" id="CHAPTER_VI">CHAPTER VI.</h2> - -<p class="c"><i>The “Economy of the Animal Kingdom,” and the “Animal -Kingdom.”</i></p> - -</div> - -<p>In the “Animal Kingdom,” Swedenborg referred solely to -the human body, it being the microcosm, or representative -of all inferior systems. In the “Economy of the Animal -Kingdom,” he treats of the blood, and the organs which -contain it; the coincidence of the motion of the brain with -the respiration of the lungs; and of the human soul. The -method pursued in this work is admirable. A careful series -of extracts, containing facts from the best anatomists, is -prefixed to each chapter, and thence is deduced the author’s -theory. It would be very difficult indeed to present, in an -abstract, the substance of these quotations, and without this, -(which would be inconsistent with our limits,) the theories -could not be fairly understood or appreciated. His demonstration -of the coincidence of the motion of the brain with -the respiration of the lungs, is well worthy of notice. Wilkinson, -speaking of this in his “Biography of Swedenborg,” -says: “Let any reader think for a moment of what he -experiences when he breathes, and attends to the act. He -will find that his whole frame heaves and subsides at the -time; face, chest, stomach, and limbs, are all actuated by -his respiration. His sense is, that not only his lungs but his -entire body breathes. Now mark what Swedenborg elicited -from this fact. If the whole man breathes or heaves, so also -do the organs which he contains, for they are necessarily -drawn outwards by the rising of the surface; therefore they<span class="pagenum"><a id="Page_52"></a>[52]</span> -all breathe. What do they breathe? Two elements are -omnipresent in them, the blood-vessels and the nerves; the -one giving them pabulum, the other life. They draw then -into themselves blood, and life or nervous spirit. Each does -this according to its own form; each, therefore, has a free -individuality like the whole man; each takes its food, the -blood, when it chooses; each wills into itself the life according -to its desires. The man is made up of manlike parts; his -freedom is an aggregate of a host of atomic, organical -freedoms. The heart does not cram them with its blood, -but each, like the man itself, takes what it thinks right.</p> - -<p>“But, furthermore, thought commences and corresponds -with respiration. The reader has before attended to the -presence of the heaving over the body; now let him <i>feel his -thoughts</i>, and he will see that they too heave with the mass. -When he entertains a long thought he draws a long breath; -when he thinks quickly, his breath vibrates with rapid -alternations; when the tempest of anger shakes his mind, his -breath is tumultuous; when his soul is deep and tranquil, so -is his respiration; when success inflates him, his lungs are as -tumid as his conceits. Let him make trial of the contrary: -let him endeavor to think in long stretches at the same time -that he breathes in fits, and he will find that it is impossible; -that in this case the chopping lungs will needs mince his -thoughts. Now the mind dwells in the brain, and it is the -brain, therefore, which shares the varying fortunes of the -breathing. It is strange that this correspondence between -the states of the brain or mind, and the lungs, has not been -admitted into science; for it holds in every case, at every -moment. In truth it is so unfailing, and so near to the -center of sense, that this has made it difficult to regard it as -an object; for if you only try to think upon the breathing, -in consequence of the fixation of thought, you stop the -breath that very moment, and only recommence it when the<span class="pagenum"><a id="Page_53"></a>[53]</span> -thought can no longer hold, that is to say, when the brain -has need to expire. Now Swedenborg, with amazing observation -and sagacity, has made a regular study of this ratio -between the respiration and the thoughts and emotions; he -shows in detail that the two correspond exactly, and moreover -that their correspondence is one of the long-sought links -between the soul and the body, whereby every thought is -represented and carried out momentaneously in the expanse -of the human frame. It is difficult to give a more plain or -excellent reason of the tie between the body and the soul, -than that the latter finds the body absolutely to its mind; -while on the other hand, the living body clings to the soul, -because it wants a friendly superior life to infuse and direct -its life.”</p> - -<p>The “Animal Kingdom,” written after the same plan as -the “Economy,” treats of the organs of the abdomen, of those -of the chest, and of the skin. Swedenborg, in setting forth -his plan of operation, in which he announces his intention to -examine, physically and philosophically, the whole anatomy -of the body, and lastly of the soul, and of its state in the -body, says: “From this summary or plan, the reader may -see that the end I propose to myself in the work, is a -knowledge of the soul, since this knowledge will constitute -the crown of my studies. This, then, my labors intend, and -thither they aim. To accomplish this grand end, I enter the -circus, designing to consider and examine thoroughly the -whole world of microcosm which the soul inhabits; for I -think it vain to seek her anywhere but in her own kingdom. -I am, therefore, resolved to allow myself no respite, until I -have run through the whole field to the very goal, or until -I have traversed the universal animal kingdom to the soul. -Thus I hope that by bending my course inward continually, -I shall open all the doors that lead to her, and at length -contemplate the soul herself, by the Divine permission.”<span class="pagenum"><a id="Page_54"></a>[54]</span> -One of his manuscripts repeats this design in these words: -“I have gone through anatomy with the single end of investigating -the soul. It will be a satisfaction to me if my labors -be of any use to the anatomical and medical world, but a -still greater satisfaction if I afford any light towards the -investigation of the soul.”</p> - -<p>In striving to compass such high spiritual knowledge, by -merely natural means, he necessarily failed. In one of his -books, written several years after, when a brighter light had -dawned upon his mind, he says: “Many in the learned world -have laboured in investigating the soul, but as they knew -nothing of the spiritual world, and of the state of man after -death, they could not do otherwise than construct hypotheses, -not respecting the soul’s nature, or its operation on the body. -Of the soul’s nature, they could have no other idea than as -of something most pure in ether, and of its continent as of -ether. Now having such a conception of the soul, and yet -knowing that the soul acts on the body, and produces everything -in it that has relation to sense and motion, therefore -they labored, as we before observed, to investigate the -soul’s operation on the body, which some said was effected -by influx, and some by harmony. But these means discovered -nothing in which the mind desirous of seeing the -ground of things, can acquiesce.” We have in these sentences -the cause of the fruitlessness of his own labors at -this period, in their highest aims. They formed, however, -a part of that providential discipline which was fitting him -for his future office.</p> - -<p>Fruitless though these works necessarily were, in their -highest aim, yet in lower ends they are treasure-houses of -thought and suggestion. Taking for his basis the dry facts -of the anatomists, he proceeds to clothe them with life and -comeliness. He shows how part is bound to part in the -human system, and fills the cold details of science with a<span class="pagenum"><a id="Page_55"></a>[55]</span> -warm and human interest. Emerson well says: “The -‘Animal Kingdom’ is a book of wonderful merits. It -was written with the highest end, to put science and -soul, so long estranged from each other, at one again. It -was the anatomist’s account of the human body in the -highest style of poetry; and nothing can exceed the bold -and brilliant treatment of a subject usually so dry and -repulsive.”</p> - -<p>It was hardly possible for books to be ushered into the -world to die more quietly than did these physiological -treatises. Slightly noticed in a few catalogues and reviews -of that day, they were laid on the shelf, and reposed in dust -and forgetfulness for a full century. Called to other thoughts -and higher labors, their author was arrested midway in his -plans; and ceasing to exist behind his books, and by his -life, conversation, and activity, to keep up the public interest, -the world soon forgot their existence. But their worth has -been their preservative; and now we behold their resurrection, -and slow, but certain, growth into acceptance and -fame. Translated by Wilkinson, and enriched by him with -prefaces which Emerson describes as “throwing all the -contemporary philosophy of England into the shade,” they -are now placed before the world, and, in their excellence -serve to manifest the profound understanding and genius -of their author.</p> - -<p>In 1745, Swedenborg terminated his long series of scientific -works, by the publication, in London, of “The Worship and -Love of God.” This book is an embodiment, in a story, -of its author’s scientific doctrines. In a connected narrative, -it treats of the origin of the earth, the birth, infancy, and -love, of Adam; and of the soul in its state of integrity, in -the image of God. It is a book of which little need be said, -as it was probably written as much for an exercise of fancy, -as with any serious intent. Cast into shade, as it is, by the<span class="pagenum"><a id="Page_56"></a>[56]</span> -brighter light of his after knowledge, it remains to mark the -point of intellectual development at which Swedenborg had -at this time arrived; and in this respect it will always have -a strong interest to those who delight in tracing the growth -and education of his mind.</p> - -<hr class="chap x-ebookmaker-drop" /> - -<div class="chapter"> - -<p><span class="pagenum"><a id="Page_57"></a>[57]</span></p> - -<h2 class="nobreak" id="CHAPTER_VII">CHAPTER VII.</h2> - -<p class="c"><i>His Life, as a Man of Science, ends.</i></p> - -</div> - -<p>The biographer of Swedenborg can feel no difficulty in -distributing under proper heads the principal events of his -life. It divides itself so distinctly into two parts, at this -juncture, that, between his past and his future there is what -he himself would call a “discrete degree.”</p> - -<p>In 1745, when the merely scientific phase of Swedenborg’s -life closed, he had arrived at the mature age of fifty-seven -years. As we have seen, he had, from early manhood, -united an active and practical, with a deeply philosophic, -life. An earnest student of nature, he had never become so -engrossed in thought as to forget the end of all thought—the -improvement and the happiness of mankind. His long -series of scientific works had gained him a wide-spread reputation, -and wherever he went, he was hailed as a friend -and brother by the thoughtful and philosophical. In Sweden, -as before said, he was well connected; and had he been -desirous to live at home, and immerse himself in the cares -and politics of his country, he might have reached the highest -offices and honors which royalty could confer. At the -age of fifty-seven, with Swedenborg’s attainments, success, -and fame, a worldly man might have been content. Such -a one would, probably, have taken his ease, reposed upon -the past, and have been content with the competence of -comfort and reputation which he had attained. But Swedenborg -was a man of a very different character. Love of<span class="pagenum"><a id="Page_58"></a>[58]</span> -ease formed no part of his constitution, and if he had not -been led by the hand of Providence to the contemplation -of the spiritual world and its glorious realities, he would, to -the end of his life, have remained a zealous and single-eyed -seeker after the truths of the natural world.</p> - -<p>The annals of science do not furnish an instance of -any one who surpassed Swedenborg in that humility of -spirit, and that simple desire for truth, which is the crowning -grace and glory of the true philosopher. Although, at -times, he propounded views which he knew were antagonistic -to the ideas of some of the leading savans of his time, -yet we never find him getting angry or attempting to scold -the world into belief with him. He simply lays down what -he believes to be the truth; and with the most charming -modesty trusts for its acceptance among men, to its agreement -with reason and facts. Full of this trustful spirit we -find him saying in the “Principia:” “In writing the present -work, I have not aimed at the applause of the learned world, -nor at the acquisition of a name or popularity. To me, it -is a matter of indifference whether I win the favorable opinion -of every one, or of no one; whether I gain much or no -commendation. Such things are not objects of regard to -one whose mind is bent on truth and true philosophy. -Should I, therefore, gain the assent or approbation of others, -I shall receive it only as a confirmation of my having pursued -the truth. I have no wish to persuade any one to lay -aside the principles of those illustrious and talented authors -who have adorned the world, and in place of their principles -to adopt mine. For this reason it is, that I have not -made mention so much as of one of them, or even hinted at -his name, lest I should injure his feelings, or seem to impugn -his sentiments, or to derogate from the praise which others -bestow upon him. If the principles I have advanced have -more of truth in them than those which are advocated by<span class="pagenum"><a id="Page_59"></a>[59]</span> -others; if they are truly philosophical, and accordant with -the phenomena of nature, the assent of the public will follow -in due time, of its own accord; and in this case should -I fail to gain the assent of those whose minds, being prepossessed -by other principles, can no longer exercise an impartial -judgment, still I have those with me who are able to -distinguish the true from the untrue, if not in the present, -at least in some future age. Truth is unique, and will speak -for itself. Should any one undertake to impugn my sentiments, -I have no wish to oppose him; but in case he desire -it, I shall be happy to explain my principles and my reasons -more at large. What need, however, is there of words? -Let the thing speak for itself. If what I have said be true, -why should I be eager to defend it? Surely truth can defend -itself. If what I have said be false, it would be a -degrading and silly task to defend it. Why then should I -make myself an enemy of any one, or place myself -in opposition to any one?” And again, in the “Economy,” -he remarks: “Of what consequence is it to me -that I should persuade any one to embrace my opinions? -Let his own reason persuade him. I do not undertake this -work for the sake of honor or emolument; both of which I -shun rather than seek, because they disquiet the mind, and -because I am content with my lot; but for the sake of truth, -which alone is immortal.” These are long extracts, but they -are well worthy of citation, alike for their own intrinsic truth -and beauty, and for the illustration they afford of the spirit -and sentiments of their author.</p> - -<p>The little thought he gave in after years to his scientific -writings, and the little care he seemed to have lest the world -should forget them, is very evident from his subsequent -writings, in which they are scarcely alluded to. Some of -the friends he made in the latter portion of his life, appear -to have had very faint ideas of the extent of his achievements<span class="pagenum"><a id="Page_60"></a>[60]</span> -in natural science. Count Hopken, a very intimate -friend of his, for many years, remarks: “Swedenborg made -surprising discoveries in anatomy, which are recorded somewhere -in certain literary Transactions.” Thus it appears -that he was entirely ignorant of the existence of Swedenborg’s -great work, the “Animal Kingdom.” What stronger -proof could be given than this, of the sincerity with which -the foregoing extracts were penned, in which he commits -his works to the care of the God of truth, in humble acquiescence -in whatever verdict his justice might pronounce.</p> - -<p>Great and manifold were the merits of these scientific -works; yet we should, perhaps, do well to look upon them, -as their author seems to have done, as school-boy exercises. -Through the severe training and development of the whole -powers of his mind, by the composition of these works, his -Divine Master was fitting him to gaze upon the awful realities -of the spiritual world, and to become a worthy exponent -of the hidden wisdom of the Holy Scripture.</p> - -<p>It must, necessarily, be a matter of interest with many to -know what were the religious opinions of Swedenborg at this -period of his history. Occupying himself so intensely with -natural science, it was hardly to be expected that theology -could receive much of his attention. Among his posthumous -papers, however, we find a little treatise on faith and good -works, in which he comes to the wise conclusion that “there -is no love to God if there be none to the neighbor;” or that -“there is no faith if there be no works;” and therefore, that -“faith without works is a phrase involving a contradiction.” -Throughout all his scientific writings we find a simple and -open assent to the primary truths of religion, and a constant -endeavor to confirm some truth of religious doctrine by the -natural facts which came under his notice. His religious -views up to this time were generally such as the Christian -world held, with here and there a quiet dissent as to particular<span class="pagenum"><a id="Page_61"></a>[61]</span> -points, and a strong tendency to eschew the merely -theoretical and mystical belief, for the practical and active. -We have his own testimony to the fact, that dogmatic and -systematic theology formed no part of his otherwise extensive -reading; and thus he came to the study of the Word of -God unperverted by the sophisms of creed-makers. Of the -gentle and earnest piety of his soul, we have striking proof -in his “Rules of Life:”</p> - -<p>1. Often to read and meditate on the Word of God.</p> - -<p>2. To submit everything to the will of Divine Providence.</p> - -<p>3. To observe in everything a propriety of behaviour, and -to keep the conscience clear.</p> - -<p>4. To discharge with fidelity the functions of my employment, -and the duties of my office, and to render myself in -all things useful to society.</p> - -<p>More need not be said on this head than that he kept -these vows.</p> - -<p>We now close the first book of Swedenborg’s life, and open -the second. Emphatically his was a double life. So rich -in thought and action were both parts, that either would -have been reckoned sufficient to render him a remarkable -man. The one life was an orderly and regular growth -out of the other: the first was a providential preparation for -the second. Carefully disciplined by thought and investigation -in the outer world, through a long series of laborious -years, the curtain which separated the seen from the unseen -was, for him, drawn aside, and his prepared eyes saw in clear -sunlight those mysteries of life and spirit, which the best and -wisest of men have most ardently desired to see. Let us, -then, leave Swedenborg the Man of Science, and turn to him -as the Servant of the Lord Jesus Christ, the worthy exponent -of the spiritual sense of the Word of God, and the announcer -of the New Era in which reason and faith are to be at one, -and men everywhere friends and brothers.</p> - -<hr class="chap x-ebookmaker-drop" /> - -<div class="chapter"> - -<p><span class="pagenum"><a id="Page_62"></a>[62]</span></p> - -<h2 class="nobreak" id="CHAPTER_VIII">CHAPTER VIII.</h2> - -<p class="c"><i>His Spiritual Sight opened, and the Conditions of his Seership.</i></p> - -</div> - -<p>We will now proceed, without circumlocution, to lay before -our readers, in all its fullness, the claim which Swedenborg -made, at this period, to open intercourse with the spiritual -world, under the sanction and protection of the Lord. This -assumption runs through the whole of his after life, and -without a clear idea of its nature and conditions, we shall be -unable rightly to appreciate aught else that follows. In one of -his letters, he says, “I have been called to a holy office by the -Lord himself, who most graciously manifested himself to me, -his servant, in the year 1743, when he opened my sight to a -view of the spiritual world, and granted me the privilege of -conversing with spirits and angels, which I enjoy to this day. -From that time, I began to print and publish various arcana -that have been seen by me, or revealed to me; as respecting -heaven and hell, the state of man after death, the true worship -of God, the spiritual sense of the Word, with many -other most important matters conducive to salvation and -true wisdom.” Again, in the preface to his work entitled, -“Arcana Cœlestia,” he writes: “Of the Lord’s Divine mercy, -it has been granted me now for several years to be constantly -and uninterruptedly in company with spirits and angels, -hearing them converse with each other, and conversing with -them. Hence it has been permitted me to hear and see -stupendous things in the other life, which have never before -come to the knowledge of any man, nor entered his imagination.<span class="pagenum"><a id="Page_63"></a>[63]</span> -I have there been instructed concerning different -kinds of spirits, and the state of souls after death; concerning -hell, or the lamentable state of the unfaithful; concerning -heaven, or the most happy state of the faithful; and particularly -concerning the doctrine of faith which is acknowledged -throughout all heaven.”</p> - -<p>We are aware that these pretensions will be received by -many with ridicule, and by some with contempt, arising -from a distaste for spiritual subjects; while by a few they -will be treated with respectful attention. All that we ask, -is, a little patience; and to readers of every class, we would -say,—Do not be hasty; do not prejudge the matter; condemn -not till you are conversant with the whole circumstances -of the case. Swedenborg’s claim, we admit, does appear -startling; but to greet its announcement with the laugh -of scepticism, and to deny its validity, as many do, without -an attempt at examination, is anything but philosophical—is -anything but righteous.</p> - -<p>No reader of this sketch can have failed to perceive the -high philosophical genius, and perfect truthfulness of Swedenborg; -and all must agree with us in believing that wilful -deception was an impossibility with such a man. No -explanation of what Swedenborg himself calls the opening -of his spiritual sight, can be offered, that is more transparently -ridiculous than that of imposture. The degree -of vehemence with which some have preferred this charge -against him, may be taken as an accurate index of their -ignorance of the man, or of their inability to discern a -truthful and earnest spirit.</p> - -<p>No denial of the possibility of such spiritual vision as is -claimed by Swedenborg, can be accepted from the Christian. -Such denial is alone the privilege of the professed materialist. -We all know how much of our loved and common faith -rests on claims that are quite as startling as those of Swedenborg.<span class="pagenum"><a id="Page_64"></a>[64]</span> -From the visions of Abraham to those of John in -Patmos, the whole Scriptural narrative is interwoven with -supernatural incident. Now, how is it that we yield such -ready faith to whatever is related in Scripture, however -marvelous, and have so much wonder to spare over the -unbelieving Jews? The Rev. O. Prescott Hiller, in a short -memoir of Swedenborg, prefixed to a collection of “Gems” -from his writings, has some very apposite remarks on this -subject. He says: “Swedenborg states that there are three -heavens; so does Paul, for he speaks of the ‘third heaven.’ -Swedenborg affirms, calmly, that his spiritual senses were -opened and elevated in such a manner that he might have a -perception of that state of existence, and see and hear what -is there. So does Paul. Swedenborg states that he had, in -spirit, been permitted to behold the Lord: so does Paul:—‘Have -I not seen,’ said he, ‘Jesus Christ our Lord?’ (1 Cor. -ix. 1.) Thus parallel are the cases. But, exclaims the -prejudiced observer: ‘Paul! Paul! Paul was an apostle! -Paul was one of the founders of the Christian Church! -Paul lived eighteen hundred years ago! There are no -visions now-a-days! The case is entirely different!’ To -these exclamations it may be replied: Your last remark is -but a begging of the question under consideration. We -affirm that though indeed unfrequent, yet there are occasionally -spiritual visions in these times, as well as in former, -and that there is good and very strong testimony that a -remarkable case of the kind exists in the instance of this -philosopher, Swedenborg, not by any means on account -of his own declaration merely, but from the nature of the -truths and statements brought forth by him, of which our -own minds, enlightened, we trust, by reason and God’s -Word, are the judges. The burden of proof—it may be -continued in answer—falls upon you to show by what law -of Divine order, by what change in the character and<span class="pagenum"><a id="Page_65"></a>[65]</span> -structure of man’s mind, a spiritual vision can not exist -now, as well as in the time of Paul,—in the eighteenth or -nineteenth, as well as in the first century. The truth is, -antiquity has a wonderful charm for the mind, and a great -power over it: ‘distance lends enchantment to the view.’ -It is not difficult to believe anything, however wonderful, to -have taken place in that misty and mysterious region, the -distant <i>past</i>; but now in these dull, common times, to believe -such strange things to be capable of happening, seems absurd. -But do you not suppose that those times, to the men then -living, appeared as dull and common-place as our times to -us? Did not the regardless rain fall on Paul’s head, as well -as on yours and mine? and this very sun and moon light -his steps as well as ours? Did not Paul, do you think, rise -often in the morning with a heavy heart, and after breakfast, -go forth to his duties, or sit down to write his epistles, sad -and oppressed in spirit, dejected at the thought of the heavy -responsibilities upon him, and awed with the idea that he -must address the Athenians to-morrow? And when at -length he stood before them and began, did they not ask: -‘Who is this?’ Think you that gaping crowd knew anything -about any great and celebrated Paul, whose name has become -so familiar to our ears? They had not heard of such a -person. ‘And some said, What will this babbler say? others, -He seemeth to be a setter forth of strange gods; because he -preached to them Jesus, and the resurrection. And when -they heard of the resurrection of the dead, some mocked; -and others said, We will hear thee again of this matter. -Howbeit certain men clave unto him, and believed; among -whom was Dionysius the Areopagite, and a woman named -Damaris, and others with them.’ (Acts xvii. 16-34.) Here -we have a picture of human nature, as it was, and as it still -is. A new person comes forward, a stranger, unheard of -before, and utters strange ideas, something new and unusual,<span class="pagenum"><a id="Page_66"></a>[66]</span> -something different from what men have been accustomed -to hear, and think of, and believe; most of the hearers jeer -and mock, and turn away, calling him a babbler; some are -rather pleased at some things they have heard, but the -interest has not taken sufficient hold of them to make them -anxious to pursue the subject farther just now, and they go -away and forget what they have heard; a few, whose minds -were in a receptive state, whose hearts had been prepared, -perhaps, by torturing doubts, and secret meditations, and by -trials and sufferings of spirit—these at once perceive and -seize upon the truths they have heard, clasp them to their -bosoms as something long looked for, as precious treasure, -and go away rejoicing in their new faith, and resolved to sell -all they have and follow the Lord. Gradually the truth -spreads; these few tell what they have heard to others, their -friends, who they know have been troubled with similar -doubts and difficulties. By and by these believers meet -together and form a little congregation, and appoint the -ablest of their number to preach to them in regard to these -new truths, both for their own fuller instruction and for the -information of strangers. Years roll away. It becomes an -established religious society. Similar societies in neighboring -cities league with them; and they form a General Church, -which begins to have a name—the ‘Christian Church.’ Ages -roll on, and this becomes a vast establishment, extending -over whole nations, and reaching to distant quarters of the -globe. This Paul, who was once a nameless preacher, ‘a -babbler,’ and ‘mad,’ is now looked back upon with the -utmost veneration; his words are oracles of truth; whatever -he affirmed, whether in regard to himself or others, is -implicitly believed. Custom, general acceptance, the belief -of ages, undoubting confidence in the opinions of our parents -and friends, all go to render the mind perfectly ready to -believe those things. Faith is now an easy and natural<span class="pagenum"><a id="Page_67"></a>[67]</span> -thing, and we wonder at those strange and hard-hearted -unbelievers of Paul’s own time, who had the glorious opportunity -of listening to him with their own ears. ‘Oh! that -we could have enjoyed such an opportunity,’ exclaim many, -‘how gladly would we have listened!’</p> - -<p>“But these persons know not what they say, nor the nature -of the human mind. If they are so anxious to have -such an opportunity, so ready to be tested, and to show that -they would have discernment enough to see genuine truth, -though heard for the first time, and to acknowledge a great -teacher and apostle, though yet unknown to the world—that -opportunity is now before them. A Paul is again preaching -to the Athenians and to the world. A great teacher is again -uttering new and sublime truths. The Lord Himself has -come a second time, not in Person, but in Spirit; not as the -‘Word made flesh,’ as before, but as the essential Word, by -the opening of the interior truth—the <i>spiritual sense</i>—which -it contains. Those who believe, that, had they been on -earth, they would have acknowledged the Lord at His First -Coming, or would have readily received the teachings of -His Apostles, have now the opportunity of making trial of -their faith; of showing whether they are able to overcome -the inveteracy of custom, the natural opposition of prejudice, -the fear of public opinion, the love of the world and its -powers and pleasures, (all which difficulties the first Christians -had to encounter,) whether, in the face of all these, -they can, looking for the truth with a single eye, discern it -now at its feeble dawn; and, advancing steadily and earnestly -towards it, be among the first to hail the rising day.”</p> - -<p>What more can be said on the subject? The Christian -has no choice but to acknowledge, or refute, Swedenborg’s -claims on the ground of their own intrinsic merit.</p> - -<p>Swedenborg was gifted with peculiar powers of respiration. -From early childhood, when on his knees at prayer,<span class="pagenum"><a id="Page_68"></a>[68]</span> -and afterwards when engaged in profound meditation, he -found that his natural respiration was for the time suspended. -As we have seen in his work on the “Animal Kingdom,” -his attention to the correspondence between thought and respiration -had been of long continuance,—probably from the -fact that his own system supplied him with such constant -illustrations of its nature. This power of suspended respiration -under deep thought, common to all men, was preternaturally -developed in Swedenborg. At this period he discovered -the use to which these peculiar powers of his were to be -applied; for he writes: “My respiration has been so formed -by the Lord, as to enable me to breathe inwardly for a long -period of time, without the aid of the external air; my respiration -being directed within, and my outward senses, as -well as actions, still continuing in their vigor, which is only -possible with persons who have been so formed by the Lord. -I have also been instructed that my breathing was so directed, -without my being aware of it, in order to enable me to be -with spirits, and to speak with them.” Those who have -studied mesmerism and clairvoyance know many facts that -confirm and illustrate this position of Swedenborg’s with -regard to respiration; and it is quite evident that the Hindoo -Yogi are capable of a similar state. There is this great difference, -however, between such instances and the case of -Swedenborg, that his powers were natural, and continuous -in their exercise, and not sought after and induced by himself; -while theirs are only occasional, and are frequently -brought about by artificial means.</p> - -<p>Swedenborg’s intromission into the spiritual world was a -gradual process; and for this reason the date of his illumination -is variously given, ranging between 1743 and 1745. -It appears, however, that he came into the full exercise of -his spiritual seership while living in London.</p> - -<p>Of late years it has become common to talk of Swedenborg<span class="pagenum"><a id="Page_69"></a>[69]</span> -as a clairvoyant, to associate him with mesmeric -subjects, and make him a kinsman of French and American -spiritualists, such as Cahagnet, and Andrew Jackson Davis. -This mistake is made through ignorance. It is a law of the -spiritual world that every man is associated with his like. -Supposing, therefore, that any man’s spiritual sight were -opened, he would come into conjunction only with spirits -like himself; that is, with those who would echo his own -ideas and opinions, and repeat his own feelings. It is evident, -then, that in such a case the nature of the revelations -are entirely dependent upon the character of the revelator, -and in all cases must be suspiciously received by the lover -of truth. Now Swedenborg claims to have been under the -special protection of the Lord, and to have received the doctrines -he promulgated directly from Him, and not in any -case from spirits. Of course, every one will decide for himself -as to how far he can receive this assertion; but it is well -that all should be informed of the precise character of Swedenborg’s -claim, and of his own testimony as to the source -of his information. In his Diary, written about this time, -he says, that “spirits narrate things wholly false, and lie. -When spirits begin to speak with man, care should be taken -not to believe them; for almost everything they say is made -up by them, and they lie; so that if it were permitted them -to relate what heaven is, and how things are in heaven, they -would tell so many falsehoods, and with such strong assertion, -that man would be astonished; wherefore it was not -permitted me, when spirits were speaking, to have any belief -in what they stated. They love to feign. Whatever may -be the topic spoken of, they think they know it, and form -different opinions about it, altogether as if they knew; and -if man then listens and believes, they insist, and in various -ways deceive and seduce.”</p> - -<p>Any one who has paid attention to the phenomena of<span class="pagenum"><a id="Page_70"></a>[70]</span> -spirit-rapping, and to the communications received through -clairvoyants from the world of spirits, and has observed the -very Babel of contradictions uttered by these “mediums,” -will be able to appreciate the truth of the passage we have -quoted, as well as our desire to draw a broad and distinct -line between such and Swedenborg.</p> - -<p>It is a very natural question, and one often put by those -unconversant with the nature of spiritual intercourse, how it -happens that such a man as Swedenborg, sitting quietly in -his chair, could see and speak with angels and spirits, and -travel through vast spaces in the spiritual world. It is thus: -Space and time are attributes of matter alone. Their appearances -do, indeed, exist in the spiritual world, but not as -the fixed and mensurable things of our material sphere. -Did not our subject forbid digression, it would be easy to -bring this truth down to the comprehension of every one, by -reference to a few items of experience which must at some -time have fallen to the lot of all. We are all, as to our -minds, in constant, though insensible, communion with -spirits; and from them we receive thoughts and feelings of -every kind. A good man and a wicked man may be, as to -the body, in the same room, while between their minds there -may be the wide gulf that separated Dives and Lazarus. -Now if the spiritual sight of these two men were opened, -where would they be? One would be in heaven, and the -other in hell; and that, too, without either moving from -the place where he stood. It was in virtue of this principle -of the spirit’s perfect independence of space, that Swedenborg, -under the Divine guidance and protection, was led -through spiritual societies of all kinds: and in his various -works we have the record of the wondrous things thus heard -and seen.</p> - -<p>Again, it may be asked: What is the nature of this -spiritual sight so often referred to? In the words of Paul<span class="pagenum"><a id="Page_71"></a>[71]</span> -we answer: “There is a natural body, and there is a spiritual -body;” and, as a consequence, there is a natural sight, and -there is a spiritual sight. The natural body lives from the -spiritual body, and derives its form and parts from it. The -natural body is the instrument of the spiritual body, and -through it as a medium, it is enabled to exist in this lower -world, and in constant contact with matter. Now it is possible -for the spiritual body to be raised partially above the -natural body, without causing death, or the entire withdrawal -of its life from the natural body. This partial withdrawal -of the spiritual body, and the enjoyment of sight in -the spiritual world, is what is meant by the opening of the -spiritual sight. Time forbids us to draw upon the innumerable -illustrations of this fact which the history of the past -and the experience of the present, in conjunction with the -Word of God, afford. Let one instance from the Bible suffice. -In 2 Kings, vii. 8-17, we read that Elisha, compassed -about with horses, chariots, and a great host, sent by the -king of Syria to seize him, was on a mountain with his servant, -who, full of terror, exclaimed: “Alas! my master, how -shall we do? And he answered, Fear not, for they that be -with us are more than they that be with them. And Elisha -prayed and said, Lord, I pray thee <i>open his eyes</i>, that he may -see. And the Lord <i>opened the eyes</i> of the young man, and -he <i>saw</i>: and behold, the mountain was full of horses and -chariots of fire round about Elisha.” Here is a case quite -to the point. The natural eyes of the young man were -already open; for how otherwise could he have seen the -Syrian host, and have been afraid? Elisha prayed that his -eyes might be opened. What eyes? Why, clearly, the eyes -of his spiritual body; which done, he was enabled to perceive -the heavenly guardianship which was extended over his -master. Every one will now understand what we mean,<span class="pagenum"><a id="Page_72"></a>[72]</span> -when we shall have occasion to speak of the opening of -man’s spiritual sight.</p> - -<p>Having thus defined the conditions of Swedenborg’s -spiritual vision, and cleared away some questions which, if -answered, would have impeded our narrative, we will now -proceed with our history.</p> - -<hr class="chap x-ebookmaker-drop" /> - -<div class="chapter"> - -<p><span class="pagenum"><a id="Page_73"></a>[73]</span></p> - -<h2 class="nobreak" id="CHAPTER_IX">CHAPTER IX.</h2> - -<p><i>Prepares for his New Office—Resigns his Assessorship—His “Adversaria”—His -“Spiritual Diary”—The Death of Polheim.</i></p> - -</div> - -<p>Called to a high and holy office, Swedenborg set about -preparing himself for the fulfilment of its duties. Leaving -London in the beginning of July, 1745, he took ship for -Sweden, where he arrived on the 7th of August. On this -voyage, his spiritual intercourse was suspended. He lived -quietly at home during 1746; probably in the performance -and enjoyment of the settled routine of his Assessorship, and -in earnest meditation on the heavenly arcana now fully -opened to his view. In 1747, in order that he might be -more at liberty to devote himself to the mission to which the -Lord had called him, he asked leave of King Frederick to -retire from his Assessorship, and that he might enjoy, during -life, as a retiring pension, half of his official salary; requesting, -at the same time, that no addition to his rank or title -might be conferred upon him. The King yielded to his -wishes; but in consideration of his long and faithful service -of thirty-one years, continued to him the whole of his -salary.</p> - -<p>Meanwhile, he learned Hebrew, and read the Bible through -several times in its original languages. Like all true students, -he read and thought with pen in hand; and as the -hidden and Divine wisdom of the Word was opened to him, -he embodied in “Adversaria,” or notes, the truths thus revealed. -These Adversaria extend over the historical books<span class="pagenum"><a id="Page_74"></a>[74]</span> -of the Old Testament, and several of the prophets. They -have all been printed of late years, from their author’s original -Latin manuscript, by that indefatigable and learned -Newchurchman, Dr. Tafel, of Tübingen. They have not -yet been translated into English, probably because they were -not published by Swedenborg himself, and are only to be regarded -as preparatory studies for future works. They also -abound with indistinct views on many subjects, which subsequent -knowledge rendered clear. As records of their author’s -spiritual progress, as well as for the many valuable -facts which they contain, it is to be hoped that the day is not -far distant when the “Adversaria” will appear in an English -dress. We cannot spare anything which serves to illustrate -the mental history of such a man as Swedenborg.</p> - -<p>In 1747, he ceased writing his “Adversaria,” and commenced -a Spiritual Diary, which he continued for twenty -years. This Diary, written also in Latin, (as all his theological -works were,) has been lately published by Dr. Tafel in -ten closely printed octavos. Two volumes have been translated -and published in England and America, and the remainder -will probably soon follow. It will hardly be necessary -for us to go into a detailed account of the principles -and facts scattered throughout its long and miscellaneous -record. We shall meet with all the leading ideas in noticing -the books published by himself, and laid before the world as -matured and finished productions. It may be said, however, -that the “Diary,” as a work, is perfectly unique; for in no -literature can we find its counterpart. We have in it, for -twenty years, an almost daily record of Swedenborg’s spiritual -states and temptations; his interviews and conversations -with angels, spirits, and devils; and accounts of their pleasures, -punishments, and thoughts. No one who makes an -intimate acquaintance with this “Diary,” will ever after -allow a shadow of doubt to cross his mind as to the candor<span class="pagenum"><a id="Page_75"></a>[75]</span> -and truth of Swedenborg; for in every page, he will perceive -that quiet and solemn earnestness which belongs alone to the -upright and honest in heart. In its whole range of experience, -he will detect no vanity, shuffling, double-dealing, or -anything inconsistent with his published works; but all as -straightforward, open, and unreserved, as truth itself. Although -written in the quietude of his own study, and for his -own eye and use alone, he could not have been more ingenuous -and sincere had the whole universe been looking down -upon its pages.</p> - -<p>On the page of history, the “Diary” throws some wondrous -light. In it, we read of interviews with many of the -famous men of ancient and modern times. From some -names which the world has learned to revere, the mask of -excellence is quite torn away, while the infamy of others is -proved to have been but judgment from appearance, and -from scandal. Any one who is infected with the spiritual -disease of hero-worship, should read the “Spiritual Diary.” -He will there discover that the most dazzling intellect fades -into moping idiocy and insanity, when it lacks the sterling -heart, and honest aim; and that goodness alone is the life -and soul of true wisdom. He will also learn why it is so.</p> - -<p>We would here say a word upon a jest started by Emerson, -(and which has re-appeared under many forms,) to the -effect that all the souls with whom Swedenborg held converse, -talked Swedenborgese. In reply, we would ask, how -they could speak in any other way? Swedenborg did not -profess to be a mimic; and if Cicero or anybody else spoke -with him in the spiritual world and in the spiritual language, -Swedenborg, in translating the speech into his own -simple diction, would, of course, seize the substance, and -care nothing for the form. That the language was not -Cicero’s, might be true; but if the ideas were, what matter? -The subject would hardly be worth mentioning, did we not<span class="pagenum"><a id="Page_76"></a>[76]</span> -see the jest receiving a wide currency; but a few words of -common sense are all that are necessary to take the life out -of it.</p> - -<p>There is no work with which we are acquainted, that can -give its readers a better idea of the reality of the future life, -than the “Spiritual Diary.” No other book, we know, can -so stir up a man to set his mind, or spiritual house, in order -here, so that he may be spared the turmoil and sorrow which -otherwise he will encounter beyond the tomb. In its pages, -the life after death is portrayed in all its stern reality; not -as a vague dream, or a shadowy vision, of which the mind -can form no fixed idea. We read of the awful states induced -in the other life, by evil habits contracted in this; from loose -speech, jesting upon sacred subjects, indulgence in idleness -and luxury, down to blacker crimes. We learn from sight, -as it were, how evil is its own torment, and how goodness -is its own sweet and rich reward; and in view of the -momentous issues of what we too often regard as the trifles -of life, we feel impelled to make our peace and heaven here, -that we may bear them with us into the Hereafter. Such -high uses does the “Spiritual Diary” subserve.</p> - -<p>The “Diary” is, however, a work not suited for an early -student of Swedenborg. The principles upon which it is -written, not being understood, a young reader could hardly -fail to form erroneous ideas from it, and misjudge the work -itself. It is only after some acquaintance with the spiritual -laws expounded in Swedenborg’s theological writings, that it -can be read with profit. Incidents, which, at first sight, -might appear ridiculous and irrational, are brought within -the pale of reason and belief when the laws upon which they -are founded are understood; and as effects, not causes, constitute -the burden of the “Diary,” the need of this caution -will be apparent. When, however, the laws of spiritual life<span class="pagenum"><a id="Page_77"></a>[77]</span> -are understood, the “Diary” becomes a work of peculiar -and most profitable instruction.</p> - -<p>While Swedenborg was living in Sweden, in 1751, his old -friend and coadjutor, Polheim, died; and Swedenborg was -favored with a view of <i>both</i> sides of his grave. Writing in -his “Spiritual Diary,” he says: “Polheim died on Monday, -and spoke with me on Thursday. I was invited to the -funeral. He saw the hearse, the attendants, and the whole -procession. He also saw them let down the coffin into the -grave, and conversed with me while it was going on, asking -me why they buried him, when he was alive. And when -the priest pronounced that he would rise again at the day -of judgment, he asked why this was, when he had already -risen. He wondered that such a belief should prevail, -considering that he was even now alive; he also wondered -at the belief in the resurrection of the body, for he said he -felt that he was in the body: with other remarks.” Such a -relation will seem strange, very strange to many. But have -patience. When the laws and principles upon which such -phenomena take place, are comprehended, all their strangeness -and improbability will straightway disappear.</p> - -<hr class="chap x-ebookmaker-drop" /> - -<div class="chapter"> - -<p><span class="pagenum"><a id="Page_78"></a>[78]</span></p> - -<h2 class="nobreak" id="CHAPTER_X">CHAPTER X.</h2> - -<p class="c"><i>The Arcana Cœlestia.</i></p> - -</div> - -<p>It was about the middle of 1749, that Swedenborg made -his first appearance as a theologian, by the publication of the -first volume of the “Arcana Cœlestia.” At the beginning -of 1750, we find his publisher, John Lewis, of Paternoster -Row, announcing the issue of the second volume, in cheap -numbers, both in English and Latin. The issue continued -in volumes till 1756, when the work was completed in eight -good sized quartos. His publisher states in one of his -advertisements, that though he is “positively forbid to discover -the author’s name, yet he hopes to be excused for -mentioning his benign and generous qualities.” He avers -that “this gentleman, with indefatigable pains and labor, -spent one whole year in studying and writing out the first -volume of the ‘Arcana,’ was at the expense of £200 to print -it, and advanced £200 more for the printing of the second; -and when he had done this, he gave express orders that all -the money that should arise in the sale, should be given -towards the charge of the propagation of the gospel. He is -so far from desiring to make a gain of his labors, that he -will not receive one farthing back of the £400 he has -expended; and for that reason his works will come exceedingly -cheap to the public.”</p> - -<p>The “Arcana Cœlestia” is an exposition of the books -of Genesis and Exodus, with intervening chapters which -describe the wonders of the future life. At the outset, it<span class="pagenum"><a id="Page_79"></a>[79]</span> -will be necessary to state that Swedenborg believed the -Bible to be the Word of God. “Well, what Christian does -not believe so?” it may be asked. Few expressions pass -more glibly over the lips of religious people, than the short -phrase, “the word of God;” but how many take time to -consider its infinite meaning? The Word of God—a production -of the infinite Father of all, the Creator and Sustainer -of the universe,—must be infinitely superior to any human -composition; and, like God’s other volume, the book of -nature, must yield up fresh wonders to every investigator; -and the more it is searched into, the more real unceasing -beauties of wisdom and design, till at length the strained -intellect of man finds its truest wisdom lies in the deepest -humility and adoration. Thus logically thinking, we experience -a serious reverse when we turn to the opinions expressed -regarding the Word by even its most reverential commentators. -At no period of history has the Bible been submitted -to more earnest study than in these times; but the results -have been in the highest degree meagre and unworthy, when -placed in comparison with the same exercise of mind on the -subjects of natural creation. We have most elaborate and -minute criticisms on the sacred text; we have treatises on -the animals, the insects, and the vegetables mentioned in the -hallowed record; we have books filled with descriptions of -domestic life among the Jews, their customs, and their -language; the prophecies have been subjected to all manner -of ingenious interpretation, but after all, with the poorest -spiritual results, and such as can in no wise excite a deeper -respect, or a warmer love, for God’s holy Word, than was -entertained centuries ago, when such learning was a rarer -thing. Yet if we believe that God inspired this Book, can -we for a moment suppose that it should have no other end -than the narration of the history of a petty people, and the -enunciation of dark prophecies, which the acutest of men<span class="pagenum"><a id="Page_80"></a>[80]</span> -pronounce impenetrable mysteries, and which the daring -and the foolish turn to all manner of profane purposes in -political soothsayings? If the Bible be indeed the Word -of God, it must contain within itself much more than the -majority of Christians suppose; otherwise it presents a most -startling anomaly when viewed in comparison with the other -Divine work, the natural universe.</p> - -<p>The assumption, then, with which Swedenborg starts, is, -that the Scripture is in very truth the Word of God; that -every syllable and expression therein are His; that Moses, -David, the prophets, and the Evangelists, were simply the -inspired penmen, who wrote implicitly according to Divine -dictation.</p> - -<p>He teaches, moreover, that the Word does not belong to -men alone, but is the possession likewise of the angels of -heaven, to whom it wears different forms according to the -degree of their love and intelligence. In general, it may be -said to have three senses, or meanings; first, a celestial sense, -apprehended by the celestial or highest angels; secondly, a -spiritual sense, apprehended by a lower range of angelic -minds, the spiritual; and thirdly, a natural sense, with which -we are all familiar, written down to the comprehension of -the lowest, most worldly, and sensual of men—the Jews. -These three senses make one by correspondence; although -diverse, they are still harmonious, and connected by one -divine life.</p> - -<p>The Word, moreover, we are taught, has worn different -garments, or varied natural senses, at different eras. The -first church, Adam, or the primeval race of men, did not -possess a written Word, but were gifted with a perception -of spiritual essences. Nature was literally spread before -them as an open book. To them, Nature was the expression -of the Divine Wisdom; and they saw in every beast of the -forest, in every flower of the field, and in every scene of creation,<span class="pagenum"><a id="Page_81"></a>[81]</span> -evidence of the Divine presence, and material emblems -of spiritual and heavenly things. As men declined -from purity, and, together with their innocence, lost their -wisdom and their powers of celestial perception, a written -Word became necessary, accommodated to the changed -state of the new spiritual church called Noah. In time, -this Word had also to be withdrawn, for its purity and language -transcended the apprehension of a falling and sensualised -world. Yet this Ancient Word, Swedenborg tells -us, is not lost, but still exists in Tartary, probably as an unvalued -treasure, which may be restored to the church in due -season. To this Ancient Word, we have two allusions in -the Jewish Scriptures; the first in Numbers xxi. 14, where -we read: “Wherefore it is said in the book of the <i>Wars of -Jehovah</i>;” and the second in Joshua x. 13: “Is not this -written in the book of <i>Jasher</i>?” The book of the Wars of -Jehovah, and the book of Jasher, forming parts of the -Ancient Word, became unintelligible from being written in -high correspondential and emblematic language; and uninteresting -because not associated with the personal and -worldly interests of men. The Jewish Scriptures were then -written. The Divine Wisdom clothed itself in such words, -histories, and laws, as the earthly-minded Jews could love -and reverence, and thus be kept, in some measure, in connection -with heaven, and in the possession of the most -general and leading truths of religion. The Gospels, added -in the course of time to the Jewish Word, served still -further to preserve the church in union with heaven and the -Lord. But now we see that mankind having in the course -of centuries re-ascended to a higher degree of intellectual -life, begin to be dissatisfied with the Scriptures, to arraign -the truth of science against them, to wonder how it is possible -that such writings can be the Word of God, and to ask, -with Emerson, “What have I to do with jasper and sardonyx,<span class="pagenum"><a id="Page_82"></a>[82]</span> -beryl and chalcedony, what with arks and passovers, -ephahs, heave-offerings, and unleavened bread; what with -chariots of fire, and ephods; what with lepers and emerods; -what with dragons crowned and horned, behemoth and unicorn?” -But the Lord anticipates all man’s wants; and, -caring above all things for his spiritual well-being, never permits -him to live without a witness of His love and designs -towards him. By His Word, the Lord reveals himself to -man; and without it, man could know nothing of God, of -heaven and hell, and of a life after death. How necessary -then it is that man be preserved from falling into contempt -of its teachings; and yet if it contains no other than a literal -sense, what can a Christian say in reply to such questionings -as those above quoted? and what tenable theory can be advanced -to meet the objections of the sceptic drawn from -geology, astronomy, and many other sciences which clash -with the letter of Scripture? In the “Arcana Cœlestia,” we -find a solution of all such doubts in the clear manifestation -of the Divine authorship of the Word, through the revelation -of its spiritual sense, whereby reason and faith are perfectly -conjoined; and man, while here below, is fed with -angels’ food.</p> - -<p>But it is not to be concluded from this that Swedenborg -in any way slights or undervalues the literal sense of the -Word. Far from it. He says: “The literal sense of the -Word is the basis, the continent, and the firmament of its -spiritual and celestial senses; and hence in it the divine -truth is in its fulness, its sanctity, and its power; therefore -the doctrine of the church should be drawn from the literal -sense, and confirmed thereby.” From this, every one will -see that no mysticism can be sheltered under a belief in the -spiritual sense of the Word; for, from the literal sense, determined -by the severest criticism, all doctrine must be -drawn, and all creeds tested. Swedenborg also teaches, that<span class="pagenum"><a id="Page_83"></a>[83]</span> -by means of the literal sense, men enjoy conjunction with -the Lord; for His divine spirit is with all who read his -Word devoutly. To promote this divine communion, the -letter of Scripture has been so framed as to possess a universal -interest. The child reads the Bible, and is delighted -with its charming stories; the simple cottager loves it and -prizes it as he prizes no other book; the poet draws from it -his richest inspirations; and the man of learning, who has -gathered knowledge from all times and lands, turns to its -hallowed page, and in the light of its divine wisdom sees -himself but a child in knowledge.</p> - -<p>Though the Scriptures are thus marvellously adapted, in -the literal sense, to the tastes, feelings, and necessities of men -of all grades and states, yet, as before said, many portions -of them do, in our days, require to be vindicated from the -charge of being inconsistent with science—from the charge -of insignificance, and dealing in petty details. They need, -in fine, to be elevated from mere history, poetry, and obsolete -law, into practical use and connection with the daily life -and conduct of every man and woman; so that they may be -to us, in very deed, the Word of God, as truly as they were -to the Jews three thousand years ago.</p> - -<p>Let us now see how, in the “Arcana Cœlestia,” all this is -effected.</p> - -<p>“From the posterity of the most Ancient Church, Moses -received what he wrote concerning the creation, the Garden -of Eden, etc., down to the time of Abraham,” writes Swedenborg. -Describing the method by which the people of -that church expressed themselves, he adds: “When they -mentioned earthly and worldly things, they thought of -the spiritual and celestial things which they represented; -so that they not only expressed themselves by representatives, -but also <i>reduced their thoughts into a kind of series, as -of historical particulars</i>, in order to give them more life; and<span class="pagenum"><a id="Page_84"></a>[84]</span> -in this they found their greatest delight.” Understanding -this fully, we shall not be surprised to learn that the first -eleven chapters of Genesis are <i>purely allegorical</i>; written not -as a description of the creation of the material world, and -its fortunes, but as a description of the internal life of the -earliest people, of the development of their minds up to celestial -perfection, and then of their gradual declension from -purity, their love of the evil and the false, and finally the -destruction of their souls, symbolized by the deluge overspreading -the face of the whole earth. These chapters were -thus written by the Lord in accommodation to the tastes of -the men of the Ancient Church, who, as we read, had “their -greatest delight in the expression of spiritual and celestial -things in a series of historical particulars;” just as, in after -times, He clothed His Wisdom in Jewish history and law, -so that He might be with the Jews, and preserve within them -some small remains of spiritual life. What a relief to the -mind, torn and troubled with the thousand doubts which -science has cast upon the early chapters of Genesis, is the -acceptation of the truth of their entirely allegorical signification! -And how plainly, in their spiritual sense, do we -find testimony of their divine authorship! It should not be -forgotten that the doctrine of the symbolical nature of these -chapters, was set forth by Swedenborg long before science -had demonstrated that their merely literal sense was wholly -irreconcilable with the facts of nature; thus quite independently -of any external pressure or necessity. It must be -known to every one that geology—the science which, above -all others, has brought the most weighty objections against -the six days’ creation, and the deluge of the whole earth by -a flood which covered the tops of the highest mountains,—is -a new science. At the time when Swedenborg wrote, it -was entirely undeveloped. The reconciling of the literal -sense of these chapters with the facts of geology, has perplexed<span class="pagenum"><a id="Page_85"></a>[85]</span> -more minds, and engaged more intellect, than did -ever perpetual motion and the squaring of the circle. The -amount of speculation which has been expended upon this -theme, is immense, as every one at all acquainted with the -religious history of the last fifty years is aware; and still -the labor is vigorously prosecuted. We have no inclination -to undervalue the motives that prompt to it. For all sincere -lovers of the Word of God we entertain the deepest respect, -and rejoice to think that their faith in the Bible remains -unshaken amid such fiery trials. Yet if Christians -were wise and unprejudiced, they would turn to Swedenborg’s -“Arcana Cœlestia,” and there find all that heart or -mind could wish. Its readers, who have been many, (and -yet, when compared with the wide world of Christendom, -insignificantly few,) have had, during all these seasons of -doubt, the fullest peace; and have been ready to welcome -every truth of science, however militating against the literal -sense of the early chapters of Genesis; and all the while -have remained such lovers of the Word as none but believers -in its spiritual sense can be. We believe that the religious -world will, in process of time, when all methods of -reconciling the letter of Scripture with geology shall have -manifestly failed, finally turn to Swedenborg; and when the -heavenly truth glowing in his pages shall beam upon their -opened sight, they will wonder why they did not read his luminous -volumes sooner.</p> - -<p>From the Call of Abram, the Word is to be looked upon -as a narration of historical events. Yet while, as history, it -possesses a great charm and interest to every mind, from its -matchless and beautiful simplicity, we cannot see what claim -it could have to the title of the Word of God, did it not -contain within itself, as Swedenborg abundantly demonstrates, -a spiritual sense, universally applicable to men in all -states, times, and situations. In the highest or celestial<span class="pagenum"><a id="Page_86"></a>[86]</span> -sense, the Word refers solely to the Lord, and is a description -of his nature and attributes, of his assumption of corrupt -humanity, and the process of its glorification. Man -being formed in the Lord’s image and likeness, whatever -treats of Him, is, in a secondary sense, or in a lower degree, -descriptive of man, his nature and regeneration. This -secondary application of the Word forms its spiritual sense, -which when understood, transforms Genesis and Exodus from -mere history and dull ceremonial law, into a Divine revelation -of the laws of spiritual life, pregnant with practical benefit to -all men, because applicable to every incident and thought -of life.</p> - -<p>Time and space would alike fail were we to attempt to -give the most general outline of the multitude of spiritual -truths which are unveiled in the course of the exposition of -Genesis and Exodus; and not of these two books alone, but -of passages from all parts of the Word, which are drawn -upon to illustrate and confirm the truth of the interpretation. -As Wilkinson says, “Consider, gentle reader, twelve -goodly 8vo volumes [in English,] written with such continued -power that it seems as if eating, drinking, and sleeping, -had never intervened between the penman and his page, -so unbroken is the subject, and so complete the sense. Add -to the other health and harmony of this unflagging man, a -memory of the most extraordinary grasp, which enabled him -to administer the details of an intellect ranging through all -truth on the one hand, and through the whole field of Scripture -illustration and text upon the other. Then take into -account the unity of the work from first to last; the constant -reference that binds all parts of it together, and shows the -caution with which each strong affirmation is at first set -down. Observe also the felicity of phrase, the happiness of -mind, the easy greatness, which shine along and dignify -those serious pages. Remark also, that the author does not<span class="pagenum"><a id="Page_87"></a>[87]</span> -deal in generalities, but sentence for sentence, and word for -word, he translates his text into spiritual meaning, and criticises -and supports himself with nearly every parallel text in -the sacred writings.”</p> - -<p>The earnest reader of the “Arcana” will never question -the reality of Swedenborg’s mission. He would as soon -question the reality of the world, or his own existence. This -is a strong assertion, a stranger to the work will perhaps -say; but it is only a stranger to these wondrous volumes that -will say so; for every one at all familiar with them will -agree with us. We never take down a volume of the -“Arcana” to read, without feeling more and more assured -that Swedenborg was an anointed servant of the Lord. The -depths of spiritual experience he reveals, his insight into the -inmost recesses of the heart, his explanation of the causes -of thoughts, and the origin of our various desires and inclinations, -of lowness of spirits, of pleasant and dull moods, in -short, of all spiritual trials and temptations, with the heavenly -ends they are permitted to serve, together with a -thousand other matters which it concerns us all to know, are -of such a nature that we cannot but feel that such knowledge -must have been derived from a Divine source, and -that unless his stand-point had been most peculiar, and providentially -appointed, it would have been impossible for him -to have written as he has. To speak of the “Arcana” as it -deserves, would, to one unacquainted with it, appear like -exaggeration, while every reader would feel that we had -fallen far short of the truth in many points. No criticism, -however reverential, can adequately express the innumerable -and marvellous excellencies of the work; and should -this feeble testimony to its worth excite any one to read and -<i>study</i> it,—and it is a work which should be studied, if read -at all,—we know that he will say, as the Queen of Sheba -said of Solomon, “It was a true report that I heard of thy<span class="pagenum"><a id="Page_88"></a>[88]</span> -acts and of thy wisdom. Howbeit I believed not the words, -until I came, and mine eyes had seen it: and behold the -half was not told me.”</p> - -<p>We have not spoken of those chapters which come between -the expositions of Scripture, because the subjects -therein treated of will recur in notices of his other books. -They serve to diversify the work, and to relieve the mind -tasked with the deep thought involved in the spiritual expositions, -by the contemplation of some of the leading facts -of the future life.</p> - -<p>The “Arcana Cœlestia” was translated into English by -the late venerable John Clowes, a clergyman of the Established -Church in Manchester, and a most cordial receiver -and preacher of the doctrines of the New Church. It -is published in twelve octavo volumes, with an index prepared -by Swedenborg himself, which forms a thirteenth -volume. This index has been greatly extended by Elihu -Rich, filling two large octavos. Several editions of the “Arcana” -have also been published in America; and the -sale, considering the size and cost of the work, has been in -both countries very considerable. It is a work which will -in coming days run through many cheap editions; and when -that time shall come, many will wonder why such a treasury -of spiritual wisdom lay so long in our midst, and yet men -thought so little of it. But the world is approaching Swedenborg -as fast as steady progress will permit.</p> - -<hr class="chap x-ebookmaker-drop" /> - -<div class="chapter"> - -<p><span class="pagenum"><a id="Page_89"></a>[89]</span></p> - -<h2 class="nobreak" id="CHAPTER_XI">CHAPTER XI.</h2> - -<p class="c"><i>Anecdotes.</i></p> - -</div> - -<p>Of Swedenborg’s external life, during the composition -of the “Arcana Cœlestia,” we know little. From his “Spiritual -Diary,” we incidentally learn that he was in Stockholm -on the 23d of July, 1756. A revolution had been attempted, -and the leaders of the conspiracy, Count Brahe and Baron -Horn, were executed on that day. Swedenborg writes of -Brahe thus:—“Brahe was beheaded at ten o’clock in the -morning, and spoke with me at ten at night; that is to say, -twelve hours after his execution. He was with me almost -without interruption for several days. In two days’ time, -he began to return to his former life, which consisted in -loving worldly things; and after three days, he became as -he was before in the world, and was carried into the evils -that he had made his own before he died.” (S. Diary, 5099.)</p> - -<p>Robsahm, a friend of Swedenborg’s, probably alludes to -this circumstance, when he writes: “One day as a criminal -was led to the place of execution to be beheaded, I was by -the side of Swedenborg, and asked him how such a person felt -at the time of his execution. He answered: ‘When a man -lays his head on the block, he loses all sensation. When he -first comes into the spiritual world, and finds that he is -living, he is seized with the fear of his expected death, tries -to escape, and is very much frightened. At such a moment -no one thinks of anything but the happiness of heaven, or -the misery of hell. Soon the good spirits come to him, and<span class="pagenum"><a id="Page_90"></a>[90]</span> -instruct him where he is, and he is then left to follow his -own inclinations, which soon lead him to the place where he -remains for ever.’” It appears that whatever happens at -the hour of death, is carried into the other life, and the state -is continued for some time. Thus we read in the “Spiritual -Diary” of a person who had been reduced by melancholy -to despair, until being instigated by diabolical spirits, he -destroyed himself, by thrusting a knife into his body. “This -spirit came to me,” writes Swedenborg, “complaining that -he was miserably treated by evil spirits. He was seen by -me, holding a knife in his hand, as though he would plunge -it into his breast. With this knife he labored very hard, as -wishing rather to cast it from him, but in vain.”</p> - -<p>It soon became widely known that Swedenborg had intercourse -with spirits; and many and various were the demands -made upon him, for information of one kind and another. -The Queen of Sweden asked him whether his spiritual -intercourse was a science or art that could be communicated -to others. He said: “No, it is the gift of the Lord.” “Can -you then,” said she, “speak with every one deceased, or only -with certain persons?” He answered, “I can not converse -with all, but only with such as I have known in this world, -with all royal and princely persons, with all renowned -heroes, or great and learned men, whom I have known, -either personally, or from their actions or writings; consequently -with all <i>of whom I could form an idea</i>; for it may -be supposed that a person whom I never knew, and of whom -I could form no idea, I neither could or would wish to speak -with.”</p> - -<p>The Prince of Prussia was brother to the Queen of -Sweden, and shortly after his death, Swedenborg being at -court, the Queen perceiving him said: “Well, Mr. Assessor, -have you seen my brother?” He answered, “No.” Whereupon -she replied: “If you should see him, remember me to<span class="pagenum"><a id="Page_91"></a>[91]</span> -him.” In saying this, she did but jest. Eight days afterwards, -Swedenborg came again to court, but so early that -the Queen had not left her apartment called the white room, -where she was conversing with her maids of honor, and -other ladies of the court. Swedenborg did not wait for the -Queen’s coming out, but entered directly into her apartment, -and whispered in her ear. The Queen, struck with astonishment, -was taken ill, and did not recover for some time. -After she was come to herself, she said to those about her: -“There is only God and my brother who can know what he -has just told me.” She owned that he had spoken of her -last correspondence with the prince, the subject of which -was known to themselves alone.</p> - -<p>The following is narrated by J. H. Jung Stilling:—“About -the year 1770, there was a merchant in Elberfeld -with whom, during seven years of my residence there, I -lived in close intimacy. He spoke little; but what he said -was like golden fruit on a salver of silver. He would not -have dared for all the world to have told a falsehood. His -business requiring him to take a journey to Amsterdam, -where Swedenborg at that time resided, and having heard -and read much of this strange individual, he formed the -intention of visiting him. He therefore called upon him, -and found a very venerable looking, friendly old man, who -received him politely, and requested him to be seated. -Explaining his errand, and expressing his deep admiration -of Swedenborg’s writings, he desired that he would give him -a proof of his intercourse with the unseen world. Swedenborg -said: ‘Why not? Most willingly.’ The merchant -then proceeded to tell that he had formerly a friend, who -studied divinity at Duisburg, where he fell into a consumption, -of which he died. Visiting this friend a short time -before his decease, they conversed together on an important -topic. The question he then put to Swedenborg, was: ‘Can<span class="pagenum"><a id="Page_92"></a>[92]</span> -you learn from the student what was the subject of our -discourse at that time?’ Swedenborg replied: ‘We will see; -what was the name of your friend?’ The merchant told his -name, and Swedenborg then requested him to call in a few -days. Some days after, the merchant went again to see -Swedenborg, in anxious expectation. The old gentleman -met him with a smile, and said: ‘I have spoken with your -friend; the subject of your discourse was <i>the restitution of all -things</i>.’ He then related to the merchant, with the greatest -precision, what he, and what his deceased friend, had maintained. -The merchant turned pale; for this proof was -powerful and invincible. He inquired further: ‘How fares -it with my friend? Is he in a state of blessedness?’ -Swedenborg answered: ‘No, he is not in heaven; he is still -in the world of spirits, and torments himself continually -with the idea of the restitution of all things.’ He ejaculated: -‘My God! What! in the other world?’ Swedenborg replied: -‘Certainly; a man takes with him his favorite inclinations -and opinions, and it is very difficult to be divested of them. -We ought, therefore, to lay them aside here.’ The merchant -took his leave, perfectly convinced, and returned to -Elberfeld.”</p> - -<p>An ambassador from Holland, named Martville, died at -Stockholm. After his death, a considerable sum of money -was demanded of his widow in payment of a debt. She felt -certain the debt had been paid, but was unable to find the -receipt for the money. Being advised to consult Swedenborg, -who, she was told could converse with the dead whenever -he pleased, she adopted the advice, more from curiosity -than from a belief in his powers. The lady called on Swedenborg -and told him her trouble; and he promised if he -met her husband in the spiritual world, he would inquire of -him about the matter. Eight days afterwards Martville -appeared to his wife in a dream, and mentioned to her a<span class="pagenum"><a id="Page_93"></a>[93]</span> -private place in his cabinet, where she would not only find -the receipt, but also a hair pin set with twenty brilliants -which had been given up as lost. This happened about two -o’clock in the morning. Full of joy, she arose and found -them in the place designated. She returned again to rest, -and slept till nine o’clock. About eleven Swedenborg was -announced. His first remark, before Madame had time to -speak, was, that he had, during the preceding night, seen -several spirits, and among others her late husband. He had -wished to converse with him, but Martville excused himself -on the ground that he must go to discover to his wife something -of importance. This account, attested by the lady -herself, was noised through all Stockholm. It may be added -that Madame desired to make Swedenborg a handsome -present for his services, which he, of course, declined.</p> - -<p>Sometimes Swedenborg’s announcements of the states of -the departed alarmed his auditors. We read of a case -of this kind which took place on a voyage from Gottenburg -to London. The vessel staying at Oresound, the Swedish -Consul invited the officers of the custom house, together -with several of the first people of the town, all anxious to -see and know Swedenborg, to dine with him at his house. -Being all seated at table, and none of them taking the liberty -of addressing Swedenborg, who likewise was silent, the -Consul thought it incumbent on him to break silence, and -asked Swedenborg, as he could see and speak with the dead, -whether he had seen Christian VI., King of Denmark, after -his decease. To this he replied in the affirmative; adding, -that when he saw him the first time, he was accompanied -by a bishop or other prelate, who humbly begged the King’s -pardon for the many errors into which he had led him by -his counsels. A son of the deceased prelate happened to -be present at the table: the Consul therefore fearing that -Swedenborg might say something further to the disadvantage<span class="pagenum"><a id="Page_94"></a>[94]</span> -of the father, interrupted him, saying: “Sir, this is his -son!” Swedenborg replied: “It may be, but what I am -saying is true.”</p> - -<p>Such anecdotes might be greatly multiplied, but space -forbids. No one, perhaps, has a lower idea of the worth of -these stories, as testimonies to Swedenborg’s veracity, than -the writer; yet they could not well be omitted from an account -of his life. Gossip spread them far and wide in his -own day, as is evidenced by the various forms in which they -have come down to us; and any biographer would fail in -his duty did he not show how the common world of men -dealt with, and regarded Swedenborg. These anecdotes also -in some degree manifest what a kind, affable, simple, and -honest man Swedenborg was.</p> - -<p>Having finished the “Arcana Cœlestia,” Swedenborg’s pen -yet knew no rest. In 1758 he published in London the five -following works:—1. An Account of the Last Judgment -and the Destruction of Babylon; showing that all the predictions -in the Apocalypse are at this day fulfilled; being a -relation of things heard and seen. 2. Concerning Heaven -and its wonders, and concerning Hell, being a relation of -things heard and seen. 3. On the White Horse mentioned -in the Apocalypse. 4. On the Planets in our solar system, -and on those in the Heavens; with an account of their inhabitants, -and of their spirits and angels. 5. On the New -Jerusalem and its Heavenly Doctrines, as revealed from -heaven. Let us now examine these works in order.</p> - -<hr class="chap x-ebookmaker-drop" /> - -<div class="chapter"> - -<p><span class="pagenum"><a id="Page_95"></a>[95]</span></p> - -<h2 class="nobreak" id="CHAPTER_XII">CHAPTER XII.</h2> - -<p class="c"><i>The Last Judgment.</i></p> - -</div> - -<p>To the early reader of Swedenborg’s writings, few of his -declarations appear stranger, at first, than his affirmation -that the Last Judgment is past, that it took place in 1757. -Yet although startling at first, it is a doctrine which, on -closer acquaintance, readily comes within the grasp of reason -and common sense; and we discover that all its early strangeness -was owing to our having looked at it through the mist -of prejudice and preconceived opinion.</p> - -<p>The treatise on the Last Judgment, (although, as to size, -only a pamphlet,) is a most effective and masterly exposition -of the nature of the end of the church, the new heavens, -and the new earth of the Apocalypse.</p> - -<p>In the first place, it is shown that the day of the Last -Judgment does not mean that of the destruction of the -world; for neither the visible heaven nor the habitable -earth will perish, but both will remain forever. The reason -is that the heaven of angels is formed from the human race, -all angels having lived the life of men, and none having -been so created; and as the perfection of heaven increases to -eternity with the increase of regenerate men from the world, -it follows that the earth will never cease to exist, nor men to -live and be born upon it. The world is the seminary of -heaven. Heaven depends upon the world for its growth, -increase, and perfection. Heaven could not exist without -worlds.</p> - -<p><span class="pagenum"><a id="Page_96"></a>[96]</span></p> - -<p>Heaven being formed from the human race, so likewise is -Hell; all devils and satans having at one time been men on -this or some other earth. “That is not first which is spiritual, -but that which is natural.”</p> - -<p>These doctrines, it will be seen, militate against what are -called orthodox opinions, which teach that angels were created -before the world, and that no man can go to heaven or -to hell before the time of the Last Judgment; when the -souls of men having returned into their bodies, the visible -world will be burned up; the sun and moon be quenched in -nature’s night; and the stars, each surrounded with its own -system of worlds, having first fallen upon this speck of a -globe, are to be wiped out of existence. These common but -crude and unscriptural ideas have afforded the best subjects -for scoffing at the Christian religion which the skeptic could -desire. For he triumphantly asks, How can so vast a heaven, -and so many stars, with sun and moon, be destroyed -and dissipated? And how can the stars fall from heaven -upon the earth, when they are larger than the earth? How -can men’s bodies, eaten up by worms, consumed by putrefaction, -scattered to all winds, absorbed by vegetation, and -again incorporated into other men’s systems, be re-collected -for their souls? What is this day of Judgment? And has -it not been expected for ages in vain? Together with many -other such questions, all pertinent, but to which the church -can give no rational answer.</p> - -<p>And yet ignorance on such subjects cannot be excused; -for men might have known from the Word that heaven and -hell are from mankind, and that man is raised up and lives -immediately after death. Information on these subjects -might have been obtained from the Lord’s words to the thief -upon the cross, “Verily I say unto thee, To-day shalt thou -be with me in Paradise;” and from those which he spoke -concerning the rich man and Lazarus, that the one went to<span class="pagenum"><a id="Page_97"></a>[97]</span> -hell, and spoke with Abraham, and that the other went to -heaven; and what the Lord told the Pharisees respecting the -resurrection, that “God is not the God of the dead, but of -the living.” And then we see how inconsistent men are with -themselves on these subjects. A worthy church-member, -who is a firm believer in the burning up of the world, and -the resurrection of the dead at the Last Judgment, comes to -his death-bed, and straightway all his doctrine passes into -forgetfulness; and he talks of going home to glory in heaven, -and being within a few hours of the angels. He dies; and -his friends, as orthodox as himself, think of him as happy in -heaven; and yet they profess to believe in the resurrection -of his corrupt and diseased body. What strange inconsistency -is this! But it is one of the marks of error, that it -is always inconsistent with itself.</p> - -<p>The leading fact in Swedenborg’s doctrine of the Last -Judgment, is, that it takes place in the spiritual world, -where all men congregate after death. A judgment takes -place in the world of spirits whenever a church comes to its -end; that is, when its charity, and consequently its faith is -dead, and all things that remain are mere empty forms of -life. A judgment took place at the end of the Jewish -church. For proof of this, we need only turn to the Gospel of -<i>John</i>, (xii. 31,) where Jesus said: “<i>Now</i> is the judgment of -this world: <i>now</i> shall the prince of this world be cast out.” -We all know there was at that time no visible judgment in -the natural world. Everything went on as before; yet, we -learn from the Lord’s own lips, that a judgment was effected.</p> - -<p>It is a great mistake, and one which even the best of men -labor under, to suppose that the soul of man exists alone, -and independent of any influences but those that are external -to him, and of which he is conscious. We would ask, Who -ever saw a grain of matter independent of the law of<span class="pagenum"><a id="Page_98"></a>[98]</span> -gravitation,—that cause which binds it to kindred matter with a -bond as indestructible as its own existence? It is the same with -men’s souls. No man lives independent of spiritual association. -Place a man in the middle of some distant and desolate -island; yet he is not alone. Around his soul are the -spirits of those who have left the world before him, who love -as he loves, and think as he thinks. The minds of men and -spirits are most closely and intimately conjoined; for in the -universe of mind, as in the universe of matter, there is no -such thing as isolation and independency. And what can -be more philosophical than such a doctrine? The laws of matter -represent the laws of spirit; in every particular there -exists a perfect correspondence. As matter is everywhere -bound to matter, and compacted in firm communion, so likewise -are the minds of men to be regarded as a universe of -atoms, bound together by loves and affections. In meditating -on this subject, we must remember that spirit knows -nothing of material space.</p> - -<p>The church had been declining from the days of the -Apostles. Men had forsaken the pure spirit of the gospel, -and had sought to hide their evils of life by doctrines and -creeds formed from their own darkened understandings. -The popedom had arisen; and in the black night of the -dark ages, had established its fearful assumptions, and blasphemously -invoked the name of the Highest to sanctify its -crimes. The Reformation, the last flicker of an expiring -candle, had indeed established free thought, but it failed in -its highest aims; and in the erroneous doctrine of justification -by faith alone, had deadened the consciences of men, -and extinguished all aspirations after spiritual life. Last -and worst of all, Atheism reared its horrid front, and openly -manifested itself; yet what of it was open and confessed, -was as nothing to what lay concealed even under the vestments -of the church. Toward the middle of the last century,<span class="pagenum"><a id="Page_99"></a>[99]</span> -Christendom had reached its lowest point of degradation; -and any one who is anxious to test this affirmation of -Swedenborg’s, need only turn to the history and literature of -that period, and observe the selfishness, the negation and -ridicule of everything pure and spiritual, the gross ignorance, -the licentiousness and intemperance, and in fact the reduction -of humanity to its lowest and most bestial condition. -He will then understand the cry of the good, at that time, -in the world of spirits, “How long, O Lord, holy and true, -dost thou not judge and avenge our blood on them that dwell -on the earth?”</p> - -<p>It is to be noted that from the time of the Lord’s advent, -when he effected the Judgment upon the Jewish church, -there had been pouring into the world of spirits, in countless -myriads, the souls of those who were full of evils and falsities, -and who, collecting around terrestrial humanity, lay as -thick clouds between it and heaven. Forming themselves -into societies by spiritual affinities, the reformed churches -were in the middle; the Romanists around them; the Mahommedans -in a still outer ring; and the various Gentile -nations constituted a vast circumference; while beyond all, lay -the appearance of a sea as a boundary. Of the states of those -associations, we have a most graphic picture in Swedenborg’s -treatise; and no where else out of the Apocalypse, do we -find a more thorough exposure of the internal atheism of -the priests of Rome, their blasphemies and subtlety. But -the time of the end had come; the world groaned to be delivered; -and the eyes of Swedenborg were favored to behold -the process of the great redemption.</p> - -<p>The vast concourse of these spirits, formed into societies, -is what is meant in the Revelation by the first heaven and -the first earth which passed away. The manner in which -these societies were dissolved, Swedenborg describes as follows:—“Visitation -was made by angels, and admonition<span class="pagenum"><a id="Page_100"></a>[100]</span> -given, and the good were singled out and separated by the -heavenly ministers, agreeable to the Lord’s words, ‘He shall -send his angels, and they shall gather together the elect from -the four winds, from one end of heaven to the other;’ and -again, ‘All nations shall be gathered together before the Son -of Man; and he shall separate them one from another, as a -shepherd divideth the sheep from the goats, and he shall set -the sheep on the right hand, and the goats on the left.’” Then -followed destruction. There were great earthquakes, and a -vehement wind, which swept all before it. Then gulfs -yawned, and seas appeared, into which the wicked threw -themselves, and were drawn to their place in hell. “Then,” -says Swedenborg, “I saw angelic spirits in great numbers -rising from below, and received into heaven. They were -the sheep who had been kept and guarded by the Lord, -and who are understood in the Word by the bodies of saints -which arose from their sepulchres and went into the holy -city; and by the souls of those slain for the testimony of -Jesus, and who were watching; and by those who were of -the first resurrection.</p> - -<p>“After this, there was joy in heaven, and light in the world -of spirits, such as was not before; and the interposing clouds -between heaven and mankind being removed, a similar light -also then arose on men in the world, giving them new -enlightenment.”</p> - -<p>Such was the Last Judgment. Its centenary draws nigh; -and how fruitful in good to mankind has been that century -which is now drawing to a close! It is unnecessary to repeat -the hackneyed phrases which tell of the progress of the -world during the last hundred years. Every newspaper -speaks of it. Everybody with open eyes observes it. It -has become the universal opinion that the world is moving -onwards and upwards; yet how few understand <i>why</i> the -world is so moving. Men have yet to learn that effects can<span class="pagenum"><a id="Page_101"></a>[101]</span> -no more take place without adequate causes in the universe -of mind than in the universe of matter. Nowhere out of -Swedenborg can we find a description of those spiritual -causes which are changing society and revolutionizing the -whole world. We, who live in the dawn of the new era, can -form, even in our highest states, but a faint conception of -its coming glory. Yet we see in the wonderful movements -of our age, in its growing benevolence, in its increasing intelligence -and thoughtfulness, and in the prodigious advances -that are making in every department of science and art, so -many indubitable signs that the former things have passed -away, and that the Lord is making all things new.</p> - -<p>Every one knows that in the Scripture, the second coming -of the Lord is described as simultaneous with the Last -Judgment. We will hereafter endeavor to prove that the -Lord has indeed come, and will describe the manner of his -coming.</p> - -<p>The reception of the doctrine of the Last Judgment is -somewhat difficult, because the comprehension of it demands -the understanding of many principles and spiritual laws unknown -to the world at large, yet most worthy of any amount -of labor requisite to master them. The remembrance of -this fact will serve as an apology for any appearance of -unfounded assumption in the outline of the doctrine we have -given.</p> - -<hr class="chap x-ebookmaker-drop" /> - -<div class="chapter"> - -<p><span class="pagenum"><a id="Page_102"></a>[102]</span></p> - -<h2 class="nobreak" id="CHAPTER_XIII">CHAPTER XIII.</h2> - -<p class="c"><i>Heaven and Hell.</i></p> - -</div> - -<p>The treatise on Heaven and Hell is among the most -charming of Swedenborg’s writings. Its subjects possess a -universal attraction; for, what believer in the immortality -of man has not, at times, longed to penetrate the awful mysteries -of the unseen world? And there is nothing unreasonable -in the desire. True it is, that, until Swedenborg came, -any but the most general knowledge of the nature of the -future life had been withdrawn from mankind since the days -of primeval innocence; yet not from anything hurtful in the -knowledge itself, but simply because the sublime facts of the -future state transcended the apprehension of men immersed -in worldly loves and cares, and denying and ridiculing every -idea which was not an object of sensual perception. For -this reason the Lord said to his disciples: “I have yet many -things to say unto you, but ye can not bear them now.” -(<i>John</i> xvi. 12.) We frequently see this inability to “bear” -things spiritual and divine, manifested in our own experience. -We offer Swedenborg’s treatise, for perusal, to some -man of science, full of self-confidence, with the laws and -facts of the universe at his finger’s ends; or to some deeply-read -theologian. The title page is read,—“Heaven and its -Wonders, the World of Spirits, and Hell; being a relation -of things heard and seen.” It is enough. “What nonsense! -What foolishness! The lunatic! What could <i>he</i> -know of heaven or hell? How could he get there? The<span class="pagenum"><a id="Page_103"></a>[103]</span> -impostor! None but a fool could write such a book!” And -so on. The title page settles the whole question. Now what -can be said in reply to these railers, of whom the world is -full? How can one argue with, and combat, such inveterate -prejudice? Yet these people are professing Christians. -They profess to believe there is a heaven and a hell. But, -does not their condemnation of Swedenborg betray a lurking -infidelity in their hearts? If they really possessed a living -faith in the existence of heaven and hell, it could not appear -to them so utterly preposterous that some account of their -nature might in these times have been revealed, through the -abounding mercy of the Lord.</p> - -<p>But the world now contains many who are willing to receive, -and able to understand, the truths of the future life. -The Lord, who never allows his children to lack any good -thing, has, in due season, given them, through Swedenborg, -this precious and delightful volume. Let us briefly enumerate -its important statements.</p> - -<p>The spiritual world divides itself into three great regions,—Heaven, -the World of Spirits, and Hell.</p> - -<p>Heaven is formed of all who have loved the Lord on -earth by living a life in accordance with his laws. The laws -of spiritual life are known, more or less perfectly, in all nations, -even among the heathen. The lowest of the Gentiles -have some faint rays of the light of spiritual truth; and if -they live in obedience thereto, regeneration, and consequently, -heaven, is attainable by them. Yet heaven has its -degrees of bliss. Good persons of every variety of character -pass into it. But the promiscuous association of these -different kinds of character would not be orderly, and could -not be blissful. By the law of spiritual gravitation, (from -which the law of natural gravitation is but a derivation, and -of which it is a type and image,) all who possess similar affections -and intelligence are drawn together, and co-ordinated<span class="pagenum"><a id="Page_104"></a>[104]</span> -in the most blissful harmony. The infinite variety of heaven -thus arranges itself, in general, into two kingdoms; specifically -into three heavens; and in particular, into innumerable -societies. The two kingdoms are respectively called -celestial and spiritual. The angels forming the celestial -kingdom are characterized by their exceeding love of the -Lord and of goodness; and the angels who form the spiritual -kingdom are distinguished by their exceeding love of their -neighbor and of truth. The celestial angels are immensely -wiser than the spiritual, and their blessedness is ineffable. -Specifically there are three heavens, perfectly distinct, called -the first heaven, the second or middle heaven, and the third -or highest heaven; or they may be called external, internal, -and inmost; or natural, spiritual, and celestial. Of these -three heavens the highest or third, together with the internal -of the first or lowest heaven, forms the celestial kingdom; -and the middle or second, together with the external of the -first or lowest heaven, forms the spiritual kingdom. These -three heavens and two kingdoms, arising out of the varieties -of the human mind, are not arbitrary distinctions. The external, -first, or natural heaven, is formed of those who, from -a principle of obedience and duty, live in accordance with -the Divine will. The second, spiritual, or middle heaven, is -formed of such as love truth, delight in things intellectual, -and at the same time are in disinterested love to the neighbor. -The inmost, third, or celestial heaven, is formed of -those who, full of love to the Lord, are in innocence. These -celestial angels, gifted with the highest wisdom and peace, -yet full of humility, indefinitely exceed all beneath them in -beauty and wisdom. The existence and order of the three -heavens was represented by the courts of the Jewish temple. -The celebrated Oberlin, a diligent reader of Swedenborg, -had a plan of the courts of the temple hung upon the walls -of his church, by which he taught his hearers, that, according<span class="pagenum"><a id="Page_105"></a>[105]</span> -to their humility, piety, fidelity, and love of being useful -to each other, would be their elevation in the Lord’s kingdom, -either to the first, second, or third heaven. We think -that no one, in whom reign the heavenly principles of “love” -to the Lord and the neighbor; “joy” in duty under all circumstances; -“peace” in every change of state; “long-suffering” -under all provocations; “gentleness” of behaviour; -“goodness” of disposition, ever manifesting itself in good -actions; “faith” or truth, believed, loved, and thence trusted -in; “meekness” in doing and in suffering; “temperance” both -in external and internal delights, Gal. v. 22, would be an -unwilling inhabitant of such a heaven as Swedenborg describes. -Is not this at least presumptive evidence that he has -spoken truly?</p> - -<p>The three heavens are further subdivided into innumerable -societies, some smaller, and some larger; some consisting -of myriads of angels, and some of hundreds. Their association -into societies, is a result of similarity of character, which -similarity is imaged in their faces; and a general likeness -of countenance is observed among the angels who form one -society. All who are in similar love know each other, just -as men in the world know their kindred, relations, and -friends; and thus, as it were, spontaneously associated, they -feel at home and in freedom, and thence in the full delight -of their life. From this it also follows that angels who differ -much are far apart; and few depart out of their own society -into another, because to go out from their own society is like -going out of themselves, or out of their own life, and passing -into another which is not so agreeable. Nevertheless all the -societies of heaven are bound together in one perfect form, -which is strictly human.</p> - -<p>All angels are in the human form, and are just such men -and women as they were on earth, except that they have -rejected the material body. That we should have to write<span class="pagenum"><a id="Page_106"></a>[106]</span> -and enforce such truisms—for such they must appear to a -mind really rational,—is owing to the strange and ridiculous -fancies that are commonly entertained on this subject. We -often hear the departed talked of as shades, and thought -of as minds without forms, or mere thinking principles -composed of some sort of ethereal vapor; and when artists -draw them, we see perhaps an exquisitely beautiful human -form, but disfigured with large feathery wings, which, having -no adequate muscles, would have no power of motion. None -of these vague, shadowy, and erroneous ideas do we find in -the Bible. The angels seen by Abraham, Lot, Manoah, the -prophets, and the Lord’s disciples, were all seen as men, and -talked with as men. Our author writes thus explicitly on -this subject. “The angelic form is in every respect human; -angels have faces, eyes, ears, breasts, arms, hands, and feet; -they see, hear, and converse with each other; and, in a -word, no external attribute of man is wanting, except the -natural body.”</p> - -<p>And now comes a doctrine which on a first view may -appear very mystical, and yet when pondered over, and -understood, commends itself to our belief by a thousand -irresistible evidences drawn from analogy, and confirmed -by right reason. It is, that every society of heaven is in -the human form; and that the universal heaven, viewed -collectively, is also in the human form; and is called by -Swedenborg the Grand or Greatest [Maximus] Man. Wilkinson -well expresses this sublime truth. “Heaven,” he -says, “is supremely human—nay more, it is one man. As -the members of the body make one person, so before God, -all good men make one humanity: every society of the -angels is a heavenly man in a lesser form, and every angel -in a least. The reason is, that God himself, (the Lord Jesus -Christ,) is a Divine Man, and He shapes His heaven into -His own image and likeness, even as He made Adam. The<span class="pagenum"><a id="Page_107"></a>[107]</span> -oneness of heaven comes from God’s unity: its manhood from -His humanity. Heaven has, therefore, all the members, -organs, and viscera of a man; its angel inhabitants, every -one, are in some province of the Grand Man. Indefinite -myriads of us go to a fibre of its humanity. Some are in -the province of the brain; some in that of the lungs; some -in that of the heart; some in that of the belly; some are in -the legs and arms; and all, wherever humanized, that is to -say, located in humanity, perform spiritually the offices -of that part of the body whereto they correspond. They all -work together, however spaced apparently, just as the parts -of a single man. Their space is but their palpable liberty, -and they touch the human atoms, more closely, by offices -which unite them in God, than the contiguous fibres of our -flesh.” Every society of heaven also increases in number -daily, and as it increases, it becomes more perfect; and from -its perfection the universal heaven becomes more perfect, -because heaven is composed of societies. Since increasing -numbers make heaven more perfect, it is evident how much -<i>they</i> are deceived who believe that heaven will be closed -when it becomes full. On the contrary, heaven will never be -closed, for the greater its fullness, the greater its perfection; -and therefore the angels desire nothing more earnestly than -to receive new comers.</p> - -<p>This part of our subject would require considerable expansion -to make it intelligible to minds that have never meditated -on these high themes, and whose theological education -has perverted all perception of the truth on these matters. -The subject is enticing, but our limits command restraint.</p> - -<p>It was a remark of a profane wit and epicure that “as to -heaven, he had no great longing, as he could not see what -great pleasure there could be in sitting on a cloud and -singing psalms to eternity.” We have in this expression a -thought which we know to be common to many minds, but<span class="pagenum"><a id="Page_108"></a>[108]</span> -respect for the externals of religion forbids its expression. -The general belief respecting the nature of life in heaven, is -so vague, and contains so much of clouds and psalm-singing, -that it is not to be wondered at that some free and daring -spirits should openly avow their preference for the more -substantial realities of this life. And is it not a pity that -the divine glories and delights of the heavenly life should -become so veiled in mystery as to lose their attraction, and -cease to be desirable? With the exception of the church’s -ignorance of the humanity, unity, and divinity of its Saviour -and Lord, no surer evidence could be adduced of its consummation, -than its inability to answer the simplest child’s -questions as to the nature of life in heaven. Let us be -thankful that man’s utmost wants, in this respect, are satisfied -in the writings of that New Church which the Lord is -now raising up, and of which Swedenborg was the divinely-appointed -herald.</p> - -<p>The sun of heaven is the Lord. The light of heaven is -the divine truth, and its heat the divine love; both proceeding -from the Lord as a sun. The sun of this world is not -seen in heaven. Nature commences from the sun of this -world, and everything which is produced from it, and subsists -by it, is called natural; but the spiritual world in which -heaven is, is above nature, and entirely distinct from it, although -it is ever to be remembered that nature is a derivation -from spirit, and communicates with spirit by correspondences. -We shall have more to say on this conjunction -yet perfect separation, between nature and spirit, when we -come to speak of the doctrine of degrees.</p> - -<p>The sun of heaven, or the divine sphere of glory surrounding -the Lord, the “light which no man can approach unto,” -1 Tim. vi. 6, appears variously to the angels of heaven according -to their states of love and intelligence. To the -angels of the third heaven, the sun appears fiery and flaming;<span class="pagenum"><a id="Page_109"></a>[109]</span> -to the angels of the second heaven, white and brilliant; -while to those of the first heaven its light is more subdued -and veiled with clouds, yet at intervals bursting forth and -pouring his glorious radiance upon them. Although the -Lord is thus seen by the angels as a sun above them, yet at -times He appears in their midst, in an angelic form, and -with a resplendent countenance. What tongue can describe -the rapt adoration and ineffable joy which must thrill -angelic bosoms on these occasions!</p> - -<p>Heaven has its times and its seasons, but they are not like -those of earth. In heaven there is no winter and no night. -The times and seasons of heaven are consequences of the -variations of the states of angelic minds. While to all appearance -they are objective as on earth, they are in reality -strictly subjective. The external changes of light and heat -correspond to the internal changes of love and wisdom in -the angelic mind. Now as the angels are sometimes in a -state of intense love, and sometimes in a state of love not so -intense, morning, noon, evening, and twilight, exist in heaven -as the external emblems of these changes. Without such -changes life would lose its zest. Eternal uniformity would -be eternal dullness.</p> - -<p>Since angels are men, and live together in society like -men on earth, therefore they have garments, houses, and -other things similar to those which exist on earth, but of -course infinitely more beautiful and perfect. The garments -of the angels correspond to their intelligence. The garments -of some glitter as with flame, and those of others are -resplendent as with light; others are of various colors, and -some white and opaque. The angels of the inmost heaven -are naked because they are in innocence, and nakedness corresponds -to innocence. It is because garments represent -states of wisdom that they are so much spoken of in the -Word, in relation to the church and good men. Thus in<span class="pagenum"><a id="Page_110"></a>[110]</span> -Isaiah liii. 1, “Awake, put on strength, O Zion; put on thy -<i>beautiful garments</i>, O Jerusalem.” And in Ezekiel xv. 10, -the Lord says of his church: “I girded thee about with fine -linen, and covered thee with silk.” And in the Apocalypse -iii. 4, 5, it is said: “They who have not defiled their <i>garments</i>, -shall walk with Me in <i>white</i>, for they are worthy. He that -overcometh, the same shall be clothed in <i>white raiment</i>.” -What a depth of meaning appears in these passages when we -remember the spiritual signification of garments!</p> - -<p>“The garments of the angels,” writes Swedenborg, “do not -merely appear to be garments, but they really are garments; -for they not only see them, but feel them, and have different -ones, which they take off and put on, laying aside those which -are not in use, and resuming them when they come into use -again. That they are clothed with a variety of garments, I -have witnessed a thousand times; and when I inquired whence -they obtained them, they told me ‘from the Lord,’ and that -they receive them as gifts, and that they are sometimes clothed -without knowing how. They also said that their garments -are changed according to the changes of their state.”</p> - -<p>Since there are societies in heaven, and the angels live as -men, it follows that they have habitations, various, like all -else in heaven, according to the degree of love and wisdom -in which they are principled. No words are like Swedenborg’s -own on this subject. “Whenever I have conversed -with the angels mouth to mouth, I have been present with -them in their habitations, which are exactly like the habitations -on earth called houses, but more beautiful. They contain -chambers, parlors [conclavia], and bed-chambers, in -great numbers; courts also, and around them gardens, -shrubberies, and fields. Where the angels are consociated -their habitations are contiguous, or near to each other, and -arranged in the form of a city, with streets, ways, and -squares, exactly like the cities on our earth.</p> - -<p><span class="pagenum"><a id="Page_111"></a>[111]</span></p> - -<p>“I have seen palaces in heaven, magnificent beyond description. -Their upper parts were refulgent as if they were -pure gold, and their lower parts as if they were precious -stones: some were more splendid than others, and the splendor -without was equaled by the magnificence within. The -apartments were ornamented with decorations which neither -language nor science can adequately describe. On the south -were paradises, in which all things were similarly resplendent; -for in some places the leaves of the trees were like -silver, and the fruits like gold, while the colors of the flowers -which were arranged in beds, appeared like rainbows; at the -boundaries appeared other palaces, which terminated the -view. Such is the architecture of heaven that one might say -it is the very art itself; nor is this to be wondered at, because -the art itself is from heaven. The angels said that -such things, and innumerable others still more perfect, are -presented before their eyes by the Lord, but that nevertheless -they delight their minds more than their eyes, because -in everything they see correspondences of things divine.</p> - -<p>“The angels who constitute the Lord’s celestial kingdom, -dwell for the most part in elevated places, or mountains; -those who form the spiritual kingdom, on hills; but those -who are in the lowest parts of heaven, in places which appear -as rocks. There are also angels who do not live consociated, -but separate. These dwell in the midst of heaven, -and are the best of the angels.</p> - -<p>“The houses in which the angels dwell, are not constructed -by hand, like houses in the world, but are given them freely -by the Lord, according to their reception of good and truth. -All things whatsoever which the angels possess, they hold as -gifts from the Lord; and they are supplied with everything -they need.”</p> - -<p>We thus learn that in heaven there are not external, physical,<span class="pagenum"><a id="Page_112"></a>[112]</span> -or mental occupations to support bodily wants, as in -this world.</p> - -<p>It was said above that the angels have not wings, as is -commonly supposed. Their power of progression far exceeds -anything that wings could supply. They have no idea of -space, such as we have in the world. All who are of like -disposition spontaneously associate together in the spiritual -world. It thus follows that those are near each other who -are in a similar state, and distant who are in a dissimilar -state; and that what appears to be space in heaven is merely -an external appearance, representative of internal differences -of mind. From this cause alone the heavens are distinct -from each other, and each society of heaven, and every individual -in each society. Hence also the hells are altogether -separated from the heavens.</p> - -<p>From the same cause, any one in the spiritual world appears -to be present if another intensely desires his presence; -for from that desire he sees him in thought, and puts himself -in his state. Again one person is removed from another -in proportion as he holds him in aversion; for all aversion is -from contrariety of the affections and disagreement of the -thoughts; therefore many who appear together in one place -in the spiritual world, so long as they agree, separate as soon -as they disagree.</p> - -<p>Further: when any one goes from one place to another, -whether it be in his own city, in the courts, or the gardens, -or to others out of his own city, he arrives sooner when he -has a strong desire to be there, and later when his desire is -less strong; the way itself being lengthened or shortened -according to his desire of arrival. Hence again it is evident -that distances, and consequently spaces, exist with the -angels altogether according to the state of their minds.</p> - -<p>These principles settle that often asked question, “Shall -we know each other in the future life?” We shall, if we<span class="pagenum"><a id="Page_113"></a>[113]</span> -are in the same state as to love and truth; but if in different -states, we shall not, but shall be separate; and, moreover, -we shall have no desire for acquaintance. The only -friendships in heaven are those formed on the ground of -similarity of character. If this similarity does not exist,—with -the exception perhaps of a short meeting in the world -of spirits—death is an everlasting, though in such case not a -mournful, farewell.</p> - -<p>There are governments in heaven, various according to -the varied classes of mind which compose the heavenly societies. -The government of mutual love is the only government -which exists in heaven. Governors in heaven are -distinguished by love and wisdom more than others, and by -willing well to all from love; and knowing, from their superior -wisdom, how to realize the good they purpose. They -do not domineer, and command imperiously, but minister -and serve: not making themselves greater than others, but -less; for they put their own good last, and the good of their -society first: nevertheless they enjoy honor and glory; for -they dwell in the midst of their society, in a more elevated -situation than others, and inhabit magnificent palaces; but -they accept glory and honor, not for the sake of themselves, -but for the sake of obedience; for all in heaven know that -they enjoy honor and glory from the Lord, and that, therefore -they ought to be obeyed. These are the things which -are meant by the Lord’s words to his disciples: “Whosoever -will be chief among you, let him be your servant; even -as the Son of Man came not to be ministered unto, but to -minister.” Matthew xx. 27, 28. “He that is greatest -among you, let him be as the younger: and he that is chief, -as he that doth serve.” Luke xxii. 26. A similar government -prevails also in every house in heaven; for in every -house there is a master, and there are servants, the master -loving the servants, and the servants loving the master, so<span class="pagenum"><a id="Page_114"></a>[114]</span> -that they serve each other from love. The master teaches -the servants how they ought to live, and directs what -they ought to do, while the servants obey, and perform their -duties.</p> - -<p>Divine worship performed in heaven, is much the same in -externals, as on earth. In the heavens, as on earth, there -are doctrines, preachings, and temples. As the angels have -houses and palaces, so also they have temples in which -preaching is performed. Such things exist in heaven because -the angels are continually perfecting in wisdom and -love. But real divine worship in the heavens does not consist, -any more than on earth, in frequenting temples, and -hearing sermons, but in a life of love and usefulness; sermons -and prayers being only means whereby the mind is enlightened -to perform its various duties. “To work is to pray,” is -a heavenly precept which we should all do well to engrave -upon our hearts.</p> - -<p>The sermons of heaven are fraught with such wisdom that -nothing of the kind in the world can be compared with -them. They are all drawn from the Word. The same -Bible that we read here, the angels read in heaven; but to -them it is a very different book from what it is to us. -Where we read and think of earthly and material things, -they read and think of spiritual and divine things. To them -its spiritual and celestial senses are as open as the natural -sense is to us. From the Word they derive their highest -wisdom; and through continual converse with it, they grow -wiser and wiser day by day. The Word is the wisdom of -the Lord, and eternity can not exhaust it.</p> - -<p>All infants go to heaven, whether born within the church -or out of it; whether of pious parents or wicked ones. -When infants die, they are still infants in the other life. -They are not angels, but become angels. Every one, on his -decease, is in a similar state of life to that in which he was<span class="pagenum"><a id="Page_115"></a>[115]</span> -in the world; an infant in the state of infancy, a boy in a -state of boyhood, and a youth, a man, or an old man, in the -state of youth, of manhood, or of age; but the state of every -one is afterwards changed. As soon as infants are raised -from the dead, which takes place immediately after decease, -they are carried up into heaven, and delivered to the care -of angels of the female sex, who in the life of the body -loved infants tenderly, and at the same time loved God. -By these good angels, they are educated and brought up -until they attain a suitable age, when they are transferred -to other teachers. They grow up and become young men -and women; are instructed in wisdom, and trained in the -duties of the heavenly life: and when their character is -fully developed, they become settled in some society, either -of the celestial or spiritual kingdom, in agreement with their -inherited genius or disposition. What a delightful faith is -this! Do not its beauty and rationality prove its truthfulness?</p> - -<p>Many persons imagine that infants are forever infants in -heaven, and that there is indeed something infantile about -all angels. This idea probably arises from the pictures -which are frequently seen, in which angels are drawn as -infants. But this is a great mistake. Children in heaven -grow up into young men and women, and the aged return to -the freshness of early manhood. They who are in heaven -are continually advancing to the spring-time of life, and the -more thousands of years they live, the more delightful and -happy is the spring to which they attain; and this progression -goes on to eternity. Good women who have died old and -worn out with age, after a succession of years come more and -more into the flower of youth, and into a beauty which -exceeds all the conceptions of beauty which can be formed -from what the eye has seen. In a word, <i>to grow old in heaven -is to grow young</i>. It is worthy of note, that the human<span class="pagenum"><a id="Page_116"></a>[116]</span> -form of every man after death, is beautiful in proportion as -his love and practice of divine truths is interior. The -angels of the inmost heaven are consequently the most -beautiful, because their love of truth is the deepest, and -their lives are the most perfect. “I have seen,” says Swedenborg, -“the faces of angels of the third heaven, which -were so beautiful, that no painter, with the utmost power of -art, could depict even a thousandth part of their light and -life; but the faces of the angels of the lowest heaven may, -in some measure, be adequately depicted.”</p> - -<p>It is believed by many in the world that heaven is a place -of idleness, full of refined sensual delights, of pleasant -sights and harmonious sounds; in short, some such place as -a laborious tradesman, struggling for a fortune, fancies he -shall enjoy when his gains shall have enabled him to “<i>retire</i>.” -But this is a great mistake. Man’s nature remains the same -in heaven as on earth; and who has not felt that his happiest -moments are not those of mere pleasure and idleness, -but those in which he was rendering himself most eminently -useful? Happiness is as little consonant with idleness in -heaven as on earth. Jesus himself said: “My Father -worketh hitherto, and I work.” John v. 17. The angels are -employed. All the delights of heaven are conjoined with -uses, and are inherent in them. In proportion to an angel’s -usefulness, is his bliss. Some spirits, we read, conceived the -opinion that heavenly happiness consisted in a life of ease, -and in being served by others; but they were told that happiness -by no means consists in mere rest from employment, -because every one would then desire to take away the happiness -of others to promote his own; and since all would -have the same desire, none would be happy; that such a life -would not be active but indolent, and that indolence makes -life torpid; and that without activity there can be no happiness, -and that <i>cessation from employment is only for the sake<span class="pagenum"><a id="Page_117"></a>[117]</span> -of recreation</i>, that a man <i>may return</i>, with new vigor, to the -<i>activity</i> of his life. They who entertained the idea that -heavenly joy consists in a life of indolence, and sucking in -eternal delight without employment, were allowed some experience -of such a life; and they perceived that it is most -sorrowful, and that all joy being destroyed, they would after -a time loathe and nauseate it.</p> - -<p>Some spirits who believed that heavenly joy consists solely -in praising and celebrating God, were instructed that to -praise and celebrate God is not properly an active life; and -that God has no need of praise and celebration. The Lord’s -will is that all should perform uses; and the angels testify -that in the performance of good works is the highest freedom, -conjoined with ineffable delights.</p> - -<p>From all this it follows that heaven is full of employments, -in comparison with which those of the world are few. There -are societies whose occupation consists in taking care of -infants; other societies, whose employment is to instruct and -educate them as they grow up; others which in like manner -instruct and educate the young; others which instruct the -simply good from the Christian world, and lead them in the -ways of heaven; others which perform the same office to -Gentile nations; others which defend novitiate spirits, or -those who are newly arrived from the world, from the -infestations of evil spirits; some also are attendant on those -who are preparing in the world of spirits for heaven; and -some are present with those who are in hell, to restrain them -from tormenting each other beyond limit: there are also -others who attend those who are being raised from the dead. -In general, angels of every society are sent to men, that they -may guard them, and withdraw them from evil affections -and consequent evil thoughts, and inspire them with good -affections, so far as they are willing to receive them. All -these employments are performed by the Lord through their<span class="pagenum"><a id="Page_118"></a>[118]</span> -instrumentality; and hence it is that by <i>angels</i> in the Word, -in its internal sense, are not meant <i>angels</i>, but something -of the Lord; and for the same reason, <i>angels</i> in the Word -are called <i>gods</i>.</p> - -<p>These employments of the angels are their general employments, -but every one has his own particular duty; for every -general use is composed of innumerable others, which are -called mediate, ministering, and subservient uses. But in -heaven there are so many offices that it is impossible to -enumerate them on account of their multitude. All angels -feel delight in their employment derived from the love -of use, and none from the love of self or of gain; nor is any -one influenced by the love of gain for the sake of his maintenance, -because all the necessaries of life are freely given -them; their habitations, their clothes, their food.</p> - -<p>It is De Quincey, we think, who accuses Swedenborg -of sensualizing heaven, and reducing its sublime glories to -the common order of things in this world. The assertion -could only have been made through want of personal -acquaintance with the writings of Swedenborg. No one can -use the words, Isaiah lxiv. 4, quoted by the Apostle, 1 Cor. -ii. 9: “Eye hath not seen, nor ear heard, neither have -entered into the heart of man, the things which God hath -prepared for them that love him,” with more fervor and -truth than the New Church preacher. Everywhere we are -told by Swedenborg, that the joys and delights of heaven -transcend the highest power of language to express; everywhere -we are told that our highest ideas formed from -natural things, fall indefinitely short of the common realities -of the heavenly life. Yet we also learn that the common -humanities and pleasures of this life are not lost in the next; -and that as men and women we carry with us to our eternal -home every faculty of thought and affection which we -possess here. In this most rational doctrine there is gain<span class="pagenum"><a id="Page_119"></a>[119]</span> -every way. In thinking of heaven we know we can never -overrate its bliss, think as we will; and yet with this idea is -associated nothing of dreamy vagueness. We feel that as -we live well we are but walking onwards to a pleasant home, -in which all that is truest and best in this life will go with -us. What stronger incentive can a man have to a pure and -religious life than this divine faith. Entertaining it, with -what feeling may he, at the close of life, utter the poet’s -words,—</p> - -<div class="poetry-container"> -<div class="poetry"> - <div class="stanza"> - <div class="verse indent12">“Draw near, sweet death;</div> - <div class="verse indent0">Come raise me into life!”</div> - </div> -</div> -</div> - -<p>The condition of admission into heaven is the possession -of a soul whose existence is a continual fulfillment of those -two commandments on which the Lord says, “hang all the -law and the prophets”—love to God, and love to man. To -enter heaven, we must habitually place self last, and our -neighbor first; and unless we can do this, we can never -know eternal bliss. Now we are born into this world selfish; -and hence it is truly said we are hereditarily depraved. It -is the Divine will to take all to heaven. To do this, it is -necessary that we should be divested of our corrupt hereditary -nature; as the Lord said to Nicodemus: “Verily, verily, I -say unto thee, except a man be born again, he cannot see -the kingdom of God.” This regeneration of mind, this -change from a supreme love of self, to a supreme love -of God and our neighbor, is, of necessity, a gradual work. -It is not accomplished in a day, nor in a month, nor in a -year. Like all Divine works, it proceeds gradually, step by -step; “first the blade, then the ear, after that the full corn -in the ear.” The regeneration of man is a Divine work, and -as the Divine end in the creation of man was the formation -of heaven out of the human race, the Lord’s providence is -unceasingly exerted to draw man out of evil, by all means<span class="pagenum"><a id="Page_120"></a>[120]</span> -consonant with the maintenance of the inalienable freedom -of his will. It thus follows that the Lord, in all his dealings -with man, has respect solely to his eternal state, and amid -all the apparent accidents and vicissitudes of life, he is -present, bending them and making them all conduce to -man’s everlasting peace. Life in this world, its cares, trials, -pleasures, comforts, friendships, sympathies, and affections, -form the divinely-appointed regenerative process; and those -who will only believe this great truth, and submit to the -Divine leading, will encounter nothing in life but what is -good for them; and existence here, however bitter and -painful at times, will resolve itself into a series of lessons -devised by infinite wisdom to uproot all latent and known -evils, transforming the patient sufferer into a true child -of God. The Lord permits one man to be rich, powerful, -and famous, and another to be afflicted with disease and -perplexed with poverty; one to have a settled and calm -peace of mind, while another is tried and tormented with -doubts and anxieties; nor for any ultimate purpose on earth, -but solely as a means of spiritual regeneration,—as a means -of making man happy in the eternal life to come. All -man’s states are under the minute guardianship of the Lord; -and each day comes round with its circle of pleasant and -unpleasant occurrences, often, apparently, the result of accident -and chance, but in truth all provided of the Divine -Providence for the eradication of evil, and the growth and -nurture of goodness. There is no trial encountered, no -circumstance met, or cross endured, but has its eternal issue; -and man’s conduct in relation to it is looked upon by the -Lord with a love and interest infinitely transcending our -highest conception. All has been foreseen; and these daily -recurring tasks are appointed by that wisdom which guides -the stars in their courses, and by that love which requires -eternity to satisfy the ardor with which it would bless.<span class="pagenum"><a id="Page_121"></a>[121]</span> -With what dignity does such a faith clothe existence! -What earnestness and celestial patience must it infuse into -life!</p> - -<p>From all that has now been said, it will be very evident -that heaven is not a gift of immediate Divine mercy, to be -obtained by a verbal confession of faith at the hour of death. -If man could be saved by immediate mercy, all would be -saved; even the inhabitants of hell, and hell itself would not -exist; because the Lord is Mercy itself, Love itself, and -Good itself, and wills the salvation of all, and the damnation -of no one. But man’s spirit is substantial; and if -formed to evil, to change it would be equivalent to annihilation. -“The angels declare that it were easier to change a -bat into a dove, or an owl into a bird of paradise, than to -change an infernal spirit into an angel of heaven.” “Ample -experience,” writes Swedenborg, “enables me to testify that -it is impossible to implant the life of heaven in those who -have led an opposite life in the world. There were some -who believed that they should easily receive divine truths -after death, when they heard them from the angels; and that -they would believe them then, amend their lives, and be received -into heaven; and the experiment was made on great -numbers of them, in order that they might be convinced -that repentance is not possible after death. Some understood -the truths they heard, and seemed to receive them; but -as soon as they returned to the life of their love, they rejected -them, and even argued against them. Some rejected -them instantly, from entire unwillingness to hear them; but -others were desirous that <i>the life of the love they had contracted -in the world, might be taken away from them; and that angelic -life, the life of heaven, might be infused in its place</i>. This was -permitted; but when the life of their love was taken away, -they lay as if dead, and deprived of all their faculties. -From this it was manifest that no one’s life can possibly be<span class="pagenum"><a id="Page_122"></a>[122]</span> -changed after death, that evil life can not be changed into -good life, nor the life of an infernal into that of an angel; -because every spirit is from head to foot of the same quality -as his love, and therefore of the same quality as his life; and -consequently to transmute his life into its opposite is to -destroy him altogether.” All this goes to confirm the Lord’s -declaration before quoted, “Except a man be born again, he -can not see the kingdom of God.” On no other terms can -heavenly bliss be gained.</p> - -<p>We now come to speak of the World of Spirits, which -Swedenborg thus defines: “The world of spirits is neither -heaven nor hell, but an intermediate place or state between -both, into which man enters immediately after death; and -then after a certain period, the duration of which is determined -by the quality of his life in the world, he is either -elevated into heaven, or cast into hell.</p> - -<p>“The spirits in the world of spirits are immensely numerous, -because that world is the general assembly of all immediately -after their resurrection, and all are examined there -and prepared for their final abode; but the length of their -sojourn in that world is not in all cases the same. Some -only enter it, and are immediately taken up into heaven, or -cast down into hell; some remain there a few weeks, and -others several years, but none (since the Last Judgment,) -more than thirty years.”</p> - -<p>A belief in the existence of an intermediate state has been -entertained in all times and churches, except among Protestants, -who, in their anxiety to divest themselves of every -remnant of Popery, rejected the doctrine entirely, through -aversion to the follies of Purgatory. A return to the truth -is however slowly taking place; not a few Protestant divines -having expressed their faith in the existence of Hades, or -the intermediate state alluded to in the literal sense of Scripture. -But the world of spirits is not to be thought of as a<span class="pagenum"><a id="Page_123"></a>[123]</span> -revived idea of Purgatory. The soul of no man is changed -in the world of spirits. “As the tree falls so it lies.” The -discipline of this life is perfected at death, and its opportunities -never return. The world of spirits is a place where -the externals of man are brought into correspondence with -his internals; for no one, either in heaven or in hell, is -allowed to have a divided mind, understanding one thing -and willing another. What any one wills, he must understand, -and what he understands he must will; therefore he who -wills good in heaven, must understand truth; and he who -wills evil in hell, must understand falsities. On this account -also, falses are removed from the good in the world of spirits, -and there are given them truths which agree and harmonize -with their good; but truths are removed from the evil, -and they take to themselves falses which agree and harmonize -with their evil. Let us explain this subject further.</p> - -<p>We suppose the generality of our readers will admit that -countless thousands of good men and women among the -Mahommedans, Chinese, Hindoos, and all the heathen nations, -who live according to the measure of their light, are -saved and taken to heaven. But it is very evident that they -can not go to heaven carrying with them false notions on -religious subjects, and knowing nothing of that good Lord -into whose kingdom they are about to pass. They must be -instructed. They must have errors removed from their -minds, and truths implanted in their stead. Time is required -to effect these changes, and the world of spirits is the -school in which the process is accomplished. Instruction in -truth is readily received by the simply good; and after being -enlightened and purified from falsity, they are led to their -eternal homes among the blessed—to those of a disposition -and order of mind like themselves.</p> - -<p>Then, again, among Christians, there are many who die -with slight failings pertaining to them, with infirmities of<span class="pagenum"><a id="Page_124"></a>[124]</span> -temper, with bad habits of one kind and another; yet who are -really sound-hearted and good men. Their lot can not be -hell; yet with these flaws in their character, their presence -in heaven could not be pleasant, because their state of mind -is at variance with the perfect order and peace of heaven. -Such, then, remain in the world of spirits, passing through -trials, and temptations, and sufferings, until they reject all -that is disorderly and impure. The processes by which this -removal of external evils is accomplished, are frequently -extremely painful, and extend over many years. Their -removal might with less difficulty have been accomplished -in the present life. The Lord warns us of this in these -words: “Agree with thine adversary quickly, while thou art -in the way with him; lest at any time the adversary deliver -thee to the judge, and the judge deliver thee to the officer, -and thou be cast into prison. Verily I say unto thee, Thou -shalt by no means come out thence till thou hast paid the -uttermost farthing.” Matthew v. 25, 26. Our adversary is -the truth. Truth is ever an adversary to the evil. Elijah -the prophet represented the Divine Truth. When he approached -the wicked Ahab, Ahab cried: “Hast thou found -me, O mine enemy?” “In the way with him” is in the -present life; and the “prison” is the world of spirits, often -so called in the Word, out of which we shall not be delivered -until entirely divested of selfish affections, and false principles -of thought. How practical, thus viewed, becomes our Lord’s -advice! But without a knowledge of the world of spirits, -and the spiritual sense of Scripture, it is quite mystical and -unintelligible.</p> - -<p>There are many in the Christian world who have confirmed -their minds in false ideas on many religious doctrines. -With such erroneous ideas they can not enter heaven, where -truth alone prevails. They therefore remain in the world -of spirits until, through instruction, they see and reject the<span class="pagenum"><a id="Page_125"></a>[125]</span> -false persuasions they had contracted on earth. In some -cases, where false doctrine has been deeply reasoned upon, -and ground, as it were, into the mind, the process of its -removal and rejection is attended with deep and prolonged -suffering.</p> - -<p>As the good reject all false ideas in the world of spirits, -so the evil cast off all true ones. It may be asked, Why? -Why should bad be made worse? Bad is not made worse. -It is for the peace of the evil themselves that they should be -divested of all truth. The presence of truth with the wicked -only adds to their torment by the continual protest it makes -against their sin. It is also well that the evil lose all truth, -for the sake of the good, whom they might trouble and -disturb through the power that truth would afford them to -assume an angelic appearance; to become wolves in sheep’s -clothing; or as Paul states it, “Satan transforming himself -into an angel of light.” Hypocrites, who have used truth -to subserve their own selfish ends, remain longer than others -in the world of spirits, and endure much suffering ere they -allow their means of subtlety and mischief to depart from -them. The process of divesting the evil of the truths they -possess, is described by the Lord in these words: “Take -heed, therefore, how ye hear: for whosoever hath, to him -shall be given; and whosoever hath not, from him shall be -taken even that which he seemeth to have.” Luke viii. 18. -What is heard is truth. The good alone have truth, for -their goodness loves truth, and cherishes it. Truth thus -loved, multiplies; therefore it is said, “more shall be given.” -The bad may have truth in their memory, may use it for -selfish purposes, and talk much about it; nevertheless it is -not theirs. Their internal evil hates it. “Every one that -doeth evil hateth the light;” and in the future life the truth -which he seemed to have, is taken from him. How just, -and at the same time how merciful, is this judgment!</p> - -<p><span class="pagenum"><a id="Page_126"></a>[126]</span></p> - -<p>Hell is the congregation of all evil spirits. As there are -many heavens, so likewise there are many hells. As the -inhabitants of heaven are arranged from similarity of goodness -and truth, so the inhabitants of hell are arranged from -similarity of evil and falsity. The hells are arranged so -distinctly according to the differences of evil, that nothing -more orderly and distinct can be conceived. The Lord, -speaking through David, says: Psalm lxxxvi. 13: “Thou -hast delivered my soul from the <i>lowest hell</i>.” Thus from -Scripture we derive a direct proof, if proof were wanted, -of the gradations of evil. There are several other texts to -the same effect.</p> - -<p>The scenery of hell, like that of heaven, is in perfect -correspondence with the states of those there. It is an -outbirth from the minds of its inhabitants; and as <i>they</i> are -deformed and full of every pollution, so their scenery is full -of horrors and things abominable. “In hell there is no sun, -but the inhabitants roam in darkness corresponding to -themselves, for they are darkness: their light is artificial, as -of coal fires, meteors, ignes fatui, and the lights of night. -They inhabit scenery of which they are the souls, as bogs, -fens, tangled forests, caverns, dreary deserts, charred and -ruined cities. In the milder hells, there appear, as it were, -rude cottages, which are in some cases contiguous, and -resemble the streets and lanes of a city. Within the houses -infernal spirits are engaged in continual quarrels, enmities, -blows, and violences, while the streets and lanes are full -of robberies and depredations. The inhabitants are at -continual war, hating and tormenting one another, and the -cruelties they practice are indescribable.” “It is impossible -to give a description of the horrible forms of the spirits -of hell. No two are alike, although there is a general -likeness in those who are in the same evil. They are forms -of contempt of others, of menace against those who do not<span class="pagenum"><a id="Page_127"></a>[127]</span> -pay them respect, of hatreds of various kinds, and of revenge; -and in these forms, outrage and cruelty are transparent -from within; but when others commend, venerate, and -worship them, their faces are drawn up, and have an -appearance of gladness arising from delight. Some of their -faces are direful and void of life, like corpses; some are -black, and others fiery, like torches; others are disfigured -by pimples, warts, and ulcers; and frequently no face appears, -but instead of a face something hairy and bony, and sometimes -nothing but teeth. Their bodies are monstrous, and -their speech is the speech of anger, of hatred, of revenge; -for every one speaks from his own false, and the tone of his -voice is from his own evil. In a word they are all images -of their own hell.”</p> - -<p>“And does Swedenborg relate such horrors?” some may -ask. For facts, we answer, Swedenborg is not to blame. -Like the Israelites of old, we would fain have our prophets -“speak unto us smooth things.” Let us rid ourselves of all -morbid delicacy, and seek to know the truth. We should -all do well to peruse with patience those pages wherein our -author narrates the horrors of hell, so that we may see, shun, -and detest the evils which make hell. It is well that every -man should know whither his lust, his pride, his avarice, -or anger, is leading him. If he shudder, it is for his eternal -good.</p> - -<p>The universal hell, like heaven, is as one man,—not of -beauty, as heaven, but a hideous monster. In its collective -capacity, it is the Devil and Satan; the Devil is the name -of its evil, and Satan is the name of its falsity. There is -no individual evil spirit ruling hell, and bearing either of -those names. An enlightened view of Scripture confirms -this doctrine in every point, and rids us of the innumerable -absurdities which the commonly received theory in regard to -the Devil involves. There is no spirit in hell who was not<span class="pagenum"><a id="Page_128"></a>[128]</span> -once a man on earth. There is no spirit in hell who was -ever an angel in heaven. The Lord himself rules the hells, -and by all means possible restrains their violence and mitigates -their suffering.</p> - -<p>Some people believe that God turns away his face from -man, rejects him, and casts him into hell, and that he is -angry with him on account of his evils; and others go still -further, and affirm that God punishes man, and brings evil -upon him. They also confirm this opinion from the literal -sense of the Word, in which expressions occur that appear -to sustain it. But these opinions are formed through ignorance -of the real sense of these passages, and from a blind -neglect of others, the literal sense of which teaches that God -is goodness and mercy itself, and that fury is not in him. -Isaiah xxvii. 4. True doctrine declares that the Lord never -turns away his face from man, never rejects him, never casts -any one into hell, and is never angry. The Lord is continually -withdrawing man from evil and leading him to good; -but man’s freedom is never taken away. If man <i>will love</i> -evil and <i>will do</i> perversely, the Lord does not prevent. -That man should go to hell is at variance with the Divine -design; but to infringe man’s freedom would be to destroy -his life and take from him all that is human, reducing him -to the level of a machine or a brute. Those who are in -hell, cast themselves down thither, and keep themselves -where they are. “This is,” as Wilkinson says, “he last -dogma of free will,—that of a finite being perpetuating for -ever his own evil, standing fast to selfishness without end, -excluding Omnipotence in all its dispensations, and making -the ‘will not’ into an everlasting ‘cannot,’ to maintain itself -out of heaven, and contrary to heaven.”</p> - -<p>This is a very brief abstract of the leading ideas in Swedenborg’s -wondrous treatise on Heaven and Hell. We are -well aware how far short it falls of doing full justice to the<span class="pagenum"><a id="Page_129"></a>[129]</span> -work. Let us hope that what has been said may induce -some to make a personal acquaintance with it; and then they -will understand the difficulties we labor under in condensing -within a few pages its multitudinous facts and closely -linked logic.</p> - -<p>It remains only to add, that the treatise on Heaven and -Hell has been translated into English, French, and German. -The English editions have been many, and in some cases -large. The latest may be accepted as a sign of the times, -being in the form of an eighteen-penny volume, a second -edition of which has been called for. We lay no claim to the -gift of prophecy, but we feel certain that the time is coming -when Swedenborg’s “Heaven and Hell” will be the most -popular and extensively read of religious books.</p> - -<hr class="chap x-ebookmaker-drop" /> - -<div class="chapter"> - -<p><span class="pagenum"><a id="Page_130"></a>[130]</span></p> - -<h2 class="nobreak" id="CHAPTER_XIV">CHAPTER XIV.</h2> - -<p class="c"><i>The White Horse—The Earths in the Universe—The New Jerusalem -and its Heavenly Doctrine.</i></p> - -</div> - -<p>1. The treatise on the White Horse mentioned in the -Apocalypse, forms a tract of about twenty pages. It is an -exposition of the spiritual sense of Revelation xix. 11-16. -It is shown that by the heavens being opened, the White -Horse, and its rider, are represented the Lord and his Word, -and the quality of those to whom the internal truth of the -Word is revealed. The particulars of the text are all gone -into and expounded, and copious references made to the -Arcana Cœlestia for fuller details. It is to be noted that -voluminous as are Swedenborg’s theological works, that they -form one harmonious whole bound together in the unity of -truth, and mutually confirming each other. Literature, we -believe, contains no example of so great a mass of writing -permeated with such a consistent spirit, and so little affected -by the author’s humors and fluctuations of mood. -So far does this uniform spirit extend, that, had it been possible, -we might imagine his many volumes had been struck -out of thought in one short day, instead of being written -continuously through a course of nearly thirty years.</p> - -<p>In this small treatise we have a list of the books in our -Bible which form the true <i>Word of God</i>. They are, in the -Old Testament, the five books of Moses; the book of Joshua; -the book of Judges; the two books of Samuel; the two books -of Kings; the Psalms of David; the Prophets, Isaiah, Jeremiah,<span class="pagenum"><a id="Page_131"></a>[131]</span> -the Lamentations, Ezekiel, Daniel, Hosea, Joel, -Amos, Obadiah, Jonah, Micah, Nahum, Habakkuk, Zephaniah, -Haggai, Zechariah, Malachi; and, in the New Testament, -the four Evangelists, Matthew, Mark, Luke, and -John; and the Revelation. The rest have not the internal -sense, and are not to be regarded as a part of the inspired -Word. We shall have to speak of the plenary inspiration -of the Word, when we come to Swedenborg’s treatise on the -Sacred Scripture, and show how broad is the line of distinction -between the Word of God and the writings of men. -It requires but a slight acquaintance with the doctrine of -correspondences, to perceive that this distinction between the -books contained within the covers of the authorized version -of the Bible is not arbitrary; that it is a distinction as -marked and visible as that between God and man, or nature -and art. Apart, however, from the doctrine of correspondences, -the distinction may be sustained by the authority of -the Jews, and the indirect testimony of many of the Fathers -of the Christian Church, coupled with numerous natural -reasons founded on a critical examination of style, etc.</p> - -<p>“The book of Job,” says Swedenborg, “was a book of the -Ancient Church,” and therefore, with the exception of the -first chapters of Genesis, is the oldest portion of the Bible. It -has a kind of internal sense, but not like that of the Word.</p> - -<p>The exclusion of the Epistles from the Books of the -Word, is perhaps, to a new reader, the most startling of -Swedenborg’s announcements. For this exclusion and its -reasons, we will simply quote his own words. Writing to -Dr. Beyer, he says: “With regard to the writings of St. -Paul, and the other Apostles, I have not given them a place -in my ‘Arcana Cœlestia,’ because they are dogmatic writings -merely, and are not written in the style of the Word, as are -those of the Prophets, of David, of the Evangelists, and of -the Revelation of St. John. The style of the Word consists<span class="pagenum"><a id="Page_132"></a>[132]</span> -throughout in correspondences, and thence effects immediate -communication with heaven; but the style of these dogmatic -writings is quite different, having, indeed, communication -with heaven, but only mediately or indirectly. The reason -why the Apostles wrote in this style, was, that the First -Christian Church was then to begin through them; consequently, -the same style as is used in the Word would not -have been proper for such doctrinal tenets, which required -plain and simple language, suited to the capacities of all -readers. Nevertheless, the writings of the Apostles are very -good books for the Church, inasmuch as they insist on the -doctrine of charity, and faith from charity, as strongly as the -Lord himself has done in the Gospels, and the Revelation of -St. John, as will appear evidently to any one who studies these -writings with attention.”</p> - -<p>2. The treatise on the “Earths in the Universe” is formed -from several of those portions of the “Arcana Cœlestia,” -occurring between the chapters, expository of the spiritual -sense of Genesis and Exodus. It forms a pamphlet of about -fifty pages.</p> - -<p>Many and prolonged have been the discussions as to -whether other planets are, like our own, the abodes of human -beings. Great as has been the progress of astronomical -science, the learned are yet far from being unanimous on -the question, as is evident from the recent controversy between -Prof. Whewell and Sir David Brewster. Swedenborg -does not entertain us with prolix reasonings as to whether or -not the earths of the universe are inhabited. That was a -question far too trivial for his masculine understanding. -He saw that these vast spaces were not formed by the Lord, -except for the highest end, the creation of a heaven of intelligent -human beings, capable of satisfying the infinite desires -of Divine Love. The earths of the universe are peopled -even as our own globe, or are in course of preparation<span class="pagenum"><a id="Page_133"></a>[133]</span> -for it. Any other view than this is unworthy of acceptance, -and dishonorable to the highest truths of reason and revelation.</p> - -<p>Swedenborg was permitted to see, and hold converse with, -the inhabitants of other earths; and most interesting are -his relations concerning them. Wilkinson aptly remarks -that the work now under consideration “may be characterized -as a Report on the Religion of the Universe.” Swedenborg -tells us that the dwellers in these distant spheres -think of the Lord and worship him. He describes the -quality of their love and wisdom, and how they conduct -themselves toward each other. It is a pleasant thought that -the people of this world are the worst of humanity, the -most sensual, and the least abounding in true intelligence -and spirituality. In other words there is sin, and its consequent -suffering, arising from the same cause as with us; but -it is not so deep nor so wide spread. The fact of the Divine -Incarnation is likewise known in other worlds, and is regarded -as the great truth of faith.</p> - -<p>Swedenborg affirms that the moon is inhabited. We know -that even those scientific men who hold to the doctrine of a -plurality of worlds, do not believe in the habitability of the -moon; because, say they, it lacks alike water and atmosphere. -To say that it has no atmosphere is very unphilosophical. -The atmosphere may not be of the same density -as that of our earth; but that it should have no sphere or -aura around it, we cannot for a moment believe. Swedenborg -tells us that the Lunarians are dwarfs, like boys of -seven years old, with robust bodies and pleasant countenances. -They do not speak from their lungs, on account of the attenuated -nature of their atmosphere, but from a quantity -of air collected in the abdomen.</p> - -<p>It is but just to state that Swedenborg speaks of Saturn -as the outermost planet of the solar system, he not being<span class="pagenum"><a id="Page_134"></a>[134]</span> -permitted to anticipate Herschel or Neptune. An opponent -might make merry over this, and say: “Don’t you see that -Swedenborg was but a dreamer? How could he know aught -of the inhabitants of other earths when he did not even -know that beyond Saturn rolled two immense worlds?” We -reply, that it would have been disorderly for him to have -become possessed of such knowledge by spiritual means. “But -how so?” Because it would have compelled belief in the spiritual -doctrines he taught, without due thought and examination, -as soon as science had established the existence of these -orbs; because miracles and prophecy are not permitted in these -times, for they force and destroy man’s freedom. How easy it -would be for the Lord to witness to the truth of His Word by -supernatural signs in the natural world! Yet he does not, -although belief in his Word, and life according to it, is essential -to man’s highest happiness. Belief so induced would -be worthless, because compelled. It may be said that this -is mere special pleading; but it is not so. The laws laid -down in a later work of Swedenborg’s, on the “Divine -Providence,” fortify, in a most rational manner, the truth -as we have endeavoured to set it forth. It is also to be remarked -that natural truth must be discovered by its appropriate -means,—natural investigation. It was necessary that -Swedenborg should be skilled in all natural science previous -to his illumination, so that he might possess a basis for -many spiritual facts which could neither have been expressed -nor made intelligible without at the same time giving -their correspondence in nature. It would have been altogether -contrary to the Divine order to have taken Swedenborg -in his early youth and ignorance, and, making him a -seer, have communicated natural truth to him in a supernatural -manner.</p> - -<p>3. “The New Jerusalem and its Heavenly Doctrine” is a -brief exposition of the leading truths of the New Church.<span class="pagenum"><a id="Page_135"></a>[135]</span> -After each of its chapters follow references, (in some cases -more extensive than the chapter itself,) to the “Arcana -Cœlestia.” These references, so numerous in Swedenborg’s -writings, do not form a dry and unreadable index, but may -be looked on as a series of precepts pertaining to moral and -spiritual life. Were we gathering a volume of gems of -thought, we should find an abundance to suit our purposes -in these references.</p> - -<p>This work has been printed as a cheap pamphlet. We -know of no other work which could more appropriately be -placed in the hands of a stranger desiring to know, without -much reading, the nature of those doctrines which Swedenborg -was commissioned to reveal to the world.</p> - -<hr class="chap x-ebookmaker-drop" /> - -<div class="chapter"> - -<p><span class="pagenum"><a id="Page_136"></a>[136]</span></p> - -<h2 class="nobreak" id="CHAPTER_XV">CHAPTER XV.</h2> - -<p class="c"><i>Anecdotes.</i></p> - -</div> - -<p>The trite observation that the lives of literary men are -devoid of those incidents which make up a stirring and -lively biography, applies with great truth to the career of -Swedenborg. His quiet and unostentatious life afforded but -few materials for anecdotes; hence we have but faint traces -of his outward course. While writing the works we have -just noticed, from 1747 to 1758, the principal portion of -his time must have been passed in London. Few men in -those days were capable of sympathy or communion with -the elevated and spiritualized mind of Swedenborg. Yet -though living as it were alone, he could not have been melancholy -or desolate. Under the care and guidance of the -Lord, favored with the company and converse of angels, -and enjoying the consciousness of fulfilling high and holy -duties, he had every reason to be the cheerful and contented -man that contemporary testimony represents him. His -evenings he used often to spend with his printer, Mr. Hart, -of Poppin’s court, Fleet street. Mrs. Lewis, his publisher’s -wife, knew him, and “thought him a good and sensible -man, but too apt to spiritualize things.” Beyond a few -particulars such as these, we know nothing of his private -life.</p> - -<p>On the 19th of July, 1759, we find Swedenborg at Gottenburg. -Here occurred the following circumstance, of which -Immanuel Kant, the celebrated transcendentalist, is the -narrator.</p> - -<p><span class="pagenum"><a id="Page_137"></a>[137]</span></p> - -<p>“On Saturday, at 4 o’clock, P. M.,” says Kant, “when -Swedenborg arrived at Gottenburg from England, Mr. William -Castel invited him to his house, together with a party -of fifteen persons. About 6 o’clock, Swedenborg went out, -and after a short interval returned to the company, quite -pale and alarmed. He stated that a dangerous fire had just -broken out in Stockholm, at Sundermalm, (distant three -hundred miles from Gottenburg,) and that it was spreading -very fast. He was restless, and went out often. He said -that the house of one of his friends, whom he named, was -already in ashes, and that his own was in danger. At 8 -o’clock, after he had been out again, he joyfully exclaimed: -‘Thank God! the fire is extinguished the third door from -my house.’ This news occasioned great commotion among -the company. It was announced to the governor the same -evening. The next morning, Swedenborg was sent for by -the governor, who questioned him concerning the disaster. -Swedenborg described the fire precisely, how it had begun, -in what manner it had ceased, and how long it had continued. -On the same day the news was spread through the city; and -as the governor had thought it worthy of attention, the -consternation was considerably increased, as many were in -trouble on account of their friends and property, which -might have been involved in the disaster. On Monday -evening, a messenger arrived at Gottenburg, who was -despatched during the time of the fire. In the letters -brought by him, the fire was described precisely in the -manner stated by Swedenborg. On Tuesday morning, a -royal courier arrived at the governor’s with the melancholy -intelligence of the fire, of the loss it had occasioned, and -of the houses damaged and ruined, not in the least differing -from that which Swedenborg had given the moment it had -ceased: the fire had been extinguished at 8 o’clock.</p> - -<p>“What,” continues Kant, “can be brought forward against<span class="pagenum"><a id="Page_138"></a>[138]</span> -the authenticity of this occurrence? My friend who wrote -this to me, has not only examined the circumstances of this -extraordinary case at Stockholm, but also, about two months -ago, at Gottenburg, where he is acquainted with the most -respectable houses, and where he could obtain the most -authentic and complete information, as the greatest part -of the inhabitants, who are still alive, were witnesses to the -memorable occurrence.”</p> - -<p>This narrative is taken from a letter written by Kant, in -1768, to Charlotte de Knobloch, a lady of quality. Kant, -it may be remarked, was no adherent of Swedenborg’s. -Two years before writing this letter, he had attacked him in -a small work entitled, “Dreams of the Great Seer Illustrated -by Dreams of Metaphysics.” Received from such a source, -we can entertain no doubt as to the truth of the story.</p> - -<p>At home, in Stockholm, Swedenborg did not fail to excite -much curiosity and attention, and his conduct and deportment -were carefully watched. It was observed that he -seldom went to church, or received the sacrament. This -was owing partly to the contrariety of the Lutheran doctrine -to his own views, and partly, Robsahm says, to the disease -of the stone, which troubled him. In 1760, two bishops, his -relations, remonstrated with him in a friendly manner upon -his remissness. He answered, that, religious observances -were not so necessary for him as for others, as he was -associated with angels. They then represented that his -example would be valuable, by which argument he suffered -himself to be persuaded. A few days previously to receiving -the sacrament, he asked his old domestics to whom he should -resort for the purpose, for “he was not much acquainted -with the different preachers.” The elder chaplain was mentioned. -Swedenborg objected that “he was a passionate -man and a fiery zealot, and that he had heard him thundering -from the pulpit with little satisfaction.” The assistant<span class="pagenum"><a id="Page_139"></a>[139]</span> -chaplain was then proposed, who was not so popular with -the congregation. Swedenborg said, “I prefer him to the -other, for I hear that he speaks what he thinks, and by this -means has lost the good-will of his people, as generally -happens in this world.” Accordingly he took the sacrament -from this curate.</p> - -<p>“In general,” says Robsahm, “Swedenborg would not -enter into dispute on matters of religion. If he was necessitated -to defend himself, he did it with mildness and in a few -words; but if any one would not be convinced, and became -warm in argument, he retired, saying, ‘Read my writings -attentively and without prejudice; they will answer you in -my stead, and will afford you reason to change your ideas -and opinions on such things.’</p> - -<p>“He used, at first, freely to speak of his visions and -spiritual explications of the Scriptures; but as this displeased -the clergy, who proclaimed him a heretic and madman, he -resolved to be less communicative of his knowledge in -company, or, at least, more cautious, lest the censorious -should have room to blame what they could not comprehend -like himself. I once,” says Robsahm, “addressed the rector -of the parish where he lived, an old and respected clergyman, -asking him what he thought of Swedenborg’s visions and -explanations of the Bible. The venerable man answered: -‘God alone can judge of this; but I can not think him to be -such a person as many do; I have myself conversed with -him, and in company where we have been together, and I -have found him to be a good and a holy man.’</p> - -<p>“It was remarkable that Swedenborg never endeavored -to persuade any person to receive his opinions. He was in -nowise led by that self-love which is observable in those who -publish new opinions concerning church doctrines; neither -did he seek to make many proselytes, not even communicating -his thoughts and sentiments, except to those whom he<span class="pagenum"><a id="Page_140"></a>[140]</span> -thought virtuous, disposed to hear them with moderation, -capable of comprehending them, and lovers of truth.</p> - -<p>“It is a very singular circumstance,” continues Robsahm, -“that all who have read the writings of Swedenborg, with a -desire to refute them, have finished the attempt by adhering -to his sentiments.” This assertion must be received, however, -with qualification.</p> - -<p>Though busied with the composition of his works, and immersed -in spiritual contemplations, Swedenborg was not forgetful -of the world and of his duties to his country. In -1761 he took part in the Swedish Diet or Parliament. -Three of his memorials or addresses to the Diet, are preserved. -In the first of these he congratulates the House -upon its meetings, and counsels the redress of all grievances -which cause disaffection. In the second he advocates an -alliance with France instead of England from prudential -motives, at the same time strongly protesting against the evil -of despotic governments, and the danger to liberty in the -extension of the Roman Catholic faith. The third memorial -is on the subject of finance. Count Hopken, the Swedish -prime minister at that time, leaves on record that “the -most solid memorials, and the best penned, at the Diet of -1761, on matters of finance, were presented by Swedenborg; -in one of which he refuted a large work in 4to on the same -subject, quoted the corresponding passages of it, and all in -less than one sheet.” He was likewise a member of the -secret committee of the Diet, an office to which only the -most sage and virtuous were elected. Consider, reader, for -a moment, the dignity, the wisdom, and the abounding common -sense which must have permeated the whole being of -Swedenborg, to enable him to live down the obloquy attached -to the name of a “ghost-seer,” and be received with -high favor and acceptance by men of the world, sceptical -and sensual!</p> - -<p><span class="pagenum"><a id="Page_141"></a>[141]</span></p> - -<p>Soon afterwards Swedenborg left Stockholm; and we find -him in July, 1762, at Amsterdam. Jung Stilling received -from a friend the following interesting anecdote respecting -him at this time. “I was in Amsterdam,” says he, “in -1762, in a company in which Swedenborg was present, on -the very day that Peter III., Emperor of Russia, died. In -the midst of our conversation his countenance changed, and -it was evident that his soul was no longer there, and that -something extraordinary was passing in him. As soon as -he came to himself again, he was asked what had happened -to him. He would not at first communicate it; but at -length, after having been repeatedly pressed, he said: ‘This -very hour, the Emperor Peter III. has died in his prison,’ -mentioning at the same time the manner of his death. -‘Gentlemen will please to note down the day, that they may -be able to compare it with the intelligence of his death in -the newspapers.’ The newspapers subsequently announced -the Emperor’s death as having taken place on that day.”</p> - -<hr class="chap x-ebookmaker-drop" /> - -<div class="chapter"> - -<p><span class="pagenum"><a id="Page_142"></a>[142]</span></p> - -<h2 class="nobreak" id="CHAPTER_XVI">CHAPTER XVI.</h2> - -<p class="c"><i>Doctrines of the Lord—The Sacred Scripture, Faith, and Life.</i></p> - -</div> - -<p>In 1763, Swedenborg published, at Amsterdam, the following -works:—1. The Doctrine of the New Jerusalem -respecting the Lord; 2. The Sacred Scripture; 3. Faith; 4. -Life; 5. Continuation respecting the Last Judgment and -the Destruction of Babylon; and 6. Angelic Wisdom concerning -the Divine Love and the Divine Wisdom. We will -now speak of these works seriatim.</p> - -<p>1. The Doctrine of the New Jerusalem concerning the -Lord, is a small treatise: but within its limits is concentrated -so much light and rationality, that we might say the question -it deals with was finally settled, did we not too well know -the perversity and pertinacity of theological error, in closing -the mind against the perception of truth, though it were -manifested with angelic wisdom.</p> - -<p>The great truth in the treatise is the Supreme Divinity of -the Lord Jesus Christ. This truth is brought forth from the -collation of nearly every passage of Scripture which, in the -literal sense, bears upon the subject. It is shown, by an invincible -logic, that there is but one God; and that, in the -Bible itself, the doctrine of three persons in the Godhead is -not to be found. It is then shown that God the Lord, in -the fullness of time, came to earth, and put on human nature, -or became incarnate. The object sought to be effected by -the incarnation, was the salvation of man. From the days -of Adam, mankind had been treading a downward path.<span class="pagenum"><a id="Page_143"></a>[143]</span> -Through wickedness, all true faith and spirituality had perished. -Hell had drawn near to men, even to the possession -of their bodies, as we read in the Gospels. Isaiah describes -the state of mankind thus: “Hell hath enlarged herself, -and opened her mouth without measure.” Humanity was -thus hastening to destruction, and final extinction. But the -Lord Jehovah interposed. Clothing himself with an arm -of flesh, he met the powers of hell on their own ground; -and rendering himself accessible to their attacks, in a series -of the most direful temptation-combats, He reduced Hell to -order, and redeemed mankind forever from the absolute dominion -of devils. But this was not all. The human nature -that the Lord had assumed, full of hereditary corruption, -was taken from the race of Jewish kings, the most depraved -and perverted to be found on earth. He purified, glorified, -and made it divine, ascending with it to heaven. The new -influences flowing through the medium of this Divine Humanity, -are called the Holy Spirit. Of the truth of this we -have the most convincing proof in John vii. 39, where it is -said, “the Holy Ghost was <i>not yet, because</i> Jesus was not yet -glorified.”</p> - -<p>From this it is very evident that the Trinity is not, as -commonly taught, a Trinity of persons, but of principles. -In ourselves we see a finite image of this Divine and Infinite -Trinity. The soul of man may be taken as the representative -of Jehovah; his body represents the Divine Humanity, -or Jesus Christ; and his action or influence on others corresponds -to the Holy Spirit. Regarded in this light, that -most mystical and incomprehensible dogma of three Persons, -and yet one God, is annihilated, and we come into the enjoyment -of a faith at once scriptural, intelligible, and -rational. It is impossible for us here to go into the details -of this doctrine, or give even an outline of its proofs. To -an earnest seeker after truth we can conceive no pleasure<span class="pagenum"><a id="Page_144"></a>[144]</span> -exceeding an acquaintance with this treatise on the Lord. -If, especially, he has vexed and worn himself in reading the -profitless controversies and lucubrations of learned divines -on the Trinity, his fretted and heated mind will experience -a spiritual relief similar to the natural one which results -when patience has become exhausted in vain endeavors to -unfasten a lock, and a skilled mechanic draws near, takes -the work out of our hands, and with dexterity and ease accomplishes -the task in a moment. Swedenborg lays his -hand on the tangled mass of mysticism and perverted Scripture, -and straightway the Gordian knot is untied. The -simplicity of explanation fills us with amazement, and we -wonder that it was never done before.</p> - -<p>2. The Doctrine of the New Jerusalem respecting the -Sacred Scripture, next demands our attention. The primary -truth of this treatise is, that the Sacred Scripture, or the -Word, is Divine Truth itself, thus the Lord himself. Let -us see how this can be.</p> - -<p>We are too apt to abstract books from their authors, and -to regard them as matters impersonal,—as type and paper -merely. Now this is a childish error, and a proof of the -loose and external way in which we are accustomed to think. -When I speak, or write, I manifest spiritual influences; and -the force of these influences is proportionate to my earnestness, -and their effect is proportionate to the state of reception -of my hearers. Words are thus perceived to be the representatives -of spiritual forces. The action of spirit on spirit -is inappreciable by the senses; but could we look behind the -veil of nature when a crowd or a congregation is swayed -hither and thither by the speech of one man, we should see -that the influence exerted was as real and actual as muscular -force. From this we learn that words are not mere -sounds, but are the sheaths or cases of spiritual life, and on -this ground we at once see the force of the Lord’s declaration,<span class="pagenum"><a id="Page_145"></a>[145]</span> -“The words that I speak unto you, they are spirit, and -they are life.” John vi. 63.</p> - -<p>When we think of the Lord’s words, we must conjoin with -the thought an idea of the Divine Nature and Attributes. -The Lord’s speech being the manifestation of His life, must -partake of its every quality, thus of infinity and of independence -of time, and consequently of adaptation to every -possible condition of mind, for infinity includes all. Bearing -these facts in mind, we can easily perceive how true it is -that the Word is the Lord Himself.</p> - -<p>But while the Word in its inmost is the Lord, and is thus -infinite, yet as apprehended by man, who is finite, it necessarily -wears a finite aspect. It is plain that as man’s ideas -become sensualized and bound down to matter, his view of -the Divine Truth, or Word, must involve many illusions; -true, certainly, in relation to him, but very far removed from -the absolute Divine Truth. Now the literal sense of the -Word, as we read it in our Bibles, is the presentation, if we -may so phrase it, of the aspect of the Lord to the natural -man, whose senses constitute his court of appeal. The Jews, -to whom the Word in its literal sense was delivered, were -just such men.</p> - -<p>Above this natural state of mind, there are two marked -grades of intelligence—the spiritual and celestial. To these, -the Lord’s words bear a far wider meaning, and are more -fully instinct with the glory of the Divine Wisdom, and the -warmth of the Divine Love.</p> - -<p>It is thus said that the Word of God has three senses—the -natural, the spiritual, and the celestial. We attribute -these senses to the Word: more correctly we should charge -them to the universal human mind, whose capacity of reception -they express. To no two men, or angels, does the -Lord,—or in fact anything,—bear precisely the same appearance, -or suggest the same meaning.</p> - -<p><span class="pagenum"><a id="Page_146"></a>[146]</span></p> - -<p>These three grades, separated by discrete degrees, make -up the universe of humanity; and the enlightened eye of the -true philosopher may trace in every object of external creation -an image and representation of them. But space forbids -further explanation on this head; our author’s reasoning -is, moreover, so closely linked as to admit of no curtailment. -Suffice to say, that after demonstrating the existence of an -internal sense in the Scripture, he proceeds to show the many -uses of the literal sense, and, at the same time, the manifold -abuses to which it is liable, when the laws by which it is -written are not understood.</p> - -<p>Accepting the sublime philosophy of this treatise, we find -in it a perfect refuge from the attacks of the sceptic, and -discover a thousand reasons for one we had before, for loving -God’s Holy Book, trusting in its wisdom, and committing -our lives to its guidance.</p> - -<p>3. The Doctrine of Faith of the New Jerusalem, may be -best understood by a few extracts from the treatise itself. -Swedenborg writes: “The idea attached to the term faith at -the present day is this, that it consists in thinking a thing to -be so, because it is taught by the church, and because it does -not fall within the scope of the understanding. For it is -usual with those who inculcate it, to say, ‘You must believe, -and not doubt.’ If you answer: ‘I do not comprehend it,’ -it is replied: ‘That is the very circumstance which makes a -doctrine an object of faith.’ Thus the faith of the present -day is a faith in what is not known, and may be called a -blind faith: and as being the dictate of one person abiding -in the mind of another, it is a historical faith. But this is -not spiritual faith.</p> - -<p>“Genuine faith is an acknowledgment that a thing is so, -because it is true. For he who is in genuine faith thinks -and speaks to this effect:—‘This is true; and therefore I -believe it.’ For faith is the assurance with which we embrace<span class="pagenum"><a id="Page_147"></a>[147]</span> -that which is true; and that which is true is the proper -object of faith. A person of this character, also, if he does -not comprehend a sentiment, and see its truth, will say: ‘I -do not know whether this is true or not; therefore I do not -yet believe it. How can I believe what I do not comprehend? -Perhaps it may be false.’</p> - -<p>“But the common language is, that nobody can comprehend -things of a spiritual or theological nature, because they -transcend our natural faculties. Spiritual truths, however, -are as capable of being comprehended as natural truths. -The reason that spiritual things admit of being comprehended, -is, because man, as to his understanding, is capable of being -elevated into the light of heaven, in which light no other -objects appear than such as are spiritual.</p> - -<p>“Hence now it is that those who are in the spiritual -affection of truth, enjoy an internal acknowledgment of it. -As the angels are in that affection, they utterly reject the -tenet that the understanding ought to be kept in subjection -to faith: for they say, ‘How can you believe a thing, when -you do not see whether it is true or not?’ And should any -one affirm that what he advances must nevertheless be -believed, they reply: ‘Do you think yourself a God, that I -am to believe you? or that I am mad, that I should believe -an assertion in which I do not see any truth? If I must -believe it, cause me to see it.’ The dogmatizer is thus -constrained to retire. Indeed, the wisdom of the angels -consists solely in this, that they see and comprehend what -they think.</p> - -<p>“There is a spiritual idea of which few have any knowledge, -which enters by influx into the minds of those who are in -the affection of truth, and dictates interiorly whether the -thing which they are hearing or reading is true or not. In -this idea are those who read the Word in illumination from -the Lord. To be in illumination is to be in perception.<span class="pagenum"><a id="Page_148"></a>[148]</span> -Those who are in this illumination are said to be taught -of Jehovah, and of them it is said in Jeremiah: ‘Behold, -the days come that I will make a new covenant:—this shall -be the covenant,—I will put my law in their inward parts, -and write it in their hearts; and they shall teach no more -every man his neighbor, and every man his brother, saying, -Know ye the Lord; for they shall all know me.’ xxxi. 31, -33, 34.</p> - -<p>“From these considerations it is plain that faith and truth -are one. This also is the reason that the ancients, who were -more accustomed to think of truth from affection than the -moderns, instead of faith used the word truth: and for the -same reason, in the Hebrew language, truth and faith are -expressed by one and the same word, amuna, or amen.</p> - -<p>“If any one thinks with himself, or says to another, ‘Who -can have that internal acknowledgment of truth which is -faith? I can not.’ I will tell him how he may. Shun -evils as sins, and apply to the Lord; then you will have as -much as you desire.”</p> - -<p>Such then is the New Church doctrine of faith. Faith is -the perception and acknowledgment of truth from a right -understanding of it. True faith is something that grows. -It is not the gift of a moment. It is attained by leading a -good life, and through obedience to the truth so far as we -know it. In the course of time we find that a pure life is -clearing our spiritual vision, and extending its range. Spiritual -truths which we had laid up in our memories, and -perhaps fancied that we had believed, are brought forth, are -seen in new and striking light, are elevated into the understanding, -and are in reality believed. Thus a living faith is -attained. This doctrine finds a Divine seal in these words -of the Lord: “If any man will do his will, he shall know -of the doctrine, whether it be of God.” John vii. 17.</p> - -<p>The remainder of this little treatise is taken up with an<span class="pagenum"><a id="Page_149"></a>[149]</span> -exposure of the fallacies involved in the common doctrines -of faith prevailing in the Protestant and Roman Catholic -churches. Faith separated from charity, is proved to have -no existence, because evil can by no possibility love truth. -Spiritual and Divine Truth may, it is true, be reasoned -upon, defended, and expounded, by wicked men, for the -promotion of their own selfish ends; but internally they are -in deep hatred and denial of them, and in the other life their -detestation of them causes them to cast them forth even -from the memory. Thus the wicked have no faith and no -truth.</p> - -<p>4. The treatise on the Doctrine of Life is a brief and -compendious exposition of the nature of that life which leads -to heaven and happiness. In the first place, it asserts that -all religion has relation to life, and that the life of religion is -to do good; agreeable to the Lord’s saying: “He that hath -my commandments and keepeth them, he it is that loveth -me.” John xiii. 17. It is then shown that no one can do -good, which is really good, from himself, as is taught in -John, where we read: “A man can receive nothing, except -it be given him from heaven,” iii. 27; and again: “He that -abideth in me, and I in him, the same bringeth forth much -fruit; for without me ye can do nothing;”—“He that abideth -in me, and I in him, the same bringeth forth much fruit,” -signifies that all good is from the Lord; fruit signifies good: -“without me ye can do nothing,” signifies that no one can -do good from himself.</p> - -<p>Now, it may be asked, “Why can a man not do good of -himself?” For this simple reason, that, as there is no goodness -out of the Lord, if man does good, his power and disposition -to do it must, in all certainty, be derived from the -Lord alone. Man, in his highest state, is but a medium for -the manifestation of the Divine Life or Goodness. Yet -while only a medium, he must act in freedom, as of himself.<span class="pagenum"><a id="Page_150"></a>[150]</span> -The appearance is that the good he does is self-originated, and -born of his own will; and this appearance can never be removed, -because on it depends his freedom of action. Man -must subdue all tendencies to spiritual pride arising therefrom, -by habitual reference to the truth that the Lord is all -in all; and that if he has done good, or been useful, he has -been indebted for the motive as well as for the wisdom, to -the Divine Mercy alone; as Paul said to the Philippians: -“For it is God which worketh in you <i>both to will and to do</i> -of his good pleasure.” ii. 15. While thus saved by the Divine -Mercy, through a good life, and brought into spiritual -health by obedience to divine laws, man has no reason whatever -to boast, or to take credit to himself for his bliss and -salvation. The advocates of justification and salvation by -faith alone, charge spiritual pride and merit, as a necessity, -upon all who believe that heaven and its happiness are -attained through the regenerative influence of a good life; -but this accusation falls to the ground when it is acknowledged -that the power to lead a good life is the continual -gift and inspiration of God. If man would only think -truly, he would see that humility is the acknowledgment of -the grand primal truth of existence, that nothing we have -or can do that is good, is of ourselves, but solely of the -Lord; and that just as we are left to ourselves and our own -wisdom, we do evil, and perpetrate folly and mischief. Salvation -through a good life, when thus rightly stated and -understood, is seen to involve nothing of merit, but only the -strongest reasons for gratitude, humility, and worship.</p> - -<hr class="chap x-ebookmaker-drop" /> - -<div class="chapter"> - -<p><span class="pagenum"><a id="Page_151"></a>[151]</span></p> - -<h2 class="nobreak" id="CHAPTER_XVII">CHAPTER XVII.</h2> - -<p class="c"><i>The Divine Love and Divine Wisdom—The Continuation of the Last -Judgment.</i></p> - -</div> - -<p>The treatise on the Divine Love and Wisdom, is a book -which, when mastered, affords a key to the whole philosophy -of the New Church, and to a rational understanding of all -the writings of Swedenborg. When we say this, it will be -easily understood that it is not a book to be read in a few -hours, or hastily glanced over. Every page is pregnant with -thought, and many of its paragraphs might be expanded -into volumes. It is a book which, full of thought on the -deepest subjects, demands an exercise of like thought on the -part of its reader; and if he has patience, and a simple love -of truth for its own sake, happy will he be when he has -made himself familiar with the divine thoughts which, like -stars, gem every page of this matchless treatise.</p> - -<p>The book is divided into five Parts. The First Part sets -forth, in the simplest language, the doctrine of the Divine -Nature. The Lord’s essence is shown to be Infinite Love, -and its manifestation to be Infinite Wisdom. It is proved -that the Divine Love is the only life in the universe, and -that in God “all things live, move, and have their being.” -The Lord is also proved to be very and essential Man, yet -above and independent of all space and time, filling all -spaces of the universe without space, and all time without -time; and being in the greatest and the least things evermore -the same. These statements may appear inconsequential,<span class="pagenum"><a id="Page_152"></a>[152]</span> -but in our limited space, we can not explain more fully. -We could not give the proofs satisfactorily, without quoting -the volume itself. Argument is so linked to argument, that -they hardly admit of separation.</p> - -<p>The Second Part of the work treats of the sun of heaven, -and the sun of our world. It is shown that from the Lord -flows a Divine Sphere, which appears in the spiritual world -as a sun. From its heat, angels and man have their love, -and from its light their wisdom, thus their life. This sun is -not God, but it is the first proceeding from the Divine Love -and the Divine Wisdom of God-Man. By means of this -sun the Lord created the universe and all things in it. The -sun of the natural world is pure fire, and therefore dead; and -since nature derives its origin from that sun, it also is dead. -Without two suns, the one living and the other dead, there -could be no creation. The end of creation is, that all things -may return to the Creator, and conjunction may exist in its -ultimates.</p> - -<p>Part Third declares that in the spiritual world there are -atmospheres, waters and earths, as in the natural world; but -that the former are spiritual, whereas the latter are natural. -We are then introduced to the doctrine of degrees—a doctrine -which must be studied and understood, before any one -can with justice speak of Swedenborg; for it is a doctrine -which lies at the basis of that peerless spiritual philosophy -of which he was the promulgator. All that we can do here -in the way of exposition, is to quote the heads of his articles -which express the truth far more lucidly than we could do.</p> - -<p>“There are three degrees of Love and wisdom, and thence -degrees of heat and light, and degrees of atmosphere. Degrees -are of two kinds, degrees of altitude and degrees of -latitude. The degrees of altitude are homogeneous, and -one derived from the other in a series, like end, cause, and -effect. The first degree is in all the subsequent degrees.<span class="pagenum"><a id="Page_153"></a>[153]</span> -All perfections increase and ascend with degrees, and according -to degrees. In successive order the first degree constitutes -the highest, and the third the lowest; but in simultaneous -order, the first degree constitutes the inmost, and the third -the outmost. The ultimate degree is the complex, continent, -and basis, of the prior degrees. The degrees of altitude in -their ultimate, are in their fullness and power. There are -degrees of both kinds in the greatest and least of all created -things. There are three infinite and uncreated degrees of -altitude in the Lord, and three finite and created degrees in -man. These three degrees of altitude are in every man -from his birth, and may be opened successively, and as they -are opened, a man is in the Lord, and the Lord in him. -Spiritual light flows into man by three degrees, but not -spiritual heat, except so far as he avoids evils as sins, and -looks to the Lord. If the superior or spiritual degree is not -opened in a man, he becomes natural and sensual. The -natural degree of the human mind, considered in itself, is -continuous, but by correspondence with the two superior degrees, -while it is elevated, it appears as if it were discrete.</p> - -<p>“The natural mind, being the tegument and continent of -the higher degrees of the human mind, is a re-agent; and if -the superior degrees are not opened, it acts against them, but -if they are opened, it acts with them. The abuse of the faculties -which are proper to man, called rationality and liberty, -is the origin of evil. A bad man may enjoy these two -faculties as well as a good man; but a bad man abuses -them to confirm evils and falses, while a good man uses -them to confirm goods and truths. Evils and falses, when -confirmed, remain; and become parts of a man’s love and -life. The things which become parts of a man’s love and -thence of his life, are communicated hereditarily to his -offspring.</p> - -<p>“All these evils and consequent falses, both hereditary and<span class="pagenum"><a id="Page_154"></a>[154]</span> -acquired, reside in the natural mind. Evils and falses are -entirely opposed to goods and truths; because evils and -falses are diabolical and infernal, and goods and truths are -divine and heavenly. The natural mind, which is in evils -and falses, is a form and image of hell, and descends by -three degrees. These three degrees of the natural mind, -which is an image and form of hell, are opposed to the three -degrees of the spiritual mind, which is a form and image of -heaven: thus the natural mind which is a hell, is in complete -opposition to the spiritual mind which is a heaven. -All things of the three degrees of the natural mind, are -included in works, which are performed by acts of the -body.”</p> - -<p>Part Fourth teaches that the Lord from eternity, who is -Jehovah, created the universe and all things therein from -Himself, and not from nothing; this would not have been -possible if the Lord were not a Divine Man; He from himself -producing the sun of the spiritual world, and by it creating -all things. In the substances and matters of which -earths consist, there is nothing of the Divine in itself; but -still they are from the Divine in itself. All created things -in the created universe, viewed from uses, represent man in -an image; this testifies that God is Man. All things created -by the Lord are uses; and they are uses in the order, -degree, and respect, in which they have relation to man, -and by man to the Lord their Creator. Evil uses were not -created by the Lord, but originated together with hell, after -man’s fall. The visible things in the created universe testify -that nature has produced nothing, and does produce nothing; -but that the Divine has produced and does produce -all things from Himself, and through the spiritual world.</p> - -<p>Part Fifth is devoted to a description of man’s spiritual -nature. It is shown that “the Lord has formed and created -in man two receptacles and habitations for Himself, called<span class="pagenum"><a id="Page_155"></a>[155]</span> -the will and the understanding; the will for His Divine -Love, and the understanding for His Divine Wisdom. The -will and understanding are in the brains, in the whole and -every part thereof, and thence in the body, in the whole and -every part thereof. There is a correspondence of the will -with the heart, and of the understanding with the lungs; -and all things that can be known of the will and understanding, -or of love and wisdom, consequently all that can -be known of man’s soul, may be known from the correspondence -of the heart with the will, and of the understanding -with the lungs.”</p> - -<p>There are many volumes in the world whose thinly spun -thought, spread over page after page, it would be easy to -condense into one brief paragraph; but the treatise on the -Divine Love and Wisdom is not such a work. It is one of -those rare books which suggest and expand thought, but can -bear no abridgment or compression. We have well studied -it, but do not expect to finish it during our life on earth. -Time was, when, immersed in man made systems of faith, -and wont to walk abroad in the green fields and woods, by -the sea-side, and on the mountains—we found it difficult, nay -we should rather say impossible, to see the God we read of -in our books, and thought of in our chamber, to be the same -kind Father to whom those wide and beauteous scenes owed -their existence. Justification by faith—Jerusalem—the Jews—ephod -and teraphim—the Temple, and the sacrifice—seemed -to have no connection with the landscape, the wind, -the falling rain, the flowing river, and the broad and limitless -ocean. We knew it should not be so. If the Bible -were God’s book, it must have some closer affinity with his -great work of nature. We knew that one Lord was over -all, and that this disunity should by no means exist. Much -mental pain and travail were our portion. The easy soothsayings -of Atheism beguiled us. We “wandered in the<span class="pagenum"><a id="Page_156"></a>[156]</span> -wilderness in a solitary way, and found no city (doctrine) -to dwell in.” We longed for the rest of Zion. We sighed -not in vain. The divine philosophy of this precious book -was revealed to us, and we knew the blessing of a faith -which finds a confirmation in every item and phase of creation, -and makes the Bible and nature evermore at one, each -confirming and illustrating the other. It gave to life new -aims and aspects. It brought a mental peace we had -never hoped to enjoy, and we went on our journey of life -rejoicing.</p> - -<p>“The Continuation of the Last Judgment,” is a small -pamphlet forming a supplement to the treatise on the Last -Judgment, with which it is now generally published. It -contains a very interesting account of the Last Judgment -upon the Reformed. By the Reformed, upon whom the -Last Judgment was effected, Swedenborg means those who -professed a belief in God, read the Word, heard sermons, -partook of the sacrament of the Supper, yet lived in all -manner of evils. Living like Christians in externals, and -outwardly in unity with heaven, while inwardly united with -hell, they were permitted after death to form societies, and -to live as in the world; and by arts unknown in the world, -to cause splendid appearances, and by this means to persuade -themselves and others that they were in heaven. From this -outward appearance, therefore, they called their societies -heavens. The heavens and the lands in which they dwelt, -are understood by the “former heaven, and the former earth, -which passed away.” Rev. xxi. 7.</p> - -<p>At the time of the Last Judgment, the hypocrisy of these -spirits was revealed in the light of heaven, and the simple -good with whom they had associated, separated themselves -with horror from them. No longer able to simulate Christian -lives, they rushed with delight into evils and crimes -of every description, openly appeared as devils, and found<span class="pagenum"><a id="Page_157"></a>[157]</span> -for themselves the hells corresponding to their loves. At -the same time all the splendid appearances they had made -for themselves vanished away; their palaces were turned -into vile huts; their gardens into stagnant pools; their -temples into piles of rubbish; and the hills on which they -dwelt, into heaps of gravel, in correspondence with their -depraved dispositions and lusts.</p> - -<p>“After the Judgment was effected,” writes Swedenborg, -“there was joy in heaven, and also light in the world of -spirits, such as was not before. A similar light also then -arose on men in the world, giving them new enlightenment. -I then saw angelic spirits, in great numbers, rising from -below, and elevated into heaven. They were the sheep there -reserved, and guarded by the Lord for ages back, lest they -should come into the malignant sphere of the dragonists, -and their charity be suffocated. These are they who are -understood in the Word by those who went forth from the -sepulchers; also by the souls of those slain for the testimony -of Jesus, who were watching; and by those who are of the -first resurrection.”</p> - -<p>After this follows a description of many things seen in the -spiritual world. He writes: “There are lands in the spiritual -world, just as in the natural world: there are hills and -mountains, plains and valleys, also fountains and rivers, -lakes and seas; there are paradises, and gardens and groves, -and woods, and palaces, and houses; there are writings, and -books, functions, [<i>functiones</i>,] and employments; there are -precious stones, gold and silver; in short, there are all the -things, in general and in particular, which exist in the -natural world; but in the heavens all these things are -infinitely more perfect.”</p> - -<p>He then describes “the noble English nation” in the -spiritual world; the more excellent of whom are in the -centre of all Christians, because they have interior intellectual<span class="pagenum"><a id="Page_158"></a>[158]</span> -light. This light they derive from the liberty they enjoy -of thinking, and thence of speaking and writing. The Dutch -are then described, and then the Papists, and the Popish -saints. The Mohammedans, the Africans, and the Gentiles -follow; and finally the Jews, the Quakers, and the Moravians. -The description of all these people, as they appear -beyond the grave, has an interest of a most absorbing kind; -and the light thrown by Swedenborg on their internal -character, serves to show cause for much that happens in -the external world, otherwise difficult of explanation.</p> - -<hr class="chap x-ebookmaker-drop" /> - -<div class="chapter"> - -<p><span class="pagenum"><a id="Page_159"></a>[159]</span></p> - -<h2 class="nobreak" id="CHAPTER_XVIII">CHAPTER XVIII.</h2> - -<p class="c"><i>Angelic Wisdom Concerning the Divine Providence.</i></p> - -</div> - -<p>Still living in Amsterdam, Swedenborg published, in -1764, his work entitled “Angelic Wisdom Concerning the -Divine Providence.” Its purpose is to</p> - -<div class="poetry-container"> -<div class="poetry"> - <div class="stanza"> - <div class="verse indent12">“assert eternal Providence,</div> - <div class="verse indent0">And justify the ways of God to man.”</div> - </div> -</div> -</div> - -<p>In the first place, it is shown that the Divine Providence -is the government of the Love and the Wisdom of the Lord. -This Providence has for its sole end the formation of a -heaven from the human race, and thus has respect only to -what is infinite and eternal. In the Divine sight, things -temporal and natural are of no importance except so far as -they contribute to man’s salvation.</p> - -<p>Although the Lord thus wills and works for man’s eternal -happiness, yet, after all, heaven can only be attained through -man’s coöperation. The Lord ever performs his share of the -work, but man too often fails to do his. Weeping over -Jerusalem, the Lord exclaimed: “O Jerusalem, Jerusalem, -thou that killest the prophets, and stonest them that are -sent unto thee, how often would I have gathered thy children -together, even as a hen gathereth her chickens under her -wings, <i>and ye would not</i>!” Matthew xxiii. 37. How powerfully -and tenderly is here expressed the Divine willingness -to save, and how pointedly and decisively is man’s misery -attributed to his own obstinacy. As the Lord Jesus is<span class="pagenum"><a id="Page_160"></a>[160]</span> -another place says: “Ye <i>will not</i> come to me that ye might -have life.” John v. 40.</p> - -<p>In all the operations of the Divine Providence, human -freedom is respected. The Lord forces no man to do what -is good, or believe what is true. He drives none to heaven. -It is of the Divine Providence that whatsoever a man hears, -sees, thinks, speaks, and does, should appear altogether as -his own. Without this appearance, men would have no -reception of Divine Truth, no determination to do good, no -appropriation of love and wisdom or of charity and faith, -and thence no conjunction with the Lord; consequently no -reformation and regeneration, and thereby salvation. Without -this appearance, it is evident there could be no repentance -and no faith; and man would not be man, but void -of rational life like a beast. It is plain, then, that in order -that man may be saved, he must be induced to live a good -life by means which in nowise trench upon this appearance -of free and independent life. Regeneration is effected by -man’s removing evils from his external life, <i>as of himself</i>; -yet, knowing that all good and truth is from the Lord, he -acknowledges, as a consequence, that all power to remove -these evils is derived from the Lord alone.</p> - -<p>Intensely as the Lord desires that man should shun evils -and lead a holy life in obedience to his commandments, yet -He only seeks to win man to peace and heaven by means -which do not infringe upon his freedom. It is a law of -His Divine Providence, that man should not be forced by -external means to think and will, and so to believe and love -the things which are of religion. It has been asked by -atheists, “If there be a God, why does he not write so on the -sun, and so save men from unbelief?” Swedenborg answers -this question most satisfactorily, by showing that miracles, -signs, visions, conversations with the dead, threats, and -punishments, are totally ineffective to produce that state of<span class="pagenum"><a id="Page_161"></a>[161]</span> -love and spiritual life which make true happiness and heaven; -because these force, and destroy the rationality and -liberty which constitute the inmost life of humanity, and by -the exercise of which, man can alone be delivered from -evil.</p> - -<p>Let us read Swedenborg’s testimony on miracles. He -writes: “That such is the nature of miracles, may plainly -appear from those wrought before the Jewish and Israelitish -people. Although they saw so many miracles in Egypt, afterwards -at the Red Sea, others in the Desert, and especially -upon Mount Sinai, when the law was promulgated, yet, in -the space of a month, when Moses tarried upon that mountain, -they made themselves a golden calf, and acknowledged -it for Jehovah who brought them out of the land of Egypt. -The same also may appear from the miracles wrought afterwards -in the land of Canaan, notwithstanding which the -people so often departed from the worship that was commanded; -and from the miracles which the Lord wrought -before them when he was in the world, notwithstanding -which they crucified him. The reason why miracles were -wrought among the Jews and Israelites was, because they -were altogether external men, and were introduced into the -land of Canaan merely that they might represent a church -and its internal principles by the external things of worship; -and a wicked man may be representative, as well as a good -man. The external things of worship among them were -rituals, all which signified spiritual and celestial things. -Even Aaron, although he made the golden calf, and conducted -the worship of it, could, nevertheless, represent the -Lord and his work of salvation. And as they could not, -by the internal principles of worship, be led to represent -these things, therefore they were led, yea forced and compelled, -to do it by miracles. The reason why they could not -be brought to such representation by the internal principles<span class="pagenum"><a id="Page_162"></a>[162]</span> -of worship was, because they did not acknowledge the Lord, -although the whole Word, which was among them, treats of -Him only; and he who does not acknowledge the Lord, can -not receive any internal worship. But after the Lord manifested -himself, and was received and acknowledged in the -churches as the eternal God, miracles ceased.</p> - -<p>“The effect of miracles upon the good, however, is different -from what it is upon the wicked. The good do not desire -miracles, but they believe the miracles which are recorded -in the Word; and if they hear anything of a miracle, they -attend no otherwise to it than as a light argument which -confirms their faith; for they think from the Word, consequently -from the Lord, and not from a miracle. It is otherwise -with the wicked: they indeed may be driven and forced -into faith, and even into worship and piety, but only for a -short time; for their evils being shut in, the inclinations -thereto, and the delights thence derived, continually act -against the external of their worship and piety; and in order -that these evils may escape from confinement and break -out, they think about the miracle, and at length call it a delusion, -or an artifice, or an operation of nature, and so return -into their evils; and he who returns into his evils after worship, -profanes the truths and goods of worship, and the lot of -profaners after death is the worst of all. Besides, if miracles -were to be wrought before those who do not believe in consequence -of the miracles recorded in the Word, they must -be continually performed, and constantly presented to their -view. From these considerations, the reason may appear -why miracles are not performed at this day.”</p> - -<p>It is thus seen that the Lord will not force a man to -lead a good life; because, in forcing him, his humanity would -be destroyed, and all that makes life worthy and manly -would be lost, seeing that the exercise of rationality and -liberty would be annihilated.</p> - -<p><span class="pagenum"><a id="Page_163"></a>[163]</span></p> - -<p>It is a law of the Divine Providence, that a man should -be led and taught from the Lord out of heaven by the Word, -and by doctrine and preaching from the Word, and this in -all appearance as from himself. The Lord, as we have before -seen, is the Word; and when man reads the Word, he -brings his thought into contact with the Divine Wisdom, -and when he obeys its teachings he is in very truth led by -the Lord. Yet we all see that this teaching and leading of -the Lord is effected without any violation of man’s freedom, -for he is led and taught in externals to all appearance as -of himself.</p> - -<p>It is a law of the Divine Providence that a man should -not perceive and feel anything of the operation of the Divine -Providence, but yet should know and acknowledge it. -If a man perceived and felt the operation of the Divine -Providence, he would not act from liberty according to reason, -nor would anything appear to him as his own. It -would also be the same if he foreknew events. “The reason -why it is not granted man to foreknow events, is, that he -may be able to act from liberty according to reason; also, -that there is nothing that a man revolves in his reason which -is not from a desire that it may come into effect by thought. -If, therefore, he knew the effect or event from divine prediction, -reason would become quiescent, and with reason love; -for love, with reason, terminates in the effect, and from that -begins anew. It is the very delight of reason, that from -love in the thought it may see the effect,—not in the effect, -but before it, or not in the present, but in the future. Hence -a man has what is called Hope, which in reason increases -and decreases, as it sees or expects the event. This delight -is fulfilled in the event, but afterwards is obliterated with the -thought concerning the event; and it would be the same -with an event foreknown.” The whole zest of life would be -dissipated could man foreknow the future.</p> - -<p><span class="pagenum"><a id="Page_164"></a>[164]</span></p> - -<p>While the operation of the Divine Providence is thus -veiled from man’s eyes, and it appears to him that he is alone -in the world, and that on his small prudence hangs all -things,—if he would be wise he must not be led by appearances, -but rising above them, acknowledge the truth “that -self-derived prudence is nothing, and <i>only appears as if it -were something</i>, [and ought so to appear;] but that the Divine -Providence in things most singular is universal.” And -because our life and intelligence are momentarily derived -from the Lord, it follows as a necessary consequence, that -all which we do that is orderly and effective, is done by -the Lord, through our yielding ourselves to Him as His -instruments.</p> - -<p>It is often urged as a reason against believing in an overruling -and universal Divine Providence, that the world is -full of evil and wickedness; and if there be an omnipotent -God, he would surely never suffer such things to exist. -Swedenborg enters very fully into this question. The reasons -why Adam was permitted to fall, and Cain to slay -Abel; Solomon to establish idolatrous worship, and many -kings after him to profane the holy things of the church, -the Jews to crucify the Lord; why impiety is allowed to exist, -and the impious and profligate to be promoted to riches -and honors, while the worshipers of God and the doers of -righteousness remain in contempt and poverty; why wars -are permitted, men slaughtered, the property of the innocent -destroyed, and victories go with force and not with justice; -why the earth is permitted to remain covered with idolatries, -and the Christian religion to occupy so small a place, and -even there to be deeply corrupted and devastated with heresies,—are -stated at length and most satisfactorily. It is -made plain, that, were the Lord to interfere and prevent -such evils by force, it would defeat the end for which He -created man, namely, salvation and eternal life in heaven.<span class="pagenum"><a id="Page_165"></a>[165]</span> -Now as man can only be regenerated and enter heaven -through the free exercise of his understanding and free -choice of his will, any external interference of the Divine -Providence with outward circumstances would suspend the -action of man’s faculties; would, in short, dehumanise the -race, and leave only animals to be dealt with. It is not of -the Lord’s will, indeed, that evil should exist; and His -Providence is unceasingly exerted to modify and mitigate it, -alike in its origin and in its effect; but, since to prevent its -manifestation would be to take from man all that makes him -man, its permission is a necessity.</p> - -<p>It was said that the Providence of the Lord is unceasingly -exerted to modify and mitigate evil, alike in its origin -and in its effects. Swedenborg very beautifully and amply -illustrates this truth, and shows that the Divine Providence -is equally with the wicked and the good. The wicked man, -of his own free choice, continually plunges himself more -and more deeply into evil; because as he wills and does evil, -he introduces himself more and more deeply into infernal -societies. But the Lord, by a thousand invisible means, -continually withdraws him from evil; and where a cure or -complete prevention is impossible, mitigates his fearful fate -by providing circumstances and situations in life which serve -to lead the evil into less hurtful developments. The operation -of the Divine Providence in saving man begins at his -birth, and continues to the end of his life. The Lord sees -what a man is, and what he desires to be, consequently what -he will be; therefore the Lord foresees his state after death, -and provides for it from his birth to the end of his life; with -the wicked He provides by permitting and continually withdrawing -them from evils; with the good He provides by -leading them to good. Thus the Divine Providence is continually -in the effort to save men; but more cannot be saved -than desire to be saved. Those who acknowledge God and<span class="pagenum"><a id="Page_166"></a>[166]</span> -are led by Him, desire to be saved; and those who do not -acknowledge God, but guide themselves, do not desire to be -saved: for the latter do not think of eternal life and salvation, -but the former do. This the Lord sees; but still He -leads them according to the laws of His Divine Providence, -against which He cannot act, for to act against them would -be to act against Himself. Now, as the Lord foresees the -states of all after death, and knows the places of those who -are not willing to be saved, He, as far as is consistent with -human freedom, labors to soften man’s evil; and if He cannot -lead him to heaven, still preserves him from sinking to -the lowest hell.</p> - -<p>From this it follows that every man may be reformed, -that there is no such thing as predestination, and that it is a -man’s own fault if he is not saved. All are created for -heaven, and none for hell; and if man sink into perdition, -he does so through his own obstinacy, and through the -deliberate choice of a life of evil. As saith the Apostle: -“The Lord is long-suffering to usward, <i>not willing that any -should perish</i>, but that all should come to repentance.” 2 -Peter iii. 9. And the Lord himself says: “Fear not, little -flock; it is your <i>Father’s good pleasure to give you the kingdom</i>.” -Luke xii. 32.</p> - -<p>Such, in brief, are a few of the principles in the treatise -on the Divine Providence. Nothing but a perusal of the -work can give an adequate idea of its multiplicity of details, -from the laws which regulate the affairs of kingdoms, to -those which govern games of chance; and all expounded -with a lucidity of thought, which finds few parallels in works -on such recondite themes. No book in the whole circle -of literature more satisfactorily disposes of the objections -against religion, current among secularists and worldlings. -The inward temptations and doubts of the devout heart, and -the weariness, cares, and fret of life, are shown in its pages<span class="pagenum"><a id="Page_167"></a>[167]</span> -to be all permitted by that Divine Love which suffers not a -sparrow to fall unheeded; and the minutest incidents of life -are seen to be forever encircled by that Omniscience, which -knows how most effectually to guard us from evil and draw -us into the holy courts of heaven.</p> - -<p>Any view which we take of the Divine Providence that -does not recognize this life as a beginning, a progress, and -not a consummation, is necessarily erroneous. Life here is -but a discipline, an apprenticeship. It is a school wherein -we are scholars, learning such lessons as will fit us for uses -in a higher and eternal sphere. Were life consummated by -what men call death, we might have reason to complain -that the comforts and pleasures of existence were so unequally -distributed; and the natural man might exclaim with the -Psalmist: “I was envious at the foolish, when I saw the -prosperity of the wicked. They are not in trouble as other -men; neither are they plagued like other men. Their eyes -stand out with fatness: they have more than heart could -wish. Behold, these are the ungodly who prosper in the -world; they increase in riches.” But when we look at the -matter from higher grounds, and in the light of the Divine -wisdom, or as the Psalmist did when he said: “I went into -the sanctuary of God; then understood I their end: how are -they brought into desolation as in a moment! they are -utterly consumed with terrors:”—“The evil doers shall be -cut off; but those that wait upon the Lord, they shall inherit -the earth: for yet a little while, and the wicked shall not -be; yea thou shalt diligently consider his place, and it shall -not be: for the Lord loveth judgment, and forsaketh not -his saints;”—then we obtain a right view of the matter, and -find an all-sufficient reason for being patient and not fretting -ourselves. Hard though our lot in life may seem, let us -remember that</p> - -<p><span class="pagenum"><a id="Page_168"></a>[168]</span></p> - -<div class="poetry-container"> -<div class="poetry"> - <div class="stanza"> - <div class="verse indent0">“The vain and fleeting things of earth,</div> - <div class="verse indent2">(Though counted vain, alas! by few,)</div> - <div class="verse indent0">In his esteem are nothing worth,</div> - <div class="verse indent2">Who keeps eternal ends in view.”</div> - </div> -</div> -</div> - -<p>Or, as Cowper says:</p> - -<div class="poetry-container"> -<div class="poetry"> - <div class="stanza"> - <div class="verse indent0">“The path of sorrow and that path alone,</div> - <div class="verse indent0">Leads to the land where sorrow is unknown.</div> - <div class="verse indent0">No traveler ever reached that blest abode</div> - <div class="verse indent0">Who found not thorns and briers in his road.”</div> - </div> -</div> -</div> - -<hr class="chap x-ebookmaker-drop" /> - -<div class="chapter"> - -<p><span class="pagenum"><a id="Page_169"></a>[169]</span></p> - -<h2 class="nobreak" id="CHAPTER_XIX">CHAPTER XIX.</h2> - -<p><i>Life in Amsterdam—Character of the Dutch—Meets Dr. Beyer—Republishes -his “New Method of Finding the Longitudes”—The -Apocalypse Explained.</i></p> - -</div> - -<p>It is very trying to the biographer of Swedenborg that he -can find so little to narrate of his outward life. Of his life -in Amsterdam we have no particulars whatever. No Boswell -was there to note down his sayings, describe his doings, -his company, and conduct. But had even a Boswell been -there, we fear he would have found but little to note. Quiet -days in his study, calm reserve toward all around, musing, -solitary rambles in the streets, would supply but few incidents -for the pen of the biographer. We must be content -to know that, from out his quiet study in Amsterdam, -proceeded books destined to be centers of spiritual light to -the church and to the world.</p> - -<p>Swedenborg liked the Dutch, and with good reason, for -he was favored to know them in that land where the secrets -of all hearts are unveiled. He reports that the Dutch, -above all other people, are under the influence of the -<i>spiritual</i> love of trade, valuing it for its uses, and regarding -money only as a means to these uses, and not, like the Jews, -as the final end. They are, moreover, inflexible in their -obedience to the truth, when known; and in many other -respects are an estimable people.</p> - -<p>It is probable that Swedenborg returned home toward the -end of 1764; for in the first half of the next year, we find -him in Stockholm. Soon, however, he set out upon new<span class="pagenum"><a id="Page_170"></a>[170]</span> -travels; and in 1765, while at Gottenburg, waiting for a -vessel to England, he accidentally (as men say) met with Dr. -Beyer, Professor of Greek, and a member of the Consistory -of Gottenburg. Having heard that Swedenborg was mad, -he was surprised to hear him talk sensibly, and manifest no -symptom of his suspected infirmity. He therefore invited -Swedenborg to dine with him the following day, in company -with Dr. Rosen. After dinner, Dr. Beyer expressed a desire -to hear from himself a full account of his doctrines; -upon which Swedenborg, animated by the request, spoke so -clearly, and in so wonderful a manner, that the Doctor and -his friend were quite astonished. They gave him no interruption; -but when he ceased, Dr. Beyer requested Swedenborg -to meet him the next day at Mr. Wenngren’s and to -bring with him a paper, containing the substance of his conversation, -in order that he might consider it more attentively. -Swedenborg came the day following, according to promise; -and, taking the paper out of his pocket, in the presence of -the other two gentlemen, he trembled, and appeared much -affected, the tears flowing down his cheeks. Presenting the -paper to Dr. Beyer, “Sir,” said he, “from this day the -Lord has introduced you into the society of angels, and you -are now surrounded by them.” They were all greatly affected. -He then took his leave, and the next day embarked -for England.</p> - -<p>Dr. Beyer sent immediately for Swedenborg’s writings, -and soon became deeply engrossed in their study. In order -to arrange their subjects more distinctly in his mind, he set -about compiling an Index to them; which as he prepared it, -he sent, sheet by sheet, to Amsterdam to be printed. He -was thirteen years in compiling the work, and on the day he -sent off the last sheet corrected, he sickened, took to his bed, -and in a few days departed to the spiritual world.</p> - -<p>The result of Dr. Beyer’s study of Swedenborg’s writings,<span class="pagenum"><a id="Page_171"></a>[171]</span> -was a firm belief in their doctrines, and an open and enlightened -advocacy of them, declaring in the public Consistory -his full assent to them. As might naturally be expected, -he suffered much obloquy and persecution for his adherence -to the truth; but he was consoled in having the firm friendship -of Swedenborg, and in being favored with receiving -from him many letters, sympathizing with him in his trials, -and answering many of his questions on doctrinal and -psychological matters.</p> - -<p>Swedenborg did not make a long stay in England; but -after a few weeks, or perhaps months, proceeded to Holland, -spending the winter of 1765-66 at Amsterdam. There, in -the spring of 1766, he republished (it is supposed by the -solicitation of friends,) his youthful work on a “New Method -of Finding the Longitudes.” “This method,” as he informed -the Swedish Archbishop, Menander, “of calculating -the ephemerides by pairs of stars, several persons in foreign -countries were then employing, who had experienced great -advantage by the observations made according to it for a -series of years.”</p> - -<p>From the time of the completion of the Arcana Cœlestia, -in 1756, Swedenborg had been gradually composing an extensive -work on the Apocalypse. The exposition was continued -as far as the tenth verse of the nineteenth chapter, -filling four large quarto volumes. He then laid the work -aside—thinking, probably, that it was too voluminous and -elaborate—and commenced anew, but on a considerably reduced -scale. The former Exposition, a clearly written -manuscript, ready for the printer, after sustaining a narrow -escape from burning, (the house of a gentleman who had it -for perusal having caught fire,) was published in the original -Latin, in four quarto volumes, in 1790, eighteen years after -the author’s death. It was translated into English and -printed in six octavos, under the title of the Apocalypse<span class="pagenum"><a id="Page_172"></a>[172]</span> -Explained, in 1815. It is a most valuable work, and one -that could not well be spared from the Swedenborg Library. -Within its pages are several distinct treatises on very important -subjects, which, if extracted, would form complete -and excellent books of themselves. The exposition of the -spiritual sense of the text is very copiously illustrated by -parallel passages from other parts of the Word; and thus -it must ever be a most useful work to the New Church -preacher, as affording him a ready key to the internal sense -of the Scriptures.</p> - -<p>The shorter exposition Swedenborg himself published at -Amsterdam, in 1766, under the title of the Apocalypse Revealed. -As was his custom, he distributed copies of the -work widely, sending it to the universities and superior -clergy, and to many eminent persons in England, Holland, -Germany, France, and Sweden.</p> - -<p>We will now make a few notes on some of the most remarkable -features of Swedenborg’s exposition of that strange -and mysterious book, the Apocalypse.</p> - -<hr class="chap x-ebookmaker-drop" /> - -<div class="chapter"> - -<p><span class="pagenum"><a id="Page_173"></a>[173]</span></p> - -<h2 class="nobreak" id="CHAPTER_XX">CHAPTER XX.</h2> - -<p class="c"><i>The Apocalypse Revealed.</i></p> - -</div> - -<p>Every one who is acquainted with theological literature, -knows that innumerable volumes of speculation have been -written in attempted explanation of the Apocalypse. He -is aware that expositors have differed about it from the earliest -times; that Protestants have found Catholicism the -subject of all its denunciations, and that Catholics have discovered -that Paganism and Protestant heresy were in reality -the matters alluded to; that sceptics have proved that it -refers to none of these creeds, but is a worthless astrological -treatise; and that many good Christians, vexed and wearied -with this endless contest of opinion, have wished the book -expunged from the canon of Scripture, as altogether incomprehensible, -and a mere breeder of strife. And still the -controversy goes on. The press swarms with volumes and -pamphlets, all professing to have found the key to the mystery, -informing the world of the future destiny of Europe, -of the result of its wars and battles, the precise month of -the fall of the Papacy, and the time of the descent of the -New Jerusalem, the Second Advent, and the restoration of -the Jews to Canaan, and, so far as the political arrangement -of the kingdoms of the earth is concerned, almost superseding -the necessity of newspapers to the credulous believer. -Wise men generally now turn a deaf ear to these soothsayings, -convinced by long and repeated experience of their -utter futility, and thinking shrewdly enough that had the<span class="pagenum"><a id="Page_174"></a>[174]</span> -Divine Providence intended that man should know the future, -the foreknowledge would have been communicated -intelligibly and not through the medium of mysteries interpreted -by men more conspicuous for temerity than for any -endowment of wisdom or common sense above their fellows. -“It is a part of this prophecy,” as Sir Isaac Newton remarks,—and -the same principle is applicable to all prophecies,—“that -it should not be understood before the last age of the -world; and therefore it makes for the credit of the prophecy -that it is not yet [about 1710] understood. The folly -of interpreters has been, to foretell times and things by this -prophecy, as if God designed to make them prophets. By -this rashness, they have not only exposed themselves, but -brought the prophecy also into contempt. The design of -God was much otherwise. He gave this, and other prophecies -of the Old Testament, not to gratify men’s curiosity by -enabling them to foreknow things, but that, after they -were fulfilled, they might be interpreted by the events; and -his own Providence, not the interpreters, be then manifested -thereby to the world. For the event of things, predicted -many ages before, will then be a convincing argument that -the world is governed by Providence. For, as the few and -obscure prophecies concerning Christ’s first coming, were for -setting up the Christian religion, <i>which all nations have since -corrupted</i>; so the many and clear prophecies concerning the -things to be done at Christ’s second coming, are not only for -predicting but also for effecting a recovery and re-establishment -of the long-lost truth, and setting up a kingdom -wherein dwells righteousness. The event will prove the -Apocalypse; and this prophecy, thus proved and understood, -will open the old prophets; and all together will make -known the true religion, and establish it.”</p> - -<p>With no claim to superior understanding or acuteness did -Swedenborg present his exposition of this mysterious book<span class="pagenum"><a id="Page_175"></a>[175]</span> -to the world. He humbly declares that the mysteries of -the Apocalypse are totally beyond the power of human intellect -to unravel, and that whatever of truth is to be found -in his work, owed its existence to the immediate illustration -of his mind by the Lord. We shall presently show -what powerful reason there was for this protestation on his -part.</p> - -<p>The Apocalypse, we are taught, is a portion of the Divine -Word. It was dictated directly by the Lord,—John, in -Patmos, being simply an amanuensis.</p> - -<p>The Apocalypse is a prophetic book, descriptive of the -decline and consummation of the Christian Church, and the -establishment of the new and spiritual dispensation signified -by “the New Jerusalem descending from God out of -heaven.” Being a prophetic book, it would have been at -variance with the laws of the Divine Providence for man to -have understood its prophecies until after the events it described -were past; for, as we have seen, a knowledge of the -future would take from man all freedom of action, all inclination -to labor, and the whole hope and pleasure of life. -Therefore it was that the Apocalypse remained a sealed -book until the Christian Church had reached its consummation, -and the Last Judgment was effected, in 1757, when -the Lord graciously opened the eyes of Swedenborg and -manifested to him, in clear light, the deep mysteries of this -prophecy.</p> - -<p>Wilkinson, in his admirable Biography, well says: “A -volume, unless it were a reprint, would not give an analysis -of the Apocalypse Revealed. When we say that the commentary -takes the text word by word, and translates it into -spirit, we still convey but a slender idea of what is done. -Our own first impressions on reading the work will not soon -be forgotten. Following the writer through the long breadths -and flights of this vast empyrean, we were momently in<span class="pagenum"><a id="Page_176"></a>[176]</span> -anxious fear that to sustain a context of such was impossible. -Each fresh chapter seemed like a space that mortal -wing must not attempt; and yet the fear was groundless, for -our guide sailed onward with a tranquil motion as if he knew -the stars. History and common sense, panting and grasping -science, philosophy in its better part, above all, the confidence -in a Divine support and a supernal mission, appeared -to be covertly and unexpectedly present, to annihilate difficulties, -and pave the skyey way of this humble voyager. -And when we had again alighted from that perusal which -strained every faculty to the utmost, it was as though we -had been there before, so entire was the impression of self-evidence -that was left upon the mind. Genesis and the -Revelation were closely at one in this marvellous Apocalypse—thenceforth -the most open of the Bible pages: the -two ends of the Scripture called to each other; an arch of -Divine light spanned the river of the Word, and the original -Eden blossomed anew in the midst of the street of the holy -city.”</p> - -<p>The Rev. O. P. Hiller, in his Memoir of Swedenborg, -writes: “In the Apocalypse Revealed, the mysterious book -is taken up and examined chapter by chapter, verse by -verse, word by word, in the same manner as was done with -the books of Genesis and Exodus in the Arcana Cœlestia; -and the interior meaning, the spiritual sense, of every part, -set forth in such a manner as to present a clear, connected, -and rational meaning throughout the whole book, from the -first chapter to the last. And what is especially to be -remarked, the spiritual sense of this book, the last of the -New Testament, is shown to be founded on the same principles, -and discovered by the same rules of interpretation, as -the spiritual sense of the books of Genesis and Exodus, the -first of the Old Testament, written, as they were, by other -hands, and more than fifteen hundred years before; a strong<span class="pagenum"><a id="Page_177"></a>[177]</span> -proof, certainly, that however varied the human instruments -there was One Divine Author of the whole. Thus, with -any particular word, for instance, occurring in the book -of Genesis, and declared to have a certain spiritual signification,—when -that word occurs in the book of Revelation, it -is shown to have the same signification; and this holds good -in all cases. And, moreover, while all these various significations, -taken together, make in the book of Genesis a -complete spiritual sense, so in the book of Revelation they -make their own complete spiritual sense. Now it will be -readily seen, that such a coincidence would be altogether -unaccountable, nay, impossible, unless there really existed -such a spiritual sense in the Word of God: and it is, indeed, -this uniform spiritual sense, full of high and heavenly truth, -that raises the holy volume infinitely above all other works -of history or morals; and the existence of such a sense is -the strongest proof of the Divine character of those writings -which we call the Sacred Scriptures. And truly, had -Swedenborg done only this, he would have deserved the -gratitude of all who seriously revere the Word of God, for -thus bringing a new and most powerful argument from -internal evidence, in favor of the inspiration and divinity -of the sacred volume.”</p> - -<p>Well, then, might Swedenborg disclaim the authorship -of the ideas in the Apocalypse Revealed, and ask: “What -man can draw such things from himself?” Those who tell -us that Swedenborg was self-deceived, must either know very -little of what they speak about, or must be quite as ignorant -of the capacity of the human mind and its powers of invention. -For ourselves, we could as readily believe that Swedenborg -created the world, as we could believe that the -spiritual sense of the Apocalypse, and of the whole Word, -was a fiction of his brain. Were the spiritual sense of the -Word such a fiction, then it must be said that there lived a<span class="pagenum"><a id="Page_178"></a>[178]</span> -man in the last century, with an intellect and creative -faculty, compared with which those of all the philosophers -and poets of past and present time combined, were as -nothing. We leave revilers of Swedenborg to make their -choice; either to admit the existence of the spiritual sense -of the Word; or, denying its existence, and pronouncing -Swedenborg’s discovery either a delusion or an imposture, -to admit that Swedenborg was a man wholly unique—a -genius infinitely surpassing any which the world has ever -known, and endowed with a power of invention which the -mind of a nation incarnate in one man could never hope to -rival.</p> - -<p>But it will never come to such a pass. Anyone who will -take the trouble candidly to examine the subject, will become -convinced of the spiritual sense of the Word, and of the -truth of Swedenborg’s revelations regarding it. The denial -and mockery of them can only coexist with an ignorance, -more or less profound, of their nature; or, worse still, from -a hatred of the truth, grounded in the life and love of evil. -The spiritual sense of the Word is no invention. It is a -discovery,—accomplished by Divine means, however,—just -as the finding of Australia was a discovery; and we shall -believe in its existence if we become <i>practically</i> acquainted -with it through reverent thought and study; even as We -should know Australia best, did we go there.</p> - -<p>It may be said: “Well, suppose the spiritual sense of the -Apocalypse does describe the fall of the Christian Church, -and the inauguration of the New Church; and typifies the -doctrine of justification by faith alone by the Dragon; and -the Romanists and their lust of dominion and atrocious -deeds by Babylon and the great Harlot sitting upon many -waters; what then? It is true such descriptions must ever -have a certain interest, but not sufficient to render them -subjects of universal study in all ages, and worthily forming<span class="pagenum"><a id="Page_179"></a>[179]</span> -a part of that Divine Book which is read by angels in -heaven, as well as by men on earth.” The objection is a -sound one so far as it goes, but it is made in ignorance of a -great but very simple truth, namely, that all that is true -of a church is true of an individual. The trust in mere -truth in the intellect, and the lust of power and glory,—the -former signified by the Dragon, and the latter by Babylon,—are -evils which exist in all minds to a greater or less degree; -and the Divine description of their nature and awful consequences -may be thought of apart from any idea of Geneva -or Rome. The Apocalypse being a divine work, has infinite -applications, and will be read to eternity in spheres where -the names of Romanist and Protestant are unknown; and in -societies of glorified spirits, compared with whose number -and influence this world is insignificant.</p> - -<hr class="chap x-ebookmaker-drop" /> - -<div class="chapter"> - -<p><span class="pagenum"><a id="Page_180"></a>[180]</span></p> - -<h2 class="nobreak" id="CHAPTER_XXI">CHAPTER XXI.</h2> - -<p class="c"><i>Travels—Habits—Anecdotes.</i></p> - -</div> - -<p>In April, 1766, Swedenborg again visited England in -order to observe the effect of his writings upon the English -people. Of this visit we have no account, except in reference -to its conclusion, in September of the same year, when he -returned to Stockholm. Mr. Springer, the Swedish Consul -in London, an old friend of Swedenborg’s, has left the following -interesting record of some incidents connected with -his return.</p> - -<p>“Swedenborg was about to depart for Sweden, and desired -me to procure him a good captain, which I did. I made -the agreement with a person named Dixon. Swedenborg’s -effects were carried on board the vessel, and as his apartments -were at some distance from the port, we took, for that -night, a chamber at an inn near it, because the captain of -the vessel was to come and fetch him in the morning. Swedenborg -went to bed; and I went to sit in another room, -with the master of the house, with whom I was conversing. -We both heard a remarkable noise, and could not apprehend -what it could be, and therefore drew near to a door, where -there was a little window that looked into the chamber -where Swedenborg lay. We saw him with his arms raised -toward heaven, and his body appeared to tremble. He -spoke much for the space of half an hour, but we could understand -nothing of what he said, except that when he let -his hands fall down, we heard him say with a loud voice,<span class="pagenum"><a id="Page_181"></a>[181]</span> -‘My God!’ But we could not hear what he said more. He -remained afterwards very quietly in his bed. I entered into -his chamber with the master of the house, and asked him if -he was ill. ‘No,’ said he; ‘but I have had a long discourse -with some of the heavenly friends, and am at this time in a -great perspiration.’ And as his effects were embarked on -board the vessel, he asked the master of the house to let -him have a shirt; he then went again to bed, and slept till -morning.</p> - -<p>“When the captain of the vessel came to fetch Swedenborg, -I took my leave of him, and wished him a happy -voyage. I then asked the captain if he was provided with -good and necessary provisions. He answered me, that he -had as much as was needful for the voyage. On this, Swedenborg -said: ‘My friend, we shall not need a great quantity: -for this day week we shall, by the aid of God, enter the port -of Stockholm at two o’clock.’ It happened exactly as he -foretold, as Dixon informed me; saying, that a violent gale -accelerated the voyage, that the wind was favorable at every -turn of the vessel, and that he never in all his life had so -prosperous a voyage.”</p> - -<p>Arriving at Stockholm on the 8th of September, Swedenborg -resided in the Sudermalm, the southern suburb of the -city. Robsahm tells us: “His house was built and arranged -after his own taste; the apartments were rather small, but -suitable for himself. Although he was a man of most profound -learning, no other books were seen in his study than -the Hebrew and Greek Bible, together with his own indexes -to his works, whereby he saved himself the trouble, when referring -to different passages, of going through all he had -before written.</p> - -<p>“Adjoining the house was a rather large garden, in the -midst of which he had a summer-house, or pavilion. There -were four doors to the apartment, which formed a square,<span class="pagenum"><a id="Page_182"></a>[182]</span> -and was occasionally turned, in an instant, into an octagon, -by means of four other doors that belonged to it. One of -these doors shut with a secret lock, which being opened, -there appeared a glass door placed opposite a fine green hedge, -where a bird was seen in a cage. This new spectacle produced -an agreeable surprise of a second garden to the person -who opened the door, which Swedenborg used to say was -more agreeable than the first. At the entrance of the garden -there was a parterre, well covered with flowers, which he was -very fond of. He derived no other advantage from the -garden, for he gave the whole produce of it to the gardener -who waited on him; so also that of a very excellent greenhouse, -in which he took much pleasure.</p> - -<p>“The gardener and his wife were the only servants he -had; of the latter he never desired other service than that -of making his bed, and of bringing water into his apartment. -He generally made his own coffee on the fire in his study, -and took much of it, well sweetened. When at home, his -dinner consisted of a small loaf put into boiled milk, and at -that time he neither drank wine nor any spirituous liquor, -nor did he take any supper. Though he was very sparing -in his eating and drinking, yet he would sometimes, when in -company, take a glass of wine, but was always in one equal -temper of mind, and cheerful.</p> - -<p>“He had a fire constantly kept up in his study, from -autumn, throughout the winter, until spring; but his bedroom, -contrary to the usual custom in Sweden, was always -cold; and according as the cold was more or less severe, he -made use of three, or four, blankets. When he awoke, he -went into his study, where there were always live coals, on -which he laid wood, with birch-bark, having a number of -small bundles ready for use, and to make a quick fire before -he sat down to write.</p> - -<p>“In his parlor was a table of black marble, on which, one<span class="pagenum"><a id="Page_183"></a>[183]</span> -would have supposed, at first sight, that a hand of cards had -been carelessly thrown, the imitation being so perfect. He -made a present of this table to the Royal College of Mines, -who preserve it with great care. This room was neat and -genteel, but furnished in a plain style.</p> - -<p>“His wardrobe was simple, yet suitable to the season. He -wore in winter a fur gown; and when at home, in summer, -a morning robe.</p> - -<p>“He spoke very distinctly. When he began to talk in -company, every one was silent, as well from the pleasure -they had in hearing his discourse, as from a sense of his well -known great erudition, which he did not show but on occasions -in which he found himself compelled to prove his assertions, -or the little weight of the arguments of some with -whom he conversed. Besides the learned languages, in -which he was well versed, he understood the French, English, -Dutch, German, and Italian.”</p> - -<p>We are thankful indeed for these details, trifling though -they are. They evince the quiet practical character of Swedenborg, -and the strong common sense which guarded him -from all extravagance and eccentricity.</p> - -<p>From the gardener’s wife, Robsahm received the following -statement:—“Entering one day, after dinner, into Swedenborg’s -chamber, I saw his eyes like unto a most bright flame. -I drew back, saying, ‘In the name of goodness, Sir, what -has happened extraordinary to you? for you have a very -peculiar appearance.’ ‘What kind of look have I?’ answered -he. I then told him what struck me. ‘Well, well,’ -replied he, which was his favorite expression, ‘don’t be frightened, -the Lord has so disposed my eyes, that by them spirits -may see what is in our world.’” In a short time this appearance -passed away, as he said it would. “I know,” said she -to Robsahm, “when he has conversed with heavenly spirits, -for there is a pleasure and calm satisfaction in his countenance,<span class="pagenum"><a id="Page_184"></a>[184]</span> -which charm those who see it; but after he has conversed -with evil spirits, he has a sorrowful look.”</p> - -<p>Concerning his temptations, they said that their master, -in the night, often spoke aloud, when evil spirits were with -him, which they could easily hear, their room being adjoining. -When asked what caused his disturbance in the night, -he answered that it had been permitted the evil spirits to -blaspheme, and that he had spoken against them zealously. -It happened often that, weeping bitterly, he cried with a -loud voice, and prayed to the Lord that he might not be -forsaken in his temptation, when they assailed him. His -words were, ‘Lord help me! Lord, my God, do not forsake -me!’ Those who saw him in these states, supposed he was -sick; but when delivered from them, he returned thanks to -God, and said to those who were troubled for him, ‘God be -eternally praised! Comfort yourselves, my friends, all has -passed away; and be assured that nothing happens to me -but what the Lord permits, who never lays a burden on us -more weighty than we are able to bear.’</p> - -<p>Once it was remarkable that after such a state he went to -bed, and did not rise for several days and nights. This gave -his domestics much uneasiness, and they consulted together, -and supposed he was dead. They intended to break open -the door, or to call their neighbors. At last the gardener -went to the window, and discovered, to his great joy, that -his master was alive, and turning in his bed. The next -day he rang the bell. The woman went in, and related her -own and her husband’s uneasiness for him. He told her -with a cheerful countenance, that he had been very well, and -had wanted nothing.</p> - -<p>The following anecdote, narrated to Robsahm by the gardener’s -wife, places Swedenborg’s moral courage in a strong -light, and shows the use of judicious plain speaking. Bishop -Halenius, the successor of Swedenborg’s father, paying Swedenborg<span class="pagenum"><a id="Page_185"></a>[185]</span> -a visit one day, the conversation turned on the -nature of common sermons. Swedenborg said to the bishop, -“You insert things that are false in yours;” on this, the -bishop told the gardener, who was present, to retire, but -Swedenborg commanded him to stay. The conversation -went on, and both turned over the Hebrew and Greek Bibles, -to show the texts that were agreeable to their assertions. -At length the interview ended, by some observations intended -as reproaches to the bishop on his avarice and various -unjust actions; “You have already prepared yourself a place -in hell,” said Swedenborg: “but,” added he, “I predict that -some months hence you will be attacked with a grievous illness, -during which time the Lord will seek to convert you. If -you then open your heart to his holy inspirations, your conversion -will take place. When this happens, write to me -for my theological works, and I will send them to you.” -Some months after, an officer from the province and bishopric -of Skara visited Swedenborg. On being asked how -bishop Halenius was, he replied: “He has been very ill, but -at present he is quite recovered, and has become altogether -another person, being now a practicer of what is good, full -of probity, and returns sometimes three or four-fold of the -property which he had before unjustly taken into his possession.” -From that time to the hour of his death, he was one -of the greatest supporters of the doctrine of the New Church -of the Lord, and declared openly, that the theological writings -of Swedenborg were the most precious treasures given -for the welfare of mankind. What a blessed result was -this of the few severe but really kind words of Swedenborg, -spoken in season!</p> - -<p>In Stockholm, Swedenborg was very accessible, and visitors -sought his advice for all purposes. Widows went to -him to inquire about the state of their husbands in the other -world; and others fancying him a wizard, beset him with<span class="pagenum"><a id="Page_186"></a>[186]</span> -questions about lost and stolen property. Notwithstanding -the number and frequency of these visits, from people of -all ranks, he would never receive any particular ones, and -more especially those of females, without one of his domestics -being present. He also required his visitors to speak -in the language of the country, saying, “I will have witnesses -of my discourse and conduct, that all pretensions to -malicious assertions and scandal may be taken away.” He -had probably suffered from the tongues of busybodies: it -would have been strange if he had not; and it was prudent -for him to take this effectual plan to cut away the foundation -of all idle and malicious gossip.</p> - -<p>Nicholas Collin, a young clergyman, at this time visited -Swedenborg, and thus pleasantly narrates his interview. -“In 1765, I went to reside at Stockholm, where I continued -for nearly three years. During that time, Swedenborg was -a great object of public attention in the metropolis, and his -extraordinary character was a frequent topic of discussion. -He resided at his house in the southern suburbs, which was -in a pleasant situation, neat and convenient, with a spacious -garden and other appendages. There he received company. -Not seldom he also appeared in company, and mixed in private -society; sufficient opportunities were therefore given to -observe him. I collected much information from several -respectable persons who had conversed with him; which was -the more easy, as I lived the whole time as a private tutor -in the family of Dr. Celsius, a gentleman of distinguished -talents, who afterwards became bishop of Scania. He, and -many of the eminent persons that frequented his house, -knew Swedenborg well.</p> - -<p>“In the summer of 1766, I waited on him at his house. -Introducing myself with an apology for the freedom I took, -I assured him that it was not in the least from youthful presumption. -I was then twenty, but had a strong desire to<span class="pagenum"><a id="Page_187"></a>[187]</span> -converse with a character so celebrated. He received me very -kindly. It being early in the afternoon, delicate coffee, -without eatables, was served, agreeable to the Swedish custom; -he was also, like pensive men in general, fond of this -beverage. We conversed for nearly three hours; principally -on the nature of human souls, and their states in the invisible -world; discussing the principal theories of psychology by -various authors. He asserted positively, as he often -does in his works, that he had intercourse with spirits of deceased -persons. I presumed, therefore, to request of him, -as a great favor, to procure me an interview with my brother, -who had departed this life a few months before, a young -clergyman, and esteemed for his devotion, erudition, and -virtue. He answered, that God, having for good and wise -purposes separated the world of spirits from ours, a communication -is never granted without cogent reasons; and asked -what my motives were. I confessed that I had none besides -gratifying brotherly affection, and an ardent wish to explore -scenes so sublime and interesting to a serious mind. He replied, -that my motives were good, but not sufficient; but -that if any important spiritual or temporal concern of mine -had been the case, he would then have solicited permission -from those angels who regulate these matters. He showed -me his garden. It had an agreeable building, a wing of -which was a kind of temple, to which he often retired for -contemplation; its dim religious light rendering it suitable -for such a purpose.</p> - -<p>“We parted with mutual satisfaction; and he presented by -me, to the said Dr. Celsius, an elegant copy of his Apocalypsis -Revelata, then lately printed in Amsterdam.”</p> - -<p>Swedenborg was of a very mild temper, upright, just, and -incapable of perverting the truth. Robsahm, one day, asked -him if a certain preacher, lately deceased, and greatly esteemed -in Stockholm for his flowery sermons, had a place in<span class="pagenum"><a id="Page_188"></a>[188]</span> -heaven. “No,” said Swedenborg, “he went directly into the -abyss; for he left his devotion in the pulpit: he was not pious, -but a hypocrite; proud and greatly vain of the gifts he had -received from nature, and the goods of fortune he was continually -seeking to acquire. Truly,” continued he, “false -appearances will stand us in no stead hereafter; they are all -separated from man at his decease; the mask then falls from -him; and it is then made manifest to all, whether he is inwardly -good or evil.”</p> - -<p>The exact month of Swedenborg’s next foreign travel is -uncertain; but just before he undertook it, Robsahm met -him in his carriage, and asked him how he could venture to -take a voyage to London, at the age of eighty, and expressed -a fear lest he should not see him again. “Be not uneasy, -my friend,” said he, “if you live, we shall see one another -again, for I have yet another voyage of this kind to make.”</p> - -<p>At Elsinore, on these voyages, he frequently visited M. -Rahling, the Swedish Consul, and during this transit, he -made the acquaintance of General Tuxen, at the Consul’s -table. The General asked him how a man might be certain -whether he was on the road to salvation or not. Swedenborg -answered, “That is very easy. A man need only examine -himself and his thoughts by the Ten Commandments; as, -for instance, whether he loves and fears God; whether he is -happy in seeing the welfare of others, and does not envy -them; whether on having received a great injury from others, -which may have excited him to anger and to meditate revenge, -he afterwards changes his sentiments, because God -has said that vengeance is His, and so on; then he may rest -assured that he is on the road to heaven: but when he discovers -himself actuated by contrary sentiments, he may -know that he is on the road to hell.”</p> - -<p>This led Tuxen to think of himself, as well as others; and -he asked Swedenborg whether he had seen King Frederick V.<span class="pagenum"><a id="Page_189"></a>[189]</span> -of Denmark, deceased in 1766, adding that though some -human frailty attached to him, yet he had certain hopes that -he was happy. Swedenborg said, “Yes, I have seen him, -and he is well off; and not only he, but all the kings of the -house of Oldenburg, who are associated together. This is -not the happy case with our Swedish kings.” Swedenborg -then told him that he had seen no one so splendidly ministered -to in the world of spirits as the Empress Elizabeth of -Russia, who died in 1762. As Tuxen expressed astonishment -at this, Swedenborg continued: “I can also tell you -the reason, which few would surmise. With all her faults, -she had a good heart, and a certain consideration in her -negligence. This induced her to put off signing many -papers that were from time to time presented to her, and -which at last so accumulated that she could not examine -them, but was obliged to sign as many as possible on the -representation of her ministers; after which she would retire -to her closet, fall on her knees, and beg God’s forgiveness, -if she, against her will, had signed anything that was -wrong.”</p> - -<p>At the conclusion of this interesting interview, Swedenborg -went on board his vessel, leaving a firm friend and future -disciple in General Tuxen. Some years after, Tuxen -wrote: “I thank our Lord, the God of heaven, that I have -been acquainted with this great man and his writings. I -esteem this as the greatest blessing I ever experienced in -this life, and hope I shall profit by it in working out my -salvation.”</p> - -<p>Swedenborg’s stay in London at this time must have been -brief; for on the 28th of November, 1768, we meet him -again in Amsterdam, whither he had gone to print another -important work, “Conjugial Love, and its chaste Delights; -also Adulterous Love and its insane Pleasures.” This -book he published with his name, as written “by Emanuel<span class="pagenum"><a id="Page_190"></a>[190]</span> -Swedenborg, a Swede.” This is the first of his theological -works to which he affixed his name. His reason for giving -it in this instance, is said to have been, that no other person -might be censured for writing on this delicate subject. We -will now examine the contents of this wondrous book.</p> - -<hr class="chap x-ebookmaker-drop" /> - -<div class="chapter"> - -<p><span class="pagenum"><a id="Page_191"></a>[191]</span></p> - -<h2 class="nobreak" id="CHAPTER_XXII">CHAPTER XXII.</h2> - -<p class="c"><i>Conjugial Love.</i></p> - -</div> - -<p>A wise man might well suspect the soundness of any -system of morals which did not take into careful consideration -the conjugial relation. Marriage—the most important -event in life, the relation which occupies the whole thought -of one sex, and the most serious regards of the other, the -institution around which all that is highest find holiest in -life groups itself, family, home, all that human hearts hold -dear—must ever hold a prominent place in a true code of -moral and spiritual laws. How then could the subject be -omitted from the heavenly writings of the New Jerusalem? -or how could its apostle forget or pass it by.</p> - -<p>Swedenborg, in his treatise on Conjugial Love, first speaks -of marriages in heaven. He shows that a man lives a man -after death, and that a woman lives a woman; and since it -was ordained from creation that the woman should be for -the man, and the man for the woman, and thus that each -should be the other’s,—and since that love is innate in both, -it follows that there are marriages in heaven as well as on -earth.</p> - -<p>Marriage in the heavens is the conjunction of two into one -mind. The mind of man consists of two parts, the understanding -and the will. When these two parts act in unity, -they are called one mind. The understanding is predominant -in man, and the will in woman; but in the marriage -of minds there is no predominance, for the will of the wife<span class="pagenum"><a id="Page_192"></a>[192]</span> -becomes also the will of the husband, and the understanding -of the husband is also that of the wife; because each -loves to will and to think as the other wills and thinks, and -thus they will and think mutually and reciprocally. Hence -their conjunction; so that in heaven, two married partners -are not called two, but one angel. When this conjunction -of minds descends into the inferior principles which are of -the body, it is perceived and felt as love, and that love is -conjugial love.</p> - -<p>To this doctrine of marriage in heaven will arise an objection -from the Lord’s words to the Sadducees, when they -asked Him whose wife, in the resurrection, a woman should -be, who had been married in succession to seven brethren. -The Lord replied: “The children of this world marry, and -are given in marriage; but they which shall be accounted -worthy to obtain that world and the resurrection from the -dead, neither marry nor are given in marriage.”—Luke xx. -34, 35. To understand this reply, we must bear in mind the -nature of the question. A woman had been married, quite -in accordance with worldly usage, to seven husbands. Of -course, nothing of this kind takes place in heaven; for, as -the Lord says, there “neither can they die any more.” After -that fashion indeed there is no marrying or giving in -marriage in heaven. In truth, marriages, such as they are -in heaven, could never have been comprehended by the gross -and carnal-minded Jews; and had the Lord entered into -detail, He would have been as grossly misapprehended by -them as when He said, “Destroy this temple, and in three -days I will raise it up.” And they said: “Forty and six -years was this temple in building, and wilt thou rear it up -in three days?” not knowing that he “spake of the temple -of his body.” John ii. 19-21. Now Swedenborg very -plainly shows that Christians think as naturally of marriage -as the Jews did of the temple, if they suppose that the true<span class="pagenum"><a id="Page_193"></a>[193]</span> -marriage of minds does not take place in heaven, or that it -was any but the carnal and sensual connections of earth -that the Lord declared had no place in eternity. In the -spiritual sense of the Lord’s words, by the marriage that -does not take place in heaven, is meant the spiritual marriage, -or union of goodness and truth in the mind; in other -words, regeneration: this must be accomplished in this life, -or not at all. When the spiritual sense of the Word is understood, -this interpretation becomes manifest as the only -true and rational mode of understanding the text; and all -the rest of Scripture goes to confirm it.</p> - -<p>Moreover it is true that there is no marriage in heaven in -the exact sense of the word. Partners are born into this -world, and by life in it are disciplined for each other. -Separate, they are but parts of one whole; and in each -there is a continual longing for unition. Seen by the eye -of Omniscience, they are ever married; they are one, however -divided they may be by space or circumstances. Their -meeting in heaven and recognition of each other is only the -external completion of what had before in essentials been -effected. And in this sense it may be said that there are no -marriages in heaven; for all are married, in reality, before -they reach heaven.</p> - -<p>Marriages on earth, Swedenborg teaches, are at this day -entered upon so generally from merely worldly and sensual -motives, and with so little regard for similarity of mind, -that, save in few cases, they are not maintained and perpetuated -in the other life. Married partners commonly meet -after death; but as their internal differences of mind are -manifested, they separate; for no married partners can be -received into heaven, except such as have been interiorly -united, or are capable of being so united into one; which is -understood by the Lord’s words: “They are no longer two, -but one flesh.” Such as are thus separated—possibly both<span class="pagenum"><a id="Page_194"></a>[194]</span> -very good people—meet, in due time, congenial partners, -whose souls incline to union with their own, so that they no -longer wish to be two lives, but one.</p> - -<p>The meeting of young partners in heaven is thus charmingly -described:—“The divine providence of the Lord -extends to everything, even to the minutest particulars -concerning marriages, because all the delights of heaven -spring from the delights of conjugial love, as sweet waters -from the fountain head. On this account it is provided that -conjugial pairs be born, and these pairs are continually -educated to their several marriages under the Lord’s auspices, -neither the boy nor the girl knowing anything of the -matter; and after a stated time, when both of them become -marriageable, they meet in some place as by chance, and see -each other, and in this case they instantly know, as by a -kind of instinct, that they are pairs; and by a kind of inward -dictate, think within themselves—the youth that she is mine, -and the virgin that he is mine; and when this thought has -existed some time in the mind of each, they accost each -other from a deliberate purpose, and betroth themselves. -It is said as by chance, by instinct, and by dictate, and the -meaning is by Divine Providence: since, while the Divine -Providence is unknown, it has such an appearance; for the -Lord opens internal similitudes, that they may see each -other.”</p> - -<p>We are now led by Swedenborg, and introduced to a -knowledge of the nature of conjugial love, and shown in what -consists its essential blessedness. He shows that this love -originates in the marriage of goodness and truth. Every -one who has experienced anything of regeneration, knows -that there is no bliss so intense, no joy so extatic, 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<span class="pagenum"><a id="Page_195"></a>[195]</span> -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 He -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.</p> - -<p>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 or <i>wholeness</i> of man then necessitates marriage. -Truth loves good, and good loves truth; and so 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, can not well appear in its strength in this life -for many reasons; nor can it receive here its full satisfaction, -as it will in eternity.</p> - -<p>True conjugial love can exist only between two; 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 neighbor, and delight in keeping 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<span class="pagenum"><a id="Page_196"></a>[196]</span> -there is no conjugial love. Their life, being internally evil, -conceals the deepest hatred; and the apparent affection -which 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 -religious—to those who love God and honor His laws.</p> - -<p>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 great principles, -that no condensation is possible. It is thus with all of -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 in this treatise.</p> - -<p><i>The Delights of Conjugial Love.</i>—“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<span class="pagenum"><a id="Page_197"></a>[197]</span> -Creator could possibly confer upon man, are collated into -this love.”—n. 68.</p> - -<p><i>Love truly Conjugial is essential Chastity.</i>—“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 heaven. -6. 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.</p> - -<p><i>Conjugial Love in Ancient Times.</i>—“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, <i>and that scarce -any one of a house is wanting</i>; and that the reason is, because -they were principled in love truly conjugial; and that hence -their children inherited inclinations to the conjugial principles -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.</p> - -<p><i>Marriage elevates Humanity to its Highest Form.</i>—“The -most perfect and noble human form results from the conjunction -of two forms, by marriage, so as to become one -form; thus from two fleshes becoming one flesh according to<span class="pagenum"><a id="Page_198"></a>[198]</span> -creation. In such a case the man’s mind is elevated into -superior light, and the wife’s into superior heat.”—n. 201.</p> - -<p><i>The Children of Good Parents.</i>—“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.</p> - -<p>The capacity of women to perform the duties of men, and -men those of women, is thus spoken of.</p> - -<p>“The wife can not 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 favors their own particular -love. It is also supposed by some, that women are equally<span class="pagenum"><a id="Page_199"></a>[199]</span> -capable with men of elevating the intellectual vision, and -into the same sphere of life, 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 authoresses, 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 can not enter into the -duties of women, and perform them aright, because they are -not in the affections of women, which are altogether 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 put on the garment of a man, neither shall -a man put on the garment of a woman; because this is an -abomination.’ Deut. xxii. 5. The reason is, because all in -the spiritual world are clothed according to their affections; -and the affections of the woman and the man can not be -united, except as subsisting between two, and in no case as -subsisting in one.”—n. 175.</p> - -<p>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 violations and -abuses must needs lead to the bitterest misery and deepest<span class="pagenum"><a id="Page_200"></a>[200]</span> -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 traveler. -When the spirit of Jesus more fully actuates the church, -and the love of the neighbor prompts to heal the world’s -evils by all efficient means, then, we have no doubt, Swedenborg -on Scortatory Love will be taken into council.</p> - -<p>We have used the term “conjugial,” after Swedenborg, -who generally uses the Latin adjective <i>conjugialis</i>, in preference -to <i>conjugalis</i>, perhaps because softer in sound.</p> - -<p>Interspersed between the various chapters of the treatise, -are memorable relations of scenes which the author beheld -in the spiritual world, and conversations which 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. -One interview which he had with two angels of the third -heaven is so beautiful that we present it at length.</p> - -<p>“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 -essence. Yet it is of importance that it should be known. -With us in the heavens, especially in the third heaven, our -heavenly delights are principally derived from conjugial<span class="pagenum"><a id="Page_201"></a>[201]</span> -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 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 snow; 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 splendor of flaming<span class="pagenum"><a id="Page_202"></a>[202]</span> -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 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 colors 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 -pearl: her upper robe was scarlet, and underneath it was a -stomacher of purple, fastened in front with clasps of rubies. -But what surprised me was, that the colors varied according -to her aspect in regard to her husband, and also according -thereto were sometimes more glittering, and sometimes less; -in mutual aspect more, and in oblique aspect less. When I -had made these observations, they again discoursed with me; -and when the husband spoke, he spoke at the same time as -from his wife; and when the wife spoke, she spoke at the -same time as from her husband; such was the union of their -minds from whence speech flows; and on this occasion I also -heard the sound or tone of voice of conjugial love; inwardly -it was simultaneous, and it likewise proceeded from the delights<span class="pagenum"><a id="Page_203"></a>[203]</span> -of a state of innocence and peace. At length they -said, ‘We are recalled; we must depart:’ and instantly they -appeared again conveyed in a chariot as before. The way -by which they were conveyed was a paved way through -flowering shrubberies, from the beds of which rose olive and -orange trees laden with fruit. When they approached their -own heaven they were met by several virgins, who welcomed -and introduced them.”</p> - -<hr class="chap x-ebookmaker-drop" /> - -<div class="chapter"> - -<p><span class="pagenum"><a id="Page_204"></a>[204]</span></p> - -<h2 class="nobreak" id="CHAPTER_XXIII">CHAPTER XXIII.</h2> - -<p class="c"><i>Attacked by Dr. Ekebom—Visits France—Letter to Hartley, and -Hartley’s Opinion of Swedenborg.</i></p> - -</div> - -<p>In the spring of 1769, Swedenborg published at Amsterdam, -A Brief Exposition of the Doctrine of the New Church, -“in which work,” he says, writing to Dr. Beyer, “are fully -shown the errors of the existing doctrines of justification by -faith alone, and of the imputation of the righteousness or -merits of Jesus Christ.” He sent the little book to all the -clergy throughout Holland, and to the most eminent in -Germany; but, on second thought, sent only one copy to -Sweden, to Dr. Beyer, requesting him to keep it to himself, -for true divinity in Sweden was in a wintry state.</p> - -<p>Swedenborg’s long preservation from attack and controversy, -at this time came to an end. On the 22d of March, -1769, Dr. Ekebom, Dean of the Theological faculty of Gottenburg, -laid before the Consistory there a series of objections -against Swedenborg’s theological writings, laden with untruth, -and full of personal invective. The Dean branded his doctrine -“as in the highest degree heretical, and, on points the -most tender to every Christian, Socinian.” He stated, further, -that he “<i>did not know Assessor Swedenborg’s religious -system, and should take no pains to come at the knowledge -of it</i>.” As for Swedenborg’s chief works, he “<i>did not possess -them, and had neither read nor seen them</i>.” Swedenborg’s -written reply, transmitted from Holland, was mild and -effectual. He cited his writings themselves, and proved<span class="pagenum"><a id="Page_205"></a>[205]</span> -that, according to Scripture, the Apostolic Creed, and whatever -was not self-contradictory in the orthodoxy of the -churches, his doctrine was anything but heretical. But the -self-acknowledged ignorance and prejudice of the Dean were -not to be removed by anything he might say. “Was not -this,” to quote Swedenborg’s own words, “to be blind in the -forehead, and to have eyes behind, and even those covered -with a film? To see and decide upon writings in such a -fashion, can any secular or ecclesiastical judge regard as -otherwise than criminal?”</p> - -<p>About the end of May, or the beginning of June, Swedenborg -left Amsterdam for Paris, “with a design which,” in -writing to Dr. Beyer, he says, “must not be made public -beforehand.” We hardly understand the remark, except -that he anticipated some difficulty with regard to the object -of his journey,—the publication of another little work, -entitled, “The Intercourse Between the Soul and the Body,” -in the French capital.</p> - -<p>On his arrival in Paris, Swedenborg submitted his tract -to M. Chevreuil, Censor Royal, who, having read it, informed -him that a tacit permission to publish would be granted, on -condition, as was customary in the case of doubtful books, -that the title should say, “printed at London,” or “at -Amsterdam.” This, Swedenborg’s nice sense of truth and -honor could not submit to, and he abandoned his intention -of publishing it in Paris. His enemies in Gottenburg then -circulated a report that he had been ordered to quit Paris, -which he, in a letter to Dr. Beyer, pronounced a direct -falsehood, and appealed for the truth of the case to the -Swedish Ambassador to France.</p> - -<p>“Rumor also,” writes Wilkinson, “has been busy with -Swedenborg upon this journey. The French ‘Universal -Biography’ connects him with an artist,—Elie,—who, it is -alleged, supplied him with money, and furthered his presumed<span class="pagenum"><a id="Page_206"></a>[206]</span> -designs. Indeed, he has been accused of a league -with the <i>illuminés</i>, and with a certain politico-theological -freemasonry, centuries old, but always invisible, which was -to overturn society, and foster revolutions all over the world. -We can only say that our researches have not elicited these -particulars, and that every authentic document shows that -Swedenborg stood always upon his own basis, accepted -money from no one, and was just what he appeared—a -theological missionary, and nothing more.”</p> - -<p>The short visit to Paris was terminated by his departure -for London, where, unfettered by censors, he published his -little book—“The Intercourse Between the Soul and the -Body.”</p> - -<p>One of Swedenborg’s warmest and most intelligent English -friends, was the Rev. Thomas Hartley, A. M., rector -of Winwick, Northamptonshire,—himself an author, and -assistant translator of the first English edition of “Heaven -and Hell.” At this time he wrote to Swedenborg, fearing -that he might be in want of money, and offering to supply -his needs; also requesting an account of his past life and -connections, as a means of refuting calumnies. In his reply, -Swedenborg satisfied him on these points. He says to Mr. -Hartley: “I take pleasure in the friendship you express for -me in your letter, and return you sincere thanks for the same: -but as to the praises you bestow upon me, I only receive -them as tokens of your love of the truths contained in my -writings, and so refer them to the Lord and Saviour, from -whom is all truth, because he is the Truth. John xiv. 6.</p> - -<p>“I live on terms of familiarity and friendship with all the -bishops of my country, who are ten in number; as also with -the sixteen senators, and the rest of the nobility; for they -know that I am in fellowship with angels. The King and -Queen also, and the three princes, their sons, show me much -favor. I was once invited by the King and Queen to dine<span class="pagenum"><a id="Page_207"></a>[207]</span> -at their table,—an honor which is, in general, granted only -to the nobility of the highest rank; and likewise, since, with -the hereditary Prince. They all wished for my return -home,—so far am I from being in any danger of persecution -in my own country, as you seem to apprehend, and so kindly -wish to provide against; and should anything of the kind -befall me elsewhere, it can not hurt me. But I regard all -that I have mentioned as matters of little moment; for, -what far exceeds them, I have been called to a holy office -by the Lord himself, who most graciously manifested himself -in person to me, his servant, in the year 1743; when he -opened my sight to the view of the spiritual world, and -granted me the privilege of conversing with spirits and -angels, which I enjoy to this day. I am a Fellow, by -invitation, of the Royal Academy of Sciences at Stockholm: -but I have never sought admission into any other Literary -Society, as I belong to an angelic society, wherein things -relating to heaven and the soul are the only subjects of discourse -and entertainment; whereas the things which occupy -the attention of our Literary Societies are such as relate to -the world and the body. As for the world’s wealth, I have -what is sufficient, and more I neither seek nor wish for. -Your letter has drawn the mention of these things from me, -with the view, as you suggest, that any ill-grounded prejudices -may be removed. Farewell! and from my heart I -wish you all felicity in this world and in the next; which I -make no doubt of your attaining, if you look and pray to -our Lord.—E. Swedenborg.” Dated, London, 1769.</p> - -<p>Mr. Hartley, in 1781, when far advanced in years, thus -gives his opinion of Swedenborg:—</p> - -<p>“The great Swedenborg was a man of uncommon humility. -He was of a catholic spirit, and loved all good men of every -church, making at the same time all candid allowance for -the innocence of involuntary error. However self-denying<span class="pagenum"><a id="Page_208"></a>[208]</span> -in his own person, as to gratifications and indulgences, even -within the bounds of moderation, yet nothing severe, nothing -of the precisian, appeared in him; but on the contrary, an -inward serenity and complacency of mind were manifest in -the sweetness of his looks and outward demeanor. It may -reasonably be supposed that I have weighed the character -of our illustrious author in the scale of my best judgment, -from the personal knowledge I had of him, from the best -information I could procure respecting him, and from a -diligent perusal of his writings; and according thereto, I -have found him to be the sound divine, the good man, the -deep philosopher, the universal scholar, and the polite gentleman; -and I further believe, that he had a high degree -of illumination from the spirit of God, was commissioned by -Him as an extraordinary messenger to the world, and had -communication with angels and the spiritual world far -beyond any since the time of the Apostles. As such, I offer -his character to the world, solemnly declaring, that, to the -best of my knowledge, I am not herein led by any partiality -or private views whatever, being now dead to every worldly -interest, and accounting myself as unworthy of any higher -character than that of a penitent sinner.”</p> - -<p>Two others of Swedenborg’s English friends were Dr. -Messiter and Dr. Hampé, who had been preceptor to George -I. From a letter of Dr. Messiter’s, we extract the following -remarks on Swedenborg’s character:—</p> - -<p>“I have had the honor of being frequently admitted to -Swedenborg’s company, when in London, and to converse -with him on various points of learning, and I will venture -to affirm that there are no parts of mathematical, philosophical, -or medical knowledge, nay, I believe I might justly -say, of human literature, to which he is in the least a -stranger; yet so totally insensible is he of his own merit, -that I am confident he does not know that he has any; and<span class="pagenum"><a id="Page_209"></a>[209]</span> -as he himself somewhere says of the angels, he always turns -his head away on the slightest encomium.”</p> - -<p>Swedenborg’s stay in England at this time does not seem -to have been longer than sufficed for the transaction of his -business; for in September, 1769, he sailed for Stockholm, -arriving there at the beginning of October. But we must -now suspend the narrative of his life to offer a few remarks -on his little works,—“A Brief Exposition of the Doctrine -of the New Church,” and “The Intercourse Between the -Soul and the Body.”</p> - -<hr class="chap x-ebookmaker-drop" /> - -<div class="chapter"> - -<p><span class="pagenum"><a id="Page_210"></a>[210]</span></p> - -<h2 class="nobreak" id="CHAPTER_XXIV">CHAPTER XXIV.</h2> - -<p><i>“Brief Exposition of the Doctrines of the New Church,” and “The -Intercourse between the Soul and the Body.”</i></p> - -</div> - -<p>“The Brief Exposition of the Doctrines of the New -Church” is an exposition effected by means of comparisons -between the doctrines of the New Church and those of Catholics -and Protestants. The work is avowedly only a -sketch, and the precursor of a larger book—“The True -Christian Religion”—a work of some years, which will -shortly demand our attention. The Catholic doctrinals are -taken from the records of the Council of Trent; and the -Protestant from the Formula Concordiæ, composed by persons -attached to the Augsburg Confession. The disagreements -between the tenets of the Old and New Churches are -considered under twenty-five Articles, the heads of which we -will condense and present to the reader.</p> - -<p>The Churches which, by the Reformation, separated themselves -from the Roman Catholic Church, differ in various -points of doctrine; but they all agree in the Articles concerning -a Trinity of Persons in the Godhead, original sin -from Adam, imputation of the merit of Christ, and justification -by faith alone. The Roman Catholics, before the Reformation, -held and taught exactly the same things as the -Reformed did after it, in respect to these points; only with -this difference, that they conjoined faith with charity or good -works.</p> - -<p>The leading Reformers, Luther, Melancthon, and Calvin,<span class="pagenum"><a id="Page_211"></a>[211]</span> -retained all the tenets concerning a Trinity of Persons in -the Godhead, original sin, imputation of the merits of -Christ, and justification by faith, just as they were, and had -been, among the Roman Catholics; but they separated charity -or good works from that faith, and declared at the same -time that they were not of a saving efficacy, with a view to -be totally severed from the Roman Catholics as to the very -essentials of the Church, which are faith and charity. Nevertheless -the leading Reformers adjoined good works, and even -conjoined them to their faith, but in man as a passive subject; -whereas the Roman Catholics conjoin them in man as -an active subject; and notwithstanding this, there is actually -a conformity between the one and the other as to faith, works, -and merit.</p> - -<p>The whole system of theology in the Christian World, at -this day, is founded on an idea of three Gods, arising from -the doctrine of a Trinity of Persons, and when this doctrine -is rejected, then all the tenets of the aforesaid theology fall -to pieces. The truth of this must be apparent to every -one. The Doctrine of a Trinity of Persons in the Divine -Being, is the key-stone of Roman Catholic and Protestant -theology. If this Doctrine be false, the whole structure totters -to its fall.</p> - -<p>When the faith in three Gods is rejected, then it is possible -to receive the true and saving faith, which is a faith in -One God, united with good works.</p> - -<p>This faith is in God the Saviour Jesus Christ, and in its -simple form is as follows: 1. That there is One God, in whom -is a Divine Trinity, and that He is the Lord Jesus Christ. -2. That saving faith is to believe in Him. 3. That evils -ought to be shunned, because they are of the devil and from -the devil. 4. That good works ought to be done, because -they are of God and from God. 5. That they ought to be<span class="pagenum"><a id="Page_212"></a>[212]</span> -done by man as of himself, but with a belief that they are -from the Lord, operating in him and by him.</p> - -<p>The faith of the present day has separated religion from -the Church, since religion consists in the acknowledgment -of One God, and in the worship of Him from faith grounded -in charity; but the faith of the present Church cannot be -conjoined with charity, and produce any fruits which are -good works, because imputation supplies everything, remits -guilt, justifies, sanctifies, regenerates; imparts the life of -heaven, and thus salvation; and all this freely, without any -works of man. In this case, what is charity, which ought -to be united with faith, but something vain and superfluous, -and a mere addition and supplement to imputation, -and justification, to which, nevertheless, it adds no weight or -value?</p> - -<p>From this faith results a worship of the mouth and not -of the life. Now the Lord accepts the worship of the -mouth in proportion as it proceeds from the worship of the -life.</p> - -<p>The doctrine of the present Church is interwoven with -many paradoxes, which are to be embraced by faith. Therefore -its tenets gain admission into the memory only, and not -at all into the understanding, which is superior to the -memory, but merely into confirmations below it. Thus the -tenets of the present Church cannot be learned or retained -without great difficulty, nor can they be preached or taught -without using great care and caution to conceal their nakedness, -because sound reason neither discerns nor perceives -them.</p> - -<p>The doctrine of the faith of the present Church ascribes -to God human passions and infirmities; as, that He beheld -man from anger, that He required to be reconciled, that He -is reconciled through the love He bore towards the Son, and -by His intercession; and that He required to be appeased<span class="pagenum"><a id="Page_213"></a>[213]</span> -by the sight of His Son’s sufferings, and thus to be brought -back to mercy; and that He imputes the righteousness of -His Son to an unrighteous man who supplicates it from -faith alone; and that thus from an enemy He makes him a -friend, and from a child of wrath a child of grace:—all -which dogmas are the opposite of the truth, and repulsive to -every wise man.</p> - -<p>The faith of the present Church has produced monstrous -births; for instance, instantaneous salvation by an immediate -act of mercy; predestination; the notion that God has -no respect unto the actions of men, but unto faith alone; -that there is no connection between charity and faith; that -man in conversion is like a stock; with many more heresies -of the same kind; likewise concerning the sacraments of -Baptism and the Holy Supper, as to the advantages reasonably -to be expected from them, when considered according -to the doctrine of justification by faith alone; as also with -regard to the person of Christ: and that heresies, from the -first ages to the present day, have sprung up from no other -source than from the doctrine founded on the idea of three -Divine Persons or Gods.</p> - -<p>The last state of the present church, when it is at an end, -is meant by the consummation of the age, and the coming -of the Lord at that period. Matt. xxiv. 3.</p> - -<p>The infestation from falses, and thence the consummation -of every truth, or the desolation which at this day prevails -in the Christian Churches, is meant by the great affliction, -such as was not from the beginning of the world, nor ever -shall be: Matt. xxiv. 21: and that there would be neither -love nor faith, nor the knowledge of good and truth, in the -last time of the Christian Church, is understood by these -words in the same chapter of Matthew: “After the affliction -of those days, the sun shall be darkened, and the moon shall<span class="pagenum"><a id="Page_214"></a>[214]</span> -not give her light, and the stars shall fall from heaven, and -the powers of the heavens shall be shaken,” verse 29.</p> - -<p>They who are in the present justifying faith, are meant -by the he-goats in Daniel and Matthew; and they who have -confirmed themselves therein, are meant in the Apocalypse -by the dragon and his two beasts, and by the locusts; and -this same faith, when confirmed, is there meant by the great -city which is spiritually called Sodom and Egypt, where the -two witnesses were slain; as also by the pit of the abyss, -whence the locusts issued.</p> - -<p>Unless a New Church be established by the Lord, no one -can be saved. This is meant by these words: “Unless those -days should be shortened, there should no flesh be saved.” -Matt. xxiv. 22. The reason why no flesh could be saved, -unless those days should be shortened, is, because the faith -of the present Church is founded on the idea of three Gods, -and with this idea no one can enter heaven. Not that all -who are believers in the doctrine of a tripersonal God are -lost; but that, unless a New Church were provided by the -Lord, and spiritual truth revealed, man, wanting truth, -could never become regenerate, could never enter heaven, -and thus the end of his creation would be defeated. In -spite, however, of false doctrine, men are saved by the laying -hold, as it were, of the truths leading to a good life, which -exist in the most corrupt faiths, and goodness always contains -an internal acknowledgment and love of truth, although -false doctrine may fill the memory. Yet it is true, nevertheless, -that false doctrine perverts, discourages, and in the -end destroys all inclinations to live well. For this reason, -then, the First Christian Church has come to its end, or has -been consummated; and the Lord is raising up a New -Church, endowed with truth capable of leading the world in -the way of life, and to heaven.</p> - -<p>The opening and rejection of the tenets of the faith of the<span class="pagenum"><a id="Page_215"></a>[215]</span> -present Church, and the revelation and reception of the -tenets of the faith of the New Church, is meant by these -words in the Apocalypse:—“He that sat upon the throne -said, Behold I make all things new; and He said unto me, -Write; for these words are true and faithful.” xxi. 5. The -New Church about to be established by the Lord, is the -New Jerusalem, treated of in chapters xxi. and xxii., which -is there called the Bride and the Wife of the Lamb.</p> - -<p>Such, briefly expressed, are the heads or leading ideas -of the little work, “A Brief Exposition of the Doctrines -of the New Church,” a treatise which, as Wilkinson truly -remarks, “is unequaled among Swedenborg’s works for its -destructive logic.”</p> - -<p>“The Intercourse Between the Soul and the Body,” is a -small treatise designed to illustrate a subject which has -puzzled many minds from time immemorial. Various have -been the theories of philosophers on this subject; but few -could satisfy the intelligent mind, or explain the varied -phenomena of being. Swedenborg, in many of his previous -works, had, with greater or less fullness, explained the nature -of the soul’s union with the body, and this treatise is, to some -extent, but a repetition of what he had elsewhere written,—cleared, -however, from extraneous matter.</p> - -<p>His view of the subject is simple and intelligible, as is all -truth. The soul of man is a spiritual substance, of the same -form as his body; transfusing all the body’s tissues, and -wearing the body as a garment, even as the body wears its -clothes. The body lives from the soul. In itself, the body -is dead and without sensation, as is evident when the man -leaves it at death; it then returns to its inorganic elements. -As the body is diseased or injured, the soul is more or less -deprived of its power of action in the natural world, but the -soul itself is uninjured. We see an illustration of this in -the use of spectacles. Man’s external organ of sight is<span class="pagenum"><a id="Page_216"></a>[216]</span> -defective, and he cannot see objects distinctly. Glasses are -put before his eyes, and he sees as well as ever. Now it is -certain the glasses in themselves do not restore his sight. -They merely complete the defective organ, and the eye -of the spiritual man uses them as a means to look forth into -the material world. Observation and meditation will supply -a multitude of confirmations of this doctrine of the spiritual -body animating and transfusing the material.</p> - -<p>At death the spiritual body lays down the material, and -makes its appearance in its higher sphere. Whether it is -beautiful or deformed, depends upon the man’s conduct on -earth. If the soul has loved goodness and truth, it is a -beautiful human form, and increases in grace and loveliness -to eternity in heaven; if, on the other hand, it has lived in -evil and hated truth, it is deformed and hideous, and finds -its place in hell, the abode of all that is ugly and abominable.</p> - -<p>But from this it is not to be concluded that the soul has -life in itself. Like the body, it also is dead, and is only a -form receptive of life from the One Only Infinite Life, in -whom the whole universe lives, moves, and has its being,—the -Lord. The material body is proximately sustained by -the light and heat of the material sun. The spiritual body -of man is sustained by the light and heat of the spiritual -Sun, which is the circumambient sphere of the Divine Love -and Wisdom. From this spiritual Sun, our natural sun -exists, even as our material bodies live from our spiritual -bodies. But all alike exist and subsist from the Lord -alone.</p> - -<p>Such, in a few words, is the leading idea of this little treatise. -For the details, the charming confirmation and the -able and simple refutation of the doctrines of Leibnitz and -other philosophers, who have treated on the same subject, we -can only refer to the book itself. We append the concluding<span class="pagenum"><a id="Page_217"></a>[217]</span> -paragraph of the treatise, as a delightful specimen of spiritual -analogy:—</p> - -<div class="blockquote"> - -<p>“I was once asked, how I, who was previously a philosopher, -became a theologian; and I answered, ‘In the same -manner that fishermen became the disciples and apostles of -the Lord: and that I also from my youth had been a spiritual -fisherman.’ On this, he asked, ‘What is a spiritual fisherman?’ -I replied,—‘A fisherman, in the spiritual sense of -the Word, signifies a man who investigates and teaches natural -truths, and afterwards spiritual truths in a rational -manner.’ On his inquiring, ‘How is this demonstrated?’ I -said, ‘From these passages of the Word: ‘And the waters -shall fail from the sea, and the rivers shall be wasted and -dried up. The fishers also shall mourn, and all they that -cast a hook into the brook shall lament.’ Isaiah xix. 5, 8. -And in another place it is said, respecting the sea, whose -waters were healed, ‘The fishers shall stand upon it, from -Engedi even unto Eneglaim; they shall be present to spread -forth nets; their fish shall be according to their kinds, as the -fish of the great sea, exceeding many.’ Ezekiel xlvii. 10. -And in another place, ‘Behold I will send for many fishers, -saith Jehovah, and they shall fish them.’ Jeremiah xvi. 16. -Hence it is evident why the Lord chose fishermen for his -disciples, and said, ‘Follow me, and I will make you fishers -of men;’ Matthew iv. 18, 19; Mark i. 16, 17; and why -he said to Peter after he had caught a multitude of fishes, -‘Henceforth thou shalt catch men.’ Luke v. 9, 10. I afterwards -demonstrated the origin of this signification of -fishermen from the Apocalypse Revealed; namely, that -since water signifies natural truths, as does also a river, a -fish signifies those who are in possession of natural truths; -and thence fishermen, those who investigate and teach truth. -On hearing this, my interrogator said, ‘Now I can understand -why the Lord called and chose fishermen to be his<span class="pagenum"><a id="Page_218"></a>[218]</span> -disciples; and therefore I do not wonder that he has also -chosen you, since, as you have observed, you were from early -youth a fisherman in a spiritual sense, that is, an investigator -of natural truths; and the reason that you are now become -an investigator of spiritual truths, is because they are -founded in the former.’ To this he added, being a man of -reason, that ‘the Lord alone knows who is the proper person -to apprehend and teach the truths of His New Church, -whether one of the primates, or one of their domestic servants. -Besides,’ he continued, ‘what Christian theologian -does not study philosophy in the schools, before he is inaugurated -a theologian.’ At length he said, ‘Since you are -become a theologian, explain what is your theology.’ I answered, -‘These are its two principles, <i>God is one, and there is -a conjunction of charity and faith</i>.’ To which he replied, -‘Who denies these principles?’ I rejoined, ‘The theology -of the present day, when interiorly examined.’”</p> - -</div> - -<hr class="chap x-ebookmaker-drop" /> - -<div class="chapter"> - -<p><span class="pagenum"><a id="Page_219"></a>[219]</span></p> - -<h2 class="nobreak" id="CHAPTER_XXV">CHAPTER XXV.</h2> - -<p class="c"><i>Persecution—Letter to the Academy of Sciences—Leaves Stockholm -for the last time.</i></p> - -</div> - -<p>On Swedenborg’s arrival in Stockholm, he found that the -long peace he had enjoyed from external interference and -persecution was at an end. The first manifestation of hostility -took place in the seizure of some copies of his treatise -on Conjugial Love, at Norkjoping, which he had sent from -England, intending to present them to his countrymen. The -ground of their seizure was, a law prohibiting the introduction -of any works into Sweden at variance with the Lutheran -faith. The seizure having taken place in the diocese of -his nephew Filenius, he naturally turned to him for explanation -and redress. Filenius thereon embraced and kissed -his uncle, and assured him that he would fulfill all his desires, -and procure the restoration of his books. But his actions -were the reverse of his words; for he was, in fact, the -prompter of the seizure, and secretly did all he could to insure -their confiscation. By and by Swedenborg discovered -the hypocrisy, and remonstrated with Filenius; whereupon -he dropped the mask, and insisted on the books undergoing -clerical revision before they could be surrendered. Swedenborg -urged that as his treatise was not theological, but chiefly -moral, its revisal by the clergy was absurd, and that such -censorship would pave the way for a dark age in Sweden. -But Filenius was unmoved; and Swedenborg, now fully -convinced of his double dealing, likened him, as he well<span class="pagenum"><a id="Page_220"></a>[220]</span> -might, to Judas Iscariot, and said that “he who spoke lies, -lied also in his life.” Having brought some copies of his -treatise on Conjugial Love with him to Sweden, he presented -them to many of the Senators, the Bishops, and the royal -family. He had no fear of the result of free and open -criticism. But worse things lay in store. Dean Ekebom, -of Gottenburg, was indignant that Doctors Beyer and Rosen -should have embraced Swedenborg’s views, and the clerical -deputies from that town were instructed to complain of Swedenborg -and his disciples to the Diet. They found in bishop -Filenius, then President of the House of Clergy, a willing -instrument to further their designs. They plotted to have -Swedenborg put upon his trial, presuming that when questioned -he would openly assert his divine commission and -powers of spiritual intercourse, and then they would pronounce -him insane, and have him committed to a mad-house. -Count Hopken revealed to Swedenborg this cunning device -of his enemies, and advised him to fly the kingdom. At -this news, Swedenborg was much afflicted; and going into -his garden, he fell on his knees, and prayed to the Lord to -direct him what to do. After this prayer, he received the -consolatory answer that <i>no evil should touch him</i>. And so it -turned out. His inoffensive bearing, his rank and connections, -all tended to intimidate his adversaries, and prevent -the execution of their designed outrage. Had he been a -farmer’s or a tradesman’s son, instead of being a bishop’s, -his fate might have been very different.</p> - -<p>Bishop Filenius, however, succeeded in gaining the appointment -of a committee of the House of Clergy on the -Swedenborgian case. Its deliberations were kept secret. -Nothing came of it that was unfavorable to Swedenborg. -They disregarded the charges of Filenius, and spoke “very -handsomely and reasonably of Swedenborg.”</p> - -<p>Filenius gained one point, however, in the presentation of<span class="pagenum"><a id="Page_221"></a>[221]</span> -a memorial to the king, requesting the attention of the -Chancellor of Justice to the troubles at Gottenburg. To -this request the king yielded; and the members of the Consistory -of Gottenburg were commanded to send in an unequivocal -representation of the light in which they regarded -Swedenborg’s principles. On January 2d, 1770, Dr. Beyer, -as one of the members of the Consistory, rose, and gave his -bold and honest testimony in favor of Swedenborg and his -writings. He said: “Convinced by experience, I must in -the first place observe, that no man is competent to give a -just and suitable judgment on those writings, who has not -read them; or who has read them superficially, or with a determination -in his heart to reject them, after having perused, -without examination, some detached parts only; neither is -he competent, who rejects them as soon as he finds anything -that militates against those doctrines which he has long -cherished and acknowledged as true, and of which perhaps -he is but too blindly enamored; nor is he competent, who -is an ardent, yet undiscriminating biblical scholar, who, in -explaining the meaning of the Scriptures, confines his ideas -to the literal expression or signification only: and, lastly, -neither is he competent, who has altogether devoted himself -to sensual indulgences, and the love of the world.” He -then entered into the details of New Church doctrine, and -concluded in these words: “In obedience, therefore, to your -Majesty’s most gracious command, that I should deliver a -full and positive declaration respecting the writings of Swedenborg, -I do acknowledge it to be my duty to declare, in -all humble confidence, that as far as I have proceeded in the -study of them, and agreeably to the gift granted to me for -investigation and judgment, I have found in them <i>nothing -but what closely coincides with the words of the Lord -himself, and that they shine with a light truly divine</i>.” These<span class="pagenum"><a id="Page_222"></a>[222]</span> -were noble and brave words to speak in the midst of enemies.</p> - -<p>The debate on his doctrines dragged its slow length along. -His enemies, full of spite, were yet full of fear, and seemed -to dread the result of an open attack upon Swedenborg. -Still the petty persecution continued, until, at last, May 10th, -1770, Swedenborg took up his pen and addressed himself -directly to the king. In this letter, he complains that he -had met with usage the like of which had been offered to -none since the establishment of Christianity in Sweden, and -much less since there had existed liberty of conscience. He -recapitulated his grievances. He said that he had been -attacked, calumniated, and menaced, without the opportunity -of defending himself; though truth itself had answered for -him. He reminded his Majesty of their former interview. -With great simplicity, he says: “I have already informed -your Majesty, and beseech you to call it to mind, that the -Lord our Saviour manifested himself to me in a sensible -personal appearance; that he has commanded me to write -what has been already written, and what I have still to -write; that He was afterwards graciously pleased to endow -me with the privilege of conversing with angels and spirits, -and of being in fellowship with them. I have already declared -this more than once to your Majesty in the presence -of all the royal family, when they were graciously pleased -to invite me to their table, with five senators, and several -other persons; this was the only subject discoursed of during -the repast. Of this I also spoke afterwards to several other -senators; and more openly to their Excellencies Count de -Tessin, Count Bonde, and Count Hopken, who are still -alive, and were satisfied with the truth of it. I have declared -the same in England, Holland, Germany, Denmark, -and at Paris, to kings, princes, and other particular persons, -as well as to those in this kingdom. If the common report<span class="pagenum"><a id="Page_223"></a>[223]</span> -is to be believed, the Chancellor has declared that what I -have been reciting are untruths, although the very truth. -To say that they cannot believe and give credit to such -things, therein will I excuse them; for it is not in my power -to place others in the same state in which God has placed -me, so as to be able to convince them, by their own eyes and -ears of the truth of those deeds and things I publicly have -made known. I have no ability to capacitate them to converse -with angels and spirits, neither to work miracles to -dispose or force their understandings to comprehend what I -say. When my writings are read with attention and cool -reflection, (in which many things are to be met with, heretofore -unknown,) it is easy enough to conclude, that I could -not come to such a knowledge but by a real vision, and by -conversing with those who are in the spiritual world. This -knowledge is given to me from our Saviour, not for any -private merit of mine, but for the great concern of all -Christians’ salvation and happiness; and as such, how can -any one venture to assert that it is false? That these things -may appear such as many have had no conception of, and -which, of consequence, they can not easily credit, has nothing -remarkable in it, for scarcely anything is known respecting -them.” He concluded by throwing himself upon the king’s -protection, and requesting him to command for himself the -opinion of the clergy on the case; also the production of -various documents that had been produced at Gottenburg -and elsewhere; in order that he, and those maligned together -with him, might be heard in their defence, this being their -right and privilege. He protested, that the only advice he -had given to Doctors Beyer and Rosen, was to address -themselves to our Lord and Saviour Jesus Christ, as a means -to heavenly good and blessedness; for He only has all power -in heaven and on earth. Matthew xxviii. 18. Were this -doctrine of the Supreme Divinity of the Lord Jesus Christ<span class="pagenum"><a id="Page_224"></a>[224]</span> -taken away, he averred that he would rather live in Tartary -than in Christendom.</p> - -<p>Had the Consistory declared this doctrine heretical, it -must have led to many strange issues. But the Consistory -came to no decision, and their report on Swedenborg’s writings -was never written. A short time before Swedenborg -left Stockholm for the last time, the king said to him: “The -Consistory has been silent on my letters and your works;” -and, putting his hand on Swedenborg’s shoulder, he added, -“We may conclude that they have found nothing reprehensible -in them, and that you have written in conformity to -the truth.”</p> - -<p>Throughout all this affair, Swedenborg remained perfectly -calm; and, though a very old man, worked on as industriously -as ever. It might seem, from what has been said, -that the controversy had terminated entirely in his favor. -But it was not so, as he, in the following year, 1771, found -out; for then it appeared that his adversaries had succeeded -in obtaining a strict prohibition against the importation -of his writings into Sweden. It was his intention to send in -a formal complaint to the States General, appealing against -this prohibition; but it does not appear whether he fulfilled -his intention, or not.</p> - -<p>Finally, he addressed a letter to the Universities of Upsal, -Lund, and Abo, asserting that each of the estates of the -kingdom ought to have its own Consistory, and ought not to -acknowledge the exclusive authority of that of Gottenburg. -He declared that religious matters belong to others as well -as the priests. Thus ends our account of this affair. It -may be said to be the only thing approaching to persecution -that Swedenborg endured; and considering the many heterodox -opinions that he broached, we can not but think that he -had, on the whole, but little to complain of. Many who -have followed him in the propagation of the new theology,<span class="pagenum"><a id="Page_225"></a>[225]</span> -have not gone so far, yet have fared worse. The gentleness -and simple prudence which, during so many years, shielded -him from interference, we can not too highly admire. But, -above all, we must be struck with the remarkable providence -of the Lord, shown in his protection: the Divine promise -was truly kept, that he <i>should not be harmed</i>.</p> - -<p>His old associates of the Royal Academy of Sciences at -Stockholm, received, at this time, his last communication. -He wrote them a letter explaining some of the correspondences -of Scripture, and their origin. In it, he says: “The -science of correspondences was esteemed, by the ancients, -the science of sciences, and constituted their wisdom; it -would surely be of importance for some one of your society -to devote his attention to it. Should it be desired, I am -willing to unfold the meaning of the Egyptian hieroglyphics, -which are nothing else but correspondences; these being -discovered and proved from the Word, in the Apocalypse -Revealed; and to publish their explications, is a work which -no other person could accomplish.” We have no record as -to how the Academy received this proposal. A copy of this -letter was sent to Mr. Hartley, and Swedenborg desired that -he and his friends would think over the subject. The letter -is now published as an appendix to his treatise on the White -Horse.</p> - -<p>Swedenborg now prepared to leave Stockholm for another -journey. Writing under date of July 23d, 1770, to Dr. -Beyer, he says: “As I am going, in a few days, to Amsterdam, -I shall take my leave of you in this letter, hoping that -our Saviour will support you in good health, preserve you -from further violence, and bless your thoughts.”</p> - -<p>Robsahm tells us that, on the day that Swedenborg -departed, he called on him, and “I then asked him,” says -he, “if we should meet again. He answered me in a tender -and touching manner: ‘I do not know whether I shall<span class="pagenum"><a id="Page_226"></a>[226]</span> -return; but I am assured I shall not die before I have -finished the publication of the book entitled the True Christian -Religion; and for which only I am now about to depart. -But should we not see one another again in this lower world, -we shall meet in the presence of the Lord our Heavenly -Father, if so be that we observe to do his commandments.’ -He then took a cheerful leave, and started on his last -journey, with the apparent vigor of a man of thirty years -of age, although he was then eighty-two. He took ship for -Amsterdam, leaving his native land, never again, in the -body, to return.”</p> - -<hr class="chap x-ebookmaker-drop" /> - -<div class="chapter"> - -<p><span class="pagenum"><a id="Page_227"></a>[227]</span></p> - -<h2 class="nobreak" id="CHAPTER_XXVI">CHAPTER XXVI.</h2> - -<p><i>Swedenborg in intercourse with General Tuxen and Paulus ab Indagine—His -reply to Dr. Ernesti—Letter to the Landgrave of Hesse -Darmstadt.</i></p> - -</div> - -<p>On the voyage to Amsterdam, the ship that carried Swedenborg -being detained, by adverse winds, off Elsinore, -General Tuxen, hearing that Swedenborg was in the offing, -determined to improve the opportunity; and, taking a boat, -went off to see him. Introduced by the captain into the -cabin, he found Swedenborg seated in an undress,—his elbows -on the table, and his hands supporting his face, which -was turned towards the door,—his eyes open and much elevated. -The General at once addressed him. At this, he -recovered himself, (for he had been in a state of vision,) -rose with some confusion, advanced a few steps in visible -uncertainty, and then bade him welcome, asking whence he -came. Tuxen replied that he had come with an invitation -from his wife and himself, to request him to favor them with -his company at their house; to which he immediately consented, -and dressed himself alertly. The General’s wife, who -was indisposed, received him in the house, and requested his -excuse if in any respect she should fall short of her wishes -to entertain him: adding that for thirty years she had been -afflicted with a painful disease. Swedenborg politely kissed -her hand, and answered, “Let us not speak of this; only -acquiesce in the will of God, and it will pass away, and you -will return to the same health and beauty as when you were<span class="pagenum"><a id="Page_228"></a>[228]</span> -fifteen years old.” The lady made some reply, to which he -rejoined, “Yes, in a few weeks.” From which they concluded -him to mean that diseases which have their foundation in the -mind, and are supported by infirmities of the body, do not -disappear immediately after death.</p> - -<p>“Being then together,” says Tuxen, “in company with -my wife, my now deceased daughter, and three or four young -ladies, my relations, he entertained them very politely, and -with much attention, on indifferent subjects, on favourite -dogs and cats that were in the room, which caressed him, -and jumped on his knee, showing their little tricks. During -these trifling discourses,—mixed with singular questions, -all of which he obligingly answered, whether they concerned -this or the other world,—I took occasion to say that I was -sorry I had no better company to amuse him than a sickly -wife and her young girls: he replied, ‘And is not this very -good company? I was always very partial to ladies’ society.’ -After some little pause, he cast his eyes on a harpsichord, -and asked whether we were lovers of music, and who -played upon it. I told him we were all lovers of it, and -that my wife in her youth had practiced, as she had a fine -voice, perhaps better than any in Denmark, as several persons -of distinction, who had heard the best singers in France, -England, and Italy, had assured her; and that my daughter -also played with pretty good taste. On this Swedenborg -desired her to play. She then performed a difficult and celebrated -sonata, to which he beat the measure with his foot -on the sofa on which he sat; and when finished, he said, -‘Bravo! very fine.’ She then played another by Rutini; -and when she had played a few minutes, he said, ‘This is by -an Italian, but the first was not.’ This finished, he said, -‘Bravo! you play very well. Do you not also sing?’ She -answered, ‘I sing, but have not a very good voice, though -fond of singing, and would sing if my mother would accompany<span class="pagenum"><a id="Page_229"></a>[229]</span> -me.’ He requested my wife to join, to which she -assented, and they sang a few Italian duettos, and some -French airs, each in her respective taste, to which he beat -time, and afterwards paid many compliments to my wife, on -account of her taste and fine voice, which she had preserved -notwithstanding so long an illness. I took the liberty of -saying to him, that since in his writings he always declared -that at all times there were good and evil spirits of the other -world present with man; might I then be bold to ask, -whether now, while my wife and daughter were singing, there -had been any from the other world present with us? To -this he answered, ‘Yes, certainly;’ and on my inquiring who -they were, and whether I had known them, he said it was -the Danish royal family, and he mentioned Christian VI., -Sophia Magdalena, and Frederick V., who, through his eyes, -had seen and heard it. I do not positively recollect whether -he also mentioned the late beloved Queen Louisa among -them. After this he retired.”</p> - -<p>During this visit to General Tuxen, in the course of other -conversation, Tuxen produced an autobiographical letter -which Swedenborg had written to Hartley, and which began, -“I was born in the year 1689.” Swedenborg told him that -he was not born in that year, as mentioned, but in the preceding. -Tuxen asked him if this was an error of the press. -He said “No;” and added, “you may remember in reading -my writings to have seen it stated in many parts, that every -cipher or number has in the spiritual sense a certain correspondence -or signification. Now,” said he, “when I put the -true year in that letter, an angel present told me to write -the year 1689, as much more suitable to myself than the -other; ‘and you observe,’ added the angel, ‘that with us -time and space are nothing.’”</p> - -<p>We give these anecdotes as Tuxen relates them. Every -one, however, will know from his private experience how<span class="pagenum"><a id="Page_230"></a>[230]</span> -little absolute dependence is to be placed upon narrations -of conversations, or actions, by even the most truthful. Sir -Walter Raleigh, while writing his History of the World, -was led to think of the errors into which he might be led, -by observing that an affray beneath his prison wall was -variously described by several eye-witnesses. If the occurrences -of the present are so liable to misstatement, what sort -of faith can we place in the history of the past? Wilkinson, -commenting on this anecdote of the date of Swedenborg’s -birth, remarks, in his usual keen style: “We have here a -reason for that modification of events according to a context, -of which the Gospel histories, so often discrepant from each -other, furnish numerous instances. Manifestly it is the plan -of the context which regards the events from its own point -of view, and paints the narrative in its own colors. It is -what all historians do in a lesser way, bending the history -to ideas, or shaping it with an artistic force. Taking a -certain larger block of time as a period of birth, it is hieroglyphically -truthful to play down upon any date contained -in the block, according to the subject and signification. -There are many kinds of truth besides black and white; -and generally, figurative truths require latitude of phrase. -At the same time it must be confessed that one would like -to know when the writing is pure history, and when it is a -base of history, made use of for symbolical purposes, and -touched, in part, by spirit. Literal people are apt to be -offended otherwise, and we sympathize with them.”</p> - -<p>Swedenborg arrived in Amsterdam some time in September, -1770, and straightway set about printing his manuscript -of the “True Christian Religion.” From two letters of a -gentleman, named D. Paulus ab Indagine, who seems to -have been on familiar terms with Swedenborg, we select the -following passages, illustrative of this period of his life. He -writes:—“You asked me what this venerable old man,<span class="pagenum"><a id="Page_231"></a>[231]</span> -Swedenborg, is now doing. This I can tell you; he eats -and drinks very moderately, but keeps his chamber rather -long, and thirteen hours appear to be not too much for -him.<a id="FNanchor_3" href="#Footnote_3" class="fnanchor">[3]</a> When I informed him that his work ‘On the Earths -in the Universe’ had been translated and published, he was -much delighted, and his eyes, which are always smiling, -became still more brilliant. He is now indefatigably at -work; yea, I must say that he labors in a most astonishing -and superhuman manner at his new work. Only think! -for every printed sheet, 4to, he has to procure four sheets -of manuscript; he now prints two sheets every week, and -corrects them himself, and consequently he has to write -eight sheets every week; and what appears to me utterly -inconceivable, he has not a single line beforehand in store.<a id="FNanchor_4" href="#Footnote_4" class="fnanchor">[4]</a> -His work is to consist, as he himself states, of about eighty -sheets in print. The title of this work is the following:—‘True -Christian Religion, Containing the Universal Theology -of the New Church, Predicted by the Lord in Daniel viii. -13, 14, and in the Apocalypse, xxi. 1, 2; By Emanuel -Swedenborg, Servant of the Lord Jesus Christ.’ I could -not, in my open manner, conceal my astonishment that he -should put himself upon the title page as the servant of the -Lord Jesus Christ. But he replied: ‘I have asked, and -have not only received permission, but have been ordered to -do so.’ <i>It is astonishing with what confidence</i> the old gentleman -speaks of the spiritual world, of the angels, and of God -himself. If I were only to give you the substance of our -last conversation, it would fill many pages. He spoke<span class="pagenum"><a id="Page_232"></a>[232]</span> -of naturalists, those who ascribe all things to nature, whom -he had seen shortly after death, and amongst them were -even many theologians, or such, at least, as had made -theology their profession in this life. He told me things -which made me shudder, but which, however, I pass by, in -order not to be over-hasty in my judgment respecting him. -I will willingly admit that I know not what to make of him; -he is a problem that I can not solve. I sincerely wish that -upright men, whom God has placed as watchmen upon the -walls of Zion, had some time since occupied themselves with -this man.</p> - -<p>“I can not forbear to tell you something new about -Swedenborg. Last Thursday I paid him a visit, and found -him, as usual, writing. He told me that he had been in -conversation that same morning, for three hours, with the -deceased king of Sweden. He had seen him already on -Wednesday; but as he observed that he was deeply engaged -in conversation with the queen, who is still living, he would -not disturb him. I allowed him to continue, but at length -asked him how it was possible for a person who is still in the -land of the living, to be met with in the world of spirits. -He replied, that it was not the queen herself, but her -<i>spiritus familiaris</i>, or her familiar spirit. I asked him what -that might be; for I had neither heard from him anything -respecting appearances of that kind, nor had I read anything -about them. He then informed me that every man has -either his good or bad spirit, who is not only constantly with -him, but sometimes a little removed from him, and appears -in the world of spirits. But of this, the man still living -knows nothing; the spirit, however, knows everything. This -familiar spirit has everything in accordance with his companion -on earth; he has, in the world of spirits, the same -figure, the same countenance, and the same tone of voice, -and wears also similar garments; in a word, this familiar<span class="pagenum"><a id="Page_233"></a>[233]</span> -spirit of the queen, said Swedenborg, appeared exactly as he -had so often seen the queen herself at Stockholm, and had -heard her speak. In order to allay my astonishment, he -added that Dr. Ernesti, of Leipsic, had appeared to him, in -a similar manner, in the world of spirits, and that he had -held a long disputation with him. What will the learned -professor say, when he comes to hear of it? Probably he -will say that the old man is in his second childhood; he will -only laugh at it, and who can be surprised? I have often -wondered at myself, how I could refrain from laughing, -when I was hearing such extraordinary things from him. -And what is more, I have often heard him relate the same -things in a numerous company of ladies and gentlemen, -when I well knew there were mockers amongst them; but, -to my great astonishment, not a single person thought -of laughing. Whilst he is speaking, it is as though every -person who hears him were charmed, and compelled to -believe him. He is by no means reserved and recluse, but -open-hearted and accessible to all. Whoever invites him as -his guest, may expect to see him. A certain young gentleman -invited him last week to be his guest, and, although he -was not acquainted with him, he appeared at his table, -where he met Jewish and Portuguese gentlemen, with whom -he freely conversed, without distinction. Whoever is curious -to see him, has no difficulty; it is only necessary to go to -his house, and he allows anybody to approach him. It can -easily be conceived, however, that the numerous visits, to -which he is liable, deprive him of much time.”</p> - -<p>About this time, Dr. Ernesti attacked Swedenborg in his -Bibliotheca Theologica, and, in reply, Swedenborg published -a single leaf, which, in its decisive sharpness, is truly effective. -It is as follows:—</p> - -<p>“I have read what Dr. Ernesti has written about me. It -consists of mere personalities. I do not in it observe a grain<span class="pagenum"><a id="Page_234"></a>[234]</span> -of reason against anything in my writings. As it is against -the laws of honesty to assail any one with such poisoned -weapons, I think it beneath me to bandy words with that -illustrious man. I will not cast back calumnies by calumnies. -To do this, I should be even with the dogs, which bark -and bite, or with the lowest drabs, which throw street mud in -each other’s faces in their brawls. Read, if you will, what -I have written in my books, and afterwards conclude, but -from reason, respecting my revelation.”</p> - -<p>The Landgrave of Hesse Darmstadt now wrote to Swedenborg, -requesting information on several subjects. Swedenborg -having doubt as to the genuineness of the epistle, -did not at first reply to it, until his misgivings were set aside -by M. Venator, the minister of that prince. In his reply to -the Landgrave, he says: “The Lord our Saviour had foretold -that He would come again into the world, and that he -would establish there a New Church. But as He cannot -come again into the world in person, it was necessary that -He should do it by means of a man, who should not only -receive the doctrine of this New Church in his understanding, -but also publish it by printing; and as the Lord had -prepared me for this office from my infancy, He has manifested -Himself in person before me, His servant, and sent me -to fill it.”</p> - -<p>The Landgrave again wrote to Swedenborg, inquiring -about the “miracle” of his intercourse with the Queen of -Sweden’s brother, and Swedenborg answered that the story -was true, but “not a miracle.” He also wrote to M. Venator, -“that such matters ought, by no means, to be considered -miracles: they are only testimonies that I have been introduced -by the Lord into the spiritual world, and that I have -been in association with angels and spirits, in order that the -Church, which until now had remained in ignorance concerning -that world, may know that heaven and hell exist in<span class="pagenum"><a id="Page_235"></a>[235]</span> -reality, and that man lives after death, a man, as before; -and that thus there may be no more doubt as to his immortality. -Deign, I pray you, to satisfy his Highness, that these -are not miracles, but only testimonies that I converse with -angels and spirits. You may see in the ‘True Christian Religion’ -that there are no more miracles at this time; and the -reason why. It is, that they who do not believe because they -see no miracles, might easily, by them, be led into fanaticism.”</p> - -<p>Writing of miracles, Swedenborg remarks in another -place, “Instead of miracles, there has taken place, at the -present day, an open manifestation of the Lord himself, an -intromission into the spiritual world, and with it, illumination -by immediate light from the Lord in whatever relates -to the interior things of the Church, but principally an -opening of the spiritual sense of the Word, in which the -Lord is present in his own Divine light. These revelations -are not miracles, because every man, as to his spirit, is in -the spiritual world, without separation from his body in the -natural world. As to myself, indeed, my presence in the -spiritual world is attended with a certain separation, but only -as to the intellectual part of my mind, not as to the will -part. This manifestation of the Lord, and intromission -into the spiritual world, is more excellent than all miracles; -but it has not been granted to any one since the creation -of the world, as it has been to me. The men of the golden -age, indeed, conversed with angels; but it was not granted -to them to be in any other light than what was natural. -To me, however, it has been granted to be in both spiritual -and natural light at the same time; and hereby I have -been privileged to see the wonderful things of heaven, to be -in company with angels, just as I am with men, and at the -same time to pursue truths in the light of truth, and thus to -perceive and be gifted with them, consequently to be led by -the Lord.”</p> - -<hr class="chap x-ebookmaker-drop" /> - -<div class="chapter"> - -<p><span class="pagenum"><a id="Page_236"></a>[236]</span></p> - -<h2 class="nobreak" id="CHAPTER_XXVII">CHAPTER XXVII.</h2> - -<p class="c"><i>The True Christian Religion.</i></p> - -</div> - -<p>In the early part of 1771, Swedenborg published his -“True Christian Religion, or, Universal Theology of the -New Church;” and in August of the same year took ship, -and left Amsterdam for London. Let us now turn to the -consideration of his last great work,—a summary of the -doctrines he was commissioned to teach.</p> - -<p>“The True Christian Religion, containing the Universal -Theology of the New Church,” the last work published by -Swedenborg, may be looked upon as the summary of his -spiritual thought, his theological labors, his heavenly message -to mankind. In its ninth English edition, it forms a large -octavo volume of 815 pages, and is a complete body of divinity. -It is divided into fifteen chapters, a Supplement -treating of the states of Luther, Calvin, and Melancthon, -the Dutch, English, Germans, Papists, Romish saints, Mahommedans, -and the Africans, in the spiritual world; and -seventy-seven memorable relations of scenes and representations -witnessed in that world, interspersed between the -various chapters; altogether forming a volume unique in -literature, ancient or modern. At the risk of an occasional -repetition of what has before been said, let us take a -rapid survey of the contents of this massive and marvellous -work.</p> - -<p>Chapter I. treats of God the Creator, His Unity, the Divine -Esse which is Jehovah, His Infinity or His Immensity<span class="pagenum"><a id="Page_237"></a>[237]</span> -and Eternity, the Essence of God which is His Divine Love -and Wisdom, His Omnipotence, Omniscience, and Omnipresence, -and of the creation of the universe. On these -sublime subjects, themes on which, for ages, the weary reason -of man has exerted itself with the poorest results, Swedenborg, -with a mathematical exactness, sets forth the true -doctrine; and with a simplicity of logic which at every step -calls the Word of God, and the reason and common sense -of man, to witness; leading the reader to wonder why truths -so simple, so soul-satisfying, should have been hidden from -human eyes so long. Whilst elucidating subjects commonly -supposed to transcend human ideas, and yet which humanity -is ever restless to discover,—reverence is in nowise deprived -of its exercise. It is a great mistake, yet a common one, to -associate mystery with true reverence; to talk of “ignorance” -as “the mother of devotion.” Let any one ask himself -whether the reverence of Sir Isaac Newton for that God -whose operations in the universe he was favored to discover, -was inferior to that of an ignorant devotee, or an illiterate -peasant. No. A knowledge of God and His attributes is -no destroyer of faith, reverence, or devotion, but the reverse. -Our knowledge of Him, however extended, is but the enlargement -of a circle, which, as it is enlarged, expands our -conception of the infinity beyond. Hence it is that whilst -this chapter on God the Creator, goes into details which are -the death of mysticism, the truths which it opens to the mind -lead to an intelligent and reverential love, to which ignorance -can never attain.</p> - -<p>Chapter II. is devoted to the consideration of the Lord -the Redeemer. It tells how Jehovah God descended and -assumed humanity, that He might redeem and save mankind; -and how the humanity was united to the Divinity, -and thus God was made man, and man God, in one Person; -that Redemption consisted in bringing the hells into subjection,<span class="pagenum"><a id="Page_238"></a>[238]</span> -and the heavens into order, and in thus preparing the -way for a new spiritual Church; and how, without such Redemption, -neither could men have been saved, nor could the -angels have remained in a state of integrity. Thus Redemption -was a work purely divine, and could not have been -effected but by God Incarnate. The passion of the cross -was in itself alone not Redemption, but was the last temptation -the Lord endured in His Humanity; and it was the -means of the glorification of that humanity. Hence it is a -fundamental error of the Church to believe the passion of -the cross to be Redemption itself; and this error, together -with that relating to three Divine Persons from eternity, -has perverted the whole system of Christian theology.</p> - -<p>Chapter III. sets forth the doctrine of the Holy Spirit -and the Divine Operation. The Holy Spirit is the Divine -Truth, and also the Divine Virtue and Operation, proceeding -from the One God, in whom there is the Divine Trinity, -thus from the Lord God the Saviour, Jesus Christ. The -Divine Virtue and Operation in and on humanity, signified -by the Holy Spirit, consists, in general, in reformation -and regeneration; and, in proportion as these are effected, -in renovation, vivification, sanctification, and justification; -and in proportion as these are effected, in purification from -evils, remission of sins, and finally salvation. The Holy -Spirit being the efflux of Jehovah through the glorified -humanity, did not exist until after the incarnation. Hence -it is nowhere said in the Old Testament, that the prophets -spoke from the Holy Spirit, but from Jehovah God. We -have a beautiful and irresistible confirmation of this truth -in these words, “for the Holy Spirit was not <i>yet, because</i> -that Jesus was not yet glorified.” John vii. 39.</p> - -<p>In this chapter he also speaks of the Trinity. There is a -Divine Trinity, consisting of Father, Son, and Holy Spirit; -and these three are the three <i>Essentials</i> of One God,—which<span class="pagenum"><a id="Page_239"></a>[239]</span> -make a One, like soul, body, and operation in man. To -conceive of a Trinity of Divine <i>persons</i> from eternity, is to -think of three Gods; and no amount of word-playing and -creed-making can prevent the mind from falling into Tritheism, -as long as a Trinity of <i>persons</i> and not of <i>essentials</i> is -spoken and thought of. A Trinity of persons was unknown -in the Apostolic Church. The doctrine was first broached -by the Council of Nice, and thence received into the Roman -Catholic Church, and thus propagated among the Reformed -Churches. The Nicene and Athanasian doctrines concerning -a Trinity, have, together, given rise to a faith which has -entirely perverted the Christian Church; and hence has come -that “abomination of desolation, and that affliction, such as -was not in all the world, neither shall be,” which the Lord -has foretold in Daniel, the Evangelists, and the Revelation. -For when the Church ceases to know its God, the central -point of all faith and doctrine, all subsidiary points must -necessarily become involved in darkness. And thus it is -that the Athanasian creed has given rise to so many absurd -notions about God, and hence, also, to an innumerable -brood of heresies and phantasies on every point of doctrine -and life, so much so, that had not the Lord effected a Last -Judgment in 1757, and established a New Heaven and a -New Church, no flesh could have been saved. The “healing -of the nations,” the new life, light and heat, that have -coursed through humanity during the past century, attest -the working of Omnipotence for the salvation and restoration -of what is most valuable and precious in man.</p> - -<p>Chapter IV. is an exposition of the nature of the Sacred -Scripture, or the Word of the Lord, proving it to be the -Divine Truth itself. The spiritual sense of the Word, and -the means by which it is unfolded, together with the law -of its composition, are explained at length, and with great -perspicuity. It is shown that the spiritual sense is in all<span class="pagenum"><a id="Page_240"></a>[240]</span> -and every part of the Word, that hence it is divinely -inspired, and is holy in every syllable. Nevertheless the -literal sense is not to be disregarded. It is the basis, the -continent, and the firmament of the spiritual sense; in it the -Divine Truth is in its fullness, its sanctity, and its power; -from it the doctrine of the Church is to be drawn and -confirmed; and by it conjunction with the Lord and consociation -with the angels is effected. The Word is in all -the heavens, and the wisdom of the angels is thence derived. -The Church exists from the Word, and the quality of the -Church with man is according to his understanding of the -Word. The marriage of Goodness and Truth, and of the -Lord and the Church, is in every part of the Word. Men -may collect and imbibe heretical opinions from the letter -of the Word; but it is hurtful to confirm such opinions. -Many things in the Word are appearances of truth, in which -genuine truths lie concealed; and many fallacies arise from -the taking of these appearances of truth for genuine or -absolute truth. The literal sense of the Word is a guard to -the genuine truths contained in it, and in the Word is -represented by cherubs. To the wicked, it is a mercy that -spiritual truth is thus hidden; for if known and not obeyed, -it is profaned, and profanation involves the deepest suffering -and distress. The Lord, during his abode in the world, -fulfilled all things contained in the Word, and was thus -made the Word, that is, the Divine Truth, even in ultimates. -Previous to the Word which the world now possesses, there -was a Word which is lost, but is preserved in heaven among -the angels who lived as men in those times, and is also -extant among certain nations in Great Tartary, who, however, -have probably no true idea of the treasure they possess. -By means of the Word, light is communicated to those who -are out of the pale of the Church, and are not in possession -of the Word. This is effected outwardly by the communications<span class="pagenum"><a id="Page_241"></a>[241]</span> -of commerce, with those nations who have the Word; -and internally and insensibly by that community of soul -which makes humanity appear before the Lord as one man. -There is no thought conceived, no deed done, but which -radiates from soul to soul, and produces effects of which the -doer is not conscious. Thus it is that the Church—composed -of the men who read, love, and obey the Word—benefits the -world, and conjoins it with heaven and the Lord. Without -the Word, no one would have any knowledge of God, -of heaven and hell, or of a life after death, and much less -of the Lord. The multiplicity of points involved in these -statements, receive, in this chapter on the Sacred Scripture, -most copious illustrations, both from the Word itself, and -from the common experience of mankind. In reading this -chapter, every candid person will feel that, strange and -novel as many of the statements are, he is not dealing with -a mere theorizer; and that facts and even Revelation itself -must be done away, ere the doctrine of the Sacred Scripture -here revealed can be overthrown or proved erroneous.</p> - -<p>Chapter V. explains the Decalogue, or the Ten Commandments, -as to their external and internal sense. The Decalogue, -in the Israelitish Church, was the very essence of -holiness, and from it the ark and the tabernacle derived -their sanctity. In the Ten Commandments are contained -all things which relate to love to God, and love towards our -neighbor. In its literal sense, the Decalogue contains general -precepts of doctrine and life, but in its spiritual and -celestial sense it contains all precepts universally. Swedenborg -then takes up each commandment singly, and gives an -exposition of its literal, spiritual, and celestial application; -and when he has done this, we perceive that these Ten -Commandments, which every school-boy repeats and feels -he understands, nevertheless contain all precepts, and are -such as may afford guidance to the wisest angel, and that<span class="pagenum"><a id="Page_242"></a>[242]</span> -man can never outgrow them. Taking, for instance, the -Seventh Commandment, (the eighth, according to the common -numbering,) “Thou shalt not steal,” he explains it in -the natural sense, after the common acceptation. In the -spiritual sense, he shows that to steal means to deprive -others of the truths which they embrace in faith, in teaching -doctrines known to be false, or teaching for the sake of gain; -and in destroying in others, either by word or deed, those -truths which lead to salvation. In the celestial sense, to -steal is to take away divine power from the Lord, to be -vain, to be proud, to arrogate to ourselves the merit and -righteousness which are the divine gifts. All who do such -things, notwithstanding their seeming adoration of God, do -not trust in Him, but in themselves; and likewise do not -believe in God, but in themselves; they steal from God; -they are spiritual thieves; and every one who knows his -own heart, must know how often he must refer to this -commandment, in order to govern his life, and restrain his -thoughts, before he can know perfect obedience, and be in -truth a child of God. As with this commandment, so with -all. We need to think of them every day, and to use them -in all our states. If we purpose to lead a true and happy -life, we must cherish them as constant companions.</p> - -<p>Chapter VI. treats of Faith. Faith, it is said, is first in -regard to time, and charity is first in regard to end; that is, -the use of faith is to lead to charity. A saving faith is a -faith in the Lord God the Saviour Jesus Christ, because He -is the visible God in whom is the invisible. Faith, in general, -consists in a belief that the Lord will save all who live -a good life and believe aright; and a man receives this faith -in consequence of approaching the Lord, learning truths -from the Word, and living a life in conformity with them. -Faith without charity is not faith, and charity without faith -is not charity; and neither faith nor charity has any life in<span class="pagenum"><a id="Page_243"></a>[243]</span> -it but from the Lord. Although a man has power given -him to procure for himself faith and charity, and the life of -faith and charity, yet nothing of faith, charity, or the life -of either, is from man, but from the Lord alone. Charity -and faith are together in good works; for charity consists in -willing what is good, and good works consist in doing what -is good, from and under the influence of a good will; and -both charity and faith are merely mental and perishable -things, unless they are determined to works, and coexist in -them, whenever there is opportunity. The wicked have no -faith, because wickedness is of hell, and faith is of heaven, -and all the truth of faith is derived from heaven. Faith -cannot dwell with evil, for evil is like fire,—infernal fire -being the love of evil, which consumes faith like stubble, -and reduces it and all that belongs to it to ashes. Evil -dwells in darkness, and faith in light; and evil by means of -the falsehood which it loves, extinguishes faith, as darkness -does light. And because the world is at this day full of -evil, (notwithstanding the morality of life, and the rationality -with which faith is spoken and written about,) of true -faith there is almost none, because of goodness there is almost -none.</p> - -<p>Chapter VII. discourses of love towards our neighbor, and -good works. It is introduced by the statement that there -are three universal loves, the love of heaven, the love of the -world, and the love of self. These three loves, when they -are in right subordination, make a man perfect; but when -they are not in right subordination, they pervert and invert -him. The love of self and of the world are not in themselves -evil. When the love of heaven, that is, the love of -God, of goodness and truth, is supreme in the mind, and the -world is loved as a means to do good, and self is cared for -that uses to the neighbor may be performed,—then the love -of self and of the world are orderly and justifiable. But<span class="pagenum"><a id="Page_244"></a>[244]</span> -when the love of God and heaven is dethroned, and the love -of self or of the world rules, and a man is religious and just -only so far as religion and justice conduce to self-interest -and thus God and justice and all things holy are put to vile -uses, then the soul of man is inverted,—is a form of hell; -and in the light of heaven appears bestial, ugly, and deformed.</p> - -<p>Every individual man is the neighbor whom we ought to -love, but according to the quality of his goodness or his life. -Man considered collectively, that is, as a lesser or larger society, -and considered under the idea of compound societies, -that is, as our country,—is the neighbor that ought to be -loved. The Church is our neighbor, to be loved in a still -higher degree, and the Lord’s kingdom is our neighbor to be -loved in the highest degree. To love the neighbor is not to -love his person, but the good which is in him. Charity itself -consists in acting justly and faithfully in whatever office, -business, and employment a person is engaged, and with -whomsoever he has any connection. Eleemosynary acts of -charity consist in giving to the poor, and relieving the indigent, -but with prudence. There are public, domestic, and -private duties of charity. Public duties of charity are, -more especially, the payment of imposts and taxes. These -are paid with different feelings by those who are spiritual -and by those who are natural: those who are spiritual pay -them out of good will, because they are collected for the -preservation and protection of their country and the church, -and as a provision for the proper officers and governors, who -must receive their salaries out of the public treasury, therefore -those who consider their country and the church as their -neighbor, pay such debts cheerfully and with a willing mind, -and consider it a wicked act either to withhold them or to -use any deceit in the payment; whereas those who do not -esteem their country and the church as their neighbor, pay<span class="pagenum"><a id="Page_245"></a>[245]</span> -such debts with a reluctant and unwilling mind, and, as -often as they have an opportunity, withhold them, or use -some fraud in the payment; for they regard only their own -house and their own flesh as their neighbor. The domestic -duties of charity are of several kinds, as those of a husband -to his wife, and of a wife to her husband; of parents to -their children, and of children to their parents; likewise of -a master and mistress to their servants, and of servants to -their master and mistress. There are so many duties relating -to the education of children, and the government of families, -that it would require a volume to enumerate them. As -to what particularly regards the duties of parents to their -children, there is an intrinsic difference in this respect with -those who are under the influence of charity, and with those -who are not, although externally the duties may appear -similar. With those who are under the influence of charity, -parental affection is joined with love toward their neighbor -and love to God, and such parents love their children according -to their morals, virtues, pursuits, and qualifications -for the service of the public; but with those who are not -under the influence of charity, there is no conjunction of -charity with parental affection; the consequence is, that such -parents frequently love wicked, immoral, and crafty children, -more than those who are good, moral, and prudent; -and thus prefer such as are unserviceable to the public, before -such as are serviceable. Private duties of charity are -also of several kinds, such as paying wages to workmen, -returning borrowed money, observing agreements, keeping -pledges, and other transactions of a like nature, some of -which are duties grounded in statute law, some in civil law, -and some in moral law. These duties, also, are discharged -from different motives by those who are under the influence -of charity, and by those who are not; by the former they -are discharged faithfully and justly, for the law of charity<span class="pagenum"><a id="Page_246"></a>[246]</span> -requires that a man should so act in all his dealings, with -whomsoever he may have any connection; but these duties -are discharged in a totally different manner by those who -are not influenced by charity. Then there are convivial recreations -of charity, which consist of dinners and suppers -and social intercourse. Every one knows that dinner and -supper parties are in general use, and are given to promote -various ends; by many on account of friendship, relationship, -mirth, gain, recompense, and for party purposes of -corruption; among the great they are given on account of -their dignity; and in the palaces of kings, for the display -of splendor and magnificence. But dinners and suppers of -charity are given only by those who are influenced by mutual -love grounded in a similarity of faith. Among Christians -in the Primitive Church, dinners and suppers had this -end alone in view, and were called feasts, being instituted -that they might meet together in cordial joy and friendly -union. At table, the guests conversed together on various -subjects, domestic and civil, but particularly on such as concerned -the Church; and as these feasts were feasts of charity, -their conversation on every subject was influenced by -charity, with all its joys and delights. The spiritual sphere -which prevailed on such occasions, was a sphere of love to -the Lord and toward the neighbor, which exhilarated every -mind, softened the tone of every expression, and communicated -to all the senses a festivity from the heart; for from -every man there emanates a spiritual sphere, derived from -the affection of his love and corresponding thought, which -inwardly affects those in his company, particularly at the -time of convivial recreations.</p> - -<p>The first part of charity consists in putting away evils, -and the second in doing actions that are useful to our -neighbor. It is believed by many, at the present day, that -charity consists only in doing good, and that while a man is<span class="pagenum"><a id="Page_247"></a>[247]</span> -doing good, he does no evil; consequently, that the first part -of charity is to do good, and the second not to do evil: but -the case is altogether the reverse, it being the first part -of charity to put away evil, and the second to do good. -For it is a universal law in the spiritual world, and thence -too in the natural world, that so far as a person wills no -evil, he wills what is good; consequently, so far as he turns -himself away from hell, whence all evil ascends, he turns -himself toward heaven, whence all good descends; and, -therefore, so far as any one rejects the devil, he is accepted -by the Lord. In performing the exercises of charity, a man -does not ascribe merit to works, so long as he believes that -all good is from the Lord. Moral life, if it is at the same -time spiritual life, is charity. The friendship of love, contracted -with a person without regard to his spiritual quality, -is detrimental after death. The friendship of love, among -the wicked, is intestine hatred toward each other. There is -spurious charity, hypocritical charity, and dead charity. -There can be no such thing as genuine charity, which is -living, unless it make one with faith, and unless both in -conjunction look to the Lord. Spurious charity is such as -is the charity of those who hold to faith alone for salvation, -and who say charity is of no account in leading to heaven. -Such charity as these may have is spurious, because not -spiritual, and merely performed from selfish and worldly -motives. Hypocritical charity is predicable of those who, -in public or private worship, bow themselves almost to the -ground before God, pour forth long prayers with great -devotion, put on a sanctified appearance, kiss crucifixes and -bones of the dead, and kneel at sepulchers, and there mutter -words expressive of holy veneration toward God, and yet, -in their hearts nourish self-worship, and seek to be adored -like so many deities. Dead charity is predicable of those -whose faith is dead, since the quality of charity depends on<span class="pagenum"><a id="Page_248"></a>[248]</span> -the quality of faith. Faith is dead in all who are without -works, and in those who believe not in God, but in living -and dead men, and worship idols as if they were holy in -themselves, after the practice of the old Gentiles.</p> - -<p>Chapter VIII. is devoted to the vexed question of Free-Determination, -or Free-Will. The doctrines of the Church, -as commonly held, are first stated, and then the New Church -doctrine on the question is explained under the following -heads:—The two trees in the garden of Eden, one of life, -and the other of the knowledge of good and evil, signify the -free-will which man enjoys in respect to spiritual things. -Man is not life, but a recipient of life from God. Man, -during his abode in the world, is held in the midst between -heaven and hell, and thus in a spiritual equilibrium, which -constitutes free will.</p> - -<p>From the permission of evil, which every man experiences -in his internal man, it is evident that man has free-will in -spiritual things. Without free-will in spiritual things, the -Word would not be of any use, consequently the Church -would be a nonentity. Without free-will in spiritual things, -man would have nothing which would enable him to conjoin -himself by reciprocation with the Lord; and consequently -there would be no imputation, but mere predestination, -which is detestable. Without free-will in spiritual things, -God would be chargeable as the cause of evil. Every -spiritual principle of the Church that is admitted and -received in freedom, remains, but not otherwise. The -human will and understanding enjoy this free-will; but the -commission of evil, both in the spiritual and natural worlds, -is restrained by laws, or else society in both would perish. -If men were destitute of free-will in spiritual things, it would -be possible for all men throughout the whole world, in a -single day, to be induced to believe in the Lord; but this -would be in vain, because nothing remains with man which<span class="pagenum"><a id="Page_249"></a>[249]</span> -is not freely received. Miracles are not performed at the -present day because they deprive man of free-will.</p> - -<p>Chapter IX. treats of Repentance. It is shown, in the -first place, that repentance is the first constituent of the -Church in man, and that in proportion as a man practices -it, his sins are removed; and as they are removed, they are -forgiven or remitted. Contrition, in the sense of a mere -lip-confession of being a sinner, and of being involved in the -guilt of Adam, without self-examination, is not repentance. -Every man is born with a propensity to evils of all kinds, -and unless he remove them, in part, by repentance, he -remains in them; and whoever remains in them can not be -saved. The knowledge of sin, and the discovery of some -particular sin in one’s self, is the beginning of repentance. -Actual repentance consists in a man’s examining himself, -knowing and acknowledging his sins, supplicating the Lord, -and beginning a new life. True repentance consists in a -man’s examining not only the actions of his life, but also -the intentions of his will. Those also do the work of repentance, -who, though they do not examine themselves, abstain -from evils because they are sins; and this kind of repentance -is done by those who perform works of charity from a -religious motive. In repentance, confession ought to be -made before the Lord God the Saviour, and at the same -time supplication for help, and power to resist evils. Actual -repentance is an easy duty to those who occasionally practice -it, but it meets with violent opposition from those who never -practiced it. He that never did the work of repentance, -and never looked into, and examined, himself, comes at last -not to know the nature either of damnatory evil or saving -good.</p> - -<p>Chapter X. describes the nature of Reformation and -Regeneration. Unless a man be born again, and, as it -were, created anew, he can not enter into the kingdom<span class="pagenum"><a id="Page_250"></a>[250]</span> -of God. This new birth, or creation, is effected by the Lord -alone, through the medium of charity and faith, during -man’s coöperation. Since all are redeemed, all have a -capacity to be regenerated, every one according to his state. -The several stages of man’s regeneration answer to his -natural conception, gestation in the womb, birth, and education. -The first act of the new birth, which is an act of the -understanding, is called reformation; and the second, which -is an act of the will, and thence of the understanding, is -called regeneration. The internal man is first to be reformed, -and by it the external, and thus the man is regenerated. -When this takes place, there arises a combat between the -internal and external man, and then whichever conquers -has dominion over the other. The regenerate man has a -new will and understanding. A regenerate man is in communion -with the angels of heaven, and an unregenerate -man is in communion with the spirits of hell. In proportion -as a man is regenerated, his sins are removed; and this -removal is what is meant by remission of sins. Regeneration, -can not be effected without free-will in spiritual things. -Regeneration is not attainable without truths by which faith -is formed, and with which charity conjoins itself.</p> - -<p>Chapter XI. is devoted to a description of what imputation -is, and what it is not. It is shown that imputation, and the -faith of the present church, which alone is said to justify, -are a one. The imputation which belongs to the faith of the -present time is two fold, the one part relating to the merit -of Christ, and the other to salvation as its consequence. -The faith which is imputative of the merit and righteousness -of Christ the Redeemer, first took its rise from the decrees -of the Council of Nice, concerning three divine persons from -eternity; and, from that time to the present, has been -received by the whole Christian world. Faith imputative -of the merit of Christ, was not known in the Apostolic<span class="pagenum"><a id="Page_251"></a>[251]</span> -Church, which preceded the Council of Nice, and is neither -declared nor signified in any part of the Word. An imputation -of the merits and righteousness of Christ is impossible. -There is such a thing as imputation, but then it is an -imputation of good and evil, and at the same time of faith. -The faith and imputation of the New Church can not be -together with the faith and imputation of the former Church; -and, in case they were together, such a collision and conflict -would ensue, that every principle of the Church in man -would perish. The Lord imputes good to every man, and -hell imputes evil to every man. Faith, with whatever -principle it conjoins itself, passes sentence accordingly; if a -true faith conjoins itself with goodness, the sentence is for -eternal life, but if faith conjoins itself with evil, the sentence -is for eternal death. Thought is imputed to no one, but will.</p> - -<p>Chapter XII. is a luminous exposition of the uses of Baptism. -Without a knowledge of the spiritual sense of the -Word, it is shown no one can know what the two sacraments, -Baptism and the Holy Supper, involve and effect. The -washing which is called baptism, signifies spiritual washing, -which is a purification from evils and falses, and thus -regeneration. As circumcision of the heart was represented -by circumcision of the foreskin, baptism was instituted in -lieu of it, to the end that an internal Church might succeed -the external, in which all and everything was a figure of the -internal Church. The first use of baptism is introduction -into the Christian Church, and at the same time insertion -among Christians in the spiritual world. The second use -of baptism is, that the Christian may know and acknowledge -the Lord Jesus Christ the Redeemer and Saviour, and may -follow Him. The third and final use of baptism is, that -man may be regenerated. By the baptism of John, a way -was prepared that Jehovah the Lord might come down into -the world, and accomplish the work of redemption.</p> - -<p><span class="pagenum"><a id="Page_252"></a>[252]</span></p> - -<p>Chapter XIII. is taken up with a like description of the -uses of the Holy Supper. It is shown that it is impossible -for any one, without an acquaintance with the correspondences -of natural things with spiritual, to know the uses and -benefits of the Holy Supper. An acquaintance with correspondences -serves to discover the signification of the Lord’s -flesh and blood, and that the bread and wine signify the -same; namely, that the Lord’s flesh and the bread signify -the divine good of His love, and likewise all the good -of charity, and that His blood and the wine signify the -divine truth of His wisdom, and likewise all the truth -of faith, and that to eat signifies to appropriate. By understanding -this, it may clearly be comprehended, that the -Holy Supper contains, both universally and particularly, all -things of the Church, and all things of heaven. In the -Holy Supper the Lord is entirely present, with the whole -of His redemption. The Lord is present, and opens heaven -to those who approach the Holy Supper worthily; and He -is also present with those who approach it unworthily, but -does not open heaven to them; consequently, as baptism is -an introduction into the Church, so the Holy Supper is an -introduction into heaven. Those approach the Holy Supper -worthily, who are under the influence of faith toward the -Lord, and of charity toward their neighbor, thus, who are -regenerate. Those who approach the Holy Supper worthily, -are in the Lord, and He in them; consequently, conjunction -with the Lord is effected by the Holy Supper. The Holy -Supper is, to the worthy receivers, as a signing and sealing -that they are sons of God.</p> - -<p>Chapter XIV., concluding the doctrinal portion of the -work, describes the consummation of the age, the coming -of the Lord, and the new heaven and the New Church. -The consummation of the age is the last time or end of the -Church. The present day is the last time of the Christian<span class="pagenum"><a id="Page_253"></a>[253]</span> -Church, which the Lord foretold and described in the -Gospels, and in the Revelation. This last time of the -Christian Church, is the very night in which the former -Churches have set. After this night, morning succeeds; and -the coming of the Lord is this morning. The coming of the -Lord is not a coming to destroy the visible heaven and the -habitable earth, and to create a new heaven and a new -earth, according to the opinions which many, from not -understanding the spiritual sense of the Word, have hitherto -entertained. This, which is the second coming of the Lord, -is for the sake of separating the evil from the good, that -those who have believed and who do believe in Him, may -be saved; and that there may be formed of them a new -angelic heaven, and a New Church on earth; and without -this coming no flesh could be saved. This second coming -of the Lord is not a coming in person, but in the Word, -which is from Him, and is Himself. This second coming -of the Lord is effected by the instrumentality of a man, -before whom He has manifested Himself in person, and -whom He has filled with His spirit, to teach from Him the -doctrines of the New Church by means of the Word. This -is meant by the new heaven and the new earth, and the -New Jerusalem descending out of heaven, spoken of in the -Revelation. This New Church is the crown of all the -Churches which have existed, to this time, on the earth.</p> - -<p>On all these subjects Swedenborg discourses at length, and -in a style which, for its combined simplicity and purity, we -believe, is unmatched in theological literature. Wilkinson -says truly of the volume, that, “viewed as a digest, it shows -a presence of mind, an administration of materials, and a -faculty of handling, of an extraordinary kind. There is old -age in it in the sense of ripeness. If the intellectualist -misses there somewhat of the range of discourse, it is compensated -by a certain triteness of wisdom. As a polemic,<span class="pagenum"><a id="Page_254"></a>[254]</span> -not only against the errors of the Churches, but against the -evil lives and self-excusings of Christians, the work is unrivaled. -The criticisms of doctrine, with which it abounds, -are masterly in the extreme; and were it compared with -any similar body of theology, we feel no doubt that the -palm of coherency, vigor, and comprehensiveness, would -easily fall to Swedenborg, upon the verdict of judges of -whatever Church.”</p> - -<p>We have said nothing of the seventy-six memorable relations -strewn through the pages of the “True Christian -Religion,” because the limits to which we are confined forbid -anything approaching to an adequate description of them. -They are a great trouble to new readers of Swedenborg, and -many who love and delight in the doctrinal teachings of the -work, pass over, unread, the memorable relations, and try -not to think of them. But this is only for a time. They -are only strange and incomprehensible because the principles -upon which they are written are not apprehended. The -Indian king, who was told that in northern lands water -became solid, so that his elephants might walk on it, laughed, -and was an unbeliever. But, had the law or principle by -which water becomes ice, been made plain to him, his -laughter and his unbelief would have ceased. So it is with -those who are shocked with Swedenborg’s relations of things -heard and seen in the spiritual world. Let but the great -law of correspondence be understood, and the most marvelous -of the relations straightway attain an interest and reality, -which none but those who have studied them under the -bright light of correspondences can understand, or easily -believe possible. A memorable relation, which was to the -writer of this, at one time, a thing to cause pity for the man -that wrote it, is now the pleasant and practical study of a -Sunday afternoon. He knows that his experience in this -respect is paralleled by that of most Newchurchmen.</p> - -<p><span class="pagenum"><a id="Page_255"></a>[255]</span></p> - -<p>Count Hopken, in a letter to General Tuxen, says, “I -once represented, in rather a serious manner, to this venerable -man, (Swedenborg), that I thought he would do better -not to mix his beautiful writings with so many memorable -relations of things heard and seen in the spiritual world, -concerning the states of men after death,—of which ignorance -makes a jest and derision. But he answered me, that -this did not depend on him; that he was too old to sport -with spiritual things, and too much concerned for his eternal -happiness to give into foolish notions; assuring me, on his -hopes of salvation, that no imagination produced in him his -revelations, which were true, and derived from what he had -heard and seen.”</p> - -<p>“The True Christian Religion” was the last work Swedenborg -published; it was a worthy conclusion of his grand -labors. Among his papers, at his decease, was found an incomplete -“Coronis” or Appendix to the work. This has -been translated and published, and contains an elucidation -of several interesting points.</p> - -<hr class="chap x-ebookmaker-drop" /> - -<div class="chapter"> - -<p><span class="pagenum"><a id="Page_256"></a>[256]</span></p> - -<h2 class="nobreak" id="CHAPTER_XXVIII">CHAPTER XXVIII.</h2> - -<p class="c"><i>Anecdotes and Traits of Character.</i></p> - -</div> - -<p>Swedenborg arrived in London, from Amsterdam, in -August, 1771, and took up his abode in lodgings he had before -occupied in the house of Shearsmith, a peruke maker, at -26 Great Bath street, Cold Bath fields. From Shearsmith -we learn several interesting items of intelligence regarding -Swedenborg’s habits and mode of life.</p> - -<p>The dress that he generally wore when he went out to -visit, was a suit of black velvet, (made after an old fashion,) -a pair of long ruffles, a curiously hilted sword, and a gold-headed -cane. In his later years he became less and less -attentive to the concerns of the world. When walking -abroad, he seemed to be engaged in spiritual communion, -and took little notice of things and people in the streets. -When he went out in Stockholm, without the observation of -his domestics, some singularity in his dress would often betray -his abstraction. Once when he dined with Robsahm’s -father, he appeared with one shoe-buckle of plain silver, and -the other set with precious stones,—greatly to the amusement -of some ladies of the party. When he lodged with Bergstrom, -he usually walked out after breakfast, dressed neatly -in velvet, and made a good appearance. In Sweden his -dress was simple, but neat and convenient: during winter, -he was clad in a garment of reindeer skins; and, in summer, -in a study gown: “both well worn, as became a philosopher,” -according to Robsahm. Mr. Servanté was one of -the earliest and most affectionate receivers of New Church<span class="pagenum"><a id="Page_257"></a>[257]</span> -doctrine. Before he received the truths of the New Church, -he was once passing along St. John’s street, London, -when he met an old gentleman, of a dignified and most -venerable appearance, whose deeply thoughtful, yet mildly -expressive countenance, added to something very unusual in -his general air, attracted his attention very forcibly. He -turned round, therefore, to take another view of the stranger, -who also turned around and looked at him. This was Swedenborg; -but it was not until some years afterward, on seeing -his portrait, that he became aware that the dignified and -venerable old gentleman was the author of those works he -now so sincerely loved, and so earnestly studied.</p> - -<p>In person, Swedenborg was about 5 feet 9 inches high, -rather thin, and of a brown complexion. His eyes were of -a brownish grey, nearly hazel, and rather small. He had -always a cheerful smile upon his countenance. When Collin -visited him, he was thin and pale, but still retained traces -of beauty, and had something very pleasing in his physiognomy, -and a dignity in his erect stature. Ab Indagine tells -us his eyes were always smiling; and Robsahm, that his -“countenance was always illuminated by the light of his -uncommon genius.” His manners were those of a nobleman -and gentleman of the last century. He was somewhat -reserved, but complaisant; accessible to all, and had something -very loving and taking in his demeanor. Personally, -he left good impressions behind him wherever he -appeared.</p> - -<p>He did not understand the English language sufficiently -well to hold a running conversation in it; and moreover he -had an impediment in his speech. He was well acquainted, -however, with the principal modern languages, and, of -course, was thoroughly familiar with Greek and Latin, and -had a sufficient knowledge of Hebrew. All authorities -agree that his speech, though not facile, was impressive.<span class="pagenum"><a id="Page_258"></a>[258]</span> -He spoke with deliberation, and when his voice was heard, -it was a signal for silence in others, while the slowness of his -delivery increased the curiosity of the listeners. He entered -into no disputes on matters of religion, but when obliged to -defend himself, he did it mildly and briefly; and if any one -insisted upon argument, and became warm against him, he -retired, with a recommendation to them to read his writings. -One day, when Mr. Cookworthy, a member of the Society of -Friends, was with Swedenborg in his lodging, a person -present objected to something he said, and argued the point -in his own way; but Swedenborg only replied, “I receive -information from the angels on such things.” One day, when -dining with some Swedish clergy in London, a polemic tried -to controvert the doctrine concerning the Lord, and the nature -of our duty to Him; when, according to Mr. Burkhardt, -“Swedenborg overthrew the tenets of his opponent, who appeared -but a child to him in knowledge.”</p> - -<p>Swedenborg was practically a vegetarian. Shearsmith -said he sometimes ate a few eels, and his servant informs us -that he once had some pigeon pie; but his usual diet was -bread and butter, milk and coffee, almonds and raisins, vegetables, -biscuits, cakes, and gingerbread. The gingerbread -he used to take out with him into the area of Cold Bath -square, (now covered with houses,) and distribute it among -the children as they played around him. He was a water-drinker, -but occasionally, when in company, drank one or -two glasses of wine, but never more. He took no supper. -Of coffee he was a great drinker, which he took very sweet, -and without milk. At his house in Stockholm, he had a fire -during winter almost constantly in his study, at which he -made his own coffee and drank it often, both during the day -and in the night.</p> - -<p>From the commencement of his illumination, Swedenborg -was very particular as to his diet; and his Diary contains<span class="pagenum"><a id="Page_259"></a>[259]</span> -many references to his food, and to the spiritual association -which various kinds of nutriment induced. In one place we -read under the heading of “the Stink of Intemperance,” -“One evening I took a great meal of milk and bread, more -than the spirits considered good for me. On this occasion -they dwelt upon intemperance, and accused me of it.” Indeed, -on the first opening of his spiritual sight, in London, -in 1743, when being very hungry from much exercise, he ate -with great appetite, the spiritual stranger who appeared, saluted -him with the words, “Eat not so much.” In his treatise -on Heaven and Hell, n. 299, he writes: “It has also -been granted me to know the origin of the anxiety, grief of -mind, and interior sadness, called melancholy, with which -man is afflicted. There are certain spirits who are not yet in -conjunction with hell, being yet in their first state, who love -undigested and malignant substances, such as food when it -lies corrupting in the stomach. They consequently are present -where such substances are to be found in man, because -these are delightful to them; and they there converse with -one another from their own evil affection. The affection -contained in their discourse thence enters the man by influx; -and if it is opposed to the man’s affection, he experiences -melancholy, sadness, and anxiety; whereas if it agrees with -his affection, he becomes gay and cheerful. Hence was made -manifest to me the origin of the persuasion entertained by -some who do not know what conscience is, by reason that -they have none, when they attribute its pangs to a disordered -state of the stomach.” Of the killing and eating the flesh -of animals, he writes thus in the Arcana Cœlestia, n. 1002. -“Eating the flesh of animals, considered in itself, is something -profane; for the people of the most ancient time on -no account ate the flesh of any beast or fowl, but only grain, -especially bread made of wheat, also the fruits of trees, -pulse, milk, and what is produced from milk, as butter. To<span class="pagenum"><a id="Page_260"></a>[260]</span> -kill animals and to eat their flesh, was to them unlawful, and -seemed as something bestial; and they were content with the -uses and services which they rendered, as appears also from -Genesis i. 29, 30. But in succeeding times, when man began -to grow fierce as a beast, yea fiercer, then first they began -to kill animals, and to eat their flesh. And because man -was such, this was permitted, and at this day also is permitted; -and so far as man does it from conscience, so far is -it lawful, for his conscience is formed of all those things -which he thinks to be true, and so thinks to be lawful: -wherefore also, at this day, no one is by any means condemned -for this, that he eats flesh.”</p> - -<p>Swedenborg took snuff, as was the custom in his day. -Some of his manuscripts yet bear traces of the dingy powder.</p> - -<p>Shearsmith gives the same account of Swedenborg’s habits -of sleep, as his gardener at Stockholm. He had no regard -for times and seasons, days or nights, only taking rest as he -felt disposed. This was naturally to be expected, considering -the peculiarities of his seership. At first, Shearsmith -was greatly alarmed, by reason of his talking day and night. -Sometimes he would be writing, and then he would be, as it -were, holding a conversation with several persons. But as -Swedenborg spoke in a language Shearsmith did not understand, -he could make nothing of it. Shearsmith was nevertheless -well pleased with his lodger. His servant told Mr. -Peckitt, after Swedenborg’s death, that “he was a good-natured -man, and that he was a blessing to the house, for they -had harmony and good business whilst he was with them.” -A short time before his death, he lay for some weeks in a -trance, without any sustenance.</p> - -<p>Swedenborg’s pension preserved him from all pecuniary -cares. Yet in his Diary we read: “I have now been for -thirty-three months in a state in which my mind is withdrawn -from bodily affairs, and hence can be present in the societies<span class="pagenum"><a id="Page_261"></a>[261]</span> -of the spiritual and celestial. Yet whenever I am intent -upon worldly matters, or have cares and desires about -money, (such as caused me to write a letter to-day,) I lapse -into a bodily state; and the spirits, as they inform me, cannot -speak with me, but say they are in a manner absent. -This shows me that spirits cannot speak with a man who -dwells upon worldly and bodily cares; for the things of his -body draw down his ideas, and drown them in the body.—March 4, -1748.” This experience is worthy of record. -Most of us, in our own way, know the truth of it, from heart -experience. Whatever his motives were, he would receive -back no proceeds from the sale of his theological works, but -dedicated the whole to religious subscriptions. To beggars -he seldom gave anything. In his writings, he in several -places protests against the sham charity which satisfies itself -by mere alms-giving. He tells us that habitual beggars lead -vicious and impious lives, and that to give them money is -rather to curse than to bless them. Swedenborg did not lend -money; for that, he said, is the way to lose it; besides, as he -remarks, he required it nearly all to pay the expenses of his -traveling and printing.</p> - -<p>In his later years, Swedenborg had no library but his -Bible, in various editions, and his own manuscripts. What -need had he of the books of men, when he knew the -heavens,—and the glorified authors of earth, in states of -wisdom they never dreamed of here?</p> - -<p>Swedenborg seldom went to church; for, as he said, he -“had no peace in the church, on account of spirits, who -contradicted what the preacher said, especially when he -spoke of Three Persons in the Godhead, which amounted in -reality to three Gods.”</p> - -<p>Swedenborg’s long and arduous labors on earth were now -ended. Let us approach his death-bed with reverence, and -observe how a good man can die.</p> - -<hr class="chap x-ebookmaker-drop" /> - -<div class="chapter"> - -<p><span class="pagenum"><a id="Page_262"></a>[262]</span></p> - -<h2 class="nobreak" id="CHAPTER_XXIX">CHAPTER XXIX.</h2> - -<p class="c"><i>Last Days on Earth.</i></p> - -</div> - -<p>On Christmas eve, 1771, a stroke of apoplexy deprived -Swedenborg of his speech, and lamed one side. He lay -afterwards in a lethargic state for more than three weeks, -taking no sustenance beyond a little tea without milk, and -cold water occasionally, and once a little currant jelly. At -the end of that time, he recovered his speech and health -somewhat, and ate and drank as usual. Mr. Hartley and -Dr. Messiter at this time visited him, and asking him if he -was comforted with the society of angels, as before, he -answered that he was. They then asked him to declare -whether all that he had written was strictly true, or whether -any part or parts were to be excepted. “I have written,” -answered Swedenborg, with a degree of warmth, “nothing -but the truth, as you will have more and more confirmed to -you all the days of your life, provided you keep close to the -Lord, and faithfully serve Him alone, by shunning evils -of all kinds as sins against Him, and diligently searching -His Word, which, from beginning to end, bears incontestable -witness to the truth of the doctrines I have delivered to the -world.”</p> - -<p>At this time Swedenborg seemed to love privacy, and saw -but little company. His old friend, Springer, the Swedish -Consul in London, called upon him a week or two before -his decease. Springer asked him when he believed that the -New Jerusalem, or the New Church of the Lord, would be<span class="pagenum"><a id="Page_263"></a>[263]</span> -manifested, and if this manifestation would take place in -the four quarters of the world. Swedenborg replied: “No -mortal can declare the time, no, not even the celestial -angels; it is known solely to the Lord. Read the Revelation, -chapter xxi. 2, and Zechariah, chapter xiv. 9, and you -will find that it is not to be doubted that the New Jerusalem, -mentioned in the Apocalypse, which denotes a new and -purer state of the Christian Church, than has hitherto -existed, will manifest itself to all the earth.”</p> - -<p>About this time, says Springer, Swedenborg told him that -his spiritual sight was withdrawn, after he had been favored -with it for so long a course of years. This, of which the -world knew nothing, and for which it cared nothing, it was -the greatest affliction to him to lose. He could not endure -the blindness, but cried out repeatedly, “O my God! hast -thou then forsaken thy servant at last?” He continued for -several days in this condition, but it was the last of his -trials: he recovered his precious sight, and was happy.</p> - -<p>About this time he wrote a note, in Latin, to the Rev. -John Wesley, to the following effect:—</p> - -<div class="blockquote"> - -<p class="right">“<span class="smcap">Great Bath Street, Cold Bath Fields</span>, <i>February, 1772</i>.</p> - -<p>“<span class="smcap">Sir</span>,—I have been informed, in the world of spirits, that -you have a strong desire to converse with me. I shall be -happy to see you, if you will favor me with a visit.</p> - -<p class="center">“I am, sir, your humble servant,</p> - -<p class="right">“<span class="smcap">Emanuel Swedenborg</span>.”</p> - -</div> - -<p>When the note was handed to Mr. Wesley, he was in -company with some of his preachers, arranging their preaching -circuits for the year. Wesley read the note aloud, and -frankly confessed that he had been strongly actuated by a -desire to meet Swedenborg, but he had revealed his wish to -no one. He wrote for answer, that he was then occupied in -preparing for a six months’ journey, but would wait upon<span class="pagenum"><a id="Page_264"></a>[264]</span> -Swedenborg on his return to London. Swedenborg, in reply, -stated that the proposed visit would be too late, as he should -go into the world of spirits on the 29th day of the next -month, (March,) never more to return. Wesley did not -call, and they never met. Had he been wise, he would; in -spite of engagements, have embraced this opportunity of conversing -with that wonderful man, after an invitation of such -a character. Had they met, Methodism might have been a -different thing from what it is. But let us believe that all -such seeming accidents are overruled for the best.</p> - -<p>The authority for this anecdote is the Rev. Samuel Smith, -a Methodist preacher, who was present when Wesley received -Swedenborg’s letter. It excited his curiosity to know -something of the writings of so remarkable a man; and the -result was, a firm conviction of the rationality and truth of -the heavenly doctrine promulgated in them, and a zealous -activity in their diffusion, throughout the remainder of his -life.</p> - -<p>Mr. Bergstrom, the landlord of the King’s Arms tavern -in Wellclose square, at whose house Swedenborg had once -lodged, called to see him in his last days. Swedenborg told -him, that since it had pleased the Lord to take away the use -of his arm by palsy, his body was good for nothing but to -be put under ground. Mr. Bergstrom asked him whether -he would receive the Sacrament. Somebody present at the -time proposed sending for the Rev. Mr. Mathesius, a minister -of the Swedish Church. Swedenborg at once declined -having that gentleman, for he had sent abroad a report that -Swedenborg was out of his senses. (Mathesius himself, in -later years, became deranged.) The Rev. Arvid Ferelius, -another Swedish clergyman, with whom Swedenborg was on -the best terms, and who had visited him frequently in his -illness, was then sent for. Ferelius observed to him, that -“as many persons thought he had endeavored only to make<span class="pagenum"><a id="Page_265"></a>[265]</span> -himself a name, or acquire celebrity in the world, by the -publication of his new theological system, he should now be -ready, in order to show justice to the world, to recant either -the whole or a part of what he had written, since he had -now nothing more to expect from the world which he was so -soon to leave forever.” Upon hearing these words, Swedenborg -raised himself half upright in his bed, and placing -his sound hand upon his breast, said, with great zeal and -emphasis, “As true as you see me before you, so true is everything -which I have written. I could say more, were I permitted. -When you come into eternity, you will see all things -as I have stated and described them; and we shall have -much discourse about them with each other.” Ferelius then -asked him if he would take the Lord’s Holy Supper. He -replied, “You mean well, but I, being a member of the -other world, do not need it. However, to show the connection -and union between the church in heaven and the church -on earth, I will gladly take it.” He then asked Ferelius if -he had read his views on the Sacrament. Before administering -the Sacrament, Ferelius inquired whether he confessed -himself to be a sinner. “Certainly,” said Swedenborg, “so -long as I carry about with me this sinful body.” With deep -and affecting devotion, with folded hands, and with his head -uncovered, he confessed his own unworthiness, and received -the Holy Supper. He then presented Ferelius with a copy -of his Arcana Cœlestia, expressing his gratitude to him for -his kind attentions.</p> - -<p>He knew that his end was near. He told the people of -the house on what day he should die, and Shearsmith’s -servant remarked, “he was as pleased as I should have been, -if I was going to have a holiday, or going to some merrymaking.”</p> - -<p>His faculties were clear to the last. On Sunday, the 29th -day of March, 1772, hearing the clock strike, he asked his<span class="pagenum"><a id="Page_266"></a>[266]</span> -landlady and her maid, who were both sitting at his bed-side, -what o’clock it was; and upon being answered it was five -o’clock, he said, “It is well; I thank you; God bless you;” -and in a little moment after, he gently departed. He was -then 84 years, 8 weeks, and five days, old.</p> - -<p>His body was taken to the undertaker’s, where it lay in -state; and then was, on the 5th day of April, deposited in -three coffins, in the vault of the Swedish Church, in Prince’s -square, Radcliffe Highway, with all the ceremonies of the -Lutheran faith,—the service being performed by the Rev. -Arvid Ferelius.</p> - -<p>There the body still lies. No stone, or inscription marks -the spot. Swedenborg of all men, least requires monumental -commemoration. Every year enshrines his memory in -increasing numbers of grateful hearts;—grateful to him, as -a medium, whereby the Infinite Wisdom and Goodness might -reach its end in blessing mankind by the advent of spiritual -truth, and leading them within the gates of the Holy City, -New Jerusalem.</p> - -<hr class="chap x-ebookmaker-drop" /> - -<div class="footnotes"> - -<div class="chapter"> - -<h2 class="nobreak">FOOTNOTES</h2> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_1" href="#FNanchor_1" class="label">[1]</a> The following account of Charles XII., written by Emanuel Swedenborg, -was printed in the “Gentleman’s Magazine,” for September, 1754. -It is a portion of a letter which Swedenborg wrote to M. Nordberg, while -the latter was engaged in writing his “Life of Charles XII.,” in which -work the letter appeared at full length. It is too long to be quoted here; -the following extracts contain the pith of it. It may be proper to observe, -that it was written by the author prior to his being called to the sacred -office which occupied the last twenty-nine years of his life. This accounts -for his speaking of the celebrated Swedish hero with so much greater respect -than he is known to have afterwards entertained for his memory.</p> - -<p>“Having been frequently admitted to the honor of hearing his late most -excellent Majesty, Charles XII. discourse on mathematical subjects, I -presume an account of a new arithmetic invented by him, may merit the -attention of my readers.</p> - -<p>“His Majesty observed then, that the denary arithmetic, universally received -and practiced, was most probably derived from the original method -of counting on the fingers; that illiterate people of old, when they had run -through the fingers of both hands, repeated new periods over and over -again, and every time spread open both hands; which being done ten -times, they distinguished each step by proper marks, as by joining two, -three, or four fingers. Afterwards, when this method of numeration on the -fingers came to be expressed by proper characters, it soon became firmly -and universally established, and so the denary calculus has been retained to -this day. But surely, were a solid geometrician, thoroughly versed in the -abstract nature and fundamentals of numbers, to set his mind upon introducing -a still more useful calculus into the world, instead of ten, he would -select such a perfect square, or cube number, as by continual bisection, or -halving, would at length terminate in unity, and be better adapted to the -subdivisions of measures, weights, coins, etc.</p> - -<p>“Thus intent on a new arithmetic, the hero pitched upon the number -eight, as most fit for the purpose, since it could not only be halved continually -down to unity, without a fraction, but contained within it the square -of 2, and was itself the cube thereof, and was also applicable to the received -denomination of several sorts of weights and coins, rising to 16 -and 32, the double and quadruple of 8. Upon these first considerations, -he was pleased to command me to draw up an essay on an octonary calculus, -which I completed in a few days, with its application to the received -divisions, coins, measures, and weights, a disquisition on cubes and -squares, and a new and easy way of extracting roots, all illustrated with -examples.</p> - -<p>“His Majesty having cast his eye twice or thrice over it, and observing, -perhaps from some hints in the essay, that the denary calculus had several -advantages not always attended to, he did not at that time seem absolutely -to approve of the octonary: or, it is likely he might conceive, that though -it seemed easy in theory, yet it might prove difficult to introduce it to practice. -Be this as it may, he insisted on fixing upon some other that was -both a cube and a square number, referrible to 8, and divisible down to -unity by bisection. This could be no other than 64, the cube of 4, and -square of 8, divisible down to unity without a fraction.</p> - -<p>“I immediately presumed to object that such a number would be too -prolix, as it rises through a series of entirely distinct and different numbers, -up to 64, and then again to its duplicate 4,096, and on to its triplicate -262,144, before the fourth step commences; so that the difficulty of such a -calculus would be incredible, not only in addition and subtraction, but to -a still higher degree in multiplication and division; for the memory must -necessarily retain in the multiplication table, 3,969 distinct products of the -63 numbers of the first step multiplied into one another; whereas only 49 -are necessary in the octonary, and but 81 are required in the denary arithmetic; -which last is difficult to be remembered and applied in practice, by -some capacities. But the stronger my objections were, the more resolute -was his royal mind upon attempting such a calculus.</p> - -<div class="poetry-container"> -<div class="poetry"> - <div class="stanza"> - <div class="verse indent0">Obstructions made him eagerly aspire</div> - <div class="verse indent0">All to surmount, and nobly soar the higher.</div> - </div> -</div> -</div> - -<p class="noindent">He insisted that the alleged difficulties might be overbalanced by very -many advantages.</p> - -<p>“A few days after this I was called before his Majesty, who, resuming -the subject, demanded if I had made a trial. I still urging my former objections, -he reached me a paper written with his own hand, in new characters -and terms of denomination, the perusal of which, he was pleased, at -my entreaty, to grant me; wherein, to my great surprise, I found not only -new characters and numbers, (the one almost naturally expressive of the -other) in a continued series to 64, so ranged as easily to be remembered, -but also new denominations, so contrived by pairs, as to be easily extended -to myriads by a continued variation of the character and denomination. -And further casting my eye on several new methods of his for addition and -multiplication by this calculus, either artificially contrived, or else inherent -in the characters of the numbers themselves, I was struck with the -profoundest admiration of the force of his Majesty’s genius, and with -such strange amazement, as obliged me to esteem this eminent personage, -not my rival, but by far my superior in my own art. And having the -original still in my custody, at a proper time I may publish it, as it highly -deserves; whereby it will appear with what discerning skill he was endowed, -or how deeply he penetrated into the obscurest recesses of the -arithmetical science.</p> - -<p>“Besides, his eminent talents in calculation further appear by his frequently -working and solving the most difficult numerical problems, barely -by thought and memory; in which operations others are obliged to take -great pains and tedious labor.</p> - -<p>“Having duly weighed the vast advantages arising from mathematical -and arithmetical knowledge in most occasions of human life, he frequently -used it as an adage, that <i>he who is ignorant of numbers is scarce half a -man</i>.</p> - -<p>“While he was at Bender, he composed a complete volume of military -exercises, highly esteemed by those who are best skilled in the art of -war.”</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_2" href="#FNanchor_2" class="label">[2]</a> The bookseller referred to was Mr. Bohn, of Henrietta street, Covent -Garden.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_3" href="#FNanchor_3" class="label">[3]</a> It is not to be supposed that this time was wasted in sleep. In his -meditations and spiritual intercourse, he, no doubt, loved the seclusion -of his quiet chamber.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_4" href="#FNanchor_4" class="label">[4]</a> This is quite a mistake. His work he had in contemplation for some -years. It is probable the revisal, alterations, and additions in the MS -and in the proofs, led Paulus into this misconception.</p> - -</div> - -</div> - -<div style='display:block; margin-top:4em'>*** END OF THE PROJECT GUTENBERG EBOOK LIFE OF EMANUEL SWEDENBORG ***</div> -<div style='text-align:left'> - -<div style='display:block; margin:1em 0'> -Updated editions will replace the previous one—the old editions will -be renamed. -</div> - -<div style='display:block; margin:1em 0'> -Creating the works from print editions not protected by U.S. copyright -law means that no one owns a United States copyright in these works, -so the Foundation (and you!) can copy and distribute it in the United -States without permission and without paying copyright -royalties. Special rules, set forth in the General Terms of Use part -of this license, apply to copying and distributing Project -Gutenberg™ electronic works to protect the PROJECT GUTENBERG™ -concept and trademark. 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