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Title: Life of Emanuel Swedenborg: Together with a brief synopsis of his writings, both philosophical and theological
Author: White, William Allen
Language: English
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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.
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