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they were acquainted with the dead languages; but learning does not consist in words, but ideas; and I cannot see any reason why ideas may not be got in one language as well as another. Mankind are aware of this, and the dead languages are now carried onwards in funeral procession, borne by rationality and common sense to the shades of oblivion ; for when a thing is dead, its proper course is to be buried. Men are leaving roots of words to those who have no better employment; for we do not so much look after roots as fruits.

I will now pointout the practical use of the science of correspondence; for unless we arise from a subject impressed with its important value, we easily forget it; and the most important use of this science is the individual application of it. I test the uses of it in the following way: I find I am by nature estranged from heavenly life, or my external does not correspond with my internal; and these must be united before I can become one with my Redeemer and Saviour. I must therefore bring these into correspondence or united action, in order that I may become an image and likeness of God; for without this process the image is distorted. The science enables me to detect that which distorts in the following way:-The Word of God says there are two fires which burn in opposition; one is the correspondent emblem of celestial love, and should always burn brightly in the temple of my heart, producing in outward life love to God and charity to man; but I find, instead of this being the case, there is the fire of self-love and the love of the world, carrying on its destructive influence, consuming every thing that remains of a heavenly nature. Correspondence tells me the only way to quench this raging element, is to bring a plentiful supply of water from the river of the Word of God; for, unless it is quenched in this world, after death it is unquenchable. I also learn, that, as to my interior forms, I am in association with spiritual beings, who communicate their influence according to the states of my affections. If those affections are selfish and worldly, my associating spirits are devils, and, therefore, the corresponding forms of my mind are infernal; on the contrary, if I am well disposed, and shun all evils as sins against God, I then am in actual communication with hosts of angels who transmit their joys to the circumference of my mind, and fill me with a peace that passeth all understanding.

By this science creation speaks to me with innumerable tongues : wherever I turn, some lesson is pointed out to me, for creation speaks in the language of correspondence; my daily journeys point out the great journey towards the kingdom of heaven and the Lord; when my heart throbs, it tells me there is a universal pulse belonging to

heaven; when I respire the pure air of this world, I am led to think that my spirit has respiration from the heavenly atmospheres of truth : do my thoughts turn to the crimson current that joyfully bounds through my veins, giving life, energy, and activity to my body? I see there pictured truth and goodness circulating through the spiritual organization of my mind, carrying support to every part of my mental constitution ; when I ponder over the wondrous formations of my corporeal frame, when I examine its innumerable parts, all acting as an harmonious whole, it tells me that heaven, with its innumerable my. riads, all act as one from one common will, and that will is, the will of our blessed Lord Jesus Christ; when I perform my daily occupations faithfully, it tells me that angels love to be useful, and that idleness is a baneful vice; when hunger and thirst press their urgent claims upon me, a passage from the Word tells me immediately, that “man liveth not by bread alone,” and that I must hunger and thirst after righteousness; when I arise from my bed and dress, it reminds me of being clothed in a marriage garment, in order to be a guest at the supper of the Lamb. In fact, such is the power of this science, that we are enabled to contemplate the realities of heaven and the bliss of angelic delights : it brings rapture to the mind in viewing such resplendent beatitudes; grovelling worldly thoughts are removed, we mount on eagle's wings, and soar in the regions of purified thought. If we gaze steadfastly on the sun, our vision becoines stronger, the broad expanse of spiritual and natural things lies open for our view, and with hearts filled with gratitude we exclaim, “how manifold are thy works, O Lord God Almighty; in wisdom hast thou made them all.”

If this science enables us to contemplate the things that are true and beautiful, it also, on the other hand, points out the deadly nature of evil. Evil, we find, bas manifested forms in this world, for its forms are perversions; and although some of its manifestations are dressed in gorgeous robes, deceiving the eye of the mere sensualist, yet no deception can be practised on that man who is in possession of this wonderful rod; for the instant he touches the phantasy,' the light of heaven bursts in upon it, the external covering drops, and vice is seen in all its horrid deformity.

The advantages that arise from the study of this science are incalculable: it brings into operation the prominent faculties of the mind; thus examination, reflection, comparison, and judgment, all unite together to strengthen and build up the inner man. The above faculties are not satisfied, unless they can trace causes in every object ; fresh fields of thought are opening every day in the mind; for the N. S. NO. 31.-VOL. 3.


faculties are in possession of a key that will open the recesses of all that is beautiful and true in the hidden depositories of mind and matter. March 9, 1842.

0. P.



London, January the 24th, 1778. I, Henry Peckitt, went to Bath Street, Cold Bath Fields, to one Mr. Shearsmith, a barber, at whose house the learned and honourable Emanuel Swedenborg lodged, and died the 29th of March, 1772, and was then, as I have since found, 84 years old.

He, by the order of one Mr. Charles Lendegren, a Swedish merchant, who lives in Mincing Lane, Fenchurch Street, was laid in state at an undertaker's, and deposited, in three coffins, in the vault of the Swedish Church in Princes Square, Radcliffe Highway, with all the ceremonies of that Church.

It seems, by the account of Mr. Shearsmith, that the Baron had visited England three or four different times. He had lodged in Cold Bath Fields, and upon his return to England came to the same place, but the people had removed, and he was recommended to Mr. Shearsmith, where he lodged about two years; then he left England, and went to Amsterdam in Holland, at which place he had published many of his Latin works. He staid there some time, and then returned to England, and came to the same place to lodge with Mr. Shearsmith, and remained at his house till his death, which might be about two years.

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 curious hilted sword, and a gold beaded cane.

He ate little or no animal food, only sometimes a few eels. His chief sustenance was cakes, tea, and coffee, made generally exceedingly sweet. His drink was water. He took a great deal of snuff.

Mr. Shearsmith was affrighted when he first lodged with him, by reason of his talking in the night and day. He said, [he] would sometimes be writing, and sometimes stand talking in the doorstead of his room, as if he was holding a conversation with some persons; but as he spoke in a language Mr. S. did not understand, he could not make anything of it.

During the time he was at Mr. S.'s, he had some learned men that came to converse with him, especially a Rev. Mr. Hartley, of East Malling, in Kent, and a physician called Messiter.

He did not know the English language so as to hold a running conversation in it.

He had an impediment in his speech.

He laid some weeks in a trance without any sustenance, and came to himself again; this was not long before his death.

He seldom or never complained of any bodily pain, but was attacked before his death with a kind of paralytic stroke.

He had no books, no, not so much as a Directory. He was far from being verbose.

It was said he had conversation, in spirit, with Luther and Calvin. . During his last visit to England, he chose to be mostly retired or private.

It seems he had no particular regard for times or seasons, or days or nights, only took rest when nature required, -did not indulge. He went not to any place of worship during his abode with Mr. Shearsmith.

He did not want money. · Dr. Messiter had some Manuscripts he had by him at the time of his death.

The grand quantity were sent into Sweden, and are in one of the libraries.

The above is what I gathered from Mr. Shearsmith. December the 4th, 1783. Went again to Mr. S.'s, to read over to him this above account, to know if it was just in every observation, and he told me it was. Mr. S. not being at home, I staid till he came in, and had some conversation with the maid that attended him, the Baron. She said, he was a good-natured man, and that he was a blessing to the house, for that they had harmony and good business.

She said, that before he came to their house he was offered another lodging in the neighbourhood ; but he told the mistress, there wanted harmony in the house, which she acknowledged, and recommended him to Mr. Shearsmith’s.

Upon asking the maid if he ever ate any animal food, said he once had some pigeon pie.

She said, that he told them a few days before his death, when it would happen; and, said she, He was as pleased !-and she made a comparison, that the pleasure was such as if she was going to have a holiday, to go to some merry-making.

London, March, 16, 1778. I, Henry Peckitt, called upon Mr. Springer, No. 12, Craven Buildings, near Wych Street, who is Counsellor of Commerce for Sweden. He had been acquainted with the Baron Swedenborg for many years. It seems the Baron had visited England many times during his life.

Mr. Springer told me the Baron had a fine house and garden at Stockholm; and he was sitting with company at Gottenburg, which is 188 miles from Stockholm, and told them that part of the town was on fire where his house and garden were, and he hoped his house would escape the flames, 1759. He shortly after told them his house was safe, but the garden was destroyed; and when the post arrived, a few days after, it was as he had predicted.

Mr. Springer also told me that the Queen of Sweden had writ letters to her brother, a Prince of Prussia, and having no answer, she. doubted whether he had received them or not. The Baron at that time had converse with the Queen, and her brother died in Prussia. She was desirous to know if he had received the letters. She consulted the Baron, who said he would inform her in a few days. He did, and told her he had received them, and was going to answer them, and that in an escritoire of the Prince's was a letter unfinished, intended for her, but he was taken ill and died. She sent to the King of Prussia, and it was as the Baron had foretold : the King sent her the unfinished letter.

It seems the Baron was always subject to an impediment in his speech. He writ none of his Theological works for gain.

So much from Mr. Springer.

From the American New Jerusalem Magazine."

It is a doctrine of the New Church, that the Lord came into the world—that he assumed a human nature and made it divine—that the essential divinity and the divine humanity are now united as the soul and body of man are united.

Against this doctrine the natural man rises up and says that it cannot be true, because it makes God mutable.

Let us now consider this objection and see whether it is well founded.

In the Lord there is infinite love, infinite wisdom, and infinite power. These are the essential divine attributes; and when we speak of the immutability of God, we must refer primarily to these attributes.

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