NOTES.

NOTE I. We have Moses and the prophets." p. xiv.

"No one,' says Swedenborg, 'is reformed by visions, and by conversing with the dead, because such visions, and such open conversation with the dead, force the mind, and deprive it of its free rational life. Thereare (says he) three kinds of visions, divine, diabolical, and fantastic; divine visions are such as are recorded in the Word, especially in the prophets; diabolical visions are such as are effected by magic in hell; and fantastic visions are the illusions of an abstracted mind.'* Again, he says, that the spiritual things which he has described do not come under the category of visions, and ought not to be called visions, but memorable relations, being a description of things heard and seen in the spiritual world.'+ And as to his explanations of the Word and its doctrines, as the true doctrines of christianity, he expressly and frequently declares that he derived these explanations from no spirit or angel, but from the Lord alone, whilst studying the Word,' who, through the opening of his spiritual senses, enlightened him to see its internal sense, its true meaning, and consequently the genuine doctrines of christianity, which are abundantly confirmed and established by the literal sense of the Word.

"We have placed these assertions of Swedenborg, which are abundantly proved in his work on the Divine Providence,' at the head of our remarks, in order that there may be no mistake as to his teaching on the subject of visions, dreams, and conversing with the dead. These experiences, he declares, instead of being the means of reforming a man, are extremely dangerous, if sought after as a guide in spiritual instruction, to his progress in regeneration, and are consequently not desired by the man who trusts in the Lord, and who

* See his work on the "Divine Providence," &c., No. 134.

+ See Documents concerning Swedenborg in his Letters to the Landgrave of Hess, p. 232.

seeks solely in His divine Word for that spiritual instruction which can truly enlighten his mind, regenerate his life, and secure his salvation. This, Swedenborg shews, is involved in the divine declaration, that if they hear not Moses and the prophets, neither will they be persuaded though one rose from the dead.' (Luke xvi. 31.) The reason why such experiences are so dangerous to a man, if he seeks after them, and follows out the information thence obtained, is because such a sensible or open communication with spirits binds the man to the state in which the spirits are, and prevents his spiritual advancement and regeneration. Thus, if the spirits with whom he has sensible intercourse are in false principles, the man himself becomes an enthusiast, in maintaining and promoting the same false principles, nor can he possibly avoid being so, until the sensible communication is closed, and he is again led solely by the Lord through His Word. If the man be ambitious, avaricious, proud, &c., and in these states has sensible communication with spirits, he is confirmed in his evil states, because it is a universal law of spiritual association, that only such spirits as are like-minded with the man himself, can associate with him; and thus, being of the same quality as the man, they, by their life and influx, confirm him in his evil and erroneous states of mind. Hence the great danger of sensible communication, either by clairvoyance, or by whatever means effected, with spirits; and this danger is especially great in the present fallen state of mankind, because the lower spheres of the world of spirits, which are in immediate association with men, are, owing to the fallen state of the church, and the consequent sensual and evil states of mankind, full of lying and depraved spirits, who delight to lead man astray, and to imbue him with their own evil and erroneous principles.* This, also, was one especial reason why it was so strictly forbidden to the Jews to have any 'intercourse with familiar spirits, or to hold any converse with the dead.' (Deut. xviii. 11, 12; Lev. xix. 31, xx. 6.)

"And, even on the supposition that a sensible communication were effected with good and heavenly spirits, still, it would be no advantage to a man, but the contrary. For in this case also, the man would be bound to the states of those spirits, nor could he rise to a higher good, nor, consequently, to higher states of heavenly wisdom and

* See Swedenborg's Spiritual Diary, 1622.

blessedness. But the great destiny of man, while in his state of probation on earth, is to have higher degrees of heavenly order and blessedness opened in his spirit, and to rise to higher degrees of goodness, wisdom, and happiness in the Lord's kingdom. This, however, cannot be effected, except man, as Swedenborg says,' be led by the Lord alone, through His Word.' In this manner the Lord Himself leads us in all freedom, not only from evil states, and consequently, from false and evil spirits of every kind, but He also conducts us, according as we trust in Him, and obey the teaching of His Word, from one degree of good to another, and consequently, from one class of good spirits and angels, to others of superior goodness, wisdom, and happiness; and this successively and constantly, until the period of death, when the good in which a man is from the Lord by regeneration, cannot be raised to a higher discrete degree, but is improved and enriched, according to the law of continuous degrees, to all eternity."-Intellectual Repository, April, 1850, p. 144—146.

NOTE II." May he not be an Impostor?" p. xiv.

THE Charge of Impostor, or of being imposed upon, or of being insane, having been brought against Swedenborg, we will examine at length in the following note.

'An opinion taken upon trust, from any one, without examination, however true it may be in itself, 'is no truth with regard to him who so takes it, and it operates on him exactly as he takes it, that is, as a prejudice, and not as a truth.' This observation of a celebrated writer* being incontrovertible, it is the duty of every one to examine well the opinions which he believes, and not to reject any doctrine until, after a strict and impartial inquiry, he is convinced of its falsehood. Upon the most important of all subjects, that of religion, this duty acquires additional force; for, if in things which concern this world merely, and the temporal interests of man, it becomes him to examine before he decides, still more does it concern him in things connected with eternity and bis future well-being in the world to come, to scrutinize with care, and to decide with impartiality.

"Such conduct is not only sanctioned, but absolutely commanded, in the Scriptures, by our Lord and his Apostles. The Saviour him

* R. Robinson, of Cambridge.

6

self did not require the Jews to receive his religion without examining its proofs. Search the Scriptures,' said he, 'for they are they that testify of me.' So, likewise, the Apostle Paul, when he warned his hearers against those heresies which had begun to affect the church, did not advise them to take his opinions for granted and reject all others, but commanded them to scrutinize these erroneous doctrines, and to bring them to the test of reason and Scripture. Try the spirits whether they be of God.' 'Prove all things,' and after bringing them to the standard of Divine Truth, 'hold fast that which is good.'

"Hence it becomes the bounden duty of all, when any opinion is offered to them which clashes with their previous ideas, not to reject it without consideration, but to try it by the touchstone of Scripture, and to receive or reject it, as it shrinks from or stands the trial. Few, however, give themselves this trouble. Contented with the opinions which their parents held before them, they reject all others; although they are, probably, unable to offer one sound argument, or give one good reason for the principles they maintain.

"But does not such an examination require extensive learning and deep study? It does not! Every one has sufficient learning to know whether a doctrine is agreeable to the plain Word of God, or whether it is not, whether it is reasonable, or whether it is not; and every Christian is commanded to judge for himself, by the light which is given him, that so 'his faith may not stand in man, nor in the wisdom of men, but in the power of God.'

"To these tests-the Word of God and the dictates of reason-you are invited to bring the doctrines and declarations of SWEDEN borg. If they stand the trial, receive them as truth; if they will not endure the test, then reject them as being contrary to truth, and unworthy of belief. Only let the examination be carried on impartially, without prejudice, and with a sincere desire to acknowledge truth wherever it may be found.

"It is asked, then, 'was not SWEDEN BORG a madman who propagated the most rediculous fancies ? Or, if he were not mad, might he not be an impostor, who, under the pretence of superior illumination, deceived and misled the people?' We most willingly grant that such is, and has been, the belief of thousands, and that their report has

prejudiced the minds of thousands more, who, but for them, would

have read and examined for themselves.

Yet, general reports, and the

When the Saviour himself

belief of thousands, are not always true. was upon earth, the whole multitude' cried out 'he hath a devil, and is mad.' And when the Apostles first preached the Gospel, the whole world rose up against them as deceivers. But the opinion of these thousands was wrong, JESUS was not mad, nor were his disciples impostors; and as the general belief in these cases was confessedly false, it may, for aught the reader can tell, be equally false respecting SWEDENBORG.

"Let us, however, try this general belief, by the test of sober reason, and see how far it will endure the trial. SWEDENBORG, as we have affirmed, was divinely illuminated by God himself, to declare his doctrines to the world; and those who ridicule his pretensions, can only account for them on one of the following grounds: either, 1st, he was a deceiver who imposed upon the people; or, 2nd, he was himself deceived by the adversary of man; or, 3rd, he was insane, and his doctrines are but the ravings of a madman.

"We will consider each of these positions in its proper order.

"1. Let us allow then, for the sake of argument, that he wilfully deceived. If this be the case, he must have been one of the most unprincipled men that ever disgraced the world-who took the name of God into his mouth as a means of imposture, and who, under the pretended sanction of heaven, endeavoured to inveigle men into the belief of false doctrine. In the character of such a man we must expect to find deep cunning, blended with open or concealed wickedness; for having cast off all reverence for God, it is not to be expected that he should obey Him any further than such obedience would serve his own purpose, and conduce to the success of his imposture. Now, how far does this description agree with the life and conduct of SWEDENBORG? His very enemies acknowledge that his character was irreproachable, and his practice such as became a holy and serious christian! Those who had the best opportunities of being acquainted with him, speak in the highest terms of his humility, his reverence for God, and his deep and uniform piety. A talented and pious minister of the Church of England, who knew him well for some years says, 'he was a man of uncommon humility, a good man, a

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