By ENOCH POND, D. D.
Professor in the Theological Seminary, Bangor, .Me.
The first edition of this
work was published in the year 1846. As it has long been out of print, and as
applications have frequently been made for it which eould not be answered, it
has been thought expedient to issue a second edition. In preparing it for the
press, the whole has been subjected to a thorough revision. Some things have
been added, but more suppressed ; and especially those parts which were of a
somewhat indelicate character. The works of Swedenborg contain many things which
are indelicate, —grossly so, — things which ought never to have been
written, mueh less translated. The worst of these passages were omitted in my
first edition, and more would have been, but that, as I had undertaken to
review Swedenborg, I felt bound to exhibit him in something like his true
character. But from the present » edition everything is excluded which will be
likely, on the ground above indicated, to give offense.
When I entered upon the
examination of Swedenbor- gianism, fourteen years ago, great efforts were being
made by Prof. Bush and others, to disseminate the doctrine, and give it
currency with the people. Public lectures were delivered in our cities and
villages, and select portions of the writings of Swedenborg, neatly printed
and done up, and aeeompanied with prefatory and explanatory remarks, were
industriously circulated. In these circumstances I felt — nor was I alone in
the impression — that something should be done. Swedenborg must be thoroughly
reviewed and canvassed. A little traet — an article of a few pages — a series
of short newspaper paragraphs, would be to no purpose. Some one must go
thoroughly into the subject, plough it up from the bottom, and make a full
exposition of it. Then the community would be in a situation to understand it;
and a like labor would not be called for in time to come.
From those who take
exceptions to the peculiarities of Swedenborg, the most common reply has been :
“ You are not in a condition to judge of him; you do not understand him; you
have not read his works.” To obviate an objection like this, and at the same
time to qualify myself for the undertaking I had proposed, I got together first
of all, the religious publications of Swedenborg, amounting to more than thirty
volumes, and the works of his principal disciples and advocates, amounting to
forty volumes more, and gave them an attentive perusal. Some of them were read
more than onee, and notes were taken of them. Meanwhile, I was not able to find
a single volume on the other side of the question. There was here and there a
brief article in some periodical, or a few numbers in the columns of a
newspaper ; but a look, a volume, in opposition to the claims of
Swedenborg, was not to be found. Several works of this kind had been published
years before in England, but they had scarcely found their way to this country,
and were at that time unknown. Nor, with the exception of a little volume by
the late Dr. Woods of Andover, am I aware that anything of importance in
opposition to Swedenborg has been published since.
The following work was not
regarded at the first, nor should it be now, as of strietly a controversial
character. My purpose has been rather to exhibit Swedenborg, than to
controvert him. If the former of these objects ean be well accomplished, the
latter, I have supposed, would be scarcely necessary.
While the pages which follow
are open to the examination of all, it is but just to say that they have been
prepared more especially for evangelical Christians. It will be no objection to
Swedenborg, in the mind of a Unitarian, that he discards the doctrines of the
atonement, and of justification by faith; while to the evangelical believer—
the Christian after the pattern of Paul, — no objection could be more decisive.
Soon after the first edition
of this work was published, it was reviewed, in the New Jerusalem Magazine,
by Theophilus Parsons, Esq., of Boston. It was also reviewed, in separate pamphlets,
by Rev. William B. Hayden, and N. .
Cabell, Esq., of Virginia. It was attacked, in the New York Tribune, by
Rev. B. . Barrett, and in England by
Mr. J. J. G. Wilkinson. It will be seen that it has attracted a good deal of
attention in the Swedenborgian community, and has drawn out numerous and
powerful opponents, and yet they all profess to regard it as a very
contemptible affair, — one not entitled, on its own account, to the least
consideration. I ought, however, to make one honorable exception. When my first
edition was issued, there was a Swedenborgian in the country, — the most
learned, candid and devoted of them all, — I refer, of course, to the late
Prof. Bush,—who had the magnanimity to acknowledge that he regarded it as “ the
most formidable attack that had ever been made upon Swedcnborgianism; that it
was written, with some exceptions, in a good spirit; and that it could not fail
to produce a very decided effect upon the Christian community.”
Unless I am entirely
deceived, the following pages have been written, not in a spirit of hatred or
envy, but of love. I have aspersed no one’s character, I have impeached no
one’s motives; I have assailed no one, living or dead, with harsh and bitter
words. If I have been under the necessity of publishing some unpleasant things,
they are such as have grown directly out of the subject, and, of course, the
fault is not mine. My single object has been to promote the cause of truth and
righteousness; and in aiming at this, I have endeavored to treat all concerned
kindly and fairly.
The whole has been written
under a strong sense of duty, and with continual prayer for the divine
direction and blessing, and I now commend it to the providence and grace of
God; above all things desiring, whatever the result may be in regard to me
personally, that it may tend to the furtherance of his kingdom, and the glory
of his name.
Bangor,
July 10, 1860.
CHAPTER I.
LIFE OF
SWEDENBORG. '
His birth and education —
travels — office under government — the honors which were conferred upon him.
Disappointed in love. His philosophical works. Severe sickness, attended with
delirium. Commencement of his supposed intercourse with the spiritual world.
Theological works. His description of the planets and their inhabitants. Wrought
no miracles. His personal appearance, and private habits — his last sickness
and death. ------ 13
CHAPTER II.
GENERAL STATEMENT OF THE DOCTRINES OF SWEDENBORG.
Creed
of the New Church. Explanations of the creed.
Additional statements.
CHAPTER III.
OBJECTIONS TO THE CLAIMS AND DOCTRINES OF SWEDENBORG.
Objection I. Pretends to
supersede the gospel dispensation.
This claim disproved. -------
Objection II. H;s
revelations not sufficiently attested. His statements not in accordance with
the laws of testimony. His revelations not attested by miracles. -
CHAPTER IV.
Objection III. Swedenborg’s
treatment of the holy Scriptures. Rejects almost half the Bible as having no
divine authority. Renders the remainder of little value, by mystical
interpretation. Specimens of such interpretation. Some of them senseless and
ridiculous — others inconsistent and self-contradictory. Speaks reproachfully
of Scripture, in its obvious sense — directly and unscrupulously contradicts
it.
CHAPTER V.
Objection IV. Swedenborg
discards much important truth, and inculcates essential error in doctrine.
Rejects the Trin ity — the personality and official work of the Holy Spirit —
the existence of angels, as a distinct order of beings— and the human soul of
the Saviour. Represents Christ, while on earth, as subject to great moral
impurities and imperfections. Denies the connection between our sin, and that
of our first parents — the doctrines of predestination — of the atonement — of
instantaneous regeneration — of justification by faith — of the resurrection of
the body — of the end of the world — and a general judgment. Believed in an
intermediate state. 76
CHAPTER VI.
Objection V. Swedenborg’s misrepresentations of the doctrines of
others. Instances cited. God would not inspire him to make such
misrepresentations. -
Objection VI. Speaks
reproachfully of the church of God — of the Israelitish church — of the
Christian ehureh. The
Christian church judged and destroyed almost a hundred years ago.
Objection VII. Swedenborg’s
representations respecting good men — King David — the Apostle Paul — Luther —
Melancthon — Calvin — Members of the Synod of Dort —Moravians.
Objection VIII. His contradiction of the facts of history, saered
and profane. -
CHAPTER VII.
Objection IX. Swedenborg’s
contradictions to the facts of science. Represents Saturn as the most distant
planet from the sun — earth, air and water as the elements from which all
things consist — love as the eause of the redness of blood, and of animal heat—
the blood as nourished by odors in the lungs. Denies that God is the Creator of
all things ; a vast number of animals, vegetables and mineralshaving originated
from hell. The first man had no external respiration or speech. Evil spirits
the eause of diseases. Origin of idolatry, and of the hieroglyphics. Mistakes
hi mental science. 126
CHAPTER VIII.
Objection
X. Swedenborg's absurdities and self-eontra- dictions. Inconsistencies in
relation to free-ageney, and the introduction of sin. Numerous other instances
of self-eon- tradiction.
CHAPTER IX.
Objection XI. Swedenborg's
standard of piety, and views of the Christian life. Dispenses with the
appropriate work of the Spirit — represents it as not difficult to get to
heaven — recommends dancing, eard-playing, and other diversions. The manner in
which his followers carry out his principles.
Objection
XII. Immoral tendency of some of Sweden-
borg’s writings. Polygamy no sin among Mahommedans and heathens.
Causes sufficient to justify the taking of a concubine. Circumstances in which
the keeping of a mistress is permitted and recommended. - -
CHAPTER X.
Objection XIII. Swedenborg’s representations of heaven and hell, and
of the spiritual world. Each of the societies of heaven in the human form, and
the heavens collectively in the same form — a Grand Man. Things existing in
heaven, and things done there. The wonders of the Word in heaven. Conjugial
love a subject of vast interest in heaven. Swedenborg’s heavens compared with
Mohammed’s. The societies of hell in something like the human form, and the
hells in general in the same form — a monster devil. The infernals compelled to
labor — permitted to have harlots. The odors of hell dreadful, but delightful
to those who dwell in them. "The hells of different characters described.
The intermediate or spiritual world described. Specimens of Swedenborg’s “memorable
relations.”
CHAPTER XI.
Objection
XIV. Swedenborg's tests of the truth of his doctrines, not successfully
applied, and never will be. No branch of the New Church in the interior of
Africa. The most ancient Word, and a people regulating their worship by it, not
found in Tartary.
Objection
XV. The doctrines of Swedenborg terminate in materialism and pantheism. -----
CHAPTER XII.
SWEDENBORG’S
STATE AND CHARACTER SUBSEQUENT TO HIS SUP-
POSED ILLUMINATION.
Not a willful impostor, but a deluded monomaniac. Prov-
ed
by his own account of his change, and of his experience afterwards — from his
appearance and habits in private — and from testimony of cotemporaries. Other
cases of mental aberration resembling his. Nicolai of Berlin, Mrs. Kauffe,
&c. A law of spectral appearances stated and illustrated — shown to apply
to the specters of Swedenborg.
CHAPTER XIII.
CONCLUDING
OBSERVATIONS.
The objection of unfair treatment, and of misrepresentation
considered. Swedenborgianism not Christianity. Christian fellowship can not
consistently I e extended to the New Church. Should judge charitably of
individual members. Why sensible people, in some instances, become Swedenbor-
gians. Value of the Bible.
CHAPTER I.
LIFE OF
SWEDENBORG.
Emanuel
Swedburg was bora at Stockholm, January 19, 1688. He
was the eldest son of his father, who was a Swedish bishop, and a man of learning
and eelebrity in his time. The son was early the subject of many serious
thoughts and exercises, and seems to have been deeply interested in religion,
from his youth. “My thoughts,” says he, “were constantly occupied in reflecting
upon God and salvation, and on the spiritual affections of men.” He saw many
of the elergy at his father’s house, with whom he used to converse respecting
faith, and charity, and justification by faith, and the way of salvation by
Christ.
Great eare seems to have
been bestowed upon the early training and instruction of young Swedenborg. His
university education was completed at Upsal, where he distinguished himself by
his attainments in philosophy, mathematics, natural history, ehemis- try, and
anatomy, together with the ancient and modern languages. At this period of
life, he also gave attention to poetry. Said one of his old friends, “ I have
now in my possession some remains of his Latin poetry, which Ovid would not be
ashamed to own.” That Swedburg possessed a most fruitful imagination which,
duly cultivated, might have rendered him a poet of no ordinary distinction, his
theological writings abundantly declare.
In the early part of his
life, Swedburg was an almost continual traveler. He commenced his foreign
excursions in the year 1710 ; going first to England, and thenee to Holland,
France, and Germany, and returning to his own country in 1714. About this time,
he was introduced to Charles XII, king of Sweden, and enjoyed, to a high
degree, the confidence and favor of that distinguished monarch. In 1716, he
was appointed Assessor of the Metallic College, which office he retained more
than thirty years, and the income of which he enjoyed till his death.
In 1718, he gave proof of
remarkable mechanical ingenuity, in the invention of machines, by means of
which a considerable naval armament was transported over the mountains which
separate Sweden from Norway — a distance of about fourteen English miles. In
consequence of this, the king was enabled to bring his heavy artillery under
the very walls of Frederic shall. It was at the siege of Fred- Eric shall that
Charles XII lost his life, at the early age of thirty-six.
He was succeeded by his
sister, queen Ulrica Eleonora. As a mark of hei' royal favor, Swedenborg was
ennobled the following year, and thenceforth took the name of Swedenborg. From
this time he was entitled to a seat with the nobles, in the triennial
assemblies of the States of the realm.
From 1719 to 1722,
Swedenborg spent much of his time in foreign countries, conversing with learned
men, examining the principal mines and smelting establishments, and endeavoring
to qualify himself for the important office which he held. He was particularly
noticed, at this period, by the Duke of Brunswick, who did much to aid him in
his travels, and afterwards published, at his own expense, several of
Swedenborg’s philosophical works.
In the year 1724, he was
elected professor of mathematics in the University of Upsal; but he thought it
not proper to accept the appointment. He was chosen a member of the Royal
Academy of Sciences at Stockholm, in 1729; and a corresponding member of the
Academy of Sciences at St. Petersburg, in 1734. In 1738, he took a journey
into Italy, and resided a year in Venice and at Rome.
At a much earlier period in
the life of Swedenborg— probably between the years 1716 and 1718, — an
incident occurred which it may be proper to notice, as the impression of it
seems never to have been lost from his heart. He was residing in the family of
his friend Polhem, Counsellor of Commerce, and engaged with him in
mathematical studies and pursuits. While here, to use the language of one of
his biographers, “his heart glowed with love to the second daughter of Polhem,”
a lady much younger than himself. The father favored the match, but the
daughter was irreconcilably averse to it. Hoping that, as she grew older, her
feelings might change, Polhem entered into a written agreement with Swedenborg
that, at some future day, she should be his. At this the young lady was so much
distressed, that her brother, watching the opportunity, secretly got
possession of the paper, and destroyed it. Swedenborg, in his grief, applied to
the father, and entreated that the contract might be renewed. But perceiving
how much it distressed the object of his affection, he consented, at length, to
give up his claim. He soon departed from the house, resolved that he would make
no more overtures of marriage while he lived; a resolution which he
steadfastly fulfilled.
It was in the year 1709, at
the early age of twenty- one, that Swedenborg commenced his career as an
author. It is not necessary to give a complete list of his publications during
the next thirty-five years, Suffice it to say, that they followed each other in
quick succession, and were chiefly on mathematical and philosophical subjects.
Not a few of them related to metallurgy and mineralogy — subjects with which
his office made it necessary that he should be familiar. His philosophical
works, (or so many of them as had then been prepared) were pub- fished in
Germany, in three volumes folio, in 1734. Subsequent to this, for several
years, Swedenborg gave much attention to Anatomy and Physiology. In 1740, he
published his “Economy of the Animal Kingdom; ” in which he treats of the
blood, the arteries, the veins, the heart, the motion of the brain, the
cortical substance, and the human soul. Four years later, he published another
great work, entitled “The Animal Kingdom.” This treats of the viscera of the
chest and the abdomen, and of the different organs of sense. Swedenborg was
not himself a surgeon or dissector. Ilis knowledge of anatomy was derived
chiefly from the writings ami experiments of others.
Ilis great object, in
pursuing inquiries of this nature, was to obtain a knowledge of the human
soul, and of its mysterious, inscrutable connection with the body. By the most
careful research, he was hoping to discover the hidden bond, which linked the material
to the immaterial, the earthly to the spiritual; or at least, that he might
acquaint himself with the properties of the latter, by means of its assumed
correspondence with the former. But it will be safest to hear him on this
interesting subject. In the introduction to the “ Animal Kingdom,” he says: “To
accomplish this end,” (the discovery of the soul) “I enter the circus,
designing to consider and thoroughly to examine that whole world or microcosm
which the soul inhabits; since I am persuaded she cannot be sought for
anywhere but in her own kingdom. For tell me, where else is she to be found,
but in that system to which she is ad-joined and in-joined, in
which she is represented, and every moment exhibits herself for contemplation?
The body is her image, resemblance, and type. She herself is the model, the
idea, the head, that is the sold, of her body; and thus is she
represented in her body, as in a mirror. For this reason, I am induced to
examine attentively the whole anatomy of her body, from the heel to the head,
and from part to part; and that I may come nearer to my subject, I have
determined to explore the brain itself, where the sold has arranged her first
organs. Next, I shall examine the fibres, with the rest of the purer organical
forms, and the forces and modes thence resulting.
“But whereas it is not
posssible to make a leap ' from the organical, physical, and material immediately
to the soul, of which neither matter, nor any of the adjuncts of matter, are
predicable; therefore it was necessary for me to prepare new ways by which I
might be led to her, and might gain access to her palace. In other words, it
was necessary, with the most intense application of mind, to unfold, extricate,
and bring to light some new doctrines for my guidance, viz: the doctrines of
forms, of orders and degrees; of series and society; of communications and
influxes; of correspondences, representations, and modifications ; all which
you will see collected into one treatise," referring to a
projected treatise, which seems never to have been written. “When this shall be
accomplished,” the writer goes on to say, “ I am then admitted, as it were, by
common consent, to the soul; who, sitting like a queen in her throne of state,
the body, dispenses laws and governs all things, by her good pleasure, but yet
by order and by truth. This will be the erown of my toils, when I shall have
completed my eonrse in this most spacious arena.” Further cm in his Introduction,
Swedenborg says, “I have determined not to desist from my task, until I have
explored the whole animal kingdom, even to the soul. And my hope is, if I bend
my course continually inwards, that I shall be enabled, through the divine
favor, to open’ all the doors which lead to her presence, and at length to be
admitted to the view and contemplation of herself.”
I have before said that the
“ Animal Kingdom ” (from the Introduction to which, the foregoing passages are
taken) was published in 1741. While the thoughts of the author were oceupied in
the manner here indicated — while, “ with the most intense application of
mind,” he was endeavoring to reach and investigate the soul, through the medium
of the body, he was arrested in the city of London, by a severe attack of
fever, attended with delirium. The fact of this sickness has been ealled in
question ; but not, as it seems to me, with sufficient reason. Mr. Wesley
speaks of it repeatedly and expressly, but I do not now rely on his testimony.
The celebrated Dr. Hartley was a cotemporary of Swedenborg, his intimate
personal friend, and one of his earliest followers. He also speaks of
Swedenborg’s sickness and delirium, and justly complains that what he said and
did in those circumstances should be reported to his disadvantage. The probability is, that this sickness
occurred near the close of the year 1744, or early in the following year.
In the spring of 1745, an
event took place, which was regarded by Swedenborg (and is so regarded by all
his followers) as the most important in his whole life. He professed to have
had his spiritual senses opened, so that he could look directly into the invisible
world, and converse with departed souls, angels and demons, as freely as with
men here on the earth. But the account must be given in his own words. “I have
been called to a holy office, by the Lord himself, who most graciously
manifested himself in person to me, his servant, when he opened my sight to
the view of the spiritual world, and granted me the privilege of conversing
with spirits and angels.”! Again: “I can sacredly and solemnly declare, that
the Lord himself, has been seen of me, and that he has sent me to do what I do;
and for such purpose, he has opened the interior part of my soul, which is my
spirit, so that I can see what is in the spiritual world, and those that are
therein; and this privilege has now been continued to me for twenty-two
years.” To another friend, who inquired
how and when it was, that he was enabled to see what was done in heaven and
hell, he gave the folio whig answer. “I was in London, and one day dined rather
late by myself, at a boarding house, where I kept a room in which, at pleasure,
I could prosecute the study of the natural sciences. I was hungry, and ate with
great appetite. At the end of the meal, I remarked that a vapor, as it were,
clouded my sight, and the Avails of my chamber appeared covered with frightful
creeping things, sueh as serpents, toads and the like. I was filled with astonishment,
but retained the full use of my perception and thoughts. The darkness attained
its height, and soon passed away. I then perceived a man sitting in the corner
of my chamber. As I thought rayself entirely alone, I was greatly terrified;
when he spoke and said, ‘Eat not so much.’ The cloud onee more came over my
sight, and when it passed away, 1 found myself alone in the chamber. This
unexpected event hastened my return home. I did not mention the subject to the
people of the house, but refleeted upon it mueh, and believed it to have been
the effeet of accidental eauses, or to have arisen from my physical state, at
the time. I went home ; but in the following night, the same man appeared to me
again. He said, ‘ I am God, the Lord, the Creator and Redeemer of the world. I
have chosen thee to lay before men the spiritual sense of the holy word. I
will teach thee what thou art to write.’ On that same night, were opened to my
perception the heavens and the hells, where I saw many persons of my
acquaintance, of all conditions. From that day forth, I gave up all mere
worldly learning and labored only in spiritual things, according to what the
Lord commanded me to write. Daily he opened the eyes of my spirit to sec what
was done in the other world, and gave me, in a state of full wakefulness, to
converse with angels and spirits.”
Such is Swedenborg’s account
of the manner in which his spiritual senses were opened; of his interviews
with the Lord Jesus Christ; and of his commission to unfold the hidden sense of
the word, and make other important disclosures to men. As to the particular state
of his mind, while in the spirit, Swedenborg gave no further explanations. And
this is a point, in regard to which his followers are not agreed. Mr. Hobart
thinks “ that Swedenborg can in nowise be compared with the ancient prophets.”
Mr. Noble and Mr. Bush hold, that “ The psychological condition of the prophets
was substantially the samen as his; while Dr. Hartley
decides, that “ he was endued with heavenly gifts, beyond any of the
prophets that preceded him " If
the receivers of his doctrines can not settle this question among themselves,
I shall not now undertake to decide it for them. The subject will come up in a
following chapter.
It appears that Swedenborg
was not disobedient to what he considered the heavenly vision. He at once
accepted the charge which he had received. He “ gave up all mere worldly
learning,” abandoned almost entirely secular pursuits, read little except the
Bible in the original languages, and commenced printing and publishing the
various arcana, which were seen by him, or revealed to him, in the
spiritual world.
From this period, Swedenborg
lived about twenty-seven years; during which time he published what would
amount to twenty-seven volumes, octavo, of five hundred pages each. Of these, not less than twenty volumes are
occupied in unfolding what he deemed the spiritual sense of the holy
Scriptures. The more important of this class of his writings, are the “ Arcana
Celestia,” the “ Apocalypse Explained,” and the “ Apocalypse Revealed.”
Of his other works, some are
doctrinal, some ethical, some metaphysical (though it is said by one of his
eulogists, that “ he detested
metaphysics ”), while some relate chiefly to his visions, or to what he
saw, or seemed to see, iu the spiritual world. Of these (which may be termed his
miscellaneous works) the more important are, “ The True Chris- tion Religion,”
which was the last book he ever wrote; “ Divine Love and Wisdom; ” “ Divine
Providence“ The Last Judgment; ” and “ Heaven and Hell.” To his work on
Conjugal and Scortatory Love, Swedenborg evidently attached a high importance.
I shall have occasion to refer to it hereafter.
Among the most amusing of
Swedenborg’s discoveries in the other world, are those relating to what he
calls “The Earths in the Universe”! If he did not actually visit the planets,
he conversed with vast numbers, who, during then- natural life, had
been their inhabitants, and in this way, collected much information respecting
them.
It is a suspicious
circumstance, to be sure, that he saw no spirits except from the moon, the
earth, and the five other planets of the solar system, which alone, at that
period, had been’ discovered. The numerous planets of our system which have
since been discovered, were then iu existence, revolving on their axes, around
the great central sun; and Swedenborg decides positively that all the planets
are inhabited. Why then did he not meet with any spirits from them ?
This question is the more
puzzling, since he traveled in spirit far out of the solar system, and conversed
with multitudes from worlds on which our sun never shines. Why then, we ask
again, did he meet with none who had been dwellers upon Ceres, Pallas, Juno,
Vesta, Herschel, Neptune, and all the rest, and so bring intelligence to the
earth from these then undiscovered regions ?
Nor is even this the most
formidable difficulty in the case. Swedenborg decides positively that the
planet Saturn is “ the farthest distant from the sun;" and that for
this reason it has “ a large luminous belt, which supplies it with much light,
though reflected. Modern astronomers
have discovered'that Herschel’s distance from the sun is at least twice as
great as that of Saturn, and that the distance of Neptune is vastly greater.
But leaving these
perplexities for the present to the consideration of those whom they more immediately
concern, I propose to lay before my readers a brief abstract of the
intelligence which Swedenborg gathered among the spirits, relative to the “
Earths of the Universe,” and their inhabitants.
Of the Ufercurians,
he does not give us the most favorable account. They are an intellectual
people, and have a great thirst for knowledge; but their insatiable curiosity
renders them obtrusive and impertinent. They have remarkable memories, and
have the faculty of exploring the memories of others, but the reasoning power
is not well developed, and they lack in judgment. They are haughty, petulant, self
conceited, and excessively loquacious. On one occasion, they became angry with
Swedenborg and abused him, because he was not more communicative. They are
less material and sensual than the men of our earth, and are hardly willing to
appear as men, choosing rather the form of “ crystalline globes.” Swedenborg
had a curiosity “to know what kind of face and body ” the Mercurians had,
during their natural life, and “ whether they were like the men on our earth.
Instantly,” says he, there was presented before my eyes, a woman. She had a
beautiful face, but it was smaller than that of a woman of our earth ; her body
also was more slender, but her height was equal. She wore on her head a linen
cap, which was put on without art, but yet in a becoming manner. A man also was
presented to view, who was more slender in body than the men of our earth. He
was clad in a dark blue garment, closely fitted to his body. It was given me to
understand that such was the form and dress of the men of that earth.”
Swedenborg also saw some “ of their oxen and cows, which did not differ much
from those on our earth, only that they were less, approaching to a species of
deer.” *
Of the Jupiter tans,
our author saw more than of the inhabitants of any other planet; and he represents
them as remarkably well disposed. They marry young, love their children, and
are careful as to their education. They never covet or fight, and though they
go almost naked, are very chaste. They have large handsome faces, of which they
take especial care; and what is singular, they walk only half erect, helping
themselves along with their hands. It is their custom to sit cross-legged, and
to tarry long at meals ; not that they cat immoderately, but that they may have
time for discourse. They live in low wooden houses, and keep them neat. They
lie down at night, but never with their face turned toward the wall. The planet
Jupiter is densely inhabited. The horses of the country are large, run wild,
and the people are exceedingly afraid of them.- They are not a scientific
people, but the mass of them are religious, and devotedly attached to the
doctrines of the New Church. Heresy is punished with death, inflicted not by
the people upon one another, but by guardian angels commissioned for the
purpose. With all their goodness, our author learned that there was a species
of Popery among them. Certain individuals set themselves up as lords and
hierarchs, and demanded worship as mediators. The Jupiterians have some
knowledge of our earth, and have an unfavorable impression in regard to its
inhabitants. They have been vexed, from time to time, with Romish emissaries,
and they seem to think us all no better than Jesuits. They seldom live more
than thirty of our years, and commonly die easy, like oue going to sleep.
The inhabitants of Mars,
Swedenborg found to be even better men than those of Jupiter. They have no
external speech or respiration, and no civil government, but live in
associations, like our Fourier societies, from which the wieked are expelled.
The people have a great sense of their unworthiness, regarding themselves as
little better than fiends, and acknowledging all their goodness as from the
Lord. The upper part of their faces is yellow, and the under part black. They
have no beards; feed on fruits; are clothed in garments made of bark; and burn
fluids both for light and heat.
The Saturnians, our
author found to be upright, modest and very religious, though there were some
heretics and apostates among them. They live in families, feed on fruits and
pulse, are slightly clothed, and do not bury their dead, but east them forth,
and cover them with branches of trees. What appears to us as the belt of
Saturn, has to them the appearance of something white in the heavens like snow.
On the beautiful planet Venus,
Swedenborg learned that there are two kinds of people. Those on the further
side of the planet are mild and humane; while those on the side next to us are
savage and almost brutal. They are giants in stature, nearly twice as tall as
the men of our earth. Their delight is in rapine and gluttony, and they are
utterly irreligious. Still, some of them are finally saved; but they must
first pass through what Swedenborg terms • a vastation (which is a sort
of expurgation) in the other world.
The men of the moon, or Sfoonites,
are small in stature, not larger than children ordinarily of seven years old.
Their faces are not unhandsome, though much elongated, and they are accustomed
to ride on each other’s backs. They speak, not from the lungs, but the abdomen,
and their voices are deep- toned, like the sound of thunder. They have no
written language.
Swedenborg traveled frequently
beyond the solar system, and conversed with spirits from the planets of other
suns. On one of these planets, the people have remarkably little eyes and
noses. The women spin thread, by sitting and winding the fiber round their
toes, pulling it towards them, and twisting it with their hands. On another of
these planets, the temples are constructed of living trees, planted in order
and trained for the purpose. On yet another, far remote, he found the spirits
were often annoyed by visitors from our earth, who tried to teach them the
doctrine of the Trinity. Swedenborg had much conversation with them, and
pronounced them orthordox, according to the ereed of the New Church. He had a
preacher with him from our world, who fell in love with a woman whom he saw
there; but she would have, nothing to say to him, and fled from him. They saw
other females tending sheep. The faces of the inhabitants of this distant
planet are very peculiar. The upper part is white ; the lower part black; but
the noses are uncommonly white. Some few of the males are wholly black. The minister
whom Swedenborg had with him from our world, desired to preach to them; but
they would not hear him. The houses of the country are low and long, are built
of turf, and have round roofs. The corn resembles Chinese wheat. The inhabitants
bake bread in little square loaves, and have a species of wine made of berries.
The length of their year is two hundred days and fifteen hours. The entire
globe on which they live is scarcely five hundred German miles in
circumference — less than two hundred in diameter — not larger than some of our
asteroids.
Swedenborg has described
still another planet out of the solar system; and at the hazard of tiring
rather than amusing our readers, we must give them a few particulars. The
inhabitants have preaching onee in thirty days; and are favored, meanwhile,
with revelations imparted in waking dreams. The spirits from this world, like
those from the one last described, are much troubled with monkish emissaries
from our earth, who are intent upon teaching them the doctrine of the Trinity.
The people live in low, flat-roofed houses, built of wood. They go almost or
quite naked. They have a species of cows which have wool, like sheep, and their
common drink is milk and water. Their marriage ceremonies are very peculiar,
but the account is too long to be inserted here. The length of the year, on
this planet, is two hundred days and nine hours.
I have presented this
abstract of Swedenborg’s account of some of “the Earths in the Universe,”
because the story is too amusing, and too strongly characteristic of him, to be
altogether omitted, and I know not where else it could be introduced so well.
It will be borne in mind, that to Swedenborg and his followers, what has been stated
is not a mere fancy sketch or romance, but matter of indubitable revelation.
It was all disclosed to the rapt seer (and a vast deal more of the same
character) in the world of spirits.*
Swedenborg wrought no
miracles in attestation of his revelations, nor did he pretend to any. He admitted
that the age of miracles was past. He is said to have made some unaccountable
disclosures, by means of his intercourse with the spiritual world : but he
attached no importance to them, as furnishing evidence in his favor. He was
wise in this ; for if the accounts which his followers
have given us are to be depended on, his marvels do not at all exceed what is
alleged to be done by mesmerizers, clairvoyants, necromancers, conjurers, and
men of second sight, in our own times.
Subsequent to his supposed
illumination, Swedenborg spent much of his time in London. He had facilities
there, beyond what his own country afforded, for publishing his numerous works,
and for making them known to the world. Still, he regarded the Swedish capital
as his home; where he had a house and garden, in the southern part of the city,
and where he resided, more or less, as his convenience or his inclination
dictated. While there, he lived a retired and studious life, having no family
or attendants, save his gardener and the gardener’s 'wife. The following
particulars respecting his domestic habits, I extract chiefly from a memoir of
him, drawn up by his intimate friend, Mr. Robsam.
“ Swedenborg often labored
through the whole night, having no stated periods for employment or repose. ‘
When I am sleepy,’ said he, ‘ I go to bed.’ From his only servant, the
gardener’s wife, he required nothing, except that she should make his bed, and
bring a large pitcher of water to his study daily. He made his own coffee, and
drank much of it, by day and by night, without cream, but made quite sweet with
sugar. At home, his dinner was a small loaf or roll, and boiled milk. He took
neither wine, nor any other heating drink, and seldom ate anything at night.
When in company, he would eat with the company, and drink wine, but always with
moderation.” He did not absolutely prohibit animal food; yet he considered the
use of it as inconsistent with a high state of the church. “ No one who
embraces his sentiments,” says one of his biographers, “ can justify to himself
the use of animal food, on any other ground, than that he was born in evils of
all kinds, hereditarily received from his parents, the extirpation of which,
and his consequent restoration to order, must be a gradual, progressive
work.”
Swedenborg’s study “ dress
was simple, yet neat and convenient. In winter he wore a garment of reindeer
skins; and in summer, a study gown, as became a philosopher. When he dressed
himself to go abroad, without the help of other people, it sometimes happened
that some singularity might be noticed, showing that his mind was occupied
with other things.
“ Swedenborg could not talk
fast without difficulty; and when he attempted it he was likely to stammer,
more especially when he spoke in a foreign tongue. As soon as he began to
speak, all conversation commonly ceased, and the slowness of his delivery
served but to increase the curiosity of the listeners.
“ It is remarkable that
Swedenborg never attempted to make proselytes, nor pressed upon any one his
explanations of’ the Word. He seldom went to church, partly because what he
heard there was at variance with the revelations made to him, and partly on
account of the disease of the stone, from which he suffered. He also absented
himself from the holy supper.”
“ Swedenborg’s frequent
journeys were made with no parade, and with but few of the conveniences of
traveling. He took no servant with him, and commonly rode in an open wagon
from Stockholm to Gottenburg, whenever he embarked for England or Holland, to
have his manuscripts printed. In preparing his manuscripts, Swedenborg
employed no copyist. His works were printed from his own handwriting. In his
advanced age, it became very difficult to decipher this; but he said that the
Dutch and English compositors could do it easily.” The avails of his
publications, at least in some instances, he is said to have devoted to the
propagation of the gospel.
He was connected by means of
his family and in other ways, with most of the great men of his country,
whether in church or state. After mentioning some of his distinguished
relatives, he goes on to say; “ I live, besides, 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. 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, in general, is
granted only to the nobility of the highest rank. The same honor has sinee
been shown me by the hereditary prinec.”
In person, Swedenborg was
about five feet nine inehcs high, rather thin, and of a swarthy complexion.
His eyes were of a brown gray, nearly hazel, and rather small. He was never
seen to laugh, but had always a eheerful smile upon his eountenanee. When he
appeared abroad, his dress and manners were those of a gentleman of the old
school.
Swedenborg had eertain rules
for the regulation of his conduet, which are found written down in various
parts of his manuseripts. They are as follows: “ 1. Often to read and to
meditate on the word of the Lord. 2. To submit every thing to the will of
Divine providenee. 3. To observe in every thing, a propriety of behavior, and
always to keep the eon- seienee elear. 4. To discharge with fidelity, the
functions of my employment, and the duties of my offiee, and to render myself,
in all things, useful to society.” If Swedenborg lived up to these rules, he
must have been (what all history represents him) a moral, useful, and to some
extent a religious man.
In his latter years, two
Swedish clergymen, Bishop Filenius and Dr. Ekebon, instituted a prosecution
against Swedenborg in the consistory of Gottenburg, whence it was transferred
to the Diet. The charge against him was that of inculcating fundamental errors
in religion. But he earne out of the trial with safety, unaecused by the Diet,
and protected by the king.
CHAPTER II.
GENERAL
STATEMENT OF THE DOCTRINES OF SWE-
DENBORG.
Before remarking upon the doctrines of Swedenborg, it will be necessary
to exhibit a brief statement of them; and this I shall do, so for as
practicable, in the words either of himself or his followers.
He published a summary of
his faith, in fh e short articles: “ 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 from himself,
but with a belief that they are from the Lord, operating in him and by
him.” *
The following articles are
from the “Book of Worship” of the New Church in America; and are
Brief
Exposition, 13. said to be “copied from the Liturgy of the New Church
General Conference of England.” I shall present them entire, accompanying them
with such additional statements and explanations as may be deemed necessary.
“ 1. That Jehovah God, the
Creator and Preserver of heaven and earth, is love itself, and wisdom itself,
and good itself, and truth itself: That he is one, both in essence and in
person, in whom, nevertheless, is the divine trinity of Father, Son, and Holy
Spirit, which are the essential divinity, the divine humanity, and the divine
proceeding, answering to the soul, the body and the operative energy in man:
And that the Lord and Saviour Jesus Christ is that God.
2.
That
Jehovah God himself descended from heaven as divine truth, which is the word,
and took upon him human nature, for the purpose of removing from man the powers
of hell, and restoring to order all things in the spiritual world, and all
things in the ehureh : That he removed from man the powers of hell, by combats
against and victories over them, in which consisted the great work of
Redemption: That by the same acts, which were his temptations, the last of
which was the passion of the cross, he united in his humanity divine truth to
divine good, or divine wisdom to divine love, and so returned into his
divinity, in which he was from eternity, together with, and in, his glorified
humanity; whence he forever keeps the infernal powers in subjection to
himself:
And that all who believe in him, with the understanding from the heart, and
live accordingly, will be saved. .
3.
That the
Sacred Scripture or word of God, is divine truth itself; containing a spiritual
sense heretofore unknown, whence it is divinely inspired and holy in every
syllable; as well as a literal sense, in which divine truth is in its
fullness, its sanctity and its power; thus that it is accommodated to the
apprehension of both angels and men: That the spiritual and natural senses are
united by correspondences, like soul and body, every natural expression and
image answering to and including a spiritual and divine idea: And thus that the
word is the medium of communication with heaven, and of conjunction with the
Lord.
4.
That the
government of the Lord’s divine love and wisdom is the divine providence ;
which is universal, exercised according to certain fixed laws of order, and
extending to the minutest particulars of the life of all men, both of the good
and of the evil: That in all its operations, it has respect to what is infinite
and eternal, and makes no account of things transitory but as they are
subservient to eternal ends; thus that it mainly consists with man in the
connection of things temporal with things eternal; for that the continued aim
of the Lord, by his divine providence is to join man to himself and himself to
man, that he may be able to give him the felicities of eternal life: And that
the laws of permission are also laws of divine providence ; since evil can not
be prevented, without destroying the nature of man as an accountable agent; and
because also it can not be removed, unless it be known; and can not be known,
unless it appear: Thus that no evil is permitted but to prevent a greater; and
all is overruled, by the Lord’s divine providence, for the greatest possible
good.
5.
That man
is not life, but is only a recipient of life from the Lord, who, as he is love
itself, and wisdom itself, is also life itself; which life is communicated by
influx to all in the spiritual world, whether belonging to heaven or to hell,
and to all in the natural world; but it is received differently by every one,
according to his quality and consequent state of reception.
6.
That man,
during his abode in the world, is, as to his spirit, in the midst between
heaven and hell, acted upon by influences from both, and thus kept in a state
of spiritual equilibrium between good and evil ; in consequence of which he
enjoys free-will, or freedom of choice, in spiritual things as well as in
natural, and possesses the capacity of either turning himself to the Lord and
his kingdom, or turning himself away from the Lord, and connecting himself
with the kingdom of darkness. And that unless man had such freedom of choice,
the word would be of no use, the church would be a mere name, man would possess
nothing by virtue of which he could be conjoined to the Lord, and the cause of
evil would be chargeable on God himself.
7.
That man,
at this day, is born into evil of all kinds, or with tendencies towards it:
That therefore, in order to enter the kingdom of heaven, he must be
regenerated or created anew; which great work is effected in a progressive
manner by the Lord alone, by charity and faith as mediums, during man’s
cooperation: That as all men arc redeemed, all are capable of being
regenerated, and consequently saved, every one according to his state : And
that the regenerate man is in communion with the angels of heaven, and the
unregencrate with the spirits of hell: But that no one is condemned for
hereditary evil, any further than as he makes it his own by actual life; whence
all who die in infancy are saved, special means being provided by the Lord in
the other life, for that purpose.
8.
That
repentance is the first beginning of the church in man; and that it consists in
a man’s examining himself, both in regard to his deeds and his intentions, in
knowing and acknowledging his sins, confessing them before the Lord,
supplicating him for aid, and beginning a new life: That to this end, all
evils, whether of atfection, of thought, or of life are to be abhorred and
shunned as sins against God, and because they proceed from infernal spirits,
who, in the aggregate are called the Devil and Satan; and that good affections,
good thoughts, and good actions are to be cherished and performed, because they
are of God and from God: That these things are to be done by man as of himself,
nevertheless under the acknowledgement and belief that it is from the Lord,
operating in him and by him: That so far as man shuns evils as sins, so far they
are removed, remitted and forgiven; so far also he does good, not from himself,
but from the Lord; and in the same degree he loves truth, has faith, and is a
spiritual man : And that the decalogue teaches us what evils are sins.
9.
That
charity, faith, and good works are unitedly necessary to man’s salvation ;
since charity, without faith, is not spiritual, but natural; and faith without
charity is not living, but dead; and both charity and faith, without good
works, are merely mental and perishable, because without use or fixedness: And
that nothing of faith, of charity, or of good works is of man, but that all is
of the Lord, and all the merit is his alone.
10.
That
baptism and the holy supper are sacraments of divine institution, and are to
be permanently observed ; baptism being an external medium of introduction
into the church, and a sign representative of man’s purification and
regeneration; and the holy supper being an external medium to those who receive
it worthily, of introduction as to spirit into heaven, and of conjunction with
the Lord, of which also it is a sign and seal.
11.
That
immediately after death, which is only a putting off of the natural body, never
to be resumed, man rises again in a spiritual or substantial body, in which he
continues to live to eternity; in heaven, if his ruling affections and thence
his life have been good; and in hell, if his ruling affections and thence his
life have been evil.
12.
That now
is the second advent of the Lord, which is a coming, not in person, but in the
power and glory of his holy word : That it is attended, like his first coming,
with the restoration to order of all things in the spiritual world, where the
wonderful divine operation, commonly expected under the name of the last
judgment, has in consequence been performed ; and with the preparing of the
way for a new church on the earth; the first Christian church having
spiritually come to its end or consummation, through evils of life and errors
of doctrine, as foretold by the Lord in the gospels: And that this new or
second Christian ehureh, which will be the crown of all churches and will stand
for ever, is what was representatively seen by John, when he beheld the holy
city, New Jerusalem, descending from God out of heaven, prepared as a bride
adorned for her husband.”
It will be seen from the
first of the above Articles, that while Swedenborg taught the proper divinity
of ChristKhe denied the commonly received doctrine of the trinity,
and was, in fact, a Unitarian. A Unitarian believes in the existence of one
God in one person; a Trinitarian, of one God in three persons.
The former was the doctrine
of Swedenborg, who regarded the Lord Jesus Christ as the one Jehovah God, in
one person. The trinity of which he speaks is little more than nominal, and is entirely
consistent with his Unitarian conceptions as to the mode of the divine
existence.
From the second Article, it
appears that the doctrine of redemption, according to Swedenborg, is a very
different matter from that commonly received by evangelical Christians. With
him, redemption consists, not in the vicarious sacrifice of Christ, but “ in
removing from man the powers of hell, and restoring to order all things in the
spiritual world, and in the church.”
The third Article sets forth
his doctrine as to correspondences, and the spiritual sense of Scripture. He
taught “ that there is a correspondence between all things in heaven and all
things in man; and that this science of correspondences is a key to the spiritual
or internal sense of the sacred Scriptures.” He believed that the Scriptures
(or such parts of them as are inspired) have three senses; the literal,
the spiritual, and the celestial. Indeed, he sometimes speaks of
a still higher sense of the Word, in which it is understood only by the Lord. It was the second, or spiritual sense of the
Word which he was especially instructed to open.
The fourth, fifth and sixth
Articles set forth the doctrine of divine providence; also the free agency of
man, and the grounds of it. Being situated “ in the midst, between heaven and
hell, where he is ' acted upon by influences from both, and thus kept in a
state of equilibrium between good and evil; man enjoys free-will, or freedom of
choice.”
The seventh Article asserts,
“that man, at this day, is born into evil of all kinds, or with tendencies
towards it.” Consequently he needs regeneration; and this is a gradual,
progressive work. Man has no need of the special influences of the Holy Spirit
in regeneration. “That influence which is usually referred to the Spirit of
God, is, according to Swedenborg, imparted through the agency of created
spirits, whose nature it is to flow into other spirits, and thus form them
to the reception of good and truth.” *
The eighth Article describes
more fully, the process of repentance and regeneration. It asserts that, “ so
far as man shuns evils as sins, so far they are removed, remitted, or
forgiven.” In the theology of Swedenborg, the removal of sins and the remission
of them are the same.
The ninth Article, though
cautiously framed, was intended, doubtless, to contradict the commonly received
doctrine of justification by faith — a doctrine which gave great offense to
Swedenborg.
The tenth Article treats of
the sacraments, which “are of divine institution, and to be permanently
observed.”
The eleventh Article
contains a denial of the commonly received doctrine of the resurrection, and a
statement of the Swedenborgian doctrine. It also teaches that after death,
there is to be no change of the ruling, predominant affection, either in the
holy or the sinful.
In the twelfth Article, it
is asserted that the second advent of the Lord, and the general judgment are
already past; that the first Christian church, like the Jewish, has come to an
end ; and that “ the new or second Christian church” (the Swedenborgian) which
“is the crown of all churches,” has been set up, and “ will stand for ever.”
The foregoing articles
contain the leading doctrines of the Swedenborgian faith. Before proceeding
with our remarks, it may be necessary to add a few particulars, expressed (so
far as possible) in the language of the New Church.
Swedenborg held, that “God
is an infinite man, existing in a perfect human form ; ” and that he created
all things, not from nothing, but “ out of himself,” so that every created
thing partakes of the very substance of the Deity. He also held, that all the
inhabitants of the invisible world, both good and bad, are of the human
species, and once lived in material bodies on the earths. He rejected the
idea of a personal devil, or prince of devils, and held that the Devil and
Satan of the Scriptures are but names, applied to the congregated spirits of
darkness.
He taught that our Saviour
had not a human soul, but that “the divine essence itself, or the Father, was
his soul.” Also, that when he eame into the world, he assumed “humanity, with
all its evil loves and false persuasions, and put himself into every possible
state that man ever has been in, or can be.”
He taught that marriages are
consummated in heaven, and that “ true conjugial love, which can only exist
between one husband and one wife, is more celestial, spiritual, holy, pure,
and clean, than any other love in angels or men.”
It was a leading doctrine of
his, that “ there is an intermediate state for departed souls, called the world
of splits, and that very few pass directly to heaven or to hell.” This is a
state, not properly of probation, but of development; a “ state of
purification to the good, but to the bad, a state where all extraneous good is
separated from the radical evil, which constitutes the essence of their
natures.”
Swedenborg taught that both
the heavens and the hells consist of different societies, each society being
composed of individuals of like qualities and dispositions. When persons have
been long enough in the spiritual world to have their ruling love —
their real, interned character developed, they arc naturally drawn each
to his own company; so that whether they rise to heaven, or sink to hell, each
goes according to his own love or choice. lie further taught, that each
heavenly society is so constituted as to be in the human form; and that the
heavenly societies collectively are in the same form. Accordingly, he speaks of
heaven, in the general, as a Grand Jian. Yet, strange to tell, neither
heaven nor hell exist in place, but are only “ internal, spiritual states! ”
It was a doctrine of
Swedenborg, not only that Mohammedans and heathens may be saved, but that vast
numbers of them actually are so. He describes a heaven, appropriated
exclusively to Mohammedans, living there in polygamy, as on the earth; and another
heaven appropriated to idolaters, who are engaged, as on earth, in the worship
of idols.
But I need not proceed
further, in a general statement of his doctrines. In what follows, I shall
have occasion, not only to remark upon what has been exhibited, but to notice
other opinions, to which no allusion has yet been made. Enough, however, has
been said, to give the reader a general idea of his religious system.
CHAPTER III.
OBJECTIONS TO THE CLAIMS AND THE DOCTRINES OF SWEDENBORG.
In deciding upon the claims and the doctrines of Swedenborg, I agree
with Professor Bush, that the first and principal question relates to the fact
of his supernatural illumination. Did he actually converse with spirits
and angels ? Was he immediately instructed by the Lord himself? Did he, in
fact, receive revelations from heaven ? If so, then whatever he taught must
have been worthy of its Author, divinely true, and is to be regarded as the
voice of God to men. There is no resisting this conclusion, and we have no
desire to resist or evade it. But then there is another conclusion equally
resistless, and most intimately connected with it. If it can.be shown that Swedenborg
taught much that is unworthy of God, untrue, not in accordance with reason,
Scripture and fact; then he could not have received his instructions from the
Lord, and his credit as a supernatural teacher, a revealer of heavenly things,
is destroyed.
No Swedenborgian can
reasonably object to our arguing the question on this ground; and such, in
general, is the line of argument which I propose to pursue in the following
pages. But without promising to confine myself to it strictly and universally,
I proceed, with all possible brevity, to urge my objections to the claims and
the doctrines of Swedenborg.
Objection 1.
Swedenborgianism professes
to supersede the gospel dispensation, and to introduce a new dispensation,
as distinct from it, and superior to it, as that is superior to the Jewish.
That such are the claims of Swedenborg and his followers, is evident to every
one who reads their works. Mr. Clissold says “ the internal sense of the holy
word, as revealed to Swedenborg, is absolutely the opening of a new dispensation;
a dispensation as different from the former, as the Christian dispensation was
different from the Jewish.” Mr. Barrett
says, “It is maintained by the New Church, and taught in its writings, that the
ehureh instituted by our Lord, at his advent, has spiritually eome to its end;
and that a new dispensation of truth has been made to the world in the
theological writings of Emanuel Swedenborg.” Again, “ the New Jerusalem ehureh
is not to be considered as a seet, or as one of the numerous progeny of
the old ehurch. It is a ehurch formed and existing under a new dispensation,
which is altogether distinct from every former dispensation.” This new dispensation commenced, we arc told,
in the year 1757, when the last judgment took place, and the old church was
superseded or destroyed.
Such then are the claims of
Swedenborgians, in regard to the matter of a new dispensation. And I now ask,
Where is the proof of them ? It was a maxim with Swedenborg, and one oft
repeated in his writings, that ‘ the doctrine of the church ought to be
drawn from the literal sense of the word, and to be confirmed by it.”
“ Doctrine is not derived from the spiritual sense, but only illustrated
and corroborated.” This is a very important canon of the New
Church, and one which ought never to be forgotten. I ask then for proof, drawn
from the literal sense of the word, that the dispensation which was introduced
at the first coming of Christ, has passed away, or was ever expected to pass
away, and that a new dispensation has succeeded it. There is evidence enough
in the Apocalypse, and in the ancient prophets, that there is to be a latter
day glory of the church on earth; that at some period, still future, the Christian
church — the same which our Saviour and his apostles established — is to be
greatly enlarged, purified and exalted. But where do the Scriptures, in their
proper, literal sense, teach, that the Christian church is to come to an end,
and be succeeded by another church ; yea more, that it did actually come to
an end, and was superseded, more than a hundred years ago ? Till this point is
fully established, and that too on the, literal sense of the word, no
one (even according to Swedenborg) ought to believe it. And that it never has
been thus established, and never can be, is to my own mind perfectly clear.
That the Jewish
dispensation, which was essentially typical, should in the fullness of time be
superseded, was altogether natural, and even necessary. When the substance
eame, the shadows eeased, as a matter of course. When the great sacrifice of
the cross was offered up, the bloody rites which prefigured it must pass away
But no sneh reason can be conceived ofj why the Christian dispensation should
ever terminate. What ancient predictions or typical rites — such as were
fulfilled in Christ — remain to be fulfilled in Swedenborg, or have, in him, received
their fulfillment ?
But this question of a new
church, a new dispensation, is clearly decided by the sacred writers. “In the
days of these kings,” says Daniel, “ shall the God of heaven set up a kingdom, which
shall never be destroyed; and the kingdom shall not be left to other
people, but it shall break in pieces and consume all these kingdoms, and it
shall stand for ever.” (chap. ii. 44.) Isaiah, predicting the ingathering of
the Gentiles, and the glory of the ehureh under the gospel dispensation, says,
“ Whereas thou hast been forsaken and hated, so that no man went through thee,
I will make thee an eternal excellency, the joy of many generations. The
sun shall be no more thy light by day, neither for brightness shall the moon
give light unto thee, but the Lord shall be unto thee an everlasting light,
and the days of thy mourning shall he ended" “The mountains shall
depart, and the hills be removed ; but my kindness shall not depart from
thee, neither shall the eovenant of my peace be removed, saith the Lord
that hath merey on thee.” (ehap. liv. and lx.) It is the ehureh under the
gospel dispensation which is spoken of in these passages, as the connection
elearly shows; and, certainly, the language does not imply that this ehureh
was to eome to an end in the year 1757, and be superseded by another church.
So far from it, the ehureh here addressed, is to be “ an eternal exeelleney,
the joy of many generations.” It is to be protected and blessed on the earth,
to the end of time, and is to live and reign with Christ in heavenly plaees for
ever.
That the gospel dispensation
is never to pass away, is positively asserted by the writer of the Epistle to
the Hebrews. Speaking of the two dispensations, the Jewish and Christian, this
writer represents the former as shaken and removed ; but the
latter as one that can not he removed or shaken, one that is to remain.
“ Wherefore we, (Christians) receiving a kingdom which can not be moved, let us
hawe grace whereby we may serve God acceptably, with reverence and godly fear.”
(chap, xii: 27, 28.) The gospel dispensation, then, is never to be removed. It
is to remain to the end of the world. And the dispensation of Swedenborg, which
claims to supersede that which was introduced by Christ and his Apostles, is
of course, to be rejected.
Objection 2.
The revelations of
Swedenborg are not to be received, because they are not sufficiently
attested. This objection divides itself into two parts. In the first place,
the bare testimony of Swedenborg to the truth of' what he professed to reveal
is insufficient, because it does not conform to the established laws or
conditions of valid testimony. There are laws, to which if the testimony in
any given case conforms, we cannot reasonably withhold our faith. On the
contrary, if the testimony does not conform to these laws, we are not required
to yield our faith. Now the testimony of Swedenborg, in several most material
points, is not in accordance with established laws.
One of the laws or
conditions to which I refer is, that there must be a sufficient number of
witnesses. There should be “ two or three witnesses,” at least, in order
“ that every word may be established.” But in the case of Swedenborg, there is
only one witness. Everything depends on his own naked, unsupported assertion.
Again; testimony, to be
received, must be a concurrent, consistent testimony. It must involve no
palpable absurdities. It must not contradict itself. But I shall show, in a
subsequent Chapter, (chap, ix.) that the testimony of Swedenborg is Hable to
both these exceptions. It does involve manifest absurdities: and is, in many
points, self-contradictory.
I remark again, that
testimony, to be conclusive, must be of such a nature, that the witnesses, if
they have falsified, are open to detection. They must not be able to avoid
exposure, by taking refuge under a veil of secresy which no one besides
themselves can penetrate. But most of the testimony of Swedenborg is of the
kind here excepted to. Suppose he uttered a false testimony, how is he to be
detected ? Who shall foHow him into the other world to expose him ?
Manifestly, no one can follow him, until he pass finally into that world
; and then it will be too late to retrieve the errors into which a false testimony
may have led him.
I remark once more, that
testimony, to be conclusive, must be, not contradicted, but confirmed (at
least so far as could be reasonably expected) by other evidence. But even this
is not true of the testimony of Swedenborg. His revelations do not relate
exclusively to the other world. Some of them have respect to the things of this
world — things which are open to the investigation and inspection of mortals.
Such are his disclosures in regard to the existence of the ancient Word in
Tartary, and of a branch of the New Church in the interior of Africa ; also in
regard to the nature of the Egyptian hieroglyphics, and to numerous facts of
history and science. I can not go into particulars here ; but I shall show, as
I proceed, that his testimony on the points to which I have referred has not
been confirmed, as might have been expected on supposition of its truth,
by other evidence. So far from this, it has been, in various points, directly
contradicted.
I feel authorized to say
therefore, without pursuing this topic further, that the testimony of Swedenborg
fails, in several important particulars, to conform to the laws of valid
testimony, and is, on this account, unworthy to be received.
We come now to the other
part of the objection under consideration. Swedenborg’s revelations were not
attested, — as they should have been, in order to be received—by miracles.
A proper miracle is always a
work of God — a work which no being besides him can perform. And in the ages
when God was making his revelations to the world, he was wont, from time to
time, to confirm them by miracles. He was wont to interpose by his almighty
power ; arrest in some way the regular movements of nature ; and thus show that
the prophet by whom he spoke was actually his messenger to the world. It was
thus that he attested his messages to Pharaoh, and his revelations to the
children of Israel, by the hand of Moses. It was thus that he attested his
subsequent revelations to the children of Israel, by Elijah, Elisha, and others
of the prophets. In the same way, he attested the preaching of his Son, and of
the inspired apostles. The leading object of these miraculous performances was
in all cases the same. They were a divine attestation— God’s
unmistakable witness — to the divine mission of those who performed
them, and to the divine authority of the messages which they were instructed to
deliver.
The testimony which God thus
gave to the fact of his revelations in ancient times, he may be expected to
give at all times; i. e., if new revelations shall continue to be made. No good
reason can be assigned why his revealed word should be miraculously attested
in the first century after Christ, and not in the eighteenth; provided there really
was, during the eighteenth century, a further revelation.
And as this is a species of
evidence which God has been pleased to grant in former cases of acknowledged
revelation, so it is one which men have a right to demand, whenever a new
revelation is proposed for their acceptance ; and most happy had it been for
this world of ours — delivering it from enormous masses of superstition and
corruption — had this right been constantly and strenuously insisted on.
In the second century,
Montanus appeared, professing to be the promised Comforter from heaven, who
should teach the disciples all things, and bring all things to then-
remembrance. He published his revelations, and drew numbers after him, among
whom were some of the learned fathers of the church. If Montanus had been put
upon the test of working miracles, his career and his delusions might soon have
passed away.
In the third century, Manes
arose with the same pretensions. He too declared himself to be the promised
Comforter. He uttered his revelations, made large additions to the doctrine of
Christ, and drew away multitudes after him. If Manes had merely been asked for
his credentials— his miraculous powers, and if no credit had been given
to him till these were presented, his errors never could have prevailed, and
the church might have been saved from his corruptions.
In the beginning of the
seventh century, Mohammed appeared, professing to have direct intercourse with
heaven, and to make new revelations for the benefit of the world. The story of
his life and successes need not be told here. For the last thousand years, his
iron sway has been extended over not less than a fourth of the entire human
race. Now it was objection enough to Mohammed, from the first, that he brought
with him no proper credentials. The palpable evidence of a divine mission,
which was furnished by Moses and the prophets, by Christ and the apostles, he
tailed to produce. He performed no miracles. He could perform none. Of course he
should not have been listened to for a moment.
In more modem times, we have
had numerous pretenders to divine revelations. We hale had a Bockholdt and a
Behmen in Germany; Anne Lee and Joanna Southcote, in England; and Jemima
Wilkinson, Joseph Smith, and others of less name and influence in our own
country. And although, in point of intellectual and moral elevation, Emanuel
Swedenborg was incomparably superior to most of the individuals here named, in
one respect, he falls into the same category. Like them, he pretended to have
intercourse with angels, and to deliver messages from God; and like them he
was destitute of the proper credentials. He wrought no miracles. He neither
possessed, nor claimed to possess, miraculous powers. He failed to establish
his peculiar claims by that species of evidence, which man has a right to
demand, and which God has ever been wont to give, when new, independent, and important
revelations were to be made to the world.
Swedenborg was well aware
that his claims would be objected to, on the ground of his not performing
miracles. Indeed, he was
closely questioned on this very subject, both in the natural and the spiritual
world, by the men of this earth, and by those who had gone into the other
state. And the reasons which he assigned for the absence of miracles, I feel
constrained to say, are unfounded, self-contradictory, and, of course,
unsatisfactory. At one time, he tells us that “ miracles force men, and
take away their free-ageney in spiritual things.” But were not the hearers of our Saviour
free-agents ? Were they forced ?
But the apology of force is
not alone relied upon. The opposite one of inefficiency is sometimes
introduced. “ What did the miracles avail in Egypt, or among the Jewish
nation, who nevertheless crucified the Lord ? So if the Lord were to appear now
in the sky, attended with angels and trumpets, it would have no other effect
than it had then.”
It is not denied (as it ean
not be) that considerable numbers were convinced in consequence of the miracles
of the apostolic age; but then it is urged, that the “ faith produced by
miracles is not faith. There is nothing rational in it, still less spiritual;
it being merely external, without any internal principle.” | But was not the
conversion of Paul, which was directly in consequence of a miracle, a sound
conversion? Was it merely an external change? Was there nothing internal,
spiritual in it?
Mohammed, like Swedenborg,
was continually pressed by the demand “ Why do you not show us a sign from
heaven ? Why not perform miracles ? ” And the shifts to which Swedenborg and
his followers resort, strongly remind ns of those to which the prophet of
Mecca was driven, twelve hundred years ago. “ The infidels say, unless a sign
be sent down unto him from his Lord, we will not believe. Answer, Thou art
commissioned to be a preacher only, and not a worker of miracles. Verily God
will lead into error whom he pleaseth; and will direct unto himself those who
repent, believe, and whose hearts rest securely in the meditation of God. Am I
other than a man, sent as an apostle ? And no apostle hath the power to come
with a sign, unless by the permission of God.”
CHAPTER IV.
OBJECTIONS
TO THE CLAIMS AND DOCTRINES OF SWE-
DENBORG, CONTINUED.
Objection 3.
JIy third objection to the claims of Swedenborg is based on his
treatment of the holy Scriptures. In the first place, he rejects nearly
one half of the Bible, as not having been written by inspiration, and as
constituting no part of the word of God. The following are the rejected books
of the Old Testament, viz: Ruth, the first and second books of Chronicles,
Ezra, Nehemiah, Esther, Job, Proverbs, Ecclesiastes, and the Song of Solomon.
The New Testament is all rejected, with the exception of the four Gospels and
the Apocalypse. These rejected portions of the Bible are regarded as, in the
main, good and useful productions, but not as possessing a divine authority.
They are the word of man, not of God. In the language ofMr. Hindmarsh, “ they
ean not for a moment be accounted equal to the other books, or be put in
competition with them, for want of those infinitely superior prerogatives which
must ever distinguish between a divine and a human
production.” The pretense for rejecting
the books above named is, not that there is any historical evidence against
them, bnt they do not contain the hidden or mystical senses. They were not
written according to the alleged science of correspondences.
But this leads me to say, in
regard to the other books of Scripture — those which Swedenborg professes to
receive — that he adopts such principles of interpretation as render them of
comparatively little value. The obvious sense of Scripture — that which strikes
the eye and affects the heart of the common reader—is, in comparison, of small
account, while the utmost importance is attached to certain hidden, spiritual,
mystical senses, which, so far, at least, as the uninitiated are concerned,
seem almost entirely arbitrary. Thus, we are told that “ by a garden, a grove,
and a wood, are meant wisdom, intelligence, and science; that by the olive, the
vine, the cedar, the poplar, and the oak, are meant the good and truth of the
church, under the different characters of celestial, spiritual, rational,
natural, and sensual; that by a lamb, a sheep, a goat, a calf, and an ox, are
meant innocence, charity, and natural affection of different degrees; that by
mountains, hills, and valleys, are meant the higher, the lower, and the lowest
things relating to the church ; also, that by Egypt is signified what is scientific;
by Assyria, what is rational ; by Edom, what is natural; by Moab, the
adulteration of good; by the children of Ammon, the adulteration of truth ; by
the Philistines, faith without charity; by Tyre and Sidon, the knowledge of
good and truth; and by Gog, external worship without internal.”
From a later interpreter, we
learn that earth, Adam, Jerusalem, tree, signifies the church; that, blood,
light, garden, water, signifies truth; also, that water, in some connections,
signifies falsehood ; that right-hand denotes “ the power of truth from love ;”
that “ swords, spears and bows are truths fighting; ” that “flesh signifies the
good of love ; ” that “ a white horse signifies a clear and true understanding
of the word;” that “serpent signifies the low and sensual principles of the
mind;” that “Egypt denotes the state of the natural man; ” that Canaanites are
“ false, infernal principles; ” that “ figs signify good works,” &c.
To help forward this art of
mystical interpretation, a large “Dictionary of Correspondences” has been
compiled — most necessary work, certainly, if this method of interpretation is
to be pursued, and if any sense or consistency were discoverable in it. To show
my readers how much of definiteness and certainty attaches to this method of
interpretation, and how much aid is to be expected from the “ Dictionary of
Correspondences,” I present them with the explanation of a single word, and
that the first in the volume. “Aaron;
a mountain of strength. The first high priest of the Jews. Aaron, as a
priest, represents the Lord, as to the good of love. Sometimes, he
represented, in the opposite sense, idolatrous worship; as when he made
a golden ealf for the children of Israel. In Ex. 4 :14, Aaron denotes the
doctrine of good and truth. The garments of Aaron represented the
sqriritual kingdom of the Lord, adjoined to his celestial kingdom; and
sinee that exists by this, therefore it is said, ‘that the wise in heart
should make the garments of Aaron and his sons.’ Ex. 38 : 3. Aaron represented the
external of the church, of the word, and of worship. Aaron and his sons
represented the Lord, as to divine good, and as to divine truth. Aaron
and his garments represented the siqyerior heavens, thus the
celestial kingdom : and his sons and their garments, the inferior
heavens, thus the spiritual kingdom”
I have selected this word,
not because the senses ascribed to it are more various, complicated and strange
than those of almost any other word, but simply because it stands first in the
volume. And now I ask any candid, intelligent reader what use he can possibly
make of such a “Dictionary,” or sueh a seienee (for strangely enough this
matter of correspondences is called a science) in the interpretation of the
sacred volume. Here are no less than five distinct senses ascribed to the
simple word Aaron, aside from those which are given to it when used in
connection with sons, garments, and son’s garments. Thus Aaron signifies “a
mountain of strength," which is a mere translation of the word. It also signifies
“ the Lord, in respect to the good of love ; ” “idolatrous worship;” “the
doctrine of good and truth ; ” and “ the external of the church, of the word,
and of worship.”
In one of the extracts above
given, Egypt is said to signify “what is scientific;” in the other, “Egypt
denotes the state of the natural man.” In the Dictionary, neither of these
precise senses is given to the word Egypt, but we have six other senses,
all distinct from, and some the opposites of each other. In the extracts above
given, Assyria signifies “what is rational;” Edom “what is natural;” the right
hand denotes “the power of truth from love;” and “figs signify good works.”
Butin the Dictionary, Assyria “represents the external or natural principle of
the church.” Edom, “the Lord’s human essence” (also five or six other
different senses) ; the right hand “ signifies the all of man as to intellectual
power, consequently as to faith; ” and figs are “the natural good of man, in
conjunction with his spiritual good.”
If my readers are not yet
satisfied as to the value of this kind of interpretation, I will present them
with some choice, continuous specimens.
In reference to the story of
the ark being sent home by the Philistines (1 Sam. v : 6), Swedenborg observes:
“ The Philistines represent those who exalt faith above charity; which was the
occasion of their continual wars with the Israelites, who represent those who
cherish faith in union with charity. The idol Dagon is the religion of those
who are represented by the Philistines. The emerods are symbols of the
appetites of the natural man, which, when separated from the spiritual
affections, are unclean. The mice, by which the land was devastated, are images
of the lust of destroying, by false intcrpreta-
” has been a single
Swedenborgian writer,” who has correctly understood the doctrine of
correspondency. Every one, he says, “ has either dropped all notice of real
correspondency, and treated it as a system of symbols, or has merely stated the
fact of there being an intimate connection between the sign and the thing signified,
and left his reader to discover, as well as he could, the reason.” This same
author — who seems to be a leader among the New Church brethren—affirms that the
language of Swedenborg needs to be spiritualized,— else, he says, we shall
be compelled to receive greater mysteries in the New Church theology, than
those from which we have escaped in the Old, pp. 10, 16 — 37. We honor the
frankness of this Mr. Tulk. At the same time, we are anxious to know where this
labor of spiritualizing is to end. Swedenborg spiritualizes the
Scriptures ; and Mr. Tulk spiritualizes Swedenborg ; and the next improvement
will be to spiritualize him.
tion, the spiritual
nourishment which the church derives from the word of God. The emerods of gold
exhibit the natural appetites, as purified and made good. The golden mice
signify the healing of the tendency to false interpretation, effected by admitting
a regard to goodness. The cows are types of the natural man, in regard to such
good qualities as he possesses. Their lowing by the way expresses the
repugnance of the natural man to the process of conversion. And the offering
them up for a burnt offering typifies that restoration of order which takes
place in the mind, when the natural affections are submitted to the Lord.”
The story of the forty and
two children destroyed by bears (2 Kings ii: 24) is thus interpreted. “Elisha
represented the Lord, as to the word. Baldness signifies the word, devoid of
its literal sense, thus not anything. The number forty-two signifies blasphemy.
And bears signify the literal sense of the word, read indeed, but not
understood.”
The sealing of the tribes of
Israel, spoken of in Rev. vii: 5 — 8, Swedenborg explains as follows : — “Of
the tribe of Judah were sealed twelve thousand — signifies celestial love,
which is love to the Lord, and this with all who will be in the new heaven, and
the new Church. Of the tribe of Reuben were sealed twelve thousand — signifies
wisdom derived from celestial love, with them who are there. Of the tribe of
Gad were sealed twelve thousand — signifies uses of life, derived from that
love, with those who were there. Of the tribe of Aser were sealed twelve
thousand — signifies mutual love with them. Of the tribe of Naphthalim were
sealed twelve thousand — signifies a perception of use, and what use is with
them. Of the tribe of Manasseh were sealed twelve thousand — signifies the will
of serving, and of action with them. Of the tribe of Simeon were sealed twelve thousand
— signifies spiritual love, which is love towards the neighbor with them. Of
the tribe of Levi were sealed twelve thousand — signifies the affection of
truth derived from good, from whence eomes intelligence with them. Of the tribe
of Issa- char were sealed twelve thousand — signifies good of life with them.
Of the tribe of Zebulon were sealed twelve thousand — signifies the eonjugial
love of good and truth with them. Of the tribe of Joseph were sealed twelve
thousand — signifies the doctrine of good and truth with them. Of the tribe of
Benjamin were sealed twelve thousand — signifies the life of truth according to
doctrine with them.” *
My readers, I am sure, will
not require any further specimens of this kind of interpretation ; although it
would be easy to multiply them to almost any extent.
To this method of
interpreting Scripture — this taking of plain, common words, and attaching to them new and hidden senses—the most weighty objections may be urged.
To ordinary minds, these senses, as I said, seem nearly, if not wholly, arbitrary.
Without doubt, there is a sufficient resemblance or analogy between certain
external and internal objects, to lay a foundation for the use of metaphors,
comparisons and other figures of speech. But the language of the Bible is not
wholly figurative, much less has it, throughout, the hidden senses which
Swedenborgiaus ascribe to it. The very fact that these are said to be hidden
senses implies that there are no obvious resemblances on which they are
founded; and in attempting to trace such resemblances or correspondences, as
in the examples above given, there is a necessity for substituting numerous
meanings, which are wholly arbitrary. A garden, a strove, a wood, the olive,
the vine, the cedar, the poplar, and half the other words contained in the
“Dictionary of Correspondences,” may be made either of them to denote twenty
things, with just as much propriety as those things which they are said to
signify. _
This method of
interpretation is, moreover, unreasonable. If one of the inspired
winters had oeeasion, for example, to speak of science, why did he not
use the common word science? Why use the word Egypt to denote seienee, when the
proper word might be used just as well. Besides, in one of the extracts above given,
we are told that a wood signifies science. Here, then, we have Egypt
and a wood both signifying the same thing, and signifying that to which neither
of them has the least obvious analogy or affinity. And if “Egypt signifies
what is scientific, and Assyria what is rational, and Edom what is natural, and
the Philistines faith without charity,” in the books of the Kings, why should
they not signify the same in the books of Chronicles? And why must the
Chronicles be set aside, as not admitting of the mystical interpretation, while
the kindred books of Samuel and the Kings are retained ?
Will it be said that the
books of the Chronicles are set aside, because they are filled up, to so great
an extent with proper names ? But proper names, with Swedenborg, are among the
most fruitful sources of spiritual instruction. “Adam, Sheth, Enoch, Kenan,
Mahalaleel, Jared,” all have a spiritual import assigned them in the book of
Genesis; and why should they not have the same in the first book of the
Chronicles?
I object farther to this
method of interpretation, that it puts it into the power of ingenious,
fanciful, designing men, to make anything or nothing of the Scriptures, as they
please. The revelations of God are made to us through the medium of words — words
used in their ordinary and established senses, as understood at the time when
the revelations were delivered. If now we break in upon the established meaning
of words, and use them in new, strange, unauthorized senses, we destroy the
medium through which revelation comes to us, and thereby nullify revelation
itself. The Bible is no longer a safe guide in matters of religion, because
nothing can be determined by it. To be sure, there are many good words in the
Bible, but then each of these words may mean some half a dozen things; and if
any do not like either of these meanings, they may, with the same propriety,
add half a dozen more.
I know it is said, that the
spiritual senses of Swedenborg are founded on correspondences, and that
correspondences, with him, have all the precision and exactness of a science.
But an hour’s attention to the “Dictionary of Correspondences” is enough to
refute this pretense for ever. Indeed,
it is sufficiently refuted, in the extracts from Swedenborg which have been
given. We have seen him, not only using words in the most strange and arbitrary
senses, but dropping these senses at pleasure, and substituting others, and
frequently setting all sense and consistency at defiance.
The history of allegorical,
mystical interpretation is highly instructive, and goes to confirm the views
which have been presented. We first find it among the old Hindoo and Grecian
philosophers, who attempted to allegorize the fables of their mythology, and
draw out from them lessons of wisdom. Wc next find it among the Alexandrian
Jews, before the commencement of the Christian era. Many of these Jews had
become philosophers; and by the philosophy of the times had sadly corrupted
their religion. They had so corrupted it, that they found it impossible to
support it by a fair interpretation of their sacred books. Their religious
systems and their Bibles would not go together. It was in this dilemma that
they resorted to the expedient of interpreting their Scriptures mystically,
allegorically. By undervaluing and decrying the obvious sense of
Scripture, and searching after hidden, fanciful meanings, they were able to
reconcile their Bibles to any system of philosophy which their inclinations led
them to adopt.
Precisely the same causes
operated to give currency to this kind of interpretation in the Christian
church. The learned teachers at Alexandria, and in some other of the Eastern
cities, assumed the character, the name, and the peculiar garb of philosophers.
Their religion was a divine philosophy. By the mingling of heathen
philosophy, the pure Christian system was soon corrupted ; and then the allegorical
interpretations must be introduced, to reconcile the gospel t@ the new and
strange dogmas which were entertained.
1 do not say that Swedenborg
borrowed his interpretations from those of Origen and his school, though there
is a remarkable similarity between them,* and some of his followers speak of
the alle- gorizers of antiquity as his exemplars, and mention them with high
honor. Neither do Isay that he was
influenced by the same motives with them, to adopt their methods of
interpretation. I am willing to believe that he meant to honor the
inspired word, attributing to it a secret, spiritual sense ; and that his
followers, in general, mean the same. But I am constrained in all sincerity to
say, that I think their system goes well nigh to destroy the Scriptures. They
reject nearly one half of our sacred books, while their principles of
interpretation go to confuse, and render almost valueless, the other half.
But I have still other
objections to the system of Swedenborg, in its bearing upon the holy
Scriptures. It leads those who adopt it, not only to undervalue the plain,
obvious sense of the Bible, but to decry it, speak evil of it, and treat
it much after the manner of infidels. This assertion I might justify by numerous
quotations, but I need only refer to the lectures of Air. Barrett. He not only
insists, but endeavors at considerable length to show, that the sacred
writers, according to the literal and obvious meaning of their words, contradict
each other palpably and often ; that they contradict credible history and
the teachings of true science; that they contain many tilings which are of an immoral
character and tendency, and utterly unworthy of God to reveal.*
Such then is the character,
and such the fruits of the mystical, allegorizing method of interpretation,
such they have always been. These principles of interpretation lead those who
adopt them to speak disparagingly of the literal and proper sense of the
Scriptures, at the same time, they go to unsettle and confound their meaning,
and render them comparatively valueless.
CHAPTER V.
OBJECTIONS TO THE CLAIMS AND DOCTRINES
OF SWE- . DENBORG
CONTINUED.
Objection 4.
My next objection to the system of Swedenborg is, that he discards
much important Scriptural truth, and inculcates on many points, essential
error. Although much of this may be gathered from the general statement
of doctrine exhibited in chapter II. it will still be necessary, to go into the
subject more particularly.
1.
Swedenborg
denies the Christian doctrine of the Trinity, insisting that the one God exists
in one person only, and that this person is the Lord Jesus Christ. He speaks,
indeed, of a kind of Trinity; but his Trinity is entirely and confessedly
different from the commonly received doctrine, which he every where repudiates
with abhorrence.
2.
Rejecting
the Trinity, Swedenborg must of necessity, reject the personality, and
appropriate work of the Holy Spirit. The Holy Spirit, he says, is “ the divine
love and the divine wisdom, proceeding from the Lord as a sun, and causing
light and heat in heaven.” Swedenborg taught that “the influence which is
usually referred directly to the Spirit of God, is imparted through the
intermediate agency of created spirits, whose nature it is to flow into
other spirits, and thus form them to the reception of good and truth.”
3.
Swedenborg
denies the existence of angels, both the holy and the fallen, as an
order of beings distinct from men and superior to them. “ The inhabitants of
heaven, as well as those of hell, are all of the human race, without a single
exception. The general opinion, that angels were originally created such, and
placed immediately in heaven, without having first lived as men in the natural
world, and that many of them afterwards rebelled, and were cast down from
heaven, together with the instigator and leader of the insurrection, has no
foundation whatever in the sacred Scriptures. Every man, according to the
quality of his life in the world, becomes, after death, either an angel or a
devil: an angel, if his life has been good, but a devil, if his life has been
evil.”
4.
According
to the system of Swedenborg, our Saviour had'?m human soul, and, of
course, was not properly a human being. “There was this difference,” says Mr.
Noble, “between the Lord Jesus Christ, while in a body of flesh on earth, and
all ordinary men; that whereas they take their soul, or spiritual part, from a
human father, Jesus Christ, having no father but the Divine Father, had his
soul, or internal part, from the divine essence ; and as the divine essence is
incapable of diA'ision, the divine essence itself, or the Father, was in
fact his soul or internal part; while his body, or external part, including
the affections of the natural man, was all that he took from his mother.” Again
; “whilst the human form which the Lord assumed by birth of the virgin,
necessarily partook, at first, of her infirmities, its soul was no other
than the invisible Jehovah? *
5.
Although
Christ is represented as having no human soul, yet, strange to tell, he is also
represented as having been subject, while here on earth, to great moral
impurities and imperfections. The literal David of the Old Testament was,
in the spiritual sense of Swedenborg, the Christ; and accordingly, he
interprets the Psalms of David — his supplications, misgivings, confessions,
complaints — as no other than the language of Christ. Thus David’s confession
of sin, in the thirty-second Psalm, is represented by Swedenborg as the Lord’s
“ confession of infirmities.” And so the fifty-first Psalm, from the first to
the seventh verse, is ft a prayer of the Lord, that he may be
purified from the infirmities which he had inherited from his mother.” I ean hardly see why the equivocal word infirmities
should have been used here. In the Psalms referred to, there is a humble
confession of sin ; and if the language is Christ’s, then he
confessed his sins.
The language of Swedenborg’s
followers on this subject is even less guarded than his own. Mr. Reed says, “
As our Lord was born of a woman, he inherited from her the evils of the
Jewish nation'"1
Mr. Noble speaks of the
infirmities and imperfections which our Lord inherited from his mother,
Mr. Barrett teaches that Christ assumed
“humanity, until all its evil loves and false persuasions ; and
as to that humanity, put himself in every possible state that man ever has been
in, or ean be.” Following Christ “must mean, that we are to fight against and
remove the evils and falses appertaining to our natural man, as he fought
against and removed the evils and falses which appertained to his natural or
assumed humanity” Again, “the steps by which the Lord glorified his human
were a series of temptation combats, or a constant warfare against those infernal principles, of which his
maternal humanity was full.'’ “His
assumed human nature, like tlie human nature of other men, was by inheritance full of impure and unhallowed
principles, which needed to be subdued, or put away.” Speaking of Christ after
his resurrection, 31 r. Barrett says, “He had put off all the impurities
that appertain to men on earth, but there were impurities of a more subtle and
interior nature, such as appertain to spirits and angels, which had not yet
been wholly put off” * I have quoted the more largely in regard to the alleged
impurity and imperfection of our Lord’s human nature, because I apprehend there
is no point of Swe- denborgian divinity, which will appear so strange and
shocking to the whole Christian world as this. That immaculate personage, who
is declared by the apostles to have been “ holy, harmless, undefiled — without
blemish and without spot,” is here represented as under the influence of '•evil loves and false persuasions'' — as “
not yet psure and holy"—as “full of impure, unhallowed, and
even of infernal principles ” / /
6.
The
Scriptures represent the sins of men as in some way way connected with the fall
of their first parents. “By the offense of one, judgment came upon all
men to condemnation. By one man's disobedience, many were made
sinners.” Rom. v : 18, 19. But according to Swedenborg, the sins and cor ruptions of men are in no way connected with the fall of Adam,
but with the sins of their immediate progenitors. “ The origins whence
sins are hereditarily derived, are as many as there are fathers and mothers in
the world.” “ What reason for deducing the origin of all evils from Adam and
his seed ? Is there not equal reason to derive it from parents ? Does
not their seed, in like manner, propagate itself? Whence does each
derive his peculiar disposition, but from his father and mother ? Why then is
it to be traced to Adam,” — a personage who, according to Swedenborg, never
lived, but “ by whom is denoted the first church upon the earth ?” *
7.
To the
doctrine of gyredestination or election, as set forth in the
Scriptures, Swedenborg and his followers are exceedingly opposed.
Predestination is a birth, conceived and brought forth from the faith of the
present church; because it originates in a belief of instantaneous salvation
by an immediate act of mercy, and in a belief that man has not the smallest
degree of ability or free-will in spiritual things. Predestination follows from
these tenets, as one fiery serpent from another, or one spider from another.” Mr.
Hargrove represents predestination as “ the last rattle in the tail of the
great red dragon, which standeth before the woman ” (or the New Church) “ ready
to devour her man child.”
8.
Swedenborg
denies the proper atonement of Christ, as consisting in his vicarious
sufferings and death. That this is true, no reader of his theological works
can for a moment doubt. But to set forth his real views on the important
subject of man’s redemption is not so easy a task. Perhaps the most
unexceptionable mode of attempting the thing, will be to let him and his
followers speak for themselves. “ The first act of redemption,” says he, “ was
the subjugation of the hells. The second act of redemption was the separation
of the evil from the good, the casting of the evil into hell, and the raising
of the good to heaven. Afterwards followed the reduction of all to order in
hell, and of all to order in heaven; also instructions concerning truths which
will be of faith, and in goods which will be of charity, and thus the
establishment of a new church.” Again :
“ The Lord came into the world, to reduce to order all things in heaven and in
earth; and this was effected by spiritual combats against the hells, which at
that time infested every man on his entrance into this world and departure out
of it.” Mr. Hindmarsh says, “ The work of redemption
did not consist in the Son’s offering himself as a sacrifice in the room of
mankind ; ” but “in the actual subjugation of the powers of darkness, in the
orderly arrangement of the heavens, and in the consequent foundation of a new
spiritual church on earth.”* Mr. Clissold says, “ Since the atonement wrought
by Jesus Christ was no other than the reconciliation of the human nature to the
divine, so this reconciliation was a progressive work, which was finally completed
by the passion of the cross. Jesus Christ is our great archetype, our exemplar,
which we are to follow. We are, therefore, called upon to work in ourselves, in
our human nature, the same kind of work which he wrought in his ;
he after an infinite manner, we after a finite.” Mr.
Barrett says; “Christ came into this natural world in a bodily form ; clothed
himself with the natural humanity— defiled, borne down and oppressed with evils
of all kinds, as that humanity was ; and by degrees purified it from all its
defilements, and filled every region of it with his own divinity. Thus he
glorified that humanity, or made it divine. He came as the, Word—as truth
divine or the Son; .and by a series of temptation combats, he successively
united that truth with love divine, or the Father, in the assumed humanity;
that so he might thenceforward, be able to unite truth in the understanding
with love in the will, in the minds of all men whp will permit him to do so;
and in this way gradually lead men back to their original happy state of
conjunction with the Lord, which is
heavenly and eternal life.”
9.
I have
presented these extracts, that my readers might have the doctrine of
Swedenborgian redemption set before them in the words of its own teachers. I
am not sure the language will all be understood, or that I could rightly
explain it, if I should make the attempt. It is obvious enough, however, that
the process of redemption, according to Swedenborg, is entirely different from
that of the Scriptures, as these are understood by evangelical Christians.
10.
The
regeneration which Swedenborg inculcates is a gradual, and not an
instantaneous work, — a progressive improvement of moral and religious character.
“ The regeneration of a man,” says he, “ is not effected in a moment, but successively,
from the beginning to the end of life in the world : and after that, it is
continued and perfected.” “ Those who conceive otherwise of regeneration do not
know anything concerning charity and faith.”
11.
Justification
by faith is another of the great doctrines of
revelation, which Swedenborg impugns and rejects. “ The popular doetrine of
justification by faith,” says Mr. Clissold, “ is one which we consider
contrary to God’s word, and contrary to the real nature and constitution of
things.” Mr. Parsons calls it, “ the dreadful doctrine
of salvation by faith alone,” which “the Reformers placed in the center of
their religion. It stood there, with all its deformity undisguised, all its
power to wound and slay unmitigated. It stood there as the abomination of
desolation, in the very sanctuary of the temple.” ‘“Let every one beware,” says Swedenborg, “ of
this heresy, that man is justified by faith without the deeds of the law;
for he who is in it and does not fully recede from it before life ends, after
death con- sociates with infernal genii] for they are the goats
concerning whom the Lord says; Depart from me, ye cursed, into everlasting
fire.”
Swedenborg held the
unscriptural doctrine of an intermediate state, between heaven and hell,
into which (with few exceptions) the souls of men depart at death, and where
they remain for a time, before entering on the awards of eternity. I call this
an unscriptural doctrine ; for I find not a particle of evidence in
support of it, in either the Old Testament or the New. And Air. Bush is of the
same opinion. “That we have no express disclosures of the conditions of this
state in the Scriptures,” says he, “ is not a valid argument against the truth
of Swedenborg’s representations; for it is impossible to show that there may
not be truths in regard to our future existence which are not revealed in the
Bible.” Mr. Bush had forgotten, when
he penned this sentence, that it is one of the canons of the New Church
theology, that “ all doctrines must be drawn and proved, and all controversies
decided by the literal sense of the word''
The intermediate state of
Swedenborg, he denominates “ the spiritual world,” or “ world of spirits; ”
and no inconsiderable part of his revelations has respect to transactions
here. “ There are three states,” he says, “ through which a man passes after
death, previous to his coming either into heaven, or into hell. The first state
is that of his exteriors ; the second is that of his interiors ;
and the third is that of his preparation ; all which states man passes
through in the world of spirits. The first state of man after death is similar
to his state in this world. He has a similar face, similar speech, and a
similar mind; hence it is that he then knows no other than that he is still in
the world; unless he adverts to those things which present themselves, and to
what is told him by the angels, that he is now a spirit.” “ The second state of
man after death is called the state of the interiors ; because he is
then let into the interiors, which are of his mind, or of the will and
thought;
and the
exteriors in which he had been in his first state, are laid asleep.” It is in
this state, that the real character of the man is developed, and it comes to be
seen for what world he is preparing. “ The third state of man after death is a
state of instruction. This state appertains to those who come into
heaven, and become angels, but not to those who come into hell; since these
latter cannot be instructed.”
12.
Swedenborg
denied the doctrine of the future resurrection of the body, holding that man is
raised, as to his spirit, shortly after death,
and that the body returns to dust, to live no more. “ It is the common
belief,” says Mr. Hindmarsh, “ that the material body which is committed to
the grave, will rise - again at the day of judgmentbut this, he goes on to say,
is “ a vain idea.” “ The external (the body) is rejected at death, and being no
longer needful, is never re-assumed.”
13.
The
Scriptures assure us that this earth, as to its present organization, is to
be destroyed by fire ; and that simultaneously with this great catastrophe,
there is to be a general judgment, to be accomplished, in person, by
the Lord Jesus Christ. But this solemn truth, or rather this series of
connected truths, Swedenborg and his followers unitedly reject. This world is
to have “no end.” The second coining of
Christ “ denotes, not his personal appearance in the air, but his appearance
in the opened truths of the Word; ” and this appearance is now past. The last
judgment, too, has already taken place, not on earth, but in the spiritual
world. Of this, Swedenborg was an eye-witness, in the year 1737. .
According to Swedenborg,
there have been several general judgments, previous to that of which he was a
witness. “ The first was the judgment of the most ancient church, when
all charity and faith perished ; and which is described, in Genesis, under the
similitude of a flood.” To this succeeded the ancient church, which
existed in the posterity of Noah, and came to its consummation, by the many
idolatries which it originated. The judgment upon the Israelitish
church, took place at the time of our Lord’s appearing in the world. J The last
judgment upon the Christian church, (and there is to be no other general
judgment) took place, as before remarked, in 1757.
The scene of these several
judgments is, in every case, in the intermediate state, or spiritual
world. Into this world all, or nearly so, enter at death; and formerly, the
spirits remained there for a long time ; some of them from one general judgment
to another. The eonsequenee was, that in process of years, the spiritual world
beeame excessively crowded ; and as wickedness more and more abounded on the
earth, it became disproportionally filled up with evil spirits. In sueh
circumstances, a judgment was needed, in order that there might be a kind oijail
delivery ; when the wieked should be driven out of the spiritual world, to
their final abodes in hell, and the good, (who still remained in that world)
should be receiv- to heaven.
To prevent the necessity of
any future general judgment, it is now ordained (so Swedenborg assures us) that
no person henceforth shall remain in the spiritual world for more than thirty
years. *
I have shown, under the
foregoing particulars, how much important scriptural truth is discarded in the
theology of Swedenborg. On numerous minor points, he direetly
contradicts the teachings of the Bible.
For example, the sacred
writers assert, that “ the Lord hath made all things for himself"
and that ‘ ' for his pleasure they are and they were created.” Prov.
xvi: 4. Rev. iv: 11. But Swedenborg says, “ the Lord did not create the
universe ibr his own sake, but for the sake of those with whom he will dwell in
heaven.”
Paul assures us that “the
invisible things of God are clearly seen, being understood by the things
that are made, even his eternal power and Godhead; ” Rom. i: 20. But Swedenborg
affirms that “ without the word no one can know God, or know anything
of the Lord in short, that there is no such thing possible as natural
theology.
Our Saviour represented it
as exceedingly difficult for a rich man to go to heaven. “ It is easier for a
camel to go through the eye of a needle, than for a rich man to enter into the
kingdom of God.” Luke, xviii: 25. But Swedenborg says, “ It has been given me
to know, of a certainty, that the rich come into heaven as easily as the poor;
” and he goes on to describe the manner in which many rich people live in
heaven, “ excelling all others in opulence, dwelling in palaces, and enjoying
an abundance of all things.”
Our Saviour declared that “
in the resurrection, they neither marry, nor are given in marriage, but are as
the angels of God in heaven,” Matt., xxii: 30. But Swedenborg insists that the
spirits of heaven do marry, and not only marry, but have children.^ He was
himself present at a wedding in heaven, and describes the dresses of the bride
and bridegroom, the cake and the wine, and all the ceremonies of the joyous
occasion.*
The heaven of the Scriptures
is represented as a place of un spotted purity. “There shall in nowise
enter into it any thing that defileth, neither whatsoever worketh abomination,
or maketh a lie.” Rev. xxi: 27. But the heavens of Swedenborg are not of this
character. They are continually assaulted and in some instances infested, by
the hells. He speaks, in one place, of seeing “ an execrable rabble in heaven.”
He tells us also of some visitors in one of the heavens, — males, of course, —
who became so unchaste and wanton in their desires, that the ladies of the
place avoided them. J
Again; the heaven of the
Scriptures is represented as a place of unmingled happiness. “ God
shall wipe away all tears from their eyes; and there shall be no more death,
neither sorrow, nor crying, neither shall there be any more pain ; for the
former things are passed away,” Rev. xxi. 4. But the heavens of Swedenborg are
as far from unmingled happiness, as they are from perfect holiness. To give but
a single example : “ The lot of those in 'whom the spiritual degree is not
opened, and still not shut, after death is that forasmuch as they are still
natural, and not spiritual, they are in the lowest parts of heaven, where they
sometimes experience severe suffering” *
Swedenborg taught that “ no
one suffers punishment in hell on account of the evils which he had done in
the world, but on account of the evils which he then does'’ But Paul says : “We must all appear before
the judgment seat of Christ, that every one may receive the things done in
the body, according to that he hath done, whether it be good or evil.” 2
Cor. v. 9.
Swedenborg represents the
damned, who toil well and fulfill their tasks, as furnished not only with food
and clothing, but with beds on which to rest and sleep. J But in the Apocalypse
it is said that “ they have no rest, day nor night, but the smoke of
their torment ascendeth up for ever and ever.” Rev. xiv. IL
It is an oft repeated
sentiment of Swedenborg, that the inhabitants of hell are as much in error,
as in sin. Not only does the heart, in that world, love what is evil,
but the understanding believes what is false.
The New Testament, however, teaches a different doctrine. “ I know thee
who thou art, the Holy One of God.” Luke iv. 34. “ The devils also believe
and tremble.” James ii. 19.
I might adduce many examples
similar to those which have been given, but it is not, necessary. Swedenborg
did not hesitate, when it suited his purpose, to set aside the plain teachings
and doctrines of the Bible. As Mr. Hindmarsh says: “ Many parts of the Bible
are to be understood in a sense diametrically opposite to the expression in
the letter; as when it is said that God is angry, that lie punishes, casts
into hell and destroys, the true sense is, that God is loving and merciful to
all, hating none, punishing none, casting none into hell, destroying none.”*
CHAPTER VI.
OBJECTIONS
TO THE CLAIMS AND DOCTRINES OE
SWEDENBORG CONTINUED.
Objection 5.
I object further to the
claims of Swedenborg, that while he pretended to utter revelations from heaven,
he palpably misrepresented the doctrines of others. Supposing him to
have had true revelations, his utterances might not agree with the
doctrines of others. They would not agree, unless sueh doctrines were at
an agreement with the truth. But, certainly, the angels of heaven, and much
more the Lord of heaven, if intending to contradict or refute the doctrines of
others, would state those doctrines fairly, they would not misrepresent
and slander their opponents, they would set forth their errors accurately
and truly, and thus refute their reed sentiments, and not a mere caricature
and perversion of them. The correctness of these principles no one can deny.
Now the point of my
objection to the claims of Swedenborg to divine revelation is, that he grossly
misrepresents the doctrines he opposes, especially those of the Reformed
Churches. He "does not state them accurately or fairly. For example, he
almost invariably represents trinitarians as believing in “ three Gods’’'’ —
“ each of whom singly is God and Lord ” — “ each one a God by
himself." In short, he represents them as tritheists, and
affirms that they can not be anything else.
I need not say that all this is gross misrepresentation. The angels could
not have taught him this, unless they taught him a lie. The doctrine of one
God is as integral a part of the doctrine of the trinity, as is that of three
persons in one God. Men may be tritheists and polytheists, if they will;
but trinitarians they can not be, unless they believe in one God.
Swedenborg not only charged
his opponents with tritheisin, but affirmed that this was taught in the Nicene
and Athanasian creeds. “The unity of God is not divided into three
persons, each of whom, singly, is God and Lord, according to the Athanasian
ereed" “ At the council in the city of Nice was forged and produced
the heresy, as yet persisting, that there were three divine persons from
eternity, and each one a God by himself." Now the truth is, that in
neither the Nicene nor the Athanasian creeds are the persons of the trinity
represented as existing singly, each by himself. The Son is declared to
be (pmoousion,') of one substance with the Father.
Neither of the persons of
the Trinity subsists by himself; of course, neither of them is a God
by himself. Such is the unequivocal representation of the creeds referred
to; and in charging tritheism upon them, Swedenborg slanders them.
Again ; the Protestant
churches, he says, “ make God three, and the Lord two, and place salvation, not
in amendment of life, but in certain words breathed out in a devout tone of
voice ; consequently, not in repentance, but in a confidence that they are
justified and sanctified, provided they do but fold * their hands, and look
upwards, and utter some customary form of prayer." * A grosser slander of
the Protestant churches eould not possibly have been uttered.
lu the following passage,
Swedenborg not only perverts the doctrine of the trinity, but profanely
ridicules it. “• The absurd, Indieroiis and frivolous ideas which have arisen
from the doctrine of three persons from eternity, and which arise with every
one who remains in the belief of the words of that doctrine, and from the eyes
and ears rise up into the sight of the thought, are these: That God the Father
sits above the head on high, and the Son at his right hand, and the Holy Ghost
before them, listening, and forthwith running all over the world; and according
to their decision, he dispenses the gifts of justification, and inscribes them
and makes therrf from sons of wrath, sons of grace, and
from condemned, elect. I appeal to the learned of the clergy and of the laity,
whether they entertain any other than this ideal view in their minds.” And I appeal to learned trinitarians, the
world over, whether they ever entertained such a view as this ; and
whether they can consider the imputation of it in any other light than as a
gross scandal!
Swedenborg falsely
represents the Reformed churches as holding and teaching “ that man, in his ’
conversion, is like a stock, a stone, a statue, and that
he cannot so much as accommodate and apply himself to receive grace, but is
like something that has not the use of any of the senses."
Again; “ It is taught that the
imputation of the merit of Christ is from an arbitrary election" “
The imputation at this day, takes away from man all power from any free agency
in spiritual things, and docs not leave him even so much, that he can shake
off fire from his clothes, keep his body from harm, or extinguish his house
when on fi,re, and rescue his family" J
The believers in
predestination, according to Swedenborg, represent God as having “ designed
that the bulk of mankind should be bora for hell — born devoted to destruction
— born to be devils and satans and that he “makes no provision for those whQ
lead good lives and acknoivledge God, whereby they may escape
everlasting fire and punishment.”
Some hold, says he, “ that the
life is of no effect, but election ; and that redemption into heaven
is of mercy alone, whatever the life may have been? “They who have
believed, and have confirmed themselves in this, that some are chosen, and the
rest not chosen, and that admission into heaven is only out of mercy, without
regard to the life'' find themselves much mistaken in the other world. He
describes the condition of such in hell. “They are devils,” he says, “almost
without the human form; some with face retracted, some as grates of teeth, and
some as monsters in other shapes. They abhor themselves, and cast themselves
headlong down into hell, and the more deeply, so much the better for them.” I need
not say that the above passages are but a continual tissue of
misrepresentations, unworthy of a man of common fairness and honesty —
impossible to one uttering divine revelations.
The following is
Swedenborg’s caricature — for I can give it no better name — of the great
doctrine of redemption, as held in the Reformed churches. “ What at this day
more fills and crams the books of the orthodox, or what is more zealously
taught and inculcated in the schools, or more frequently preached and
proclaimed from the pulpits, than that God the Father, being arrayed against
the human race, not only removed it from himself, but also concluded it under a
universal damnation, and thus excommunicated it; but because he is gracious,
that he persuaded or excited his Son to descend, and take upon
himself the determined damnation, and thus appease the anger of his Father;
-and that thus, and not otherwise, he could look upon man with some
favor.”
“The paradoxes flowing from
the faith of the church,” he says, “ are many ; as that God the Father begat a
Son from eternity, that the Holy Spirit proceeds from both, and that each of
these three is a person by himself and a God : That the above
three persons, consequently three Gods, created the universe ; and that
one of them descended and assumed human nature, to reconcile the Father, and
thus save mankind : That they who by grace obtain faith, and believe these
paradoxes, are saved by the imputation, application, and translation of his
righteousness to themselves : That man, at his first reception of faith is like
a statue, a stock, or a stone, and that faith comes by the
mere hearing of the word : That faith produces remission of sins, without
any previous repentance ; and that, merely by virtue of such remission, the
impenitent are justified, regenerated, and sanctified.”
Swedenborg professed to have
learned from the angels, that believers in justification by faith alone, “ from
their very principles of religion, have no respect to the life, and to
the deeds of love which make the life, neither to any other means by
which the Lord implants heaven in man, and renders him re- ceptible of heavenly
joys.” * He also learned, that such persons “have a certain deep-rooted
opposition and aversion to actual repentance, which is so obstinate that they
cannot force themselves to self-examination, neither can they look at
their sins, nor confess them before God ; for they are seized as it
were with horror, at the bare mention of such a dutyi'y On one occasion, he
says, “ I conversed, in the spiritual world, with certain doctors of the
church about what they meant by works of the law, and what by the law, under
whose yoke, servitude, and sentence they declare themselves not to be. They
said they meant the works of the law of the decalogue''' J In these
extracts, the believers in justification by faith are represented as having “
no respect to the life, or to those deeds of love which make the life ” — as
having “a deep-rooted opposition and aversion to repentance ” — and as thinking
themselves under no obligations to obey all or either of the ten commandments.
Swedenborg further
represents the Reformed church, like the Catholic, as inculcating the doctrine
of implicit faith ; viz., “ that the understanding in matters of a
theological nature, is to see nothing, but that people are blindly to
believe what the church teaches''1
Swedenborg says, “I have
heard Luther, with whom I have sometimes conversed in the spiritual world,
curse Solifidianism, and say that, when he established it, he was
warned by an angel of the Lord not to do it.” Now the truth is, Luther never
established Solifidianism. Nothing could have been further from his
intention, or his act. On the necessity of good works, he insisted as strongly
as Swedenborg himself, and in a way much more accordant with the gospel,
Swedenborg saw Calvin, also,
in the spiritual world, and made him confess that, while on earth, he had
taught the following doctrines : “ That God created the greatest part of men
for eternal damnation, and is unwilling that the greatest part should be
converted and live : That the elect and regenerate can not lose faith and the
Holy Spirit, although they should commit great crimes, and sins of
every kind: But that those who are not elected are necessarily damned, and
can not attain to salvation, although they should be baptized a thousand times,
and come to the eueharist every day, and besides lead as holy and blameless
lives as ever can be done” * Now all I have to sav in regard to this matter
is, that if Calvin made any such confession in the other world, he confessed a
lie; for he never taught such doctrines, while on the earth. He taught that
which his enemies wrested and perverted into monstrosities of this nature ;
and two hundred years after his death, the good man is made to speak from the
other world, and acknowledge them as his own legitimate offspring.
On reviewing the above
extracts, I think no intelligent person can fail to see, that here is a gross
and continual misrepresentation of the doctrines of evangelical
Christians. I will not say that there was absolutely nothing in the faith of
Protestant Christendom, at the tune of Swedenborg, with which some part of his
statements may agree; but I do say that, for a considerable part of them, there
was then, as there is now, no foundation in truth ; and most of the remainder
is so colored, distorted and exaggerated, as to have all the effect of
falsehood. Did Swedenborg then receive it by divine revelation ? Was he taught
it in heaven, and by the angels ? Impossible. The thought is not to be
admitted for a moment.
Objection 6.
I object further to the
claims of Swedenborg, that
SPEAKS REPROACHFULLY OF THE
CHURCH. 10i
he speaks reproachfully of the
Church of God; more especially of the Israelitish and the Christian
churches. lie says there have been four general churches, previous to the New
Jerusalem church, viz: the Adamic, the Noahtic, the Israelitish and the
Christian ; each of which has perished in its own corruptions. Of the two former (if they were two) we know
but little, and have no occasion now to speak. Of the two latter wc have more
knowledge; and it may be well to hear Swedenborg’s account of them, and see
whether it is worthy to be received.
Speaking of the Israelites
he says, “ The worship of this nation consisted of mere correspondences, and
thence was representative of heavenly things; but still they did not know
what cuvjthinej signified, for they were altogether natural men; and
hence they would not, and could not, know anything concerning sjjiritual
and heavenly things” t Again; “ the mysteries of faith were never revealed
to this people, so that it was not even declared to them openly that they
should live after death, or that the Lord should come into the world to save
them ; nay, they were kept in so great ignorance and stupor, that they
did not know that any interned man exists, or that there is anyth iny
interned. For had they known these
truths, they are a people of such a nature that they would have profaned them,
and thus precluded themselves from all hope of salvation in another life.” “ The reason why miracles were wrought among
this people was, because they were altogether external men, and were
introduced into the land of Canaan merely that they might represent a
church and its internals, by the externals of worship; and a wicked man may be
a representative, as well as a good man. The reason why they could not be
brought, by such representation, to the internals of worship was, because they
did not acknowledge the Lord ; although the whole word that was among them
treateth of him only; and he who doth not acknowledge the Lord cannot receive
any internal worship.”
As Swedenborg here speaks of
the Israelites as “ altogether natural men,” and “ external men,” and their worship
as external worship, it may be well that he should define his own terms. “
Those who are in external worship, without internal,” says he, “ are they who
frequent churches on Sabbaths and festivals, and on such occasions sing and
pray, and hear sermons, and yet attend only to the language, and little or
nothing to the substance of what is said; who are somewhat moved by prayers
uttered with affection, but never reflect upon themselves and the lives they
lead; who receive the sacrament of the Lord’s supper every year, pour out
prayers morning and evening, say grace at dinner and supper, and sometimes
discourse about God and heaven, and quote passages from the word, and act
the Christian, when they are not such. For as soon as they have done
these things, they make nothing of adultery and obsceneness, revenge and
hatred, lies and blasphemy,” &c. *
Such then are “ external
men,” and “ natural men and such altogether, according to Swedenborg,
were the Israelites — the ancient covenant people of God. He makes no
exceptions, nor does he allow us to make any. The representative position which
the Israelites occupied required that they should be an external people;
and they were so. They were selected on account of their possessing
this peculiar quality, and most admirably did they exemplify it. Henceforward,
then, when we think of Moses, and Aaron, and Joshua, and Samuel, and David, and
Solomon, and the ancient prophets, and the whole company of those who, “through
faith, subdued kingdoms, wrought righteousness, obtained promises, stopped the
mouths of lions, quenched the violence of fire, escaped the edge of the sword,
out of weakness were made strong, waxed valiant in fight, and put to flight
the armies of the aliens; ” we must, if we believe in Swedenborg, think of them
as “ altogether external men ”—who knew not “ that they should live
after death, or that the Lord would come into the world to save them,” — who “
were kept in so great ignorance and stupor, that they did not know that any
internal man exists, or that there is anything internal; ” in short, “ who
would not, and could not, know anything concerning spiritual and
heavenly things.”
That I do not state this
matter too strongly, will be evident if we consult one of Swedenborg’s ablest
expositors — Mr. Parsons. “.Natural good," says he, “ is the lowest
form of goodness. It is the good of external life only. It is such good as a
man may do, without religion ; or such as he may do, when moved by the
terms or the hopes of a religion which does not leave the earth. This was
the good of the Jewish church" “ He who obeys the laws of God and of
man merely from a refined selfishness, may lead a life of entire external
good; and in speaking of it under some points of Anew, we may .call his life a
good life, yet there is no genuine goodness in him ; and his life, accurately
speaking, is only the form, the representative, of a good life. Just so it
was with the Jewish church. It was the exact representative of a perfect
church.” Mr. Parsons goes on to speak of the laws, rites and ceremonies of the
Jews, of their tabernacle, temple, and worship, as indicating things
true and good; but they knew nothing of “ the meaning and purpose of these
things,” and hence “ they were exhorted to obey on merely natural, earthly
grounds. The motives held out to them were all from this side of the
grave. To their eyes, no light from the life beyond its dark precincts streamed
across the gloom.” Mr. Parsons proceeds to say, what Swedenborg had said before
him, that the Jews were “a chosen people'' not because they were a
peculiarly good people, nor because any special favors were intended for them,
but because they were a singularly natural, external people. “ They were
less disposed than any other, to see or know, or wish to know, or be moved and
influenced by, truths that were more than sensual. Their character was earthly,
and altogether earthly'' *
Having thus seen how Swedenborg
and his followers regard the Jewish church, the Zion of the Old Testament, we
will next inquire into their treatment of the Christian church — that
which was instituted by Christ and his Apostles.
He lays it down as one of
his leading propositions, “that from the Nicene and Athanasian trinity together,
a faith arose which has perverted the whole church." Another of his
leading propositions is this: “ That the error of believing redemption to
consist in the passion of the cross, with the error concerning the divine
persons from eternity, has perverted the whole church, so that not anything
spiritual is left remaining in it. In discussing these propositions,
Swedenborg says, “that the faith of the present time has extinguished the
light in the word, and removed the Lord from the church, and thus precipitated
its morning into night? Again, he says that, because of this faith, “ the
ways to heaven are beset with thieves and robbers ; and in the temples, the
doors are thrown down, so that dragons and owls have entered, and sing
together in horrible discord.” He
further says, that “ all the truth of the word is now falsified and that “ by
falsifications of truth, men have alienated all spiritual knowledge of good
and truth from the church, and by applications to falses, have entirely
destroyed them? In another connection he says, “When a faith
in three Gods was introduced into the church, which was done at the Nieene
synod, all the good of charity and all the truth of faith were exiled.
Since that time, the Christian temple has not only been shattered, but has
fallen in ruins? J Indeed, he affirms that, in his time, the church had
become so totally corrupt, “ that unless a New Church be established by the
Lord, no flesh can be saved?
According to Swedenborg’s
interpretations, the Papal church is the great Babylon of the Apocalypse; and
the Protestant churches are those represented “ by the dragon and his two
beasts ; by the locusts; by the great city which is spiritually called Sodom
and Egypt; also by the pit of the abyss whenee the beasts came forth.” These
elmrehes are also represented by the goats on the left hand of the Judge, in
the twenty-fifth chapter of Matthew, who were sentenced to depart accursed into
everlasting fire.
In fine, Swedenborg
represents what he calls the first Christian ehureh as having come to its
end more than a hundred years ago. It was judged and destroyed, in the
spiritual world, in the year 1757. Then it was that great Babylon (the Romish
ehureh) fell. Then it was that the dragon, the beast, and the false prophet (i.
e. the Protestant churehes) were taken, and “ cast into a lake of fire burning
with brimstone, to be tormented day and night for ever and ever.” There ean be
no doubt on this point among the followers of Swedenborg; for he declares that
he was an eye-witness of the whole transaction, and he has described it with
great particularity.!
The only question to be
decided then is, Are these things so? Ilas the jhurch, which Christ and
his Apostles instituted, been spiritually overthrown, for more than a hundred
years ? During all this time, has Christ had no real, spiritual church in the
world, except the little handful of Swedenborgians ? There are church
organizations and ordinances indeed ; but are they, and have they been, mere
dead forms ? Has all spiritual life and holiness — everything which goes to
give vitality and energy to a ehureh, eeased ?
I will not degrade myself
nor my profession by undertaking to answer these questions. Swedenborg affirms
that it is even so; for he was present and saw the overwhelming ruin. Those who
accept his revelations must believe him ; while those who can not
believe him in this particular, as well as in others, have no alternative but
to reject his claims.
CHAPTER VII.
OBJECTIONS
TO THE CLAIMS AND DOCTRINES OF SWE-
DENBORG CONTINUED.
Objection 7.
My next objection to the elaims of Swedenborg is founded on his
representations in regard to some of the best and wisest men that have ever
lived on the earth. Of the piety of no mere man that ever lived -eau we feel
more satisfactorily assured, than that of David,— the monarch and the sweet
psalmist of Israel. We have the evidence, not only of his recorded religious
feelings and devotional exercises, but of the divine testimony, given in
repeated instances, and in the most positive terms. But when David had been almost three
thousand years dead, Swedenborg professed to meet him in the other world. And
instead of seeing him, as might have been expected, among the blessed, he found
him an insane and outrageous devil, having “ only adulteries and cruelties in
his mind ” — “ intending and without conscience contriving evil.” Ue fancied
that he was a god, and that he had power to bind the Lord himself. Under the
influence of this “phantasy,” he was hurling down his fellow sinners, and
inflicting upon them the severest torments. But there were some about him who
did not accord to him divine honors. They said that “ he was a dog,” and that
they “ were permitted to treat him as a dog.” *
With united voice, the whole
Christian world has spoken of the piety and usefulness of the apostle Paul.
When he had been some seventeen hundred years dead, Swedenborg found him
in the other world, and he thus describes his character and state. “ Paul is
among the worst of the apostles, as has been made known to me by ample
experience. The love of self, whereby he was ensnared before he preached the
gospel, remained with him afterwards. He did all things from the end of being
greatest in heaven, and of judging the tribes of Israel. He is such that the
rest of the apostles, in the other life, reject him from their company, and no
longer recognize him as one of themselves. He associates himself with one of
the worst devils, who would fain rule all things, and pledged himself to this
spirit to obtain for him his end.” Speaking of Paul in another
See Bush’s Swedenborg
Library, Part ii. pp. 70—81. place Swedenborg says : “ He now
associated himself with the worst devils, and wished to form a heaven to himself
of spirits, to whom he might give joys from himself. This also he attempted,
but he became worse in consequence of it, and was cast down. I then spoke to
him that this was not heaven, but hell; for such a heaven is turned into a
black hell.” Swedenborg has much to say, in the same strain, of the apostle
Paul; and his followers are pretty much agreed that Paul must have been a bad
character, and that he has gone to a bad place. One of them says : “As Judas,
by perverting the goods and truths of the church, accomplished his own
destruction, so Paul, by claiming a higher mission, and by a longer
perseverance in evil, associated himself with the worst of devils. In this
world he would scarce acknowledge subordination to the Lord himself—certainly
not to his apostles, but sought to rule over all. So in the spiritual sphere,
he would naturally aspire to build his own heaven, and reign its supreme Lord.
Swedenborg testifies that he saw him there, conversed with him, and observed
the phantasies in which he was involved.” Swedenborg also testifies that this
place was “ hell — a black hell.
Among the eminent men of
modern times, it would be hard to select three, better entitled to the
gratitude of the church and world, than Luther, Melancthon, and Calvin. Let us
now see what account Swedenborg gives of the state and character of these men
in the other life.
Of Luther he says, that
after he entered the spiritual world, he continued to teach his peculiar dogmas
much as he had done on earth, only with increased earnestness. He was
continually surrounded by great multitudes of spirits ; and in order to
increase his power over them, he resorted to a species of wicked, not to say
infernal, incantation. After practicing this a while, the consequences
were so hurtful, that he was forbidden to resort to it any more. For some
unexplained reason, Luther was not sent to hell at the time of the Judgment, in
1757, neither was he received to heaven. Shortly after this, he sought an
interview with Swedenborg, and from him learned that the old church was at au
end and that a new one was being established. At this Luther “beeame very
indignant,and stormed but after a while his storming ceased. From this
period, he desired to renounce his doctrine of faith alone, and to embrace the
creed of the New Church; but found it exceedingly difficult to do so. “
Therefore,” says Swedenborg (in 1763), “he is still in the world of spirits,
which is in the midst between heaven and hell, where he sometimes undergoes
great sufferings. ” *
The treatment of Melancthon
in the spiritual world was more severe than that of Luther. He at first had a
chamber furnished him, like that which he had occupied on earth, fitted up with
table, desk, drawers and library. But as he was intent on his old doctrine of
justification by faith, the conveniences of his chamber were ere long removed,
and he was left almost to naked walls. Not being reclaimed by the deprivation,
he was let down frequently into hell, and then brought back again to his cold
stone chamber, “at which times he appeared clothed in a bear-skin, by reason
of the cold, because faith without charity is cold.” At length, his chamber
became exceedingly filthy, so that he would “not admit strangers into it, who
were desirous of seeing him.” At the latest accounts, he seemed to have
acquired some consistent ideas about charity. He was still confined, however,
to his old, cold, filthy stone chamber.
In regard to Calvin, the
representations of Swedenborg are irreconcilably inconsistent. In the year
1763, he speaks of him as “in a society of heaven,” and was told by the “
moderator of the society, that Calvin was accepted among them, because he was
well disposed and made no disturbance.” But in his latest publication,
Swedenborg gives a much more full account of Calvin, and finally leaves him in
one of the caverns, the work-shops of hell. Some of the main features of the
account, it will be necessary to transcribe.
It was a long time after
Calvin entered the spiritual world, before the angels could satisfy him that
he was not still in the body. This “ was because he was a sensual man,
believing nothing but what he had learned through his bodily senses.*’ It seems
that while on earth, Calvin never had any serious regard for the Scriptures,
quoting them only for the sake of the common people, that they might favor him
with their assent.” When he became satisfied that he was in the spiritual
world, he sought earnestly for the Predestinarians, and at length found them
shut up and concealed in a cavern under ground. He staid with them for a time,
and enjoyed their company; but becoming weary at length, he went and joined a
society of simpletons, who knew little about predestination, or anything else.
We next hear of him in a certain governor’s house ; and then in a “ house
occupied by harlots, where he remained some time.” Not Ion" after this,
Swedenbor" had an interview with him, and did his utmost to convert him
to the doctrines of the New Church. But Calvin (to borrow a hackneyed phrase)
was a hard case. The seer could do nothing with him; and at last, losing
all patience, he exclaimed, “You talk impiously! Begone, you evil spirit!”
After this, Calvin departed to the infernal cavern, provided for the
Predestinarians, where “ they are forced to work for their victuals, and are
all enemies one to another. Here they do evil one to another, to the extent of
then- power, and this is the delight of their life.” *
In November, 1618, a general
Synod of the Reformed churches was convened at Dort, in Holland, for the
purpose of discussing the Arminian doctrines, which had begun to be inculcated
in that country. There were present at the Synod, ecclesiastical deputies, not
only from the United Provinces, but from the churches of England, Scotland,
Hesse, Bremen, Switzerland, and the Palatinate. The foreign divines present,
were twenty-eight; those of the United Provinces were thirty-six, besides five
professors, and twenty elders; — eighty-nine in all. Probably, no
ecclesiastical body was ever so outrageously slandered by the enemies of God’s
truth, as this; and yet few ecclesiastical bodies have demeaned themselves
more worthily and unexceptionably ; though no one, at this day, would think of
justifying all their measures. Their unpardonable sin was, that a large
majority of them were thorough, consistent Calvinists. Good Bishop Hall of
England was a member of the Synod, and on leaving it, is reported to have said,
“ There is no place upon earth so like heaven, as the Synod of Dort, and none
where I should be more willing to dwell.” Speaking of the Articles published by
the Synod, the venerable Thomas Scott says, “Fewer things appear to me
unscriptural in these Articles, than in almost any human composition which I
have read upon the subject.” He speaks also of the “ holy, guarded, and
reverential manner in which the divines of this reprobated Synod stated and
explained the doctrines of the gospel.’’
Swedenborg saw the members
of this Synod in the spiritual world, and there called them to a solemn
account for inculcating upon earth the doctrine of predestination. “ When I
had said these things,” says he, “ they looked at me with a Satanic look ;
’’ and all power of further deception beingtaken away, they went on to
confess themselves gross hypocrites ; — that they had assumed the
appearance of religion for sinister ends, but that really they had no
confidence in God’s word, or in anything good, but only in predestination.
Swedenborg tried to reason with them out of the Scriptures, but in vain. They
soon retired into their cave, “ around which appeared a dusky fire,— a sign
that they had neither faith nor charity."
I know of no religious community
in modern times, which has exhibited more of the genuine spirit of religion,
than the Moravians, or United Brethren. This was specially true of them,
during the first forty years after their establishment at Hern- hutt. all which
time they were the cotemporaries of Swedenborg. Great numbers of them died,
however, before Swedenborg — some in nearly every quarter of the globe,
whither they had gone to proclaim the gospel: and it was his privilege to meet
them in the other world. And what does he say of them ? lie declares them to be
arrant knaves and hypocrites, having a “ secret doctrine,” which is communicated
only to the initiated, and “being very crafty in conciliating favor.” As a
matter of experiment, they were twice admitted into heaven, but they could not
Eve there at all. “ They began to be inwardly tormented, and thrown into
convulsive motions like persons in the agonies of death; wherefore, they east
themselves down out of heaven headlong.” After this, they were explored, as to
“ the interior of their thoughts,” when it was discovered that inwardly “ they
reviled the Lord; they rejected a life of eharity so as to hold it in
abhorrence; they rejected the Old Testament as useless, and despised the
evangelists, selecting only certain passages from Paul, where mention is made
of faith alone. These were the mysteries which they had concealed from the*
world.”
Such, then, are the
representations of Swedenborg, in regard to some of the best and wisest men,
and most exemplary Christians, that have ever lived upon the earth. David and
Paul have been long ages in hell. Luther and Melancthon are kept out of heaven,
in a state often of severe if not endless suffering. Calvin too has gone to
hell. The venerable divines of the Synod of Dort, and the devoted,
self-sacrificing missionaries from Hernhutt, are all base hypocrites — little
better than infidels — who have gone likewise to perdition. While at the same
time, we are assured that such men as Louis XIV, the despot of France and the
persecutor of God’s people, and Pope Sixtus V, the greatest miser and
dissembler of his age, are safe in heaven ; — while we are presented with whole
heavens full of Mohammedans and heathens, living, as on earth, in polygamy
and adultery! Those who yield to the claims of Swedenborg must believe
all this; for he explicitly declares it on the authority of revelation. Those
who can not believe it, as I said before, have no alternative but to reject his
claims.
Objection 8.
I further object to the
claims of Swedenborg, that he contradicts, in repeated instances, the plain
facts of history. This is true both of sacred and profane history. The
Bible tells us of the creation of the world, of our first parents, of their
primeval happy state and subsequent apostasy, and of the early progenitors of
our race. But Swedenborg assures us over and over again, that there is not a
word of truth or fact in all this; that the whole of the first eleven chapters
of the Bible is mere allegory.*
Moses informs us of the
destruction of the old world for its wickedness, by a deluge of waters; — a
catastrophe to which frequent allusion is made by our Saviour and the apostles.
But with Swedenborg and his followers, this again is all fable. “ There has
never been a universal deluge of natural waters. upon the
face of our earth, since the creation of man.” *
Swedenborg affirms that “
sacrificial worship was first instituted ” by Eber, who was of the fifth generation
from Noah, in the line of Shem. Gen. x. 24. Before his time, sacrifices were
entirely unknown. But we are expressly informed that Noah, when
he went forth from the ark, “ builded an altar unto the Lord, and took of every
clean beast, and of every clean fowl, and offered burnt offerings on the altar.
And the Lord smelled a sweet savor,” Ac. Gen. viii. 20. Now what was this but a
sacrifice — a sacrifice, too, which God was pleased to accept ? Indeed,
long before this time, we read of Abel’s bringing an offering unto the Lord,
of the firstling of his flock, and of the fat. Gen. iv. 4.
Swedenborg asserts “that a
trinity of persons was unknown in the apostolical church, and that it
was first broached by the Nicene Council," in the fourth century. J
This is not the place to go into a Scriptural defense of the doctrine of the
trinity. Every reader of the Bible knows, or may know, that the Father is there
represented as God, and the Son as God, and the Holy Spirit as God; and still,
there is but one God. Here, then, is the doctrine of the trinity in the
apostolical church. And as to the ages succeeding the apostles, it is just as
easy to prove the trinity before the Nicene Council, as after it. Indeed, how
could that Council have originated such a doctrine, on supposition that
it had never been known before ? Accordingly Swedenborg. with his
characteristic consistency, acknowledges that Christians, even in the first
age, did know and believe in the doctrine of the trinity. “ Since the word
is such, in the sense of the letter, that it distinguishes by several names
those who nevertheless are one, therefore, the Christians of the first
ages, who were plain, simple men, and understood all pails of the word
according to the sense of the letter, distinguished the Divinity into three
persons, — which, on account of their simplicity, was permitted,"
etc.
Swedenborg asserts that “
the faith imputative of the merit of Christ,” or in other words, the doctrine
of justification by faith, “ was not known in the apostolic church, but
first arose from, the decrees of the Nicene Synod" t If Paul taught
the doctrine of justification by faith, then was the doctrine known in the
Apostolic church. And if Paul did not teach it, then words can not teach
anything. “ Being justified by faith, we have peace with God.” “ A man
is not justified by the
works of the law, but by the faith of Jesus Christ.” “We conclude that a
man is justified by faith, without the deeds of the law.” As to this
doctrine’s originating with “ the Nieene synod,” I need only say, that there is
not a word in the Nieene ereed or canons, on the subject.
In regard to this doctrine
of justification, Swedenborg further informs us, that it arose from a “ single
expression ” in Paul’s Epistle to the Romans, (chap, iii. 28), the meaning of
which is entirely misunderstood. Of this he is sure; because he had spent a
whole year with the apostle Paul, and often conferred with him on the subject.
* On this whole statement, I remark, in the first plaee, that if the doctrine
of justification by faith arose from “a single expression” of St. Paul, then it
did not arise “from the decrees of the Nieene synod,” and Swedenborg’s last
position is directly contradicted. But secondly, this doctrine did not arise
from “ a single expression ” of Paul, as is evident from the passages
above quoted. Paul frequently asserts the doctrine; and not he alone,
but onr Saviour, and the other Apostles and inspired writers. And thirdly, as
to Swedenborg’s conferences with the Apostle on the subject, and his learning
from him that he had been misunderstood, we shall want more evidence of this,
before we believe it, than Swedenborg’s naked assertion.
Swedenborg says that “the
Athanasian creed was written soon after the council of Nice, by one or more
of those who had been present at the council; and thenee was received as
cecumerieal or catholic.” The Athanasian ereed, so called, could not
have been written by Athanasius, or by any of his cotemporaries. It was never
appealed to in the Arian controversy, nor was it heard of in the ehureh, until
a long time afterwards. It was probably composed in or about the sixth
century,
Swedenborg says, “ That
there is an internal, spiritual sense in the word, is a truth which has heretofore
been altogether unknown in the Christian world." + Again, “ the
spiritual sense of the word hath been heretofore unknown." If this
only means, that no Christian, before him, interpreted Scripture just like
himself, the truth of the assertion may be admitted. But certainly the
divines of the Alexandrian school, Clemens, Origen, and others, interpreted the
Scriptures on the same general, allegorical principles. They
interpreted as intelligibly and usefully as Swedenborg, and in many instances,
precisely after his fashion. So true is this, that most of the followers of
Swedenborg appeal to the ancient allegorists as his prototypes and exemplars.
Air. Noble, in his work on Inspiration, has devoted some thirty pages to the
purpose of showing, that Swedenborg’s method of interpretation is no new
thing ; that it is sustained by the example, not only of some of the early
Christians, but even of the sacred writers. (pp. 49—76, 388.) How then, I ask,
can it be true, that the doctrine of an allegorical, spiritual sense “ has
heretofore been altogether unknown in the Christian world” ?
These historical errors—a
few of which have been pointed out—may be regarded by some of my readers as
small matters. And so they would be small matters, in an author who laid no
claim to spiritual illumination. “To err is human.” But Swedenborg does lay
claim to spiritual illumination — yea more, to divine revelation. When the Lord
first appeared to him, he gave him this promise, “ I will teach thee what thou
art to write.” And on his death-bed, Swedenborg affirmed, “ Every thing that I
have written is true.” It is a fair question, then, to be looked into, ds
it all true? And when it is shown conclusively that all is not true, the
claim of the professed teacher of Heavenly mysteries is invalidated.
OBJECTIONS
TO THE CLAIMS AND DOCTRINES OF
SWEDENBORG CONTINUED.
Objection 9.
My next objection to the teachings of Swedenborg is, that they
contradict, in a great variety of instances, the plainest and most universally
acknowledged facts of science. And this consideration is the more important,
because his teachings are so based upon his philosophy, and mixed up with it,
as to be inseparable from it.
When it is objected to the
Bible, that some parts of it are not in strict accordance with the discoveries
of modern science, it is a sufficient reply, that the Bible was not written by
philosophers, nor does it profess to teach any system of philosophy. It has to
do with higher matters. And 'when it touches upon the phenomena of earth, it
speaks according to invariable appearances, using the language of
common life. But this apology will not answer for Swedenborg. He did profess
to be a philosopher, and his teachings, interpretations, and revelations are so
intermingled with, and based upon his philosophy, that they can not be
separated .from it. Such is the acknowledgment, I had almost said the boast of
his followers. “ The profoundest philosophy,” says Mr. Bush, “lies at the basis
of all his revelations.”* “ Whatever may have been the nature of Swedenborg’s
distempered fancy,” says Mr. Clissold, “ we are not to look for this distemper
primarily in his visions, but in the philosophy which led to them. Here
is the origin of the evil, if it be one. The fanaticism, if it be such, is not
primarily in the visions, but in the philosophy ; and our opponents must
take up the question on this ground, if they will take it up on the only ground
on which it can be decided.” This, then, is the ground on which I
propose now to consider the question. I urge it as a valid objection to the
claims of Swedenborg, that he contradicts, in a variety of instances, the
plainest and most universally acknowledged facts of science. This is true,
both of physical and mental science. Let us first look at the
question in reference to the former.
It is known that the planets
Herschel and Neptune, — which have been discovered since the time of
Swedenborg, — are at vastly greater distances from the Sun than Saturn. But
Stvedenborg decides positively, after the most ample means of information in
the spiritual world, that “the planet Saturn is the farthest distant from the
Sun,” and that this is the reason why it is furnished with a “ large, luminous
belt.” •
Swedenborg knew nothing of
the modern discoveries in chemistry, but adopted, among his revelations, the
old theory of the/bwr elements,— earth, air, fire, and water. He decides
that the common principles, or elements, of which all things are composed, are
earth, atmosphere, and water. But neither earth, atmosphere, nor water are, in
any sense, elements. They are each of them most exquisite compounds,
made up of elementary substances, — a fact of which, with all his revelations,
Swedenborg was profoundly ignorant.
The following is
Swedenborg’s description of the atmosphere : It consists, he says, of “
discrete substances (particles) of a very minute form, originating from the
sun. The fire of the sun each of them receives, treasures it up, tempers it,
and conveys it as heat to the earth; and in like manner also the light.” What
will our modern lecturers about oxygen, nitrogen and carbon say to this ?
According to Swedenborg, love
has an important work to perform in the physiology of the human system. The
reason why blood is red, he says, is “the correspondence of the heart
and the blood with love and its affections." “Forasmuch as there is
a correspondence of love with the heart, therefore the blood can not
be otherwise than red? Modern physiologists have ascertained that the
redness of the blood is owing to the presence of iron in the system. But
Swedenborg says no. It is owing rather'to the presence of loce.
It seems that love, too, is
the sole cause of vital, animal heat. 11 That in man, and in
every animal, there is vital heat, is known ; but whence its origin, is not
known. Every one speaks of it with conjecture.” But Swedenborg, as he speaks
from revelation, can speak with authority. . “ He who knoweth,” says he, “
tlia,t there is a correspondence of love and its affections with the heart and
its derivations, may know that love is the origin of vital heat.
For love proceeds from the spiritual sun as heat, and Hows, by correspondence,
into the heart and its blood, and gives it heat. ” *
That the blood undergoes
some change in the lungs, Swedenborg understood ; but as to the nature and
cause of the change, he entertained the wildest theories, all which he mixes
up, as usual, with his spiritual correspondences. 1. “The blood purifies
itself in the lungs from things undigested,” as the “ chyle collected from
food and drink.” 2. “ From the air which is attracted, the blood also nourisheth
itself with things conducible.” This “is evident,” he says, “ from the
immense abundance of odors and exhalations issuing continually
from shrubberies, flowergardens, and nurseries of trees ; and from the immense
quantity of salts of various kinds, issuing with waters from the earth, rivers,
and lakes; and from the immense quantity of exhalations and effluvia from men
and animals, with which the air is impregnated. That these flow into the
lungs, with the air which is attracted, can not be denied; nor ean it be denied
that the blood attracts from them such things as are condueible to it, or which
correspond to the affections of its lore" “ That the blood in the
lungs purificth ami nourisheth itself, correspondent!]] to the affections of
the mind, is not yet known on earth ; but it is very well known in the
spiritual world ; for the angels who are in the heavens are delighted only
with those odors which correspond to the love of their wisdom; whereas the
spirits in hell are delighted only with odors which correspond to the love
which is in opposition to wisdom; the latter odors are stenches, but the former
odors are fragranees.”* Swedenborg here brings in the angels to give authority
to his doctrine, about the blood in the lungs purifying itself from chyle, and
nourishing itself with odors, fragrant or offensive, corresponding to the
character of its love. Those who admit his claims must, of course, believe
him, whatever may become of their physiology, or their common sense.
We give another extract on
the same subject, though presenting it in a somewhat different light. “With
every one, the blood in the lungs is deprived of its phlegm, and is nounshed by
the volatile elements and odors supplied from the air; but yet altogether in
a different manner with the good, from what it is with the evil.
What is the nature of the purification and nourishment of the blood in the
lungs, with the good and with the evil, may be concluded from
the following experience: In the spiritual world, a good spirit attracts with
his nostrils all fragrances and sweet smells with delight; but an evil spirit
attracts -with his nostrils what is putrid and stinking, with delight.” Hence,
the blood of a good man on the earth is nourished with sweet odors, but the
blood of a bad man with such as are offensive. Swedenborg goes on to say, that
“ the human blood, in its inmost principles, is spiritual, but in its
outermost principles is corporeal. Wherefore, they who are spiritual
nourish it from such things in nature as correspond to things spiritual ; but
they who are natural nourish it from such things in nature as correspond to it.
Hence, the dissimilitude of the blood in men is as great as is the
dissimilitude of their loves." On
this principle, the character of a man might be exactly estimated, by an
analysis of his blood; the better his character, the purer his blood, and vice
versa.
The Scriptures represent God
as the Creator of all things. He “created heaven and the things which
therein are, and. the earth and the things which therein are, and the sea and
the things which are therein.” “ By him were all things created that are
in heaven, and that are in earth.” “ The great and wide sea, wherein are things
creeping innumerable, both small and great; behemoth, leviathan, dragons and
all depths, beasts and all eat- tle, creeping things and flying fowl,” — all
are represented as the workmanship of his hand. And these teachings of
revelation are in striet aeeordanee with those of philosophy and reason. Where is the
being or thing, animal, vegetable or mineral; in the air, or on the earth, or
under the earth, or in the sea, which reason does not assure us is sustained by
the power and the providence of God, and which does not owe its existence to
him? Bnt these obvious teachings, both of science and revelation, Swedenborg
direetly contradicts. According to him, a vast multitude of creatures and
things, perhaps a majority — animals, vegetables, and minerals, did not originate
from God, bnt from the hells. '• Such in the animal kingdom are
poisonous serpents, scorpions, crocodiles, dragons, tigers, wolves, foxes,
swine, * owls, screech-owls, rats, mice, locusts, frogs, bats, spiders, flies,
drones, moths, lice, mites, in a word, all those which consume grasses, leaves,
fruits, seeds, meat and drink, and are noxious to beasts and men. In the vegetable kingdom, they are all malignant,
virulent and poisonous herbs, and pulse and shrubs of the same kind ; also in
the mineral kingdom, all poisonous efl’ths.” Such things in the natural world
did not derive their origin from the lord ; neither were they created from
the beginning ; neither did they originate from nature, by her sun; but they are from hell.” “ The influx,
from hell immediately produces such things, when the temperament is
favorable'' “ They originate by immediate influx from hell." In another work he says, “beasts and wild
animals, whose souls are similar evil affections, were not created from the
beginning • such as mice, venomous serpents, crocodiles, basilisks, vipers,
and the like, with the various kinds of noxious insects ; but have
originated and arisen with hell, in stagnant lakes, marshes, putrid and
fetid waters, &c., with which the malignant loves of the infernal societies
communicate. From the beginning, only useful and clean beasts were created,
whose souls are good affections.” In these decisions of Swedenborg, Mr. Xoble
entirely acquiesces. “It may be safely concluded,” says he, “ since nothing
noxious can have its direct prototype in God, that all hurtful things either
first acquired their noxious nature, or first began to exist, when evil
established itself in the human mind." *
Waiving all other
objectionsWo these statements, it follows conclusively from them, or rather is
involved in them, that no odious, noxious creatures existed on this earth,
previous to the creation and the fall of man. But how does this agree with the
Scripture representation, that it was a serpent which tempted our first
mother? And how shall it be made to harmonize with the recent discoveries of
geologists? They tell us of frightful, horrible creatures — monsters both of
the land and of the deep, armed with terrible weapons of destruction, and disclosing
the remains of slaughtered myriads under their capacious ribs, which must have
lived and died, and become imbedded in the solid rocks, at a period long
anterior to the existence of man, or to the fitting up of the world for his
creation.
Swedenborg taught that men,
before the fall, “ had no external respiration, and no sonorous,
articulate language, such as took place afterwards; but communicated their
ideas one to another, by numberless changes of the countenance, by the varied
motions of the lips, and by the lively expressions of the eye.” But at the time
of the fall, “ external respiration commenced, and together with it external
language."'!’ If I were to say, that this statement contradicts expressly some of the first chapters in the Bible, Swe-
denborgians might reply that these chapters are all fable. But I may and do
assert, that the statement is so at war with reason and common sense, as to be
wholly incredible. Men at that period had organs- of respiration,
else they were not men ; and who believes that these organs were never
exercised ? Who believes that whole generations of men lived on the face of the
earth, without ever breathing the breath of life, or having any oral
communication with one another? They had lungs, as Swedenborg admits
in other parts of his works; but instead of using them, like other men, they
had only what he calls “ an internal respiration, proceeding from the
navel towards the heart.”
Equally contradictory to all
reason and science is Swedenborg’s account of the origin of diseases. He
ascribes them frequently, and perhaps universally, to the infestation of evil
spirits. “ Evil spirits,” says he, “ have been often, and for a long time,
applied to me; and according to their presence, they induced pains, and also
diseases.” Under the influence of some, “I was seized with heaviness, with
pain, with disease, which ceased in a moment, as soon as the spirits were
expelled.” Other spirits “ infuse unclean colds, as arc those of a cold
fever, which also it was given me to know by repeated experience. The same
spirits likewise cause swoonings” “ Other spirits, when allowed to flow
into the body, induce pain in the teeth ; and upon their nearest
presence, so severe, that I could not endure it. And so far as they were
removed, the pain ceased; which was shown me repeatedly, that no doubt might
remain.” Other spirits, when they are
present, ‘‘induce great pain by weariness, which they inwardly increase even to
the highest degree of impatience, inducing such infirmity in the mind, and
thence in the body, that the man can scarce raise himself from the bed.” “
There have been spirits with me, who induced such a heaviness in the stomach,
that I seemed to myself scarce able to live. The heaviness was so great, that
with others it would have occasioned fainting: but the spirits were removed,
and it then instantly ceased.” “On a time, I perceived somewhat of anxiety in
the lower part of the stomach, from which it was made manifest to me that such
evil spirits were present. I spoke_ with them saying, that it was better they
should retire.” This class of demons seem to have annoyed Swedenborg not a
little, as they frequently do other men of studious and sedentary habits.
Speaking of them again, he says. “ There are certain spirits that are not
joined to hell, as being newly departed from the body, which delight in things
undigested, sueh as meat corrupted in the stomach ; and they hold their
confabulations in such sinks of uncleanness in man, as are suitable to their
impure affections. That they cause uneasiness, I am fully convinced; for I have
seen and heard them, and felt the uneasiness caused by them, and I have also
conversed with them.” On some occasions, Swedenborg was possessed of spirits
which cause a temporary suppression of urine. * His biographer says he was
troubled with the stone.
Swedenborg makes the above
statements, it will be borne in mind, not as with him matters of opinion, but
as undoubted facts, of which he had come to the knowledge through his
intercourse with the invisible world. And, if they be facts, I have only
to say that the practice of exorcism should be at once revived, and
should supersede every where that of dentistry and medicine. Let persons only
be rid of their evil spirits, and they will no longer be troubled with diseases
and pains.
Swedenborg has a favorite
theory — one of which he speaks in repeated instances, as to the origin of idolatry,
and the origin and nature of the Egyptian hieroglyphics. It is in brief, as
follows: The most ancient people, those which existed before the flood and
immediately after it, possessed the science of correspondences ; or, iu other
words, they knew that every outward object in nature represented some inward
thought or affection ; and also what thoughts and
affeetions external objects did represent. Possessing this knowledge and
greatly prizing it, they filled their houses and temples with the pictures and
images of such things as represented moral and religious truths. This they did
with no bad intent, but rather for their own instruction, and imprpve- ment.
But in process of time, their descendants, not retaining the science of
correspondences, and not knowing the import of the pictures and images, began
to worship them as gods. Hence the origin of the aneient idolatry. *
If this be a true statement,
it follows that the ancient idolatry must all have been of the same kind. At
least, the same objects of worship must have been found in all plaees. Whereas
nothing can be more diverse than the objects of aneient idolatrous worship ;
some nations worshipping the sun, moon, and stars ; others fire; others their
own departed heroes; others images of the most grotesque and frightful forms;
others stones, birds, beasts, inseets, and creeping things.
Swedenborg says that the
Egyptians retained the knowledge of correspondences longer than any other
people; and that the whole system of hieroglyphieal writing is founded upon it.
According to him, the hieroglyphics are all of them of a symbolical character,
each representing some doetrine or affection, some
intellectual, moral or spiritual truth. “ Each carved thing,” he says,
“represents some particular of virtue or truth, and many together represent virtue
itself, or truth itself, in a common, extended form. These are what in Egypt
were called hieroglyphics.” As Swedenborg was in full possession of the
science of correspondences, imparted to him directly from heaven, he must have
understood this matter perfectly. He must have known whereof he affirmed.
Indeed, Dr. Hartley, one of his personal friends and earliest followers,
assures us that he did know. “The doctrine of correspondences,” be says, “
continued longest among the Egyptians, and the hieroglyphics are the last
remains of it. The knowledge of these has long been lost to the world, and only
remains with our author (Swedenborg) who is possessed of it”* The
system of Swedenborg is then fully committed to this view of the hieroglyphics
— the view which prevailed, perhaps universally, in the time of Swedenborg —
that they are all of a symbolical or enigmatical character, each
one representing some affection or truth. But unfortunately for the system,
the hieroglyphics have since been deciphered. The hand-writing on the
monuments and tombs of the ancient Egyptians has been read. The investigation
reaches back to very ancient times — to a period earlier than that of the
sojourn of the Israelites in Egypt. And what is the result? Champollion assures
us, that by far the greater portion of the Egyptian hieroglyphics are simple
alphabetical characters. There is no more enigma or mystery about them than
about our own A, B, C. Of the remainder, a part are mere pictures ; the
picture of a man standing for a man, and that of a lion for a lion, &c. A
small portion of the hieroglyphics are used as symbols; and seem to have come
into such use in the same manner as tropes and metaphors with us. So much for Swedenborg’s alleged knowledge of
hieroglyphics, and for the support they were expected to give to his doctrine
of correspondences. The utter failure of the proposed theory is enough to
overthrow the whole doctrine of correspondences, and to destroy all credit in
him as an inspired and infallible teacher.
I have noticed several
instances in which the teachings of Swedenborg contradict, or rather are
contradicted by, the facts and deductions of natural science. I proceed
to mention two or three, in which they are equally inconsistent with mental
science.
Perhaps no fact in mental
science is better established, on the ground of a common consciousness, and
the general consent of the ablest metaphysicians, than that there are three
great departments or susceptibilities of mind, the intellectual, the sentient,
and the voluntary, We have ideas, emotions, and volitions.
We think, we feel, we will. These mental states are
clearly distinguishable, one from the other, and perhaps there is no mental
affection or operation of which we are conscious, which may not be referred to
one or the other of these three general susceptibilities. But Swedenborg
adheres to the old classification on this subject, merging the sentient in the
voluntary, and making the whole mind to consist of understanding and will.
This imperfect classification is incorporated with his correspondences, and
lies at the foundation of his whole system of religion. His wisdom and love,
good and truth, charity and faith, evil and false, are all based on his
philosophy about understanding and will. Yet I have no hesitation in affirming
that this is a false philosophy, and that it must obscure and falsify, more or
less, every system of religion into which it enters.
Conscience is the faculty or
power of the mind, by which we discern moral relations, perceive the difference
between right and wrong, and feel the force of moral obligation. It is that
power by which man is chiefly distinguished from the brutes, and is made a
moral, accountable being. It is a natural endowment of the human mind,
and can never be put off, so long as the mind exists. I here state no mere
opinion of my own, but a well established and all but universally acknowledged fact
of mental sci- the
sensational, the intellcetual, the emotional, and the voltin-
l.try.
enee. Yet Swedenborg denies
this faet altogether. He says that conscience is an acquired state or habit
of mind, the result of education, and is peculiar to the present life. Neither
the happiness nor the misery of the other world is in any degree the effect of
eonseienee ; for there is no conscience there. *
Swedenborg thought that
“every man has two memories, one exterior, the other interior ; ” the former
of which “is proper to his body, the latter to his spirit.” I
regard this as wholly a gratuitous assumption, not warranted by consciousness,
and not necessary to account for any faets which come within our apprehension.
He might with as mueh reason affirm that man has ten memories, as that
he has two.
.
CHAPTER IX.
OBJECTIONS
TO THE CLAIMS AND DOCTRINES OF
SWEDENBORG, CONTINUED.
Objection 10.
I have spoken of the
teachings of Swedenborg as being inconsistent with the facts both of history
and science. I now add, that they are, in many points, irreconcilably
inconsistent with themselves. Many instances of this nature which might be
mentioned, and which I had actually noted for consideration, I shall be obliged
to pass over. Enough, however, will be introduced to satisfy every reader, that
my objection is not without foundation.
Swedenborg taught, that all
the spirits and angels of the other world, good and bad, are of the human
species, and once lived in bodies on the earths. He also taught, that “ unless
spirits and angels were continually present with men in this world, they would
be utterly incapable of thought, affection, or even of life.” “ Without
communication by spirits with the world of spirits, and by angels with heaven, it
would be utterly impossible for man to live. His life dependeth entirely
upon such conjunction; so that supposing spirits and angels to depart from him,
he would instantly perish." But
how, I ask, are these positions to stand together? Unless men live on this
earth (or some other) and die, and go into the world of spirits, there are no
spirits there. But without communication with spirits in that world, it
is impossible for men to live at all in this. Man’s “life dependeth entirely
on such conjunction; so that supposing spirits and angels to depart from him, he
would instantly perish^ There must be spirits in this world, before
any can be in that; and there must be spirits there, or none could live
here a moment !
The same inconsistency
attaches to Swedenborg’s account of man’s free-a gency. He strenuously
insists, that every man is, and must be, a free agent. But in what does his free agency consist, and
where does it originate? “Its origin,” he says, “is from the sqnritual
-world; ” and it consists in this, that man is in perpetual communication
with good and evil spirits, and is held in a sort of moral equilibrium
between the good and the bad influences which beset him; “ in consequence of
which,” to use the language of the New Church creed, “ he enjoys freewill,
or freedom of choice, in spiritual things, as well as in natural.” But
how is this theory of free agency consistent with itself? Without the
equilibrium between good and bad spirits, wc are told, there can be no free
agency. And yet, without free agency, there can be no moral character, good or
bad, and, of course, no good or bad spirits. The theory supposes, necessarily,
the existence of good and bad spirits, before there can be free agency; and
the existence of free agency, before there can be good or bad spirits, — which
is absurd.
The same difficulty may be
presented in another view. There can be no free agency, we arc told, and
consequently no sin, but through the influence of evil spirits. Indeed, Mr.
Clissold says expressly: “To a wicked man, the ministration of evil spirits is
indispensably necessary. Without them, he would have no power to will or to do
what was evil.” And Mr. Parsons says : “ The passions and sinful propensities
to which we yield would not have been stirred into activity, without the
influence of those who live forever in such delights,” i. e. “ in hell.” But on this ground, how are we to account
for the first sinners ? There must be sinners before the first sinners to stir
up the evil passions and propensities to which the first sinners yielded, and
before which they fell!
But these are not the only
inconsistencies chargeable upon Swedenborg, in regard to the matter of free
agency. As remarked above, he was a strenuous asserter of human freedom:
holding man to be in such sense free, that he can not be restrained from
sinning, without destroying his accountable nature. When “ it is said that
God permittethf says he, “ it is not meant that he willeth, but
that he cannot prevent such a thing'' * And yet, according to Swedenborg,
man is nothing, and has nothing, but what is from God. He is but
a mere passive recipient of an influx from the Creator. Where then, I
ask, is his freedom,his activity ? Where, especially, is such freedom
as Swedenborg ascribes to him ? Alanifest- ly all room and ground for it are
taken away. Accordingly Swedenborg confesses, in more than one passage of his
writings, that the free agency of man is not real, but only apparent.
God alone is the first agent; and man suffers himself to be acted upon, and
re-acts in appearance as from
himself ; though in truth, such re-action deeply considered, is also
from God A
But I have not yet clone
with Swedenborg’s inconsistencies, in relation to this general subject. Although
everything in man is by an influx from Goel, yet “ the reception of this influx
is according to the state of love and wisdom in man ; ” * or in other- words,
according to his character. If his character is good, the influx produces good
; but if bad, the influx produces bad. This position is assumed, in order to
avoid the conclusion that God, by his influx, is the author of sin. But how, I
ask, came man by his previous character; or by the previously favorable or
unfavorable state of his receptivity ? Did he make it himself? Then everything
in him is not by influx from God. Did he inherit it from his parents ? But how
did they receive it ? Obviously, everything in man is not by influx from God,
else we are presented with another of the same class of absurdities, viz. an
influx before the first influx, to form the state of love and wisdom in
accordance with which the first influx is to operate.
In one of his publications,
Swedenborg lays down the following propositions, and argues them at considerable
length : “ The divine essence itself is love and wisdom.” “ The divine
love and the divine wisdom are a substance and a form? “ The
divine love and the divine wisdom are a substance and form in themselves,
consequently self-subsisting. ” The divine love and wisdom are usually and
justly considered as attributes of God, and not as
constituting his very substance and essence. And so they are
represented by Swedenborg in other places. “ The divine love and the divine
wisdom,” he says, “proceed as one from the Lord.” *
Swedenborg teaches, in one
place, that the trinity did not exist until after the incarnation of Christ. “
When God became incarnate, it (the trinity) was presided and made."
But speaking in another place of the three angels who appeared to Abraham, as
he sat in his tent door, he says, “It was the Lord our Saviour who appeared in
his divine trinity, represented by three angels.” There
was a trinity, then, in the days of Abraham.
Swedenborg says in one
place, “I have spoken with angels concerning infants, whether they are pure
from evils, because they have no actual evil, like adults; but it was told me
that they are equally in evil; yea, that they also are nothiny but
evil.'' J Yet in other places he has much to say respecting the innocence
of infancy. “That infants are innocences is known; but that their
innocence flows in from the Lord is not known.” They are so innocent, that
their innocence “flows out of them into their parents.” And this is the reason
why mothers delight to kiss them, and “ rest their mouth and face upon their
bosoms,” and “ stroke their naked bodies with their hands." Infants are so
innocent, that the very term, “ in the word, signifies innocence ; ” and the angels
in the highest heaven appear there as naked infants. * Yet the angels told
Swedenborg, “ that infants are equally in evil" as adults, and
also that “they are nothing but evil."
Swedenborg very properly
says, in one place, that the love of self, and the love of the world, rule in
the hells, and make the hells ; but that love to the Lord, and love towards the
neighbor, rule in the heavens, and make the heavens.” But we
find much in his writings, more especially in regard to conjugial love,
which seems to me to be totally irreconcilable with this statement. Genuine “
eonjugial love,” he says, “is an image of heaven" It is “essential
innocence, which dwells with wisdom ; ” and those who have it, “ are in
wisdom before all others in heaven" “They are in the inmost
heaven, which is called the heaven of innocence.” Again ; “conjugial love
is the foundation love of all loves, excelling the rest in uses, and
consequently in delights.” + The angels say, that it ‘ ‘•exceeds every other
love in sweetness ;" and “because it is pleasantness itself, it is
called by them heavenly sweetness" The following propositions
Swedenborg lays down for full discussion: 1. Conjugial love, from its origin,
and from its correspondence, is heavenly, spiritual, holy, pure, and clean, before every love ichich is from the Lord'' 2.
“ It is also the fundamental love of all heavenly- spiritual, and thence
of natural loves.” 3. “Into this love are gathered all joys and all
delights, from first to last.” “All the enjoyments of heaven stream
forth from the enjoyments of conjugial love, as sweet waters from the
stream of a fountain.” “ It is the love of loves, and its delights are
the delights of delights''’ It is “ the precious pearl of human
life, and the repository of the Christian religion?' * Such then are
Swedenborg’s views as to the nature of religion, of holiness, and of heavenly
joys. Every thing pertaining to religion or heaven seems to center, and to be
garnered up, in the one single idea of conjugial love. Before, he had said that
“love to the Lord, and love towards the neighbor, rule in the heavens, and make
the heavens ; ” as “ the love of self, and the love of the world, rule in the
hells, and make the hells.” But now conjugial love is the very “
image of heaven,” and those who have it “ dwell in the inmost heaven''
It is “the foundation love of all loves,” into which “ are gathered all
joys, and all delights," and from which “ stream forth all the
enjoyments of heaven?' It is “ the love of loves" the “delight
of delights" the “ precious pearl of human life,” “ the repository
of the Christian religion'.' Those who can reconcile these views of
religion, of holiness, of heaven, with that before given, or with that
presented in the word of God, are welcome to do it. To me, the task would be
utterly impracticable. In a previous chapter (chap, vi.) I exhibited the manner
in which Swedenborg was accustomed to speak of the Reformed churches. He
represents them as utterly pervert ed and vastated, so that not anything true
or holy remains in them. They are the great red dragon, and the two beasts of the
Apocalypse. They are that city which is spiritually called Sodom and Egypt.
They are the goats on the left hand of the Judge in the day of judgment. They
are not only the locusts of the bottomless pit, but the pit itself. But when
Swedenborg comes to answer the objection, that “possibly some may entertain
doubts as to the wisdom of providence, in permitting such a church to exist,
and to remain for so long a period,” he takes back no small part of his
vituperation and slander, and represents the Athanasian creed and the Reformed
churches as in a very tolerable state of purity. “In all these churches,” he
says, “it is taught that there is no salvation, except a man examine himself,
see his sins, acknowledge them, repent, desist from them, and enter upon a new
course of life.” “ Hence it is evident that every one in these churches is
taught that he must observe the decalogue, and that evils are to be shunned as
sins.” * The same Swedenborg, it will be kept in mind, says all this, who had
before represented these Reformed churches as in a state of utter perversion
and corruption, fit only to go away accursed into everlasting fire.
Swedenborg taught that the
other world is a mere state of being, and not a place. “The
angels,” he says, “ have no notion or idea of plaee and of
spaee.” So Mr. Bush says, that at death, “ the spirit is ushered into a world
to which time and space do not belong. Heaven and hell are not places,
but states. It ean- not be said of the spiritual world, that it is above
or below, here or there; but it is in man himself. Every one has aetually in
himself his heaven, or his hell.”* Yet Swedenborg is far from being consistent
in all his representations as to this matter. He speaks of the other world as
being an exaet eonterpart to this. It has its earth, air and water; its
mountains, groves and plains, its food and elothing; its houses, eities,
palaces ; its animals and vegetables. He speaks in one plaee of the vast extent
of heaven. “It was given me to see the extent of the heaven which is inhabited,
and likewise of what is not inhabited ; and I saw that the extent of
heaven not inhabited was so great as to be incapable of being filled to
eternity.” Indeed, he speaks expressly and repeatedly of the spiritual world as
a place. “ The world of spirits is a middle place between heaven
and hell; and likewise it is a middle state of man after death. That it
is a middle place was made evident to me from this eircumstanee, that
the hells are beneath, and the heavens above; and that it is a middle state
from this circumstance, that man, so long as he is there, is not yet in heaven,
neither is he in hell. ” * Swedenborg here distinguishes between state and
place, and affirms that the spiritual world is both the one and the other; — in
direct contradiction to his frequent assertions, that it is a mere state, and
not a place. *
Swedenborg taught, on some
occasions, that there is no deception or hypocrisy in the other world, but each
one is obliged to appear in his true character. “ In the other life,” he says,
“no one is allowed to assume a semblance of affections which are not properly
his own, but all, of every description, are there reduced to such a state as to
speak as they think, and to express the inclinations of the will by the
countenance and gestures ; hence, therefore, it is that the faces of all are
the faces and effigies of their affections.” But on
other occasions, he taught quite a different doctrine. He has much to say of
the tricks and deceits which are practised, not only in the
spiritual world, but in the hells. Indeed, some of the hells are called “ the
hells of the deceitfd" J I present the following as fair specimens
of his teaching on his subject. Speaking of certain Romish hypocrites in the
spiritual world, he says: “ By means of a holy external, they have
communication with some of the societies of the lowest heaven ; and by means of
a profane internal, with the hells ; so that they may be said to be in
both. For which reason also they entice simple good spirits, allotting
them habitations near themselves,” upon whom “ they attempt the most wicked
designs ; for the simple good spirits, who are in the lowest part of heaven,
look no farther than to their holy externals.” Speaking in another place of
hypocritical Protestants in the other world, he says, “ It was permitted them
to form societies, and live together as in the world, and there, by arts
unknown in the world, to make splendid representations, and thereby persuade
themselves and others that they were in heaven” They built for themselves
certain mock heavens in the spiritual world, and called them heavens,
and drew others into them as into heaven. These heavens, he says, are “ the
former heaven and former earth, which passed away in the last judgment.” * Rev.
xxi. 1.
It was a doctrine of
Swedenborg, that “ the Lord casts no one down to hell, but the spirit
casts himself down.” This proposition he discusses through several
pages. But he directly contradicts it, in many places in his works. “ Those who
have filled their wickedness with deceit,” he says, “ and have used goodness as
a means of deceiving, are cast immediately into hell. I have seen some
of this character cast into hell instantly after death; one of the most
deceitful with his head downwards, and his feet upwards, and
others in other ways.” In the process of the last judgment, Swedenborg saw some
of the Babylonians (Romanists) cast into black seas, and others into
horrible gulfs, and one was cast headlong into hell. When the
Hollanders were judged, he saw some of them “ cast into a fiery gulf,”
and others “ into a dark cavern,” which are only different descriptions of
hell. *
Swedenborg taught that
sinners in hell u are punished only as it becomes necessary to
prevent their molesting and tormenting each other” “ They are permitted to
live as they like, and to enjoy the delights they desire, with no other
qualification, no other restraint, than is necessary to prevent their making
each other miserable, But this idea is contradicted in a great many
passages. Some in the hells are represented as bruising their fellow sinners in
a mortar, with a pestle; others as grinding them up in a mill; and others as
inflicting upon those around them every species of torture of which they are
capable. J
It is a doctrine of Swedenborg,
that there are no radical changes of character, one way or the other, after
death. “ It remains then such as it had been; nor can the life of hell be
inscribed into the life of heaven, since they are opposite. Hence it is evident,
that they who come into hell remain there to eternity; and that they who
come into heaven remain there to eternity'"1 But this plain and scriptural statement
is directly contradicted in other parts of Swedenborg’s writings. “ It would be
unreasonable,” says he, “ to suppose that the Lord would permit any one to be
punished in hell, much less to eternity, for the sins of a short life;
especially, as each one considered his principles to be true, and was thus
fixed in his persuasion. It is not to be thought, therefore, that the Lord
would suffer any one to be punished, much less without intermission forever,
except with a view to his reformation; as whatever is from the Lord is good,
and for a good end; but eternal punishment could have no such end.”
It is unnecessary to pursue
the inconsistencies of Swedenborg further. They are exceedingly numerous, and
some of them most palpable. It is a sufficient objection to his doctrines and
claims, that he is on so many points inconsistent with himself.
OBJECTIONS
TO THE CLAIMS AND THE DOCTRINES OF
SWEDENBORG, CONTINUED.
Objection 11.
I object further to the
system of Swedenborg, that it represents the way to heaven as comparatively
easy, and tends to depress, if not to subvert, the proper standard of
Christian piety. We might infer as much as this from the faet, that it
dispenses altogether with the appropriate work of the Holy Spirit, leaving this
to be performed (if performed at all) by the ministry of angels. The Holy
Spirit, and he alone, is the sanetifier of men. It is he who translates them
from the kingdom of darkness, and transforms them into the divine image. It is
he who commences the work of sanctification in their souls, and carries it on
to the day of complete redemption. I would by no means undervalue the
benevolent ministry of holy angels. It is a delightful thought to the
Christian, that their guardian care and protection are round about him, — that
they are “ ministering spirits, sent forth to minister to them who shall
be heirs of salvation.” But they can never perform the work of the Holy Spirit,
They make no pretensions to it, and no approximation towards it. And a system
of religion which dispenses with the appropriate work of the Holy Spirit, and
devolves it on created spirits, must necessarily be wanting in spirituality.
In his work on Heaven and
Hell, Swedenborg has a chapter under the following caption : “ It is not so
difficult as it is supposed, to live a life which leads to heaven.” In discussing this proposition, he goes on
to say: “ Some people believe that a spiritual life is difficult, since they
have been told that a man must renounce the world, and deprive himself of the
concupiscences of the body, and the flesh; which things they conceive as
implying that they must reject worldly things, which consist chiefly in riches
and honors; that they must walk continually in pious meditation about God,
salvation, and eternal life; and that they must spend their days in prayer, and
in reading the word and other pious books. This they call renouncing the world,
and living in the spirit, and not in the flesh. But that the ease is altogether
otherwise has been given me to know,
from much experience, ami
from conversation with the angels. Indeed, they who renounce the world, and
live in the Spirit, in the manner above described, procure to themselves a
sorrowful life, which is not receptible of heavenly joy; for every one’s
life remains with him after death. But that man may receive the life of heaven
it is altogether necessary that he live in the world, and in office and
employment there; that in such ease, by moral and eivil life, he may receive
spiritual; because spiritual life can not otherwise be formed without
him,” From this extract my readers will see what kind of Christian life
Swedenborg abjures, and what he recommends. With him, a life of pious reading,
meditation, and devotion, so far from contributing to genuine spirituality, is
inconsistent with it. A life so conducted is “not reeeptible of heavenly joy.”
But men must “ live in the world,” and not renounce it, and enjoy “ the
concupiscences of the body and the flesh.”
In his work on Charity,
Swedenborg treats, at some length, of the “ Diversions of Charity.”
After mentioning several kinds of diversions, “ the delights and pleasures of
the bodily senses,” he adds: “ Besides these, there are convivialities, feasts,
entertainments, and all kinds of merry-makings, games which are played at home
with diee, billiards and cards; and dances at wedding parties, and at festive
meetings.” * Not only are these things not inconsistent with the discipline of
the New Church, they are recommended to be observed. They are
recommended on the highest authority, even that of an inspired and
heaven taught teacher. Indeed, Swedenborg represents them, or some of them, as
practised in heaven. In one of his relations, he speaks of ten men who
were invited into one of the heavens, that they might learn the nature of
heavenly joys. And here they were told of the festivities of the place;
such as musical concerts, games, shows, and dramatic entertainments. In one
part, were exhibited the “ various sports of young men and boys, such as running,
hand-ball, rackets, &c.” * Ennobling employment this for young men and
boys in the other world! What truant would not be in earnest to get to such a
heaven !
Wishing to satisfy myself as
to the practical zcork- ings of this kind of religion, I have made
inquiries in several places where the New Church has been longest established,
as to the spiritual character of its members. “ Are they, or are they
not, conformed to the •world ? Do they, or do they not, furnish evidence of
being a humble, devoted, sanctified people, having their affections on things
above, and their conversation in heaven?” These inquiries were made, I trust,
in a proper spirit, and answers were returned, so far as I could judge,
charitably. They were in substance as follows : ‘-Our New Church folks exhibit,
perhaps, a fair proportion of general morality and amiableness of deportment,
and seem rather to pride themselves on these things; but of a contrite, watchful,
prayerful spirit — a spirit of self-denial, of deadness to the world, of
serious and holy devotion to things unseen and eternal, there are few, if any,
of what are considered as the natural indications. We cannot, indeed, look into
their hearts, and ought not to judge them, but may safely say as much as this.”
With regard to the question of conformity to the world, one of my
correspondents writes : “The Swedenborgians have held, in this place, the past
winter (i. e. chiefly among themselves) weekly or semi-weekly private
dancing parties ; and once in a fortnight a public dancing party in one
of our public halls, to which others, particularly young persons, have been
invited. This seems to be a kind of churchmeeting ; and it occurs on
the same evening, and at the same hour, in which evangelical Christians are
coming together for their stated prayer-meeting. It is understood that these
people play at cards, and other games, and encourage them on social occasions
generally. The minister and church members dance often at parties of a
promiscuous character, and have remained, in some instances, to a late hour of
the night.”—Verily, in some of Swedenborg’s “ Diversions of Charity,”
his followers in this place seem to abound. Wc hope they are as abundant in
their d'urls of charity.
On receiving this
communication, I was at first surprised. It was what I did not expect. But why
should it not be expected? The new ehnreh-men referred to are only following
out (though possibly 11 ' to some little excess) the
recommendations of their great teacher. And then these card parties, and dancing
parties, to which others are invited, afford a fine opportunity for drawing in
the young, the gay, the thoughtless, the unwary — “ lovers of pleasure more
than lovers of God ” — and impressing them favorably as to the character and
principles, the measures and members of the New Church. Yes, reader, this is the
New Church ! the institution of which is represented as the introduction of
a new dispensation, — as much superior to th<? Christian, as that
was to the Jewish! The New Church! declared to be “ the crown of all
churches ! ” The “ new Jerusalem, coming down from God out of heaven,”
which is to stand forever!
Objection 12.
In following out my
objections to the doctrines of Swedenborg, I am sorry to be obliged to say,
that some of them are of decidedly an immoral character and tendency. I
refer particularly to those which relate to polygamy, concubinage, and scortation
or fornication. Swedenborg’taught that “polygamy is not sin with those
whose religion sanctions or permits it; ” neither “ with those who are in
ignorance concerning the Lord.” Consequently, he goes on to say, it was no sin
among the Israelites of old ; nor is it sin among the Mohammedans and heathens
of the present day. For the Mohammedans, he says, there are two heavens, - the
lower and the higher.” In the lower heaven, “ they live with many wives and
concubines, as in the world ; but those who renounce concubines, and live
with one wife, are elevated into the higher heaven.” Swedenborg visited the
polygamists in their heaven, sat down with one of them in the vestibule of his
harem, and entered into conversation with him respecting marriages. “ We do
not live with one wife,” said the celestial, “ but some with two, and three,
and some wuth more ; because variety, obedience, and honor, delight us; and
these we have from our wives, if they are many. With one wife, there would be
no pleasure from variety, but disgust and sameness ; nor would there be flattering
courteousness from obedience, but disquietude from equality; nor would there be
satisfaction and honor from dominion, but vexatious disputes concerning
superiority. And what is a woman? Is she not born subject to the will
of man, — to serve and not to rule ? Wherefore here, every husband in his
own house, has, as it were, royal majesty. And because this is our love, it is
also the blessedness of our life? Swedenborg expostulated with the
angel; (for the man here speaking, it must be remembered, is an inhabitant of
heaven) but he could make no impression. “ What else makes a man blessed,” he
rejoined, but the emulation of wives, contending for the honor of the husband’s
highest favor ?” * Strange source indeed of blessedness in heaven !!
Swedenborg taught, “ that it
is not lawful for a Christian to marry but one wife.” Nor may a Christian be formally,
legally divorced from his wife, except for a single cause — that assigned
by our Saviour in Mat. xix. 9. But there are many causes he says —
causes “legitimate, just, real, and sufficient" for taking a
concubine into the wife’s bed, provided the wife is not cohabited with at the
same time.
Concerning concubinage in general, Swedenborg lays down twelve
distinct propositions, which he discusses through some eight or ten pages. The
following are two of them: “That concubinage, conjointly with a wife,
is altogether unlawful to Christians. That concubinage apart from the wife,
when it is engaged in from legitimate, just, and truly sufficient causes, is
not unlawful" The sufficient causes of separation and concubinage, he
said, are two-fold; those relating, first, to the mind, and secondly, to
the body. Among the mental infirmities which are sufficient to
justify the taking of a concubine, he mentions the following: “ Mania, frenzy,
raving, actual foolishness and idiocy, loss of memory, severe hysteric
disease, extreme simplicity so that there is no perception of good and truth ;
the highest stubbornness in not obeying what is just and equal; the highest
pleasure in prating and talking upon nothing but insignificant things and
trifles ; unbridled eagerness for publishing the secrets of the house; also
for wrangling, striking, revenging, doing mischief stealing, lying, cheating,
blaspheming ; neglect of infants, excess, luxury, too great prodigality,
drunkenness, unclcanness, impurity, application to magic and tricks of
deception, impiety, internal dissimilitude, and other like things. That these
are just causes of concubinage, because they are just causes of separation,”
he says, “ reason sees without a judge.”
Among the bodily
infirmities which justify concubinage, the following arc distinctly
mentioned; “ Malignant and pestilential fevers, leprosies, venereal diseases,
gangrenes, cancers, warts, pustules, scorbutic phthisic, virulent scab,
especially if the face is defiled with it; foul, rank, crude eructations from
the stomach; corrupt and putrid breath exhaled from imposthumes, ulcers,
abscesses, from vitiated blood, or from vitiated lymph; lipothamia, which is a
total languidness of body and defect of strength; palsy, which is a loosening
of the membranes and ligaments subservient to motion ; certain chronic
diseases, arising from the loss of the tensibility and elasticity of the
nerves, or from too great spissitude, tenacity and acrimony of the humors;
permanent infirmity from apoplexies; consumptions, by which the body is destroyed
; the iliac passion, the coeliac affection, hernia, epilepsy, and other like
diseases.”*
Here arc some fifty causes
or reasons for separation and concubinage, distinctly assigned, either of which
Swedenborg says is just and sufficient. lie speaks of more like causes;
but how many more we are not informed. The husband, too, is to decide for himself
whether any of these causes actually exist. “ That these are just causes of
separation and concubinage, reason sees without a judgei. e., without
their being submitted to any legal tribunal for adjudication. They are to be
“adjudged by the man alone ; ” or, as the translator explains it, “ they
are to be decided by the man himself, according to true prin ciples.”
On the foregoing statement,
I have no disposition to remark. It speaks for itself. I only add, that it has
been fairly and faithfully extracted from the acknowledged works of
Swedenborg, and is not contradicted in any other of his writings. I leave it
to the consideration of my readers.
As to the other subject
referred to, viz., fornication, Swedenborg lays down the following
principles: 1. “ With some, the love of the sex can not, without damage, be
totally restrained from going forth into fornication. It is vain,” he adds,
under this head, “ to recount the damages which too great a restraint
may cause and operate, with those who labor under venereal excitement. From
this source are the origins of certain diseases of the body, and disorders of
the mind.” 2. “Fornication is light, so far as it looks to conjugial love, and
prefers it.” 3. “ The lust of fornicating is grievous, so far as it looks to
adultery.” 4. “ Care is to be taken, lest conjugial love, by immoderate
and inordinate fornications, should be destroyed.” 5. “ Conjugial love —
with those who for various causes can not as yet enter into marriage, and can
not govern their lusts — may be preserved, if the love of the sex be
restricted to one mistress." This last proposition is thus explained
and discussed: “That by those who are salacious, immoderate and inordinate lust
can not be restrained, reason sees and experience teaches. In order
therefore, that this immoderateness and inordinateness — with those who labor
under venereal excitement, and can uot, for many causes, precipitate marriage —
may be curbed, and reduced to something moderate and ordinate, there appears no
other refuge and as it were asylum, than the keeping of a mistress."
Swedenborg goes on to assign no less than six reasons why, under the
circumstances specified, a mistress should he kept. “ By this means,
promiscuous fornications are curbed and limited;” “the ardor of venery is
allayed and mitigated;” “adulteries are guarded against,” &c. *
These statements, like those
before given, need no comment. My readers will perceive, at once, what utter
havoc is here made of the plain precepts of the ? Bible, and the
acknowledged principles of Christian morality. God says, “ Thou shalt not
commit adultery.” But Swedenborg assigns some fifty causes, and says there are
more, which will justify a man in separating from his wife and keeping a
concubine, or,which is the same, in committing adultery. The Bible says, “ Flee
fornication.” “ This is the will of God. that ye should abstain from
fornication.” “Let it not be once named among you.” But Swedenborg states circumstances, in
which fornication is not only permitted, but recommended and enforced,—
more especially upon young men. There is no recounting the damage
which they will sustain, if they do not resort to it. And he leaves every young
man to judge whether these circumstances do, or do not, exist in his own case.
I say he leaves the young man to judge; for in this whole matter, he
seems to regard the woman, temporally and eternally, as existing only for the
convenience of the man. And yet I know of fine ladies, who read and
profess to admire the works of Swedenborg! And I once heard a learned and
venerable Swedcnborgian say, when inquired of as to what he thought of the work
on “ Conjugial and Scortatory Love,” “I think, Sir, that no man could have
written that book, who had not been in heaven ”
OBJECTIONS
TO THE CLAIMS AND THE DOCTRINES OF
SWEDENBORG, CONTINUED.
Objection 13.
My next objection to the claims of Swedenborg, is drawn from his
representations of heaven and hell, and in general of the
invisible world. Much that might, with propriety, be presented here has
been anticipated ; still something more requires to be said. And after all, it
will be impossible to exhibit the subject fully or adequately. Those who have
a curiosity to learn all that Swedenborg says about heaven and hell, and the
invisible world, must read his works.
As before remarked, he
represents every inhabitant of heaven as once a man on the earth, and as still
retaining the human form. The heavens are divided into innumerable societies,
consisting of congenial spirits; and each of these societies is in the
human form ; some of the members of a particular society going to
constitute the head, others the neck and breast, others the loins, others the
arms, legs, feet, &c.
And not only is each of the
innumerable societies of heaven in the human form, they collectively constitute
a society in the human form. Hence, Swedenborg commonly speaks of the
universal heavens as the Grand Man. And he goes on, page after page, to
the extent of a volume, pointing out the correspondences between all the human
organs and members, and the Grand Man, and showing what sorts of Christians, or
rather of people, go to constitute his different parts. “ They who appear
above the head of the Grand Man, and near to it, are those who teach, and also
suffer themselves easily to be taught; they who are beneath the occiput are
those who act tacitly and prudently; they who are at the thorax or breast, are
those who are in charity; they who are at the feet, are those who arc natural;
and they who are at the soles of the feet are the grosser of that class. They
who are at the nostrils, are those who excel in perception; they who are at the
ears, are those who obey; they who are at the eyes, are those who are
intelligent, wise,” &c.
Swedenborg taught that in
heaven, or in the Grand Man, “there is a pulse, like that of the heart;
and a respiration, like that of the lungs, but more interior. The pulse
of the heart is various, according to the states of love; and the respiration,
according to the states of charity and faith.” The Grand Alan is nourished and
increased, by the continual flow of people from this world into the world of
spirits, and thence to heaven, or to hell. Those persons “ with whom evils have
obtained the predominion, after that they have been vexed in the stomach of
the Grand Mau, to no purpose, are conveyed through the stomach into the
intestines, and are thence voided forth into the draught, i. e. into hell.
But they with whom goods have had the predominion, after some vexations and
purifications, become chyle, and pass off into the blood,” and so into the
body.*
I have presented this sketch
of “ the Grand Alan,” because Swedenborg dwells much upon it, representing it
as “ a great arcanum,” and attaching to it a vast importance. To my own
apprehension, the whole account is supremely ridiculous; being destitute alike
of sense and decency, and worthy only of contempt. Nor do I see how the latter
part of it is to be interpreted, according to the science of correspondences.
If there is any correspondence here, then the wicked must go through the whole
midst of heaven in order to get into hell, as refuse food passes through the
whole intestinal canal, before it is voided into the draught. Nor is this the
worst of it. Swedenborg probably did not know that the contents of the
intestinal canal are made up but in part of the refuse of
the stomach. With them is also mingled the refuse of the whole system, which
the absorbents are continually taking up and passing off in the natural way. To
carry out the eorres- pondence, therefore, we must suppose that hell is
continually supplied from heaven. When spirits have been a sufficient time in
heaven, or the Grand Man, the absorbents take them up, and cast them out; and
their places are supplied by others which are crowding in from the world. Yet
Swedenborg would hardly allow that any portion of the Grand Man can ever come
to such an end as this.
I have already spoken of appearances
in heaven, or of things which are seen and done there. In general, it may be
said, that there is almost everything there, that there is on earth ; only that
the heavenly things are spiritual, and the earthly natural, and the former
exist, perhaps, in a state of greater perfection. “In the heavens,” says
Swedenborg, “I have seen lambs, sheep, she-goats, so similar to those seen in
the world, that there is no difference ; also, turtle doves, pigeons, birds of
paradise, and several others of a beautiful form and color. I have seen various
kinds of fish in the waters, but these in the lowest parts of heaven.”
There are in the heavens, as
in the earth, vegetables of all kinds and species. According to the degrees
of light and of heat, there appear paradisiacal gardens, groves, fields, and
plains, and in them flowerbeds, shrubberies, and grass plats. In the inmost or
third heaven, there are shrubs whose fruits drop oils; flower beds from which
are scattered abroad the most fragrant odors; and grass plats which abound with
similar scents. In the middle or second heaven are shrubs, whose fruits drop
wine; beds of flowers from which exhale pleasant odors, with seeds of a
delicate flavor, and grass plats in like manner.”
Some novitiates, on a
certain occasion, entered heaven, under the impression that it was a world of
rest. But one of the angels soon undeceived them. “I will tell you a new thing
from heaven,” said he, “that there are there administrations, ministries, judiciary
proceedings greater and less, also mechanical arts and trades.” If there
are “judiciary proceedings” in heaven, it would seem that there must be litigation
there, and cases in law and equity to be decided.
Still further to satisfy the
new comers as to the business of heaven, the angel took them into a large library,
and showed them a vast many books, together with “parchment and paper, pen and
ink.” lie took them also “ to the abodes of the scribes, whose writings
they inspected, and wondered that they were so neat and elegant. Next, he
conducted them to the museums, gymnasiums, and colleges, where
the literary exercises are had. Finally, the angel led them around the city to
the rulers, administrators, and subordinate officers, and showed them
wonderful specimens of workmanship which are made by the artificers.” *
The people of the outer
heavens all wear garments, but those of the inmost or third heaven go entirely
naked. Swedenborg says, that “ the garments of the angels do not merely appear
as garments, but they really are garments. This is certain, because they
not only see them, but also feel them. Also they have more garments than
one; they put them oft’ and on; those which are not in use, they lay up; and
when they again come into use, they re-assume them. That they arc clad in
various garments, has been seen by me a thousand times.”
The people of heaven not
only have garments, but they dwell in houses, as when on the earth. “ I
have been present with them,” says Swedenborg, “ in their houses, which are
altogether like the houses of earth, only more beautiful. In them are chambers,
inner-rooms, and bed-chambers in great numbers. There are also courts, and
round about are gardens, shrubberies, and fields. Where the habitations are
contiguous, they arc arranged into the form of a city, with streets, ways and
forums, altogether after the likeness of cities on our earth.”
There are also temples
in heaven, where the people have preaching and public worship. “ The preacher
stands in a pulpit eastward; before his face sit those who are in the light of
wisdom above others ; on the right hand and left are those who are in a lesser
light. They are seated in the form of a circle, so that all are in view of the
preacher. At the gate, and to the left of the pulpit, stand those who are in a
state of initiation. It is not allowed to anyone, except them, to teach in the
temples.”
“ Angelic Speech "
says Swedenborg, “ like hnman speech, is sonorous in its utterance, and
sonorous in the ear of the person spoken to; for angels, like men, have a
mouth, a tongue, and ears; and they have likewise an atmosphere, in which the
sound of their speech is articulated.” The writing, in the inmost
heaven is very peculiar. “ It consists of various inflected and circumflected
forms; and the inflexions and eircumflexions are according to the form of
heaven. On a time,” says Swedenborg, “ a little paper was sent to me from
heaven, containing some expressions written in Hebrew letters; and I -was told
that every letter involved arcana of wisdom, and that those arcana were
contained in the inflections and curvatures of the letters. Then
I understood what is signified by these words of the Lord, ‘Until heaven and
earth pass away, one iota, or one little horn, shall not pass away from
the law.’ In the word, the arcana of heaven are contained even in its iotas,
apexes, and little horns."
It is wonderful that there
should be mountains of sense in the little curvatures and apexes of a Hebrew
letter ; but this wonder of the Word is as nothing compared with some others of
which Swedenborg informs us. “In the inmost recesses of the heavenly temples,
the Word shines before the angels like a great star, and sometimes like the
sun. Also, when any single verse of the Word is written out upon paper, and
the paper is thrown into the air, the paper itself shines in such a form as it
was cut into; and what is still more wonderful, when any one rubs the face, the
hands, or the clothes, with the Word open, applying the writing of it to them,
the face itself, the hands, and the clothes shine, as if he were standing in a
star, and surrounded with its light. This I have often seen,” says Swedenborg,
“ and wondered at. Thence it was evident to me why the face of Moses shone,
when he brought down the tables of the covenant from the mount.” Moses, it
seems, had rubbed his face against the tables.
Swedenborg speaks of other
wonders of the Word in heaven, “ as for instance, if any one who is in falses, looks
at the Word, lying in the holy place, there arises a thick darkness before his
eyes, and thence the Word appears to him black, and sometimes as it were
covered over with soot. But if he also touches the Word, an explosion is
macle with a lowl noise, and he is thrown to a corner of the room, and for an
hour lies there as if he was dead. If any tiling of the Word is written out
upon paper, by any one who is in falses, and the paper is thrown up towards
heaven, then a similar explosion is made in the air, and the paper is
torn into atoms. “This,” says Swedenborg, “I have often seen.”*
Swedenborg tells a story of
an orthodox prelate, a preacher of the doctrine of justification by faith, who
was knocked over in heaven, in the manner above described. He insisted that he
had not falsified the Word, and was willing to attest the truth of his
assertion, by touching the terrific symbol. The angels warned him to beware,
but he would not listen. “He approached the table, and touched the Word; when suddenly
there issued fire and smoke, attended with a loud explosion, which cast “
the poor Doctor into one corner of the room, where he lay for the space of an
hour as if he were dead.” *
According to Swedenborg,
there are morning, noon, and night in heaven, and regular hours for eating and
sleeping, as on the earth. On one occasion, there were some visitors in heaven,
who desired to see the Prince. “ It is now morning, said the angel, and you
will not be allowed to see him before noon. Till then, all are engaged in their
offices and employments. But you have been invited to dinner, and then you
will sit at table with the Prince.” Meanwhile, the guests busied themselves in
viewing the splendors of the palace, and the wonders of the garden, where they
saw “ trees of oil; and after these, trees of wine; and after these, trees of
fragrance; and lastly, trees of timber useful for building.” At noon, they were
gorgeously attired, and introduced to “the grandees” of the palace, and then to
the Prince himself, who said to them, “ Come with me to eat bread.” Swedenborg
goes on to describe the table and the dishes; “ the sweet cakes and condiments
; ” a “ fountain overflowing with nectareons wine, the stream of which
dispersed itself and filled the cups * the dresses of the Prince, his counselors
and courtiers, even to “ their breeches and stockings ; ” the conversation,
&c. These were the guests spoken of in the last chapter, who, after dinner,
were introduced to the diversions of heaven, such as “hand-ball, rackets,”
&c. At evening, they supped with one of the chief counselors : after which
“ they retired separately, each one to his own bed-chamber, and slept till
morning.” The next day, they attended a wedding in heaven, the whole process of
which is described at length, and with the greatest particularity. The third
day, the guests attended church in heaven, and were introduced to the preacher,
who was very careful (as Swedenborg’s angels always are) to set them right on
the doctrines of the trinity, and of justification by faith.
Swedenborg’s principal topic
of interest in exploring the heavens, was his favorite one of marriage and
conjugial love. He learned, not only that there are marriages in heaven,
but that there are proper marriages, no where else. “ Beneath the
heavens, there are nuptial connections (connubia') but not marriages,
Those who die in infancy go
immediately to heaven, to be taken care of and instructed; and at an early
period, they are united in marriage; the boys at about the age of eighteen, and
the girls of fifteen. The process, by which the parties are brought together
and the nuptials celebrated, is fully described.
It may be a eomfort to
maidens and baehelors, who desired marriage on earth, but could not effect it,
to learn that they 'are to be accommodated in heaven. “ They who in the world
have lived unmarried, and have altogether alienated their minds from marriage,
if they be spiritual, will remain unmarried in heaven.” “ But it is otherwise
with those who, in their eelibaey, have desired marriage, and especially
with those who have solicited it without success. For these, if they are
spiritual, hlessed marriages are provided in heaven" The unmarried
are removed from the eenter to the side of heaven, where they dwell together.
The reason of this is, that “ the sphere of perpetual eelibaey infests the
sphere of eonjugial love, which is the very sphere of heaven.” *
Swedenborg represents the
heavens as universally and intensely interested in this matter of eonjugial
love. The angels have long and frequent discussions on the subject, to which it
was Swedenborg’s privilege often to listen, and in some of them to take a
part. “ One morning,” he says, “before the rising of the sun, I looked forth
towards the east in the spiritual world, and saw four horsemen as if flying
out
Conj.
Love, §§ 187, 54. from a cloud, shining with the flame
of the dawn. Wondering at them. I looked up into heaven and asked, Whither are
those horsemen going ? And I received for an answer, To the wise in the
kingdoms of Europe (the spiritual Europe) who are of practised reason and keen
sight, and who have stood high among their people in reputation for genius,
that they may come and solve the secret concerning” — what ? TF7zat great
secret is to be solved? 11 Concerning the origin of conjugial love,
and concerning its ability, or potencyC And soon a delegation of
three was brought together from nine of the principal kingdoms of the
spiritual Europe, viz., from Spain, France, Italy. Germany, Holland, England,
Sweden, Denmark, and Poland, to consider and determine this grave question.
The delegates from each country deliberated by themselves, reduced their
decision to writing, and handed it in to the presiding angel. These decisions
were then publicly read, and Swedenborg has preserved them in his work on
Conjugial Love. As it happened, they were all unsatisfactory to the angel, and
it was left to a company of spectators from Africa (Swedenborg had a strong
predilection for Africa,) to solve the secret truly, and bear away the palm.
On one occasion, Swedenborg
“ saw three novitiate spirits ” (young men) just arrived from this world, “who
wandered about, examining and inquiring.” In a short time, two angels appeared,
who were sent to instruct them. And almost the only subjects about which the
new comers seemed to desire instruction, or the angels were inclined to give
it, were marriage, potency, and conjugitil love. The youths were
amazingly interested to find that the love of the sex continued in heaven;
and evidently desired to know more about the matter than they dared to ask. The
angels, perceiving their desires, went on to assure them that “ there is altogether
a similar love between consorts in heaven, as on the earth; ” and not only
so, but that this resulted in “ similar ultimate delightsonly that those
delights arc “much more blessed, because angelical perception and sensation are
much more exquisite, than human perception and sensation.” The new comers were
made glad at this intelligence, and full of the desire of heaven, and in the
hope of nuptials there, they said, ‘ We will study morality and a becoming
conduct of life, that we may have what we desire.” * What a motive this, for
“studying morality, and a becoming conduct of life,” and thus making
preparation for heaven !
In
discussions like the foregoing, Swedenborg’s angels, for some reason, are
always intensely interested. Indeed, one would suppose, from reading portions
of his works, that they scarcely think of anything else. -
In view of all that has been
said, I feel constrained to ask, how much better is the heaven of Swedenborg,
than that of Mohammed ? Indeed, where is the mighty
difference between them? For the faithful Mussulman, says Mohammed, “the Lord
hath prepared two gardens, planted with shady trees. In eaeh of them are two
fountains flowing, and of every fruit two kinds. Ye shall repose on eouehes,
the linings whereof are thick silk, interwoven with gold ; and the fruit of the
gardens shall be near at hand to gather. Therein shall be beauteous damsels,
refraining their eyes from beholding any besides their husbands, whom no man
shall have deflowered before thee, neither any spirit, having complexions like
rubies and pearls. Shall the reward of good works be any other than good ?
Besides these, there shall be two other gardens, of a dark green. In each of
them shall be two fountains, pouring forth plenty of water. In each of them
shall be fruits, and palm trees, and pomegranates. Therein shall be agreeable
and beauteous damsels, having fine black eyes, and kept in pavilions from
publie view. Which, therefore, of your Lord’s benefits will ye ungratefully
deny? Blessed be the name of the Lord, possessed of glory and honor.” *
Swedenborg admits that the Mohammedan religion is from the Lord; and I have no
doubt that a Swedenborgian, who had no-acquaintance with the Koran, on hearing
the above passages read, would suppose, of course, that they were taken from
the work on “ Conjugial Love.”
It will be gathered from
what has been said, that Swedenborg’s lowest heaven, and his highest hell, (for
he has three hells as well as heavens) are not far asunder. And this
conclusioif he does not hesitate to avow. The orb on which both the good and
the bad spirits dwell, he represents as one, being divided into six
expanses, one below another. “ In the highest expanse, dwell the angels of the
third heaven; and beneath them the angels of the second heaven; and beneath
these the angels of the first heaven. Below these dwell the spirits of the
first hell; and beneath them the spirits of the second hell; and beneath these
the spirits of the third; all things being so arranged, that the evil
affections, which are spirits of hell, are held in bonds by the good
affections, which are angels of heaven.”
It would appear from this statement, and from other representations on
the subject, that Swedenborg’s lowest'heaven and his highest hell are not more
different or distant from each other, than are his several heavens and hells
among themselves.
All the inhabitants of hell,
like those of heaven, are of the human speeies, and still retain something of
the human form, though this form is miserably disfigured and distorted, to
correspond, to the evil affections of their hearts. “ In general,” says Swedenborg,
“ the faces of the inhabitants of that world are direful, and void of life-like
carcasses. In some instances, they are black; in some fiery, like little
torches; some, disfigured with pimples, warts, and ulcers. In several
instances, no face appears, but in its stead something hairy or bony ; and in
some cases teeth only are extant. Their
bodies also are monstrous, and their speech is the speech of anger, of hatred,
or revenge ; for every one speaks from his own falses, and the tone of his
voice is from his own evil; in a word, they are images of their own hell.”t
The hells, like the heavens,
consist of numerous societies, made up of those who resemble each other in
wickedness; and these societies retain something of the human form, though
misshapen and distorted, as in the case of the individual. Swedenborg says
that in the gates or openings of the hells, there generally appear monsters,
representing the forms of the societies within.
The hells also, in the
general, retain something of the human form; or rather they resemble “ one grand
devil, and may be presented in the effigy of a devil.” Between the
different parts and members of this monster devil, and the various societies of
hell, there is a necessary correspondence; and Swedenborg tells us in various
particulars, some of which are of the most loathsome and disgusting character,
to what parts of the monster devil the different societies and characters of
hell belong.
As conjugial love is, with
Swedenborg, the source of nearly all the blessedness of heaven, so “ scorta-
tory love ” lies at the foundation of all the uncleanliness of hell. “ All
hell,” he says, “abounds in un- clcanlincss; and the universal origin of
them is obscene and impure scortatory love.”
I have shown in a former
chapter, that Swedenborg attaches much importance to odors, as
affecting the blood ; the blood of a good man being nourished by sweet odors,
and that of a bad man by offensive ones. (Chap. 8.) This absurd principle he
carries into the other world, filling all heaven with fragrance, and hell with
the most intolerable stenches ; in which the inhabitants, however, greatly delight.
His details are many of them too disgusting to be transcribed.
In several parts of his
works, Swedenborg describes, with much particularity, the hells which are
appropriated to particular characters, “ The punishment of assassins,” he says, “is
dreadful. After they have suffered infernal torments for a succession of ages,
they at length acquire a shocking and most monstrous countenance or face; so
that it is not a face, but a sort of coarse and ghastly substance.
Thus they put off all that
is human, till every one who sees them shudders at the sight.”
Swedenborg describes one of
the hells as a “ stagnant lake,” on the bank of which “ appear those who eat
human flesh, and devour each other, with their teeth sticking in each others
shoulders. At a farther distance, there appear great fishes and large seamonsters,
which devour men, and vomit them up again. At the farthest distance, there
appear most deformed faces, particularly of old women, so monstrous that it is
impossible to describe them, running to and fro like mad persons.”
Another hell is appropriated
to those “who have taken delight in cruelty, and at the same time in adultery.”
These “form to themselves instruments like pestles and mortars, with which they
bruise and torture whomsoever they can. They make also broad axes, such as are
used by executioners, and a sort of awl or anger, with which they cruelly
torment each other.”
In one of the hells,
Swedenborg saw a grinding instrument, with which some malicious devil “ was
grinding up men with great delight.” The angels told him that this represented
the Israelites, to whom nothing was more delightful than to treat the nations
with cruelty.”
Swedenborg thus describes
the hell of the Popes of Koine. “Afterwards hell was opened, and I saw two, one
sitting upon a bench, holding his feet in a basket full of serpents, which
seemed creeping softly
upwards over the breast,
even to the neck. The other was sitting upon an ignited ass, at whose sides red
serpents were creeping, raising their necks and heads, and following the rider.
It was said to me that they were Popes, who deprived emperors of their dominion,
and ill-treated them at Rome, whither they came supplicating and adoring them.”
I need present no further
extracts, to give my readers a sufficient idea of the hells of Swedenborg. And
now what are we to think of them ? Do these accounts resemble at all the
solemn, impressive, awful representations of the Bible on the same subject ? Do
they not more resemble the vagaries of the Mussulman, or the wild fancies of
the uninstructed heathen ? And are they not equally at variance with reason,
with decency, and with common sense, as they are with the decisions of God’s
word ? I wish to think charitably of Emmanuel Swedenborg, and I do. But
there is only one supposition, as it seems to me, on which this is possible;
and that I shall endeavor to explain in a subsequent chapter.
But I have not yet quite
done with Swedenborg’s representations of the invisible world. I have exhibited,
to some extent, his heavens and his hells; but there was, with him, a middle
region, an intermediate state ] and into this also we must look
before we close. The greater part of what he calls his “Memorable Relations,”
has respect to what is transacted here.
Swedenborg taught, as I have
before said, that “ man after death is equally a man as before, and does not
know, for a time, but that he is still in the former world. He walks, runs and
sits, as in the former world ; he lies down, sleeps and wakes up, as in the
former world; he eats and drinks as in the former world; he enjoys conjugial
delight as in the former world; in short, he is a man, as to all and every
particular.”
“In the spiritual world,
there arc lands as in the natural world. There are plains and valleys, mountains
and hills, fountains and rivers. There are paradises, gardens, groves and
woods. There are cities, and in them palaces and houses, also writings and
books. There are employments and trades; there are gold, silver and precious stones;
in a word, there are all things whatsoever that are in the natural world, only
some of them are in greater perfection.”
Swedenborg found the people
of different nations and religions living separately in the spiritual
world; and he gives us a particular account of the circumstances of the Dutch,
the English, the Germans, the Papists, the Mohammedans, the Africans, and the
Jews. “There are two great cities,” he says, “like London in the spiritual
world, into which most of the English come after death. It has been given me to
see the former city, and to walk over it.
The Roman Catholic saints
are concealed in the other world under ground, and all communication with their
former worshipers is taken away. For the satisfaction of Swedenborg, “as many
as a hundred were brought forth from the earth below, who knew of their
canonization. They ascended behind my back, and only a few before my face, and
I spoke with one of them, who they said was Xavier. While he talked with me, he
was like a fool; yet he could tell that in his place, where he was shut up with
others, he was not a fool, but that he becomes a fool as often as he thinks
that he is a saint.” Poor Saint Xavier!
For the Africans, Swedenborg
seems to have felt a strong predilection. lie found them “ superior to the rest
in interior judgment,” and better prepared to receive the doctrines of the New
Church. Indeed, “ there is, at this day, a revdation made to the people
of Africa, which, having commenced, goes from its region around, but yet not to
the seas. They despise foreigners coming from Europe, who believe that man is
saved by faith alone.”
Swedenborg despised the Jews
as much as he loved the Africans. He says “ they trade in the other world, as
they did on earth, in various things, but especially in precious stones.” And
what is remarkable, they succeeded in purloining a great quantity of pearls
and precious stones out of heaven, and then went round peddling them all over
the spiritual world. Yea, worse than this, the knavish creatures made some
counterfeit diamonds, which they were putting off' in connection with those
which they had stolen. *
The relations of Swedenborg
of things which he saw in the spiritual world are some of them pretty, so far
as the imagery is concerned; some are silly; some obseene ; some monstrous; and
all are strange. He evidently attached a high importance to them, as he has
published the same, in some instances, three or four times over. To present
them all would be to republish no inconsiderable part of his volumes ; and in
making a selection, it is difficult, to know where to begin or end. My limits
will eonfine me to a mere abstract of two, which may be taken as samples of the
rest.
Swedenborg was onee present
at a council in the spiritual world, convened for the discussion of faith, “and
of the justification of the eleet by it.” “On the right side, stood the
apostolie fathers, who lived before the council of Niee; and on the left stood
distinguished theologians of later times. Many of these had their faces
shaved, and then- heads covered with wigs
made of women’s hair, and some of them had collars of twisted intestines, and
some had collars of other stuff; but the former class had long beards, and wore
their natural hair. Before them stood a man, who was judge and eritie, with a
staff in his hand, with which he struck the ground, and commanded silenee. He
then went up into the pulpit and breathed forth a groan, so deep that he was
well nigh choked with it. At length, recovering himself, he said, O my
brothers, what an age ! There has risen up one from the herd of the laity,”
(meaning Swedenborg) “ having neither gown, cap nor laurel, who has pulled down
their faith from heaven and east it into the Styx! Oh horrible ! And yet that faith
alone is our star, which shines like Orion in the night, and like Lueifer in
the morning.” The President goes on bemoaning and complaining of what
Swedenborg had done, and concludes by appealing to the council whether he had
not spoken wisely. “At these words, the members on the left side, whose faces
were shaven, and who wore wigs and collars, elapped their hands and exclaimed,
‘You have spoken most wisely. Let that
prophet tell us whenee faith is, and what it is, if ours be not faith. To
produce any other faith than this is as impossible, as it would be for a man to
ride on horseback to a constellation in heaven, and take thenee a star, and put
it in his poeket, and bring it down.’” But the apostolic fathers on the right
hand did not agree with their shorn and wigged brethren on the left. “Your
faith,” said they, “is like the empty sepulcher of the Saviour; or it is like
the golden ealf, around which the children of Israel danced, when Moses had
gone into Mount Sinai.” These apostolie fathers went on to express their faith
in the Xcw Church doctrines, and at length Swedenborg himself is ealled in to
confirm them. The council issued more favorably than sueh meetings commonly
do; as a considerable part of those on the left hand were converted to the Xew
Church faith.
I present but another of
Swedenborg’s relations, which is also a doctrinal one. “ On a certain time,” he
says, “ I was seized with a strong desire of seeing some country in the frigid
zone of the spiritual world, where the boreal spirits dwell; and therefore I
was led in spirit to the north, where all the land appeared covered with snow,
and all the water congealed to ice. It was the Sabbath, and I saw men (i. e.
spirits of the same stature as men) who were clad, as to the head, with the skin
of a lion, whose mouth had been applied to their mouth; as to the body, with
the skins of leopards ; and as to the feet, with the skins of bears. Also I saw
many riding in chariots, some of which were carved in the shape of a dragon,
whose horns were extended forward. These chariots were drawn by little horses,
whose tails had been cut off. These were running like terrible wild beasts,
and the driver, holding the reins in his hands, was continually impelling and
urging them in their course. I saw, at length, that the multitudes were
flocking to a temple, which, because it was covered with snow, had not been
seen. But the keepers of the temple were loosening the snow, and preparing an
entrance for the worshipers, who went in and took their places.” Swedenborg
also went in with them : and he goes on to describe the interior of the temple,
tl.e lights, the altar, the preacher, and the sermon which he heard on u
the grand mysteries of the gospel.” “ Oh how great a mystery," exclaimed
the preacher, “ that God in the highest begat a Son from eternity and by him
brought forth the Holy Ghost, which three joined themselves together in
essence, but separated themselves by properties ! But if we look into these
things by reason, its sight is blinded. Wherefore, my hearers, let us keep the
understanding under obedience to faith. And oh, how great a mystery is our holy
faith. That God the Father imputes the righteousness of the Son, and sends the
Holy Ghost, who, by that imputed righteousness, operates the pledges of justification,
concerning which man knows no more than the pillar of salt into which Lot’s
wife was turned ; no more than a fish in the sea. But here, again, is a
treasure so entirely covered and concealed, that not a grain of it appears.
Wherefore, as to this also, let ns keep the understanding in obedience to
faith. After some sighs, the preacher exclaimed again, Oh, how great a mystery
is election ! He is elected to whom God imputes that faith, which, according
to a free purpose, and of pure grace, he infuses into whomsoever he will, and
when he will; and man is like a stock when it is being infused, but he becomes
like a tree, when it is infused. But this, also, is a mystical truth, and we
must keep the understanding in obedience to faith. And then, after a pause,
the preacher continued, saying, From the store of mysteries I will produce yet
one more, which is, that man, in spiritual things, has not a grain of free
will, and can not think concerning them from reason, or speak from thought,
otherwise than like a parrot, a magpie, or a raven ; so that man is truly an ass in spiritual things, and a man only in natural things. But
lest this, my hearers, should trouble your reason, you should in this, as in
all the rest, keep the understanding under obedience to faith. For our theology
is an abyss without a bottom, into which, if you suffer your understanding to
look, you will be drowned and lost. Nevertheless, we are in the very light of
the gospel, shining high above our heads; but alas, the hair of our heads and
the bones of our skulls prevent it from penetrating into the chamber of our
understanding.” *
Surely, never before was
sermon preached under circumstances like this; and never before was heard sneh
a sermon. I have presented an abstract of it, that my readers may know what
kind of preaching Swedenborg pretends to have heard, under the snowbanks and
in the frigid zone of the spiritual world. As an effort on the part of the
author to ridicule the faith and the worship of evangelical Christians, the
whole would be very tolerable. But we are not at liberty to regard it in this
light. It is a veritable narrative of what Swedenborg declares that he
saw and heard in the spiritual world. And now who believes in the existence of
sneh things there ? Who in his senses can believe it? As I said before, if
Swedenborg was disposed to invent fables to ridicule the faith of evangelical
Christians, he might. But to impose sueh nonsense upon the faith of men,
as. revelations from the spiritual world — this is too
much. Verily, his followers have need to profit by the oft-repeated exhortation
of the snow-bank preacher, and “ keep their understandings under obedience to
faith.”
I know it will be said, that the things here spoken of are mere appearances,
correspondences, having no more actual existence than the phantasies of a
dream.
But though Swedenborg could
say as much as this, when it suited his purpose, and often did say it; yet in
other connections he said directly the reverse. It was his boast, that the
spiritual world, according to his theology, is a substantial world. He
claimed a prodigious advantage over the commonly received opinions, on this
very account. “All things here,” he says, “ are substantial, though not
material. Material things derive their origin from things spiritual,, which
are substantial. We who are here are spiritual men, because substantial
and not material.”* Sneaking of the garments of angels, he says, “ They do not
merely appear as garments, but they really are garments. This is
manifest from the consideration, that they not only sec them, but feel them.
Also, they have more garments than one. They put them off and on ; and those
which are not in use, they lay up, and when they come again into use, they
re-assume them. That they are clothed with various
garments, has been seen by me a thousand times.”
Swedenborgians may take
which horn of this dilemma they prefer; for certainly tfiey are not entitled
to both. If they mean to say that the other life is one of mere appearances,
correspondences, visions, shadows ; then let them say it, and take the
consequences. But if they mean to represent that world as one of substantial
realities—not less so than the present, though it be spiritual; then let
them account for it that it contains realities, and seems to be well nigh
filled up with them, so hideous, ridiculous, gross, monstrous, and incredible,
as those which have been described.
OBJECTIONS
TO THE CLAIMS AND THE DOCTRINES OF
SWEDENBORG, CONTINUED.
Objection 14.
My next objection lies not only against Swedenborg, but his
followers. He proposed to them certain tests of the validity of his claims,
drawn not from the other world, but this — tests which, without any supernatural
illumination, they are able to apply. But they have never applied them, nor is
it likely they ever will; since the result of the application could only be to
demonstrate the falsehood of his pretensions. I shall have time to notice only
two of these tests.
Swedenborg taught that, in
his time, a new gospel or revelation was being made to the Africans, “which,
having commenced, goes from its region around, but not yet to the seas.” These
enlightened Africans “despise foreigners coming from Europe, who believe that
man is saved from faith alone.” * In another of his- works, Swedenborg
introduces the same subject as follows : “ Such being the character of the
Africans, there is at this day a revelation begun among them, which is
communicated from the center round about, but does not extend to the sea
coasts. They acknowledge our Lord as the Lord of heaven and earth, and laugh at
the monks who visit them, and at Christians who talk of a three-fold divinity,
and of salvation by mere thought. I was informed from heaven, that the
things contained in the doctrine of the Xew Jerusalem concerning the Lord,
concerning the Word, and in the doctrine of Life, are now revealed, by word of
mouth, by angelic spirits, to the inhabitants of that country.” Of these
people it is further said, that though “ permitted by their laws to take
several wives, they nevertheless have but one. Strangers from Europe are not
freely admitted among them; and when any, especially if they are monks,
penetrate into the country, they inquire’ of them what they know ; and when
they relate any particulars concerning their religion, thev call them trifles
which are offensive to their ears. And then they send them away to some useful
employment; and in case they refuse to work, they sell them for slaves.”
The amount of this
disclosure is (and Swedenborg says he received it from heaven) that there
exists, in the interior of Africa, an important branch of
the New Church. These Africans had a revelation made to them, “ by word of
mouth from the angels,” almost a hundred years ago. They have received at
least three of the “ four leading doctrines of the New Church;” viz.
those concerning the Lord, concerning the Word, and concerning Life. Of
course, they have abjured idols, and polygamy, and hold the doctrine of
correspondences. Though these people live in the interior of Africa, still they
are not unknown in other lands. “Foreigners from Europe” sometimes go amongst
them, especially the monks, some of whom they have sold into slavery. Such is
the account; and now I ask, is it credible ? Do Swe- denborgians
themselves believe it ? Why have not the Europeans, who have been among them
from time to time, during the past century, given ns some account of this
wonderful people ? The monks, too, whom they have sold into slavery, why is it
that nothing has been heard from them ? The superiors of the several monkish
orders, the Propagandists at Rome, are very likely to learn all about their
missionaries ; why is it that they have heard nothing respecting these poor
monks, whom the New Church people in Africa have sold into slavery? More especially,
why do not the Swedenborgians of England, of Germany, of France, of America,
send agents forthwith into Africa, to search out their insulated brethren, and
establish regular communications with them? But one answer can be given to all
these questions. There are no such people in Africa, as Swedenborg
describes. If there were any such, most certainly they had been heard of
during the last century. Or if Swedenborgians really believed there were any
such, undoubtedly they had made some effort to search them out. It may be
supposed that the inhabitants of interior Africa, who are comparatively removed
from the influence of the slave trade, and from intercourse with unprincipled
whites, are less degraded and corrupt than those on the coast; but that there
is a people there, who have abjured polygamy,
and idolatry; who have intercourse with the angels “ by word of month,”
and hold the doctrines of the New Church, is one of the last things in this
world to be believed. It never will be believed, until the people are searched
out, and the facts of the case are brought to light. And yet the account is essentially
involved in Swedenborg’s revelations, and is strictly true, or he was a
false prrophet.
But to come to the other
test, which is still more decisive, and which Swedenborg left it in solemn injunction
upon his followers to apply. He taught that Enoch, the seventh from Adam, “
with those of his society, collected correspondences, as they had received
them from their forefathers, and handed down the seienees thereof to
posterity.” Enoch, therefore, was the
writer of what Swedenborg calls “ the most ancient Word.” From this Word, Moses
copied the first eleven chapters of Genesis entire, and made frequent
quotations from other parts of it. “ Concerning this ancient Word,” says
Swedenborg, “ which had been in Asia before the Israelitish Word, it is
permitted to relate this news, that it is still reserved there among the
people who live in great Tartary. I have conversed with spirits and angels
who were thenee in the spiritual w’orld, who informed me that they possess
the Word, and that they have preserved it from ancient times, and
that they perform their divine worship according to this Word, and that
it consists of mere correspondences. They said that in it is the book of Jasher,
mentioned in Joshua x. 12, 13, and in 2d Samuel i. 17, 18; also that with them
are the books called the Wars of the lord ; and the Enunciations,
mentioned by Moses, Numbers xxi. 14, 15, and 27—30. And when I read to them
the words which Moses had taken thenee, they looked to see if they were there,
and found them. In conversing with them, they said that they worship Jehovah,
some as an invisible God, and some as visible. They further told me that they
do not suffer foreigners to come among them, except the Chinese, with whom they
cultivate peace, because the Chinese Emperor is from their country; also that
their country is exceedingly populous, beyond that of almost any other; which
is quite credible, from the wall of so many miles which the Chinese built, to
protect their country against invasion from them. Moreover I heard from the
angels, that the first chapters of Genesis, which treat of the creation,
and of the first ages of the world up to the time of Noah and his sons, are
also in that Word, and that they were copied thence by Moses.”* Of this Word or
Scripture, Swedenborg gives us repeatedly the same account, in every instance
affirming that it is still preserved among the inhabitants of Great Tartary,
and enjoining on his followers to search for it that they may find it. “
Seek for it in China, and peradventure you may find it there among the
Tartars.”
To the existence of this
most ancient Word in Tartary, the system of Swedenborg is fully committed. If
he taught anything, he taught this. He declared too, that he learned it by
revelation from the angels. Nor does he leave us in doubt as to the location
of Great Tartary. It is directly north of the Chinese wall, which wall was
built to exclude these Tartars from the Chinese empire. They are represented
as an exceedingly numerous people; none in the world more so; and they conduct
their religious worship according to the ancient Word.
They have much intercourse with the Chinese, whose emperor is from their
country. And now I ask, if what Swedenborg calls the most ancient Word is
actually in existence among this people ; if it is understood and received by
them, and has been so from the most ancient times; and if their religious
worship and rites are regulated according to it, why has it never been
discovered? And why has not the great nation receiving it been discovered ?
This whole region has long been known to the nominally Christian world; was
traversed by the Nestorian missionaries, and covered with their churches,
during all the middle ages ; why did not they discover the most ancient
Word? Then here was the Christian empire of the renowned Prester John and his
successors; why did they make no such discovery? The Romish missionaries
have been in China and Chinese Tartary these hundreds of years; why have they
found no such Scripture or people as Swedenborg describes? The Chinese
Emperors, too, are of Tartar origin, and from the very people who are said to
possess the most ancient Word ; how is it that they know nothing of it, or if
they know, have made no communications? Above all, why do not our
Swedenborgians obey the injunction of their great teacher, and go and search
for the ancient Word? How can they reconcile it to their consciences to stay
at home, and make no inquisition for so great a treasure, in palpable violation
of his instructions, and to the great reproach and detriment of their cause ?
If they could find a manuscript in China or Tartary, containing the first
eleven chapters of Genesis, the book of Jasher, the Enunciations, and the Wars
of the Lord, with sufficient evidence that it had remained there from the days
of the patriarchs; if they could find a people receiving such a book, and
regulating their worship by it; there is no telling what an impulse it would
give to the New Church. Sueh a manuscript is certainly there, and such a people
are there, unless the angels imposed upon Swedenborg, and he upon the world;
and he commanded his followei’s to go and find it. He put the truth of
his mission upon this very test. And yet no Swedenborgian, to mv knowledge, has
ever been into China or Tartary, to make search for the ancient Word; and I
venture to say none ever will go. These people dare not fairly and
openly apply the test which their master has left them. The Christian world
waits to see them do it. No intelligent Swedenbor- gian ought to think of
urging his system farther, until the most ancient Word is found. When it is
found (if it ever is) he will be able, with much better reason, to enforce his
claims. If it can not be found, he ought to relinquish his claims for ever.
Objection 15.
I object, finally, to the
doctrines of Swedenborg, that they terminate in materialism anti pantheism. The
present is a material world ; and yet it exists, according to Swedenborg, from the
very substance of God. It is in fact, an emanation from God. Hence,
the substance of God must be material.
And what, according to
Swedenborg, is the human son'? It is no other than the nervous or syrirituous
fluid." “ This fluid is the spirit and soul of its body.” “We
may take it for certain, that if this fluid and the soul agree with each other
in their predicates, the fluid must be accepted as the soul. ” Swedenborg rejects the doctrine “of
Descartes and others, that the soul is a substance distinct from the body,
in which it remains as long as the heart beats.” “Every thing of the soul,” he
says, “is of the body, and every thing of the body is of the soul.” “ The mind
is that element of the body which is in first principles,” &c.
These decisions of
Swedenborg as to the nature of the soul are accepted by his followers, or at
least by some of them. “The distinction between mind and matter,” says Mr.
Clissold, “ lies not in essence, but in form.” J Mr. Dawson represents
it as one of the great uses of Swedenborg’s writings, that “ they help to break
down the mischievous, man-made distinction between spirit and matter"
§ And Mr. Wilkinson savs, “ We regard body and soul together as distinctly
and inseparably one." ||
This system also terminates
logically, and that too by a very short process of reason, in pantheism.
If what is commonly called the created universe is of the very substance of
God, then there is really but one substance in the universe. God is everything,
and everything God; and this is pantheism.
I know not whether the
followers of Swedenborg are prepared to accept this conclusion ; but really, as
it seems to me, there is no avoiding it. If, in the beginning, God created all
things, not from nothing, but “ out of himself,” so that everything partakes of
the very substance of the Deity; who can deny that the system is pantheism, —
as really so as that of Spinoza ?
THE STATE AND CHARACTER OF SWEDENBORG’S MIND, SUBSEQUENT TO
HIS SUPPOSED ILLUMINATION.
1 Iaving now finished what I proposed to offer by way of
objection to the doctrines and the claims of Swedenborg, it remains that we
endeavor to form a correct estimate of his character. Was he sane, or insane ?
Was he a deluded fanatic, or a willful and wicked impostor?
I am anxious, if possible,
to avoid the latter of these alternatives, and after all the attention v hich I
have been able to give to the subject, I feel satisfied that this may and
should be done. I do not believe that Swedenborg was a willful impostor.
I regard him as, in the main, honest in his pretensions ; and have no
doubt that he really thought he enjoyed that kind of intercourse with
angels and spirits of which he speaks. There is an artlessness, a simplicity, a
sincerity about him, a disregard of personal reputation and influence, a
seeming confidence in the truth of his disclosures, which an impostor could not
well assume. He evidently had the impression, so common in certain forms of
insanity, that he had been raised up for a very great purpose; that his disclosures
were of the last importance to the world; and he went forward, writing and
publishing them, and making them known as fast as possible.
But in ascribing to
Swedenborg some degree of insanity, we are not, of course, to suppose him a demented
idiot, or a raving madman. He was neither the one, nor the other. He was a
laborious student in his way — a calm, quiet, and benevolent man. He was as
capable of reasoning on most subjects as he ever was, and retained the vigor of
his faculties to old age, in a remarkable degree. His last publication, that
entitled “ the True Christian Religion,"’ issued when he was more than
eighty, is on the whole the most respectable of any of his later works. We
discover in it no marks of dotage, and no indications of mental imbecility or
infirmity, other than those which appear everywhere in his theologicafwritings.
J[y own opinion in regard to
Swedenborg is this: that at the time of his supposed illumination, he fell into
a species of monomania— that sometimes denominated idolomania.
Or if any choose to consider it a state of natural somnambulism, I
shall not quarrel with them about a name. At any rate, it was a state in which
he seemed to himself to look in upon the other world, to behold around him spirits
and angels, and to have intercourse ami convcrsation with them. He was in this
state not constantly, but frequently, perhaps usually. Nor does it seem to
have been optional with him, at all times, whether he should be in this state,
or not. It is said that in his last sickness he was deprived of his spiritual
sight; on which account he was greatly troubled, and “ vehemently cried out, O
my God! hast thou then wholly forsaken thy servant at last ? But in a few days
he recovered his spiritual sight, which appeared to make him completely
happy.”
The state into which I
suppose Swedenborg fell would imply some disorder of the brain, and of the
nervous system ; and yet not sueh a degree of disorder as to deprive him of
reason, or the free use of his faculties, on subjects not connected with that
of his derangement. Nothing is more common than to see persons insane on some
one particular subject, and sane in regard to everything else. Nor is it at all
uncommon to find persons insane on precisely the same subject with
Swedenborg, and in almost exactly the same condition, I know
of no facts in relation to him, during the last thirty years of his life, which
are not in harmony with the above supposition; while various faets and
considerations may be adduced in proof of its correctness.
1.
In this
view, I may appeal, first, to what u e know of Swedenborg’s studies, and of the
state of his body and mind, just previous to his supposed illumination ; also
to the account which he himself has given of the ehange. While “ with the most
intense application of mind ” (to use his own language) he was pursuing his
physiological inquiries, endeavoring to reach and investigate the soul through
the medium of the body, and diseover the hidden bond which unites the material
to the spiritual, he was arrested, in the eity of London, by a severe attack
of fever, attended with delirium. So says Dr. Hartley, one of his earliest
followers and friends. This took place near the close of the year 1744, or early
in the following year. In the spring of 1745 — probably before his mind and
body were fully restored — we find him still in London, employed as usual in
his favorite investigations. “I dined one day,” he says, “ rather late by
myself, at. a boarding house, where I kept a room in which, at pleasure, I
could prosecute the study of the natural sciences. I was hungry ” (as men
generally are when recovering from fever) “and ate with great appetite. At the
end of the meal, I remarked that a vapor, as it were, clouded my sight, and the
walls of my chamber appeared covered with frightful creeping things, such as
serpents, toads, and the like. I was filled with astonishment, but retained the
full use of my perceptions and thoughts. The darkness attained to its height,
and soon passed away. I then perceived a man sitting in the corner of my
chamber. As I thought myself entirely alone, I was greatly terrified, when he
spoke and said, ‘ Eat not so much? The cloud once more came over my
sight, and when it passed away, I found myself alone in the chamber.” “In the
following night, the same man appeared to me again, and said, ‘ I am God, the
Lord,’ ” &c. I know not how this account may appear to others; but to my
own apprehension, if Swedenborg had undertaken to describe a transformation
from a state of sanity to one of partial insanity — insanity in regard to a
particular class of subjects, — he could hardly have done it in fitter terms.
Nothing is more likely than that the unreasonable indulgence of his appetite
should have so affected his lately diseased and now but partially restored
cerebral and nervous system, as to produce the strange appearances which he
describes. While nothing is more unlikely than that the Lord should have seized
an occasion such as this — an occasion of intemperate and censured indulgence,
to bestow upon him the greatest honor,—to open, as he says, the eyes of his
spirit, and commission him as his inspired messenger to the world.
I have said that Swedenborg
was at this time deeply engaged in his physiological studies. It appears that
he was not wholly so. I have before me one of his works, entitled “ The Worship
and the Love of God,” written just previous to his pretended illumination, but
published after it. It is a sort of allegorical, poetical production on the
creation of the world, and of the first human pair. Celestial spirits are
continually introduced, to give completeness and interest to the story. It
shows Swedenborg to have been a man of fancy, rather than of judgment — fond
of theory and inclined to the marvelous— even in his best state. I could have
predicted, after reading this book, that if the author ever fell into any kind
of mania, it would be one in which he would har e intercourse with imaginary
beings.
2.
Swedenborg
speaks often of sensations in his head, and of the state of his brain, in a way
to indicate disorder there. Take the following passages as specimens. “
I was once seized suddenly with a disease that seemed to threaten my life. My
whole head was oppressed with pain. A pestilential smoke was let in from the
great city called Sodom and Egypt. Rev. xi. 8. Half dead with severe anguish, I
expected every moment to be my last. Thus I lay in my bed for the space of
three days and a half. My spirit was reduced to this state, and in consequence
thereof; my body. Then I heard about me the voices of persons, saying, ‘Lo, he
lies dead in the street of our city, who preached repentance for the remission
of sins.’ And they asked several of the clergy whether he was worthy of burial,
and they answered, ‘No; let him lie to be made a spectacle of; ’ and they
passed to and fro and mocked.”*
He speaks elsewhere of the changes
in the state of his brain. “ Immediately on this, I was made sensible of a
remarkable change in the brain, and of a powerful operation thence
proceeding.”
3.
It will be
admitted, I suppose, that the minds of those who are subject to fits of somnambulism,
strongly marked, coming upon them without any external means (and such
cases arc not infrequent) can not be in a perfectly healthy condition. Now that
Swedenborg was one of this class is evident from his own confession, and is
conceded by his followers.
For the sake of illustrating
the fact of man’s being a spirit as to his interiors, I am disposed to relate,”
says Swedenborg, “some experimental cases of the manner in which a man is withdrawn
from the body, and is taken away by the spirit to another pilace. As
to what concerns the first point, viz: being withdrawn from the body,
the case is this: Man is brought into a certain state, which is a middle
state between sleeping and waking ; and when he is in this state, he can
not know that he is any other than that he is wide awake, all his senses
being awake as in the highest wakefulness of the body. In this state also, spirits
and angels are seen altogether to the life; and they are likewise heard,
and (what is wonderful) touched, and in this case, scarcely anything of the
body intervenes. This is the state which is called being withdrawn from the
body. Into this state I have been let only three or four times, that
I might just know what was its quality.” “As to what concerns the other point,
viz : being carried away by the spirit to another place, it has been
shown me by living experience what it is, and in what manner it is effected;
but tliis only two or three times. One single experience I am disposed to adduce.
Walking through the streets of a city, and through fields, and being engaged
also in discourse with spirits, I knew no other than that I was awake with
my eyes open as at other times, as I walked without error. In the meantime,
I was in vision, seeing groves, rivers, palaces, houses, and many other
objects. But after I had thus walked for some hours, suddenly I was in bodily
vision, and found that I was in another place; at which being greatly astonished,
I pereeived that I had been in a state similar to that of those of whom it is
said, that they were translated by the spirit into another place; for, during
the process, the way is not attended to, though it be of several miles; nor is
time reflected on, whether it be of hours or days; neither is any fatigue
pereeived. On sueh occasions also, the man is directed through ways of which he
is himself ignorant, without error, till he reaches the place of his
destination.’’* That the eases here described are both of them genuine cases of
somnambulism, I suppose no one at all acquainted with those forms of
mental aberration ean doubt. Indeed, Mr. Bush says expressly, after quoting the
above passages, “ The state here described is so strikingly analogous to that
produced by mesmerism, that it ean scarcely be regarded otherwise than as an
actual development of the interior condition, brought about by that mysterious
agency.” Yet no outward means were employed with
Swedenborg to induee this state. He fell into it. He did so, he
acknowledges, several times. He may have been in this state more frequently
than he imagined; for he says that while in it, “he knew no other than that he
was awake.” He intimates in a following passage, that this was not the state in
which he ordinarily held intercourse with spirits and angels, as that was one
of “full wakefulness of body.” But how eould he know that this state was not one of “ full wakefulness of body; ” since he
says expressly that, while in it, one “ can not know any other than that he is
altogether awake ? ” I do not affirm that all Swedenborg’s supposed
intercourse with the spiritual world occurred during his fits of somnambulism ;
though I cannot perceive, from his own account of the matter, how he could know
or affirm the contrary. But what I mean to say is this : He was subject to
such fits. This he confesses, and his friends allow. And certainly, his
being subject to them, — falling into them from time to time,
without any external appliances, is evidence enough of a mind diseased.
4.
The private
habits of Swedenborg during the last thirty years of his life, as detailed by
those who were nearest to him and most intimate with him, clearly indicate
derangement. The following passages are from Mr. Robsam’s Memoir : “ The old
gardener and his wife told me, with much apparent sympathy and compassion, that
when their master (Swedenborg) was alone in his chamber, he often spoke loud
and fervently. They could hear him distinctly, because their chamber
was adjoining his. When they inquired the cause of his restlessness during the
night, he would answer, that bad spirits attempted to injure him, and for that
cause he had spoken as he did.” — “ After one of these trials he went to bed,
and remained there many clays and nights without rising. His domestics
felt great anxiety on his account, and feared he had died of some great fright.
They thought of calling his relations, and forcing open the door; but at
length the gardener climbed up to a window, and on looking in, to his great joy
saw his master turn himself in bed. On the following day, he rang his bell. The
gardener’s wife went to his chamber, and told him how much they had suffered
from anxiety on his account; to which he replied, with a benignant countenance,
that he was well, and had needed nothing.”
“ I inquired of the
gardener’s wife, if she had ever obseiwed anything remarkable in Swedenborg’s
eyes, or the expression of his countenance, during the time he was in the
spirit. She answered, ‘One day, after dinner, I went into his room, and saw
his eyes shining with an appearance like clear fire. I stepped back
astonished and exclaimed, “For God’s sake, what is the matter ? You look
fearfully ? How then do I look, said he ? I told him what I saw. Well, well,
said he, do not fear. The Lord has opened my bodily eyes, and I am in the
spirit; but I shall soon be out of this state, and it will not hurt me. It was
even as he said; for in about half an hour the shining appearance ceased.”
On one of his voyages from
Sweden to England, Swedenborg remained almost the whole time in his berth, “
but was often heard speaking, as if in conversation. The cabin boy and steward
told the captain that he appeared to be out of his head. The captain
answered, He may be out of his head, or not; but so long as he remains quiet, I
have no power over him.” Of another of his voyages to London it is said, that
for “ most of the time, he lay in his berth and talked.” *
On
another occasion, when about to leave England for his own country, he put up
for the night at an inn near the port, expecting to embark in the morning.
After he had been a while in bed, his friends heard a remarkable noise in his
room ; when, looking in through a window, they “ saw him with his hands raised
toward heaven, and his body appeared to tremble. He spoke much for the space of
half an hour, but they could understand nothing of what he said, except that
when he let down his hands, they heard him say with a loud voice, my God!'1'1
He afterwards explained the matter to them by saying, that he had “ had a long
discourse with heavenly friends.” ,
I do not urge these
testimonies — all which become from the friends of Swedenborg, as conclusive
proof of his insanity, and yet they obviously indicate it. A person pursuing
just such a course of life among ourselves — exhibiting the same strangeness,
occasional wildness, and eccentricity of deportment, could hardly avoid the
imputation of being more or less insane.
5.
Hence, it
is not be wondered at, that the opinion prevailed pretty extensively among
Swedenborg’s eotemporaries, that
he was a mentally disordered man. Sueh was the opinion of Mr. Wesley; —
an opinion formed, not from hostility to Swedenborg, or from any prejudice
against him ; for originally his prejudices were strong in his favor. “I sat
down,” says he, “ to day to read, and seriously to consider, some of the
writings of Baron Swedenborg. I began with huge prejudices in his favor,
knowing him to be a pious man, one of a strong understanding, of much learning,
and one who thoroughly believed himself. But I could not hold out long. Any one
of his visions puts his real character out of doubt. He is one of the most
ingenious, lively, entertaining madmen that ever sat pen to paper. But
his waking dreams are so wild, so far remote both from scripture and common
sense, that one might as easily swallow the stories of Tom Thumb, or of Jaek
the Giant killer.”
Again, Mr. Wesley says, “In
traveling this week, I looked over Baron Swedenborg’s account of heaven and
hell. He was a man of piety, of a strong understanding, and a most lively
imagination. But he had a violent fever when he was about fifty-five years old,
which quite overturned his understanding. Nor did he ever recover it, but it
continued ‘ majestic, though in, ruins' From that time, he was exactly in
the state of that man at Argos,
At the period when
Swedenborg was so much in London, the Rev. Mr. Mathesius was minister of the
Swedish chapel there. He is represented by Mr. Noble, as a personal enemy of
Swedenborg; but I have seen no evidence of this, except that he regarded him
as a deranged man. Ue told the same story as Wesley, and probably was the
informant of Wesley, viz. that just previous to his pretended illumination,
Swedenborg had a violent fever, attended with delirium; and though he recovered
from the fever, his reason was never fully restored. As to the fever and
delirium, Mr. Mathesius’ situation gave him the best opportunity of becoming
acquainted with the facts. In regard to subsequent derangement, he could
only express an opinion ; and that was as before stated. And this seems
to have been the opinion generally entertained in England at that time, by
those who knew anything of Swedenborg, and were not the receivers of his
doctrines.
The same opinion also
prevailed extensively in Swedenborg’s own country. At Dr. Beyer’s first interview
with him at Gottenberg, he entertained, he says, “ the same sentiments with
many others in that country, with respect to his being a madman''
The following circumstance
is recorded by Mr. Robsam. “During the sitting of the Diet, in 1769, certain
members of the ecclesiastical order contrived a very
crafty plan of attaek against Swedenborg. They purposed to bring him to trial,
and in the first stage of the hearing, to declare that he had lost his mind,
and become insane, by excessive endeavors to explore religious mysteries;
and this plan would have taken away his freedom, and confined him in a mad
house, as an insane person.” Mr I’obsam
goes on to say that the project was abandoned, only in consideration of
Swedenborg’s station in society, and the respectability of his family
connections. Now admitting (what is very probable) that this whole design was
malicious, as it certainly was unreasonable ; for, sane or insane, Swedenborg
was never a dangerous man; still, the faet that sueh a design was
formed, and would have been executed but for the reason assigned, shows how
deeply and generally the impression prevailed, that he was, at least partially,
an insane person.
I might argue the prevalence
of sueh an opinion, by referring, not only to the early attacks which were made
upon Swedenborg, but to the defenses of his friends; nearly all of whom
were careful to vindicate him, so far as possible, from the imputation of insanity
;— a thing which they certainly would not have done, had not such an
impression pretty extensively prevailed.
I have said that instances
of insanity almost precisely similar to that of Swedenborg, are by no means
uncommon. It may be important to adduce a few well attested cases.
The first to which I shall
refer, is that of Nicolai, the celebrated Berlin bookseller. He was a philosopher,
and a man of learning, but one in whom the imaginative power was very
excitable, and in a high degree inventive or creative. In these respects he
resembled Swedenborg. Having met with a series of vexations and
disappointments, his wife and another person came into his room one morning, in
order to console him ; “ but I was too much agitated,” he says, “ to be capable
of attending to them. On a sudden, I perceived, at about the distance of ten
steps, a form like that of a, deceased person. I pointed at it, and
asked my wife if she did not see it. It was but natural that she should not see
anything. My question, therefore, alarmed her very much, and she immediately
sent for a physician. The phantom continued about eight minutes, and
disappeared.” Nicolai afterwards slept a little ; saw his physician ; and both
hoped that no unpleasant consequences would be realized. “But the violent
agitation of my mind,” says he, “ had in some way disordered my nerves,
and at four in the afternoon, the form which I had seen in the morning
re-appeared. I was by myself when this happened, and being rather uneasy at
the circumstance, I went to my wife’s apartment; but there, likewise, I was
followed by the apparition, which, at intervals, disappeared, and always
presented itself in a standing posture.
About six o’eloek, there
appeared several walking figures, which had no connection with the first.
“After the first day, the
form of the deceased person no more appeared, but its place was supplied with
other phantoms, sometimes representing acquaintances, but mostly strangers;
and of those whom I knew, some were living persons, and others deeeased.* These
phantoms seemed equally clear and distinct at all times, by day and by night,
alone and in company, in my own house and when abroad. When I shut my eyes,
they would often vanish entirely, but appear again as soon as my eyes were
opened. I saw human forms of both sexes; but usually they seemed not to take
the smallest notice of each other, moving as in a market place, where all are
eager to press through the crowd. At times, however, they seemed to be
transacting business with each other.”
“ All these phantoms
appeared to me in their natural size, and as distinct as if alive,
exhibiting different complexions, as well as different colors and fashions in
their dresses. None of them appeared particularly terrible, eomieal, or
disgusting. Most of them were of an indifferent shape, and some presented a
pleasing aspect. About four weeks after the phantoms first appeared, they
increased in number, and I began to hear them talk. They sometimes
* Swedenborg’s specters were
not all of them deceased. Some were living on the earth at the time when he saw
them, or seemed to see them in the other world. See Documents, &c., p.
113. conversed among themselves, but more commonly directed their
discourse to me. Their speeches were short, and never of an unpleasant
character. At different times, dear friends of both sexes appeared to me, whose
addresses tended to appease my grief, which had not yet wholly subsided. These
consoling friends generally addressed me when alone ; but not unfrequently in
company, and sometimes while real persons were speaking to me.”
Had Nicolai recorded these
addresses, and published them as “Memorable Relations,” I doubt not they had
been quite as edifying as those of Swedenborg. Nicolai constantly regarded his
case as one of disease, and was finally cured by the application of leeches.
The next case of which I
shall give some account is that of Mrs. Kauffe, commonly called “ the Seeress
of Prevorst.” A Memoir of her, of some three hundred pages, has been published
by Dr. Kerner, her physician, at whose house she spent the latter part of her
life. She was naturally nervous, hysterical and superstitious; and these
infirmities of her nature were all heightened by the manner of her education.
She was nurtured, so to speak, in the midst of specters, and was often
affected, almost to madness, by the terrific character of her dreams.
She was a notable subject of
the mesmerie influence, from which, at different times, she derived mueh
benefit.
Her veritable ghost-seeing
commenced not long after her marriage, some time in the year 1822. The first
specter that visited her was that of “ an old knight,” who told her that he was
miserable in the other world; “that he had murdered his brother; and that there
was something concealed in a certain vault, the discovery of which would ease
his remorse.” The seeress, like Swedenborg, was a frequent instructor of the
spirits ; and as her instructions were more Scriptural than his, they were commonly
attended with better results. She told the knight, that to open the vault would
give him no relief. He must repent, and pray, and flee to the Saviour. She
prayed with him herself in repeated instances. After a while, “ his dark form
beeame gradually brighter; he thanked her for leading him to Christ; and after
appearing with his children, and singing a song of joy, he visited her no
more.”
Her next apparition was that
of a “ short figure, with a dark cowl like a monk, and an old looking, wrinkled
face. He also confessed himself to have been a murderer. He continued his
visits for a whole year. At length, under the influence of her good
instructions, his form beeame brighter; he made less noise ; and finally
disappeared.
“A tall female, holding in
her arms a new-born child, occasionally accompanied the old monk during his
later visits. She assured Mrs. Kaufte, that she could be happy, if she only
knew how to approach the Redeemer. She came to her for her prayers and advice.
Mrs. Kaufte urged her to pray for herself; and finally, after many visits, the
specter came to her in a white robe, saying, ‘ Th-: time is come for me to know
that Jesus Christ is really the Son of God.’ Mrs. Kaufte then prayed earnestly
'with her, after which she appeared no mo -e.”
Besides her native German,
the seeress professed to speak in another language, which she called “ her inner
tongue. This she said was the natural language of the soul, and was
that spoken at the time of Jacob."
Mrs. Kaufte described her
spirit as capable of leaving her body, and moving through time and space. In
this way, she occasionally saw her own body, while out of it. In her Memoir,
there is an elaborate description of the spheres through which she passed while
in this etherial, spiritual state.
During the latter part of
her life, her intercourse with spirits was more promiscuous and constant. They
appeared to her at all times of the day, and under all circumstances. She saw
them more clearly by a good light, than in the dark. Their appearance was the
same as when they were alive. The spirits of wicked persons were darker, trod
more heavily, and made more noise, than those of the good. The latter “had
long, flowing, shining robes with a girdle round the waist, and they appeared
to glide or float, rather than to walk.” Mrs. Kauffe's spirits, like those of
Swedenborg, are represented as occupying a middle region, in which they are preparing
for a higher state of bliss; but unlike him, she represents it as possible for
the very worst spirits— even those of murderers, to be here regenerated.
She uniformly taught them to seek forgiveness in prayer, and faith in the
Saviour; and in nearly every ease, she had the satisfaction of seeing them
grow gradually brighter under her tuition, till at length they soared away into
a higher state, beyond her sphere of spiritual vision.
The external evidence of
Mrs. Kauffe’s intercourse with the spiritual world (if we may credit her physician
and other witnesses) was incomparably superior to that afforded by Swedenborg.
For her spirits made all sorts of noises, opened and shut doors and books,
moved articles, &e., all which things were palpable to the senses of
spectators.
Then they revealed to her
seerets, and gave her a knowledge of things remotely past, and far distant, to
an extent which puts the marvels of Swedenborg, quite into shade. *
I have given a longer
aeeount of the ease here introduced than I, at first, intended ; but perhaps
not longer than it merits. Xo one can read the whole story of “ the Seeress of
Prevorst ” without being satisfied that she was a poor, shattered, nervous,
brain-siek woman, some of whose fancies are amusing enough, but in the truth
of which no person ought to plaee the slightest eonfidenee. Yet they are as
well attested, every way, as the revelations of Swedenborg. The evidence in
support of them, external and internal, is as great, at least, as that which is
so earnestly pleaded for him.
It would be needless to
multiply aeeonnts of sueh cases; they are frequently described in papers and
books, and are of continual occurrence among clairvoyants and spiritualists,
at the present day.
It is interesting to know
that eases of this kind, however various in some of their aspects, are subject,
in one view, to the same general law. The speeters or angels which any one sees
have a manifest connection with his state of mind at the time; with his
habits of thought and feeling, with his opinions, studies, and pursuits.
Indeed, the speeters which he sees may be said to grow out of his mental states
and habits, to fall in with them, and instead of adding
Seeress of Prevorst, being Revelations concerning the inner Life of Man, and the
Inter-diffusion of a World of Spirits in the one we inhabit.” There is a Review
of the Memoir in the British Quarterly Review ; also in the American Eclectic
Magazine for Jan. 1846.
to his stock of real
knowledge, serve only to confirm him in what he was before. It is well
understood that a person’s drcams have an intimate connection with his
existing state of mind and body. I suppose his specters (if he sees any) will
have about the same connection.
It is a common remark, that
English and American ghosts are almost always robed in white ; while Italian
ghosts more generally appear in black, and not unfrequently drag a chain. This
is owing, undoubtedly, to the impressions prevailing among the people of these
countries as to the appropriate figure and costume of such personages.
Christians commonly think of
angels as young persons with wings ; and who ever saw an angel appear in any
other form or shape ? Even Swedenborg’s angels (or some of them) had wings.
When a Millerite had a
trance, or a vision of angels, they always told him of the approaching end of
the world; and until the set time had passed, were sure to point him to 18-13.
And so of other religionists who are in the habit of seeing visions ; they
only learn, as a general thing, from the other world, to be more than ever
confirmed in their several peculiarities.
Mary Matthews, a pious,
nervous, marvel-seeking and wonder-believing old woman, was the intimate friend
and parishioner of the late excellent Mr. Fletcher, of Madely. When her pastor
died, she was a sincere mourner, and for a long time could think of little else
in heaven, besides the Lord Jesus and Mr. Fletcher. Well, at length she had a
vision of heaven; and what did she see there? “Falling back in my chair, I
remembered no more of anything outward, but thought I was at the threshold of a
most beautiful place. I could just look in. The first thing I saw was the Lord
Jesus, sitting on a throne. There was a beautiful crown over his head. A glorious
light appeared on one side, and all around him was glory. Turning my eyes a
little, I saw close to my Saviour, my dear minister, Mr. Fletcher. He looked
continually on the Lord Jesus, with a sweet smile. But he had a very different
appearance from what he had in the body, and yet there was such an exact
resemblance, that I could have known him among a thousand. Features and limbs
just the same, but not of flesh. It seemed to be all light; I never saw
anything like it. I looked on him a long time, and saw every feature, with its
old likeness. He then turned his eyes on me, and held out his hands to me, just
as he used to do. I seemed to have lost my old, weak, shaking body. I seemed to
myself as if I could have gone to the world’s end, as light as air.” *
The celebrated William
Tennent once had a trance, in which he continued for several days, until his
friends were about to bury him, as one dead. He seemed to himself to go to
heaven; — and what was the kind of heaven which he saw? The account is too long to be inserted here. Suffice it to say, that it was
just such a heaven as an ardent, devoted, orthodox young minister might be
expected to see; not differing materially, I presume, from the truth; though I
ground my presumption not at all on his testimony, but on the fact that his
account agrees so essentially with the Bible.
Nicolai lived in a great
city, and was a man of business; and owing to numberless perplexities in
business, his brain became excited, and he saw specters. And how does he
describe their appearance ? They seemed to be “ moving as in a market place,
where all are eager to press through the crowd. At times, however, they seemed
to be transacting business with each other.”
Airs. Kauffe early received
the impression that the unquiet dead — those who cannot rest in their
graves until they have unburdened themselves to the living on the earth — are
such as havp committed murder's or other great crimes, have concealed
treasures, &c. Consequently, such were the characters of the specters
which first appeared to her, and which remained the longest time with her.
Some years ago, Dr.
Hitchcock of Amherst College had a fever, which did not deprive him of reason,
but it subjected him to numberless optical illusions. I do not recollect that
he saw specters, but he saw almost everything else. And what is specially to
be noted, the scenes, the appearances, the objects which he saw, were most
signally coincident with his previous studies, theories, habits, predilections,
and pursuits. Indeed, they obviously grew right out of these, as any one
may perceive by examining the account. *
But I need not adduce
further examples in illus tration of the law above laid down, as the existence
of it is fully conceded by Swedenborg and his followers. In assigning reasons
why frequent, open intercourse with spirits is not desirable, Swedenborg says,
“ The spirits which attend a man are such as are in agreement with his
affections and thoughts. Hence, did he openly converse with them, they
would only confirm him in his existing state of mind, and add their
testimony to the truth of all his falses, and the good of all his evils.
Enthusiasts would thus be confirmed in their enthusiasm, and fanatics in their
fanaticism.”
Never, probably, did
Swedenborg utter a greater truth than this, or one of a more important practical
influence. He lays down the law of specters and apparitions, with perfect
accuracy and truth. The only difference between him and me, relates to the nature
of the specters in question, he regarding them as real beings, and I as
imaginary. But whether real or imaginary, we are agreed as to the law according
to which they ordinarily appear ; and I shall proceed to show that this law is
strictly applicable to Swedenborg’s own case. Ilis angels and spirits were just
ichat ice might expect them to be, considering his previous studies,
habits, opinions and character. As Mr. Emerson says, “ his interlocutors all Stcedenborgize"
They fall in exactly with his existing feelings, opinions, and trains of
thought, and do little more than confinn him in what he had before elaborated.
For example, Swedenborg was
a learned man for his time — especially so in the natural sciences; and
his angels, in general, are learned angels — very different from those
of Jacob Behinen, or of Mi’s. Kauffe.* They knew just as much as he did, about
anatomy, physiology, mineralogy, astronomy, and chemistry.. Where his knowledge
was accurate, so was theirs; and where he blundered, they blundered also. He
thought that Saturn was the most distant planet from the sun; and so did they.
He thought that love was the cause of the redness of the blood, and also of
animal heat; and so did they. He thought that the change of the blood in the
lungs was effected by inhaled odors : and so did they. And hence the passion of
his celestials for sweet odors, and of his infernals for those of an offensive
nature.
Again, the subjects,
which most occupied the thoughts and impressed the heart of Swedenborg, were
precisely those in which his angels felt the deepest interest. For example, the
two articles of the Lutheran creed, at which he took the greatest offence, were
those of the trinity, and justification by faith. And these, with
proportionately the greatest frequency, enter into the discussions of his
angels.
The same principle may be
illustrated by a more striking example. Swedenborg, in the early part of his
life, was sorely, incurably disappointed in love. He could resign
the beautiful daughter of Polhem, but he could not forget her. Her image seems
to have haunted him, as long as he lived.
He thought a great deal, undoubtedly, of conjugial love ; of its
sweetness and happiness, especially when unalloyed, and when it was fully and
mutually gratified. He could conceive of no enjoyment, no heaven, to be
compared to this. Accordingly his angels are the most of them desperate
lovers. With them, conjugial love is the love of all loves, and the
delight of all delights. They can think and talk of little else, but the
sweetness, the blessedness of conjugial love.
I have no doubt that grave
and learned Sweden- borgians have often been puzzled at the strange and
extravagant manner in which their illustrious teacher allows himself to speak
on this subject. I have not quoted his strongest and most offensive passages.
There are some which can be
regarded in no other light, than as the ebullitions of a love-sick frenzy. But
on the theory I propose, the whole matter is easily enough accounted for.
Swedenborg, in his youth, was a love-sick man; and the disease continued upon
him, more or less, to the end of life. Consequently, his spirits and angels
partook of the same feeling. And they talked, and reasoned, and laid down
propositions, and convened councils in heaven to consider them; and sometimes
they became so much excited that they could not reason, but rather ranted forth
their frenzy, as best they were able. Dr. Tafel, a learned German of the New
Church, expresses the opinion that Swedenborg’s love-sickness “ tended
gradually to prepare him for his great work.” I have no doubt it did; though in
a very different way from what the good Doctor seems to suppose.
It must be further evident
to every reader of Swedenborg, that he had adopted nearly all the peculiarities
of his system, before what he calls his illumination ; so that his spirits and
angels, when they came upon the stage, had little else to do, but to illustrate
and enlarge upon his existing theories, and confirm him the more strongly in
the belief of them. Ilis peculiar notions of the trinity, and of justification
were probably imbibed in early life. According to his own account of the
matter, he used to dispute with the clergy upon these and other theological
points, almost from childhood. * In his work on “ the Worship and Love of God,”
written before his illumination, his theory of creation is unfolded, just as he
afterwards received it from the angels. The natural earths are from the
atmosphere of the natural world,—which is from the atmosphere of the spiritual
sun,— which is from God. It is certain, also, that he had adopted his whole
theory of correspondences, and prepared his - Hieroglyphical Key to
Representatives and Correspondences,” some considerable time before he began to
have intercourse with the spiritual world. And his correspondences enter into
everything which he afterwards wrote. They lie at the foundation of nearly all
that is peculiar in his system.
The case in regard to
Swedenborg may therefore be summed up as follows : He claimed to have direct
intercourse with the other world, and to bring us new revelations from God.
This claim, for various reasons which have been detailed in the foregoing chapters,
we reject. The question then arises, What are we to think of Swedenborg? Did he
design to impose upon the world, or not ? Was he a tciUful impostor,
or a self-deluded monomaniac ? The latter is the more charitable
supposition, and I think the more reasonable one. It is that which, with much
confidence, I adopt. In support of it, I have adduced Swedenborg's own
published account of the change through which he passed. I have quoted what he
Hobart’s
Life, p. 144. said of himself— of his peculiar feelings and his experience,
afterwards. I have shown that his appearance and habits in private life
indicated a degree of insanity; and that this was the opinion generally formed
of him by those of his cotemporaries who did not receive his doctrines.
I have further shown, that
his is by no means a peculiar case. Instances are frequently occurring of acknowledged
monomania — where there is, obviously, a disturbed, disordered state of the
brain and of the nervous system — which, in greater or less degrees (and some
of them almost precisely) resemble his.
I have, moreover, pointed
out what may be regarded as a law of spectral appearances in such
cases, and have shown that it is strictly applicable to the specters of
Swedenborg. They as naturally grew out of his habitual states of thought
and feeling, as a person’s dreams ordinarily arise from his waking thoughts and
habits, and from his intercourse in life.
To my own mind, therefore,
the case of Swedenborg is a clear one — as clear as, under the circumstances,
and with our present means of information, could be expected. He was as
rational as ever, on all subjects except one or two ; and when these were not
introduced or touched upon, he wrote, he published, he appeared in society,
much as usual. But in reference to these subjects — I mean those pertaining to
his revelations, his mind was disordered ; it had become unbalanced; and he
was, to a degree, insane. There ean be no reasonable doubt of it. Still,
there was method, even in his insanity. Ilis specters did not run riot with
him. They followed chiefly in the train of his natural thoughts, giving a sort
of personal existence and reality to what were before the theories, the
abstractions, the mere conceptions of his own mind. This theory harmonizes all
the known facts in the case of Swedenborg; and to my apprehension it is the
only one that does. I propose it therefore, and I accept it, as the truth.
CONCLUDING
OBSERVATIONS.
Mv object in preparing this
work is now in great measure accomplished. I have presented a sketch of
Swedenborg’s life, together with the leading principles of his religious
system. I have urged at considerable length my objections to his doctrines and
claims. I have gone into a consideration of the character and state of his
mind, that my readers may have the means of forming an intelligent opinion in
regard to him.
It maybe objected, perhaps,
that I have not treated Swedenborg fairly, in that I have only quoted insulated
passages, and these, in general, not his best passages. In reply I admit that I
have quoted insulated passages. I could not reasonably be expected to quote
whole volumes. But my readers will bear me witness that the passages have been
numerous, some of them long; and they have all been presented in such a way as
to give the real meaning of the author.
And if I have not quoted the
best passages in Swedenborg, so neither have I the worst. There are passages
not a few in his writings, which never can be quoted by any decent commentator.
Indeed, they should never be translated into English. In translating his diary,
Prof. Bush found passages of “so gross a character,” that be was constrained to
omit them. *
We approve his discretion.
Well had it been, not only for the honor of Swedenborg, but for the sensibilities
of readers, if previous translators had been as wise.
It may be thought by some,
that I have misapprehended the meaning of Swedenborg, and consequently have
misrepresented him. To this I can only say in reply, that I make no pretensions
to a sixth or seventh sense, or to any supernatural insight into things darkly
and dubiously revealed. I claim only the ordinary intelligence of a man; and
if, in the exercise of this, I have not understood the writings of Swedenborg,
it is because they can not loe understood by one of ordinary capacities
and powers. I have read nearly all Swedenborg’s theological writings which
have been translated, and with the deepest attention of which I am capable. I
have read the remarks and comments of his follower’s. I have
honestly endeavored to understand them ; and I do understand the ordinary
meaning of the terms employed. And if any will say, after all, that I have
misapprehended them, and consequently have failed to represent them fairly, I
can only reply that they are then unintelligible. And this is reason
enough for rejecting them, as constituting a revelation from God.
It follows from the
exhibition which has been made of Swedenborgianism, that it is not properly
Christianity. Nor can it be regarded as a sect, a form of Christianity.
It constitutes a different system of faith and worship. It constitutes, in
fact, a different religion. So say learned Swedenborgians, and I fully agree
with them. “ The New Jerusalem Church,"’ says Mr. Barrett, “ is not to be
considered as a sect, or as one of the numerous progeny of the old
church. It is a church formed and existing under a new dispensation,
which is altogether distinct from every former dispensation. It claims no
nearer relationship to any of the numerous sects in Christendom, than the
first Christian church claimed to any of the Jewish sects.” * If Christianity
is not Judaism, nor Judaism Christianity; no more, according to Mr. Barrett, is
Swedenborgianism Christianity.
That the system of
Swedenborg is not properly Christianity, will appear from the following considerations
:
Lectures, p. 152.
1.
The
Swedenborgian does not worship the same God as the Christian, nor in the
same manner. The Christian’s God exists in a three-fold distinction of persons,
Father, Son and Holy Ghost. The Sweden- borgian’s God exists in one person
only, and in a human form. The Christian’s worship is to the Father, through
the Son, and by the Spirit. (Eph. ii. 18.) He is specially instructed to
present his prayers in the name of Christ. But to such a mode of
worshiping the Supreme Being, both the Sweden- borgian’s creed, and his
practice, are alike strangers.
2.
The
Swedenborgian has not the same Bible as the Christian. The Christian’s
Bible consists of sixty- six canonical books, interpreted after the ordinary,
standard rules of exegesis. The Swedenborgian’s Bible consists of but about
half this number of inspired books, and these to be interpreted in an entirely
different way. He also regards the theological writings of Swedenborg,
amounting to some forty or fifty volumes, as possessing a sort of divine authority,
— as being, in fact, revelations from God.
3.
The
Swedenborgian has not the same foundation of hope, or method of
salvation, as the Christian. The Christian builds all his hope on the
atonement of the Lord Jesus Christ, which the Swedenborgian rejects. The
Christian receives pardon and justification by faith alone; whereas the Swedenborgian
expects to be justified in some other way.
4.
The
Swedenborgian has not the same standard of piety, or rules of morality,
as the Christian. After what was said above, (chap, x.) this point needs no
further illustration.
5.
The future
state, as exhibited in the Sweden- borgian theology, is entirely different
from that of the Christian. Of Swedenborg’s world of spirits, oi intermediate
state, the Christian Scriptures know absolutely nothing ; while the doctrines
of the resurrection, the general judgment, and the end of the world, of which
the Scriptures so clearly inform us, Swedenborg utterly discards. And then his
heaven and his hell, the final abodes of the righteous and the wicked, are
less in accordance with the Christian revelation, than they are with the absurd
fancies of the Koran.
Without pursuing the
contrast of these two systems further, it is perfectly obvious that between
the Christian church, and what is commonly called the New church, there is, and
there can be, no proper Christian fellowship. The members of these
churches hold so little in common, while their views are so utterly diverse and
repugnant on all the great principles of religion, that there really is no
room for Christian fellowship remaining. I ean respect my Swedcuborgian
neighbor as a citizen and a man; I ean perform for him every kind and friendly
office ; I can accord to him all his civil and social rights, and seek his good
for time and eternity ; but when asked to extend to him, or to his church, the
right hand of Christian fellowship, I must, in all consistency, decline.
And he must pursue the same course in regard to me. He can no more receive me
to fellowship, than I him.
I know that some
Swedenborgian ministers in England have retained their livings, and received
their salaries in the established church; and that there are Swedenborgians,
here and there, still connected with our churches; but I am unable to see the
consistency of such connections ; and Swedenborg abjures them even more
strongly than I do. “The faith of the New Church,” says he, “cannot by any
means be together with the faith of the former church; and in case they
be together, such a collision and conflict will ensue, as to destroy every
thing relating to the church in man.” The reason he assigns for this is, that
the two churches “ do not agree in one third, no, nor even in one tenth
part." So Mr. S. Worcester
says, the members of the Newchurch “ can not regard the old church and the
world, as holding the doctrines of the true Christian religion, and can not
with propriety recognize any communion of belief except so far as the
common false doctrines are rejected, and those of the New church are received.”
In representing, however, as
I have felt constrained to do, that Swedenborgianism is not Christianity, and
that between those holding the two systems there can be no proper Christian
fellowship, I must not be understood as saying that no professed Swedenbor-
gian can be a Christian. I am under no necessity of drawing such a
conclusion as this. People sometimes are much better than their
religions systems; sometimes they are worse. I may decide against what
seems to me a system of error and delusion, without passing judgment on
the characters of individuals who profess to have embraced it. I trust there
arc true Christians in what is called the New church. I hope there are many
such. But for myself, I do not see how they can long live and thrive there as
Christians, where the appropriate food, the nutriment of
Christian piety is so esssentially wanting.
The question is often asked,
How shall it be accounted for that so many intelligent and sensible persons
fall into the errors and absurdities of Swedenborg? For if his mind
was, to some extent, diseased and deranged, theirs are not. If he had partially
lost his reason, they retain theirs. And how is it that such persons adopt his
strange, incoherent notions, and become his followers ? In replying to these
questions, I must be permitted to ask several others. How can it be accounted
for that the great and learned Tertullian, in the second century, should have
become a Montanist, and should really have believed that the crazy Montanus was
the Paraclete from heaven ? How can it be accounted for that the acute
and eloquent Augustine should have been for years a Maniehsean? How ean it be
accounted for that Anna Lee should have collected so many followers, and
established so extensively her shaking communities, some of which continue to
the present time ? How ean it be accounted for that the Mormon leaders should
have made fools of hundreds and thousands of intelligent men and women, filched
from them their property, and acquired such an unbounded influence over them?
The truth is, that man is naturally a religious being. He must and he will have
some kind of religion. And when he departs from the plain standard of the Bible,
there is no accounting for his vagaries. There is no telling into what
extravagances he may be left to fall.
It is also true, that some
persons are more exposed, constitutionally, to extravagances of this kind, than
others. They are not satisfied to walk in a plain, beaten path. They crave
something new. They are fond of the marvelous., more especially so in
matters of religion. And the more strange and incredible the disclosures of
any pretender are, the more likely will he be to gain followers from this
class.
Some special reasons
may be assigned why Swedenborg has obtained followers, and these too, in some
instances, from the more intelligent classes of society. In the first place,
his religion may be called a poetical religion. He had himself a lively,
inventive imagination; and as reason faltered under the pressure of mental
disease, his fancy became more than ever the predominant faculty. His
numberless analogies and correspondences are almost all fanciful ; and they
afford abundant scope for the dreams and the reveries of his followers. And
then this mingling up of the spiritual world with the natural — this perpetual
intercourse with invisible beings, our departed friends among the rest — the
thought, too, that we are ourselves about to become angels, and may almost
become such while in the body; — all this is exceedingly fascinating to a
certain class of minds. Their fancies dwell upon it, and revel in it; they
drink it in, and enjoy it, and call it religion; not stopping to inquire whether
it is any better than the religion of a dream.
Another thing which
recommends Swedenborgian- ism to not a few, is its utter rejection of offensive
gospel doctrines. Some are dissatisfied with the Christian doctrine of the
trinity; and still they do not wish to become Unitarians, in the more common
acceptation of the term. And so they adopt the Swedenborgian theory on the
subject, which they think removes all difficulties, and makes the matter
perfectly plain. Others are unwilling to renounce their
own righteousness as a foundation of hope, put their trust in the Saviour, and
receive salvation as the gift of his grace ; and so they embrace a religion
which sets aside the atonement and righteousness of Christ, and encourages them
to seek for heaven in some other way. Others still are offended with the Bibi a doctrine of future punishment — with
the nature and grounds of it, as well as its duration; and so
they flee to a religion, which assures them that “ God casts no one down to
hell, but the spirit casts himself down; ” that the very devils are “ the objects
of infinite mercy,” and are “ made as happy as they can be,” consistently with
their characters.
Then it is to be considered,
that the religion of Swedenborg is a very easy religion, with regard to
its acquirements and restraints. “It is not so difficult,” says he, “ to live
the life that leads to heaven, as some people suppose.” “The Scriptures,” says
Mr. Noble, “ never represent the life that leads to heaven as a thing of
great difficulty.” Gross immoralities, of most kinds, are indeed
condemned, and persons are required to “ avoid evils as sins.” But the question
arises, What are evils ? Not fashionable diversions and amusements, such as “
convivialities, feasts, entertainments, and all kinds of merry makings ;
cards, dice, billiards, dancing parties,” &c. Not conformity to the world,
and “the concupiscences of the body and the flesh.” These are rather encouraged,
than otherwise. They are recommended, and not forbidden. But to “ walk
continually in pious meditation about God, salvation, and eternal life ” — to
spend one’s days “in prayer, in reading the word, and other pious books ” —
this is “ to procure a sorrowful life, which is not receptible of heavenly
joy.” Now it is not strange that a religion such as this should be highly
pleasing to a large class in society. It is not strange that numbers, who wish
tc^have the credit and the comfort of a religion, without its restraints,
should stand ready to embrace it.
Especially is this not to be
wondered at, when the religion of their choice comes recommended to them under
the imposing title of “the New Jerusalem, descending out of heaven from God ” —
a “ new church ” — “ the crown of all churches ” — built on the ruins of the
proper Christian church, and as much superior to it in light and privileges, as
that was superior to the Jewish. Here are individuals who, only a few days
ago, had no thought that they belonged to any church, or that they possessed
any religion. They made no pretensions to it, and sometimes felt a painful
sense of their need of it. But now, without any change of character or pursuit,
or so much as the requisition of any, by merely adopting the Swedenborgian
peculiarities, they find themselves suddenly and marvelously exalted. They are
in a church, which is above all churches ; and are in possession of a
religion which as much transcends the old fashioned, God-seeking religion of
Christians, as theirs does the twilight and shadows of Judaism. No wonder that
such persons become giddy, at times, with their fancied elevation, and are
captivated with a religion which they think has done so much for them.
I might add, in this connection,
that not a few profess the religion of Swedenborg, while they are in
comparative ignorance of its doctrines. They have caught some single feature of
the system, with which they are gratified; they have read, it may be, a few
selected tracts; and they swallow down the whole without any further scruple.
Most heartily do I wish that the entire works of Swedenborg were put into the
hands of such persons, and that they were doomed to read them through. I can
think of no more effectual method of dispelling the delusion, and reclaiming
them to the paths of soberness and truth.
But I must not enlarge. Let
all who read these pages be thankful for the Bible, — the whole Bible, — that
“sure word of prophecy whereunto we do well to take heed, as unto a light that
shineth in a dark place, until the day dawn, and the day-star arise in our
hearts.” Let us love the Bible more than we have ever done. Let us study it
with greater diligence and fidelity. Let us interpret it with fairness and
honesty. Let us steadfastly cling to it, — and cling to it all. There
are wandering meteors all about us; and we need a pole-star, — need a Sun. God, in his great mercy, has
condescended to give us one. Let us not, then, turn away from it in pride and
scorn, and plunge into the blackness of darkness forever.