one can conceive from the sense of the letter; for from the letter, or literal sense, no one perceives anything more than what concerns the externals of the Jewish Church; when, nevertheless, internal things are everywhere implied which do not appear in the externals, beyond a very few instances, which the Lord revealed and unfolded to the apostles, as that sacrifices signify the Lord, and that the land of Canaan and Jerusaleni signify Heaven, and are hence called the heavenly Canaan and Jerusalem; and that Paradise has a like signification. But that all and every part of its contents, even to the smallest jot and tittle, signify and involve spiritual and celestial things, is to this day entirely hidden from the Christian world; in consequence of which little attention is paid to the Old Testament."

Thus clearly rang out the keynote of the expositions which were to usher in the New Age of Heavenly Wisdom. The genius and culture of the author peculiarly fitted him for the task to which he was called. And so, with an equanimity rarely exhibited, he went on for long years quietly preparing a mine of wealth for future generations.

The chosen herald of the New Dispensation was not destined for a mission of oratory. His great mind, with its vast stores of science and philosophy sanctified by a sublime piety, was the medium by which truths hitherto unknown could be powerfully presented to reflection: but it was indispensable that others should proclaim his teachings to the world. Under the Divine Providence, these needful labourers were not long in making their appearance. The author's exertions were almost confined within the circle in which he moved. He never courted controversy. On the publication of his works, he presented copies to many Universities,1 to the bishops, nobility, and clergy; and when he met with antagonists to his views, referred them to his writings in answer to their objections. In one instance only we find him defending himself against a violent attack in his own country, but the occasion serves to show that his writings had a favourable response even in the quarter from which the attack emanated. Dr. Ekebom, of Gottenburg, presented a Deposition to the Consistory of that

1 Especially the Universities of Oxford and Cambridge, Edinburgh, Glasgow, Aberdeen, and probably St. Andrews. Doubtless also to the Swedish and French Universities.

city, declaring the doctrines taught by the author in "the highest degree heretical," "full of the most intolerable fundamental errors, seducing, captious, and utterly to be rejected." The Deposition is dated 22nd March 1769. Swedenborg at once defended his writings in two letters, remarkable for their brevity and force, to the venerable Consistory. But so great was the disturbance, that the king commanded the Consistory to lay before him a public statement of the doctrines contained in Swedenborg's theological works. The reply to this memorial was committed by the Consistory to Dr. Gabriel Andrew Beyer, and forms a document of historical importance, extending over fourteen octavo pages. Dr. Beyer was eminently qualified to enter into the whole question. "Having been," he writes, " from my infancy watchful respecting the established form of doctrine, and zealous for its protection, of which some of my poor attempts in writing are a proof, it happened about four years ago, that I met with some of Assessor Swedenborg's works. At first the subject appeared to me repugnant, inconceivable, and of mean consideration in matters of theology; but being led forward by curiosity to peruse about half a volume with calm attention, I discovered immediately reasons to form the resolution, not to desist until I had perused the whole of his writings on that subject." He then enumerates the works which had been published up to that time. And having carefully surveyed the groundwork of the new doctrine, he thus concludes his report: "In obedience to your Majesty's most gracious command, that I should deliver a full and positive declaration respecting the writings of Swedenborg, I do acknowledge it to be my duty to declare, in humble confidence, that as far as I have proceeded in their study, and agreeably to the gift granted me for investigation and judgment, I have found in them nothing but what closely coincides with the words of the Lord Himself, and that they shine with a light truly Divine."

Another distinguished convert to the doctrines during the author's lifetime was an English clergyman, the Rev. T. Hartley, rector of Winwick in Northamptonshire. This gentleman

It is so unusual for learned theologians to be clear and simple in their expositions, so common for them to assume a style of erudite mystery, that it is probable many, on first taking up Swedenborg's works, have had a like impression with Dr. Beyer of their "meanness."

edited and revised the first translation of the treatise on Heaven and Hell, to which he prefixed an elaborate preface submitting the author's principles to every important text of Scripture and every fair test of reason. One passage towards the conclusion is especially worthy of recital: "We are encouraged to hope that many things which have been offered in the course of this preface will be found properly introductory to the following volume; and shall now conclude it with two or three short remarks to the serious reader, as no other is capable of reaping any benefit from our author's writings; nor to others have we anything to say, unless it be to caution them against treating with derision or scurrility such matter as they may be more nearly concerned in than they at present suppose.... What this author has published to the world respecting the states of departed souls respectively, the laws of the invisible worlds, and a thousand particular circumstances belonging thereto, appear such as could never enter into the heart of man to conceive, unless they had been given to him from above, and also carry something of an internal evidence along with them, as soon as they are received by a serious mind; for, after all, it is more the right temper and disposition of the mind, than its sagacity, that enables us to see those things in their proper light." This learned and pious writer had the advantage of forming a personal acquaintance with Swedenborg, and through him we are favoured with a letter from Swedenborg on his family associations, etc.

But Mr. Hartley's influence had a more memorable result. He was the means of introducing the writings to Mr. Richard Houghton, of Liverpool, a gentleman who had had a university education, and whose favourite study was theology. John Wesley was his visitor whenever his duties took him that way. Another of his visitors, introduced to him by a lady who was a reader of Swedenborg's works, was the Rev. John Clowes, rector of St. John's, Manchester, a Fellow of his College, and a man of great culture. Mr. Houghton did not neglect the opportunity of calling the young rector's attention to his favourite works; and he exacted a promise from Mr. Clowes, that he would get a copy of Vera Christiana Religio, and give it a careful perusal. His guest could not resist this earnest entreaty on returning home he at once obtained a copy of the book; but, strange to

say, with the book in his possession, he felt no inclination to fulfil his promise. The bulkiness of a thick quarto volume, and (as it seemed to him) the dogmatic nature of its contents, quite repelled him. He had just been reading Law's works (the pioneers of the modern Evangelical school), which had called forth in him deep religious feeling, but rather lulled than aroused his understanding. "I am satisfied," he said to himself," with my spiritual attainments, and with that heaven of innocence, purity, and peace in God, to which they have introduced me. What need I then to trouble myself about speculative investigations, which cannot add either to my sanctity or bliss?" So, month after month, the big dry book lay with a repulsive aspect upon his shelf.

But suddenly a remarkable experience wrought a complete change in his feelings towards it. He was about to start on a visit to a friend in the country, when, passing through the library, and taking up for a moment the long-despised volume, his eye glanced on the two remarkable words, Divinum Humanum. This (as it seemed to him) contradictory conceit only served to confirm his antipathy to the book: he shut it hastily and proceeded on his journey. Strange to say, on awaking early one morning at his friend's house, these very words Divinum Humanum appeared to him in a vision arrayed with a Divine glory,-not a momentary fancy, for the vision lasted an hour. This remarkable circumstance deeply impressed his mind the whole day; but "what was still more remarkable, the following morning the vision was renewed; nor could he for a moment doubt its important purpose." was impossible to continue his visit; so, bidding his host a hasty adieu, he rode home (in his own words) "with the impetuosity of a lover," to commence the task he had so deliberately neglected. Henceforth, for some considerable time, his first duty every morning was to absorb himself in the pages of this now charming volume. Many years after, on reviewing the circumstances, he wrote: "It is impossible for any language to express the full effect wrought in his (the author's) mind by this wonderful book. . . . It seemed as if a continually increasing blaze of new and recreating light was poured forth on the delighted understanding. . . . The mind was no longer perplexed about the proper object of its worship, because it

was enabled to see, as by the light of a meridian sun, that Jesus Christ, in His Divine humanity, is that Object, the Creator from eternity, the Redeemer in time, and the Regenerator to eternity, thus containing in His one Divine Person the sacred Trinity of Father, Son, and Holy Spirit, the Father being His hidden essence, the Son His manifested existence, and the Holy Spirit His proceeding operation. In like manner, all difficulties and doubts were removed respecting the sacred Scriptures, through the bright manifestation of their spiritual and interior contents; and the whole volume of revelation was seen to be full of sanctity, of wisdom, and of love from its Divine Author."

The event here recorded took place in 1773, a year after Swedenborg's decease. And thus, by a special providence, was a man of no ordinary mind and learning led to the study of those works which had just been committed to the world. Mr. Clowes was then about thirty, and from that moment to the age of eighty-eight he devoted his life to the dissemination of the doctrines which had been so remarkably impressed upon his conviction. The next work which demanded his attention was the Arcana Calestia. The translation of this work, extending in the original Latin to eight quarto volumes, was a stupendous task, requiring protracted study to grasp its new and weighty truths, and great skill to render the matter faithfully and intelligibly into our language. It was a labour of love, but it was a labour of years; and the impressive prayer with which he concluded this "long and arduous work" will long form a worthy epilogue to his great achievement. Many other translations followed, together with revised versions of the four Gospels, illustrated from Swedenborg's writings. Moreover, his own compositions were numerous. Expositions of the Parables, the Miracles, and Scripture Histories; tracts and pamphlets; books for the young; works in defence of the doctrines and in explanation of his own career; sermons in great abundance; and important contributions to the Intellectual Repository. Add to these productions his extensive correspondence with learned men, with anxious inquirers, and with a host of friends-letters saturated with pious thought

1 A society was early formed in Manchester for publishing Mr. Clowes' translations as well as his own works.