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with no prejudice against singularity, carry on the issue to the end, where all the elements of the series are justified and clear.
Among these singularities we may undoubtedly class the Book of Dreams. But when they are once seen in series, and especially when the end for which they are written is seized, namely, to elicit, for use, the correspondences of the visions of the night, viz. what they imported for Swedenborg's regeneration and work, the record, which would otherwise be flimsy, attains solidity and purpose by virtue of the current of providential education which it carries. It stands in its own place, like the first pier of a bridge based on the ground, but whose next arches will have nobler proportion, and its last sweep touches another shore. This is plainly seen in comparing the correspondences given in the Dreams with those (which constitute the great light of Swedenborg's interpretations of the Holy Word. As a matter of evidence, which we chiefly deal with here, the writer believes that no forger ever lived who could have put together such a link as these dreams are between the two periods of Swedenborg's life, which they professedly connect. The intermediating hybridness which they exhibit is beyond imitation; in other words, it was the state of no mind but Swedenborg's.
Another and similar event of series, traced adequately by Professor Tafel, is the relative place and reason of the Apocalypse Explained and Apocalypse Revealed. Here also the growth of Swedenborg's openness to the Divine light of the Word, and to the knowledge of the drama of the spiritual world, is plainly seen; and it is shown, as in the former case, to be gradual, orderly, and broad. “The great distinction," says Tafel, “ between the Apocalypse Explained and Apocalypse Revealed consists in this, that while in the former work the doctrine of the internal sense is applied to the church universal, in the latter it is treated exclusively in its bearing on the New Jerusalem Church, and the relation it occupies in respect to the consummated Christian Church. This is the reason why the Author, when he saw the special signification of the Book of Revelation, suddenly ceased all his labours in connection with the Apocalypse Explained, so that this work terminates with the explanation of the tenth verse of chapter xix. This, therefore, is an occasion where Swedenborg, by the elaboration of one work, was evidently prepared for writing another, and where, in the second work, he has particularized the teachings of the first” (pp. 1000, 1001).
Remarks like these are the forerunners of a possible biography of Swedenborg, for they tend to show how the Lord dealt with him throughout his life, and develop the germ of biography uttered by himself, that the Lord prepared him for his mission from his earliest years. The stages of the preparation, and also of the attainment, are now clearly laid down, and may be studied by the careful reader. Two points strike us in conclusion. We have here the picture and substance of a great and gifted mind, advancing from less to more, often from very small beginnings to considerable conclusions ; order, virtue, humility, modesty, a constant trust in the Divine Providence, and an ardent love of mankind, accompanying the way. In the second place, within this development, which is strictly and soundly natural, we have from almost the same beginnings, unknown to this gifted person, though now visible to ourselves, an impregnation of spiritual and supernatural powers and events, which breaks out as years and works advance, and finally, in thorough order, shakes itself free from the husks and trammels of natural subjects; and the man is personally summoned by the One Personal Lord to His own high work, which was intended, and not resisted, from the first. Herein we are admitted into the very process whereby the Lord dealt with Swedenborg and raised him from a rational mind to an illuminated rational mind, prepared, in short, to enter upon the understanding of the spiritual sense of the Word. Now, besides being taken into the deep confidences and responsibilities which this knowledge implies, into this insight into the ways of God with man, the information communicated in Professor Tafel's pages from beginning to end amounts to a complete confutation of the claim which spiritists and natural men generally make to include Swedenborg in their ranks. At the end of these documents we are entitled to say that no case like Swedenborg's has appeared in mundane history. He stands generically alone. The current of his writings is eminently rational, and for the most part capable of illustration and conveyance to every simple mind and single heart and eye which sincerely wishes to know the truth. Yet that truth is obviously incapable of attainment by the unassisted reason of mankind. The inference is plain, that a Divine aid, we must say, a special Divine aid, has been supplied to the mind which brought to us these informations as the rational Scriptures of a New Church. In short, the corollary for these volumes is, that the opening of Swedenborg's rational mind and spiritual senses, and of the inner bosom of the Holy Scripture, is, as he himself says, the Second Coming of the Lord. This is the ripe consummate fruit of Professor Tafel's labours : a rational result seen in clear light.
J.J. GARTH WILKINSON.
THE SPIRITUAL BODY. Not long since we called attention to the Rev. Joseph Cook's Monday Lectures in Boston, America. They treat theological subjects on the scientific method. They are intended to fight scientific materialism with its own weapons ; or, better still, to supply men who refuse any evidence but that of science with scientific evidence of the existence of God, the immortality of the soul, and other doctrines connected therewith. “It is,” the lecturer observes, “ more and more evident, as the training of the world advances, that everything Biblical is scientific, and that everything scientific is Biblical.” In Parts V. and VI., recently published by Mr. Dickenson, London, several important subjects are discussed, among which are, The Microscope and Materialism, the Nerves and the Soul, Huxley and Dana on Evolution. There is one on the Concessions of Evolutionists, which is of great interest ; but the one we propose to notice is that entitled Ulrici on the Spiritual Body. On this subject the lecturer says, “ It is the belief of many that science draws near to an explanation of some parts of the mystery in the connection of the soul with the body. The late German philosophy holds the view that the soul must be conceived of as a property
or occupant of a fluid similar to the ether. Elaborate attempts to ground the hope of existence after death on the scientific certainty that atoms cannot be destroyed have often been made. This theory is German, only it is a little out of date, although Lotze once favoured it. There are two competing theories—that of the soul atom and the soul fluid. It is the doctrine of the non-atomic ether, or soul fluid, which Ulrici advocates. It is Ulrici's view that the soul is the occupant of a non-atomic ether that fills the whole form, and lies behind the mysterious weaving of the tissues. The non-atomic fluid is absolutely continuous with itself. Its chief centre of force is in the brain ; but it extends outward from that centre, and
permeates the whole atomic structure of the body. So far forth as this ethereal enswathement of the soul is non-atomic, it is immaterial. Matter and mind, we have comme
monly said, include everything. But some are whispering : Perhaps there is an invisible middle somewhat, for which we have no name, but which is remotely like ether. Is it material? It is not atomic, and matter is. Now Ulrici so far adopts this idea as to affirm explicitly that the ethereal enswathement of the soul must be non-atomic, and so not like matter. This non-atomic enswathement of the soul is conceivably separable from the body. It becomes clear, therefore, that even in that state of existence which succeeds death the soul may have a spiritual body. If this ethereal non-atomic enswathement of the soul is to be interpreted to mean what the Scriptures mean by a spiritual body in distinction from a natural body, there is entire harmony between the latest results of science and the inspired doctrine of the resurrection.”
This collection of detached axiomatic sentences is the merest skeleton of the lecture, which must be read to be fully appreciated and enjoyed. But what we have given shows the drift of it. While the scientific doctrine it teaches is in accordance with Paul's teaching, that there is a spiritual body and a natural body, it agrees with Swedenborg's teaching, that when man at death throws off the material body, he retains, as an enswathement of the soul, something from the purest substances of nature, which then form the cutaneous covering of the spiritual body. Thus is the light of the New Dispensation gradually creating for itself a scientific basis in science and in the scientific mind. And although science can never produce faith, it can provide the conditions favourable to its existence.
We recommend these brilliant yet logical discourses to the attention of our readers, especially to young men who are in the scientific stage of intellectual life.
DENOMINATIONALISM. — The opening would scarcely exist ; as promoting a sermon of the Baptist Union, which healthy rivalry in good works; and as recently held its autumnal session in providing one of the noblest fields for Newport, Monmouthshire, was preached the continual exercise of Christian by the Rev. Hugh Stowell Brown, charity.' of Liverpool, from 1 Cor. xii. 4-6. The sentiment expounded in this The sermon was a powerful plea for discourse finds expression also in a denominationalism, or unity with variety paper on "The Church Congress on Nonas opposed to unity in one community conformity” from the pen of the Rev. and with sameness. “Not,” said the J. G. Rogers, inserted in the November preacher, “ until men are constituted number of the Nineteenth Century. in mind and in feeling just alike will “A great deal was said," says Mr. Rog. they be able to think exactly alike upon ers," in the course of the deliberations of all points, whether of doctrine or even the Congress as to the strength of the of fact; and God has not constituted us forces arrayed against Christianity in all alike in mind and heart any more the present age, and the magnitude of than He has done so in stature and the work to be done even in this complexion. In one man's nature He Christian country. Yet the Canon has planted more of the logical faculty, (Curteus) can rejoice in the probable exin another more of the imaginative. tinction of communities which are Here is a man who is given to doubt, certainly doing something against the who without very clear evidence can common foes, and rendering some help
in believe nothing; and there is a man so labours which are far too weighty for credulous, that without any evidence at any individual Church! The rumoured all he is ready to believe anything: jealousies between Turkish commanders . . Certainly if our intellectual and are nothing compared to this. Does moral nature were crushed down, as the Canon really believe that the anni. they long were by the despotism of the hilation of Dissenting systems would Papal power, we should see alike, I dare- only serve to increase the glory and say, as all men see pretty much alike power of the Anglican Church ? Vain when they are in the dark. I daresay we imagination! The men, to whatever should think very much alike, because church they belong, who expect that we should be afraid to think at all, and England, to say nothing of the wide feel ourselves bound just to submit to world beyond, can be subdued to their whatever might be imposed on us by favourite system, are living in dream. authority.'
land, and fail to see how impossible it The preacher finds reasons for de- is to secure uniformity of religious nominationalism in the scriptural re- system while there are such diversity of presentations of the Church, as branches human intellect, and temperament, and of the vine which are various, trees feeling. Had a similar prediction in which are of various kinds, etc., and in relation to the Episcopal Church been the uses which it promotes ; and is not uttered in the Congregational Union it quite sure whether we shall all be would have been received with derisive exactly of one and the same mind in scorn or indignant reprobation. Nonheaven. “ But,” he continues, conformists have learned that there are “whether advantageous or not, here these tribes and languages in the intellectual diversities are, and I must say I rather as well as the physical world, and that rejoice in them, as furnishing that these need to hear, every one in his own variety which meets the wishes and tongue, the wonderful works of God if tastes and wants of men who are very the kingdom of Christ is to be established differently minded; as encouraging the over all. They marvel at the way in exercise of that free and bold thought which the miracle of Pentecost is conwhich is one of the glories of our intel. tinually reproduced in this adaptation lectual nature; as calling forth such an of the Gospel to the infinitely varied interest in religious matters as otherwise spiritual necessities of men, and,
conscious that they have their own work confined himself to this course, no to do, rejoice that there are other observation would have been called for systems which meet the case of those to from us. which theirs may be unsuited.”
“But he has attacked the moral
character of Swedenborg's life and “THE SPECTATOR” ON SWEDENBORG writings in his remark, Swedenborg (from a Correspondent).-In a review
was no better than he should have been which appeared in The Spectator on in this matter '—marriage—He was October 20, 1877, respecting
a work by never married, but did not live alone.' Mr. F. A. Binney on “ The Religion of
“Such a statement we entirely deny, Jesus compared with the Christianity and challenge
the writer of the article of To-day," the writer says :-“ As for to produce any evidence of his assertion. the Christianity of tomorrow, he seems During the whole of his long life of to expect that it will consist of a selection eighty-four years Swedenborg was free from the moral maxims of Christ; sup from the slightest suspicion of such plemented by imitations from, and to be immorality as the article insinuates. given by, the Spiritualists.' In an From a long acquaintance with Swedenappendix Mr. Binney gives a long list borg's writings we can positively say of works in which such imitations are to that there is no proof whatever of such be found; but the examples of them
a statement, and the evidence furnished which he himself gives seem for the by the letters and testimony of Sweden. most part to be taken from that very borg's contemporaries show him to remarkable book, Swedenborg's Heaven have been a man of a remarkably pure and Hell, a storehouse of ideas from and innocent life. His “Rules of Life' which modern spiritualists
seem to bor. [a copy of which is inserted) are worthy row freely, without the excuse of any of imitation by all, of whatever creed, real kinship with the author of them.”
and consistent alike with Divine teach. This last sentence points to an important ing and his own statement, “That all truth which other reviewers might do religion hath relation to life, and the well to recognize; and it is gratifying to life of religion is to do good.' know that a journal of such very high
“The writer in your journal constanding as The Spectator has marked tinues :- We cannot afford to quote the distinction which must ever be drawn between the position occupied by concubinage, of which, amongst other
some of his remarks on the subject of the Seer of the New Church and those things, he says, That this (some who, in direct opposition to his warnings unquotable passages) is the truth I have and protests, seek to commune with heard in the spiritual world, even from spirits which, for aught they know to kings there, who, when on earth, had the contrary, may have no other delight lived in concubinage for good reasons.' than in lies and deceptions. It is well If this passage be put forward to give for every one indeed to remember the the reader a fair idea of Swedenborg's fact that Swedenborg refrained from teachings on the subjects of marrage, it publishing as truths anything that did totally fails in its purpose. Swedennot come to him from the internal per- borg enforces in most forcible language ception which was given him from the the marriage of one husband with one Lord alone.
wife as the only form compatible with SWEDENBORG MYSTIC.
The Christianity, and insists that genuine following letter from the Auxiliary Mis- marriage would be destroyed were sionary Society appears in the People's polygamical marriages permitted with Friend of November 7th : "Sir,--Our Christians; and the terms in which he attention has only recently been called further insists that infidelity to the to the articles in your issues of the 15th marriage vow is equally fatal to its and 22nd August last, entitled ‘Sweden- existence are no less emphatic. And borg the Mystic.' In this age of free as to his remarks on the subject of thought and discussion it is, of course, concubinage, Swedenborg everywhere open to every writer to present to his condemns it as an evil, but states that readers the life and writings of a public it is permitted by the Divine Providence man as he himself conscientiously to exist for the prevention of the still believes and understands them; and greater evils of adultery and social dishad the author of the articles in question order. And his main principles have