Cave and Sever, Printers, 18, St. Ann's-street, Manchester..

THE ARGUMENT

POSTERIORI, OR FROM FACTS AUTHENTIC AND ESTABLISHED, PROVING THAT SWEDENBORG, ACCORDING TO HIS REPEATED ASSERTION, FROM 1745 TO 1772, HAD OPEN COMMUNICATION WITH THE SPIRITUAL WORLD.

MOST intelligent thinkers are ready to admit that the human understanding is still, in relation to all things below the mere surface, in the greatest obscurity and confusion. It is rich in the possession of the facts of experience and observation derived through the senses, from external nature, but beyond those facts little is known respecting interior things, such as relate to the soul, and its connexion and relations with the spiritual world. Mental and metaphysical philosophy is still characterized by darkness, rather than by light; and the mind of man seems to have nothing firm and sure to rest upon, but the demonstrations of mathematical, and the deductions of physical science. Our treasures of knowledge are also ample in the records of history, and in the manifold productions of literary genius and erudition; all which, however useful they may be, tend only to the culture and refinement of the external part of our nature, and do not penetrate more deeply than into the interior chambers of the natural mind. The higher rational principle, which contemplates things beyond the sphere of nature, and the spiritual degree and faculties of the human mind, require to be brought into activity, and to be directed to the contemplation and love of their proper objects, before man can be properly educated and trained for the enjoyment of his noble destinies. He cannot become an enlightened Christian unless he is illuminated with spiritual light, which is the light of genuine truth. Nor can he be truly intelligent, until he has a "spiritual discernment" of those things which constitute him an intelligent being. To be learned and intelligent as to the things of this world only, is not sufficient; the soul longs after the Spiritual, and

the Eternal; it aspires after a knowledge of those things which are lasting and permanent, nor can it rest until it moor its bark, and cast its anchor of hope in some haven where, undismayed, it may survey the troubled elements of all external and perishable things, and enjoy the light, tranquility, and peace which result from a proper knowledge and from a sincere love of what is spiritual and divine.

The Divine Word, we know, is given to us that we may enjoys in all fulness, the treasures of spiritual and divine knowledge which cannot be derived from any other source than that of revelation, and which, as the only divine and appointed medium, can enlighten our minds in all holy truths, enkindle our affections with heavenly love, and thus develope and purify the interiors of our being; that is, regenerate and fit us for heaven. In the Word, therefore, all the treasures of spiritual knowledge are revealed. This is the fountain of all intelligence and wisdom both to angels and men; at this fountain all minds must draw the waters of salvation. In itself it is like its Divine Author, infinite; and consequently in its inmost nature, it is unspeakable and transcendent above all finite capacities. It is accommodated to every degree and state of the human mind, to the highest in heaven, and to the lowest upon earth; to the highest celestial perceptions of angels, and to the lowest sensual apprehensions of men.. It is thus accommodated to the child and the sage, to the "infant of days," and to the "hoary head." So wonderful is the Word in its adaptation to all states of mind. But if we remain in a mere sensual apprehension of the Word, and interpret it accordingly, we shall, in most cases, judgė only according to the appearance, and we shall not judge a righteous, or a just judgment;" we shall take appearances of truth for genuine truths, shadows for substances, emblems for realities; we shall confirm ourselves in fallacy and falsehood, and shall consequently pervert and destroy divine truth, so far as our own minds are concerned, instead of receiving its light, and rejoicing in the salvation and peace it is divinely intended to communicate. So much depends on a proper interpretation, and understanding of the Divine Word, that the wise and good among Christians of all ages have seen, that the true Church is built upon the proper and enlightened understanding of the Word, as on the rock of Truth; and that the more interior and spiritual this understanding is, the more interior, elevated, and spiritual the Church can become, if she live in the light which her understanding perceives. The Church, both in individual minds, and in the aggregate as the body of the faithful, “awakes, and puts on strength, and arrays herself in her beautiful garments; she shakes herself from the dust, and looses

J

herself from the bonds of her captivity," precisely in proportion as she enjoys an enlightened spiritual discernment of the Divine Word, and lives and rejoices in the light of its genuine truths. It is impossible to be wise above what is written in the Divine Word, since it is infinite; but we may be wise below what is written, that is, through grossness of heart, and dullness of apprehension, owing to the prevalence of selfish and worldly loves; we may come very far short in our discernment of spiritual truths, and in this way it is, that the divine reproof," O fools and slow of heart to believe all that the prophets have spoken!" is peculiarly applicable to all who are in such a state.

Now, nearly all learned and devout writers on theological subjects from Origen to Watts, and hence to the present day, have anticipated a period when the divine Providence would mercifully cause new light to arise upon every subject of Christian doctrine.*. Inasmuch as the obscurity, uncertainty, and the endless disputes which have characterised nearly every subject of Christian doctrine have at length bewildered and perplexed the most pious and sincere minds, and caused the enemies of of Christianity “to laugh among themselves," and to treat with scorn the pretensions and claims which the everlasting Gospel has upon the attention of all;t-the pious and devout have longed and looked for a period when new help and power from on High would be granted, to enable the understanding to have a clear and spiritual discernment of the divine things of God's Word, and thus to remove the veil of obscurity which is cast over nearly every doctrine of the Christian Church. But, how could this new and merciful interposition, vouchsafement, or dispensation be given? Nothing could be required in addition to the divine Word we possess, since divine truth in all its infinite fulness is therein revealed, and nothing can be added to infinite fulness. All, therefore, that should be expected to be granted is the MEANS by which our understandings can be opened to understand the Scriptures. As the Lord, when He first came, opened the understandings of His disciples, that they might understand, or spiritually discern the Scriptures; so at His second coming it is most reasonable to suppose that He will mercifully grant a new and spiritual discernment of his Holy Word. And this, in fact, is all that is necessary to an entire restoration of pure doctrine on every subject of Christianity. This doctrine is essentially the medium by which the life and spirit" of the Word is conveyed to the soul. And

(See Watts's Prayer for Light on the Trinity.-See the Cambridge Hulsean Prize Dissertation for 1826, p. xix. note.)

See all this plainly demonstrated in the "Illustrations of the End of the Church,” by the Rev. A. Clissold, M.A.: * the polla ming Culitresd ret

'1

this means, it is verily believed, is given in the writings and doctrines relating to the New Jerusalem Church, as contained in the theological works of Swedenborg. The stone is now removed from the mouth of the well, and all who have a spiritual thirst, may allay it at the waters of salvation and of truth. The Word being now opened as to its spiritual sense, a new light beams forth from its divine pages, which," h. like a vérnal sun bursting forth from the clouds, frost, and darkness of winter, will dissipate the cold and mists of our gross sensual apprehensions of spiritual things, and elevate us to a spiritual discernment of revealed truth.

Now, how could this most desirable anticipation of the pious and the learned be accomplished? God does nothing without employing suitable means to accomplish his divine ends and purposes. And what means could he employ to this end but a man whom, as an intelligent being, he could fill with the spirit of knowledge and intelligence, and so prepare him for the opening of the spiritual sense of the Scriptures, and for the development of the genuine doctrines of Christianity? The Lord employs man as a medium of communicating good to man, and in this em ployment man is in the exercise of essential charity to his neighbour. The Lord also employs man as a medium of communicating truth to man, and in this capacity a man is, in proportion to the purity of the truth he communicates, a "burning and shining light" to his neighbour. In revealing and dispensing His truth to mankind, we consequently find that the Lord always, from Moses to Malachi, and from Matthew to John' the Revelator, availed Himself of men whom, no doubt, in His Providence He had prepared for the purpose.

Now there are two ways of seeing the truth; the one is the a priori way, or from above, or from within; and the other is the à posteriori way, or from below, or from without. By the former way we see truths by a light which is already within the mind, by "that light which lighteth every man that cometh into the world," and which is the result of the influx of life from God, giving us the power to understand every thing conducive to our moral and spiritual good; but by the latter we see from a light which is without the mind. By the former we see according to order, and this is the way of true intelligence; but by the latter we see contrary to order, which is not the way of true intelligence. (C. L. 408.) The face of Moses, as he came down from the Mount, resplendent and shining from internal light, is the emblem of the former; but Moses with his face covered with a veil is the representative of the latter. In all things relating to life man has, to a great extent, an intuitive perception as to the truth or falsity, justice or injustice, of the things in question.