THE

New-Jerufalem Magazine;

MAY 1, 1790.

The Life of EMANUEL SWEDENBORG continued.

Talready enumerated in the life of this highly illumi

HE aftonishing and well attefted relations we have

nated meffenger of the Lord, may serve to convince serious and unprejudiced minds, that he had real and unqueftionable communication with the fpiritual world, and its inhabitants; we fhall now proceed to relate a few other particulars, equally well authenticated, though not lefs extraordinary. In the year 1767 Swedenborg who was then in London was about to depart for Sweden, and defired Mr. Springer (an intimate friend) to procure him a good captain, which he did, and made the agreement with a perfon named Dixon. Mr. Swedenborg's effects were carried on board the veffel; and as his apartment was at fome diftance from the port, they took for that night a chamber at an inn near it, because the captain of the veffel was to come and fetch him in the morning. He went to bed, and Mr. Springer went to fit in another room with the person of the house with whom he was converfing. They both heard a remarkable noise, and could not apprehend what it could be; and therefore drew near to a door, where there was a little window that looked into the chamber where Mr. Swedenborg lay. They faw him with his hands raised towards heaven, and his body in the greatest agitation. He spoke much for the space of half an hour, but they could understand nothing Cc 2

of what he said, except, that when he let his hands fall down, they heard him fay with a loud voice, my God! but they could not hear what he said more: He remained afterwards very quietly in his bed. Mr. Springer entered the chamber with the mafter of the house, and asked him if he was ill. No, faid he, but I have had a long difcourfe with fome of the heavenly friends, and am at this time in a violent. fweat.

As his effects were embarked on board the veffe!, he afked the perfon of the houfe to let him have a fhirt; he then went again to bed, and flept till morning. When the captain of the veffel came to fetch Mr. Swedenborg, Mr. Springer took his leave of him, and wished him a happy voyage; and having asked the captain if he was provided with good and neceffary provifions, he answered that he had as much as was needful for the voyage. On this Swedenborg faid, "My friend, we have not need of a great quan"tity; for this day week we fhall, by the aid of God, enter " into the port of Stockholm, at two o'clock." On captain Dixon's return, he related to Mr. Springer that this happened exactly as Mr. Swedenborg had foretold. Two other captains of veffels carried him from England to Sweden and brought him back from thence. The name of one was Harrison, the other Browel. The firft mentioned that "Mr. Swedenborg kept himself to his bed almost all the "time of the voyage, fpoke much when (apparently) alone, "and always answered any questions he put to him with

great fagacity." Captain Harrison further obferved that "when Swedenborg was on board his fhip he had the mot "favourable wind, and if he could always have him, he would carry him very willingly for nothing. Captain Browel faid the fame: he carried him from London to Stockholm, in a very remarkable short space of time. When he fpoke of this to Mr. Swedenborg, he replied;" I have al'Co ways been particularly favored in fea voyages." Mr. Robfam met him in his carriage, when he was coming to London, his laft voyage but one, and asked him, how he durft undertake fo long a voyage at the age of eighty: do you think added he, that I fhall fee you return hither?" Be "not uneafy, my friend, faid he, if you live we shall fee one another again, for I have yet another voyage of this "kind to make." He returned accordingly. The laft time of his departure from Sweden, he went to fee Mr. Robfam

on

on the day he was to fet out, who then asked him if they should meet again. He answered in a tender and affecting manner, I do not know whether I fhall return; but am af fured, I shall not die before I have finished the publication of the book, intitled True Chriftian Religion, and for which only I am now about to depart. But fhould we not see one another more in this lower world, we shall in the presence of the Lord our good Father, if we obferve to do his commandments. He then took a chearful leave, and went with an apparent vigour of body, of a man of thirty years of age.

Mr. Robfam once asked him, if it was worth while to take notice of dreams. He anfwered, that at this time the Lord feldom gives revelations in dreams, yet it may happen that fuch as understand correspondencies may draw advantage from them; in the fame manner as a person awake may prove his inward ftate by comparing his own will with the precepts of the Lord. (To be continued.)

I

To the Editors of the NEW JERUSAlem-Magazine.

Gentlemen,

WAS much pleased with your observations on the Doctrine of Spheres; I efteem them but little understood, yet to be of the greatest importance. Was the difcernment of spirits mentioned in the apoftolic age, any thing more than the Influence of Spheres? This was called a miraculous gift, but the vulgar definition of miracles that "they are events

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contrary to the common course of nature," is inconfiftent with reason, and a difgrace to religion. God cannot contradict himself either in his word or in his works. He is the one eternal, all perfect. Several things appear miraculous because we are ignorant; we know not the powers of nature; we see not the immediate connection between cause and effect. When the spiritual degree is opened in the mind; when the outward man is reduced into fome degree of order, then he is fufceptible of new feelings, and capable of higher degrees of knowledge: This may rationally account for the wonderful prefentiments which people of extraordinary piety have had of approaching calamities, the ficknefs or death of relations and friends, &c. Their spirits which are their real felves were as much influenced by the spheres

of others as if they had been bodily prefent; for fpirits are not confined to time or place. Although in general this influence is by far the ftrongeft, and in fome cafes not eafily to be overcome when the perfon is actually prefent. Hence that visible uneafinefs which is felt in the company of certain perfons; the breast as it were contracts, the power of converfation is suspended, and you do not recover your ease and fpirits until they are removed.-Some men of loose and profligate lives have been uncommonly deranged and diftreffed when in the company of perfons of eminent piety: for a time they are not themselves. The profeffed libertine, who has forgot to blufh, has been difcompofed and confounded at the fimplicity and innocence of a young girl. Such are the powers of virtue; and fuch is the refpect which vice muft involuntarily pay to it. Virtue, meeknefs, forbearance and humility appear to be weak, yet are they founded on eternal ftrength; whereas profligacy and vice vaunt of their strength, when they are only forms of weakness and death. Every principle of truth applies to the good of life. The doctrine here laid down is of great practical import. We fee a deep ground for being peculiarly careful of the company we keep. When we afsociate with them by choice and unreserve, we immediately expofe ourselves to the influence of their spheres, which may corrupt not only good manners, but good principles. We are wonderfully combined together, therefore we cannot be too watchful over ourselves, or too circumfpect of our companions. Man is no independant being. He experiences a healthful fympathy or a morbid contagion from those who surround him; perhaps he is always rendered better or worse by every company in which he is; and our companions in this world prepare us for our companions in the

next.

April 5, 1790.

Yours,

Z. Z.

The Editors are much obliged for the excellent remarks contained in the preceding letter, and request a continuance of this gentleman's correfpondence. They intend to avail themselves of the kind hints he has fuggefted, and to infert feveral of the fubjects mentioned, as foon as they can be properly tranflated from the Swedish originals in their posfeffion.

Extracts

Extracts from the Manufcripts of EMANUEL SWEDENBOrg.

On Charity, its Signs er Marks and Debts-On the Externals of Worship-On the Love of Ufes-On the Recreations of Charity-On Goodness and Truth-On Community and its Individuals-On the common Good of a Society-On the Form of Heaven, &c.-On a Kingdom or a Society-On the Neceffaries, Conveniencies and Delights of Life, together with the Pleasures of Conjugal Love, which the Angels of Heaven enjoy.

Concerning CHARITY.

MARKS OR SIGNS OF CHARITY are all things apper

taining to worship.

All things appertaining to worship are externals of the body, and externals of the mind.

Externals of the body are effected by deeds and by words. Externals of the mind are what are effected by will and by thought.

The externals of the body relating to worship are,
I. To frequent public places of worship.

2. To attend to difcourfes from the pulpit.
3. To fing with devotion, and to pray kneeling.
4. To receive the facrament of the holy supper.
Alfo at home,

1. To pray morning and evening, and likewise at meals. 2. To discourse with others concerning charity and faith, and concerning God, heaven, eternal life, and falvation.

3. In the cafe of priefts, to preach, and alfo to inftruct in private.

4. And in the cafe of every other perfon, to be free and fincere in giving inftruction on such fubjects.

5. To read the Word, and other books of inftruction and piety.

The externals of the mind which relate to worship, and are figns of charity, are,

1. To think and meditate concerning God, and heaven, and eternal life and falvation.

2. To reflect upon the thoughts and intentions whether they be evil or good, and nfider that the evil are from

the Devil, and the good from God.