not be profaned, as that it should be universally received. In the present dispensation, the Church is an internal and not an external Church. Its growth depends not so much on the accession of numbers as on the state and inward quality of those who embrace its doctrine.

Much external effect might doubtless be produced by resorting to energetic means to disseminate the doctrines. For truth has power in itself, and is felt by all, whether acknowledged or denied. But the greatest danger, perhaps, to which a member of the New Church is exposed, is that of abusing the power which the truths of his doctrine afford him. The truths of the New Church are unfaithfully dispensed when they are used indiscriminately to attract the multitude, or induce men to relinquish their present faith before they are in a state to receive a better. A man can hardly be said to have received genuine spiritual truth, until he has become the willing servant of that truth, ready to dispense it, not to increase his own power and influence, but for the sole benefit of others.

That the writings of Swedenborg may be read, and the truths contained in them be in some measure acknowledged, without necessarily producing any good effect, may appear from the following remarks: 'There are,' says our author, 'five classes of those who read my writings. The first reject them entirely, because they are in another persuasion, or because they are in no faith. The second receive them as scientifics, and as objects of mere curiosity. The third receive them intellectually, and are in some measure pleased with them, but whenever they require an application to regulate their lives, they remain where they were before. The fourth receive them in a persuasive manner, and are thereby led, in a certain degree, to amend their lives and perform uses. The fifth receive them with delight, and confirm them in their lives.'

From the above it may appear that nothing is really gained to the New Church simply by inducing men to examine the writings of Swedenborg, without regard to the motives by which they are influenced in the investigation. It is nevertheless our duty to put it within the power of others, so far as we are able, to become acquainted with the truth; and the object of the remarks already made, is simply to correct an erroneous impression concerning the efforts made by members of the New Church to disseminate its doctrines.

A sketch of Swedenborg's life is not here given in continuity, but is interspersed with some accounts of his writings; some knowledge of his works being thought necessary to explain many incidents of his life connected with his intercourse with the spiritual world. We shall commence with a short account of the Swedenborg family. Jesper Swedberg, the father of Emanuel Swedenborg, was born on the estate of his father, near Fahlun, in Sweden, in 1653. He was for several years attached to the army as a chaplain of a regiment of cavalry, but finally made bishop of Skara, in West Gothland. For many years he superintended the Swedish mission established in England and America. He was a man of learning and abilities, and of an amiable private character. In 1719 he was ennobled by the name of Swedenborg. This name, however, was adopted only by his descendants; he always retained the name of Swedberg. He died in 1735. From a book published by him in 1709, entitled 'Divine Exercises, and Comfortable Conversations with a Sorrowful Soul,' and dedicated to his children and grand-children, appears that he then had three sons and four daughters. The following is the order in which they are named, which is doubtless according to their respective ages: Anna, Emanuel, Eliezer, Hedwig, Catharina, Jesper,

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Margareta. The grand-children named are, Ericus Benzelius and Margareta Benzelius. It has been stated that one of the family came to America at the time Jesper Swedberg superintended the Swedish mission established in Philadelphia; and that he finally settled in Canada, Emanuel Swedberg was born in Stockholm, January 29, 1688. This name he retained until 1719, when, being ennobled, he took the name of Swedenborg. After this period he took his seat with the Nobles of the Equestrian Order in the Triennial Assemblies of the States of the Realm. There are, in Sweden, three ranks of nobility exclusive of the royal family. To the first, or highest, belongs the title of Count; to the second, that of Baron; and to the third, to which Swedenborg belonged, no title is attached, but only certain privileges. He was afterwards offered a higher degree of rank, which he declined.

He was educated principally at the university of Upsala. Great care is said to have been bestowed by his father on his early education. His youth was marked by an uncommon assiduity and application in the study of philosophy, mathematics, natural history, chemistry, and anatomy, together with the Eastern and European languages. He had an excellent memory, quick conceptions, and a most clear judgment.

There were some remarkable indications of spirituality in his youth. To a friend who, in a letter, inquired of him what had passed in the earlier part of his life, he wrote as follows: From my youth to my tenth year, my thoughts were constantly engrossed by reflecting upon God, on salvation, and on the spiritual passions of man. I often revealed things in my discourse which filled my parents with astonishment, and made them declare at times, that certainly the angels spoke through my mouth.

From my sixth to my twelfth year, it was my greatest delight to converse with the clergy concerning faith, to whom I often observed, that charity or love was the life of faith, and that this vivifying charity or love was no other than the love of one's neighbor; that God vouchsafes this faith to every one; but that it is adopted by those only who practise that charity.'

We make another extract in order to show that he was guarded by Providence in his youth from imbibing false principles of religion.

'I was prohibited reading dogmatic and systematic theology, before heaven was opened to me, by reason that unfounded opinions and inventions might thereby easily have insinuated themselves, which with difficulty could afterwards have been extirpated; wherefore when heaven was opened to me it was necessary first to learn the Hebrew language, as well as the correspondences of which the whole Bible is composed, which led me to read the Word of God over many times; and inasmuch as the Word of God is the source whence all theology must be derived, I was thereby enabled to receive instruction from the Lord, who is the Word.' Those who are acquainted with Swedenborg's explanation of the Bible may readily conceive the difficulties which would have prevented his having arrived at the state to which he was elevated, had his mind been previously shackled by the commentaries and biblical criticisms in common use.

He had certain rules which he prescribed for the purpose of regulating his conduct. These are found interspersed in various parts of his manuscripts. They are as follows: 1. Often to read and meditate on the Word of the Lord 2. To submit every thing to the will of Divine Providence: 3. To observe in every thing a propriety of behavior, and always to keep the conscience clear: 4.

To discharge with fidelity the functions of his employments and the duties of his office, and to render himself in all things useful to society.

In 1716, at the age of twenty-eight years, he was appointed by Charles XII. Assessor Extraordinary of his Board of Mines. He did not, however, enter upon the duties of his office till 1722, being unwilling to exercise its functions before he had acquired a perfect knowledge of metallurgy. The diploma appointing him to this office, states, 'that the king had a particular regard to the knowledge possessed by Swedenborg in the science of mechanics, and that his pleasure was, that he should accompany and assist Polhammar (afterwards called Polheim) in constructing his mechanical works.' Charles XII. is said to have been fond of devoting his leisure hours to the subject of mathematics and mechanism; and in Dr. Norberg's history of that king are detailed many interesting conversations between Charles, Swedenborg, and Polheim. There is also a curious memorial drawn up by Swedenborg, concerning Charles XII. in which it is stated that the king invented a new arithmetic, and had several conversations with Swedenborg on the subject, which are related by him with minuteness. This memorial will be found in the Appendix, No. I.

From 1716 to 1720, Swedenborg spent much of his time in the universities in England, Holland, France, and Germany. In 1721, he made various journies in different parts of Europe to examine the principal mines and smelting-works. He was particularly noticed, at this time, by the Duke of Brunswick, who did much to facilitate his travels, and afterwards published, at his own expense, Swedenborg's Opera Philosophica, which we shall have 'occasion to notice hereafter. He journied much; in 1738 he travelled through Italy, and spent much time in Venice