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invisible, consequently the visible world implies the existence of the invisible.

"3dly. That visible things involve or contain in them things invisible, consequently the visible world involves and contains in it the invisible world.

"4thly. That visible things make manifest, and thus demonstrate not only the existence of things invisible, but also their properties and qualities, consequently the visible world makes manifest and demonstrates, not only the existence of the invisible world, but also its properties and qualities.

"5thly. That visible and invisible things mutually affect each other, consequently the visible and invisible worlds do

the same.

"6thly. That visible and invisible things are near to and connected with each other, and thus make one, consequently the visible and invisible worlds are near to and connected with each other and thus make one.

7thly. That therefore man, during his abode here below, is an inhabitant of both worlds, the visible and the invisible, and that according to the quality of his life, he builds his eternal house of happiness or of misery, in the invisible world; of happiness in heaven, if he lives according to the laws of divine order, and of misery in hell, if he disregards and rejects those laws.

Mr. Clowes goes on to define what he means by the words visible and invisible, of which definition it will be sufficient that I say, he makes them synonymous with the words material and immaterial. He also proceeds to what he calls a demonstration of each proposition; but at such a pretence to demonstration any reasonable man would blush! For instance: "He says: that man evidently consists of two parts, a body and soul, and asks who will pretend to say that the soul doth not exist because it is invisible." I do not merely pretend to say it; but I do say, that man is one simple material substance, that he has no soul separate from his life, that nothing further is evident, and that beyond this there is no just pretence to make an assertion or to hint a probability. It is not required of me to notice what Mr. Clowes calls his demonstration of his propositions: the fact is, he demonstrates nothing about his invisible immateriality, and builds entirely upon such assertions, as that I have quoted about the word soul. I shall therefore go on to copy the heads of a volume to which Mr. Clowes refers his readers for an enlargement upon the subject.

This volume is entitled: "A Treatise concerning Heaven and Hell, and of the wonderful things therein, as heard and seen, by the Honourable and Learned Emanuel Swedenborg, of the Senatorial Order of Nobles in the Kingdom of Sweden." The heads of this volume are as follows:


"That the Lord is God of Heaven:-That the Divinity of the Lord constitutes Heaven:-That the Divine Influx of the Lord in Heaven produces Love to him, and Charity to one another:-That Heaven is divided into Two Kingdoms:That there are Three Heavens:-That the Heavens consist of innumerable societies:-That every Angelical Society is a Heaven in a lesser form, and every individual Angel a Heaven in the least form:-That the Universal Heaven in complex resembles a human form:-That every society in the Heavens resembles a human form:-That every Angel is in a perfect human form:-That Heaven, both in its whole and parts, resembles the human form; and that from the divine humanity of the Lord;-That there is a correspondence between all things in Heaven, and all things in Man-That there is a correspondence between Heaven, and all things on Earth: Concerning the Sun in Heaven:of light and heat in Heaven-Of the four quarters in Heaven-Concerning the changes in the states of the Angels in Heaven: Of Time in Heaven:-Of representatives and appearances in Heaven:Of the garments in which the Angels appear to be clothed :-Of the Habitations and Mansions of the Angels;-Of Space in Heaven:-Of the form of Heaven, according to which are regulated the Angelical Consociations and Communications: of the Governments in Heaven: Of Divine Worship in Heaven-Of the power of Angels-Of the speech of Angels:-Of the conversation of the Angels with man:-Of writings in Heaven:-Concerning the wisdom of the Angels of Heaven:-Of the state of innocence in the Angels:-Concerning the state of peace in Heaven: Of the conjunction of Heaven with men:Of the conjunction of Heaven with man by the word:That Heaven and Hell are from mankind:-Concerning the Gentiles, or People without the Church in Heaven:-Of Infants or little children in Heaven:-Of the wise and the simple in Heaven:-Of the Rich and Poor in Heaven:Of Marriage in Heaven:-Of functions of the Angels in Heaven: Of the joys and happiness of Heaven:-Of the Immensity of Heaven."

"Of the world of Spirits and of the State of man after death."

"What is meant by the world of Spirits:-That every man is a spirit as to the inner man :-Of man's being raised from death, and his entrance into immortality: That man after death, is in a perfect human form:-That man, after death, retains every sense, as also the same memory, thoughts, and affections, which he had in this world, and leaves nothing behind him but his terrestial body:-That the condition of mau after death is according to his past life here:-That the delights of every one's life are changed after death to things corresponding thereto :-Of man's first state after death:Of the second state of man after death:-Of the third state of man after death, which is the state of instruction for those that go to Heaven:-That no one is appointed for Heaven by an immediate act of mercy:-That it is not so difficult a thing to live for Heaven as some suppose."


"That Hell is under the Lord's Government:-That the Lord casts none into Hell, but that the Spirits cast themselves into it:-That all who are in the Hells, are in the very principle of evil, and in opposition to truth from the love of self, and the love of the world :-What is meant by Hell-fire and gnashing of teeth:-Of the malignity and wicked devices of the infernal spirits: Of the appearance, situation and plurality of the Hells: of the equilibrium betwixt Heaven and Hell:-That the Liberty or Free Will of man, is from the equilibrium that subsists between Heaven and Hell."

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Now, Mr. Hindmarsh, I have addressed myself to you, because, I am informed, that you, are the person to whom the Swedenborgians and others will look up for an answer to what I have to say to, and of your sect. I am also informed that among your sect I am called " mere groveller in nature;" but I will shew to you, that Swedenborg, and those who follow him, are less than that, and that they are unnatural grovellers, beastalized man, that they are not worthy to rank even with the mass of mankind, depraved, ignorant and contemptible as they are. That your sect has not the least claim to rationality, and that no one of them can be a rational being.

Swedenborg has deprecated the doctrine of the Trinity, in so far as the Godhead is said to consist of three persons,

but he has, in his arithmetic, committed still greater blunders if possible, than the abused Trinitariaas. He says: There is one Heaven and that the one Heaven is like a man: that that man or heaven is made up of the divinity of the Lord that the Lord is God of that Lord: that Heaven is divided into two kingdoms: that this one heaven and two kingdoms are three heavens: that this one heaven, two kingdoms, and three heavens, consist of innumerable societies, and that every individual of every society is also a heaven! which, in English, means, that the individual contains the heaven and the heaven contains all the individuals! that the whole is one human form and that every part is one human form! He treats of time in heaven and tells us that there is no time in heaven! He treats of space in heaven, and tells us that there is no space in heaven, and yet that heaven has four quarters and is of immense extent! You may tell me, that I do not understand "spiritual things:" I confess my ignorance: but I understand that when a writer is repeatedly contradicting himself, he is either knave or fool. God himself has been challenged to reconcile an evident contradiction, and that by those who have called themselves Christians! When we are told that the Lord casts none into Hell on account of his mercy but that the evil spirits cast themselves into this place of torment, as a matter of conscience, and still continue to perform there, one among another, all their evil tricks, what can be thought of the man who has put this on paper? And what can be thought of those who can support such an abuse of words? You may spiritualize your words and your meanings as much as you please, but here on earth, at least, we shall be justified in trying your words by the test of common sense.

In one sense, Swedenborg has done nothing more than to allegorize the moral principles which he saw in existence among mankind, and in fact the whole that he has written may be allegorically applied to the moral and physical condition of mankind as they exist at present, which, were it not the most absolute nonsense so to attempt to instruct them, would at least form some kind of excuse for such writings. He was so much of a groveller in nature as to be incapable of inventing any thing new in the way of character for the airy inhabitants of his invisible or spiritual world. He has every where borrowed his similies from what he saw in existence about him, and this is one proof of his imposture. If he talked with Angels, good or bad, and it appears he conversed with them at his own discretion,

he always talked upon some subject that was a common topic of conversation among mankind. He no where introduces a sublimity of language: he has no where added to the stock of moral instruction, such as we have fair reason to expect from a man of his pretensions, I can see by his portrait as well as by his writings, that he was a silly, weak-headed man, possessing a little low cunning, and fond of deceiving himself as well as others.

As a specimen of the low grovelling state of the mind of Swedenborg, I will quote a few pages from his writings. First, where he treats" Of Divine worship in Heaven."

"Divine worship in Heaven is not unlike that on earth, as to the external part, though with regard to the internal there is a difference, they have their doctrines, their preachings, and their temples as we have; and their doctrines in all essential points perfectly agree together, but of more interior wisdom in the superior heavens than in the inferior, and their preachings are according to their doctrines: and as they have houses and palaces, so likewise have they temples to preach in. That these things are so in the Heavens, is because the Angels continually advance to higher degrees of perfection in wisdom and love, for they have understanding and will like men, and those are capable of such pro-ficiency, the understanding in intellectual truths, and the will in the various species of Good arising from love.

"But the true Divine Worship is not considered in the Heavens, as consisting in frequenting the temples, and hearing preachings; but in a life of love, charity, and faith, according to the doctrines received, preaching serving only as the means of instruction in things pertaining to life. I have conversed with the Angels on this subject, and told them, that it is the general belief in this world, that Divine Worship consists only in frequenting the churches, hearing sermons, receiving the sacrament of the supper three or four times a year, and observing other rites instituted by the church, together with attending at the public prayers with reverence and devotion: to which the Angels replied, that these external things ought to be observed, but that they availed nothing, if they did not proceed from an inward good principle, and that this consisted in a life according to sound doctrine.

"That I might be an eye-witness to the manner of their assemblies in their Temples, I bave been indulged with permission to enter there, and hear the preachings. The preacher stands in a pulpit on the East side; before him

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