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“ I send you herewith ten copies of the work published by me, entitled, De Amore Conjugiali, which you can sell, when an opportunity arises, at nine copper dollars (Swedish) the copy. This book is much in request at Paris, and in many places in Germany.

“Of the work lately published, namely, Summaria Expositio Doctrina Novæ Ecclesiæ, I send only one copy : you will oblige me by keeping this for yourself alone, and by communicating it to nobody, because it contains an improvement of the whole system of theology prevalent at the present day in the Christian world; and, to a certain extent, it also contains the theology, which shall be that of the New Church. What is therein contained will, with difficulty, be understood by any in Gottenburg, except by yourself. This small work has been sent to all the professors and divines in Holland, and has already come to the principal German universities, and it is now being translated into English at London : it will also be published at Paris. On which account we must first wait for the opinions and judgment concerning it out of Sweden, before it is made publicly known in Sweden. I therefore request that you will, till then, keep it for yourself.

“On the 26th April I shall set off for Paris. I remain, with all friendly wishes, &c., yours, &c.

Amsterdam, April 23, 1769."*

The next letter is dated from Stockholm, the 12th April, 1770, and is also addressed to Dr. Beyer :: "Only two days ago I received your letter of the last month (March), and was surprised, as I read it through, at the reports, which, it appears, have come from Stockholm to Gottenburg, to the effect that yourself, together with Dr. Rosen, shall be deposed, and banished the country, which I certainly cannot believe, since it contradicts my reason to suppose, that any person can be deposed from his office, and banished from the country, from his mere allegation that he is a heretic in the highest degree, without even an inquiry being made into the principal state of the question. In the printed protocols I nowhere find that the parties have even gone into the subject, but that they have only endeavoured to make an attack [upon my writings] with unworthy reproaches and insults, whereas the subject itself, and the state of the question is this: whether it be permitted to address ourselves immediately to the Redeemer and Saviour Jesus Christ, or whether we be obliged to go a round-about way, namely, to God the Father, that he may impute to us the merit and righteousness of his Son and send

* In a note Dr. Tafel says, the Swedish Documents have 1760; but this is a misprint.

the holy spirit? But that we should go the other way, which is the straight way, namely, to the Redeemer Jesus Christ, is in accordance both with the Augsburg Confession, and the Formula Concordia, and also with our own prayers and psalms; and it entirely agrees with the Word of God.

“In the Augsburg Confession are the following words:-—'For (the Scripture] sets before us Christ alone as Mediator, Propitiator, High Priest, and Intercessor ; he is to be invoked, or addressed ; and he has promised that he will hear our prayers ; and the Sacred Scripture very greatly approves of this worship, namely, that he should be invoked, or addressed, in all afflictions.(1 John 2, 1.)*

“In the Formula Concordiæ are the following words: “We have a command, that we should call upon Christ according to that saying, *Come unto me all ye who labour,' &c., which is certainly said to us ; and Isaiah says, ch. 11, In that day there shall be a root of Jesse, which shall stand for an ensign of the people. On him shall the nations call.' And in Psalm 45, · The rich among the people shall entreat thy countenance.' And in Psalm 72, ' And all kings of the earth shall fall down before him. And in another verse, They shall pray before him continually.' And in John 5, Christ says, All shall honour the Son, even as they honour the Father.' See also Paul, 1, Thess. 2. What is here adduced is taken verbatim therefromt (Formula Concordiæ).

“In our Psalm book there are prayers and psalms which are addressed solely to Jesus Christ. As an example, I will adduce only from Psalm 266, the following, “Jesus is my defence, and my heart's delight. Hear, O Jesus, my voice! Depending on Christ I shall be safe, and free from sin. I shall not fear Satan, howsoever he may rage; Jesus stands by me. All cares which burden my heart I cast upon Jesus ; he cares for me before the day begins; now I live securely.' Verses 1, 3, 8.

Besides all this, there are in two of my letters, which have been received and printed in the Gottenburg protocols, many proofs adduced

Quia unum Christum nobis proponit mediatorem, propitiatorem, pontificem, et intecressorem, ille invocandus est, et promisit, se exauditurum esse preces nostras, et [Scriptura Sacra) hunc cultum maxime probat, videlicet ut invocetur in omnibus afflictionibus. 1 (Jobn] 2.

“ + Mandatum habemus, ut invocemus Christum, juxta illud : Venite ad me qui laboratis, &c., quod certe nobis quoque dictum est ; et Esajas ait 11. In die illa stabit radix Jessæ in signum populorum. Ipsum gentes deprecabuntur ; et Psalm 45, Vul. tum tuum deprecabuntur omnes divites plebis ; et Psalm 72, Et adorabunt Eum omnes reges terræ ; et paulo post, Orabunt coram Eo jugiter ; et John 5, inquit Christus, Ut omnes honorificent filium sicut honorificant Patrem. Et (quoque) Paulus, 1, Thess. 2."

These letters may be seen in the Documents concerning Swedenborg, p. 194–201.

from the whole of the Formula Concordia, that our Saviour is, according to his human nature, also God, which Luther and the Formula Concordiæ corroborate with all power, and which also is in agree. ment with the entire Word of God. I will here only refer you to Colos. 2,9; 1 Epis. John, 5, 20, 21. More to the same purport has been adduced from one of my works, an extract from which may be found in the printed protocols or reports of the Gottenburg Consistory. This [doctrine] is there called Swedenborgianism ; but for my part I call it true Christianity.

“ This is the state of the question, concerning which we now contend, which on the one side the members of the Consistory have not, in the least, touched, but have only burst forth into shameful reproaches, which are of such a nature as to affect not only my person and honour, but even our Redeemer and his holiness.

“As to the Son of God from eternity, about which subject there is also a dispute, I have also proved, that in the Apostle's creed, which is received throughout the whole Christian world, and which contains the teaching of the apostles, no other Son of God is meant, than the Son of God born in time, who is our Redeemer himself, to whom every man can address himself, and, according to the Augsburg Confession and the Formula Concordiæ, he must address himself, in order to find salvation. If this doctrine were taken away, I would rather dwell in Tartary than in Christendom. Should another wish to go still further, to a Son from eternity, he is free to do so.

Through your letter, and the intimated fear respecting hard treatment, I have been occasioned to unfold and explain the matter in this manner, as theological subjects are of such a nature, that a person may easily wander in darkness respecting them, particularly if the accusers, from pretended learning, blacken them with such gross expressions, and thus kill the male child' with murderous words. However, I believe, and I feel persuaded, that his Majesty and his enlightened counsellors will judge of the matter according to its true nature, and without reference to the glosses and remarks of the dean and of others: for if you were deposed and banished from the country, what else would the present, as well as future, generations say, but that this had happened on no other account, than because you had addressed yourself immediately to our Lord and Saviour, and, notwithstanding, you did not deny the Trinity. Would not this cause every one to be greatly astonished and indignant? This subject, in its whole extent, will soon be laid before the whole Christian world,* the judgment of which + Swedenborg wrote this a short time before he published the Universal Theology, &c.

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I shall afterwards hand over to his Majesty, and to the honorable members of the state ; for the priestly order, in the assembly of the state, is not authorized to hand over to his Majesty any particular depositions which should necessarily be followed. Religious matters belong also to others.

“As to your journey hither, I do not see that your presence could contribute much to your defence. Will you have the kindness to send a copy of this letter to his Excellence, the Counsellor N. N. von Stockenström, and one to his Excellence, the Counsellor N. N. Hermansson, with the remark, that you have sent them by my desire. I also intend to send a copy of it to the Chancellor of Justice, and another copy to his Excellence Count Ekeblad.

“ I remain, &c. &c. Stockholm, April 12, 1770.” 6. EMANUEL SWEDENBORG." The next letter is dated from Amsterdam, July 2nd, 1771.

Captain Sjöberg has informed me, that he has a commission from Mr. Hammarberg to purchase some copies of the works published by me, viz. four of each, and also of the work which has just appeared; but on account of the strict prohibition, the captain durst only take one copy of each; besides this I have made him a present of a copy of the last published work. Perhaps Mr. Hammerberg may know of some way of receiving another copy, if it were sent afterwards. In a few days I shall send to Stockholm by Captain Casp. Nyberg two copies of the work just published entitled “ Vera Religio Christiana," one for the Bishop, Dr. Mennander, and the other for the Bishop, Dr. Serenius, and amongst other matters, I shall give them to understand, that so soon as the assembly of the states is pretty numerously attended, I shall send in a formal complaint about the proceeding of the counsellor of state in the Gottenburg affair concerning you and me; from which I hope for a favourable result. Herewith I send you two copies of the printed promemoria * against Dr. Ernesti.

if you please, communicate one to the members of the Consistory, as it has been circulated in Germany. What is said therein is also applicable to your dean. With heartfelt salutations to Dr. Rosen,

" I remain, &c. Amsterdam, July 2, 1771." “ EMANUEL SWEDENBORG.”

You can,

* This promemoria, which only consists of a few lines in reply to Dr. Ernesti's attack upon E. S. in his Bibliotheca Theologica, p. 784, may be seen appended to the English translation of the Coronis, or Appendix to the True Christian Religion.

Immediately after the preceding letter to Dr. Beyer, the Swedish Documents observe, that in the correspondence with that gentleman the following remarkable lines were found :

“ In the small treatise sent (to you) as well as in my former writings, I do not mean a Son of God born from eternity, but a Son of God conceived and born in the world, in whom is the Divine Trinity. In the Apostle's Creed, which was the confession of faith of the Apostolic church, no other Son of God is named, still less is any other understood in the Evangelists. Luke 1; 32, 35. Matt. 3; 17. 17; 5. John 20; 32. 1 John 5; 20, 21. But that the Council of Nice afterwards assumed a Son of God born from eternity, and added another divine person, took place because they could find no other way to put down the errors of Arius; and on this account it is, that

church, at the present time particularly insists, that reason shall be held captive in obedience to a blind faith. But whether it can come into the conception, or idea, of man so to explain the subject may probably be seen in No. 117, and also in No. 44.” (See Sum. Expo.)


16 In

To the Editors of the Intellectual Repository. GENTLEMEN, I had lately the pleasure of hearing a sermon in a dissenting chapel on the passage,

my Father's house are many mansions.” The preacher stated, that by the Father's house the Lord literally meant the temple at Jerusalem, as evidenced by his saying at another time, (John 2.) “ Make not my Father's house a house of merchandise.” And by the many mansions in the temple, he said we may understand the ninety distinct dwellings, called chambers, (1 Kings 6.) for the priests, which were within or upon the walls, and formed a part of the temple, in the largest sense of the word. The preacher took the temple as meaning figuratively heaven; and the distinct mansions as meaning distinct "groups" of happy spirits, attracted together either by their likeness of character, or their former relations of affection; and each group dwelling nearer to, or farther from God, according to the degree of its purity.

It is certain that this idea of the societies of heaven had not been borrowed from Swedenborg; and it cannot but be felt as pleasing, that it should receive confir ation so complete, from the testimony of a student of the literal sense of the Word only.


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