THE SWEDENBORGIANS.
If the reader be told that there exists in this enlightened age a sect
who believe that the day of judgment is passed, that it took place nearly
a hundred years ago, that the Christian dispensation is at an end, that
Emmanuel Swedenborg daily visited the spiritual world, and made
acquaintance with its inhabitants, that he was directly appointed by God
to describe to men the scenery of heaven and hell, and the world of
spirits, and the lives of their inhabitants, and that through him the
Lord Jesus Christ makes his second advent for the institution of a new
Church described in the Apocalypse under the figure of the New Jerusalem,
at once you exclaim, this is "one of the things no fellah can
understand." Nevertheless, such actually is the fact--nay more, it may
be observed, that the number of Swedenborgians is on the increase; that
they have a hundred chapels in England, and a larger number in America,
and that this sect, while it has excited the rude laugh of ignorant
folly, has attracted to itself some of the greatest intellects of the
day. Emerson claims for Swedenborg that he was a "colossal soul;" and
Mr. Kingsley speaks of him, though not very correctly, as a "sound and
severe and scientific labourer, to whom our modern physical science is
most deeply indebted." The Swedenborgians, says Theodore Parker, have a
calm and religious beauty in their lives, which is much to be admired. I
should fancy the artist Blake was a Swedenborgian. Amongst the active
Swedenborgians of the past I find such names as John Flaxman, sculptor;
William Sharpe, engraver; the Rev. Joseph Gilpin, curate to Fletcher of
Madely; and James Hindmarsh, one of Wesley's preachers; Charles Augustus
Tulk, a friend of Joseph Hume, and M.P. for Sudbury in 1821; Samuel
Crompton, the inventor of the spinning-mule, of whom it was truly
remarked by his biographer, "Few men, perhaps, have ever conferred so
great a benefit on their country and reaped so little profit for
themselves." In our time Swedenborgianism was represented in Parliament
by Mr. Richard Malins, now Sir Richard, and a Vice-Chancellor. Mr. Hiram
Power, the American sculptor, is a zealous missionary of the
Swedenborgian faith. The chief of the living Swedenborgian literati in
this country are Dr. Garth Wilkinson, and the Rev. Augustus Clissold,
formerly of Exeter College, Oxford. Other well-known names in connexion
with the sect are Mr. Isaac Pitman and Mr. George Hartly Grindon.
The Society shows signs of life. In Islington there is a college for the
education of young men for the ministry. Mr. W. White, no friendly
witness,--he was driven from the community on the question of
spiritualism,--writes on the testimony of Her Majesty's
inspectors:--"There are no better schools of their class in England than
those maintained by the Swedenborgians of Manchester and Salford, in
which about fourteen hundred children are educated." The Swedenborgians
have besides a national missionary institution, with a very limited
income, and two societies for the production of tracts, one in London and
the other in Manchester. The London Missionary and Tract Society of the
New Church had in 1865 an income of 209_l._, and circulated 32,000
tracts. The Manchester New Jerusalem Tract Society had the same year an
income of 154_l._, and circulated 100,000 tracts; their chief society is
that for printing and publishing the writings of Emmanuel Swedenborg,
established in London in the year 1810. "For half a century," writes Mr.
White, "this society was the happy meeting place of all who had any
lively interest in Swedenborg, whether citizens of Hindmarsh's New
Jerusalem, or Churchmen like Clowes, or Quakers like Harrison, or
unattached like Tulk." In 1845 the Swedenborg Association was formed in
London to promote the sale of Swedenborg's writings, which were
translated by Dr. Wilkinson, the Rev. Augustus Clissold, and Mr. Strull.
In 1854 it was thought advisable that the Society should establish a book
depot of its own. Accordingly the Rev. Augustus Clissold subscribed
3000_l._ for the purchase of suitable premises. A house was taken in
Bloomsbury Street. In 1865 there were 3016 volumes disposed of, valued
at 217_l._, and the income of the Society from subscriptions and
donations was in that year 205_l._ The operations of the Society are
not, however, confined to its sales. Swedenborg's works are kept in
print, and often are given away to libraries and to persons of eminence
at home and abroad. It does not appear that Swedenborg's writings have
ever been very popular. The first volume of the "Arcana Coelestia" was
published in 1749, and was completed in 1756, in eight quartos. The book
fell stillborn from the press. In his "Spiritual Diary" Swedenborg
describes the fact, and thus accounts for it:--"I have received letters
informing me that not more than four copies have been sold in the space
of two months. I communicated this to the angels. They were surprised,
but they said it must be left to the Lord's providence; that His
providence is of such a nature that it compels no one; and that it is not
fitting others should read the 'Arcana Coelestia' before those who are in
the faith."
I hasten on to finish what I have to say as to the Swedenborg
organization. There are many of his admirers who believe that the
attempt to form a separate sect was not a wise one; certainly Swedenborg
himself did nothing of the kind. Fletcher of Madely, who read "Heaven
and Hell," and used to declare that he regarded Swedenborg's writings "as
a magnificent feast set out with many dainties, but that he had not an
appetite for every dish," when asked why he did not preach the new
doctrines, candidly confessed, "Because my congregation is not in a fit
state to receive them;" and so, in the opinion of many, people might be
Swedenborgians, as members of other churches, without setting up a new
denomination. Such was the opinion of the chief apostle of
Swedenborgianism in England, the Rev. John Clowes, for the extraordinary
term of sixty-two years rector of St. John's, Manchester. A complaint
was laid before his Bishop, Dr. Porteus, charging him with the denial of
the Trinity and the Atonement, and with holding heretical opinions. The
Bishop summoned him to Chester, "read to him the several charges, heard
patiently his reply to each, made his remarks (which discovered plainly
that he was by no means dissatisfied or displeased with his opinions),
and dismissed him with a friendly caution to be on his guard against his
adversaries, who seemed disposed to do him mischief." And no wonder.
Swedenborg took almost as great liberties with the Pentateuch as Bishop
Colenso himself.
Robert Hindmarsh, a printer, in Clerkenwell Close, the founder of the
sect of "the New Church signified by New Jerusalem in the Revelation,"
was not of the same way of thinking as Clowes or Fletcher. In 1783 he
held meetings at his own house; he had an audience of two. In 1784 he
was joined by others; chambers were rented in New Court, Middle Temple,
under the title of "The Theosophical Society, instituted for the purpose
of promoting the heavenly doctrine of the New Jerusalem, by translating,
printing, and publishing the Theological Writings of Emmanuel
Swedenborg." Meetings were held on Sundays and Thursdays, at which
portions of Swedenborg's writings were read and discussed. In 1787 a
chapel was opened at Great Eastcheap. In 1797 Proud came to Cross
Street, Hatton Garden, a place built expressly for him; and very large
congregations for some years attended on his ministry. In time the
chapel became deserted, the preacher ceased to draw. In 1812 it was sold
to the managers of the Caledonian Asylum, and then for a time Irving
blazed in it, the comet of a season; and then once more it came back to
the Swedenborgians; and now, at any rate of a Sunday night, it is a sad,
lonely spot. Proud was succeeded by Noble, an engraver, who commenced
his ministry in 1819, and continued it till 1853, when he closed it by
his death in his seventy-fifth year. One of the blessings promised in
the Old Testament to those who keep the Commandments seems to be
pre-eminently enjoyed by the Swedenborgians, and that is length of days.
Swedenborg himself lived to be eighty-four.
From the Wesleyans the Swedenborgians got the idea of a conference which
was to govern the new Church. As represented in conference, the
Swedenborgians form a congregation of 3605 members, divided into
fifty-five societies. In London there are four societies, containing,
says Mr. White, 566 members. In 1807 one was held, at which they decreed
no one should act as minister who had not received their ordination, and
recommended all who would enter the New Jerusalem to receive baptism at
their hands. Since 1815, conferences have been held regularly in various
towns. Conference has for its organ the _Intellectual Repository and New
Jerusalem Magazine_.
The faith of the new Church is briefly this:--
"That there is one eternal, self-existent God, who is Infinite Love
and Wisdom, the Creator and Sustainer of all things.
"In the fulness of time and for the redemption of man, He took upon
Him human nature by birth of a virgin, and became God manifest in the
flesh in the person of Jesus Christ, in whom dwelleth all the fulness
of the Godhead bodily.
"The Lord Jesus Christ is the one only true object of Christian faith
and worship, and in Him is centred the Divine Trinity of Father, Son,
and Holy Spirit. The divinity of the Father being the soul of the
Son, and the humanity of the Son being the body of the Father, whence
proceeds the Holy Spirit to regenerate and save mankind.
"The Lord became our Redeemer by subduing the infernal hosts, and
glorifying His humanity, without which no man could have been saved,
and by which all men are capable of being saved by belief in Him;
such belief implying a faithful obedience to the Divine laws, as the
means of receiving the gifts of salvation.
"The Sacred Scripture is the Word of God, and contains within its
external or literal sense an internal or spiritual sense, being thus
Divine.
"On the death of the natural body, man rises again in a spiritual
body, and according to the quality of his life here, lives in
happiness or in misery hereafter.
"Now is the time of the Lord's second coming, not in person, but in
the power and great glory of His Holy Word, to establish a new and
permanent Church, testified in the Revelation by the holy city--New
Jerusalem descending from God out of heaven."
As a philosophy Swedenborgianism is the exact opposite of Materialism.
Everything in nature, Swedenborg tells us, exists first in spirit. "We
are created by the Lord, so that during our life in the body we may
converse with spirits and angels, as indeed was the habit of the people
of the most ancient times." During his worldly life "he (man) is not
seen in spirit, because he is immersed in nature." God is in
everything--is the life of everything. In heaven all is love--in hell
all is selfishness. There is besides a spiritual world.
There are four Swedenborgian congregations in London. The principal one
is that in Argyle Square, King's Cross, at which preaches the Rev. Dr.
Bayley--a tall, pleasant gentleman, in the prime of life. Outside, the
place presents the appearance of a well-built, superior sort of chapel;
inside, the massive pillars give it almost a cathedral appearance. It
holds about 700 people; there are no galleries, and it is generally well
filled. The people have a respectable appearance, and some of them have
arrived at the dignity of "carriage folk." The preacher is attentively
listened to, and if passages of Scripture are referred to in the course
of the sermon, there is at once an appeal to innumerable Bibles. There
is service twice a day; and in the afternoon there is a conversation
class, at which the Sunday-school teachers meet and take tea together.
In the course of the week there is a theological class; and then, in
connexion with the chapel, there are societies of a friendly and
philanthropic character; there is also a lending library, and a day as
well as a Sunday school. At either school the average attendance is the
same--about three hundred.
At the far end, as you enter, there are two desks or pulpits, one for the
minister and another for the assistant reader. The minister is in the
one on the right-hand side. Between them is the communion-table. Both
the minister and the assistant are dressed alike, in white
robes--typical, we may suppose, of the doctrine and the life.
The service begins with a hymn, followed by certain passages from the
Bible, in which all the congregation join, with the help of an efficient
organ and choir. Then the minister reads, while the congregation kneel,
a prayer of confession and supplication, ending with a prayer to "our
Father who art in the _heavens_." Then the congregation stand while the
minister reads the Ten Commandments or the Beatitudes. Again passages
from the Psalms are sung, and there is another prayer, varied according
to its being the first, or second, or third, or fourth Sunday--a
variation deserving to be imitated if ever we have a reformed Book of
Common Prayer. In these prayers there is a scrupulous avoidance of
evangelical formulas. Of course we hear nothing of the blood of Christ
to wash away the stain of sin; and if terms are used common to other
denominations, they are carefully toned down. Instead, praise and
adoration are offered "for the establishment of a church upon earth as
the means of raising us to heaven, and may it be increasingly receptive
of those exalted principles which constitute Thy spiritual Zion; and may
it speedily advance to that glorious state which is the subject of
prophetic promise. Grant that the holy city, New Jerusalem, descending
from Thee out of heaven, may be more and more extensively welcomed; and
that all who are enabled to perceive its heavenly nature may show forth
the knowledge of Thy truth by a life in agreement with its dictates."
Hymns, more philosophical than theological, are sung, and sacred anthems.
No reference is made to other churches, or to other bodies of Christians.
Amongst the special services we find Christ is thanked for His victory
over the _hells_. God is, we are told, one in essence and in person; and
in Him is the Divine Trinity of Father, Son, and Holy Ghost. The
partaker of "the Holy Supper," as it is called, is required "to
acknowledge that the Lord and Saviour Jesus Christ is the only God of
heaven, and that His humanity is divine." In the Marriage Service we are
told, "Love truly conjugal is the union of two minds, which is a
spiritual union, and all spiritual union descends from heaven. Hence
love truly conjugal comes from heaven, and its origin, from the marriage
of goodness and truth there." But while we have been looking through the
liturgy, the preacher has read a short prayer, and has commenced his
sermon, the text of which, you may be sure, is taken from the Old
Testament. Let us listen. I have said it is sure to be taken from the
Old Testament. The reason is, Swedenborg rejects the Acts of the
Apostles, and the Epistles, or, rather, declares that they have no
"internal sense."
Once upon a time, as the story goes, an aged minister was asked the
reason why he abounded in expositions in preference to regular sermons.
His reply was, because when he was persecuted in one text he could flee
unto another. Swedenborgian preachers need no such excuse. According to
their master, Scripture has a threefold sense--_the celestial_, _the
spiritual_, and _the literal_ or natural. In this Swedenborg was not
original. He recognised a threefold sense in Scripture corresponding to
the threefold nature of man--as body, soul, and spirit. This idea was
undoubtedly suggested to him by the threefold division of mankind
according to the Gnostic system. "The _celestial_ sense," writes the
Rev. Mr. Clowes, "according to Baron Swedenborg, involves in it
whatsoever relates to the Divine love, and whatsoever has a tendency to
excite that love in the will and affections of the devout reader. The
spiritual sense, again, involves in it whatsoever relates to the Divine
wisdom, and whatsoever is communicative of that wisdom to the devout
reader's understanding and thought. And lastly, the natural or literal
sense involves in it whatsoever relates to the expressions of the Divine
love and wisdom, and is best adapted to convey those heavenly principles
to the reader's mind, and to impress them on his life." According to
this method, then, the Swedenborgian has a fulness and a liberty which,
in the pulpit, should give him a power of amplification denied to those
whose Biblical exegesis is of a more old-fashioned character. If, for
instance, as Swedenborg says, the history of the Creation in Genesis
means the rise of the most ancient church--if by Noah is meant the
ancient church in general--if Shem typifies true internal worship, Ham
corrupt internal worship, Japheth true external worship, and Canaan
corrupt external worship--it seems to such as the writer the
Swedenborgian preacher may do what he likes, and in his flights of
rhetoric may leave his brethren of other denominations far behind. Take,
for instance, the plague of frogs. An ordinary preacher could make but
little of it; but a Swedenborgian will tell you that frogs mean false
doctrines, and then what room you have for expansion! Again, if I take
the word Egypt in the Old Testament to mean the "natural principle," how
much more can I say than he who means by Egypt--Egypt and nothing else!
At the same time this very liberty seems to hamper and confine the
Swedenborgians. There is something narrow and pedantic about their
preaching. As Swedenborg studied the Bible and read no other book, so
they seem to confine themselves exclusively to Swedenborg; and as they
have none of them his genius, or his fulness, or his power, the result is
something very far-fetched and tame and second-hand. You feel that in
accordance with their own system of interpretation they might do much
more than they actually do. "It is unquestionably true," however (writes
Mr. George Bush, late Professor of Hebrew in the University of New York),
"that the piety inculcated by the doctrines of the New Church is of a
more genial and cheerful stamp than that which is usually found under the
auspices of the prevailing creeds, because the doctrines impart a higher
and sublimer view of the infinite love and benignity of the Lord towards
the human race, as willing the salvation of all, and ordering every event
of His providence with a view to eternal ends of mercy in regard to each
individual, and incessantly aiming to withhold him from hell, so far as
it can 'be done consistently with his moral freedom.'" When Tennyson
writes:--
"Behold we know not anything;
I can but trust that good shall fall
At last--far off--at last to all,
And every winter change to spring.
"That nothing walks with aimless feet,
That not one life shall be destroyed,
Or cast as rubbish to the void,
When God hath made the pile complete"--
he merely reproduces Swedenborgianism. Again, the Swedenborgians claim
for their system an active philanthropy superior to that of any other
sect. If heaven and hell are in us--if, as we develop the good we arrive
at heaven, or as we develop the bad we sink into a deeper hell--no sects
have greater provocatives to a godly life, and we might expect in their
preaching a glowing sympathy with human right and popular progress, which
assuredly in their pulpits in England finds but little utterance.
Swedenborg teaches, in the strongest manner, that no man can lead a
spiritual life apart from civil and moral life. Again and again he
argues that the life which leads to heaven "is not a life of retirement
from the world, but of action in the world. A life of charity, which
consists in acting sincerely and justly in every situation, engagement,
and work, in obedience to the Divine law, is not difficult; but a life of
piety alone is difficult, and such a pious life leads away from heaven as
much as it is vulgarly believed to lead to heaven." The Christianity of
his day he proclaims again and again to be worthless. It was founded on
opinion, not on conduct. He who believes otherwise than the Church
teaches is cast out of its communion; "but he who thieves, if he does not
do so flagrantly, lies, betrays, and commits adultery, if only he
frequents a place of worship and talks piously, passes as a religious
man." When a great abuse has to be attacked--when a hoary wrong in
Church and State has to be swept away--when help is to be given to the
wretched and the perishing, have we ever seen the Swedenborgian minister
coming to the front as a leader? On the contrary, you will find him in
his New Jerusalem ignoring humanity altogether, and torturing with
tedious complacency Genesis and Revelation alike. If I were a preacher
of any denomination, I would have Swedenborg's works by me. They should
be the fruitful source of many an argument to illustrate or arouse; but
if in the future the pulpit is to maintain its place and power, the
Swedenborgians, unless they turn over a new leaf, must retire into the
background. Look at Cross Street, Hatton Garden, for instance, on a
Sunday night; you will not find thirty people there; yet it stands in the
midst of a teeming population, where the devil preaches to a crowded
congregation every day and every hour. Let it not be supposed, however,
that Swedenborgianism is perishing for lack of new blood. It was only a
few days since I heard of a clergyman of the Church of England, who had
resigned his living in consequence of his joining the Swedenborgians. Of
the fancies of Swedenborg let me say there are those to whom they suggest
much--reveal much. According to the man's own statement, he was sent
from God, and saw and revealed the secrets of the invisible world.
Sometimes his revelations are very indecorous. Here is one. "Spiritual
angels dislike butter, which was made clear to me from this circumstance:
that although I am fond of butter I did not for a long while, even for
some months, desire any, and during which time I was in association with
them; and when I had tasted butter I found it had lost the pleasant
flavour it once had to me. That the spiritual angels caused this
aversion was plain from the fact that when a celestial angel was with me,
and I was impelled to eat some good butter, the spiritual angels caused
an odour of butter to rise from my mouth to my nostrils by way of
reproach; still, however, they are much delighted with milk, and when I
partook of some the relish was more grateful than I can describe. Milk
belongs to the spiritual, as butter does to the celestial angels--not
that they delight therein as food, but on account of their
correspondence." I should have said Swedenborg divides all angels into
two orders--the celestial angels are the angels of love or the will, the
spiritual angels are those of truth or the intellect. Angels, according
to Swedenborg, are poor guides in worldly matters; "they only regard the
good intention, and can be adduced to affirm anything which promises to
advance it."