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 evinced by the numerous references to other parts of his works which, abound in them all. These, certainly, are qualities which do not usually attend the ebullitions of insanity. Indeed, it is impossible to pretend to find in the composition and manner of Swedenborg's writings any tokens of derangement: even adversaries admit that they exhibit plain marks of a very superior mind; and they only pronounce him mad, because his works contain such statements as they might naturally be expected to contain, should his claims to acceptance, as a heaven-commissioned teacher, be true."

The objection so commonly urged that "the mission of Swedenborg could not have been genuine because he perform ed no miracles," is also very fully answered in the work from which the above quotations are made, as well as by many other New Church writers. It is in fact an objection which loses all its force, the moment a man begins to receive a correct impression in regard to the true character of the New Church Dispensation. It is a distinguishing peculiarity of these doctrines that they are addressed to the understanding. They ask not for a blind and uningquiring faith; but they come to men as rational beings, and bid them to think, reason, and investigate. Under such a dispensation, and even for the great mass of minds in the present age, miracles could be of no use. They only compel an external assent, but leave the understanding uninformed and unenlightened, in regard to the internal nature of the truth to which they bear testimony.

In the extracts that have just been presented, as well as in the accompanying remarks, reference has been made only to the external evidences of the genuineness of Swedenborg's mission. But it ought to be remarked that there are also internal evidences, which, to those who are prepared to appreciate them, are much more important and convincing. If We refer to the perfect adaptation of his doctrines to the wants of our spiritual nature. I will here again borrow a short paragraph from. Mr. N. says:–