spirit, and thus cause its spiritual sense also to be received as divine truth in a more interior degree.
While, then, the Lord's first advent consisted of a personal appearance, so that he could be seen in the world like the literal sense of his holy Word, his second coming is to consist in his spiritual appearance, so that he may be seen like the spiritual sense of his holy Word: the former was an appearance to the senses, the later is to be a manifestation to the intellect. This is the order which the fall of man has rendered necessary for his instruction in things pertaining to the Lord, and that whereby he may regain the summit of spiritual excellence from whence he has unhappily descended. The Lord as the Word comes to man by means of it. The internal sense of the Word constitutes that spiritual intelligence which prevails in heaven; for, says the Psalmist, "For ever. O Lord, thy word is settled in heaven."[1] It is the same sense, accommodated to the apprehensions of men, which enables them to become true spiritual members of the church: the external or literal sense is the cloud in which that spiritual intelligence resides, and by means of which it is rendered manifest; and the Lord, who is the Word as to its spirit and life, is said to come in those clouds when he reveals that spirit and life, and confirm the truth of that revelation by means of its letter. Hence the Lord making known the spiritual sense contained in his holy Word, and disclosing what are the heavenly doctrines of his genuine church, is that which constitues the fulfilment of his promise, "I will come again."[2]
Now this being what is meant by the Lord's second advent, it is plain that divine order would require a human instrument to whom the communication of it should be made, who should be duly qualified for its reception, and by whom it should be announced to the world. Why, then, may not Swedenborg be that instrument, distinguished, as he undoubtedly was, by the possession of every conceivable qualification? He openly states that he was chosen for the purpose, and in proof of it offers to the acceptance of the world a series of theological discoveries, unparalleled for their beautiful sublimity, and before unknown. He strips off the cloak of mystery from religion, and clothes it in the mantle of intelligence. He opens out new and brilliant prospects in the region of intel-
