D., &c.

For example, how many thousands believe the existence of red snow on the testimony of Captain Parry! But who can expect more than hints in a marginal note?
Sect.VI.pp.378, 9; 380, 1.
In the general views, then, which are presented in the writings of Swedenborg on the subject of Heaven and Hell, as the abodes, respectively, of happiness and of misery, while there certainly is not anything which is not in the highest degree agreeable both to reason and Scripture, there also seems nothing which could be deemed inconsistent with the usual conceptions of the Christian world.
What tends to render thinking readers a little sceptical, is the want of a distinct boundary between the deductions from reason, and the articles, the truth of which is to rest on the Baron's personal testimony, his 'visa et audita'.

Nor is the Baron himself (as it appears to me) quite consistent on this point.
Ib.p.

434.
Witness, again, the poet Milton, who introduces active sports among the recreations which he deemed worthy of angels, and (strange indeed for a Puritan!) included even dancing among the number.
How could a man of Noble's sense and sensibility bring himself thus to profane the awful name of Milton, by associating it with the epithet "Puritan ?" I have often thought of writing a work to be entitled 'Vindiciae Heterodoxae, sive celebrium virorum [Greek: paradogmatizonton] defensio'; that is, Vindication of Great Men unjustly branded; and at such times the names prominent to my mind's eye have been Giordano Bruno, Jacob Behmen, Benedict Spinoza, and Emanuel Swedenborg.

Grant, that the origin of the Swedenborgian theology is a problem; yet on which ever of the three possible hypotheses--( possible I mean for gentlemen, scholars and Christians)--it may be solved---namely: 1.