most learned man in this kingdom; but all these qualities, which are so many evidences of an honest, virtuous and pious life, do not, at the same time, prove, that he could not err like other men. What to my judgment may appear evident, convincing, and indisputable, may to others appear obscure, complicated, and problematical. Our intellectual faculties are so different, as well as our education and circumstances: and hence proceeds all the diversity of opinions prevailing among men, which are never to be reconciled. I agree with you, sir, in this, that the Swedenborgian system is more comprehensible to our reason, and less complicate than other systems; and while it forms virtuous men and citizens, it prevents, at the same time, all kinds of enthusiasm and superstition, both of which occasion so many and such cruel vexations, or ridiculous singularities, in the world: and from the present state of religion, (more or less everywhere conspicuous, according to the more or less free form of government,) I am perfectly convinced that the interpolations which men have confusedly inserted into religion, have nearly effected a total corruption or revolution; and when this is seen, the Swedenborgian system will become more general, more agreeable, and more intelligible than at present, opiniorum commenta delet dies, naturæ judicia confirmat, says Cicero. The work of God is in its composition simple, and in its duration perpetual; on the contrary, the contrivances of man are complicate, and have no lasting subsistence. Those few truths which we possess, and perhaps want in this world, are equally intelligible to the most simple as to the most profound metaphysician. Those who take upon themselves the business of refuting the opinions of others, ought first to obtain a perfect idea of the system they mean to refute, and not catch at trifles, which, by themselves, are apparently of no consequence, but in their connexion with the whole are of importance: secondly, to be cautious of making such objections, as, with equal force, reason and authority may be urged against what is called orthodoxy. OPINION OF COUNT HOPKEN RESPECTING THE WRITINGS OF SWEDENBORG, IN A LETTER TO ANOTHER friend. Dear Sir: The present religion is mystical and filled with paradoxes; it is as incoherent and unreasonable, as if formed for cattle, and not for rational men agreeably to its prevailing tenets, you may perpetrate any villanies, and yet be saved. The doctrine of the priests is Polytheism. They assert that One is the creator of the world, and another the author of religion; they make all to depend upon faith and momentary salvation. But the doctrine of Swedenborg is the most rational of all Christian doctrines, and urges as its first object, to be of good and honest principles. There are two circumstances in the doctrine and writings of Swedenborg: the first is his Memorable Relations; of these I cannot judge, not having had any spiritual intercourse myself, by which to judge of his assertions, either to affirm or contradict them, but they cannot appear more extraordinary than the Apocalypse of John, and other similar relations contained in the Bible: the second is his Tenets of Doctrine; of these I can judge: they are excellent, irrefutable, and the best that ever were taught, promoting the happiest social life. I know that Swedenborg has related his memorabilia bonâ fide. I asked him once, why he wrote and published these memorable relations, which seemed to throw so much ridicule on his doctrine, otherwise so rational; and whether it would not be best for him to keep them to himself, and not to publish them to the world? But he answered, that he had orders from the Lord to publish them; and that those who might ridicule him on that account would do him injustice; for, said he, why should 1, who am a man in years, render myself ridiculous for fantasies and falsehoods. I have sometimes told the king, that, if ever a new colony were to be formed, no religion could be better, as the prevailing and established one, than that developed by Swedenborg from the Sacred Scriptures, and this on the two following accounts: 1st. This religion, in preference to, and in a higher degree than, any other, must produce the most honest and industrious subjects; for this religion places properly the worship of God in uses. 2d. It causes the least fear of death, as this religion regards death merely as a transition from one state into another, from a worse to a better situation; nay, upon his principles, I look upon death as being of hardly any greater moment than drinking a glass of water. I have been convinced of the truth of Swedenborg's doctrine from these arguments in particular, viz.: That One is the author of everything, and not a separate person the Creator, and another the Author of religion; that there are degrees in everything, and these subsisting to eternity-the his-. tory of creation is unaccountable, unless explained in the spiritual sense. We may say of the religion which Swedenborg has developed in his writings from the Word of God, with Gamaliel: If it be of God, it cannot be overthrown; but if it be of man, it will come to nought.' HOPKEN. EXTRACT FROM A NOTICE OF COUNT HOPKEN BY ONE OF HIS COTEMPORARIES. p. 77. Baron Daniel Niclas Van Hopken, the father of Count Andrew John, was secretary of state in the department of foreign affairs, and afterwards president in the court of commerce: a man of great abilities. Count Andrew Van Hopken, his son, was, while young, engaged in the same department with his father, and after ten years diligent application, he displayed such proofs of abilities, that he was honored with great confidence in matters of public importance. But I ought to remind you of the state of Sweden, while count Andrew prepared his memory for immortality, and I hope you will make some allowance, if I am not able to express myself with that strength, that elegance, and that clearness in English as I should wish. Count Andrew Van Hopken as a public man was acute and prudent; as a private man, amiable and instructive. If in his life-time (says his panegyrist) truth and science, the offspring of learning, were dangerous in affairs of policy, they were, however, for him in his private life, innocent companions to whom he had a just claim, as from his infancy he had gained their confidence. Their friendship for him was the cause of his being chosen a member of several learned societies; was the cause that he visited the world with reputation; travelled through Germany, Holland, Flanders, Italy, France, and England. Truth and science travelled and dwelt with him, partook his troubles, and his pleasures; were his advisers in prosperity, his support in adversity, his safeguard in dangers. By their means he commanded veneration from respectable people, esteem from the lower, reputation amongst the enlightened, and mutual confidence from the learned. No wonder then if he loved them, and if they never abandoned him. His learning was great, his pen manly; many of his most reputable countrymen gave him the title of the Swedish Tacitus. He was, to his last, a defender of liberty, and was repugnant to the present government in Sweden, which he always branded with the epithet of absolute. He was one of the institutors of the Swedish Royal Academy of Sciences, and served the Academy with his abilities for several years in the quality of its secretary: In private conversation he did not speak idle things, but always to the purpose: He did not write much for the public, but what he wrote is masterly: He was a man of fortune, but without avarice or prodigality: He had dignity in his carriage, and was of a well-favored aspect, and much beloved by his inferiors. He took leave of his high office; was some years after recalled by the present king to enter again in the senate; but seeing the liberty of his country in distress, he left willingly this high office, and enjoyed a philosophical tranquillity by the serenity of his temper even to the 9th of March last year, when by an apoplectic stroke, he unexpectedly left us to regret him in the seventy-seventh year of his age. No. III. p. 104. SWEDENBORG'S MANUSCRIPTS. A catalogue of all the autograph manuscripts of the late Assessor the Honorable Emanuel Swedenborg, which manuscripts, together with that part of his correspondence which relates to the works published by him in print, and other documents, are delivered over to the Royal Swedish Academy of Sciences, for the purpose of being preserved in their library with that solicitude, which it is expected will be considered due to the contents of these documents, as well as to the reputation of the deceased, and the honor of his family, both now and hereafter. Theologica. 1st. Apocalypsis, explicata secundum sensum spiritualem, ubi revelantur arcana, quæ ibi prædicta et hactenus recondita fuerunt; in 4to. Vol. 1, 2, and 3. Contains altogether 996 folios.* 2d. Index rerum in Apocalypsi revelata.† 3d. Three volumes in folio, containing probably the first sketch of the Arcana Cœlestia, which afterwards was published in print in eight volumes. The first volume contains an explication of Genesis from its commencement to chap. 35, v. 16, inclusive, in 1713 sections. The second volume contains 1. The continuation of Genesis to its conclusion, in 1511 sections. 2. An Explication of Exodus, which commences with 1516 section, and continues to the 14th chap. v. 28, inclusive. The third volume contains 1. A continuation of Exodus in 4450 sections. 2. An explication of the book of Joshua from section 4451 to 4636. 66 3. An explication of the book of Judges, 4637 to 4856. 4. 66 5. 66 *Published since the author's decease. The Academy having received those formerly in the possession of the London Printing Society, has now the custody of the manuscripts of the whole work. Posthumous. + Translated and published. Posthumous. 9. An explication of the 1st book of Chronicles, 5346 to 2d 66 Chronicles, 5409. Leviticus, 5410 to 6496. 7762. 4th. One volume in folio, in which is found an explication of 1. Isaiah from page 1 to page 77. 2. Jeremiah from page 78 to page 107. 5th. Some sheets royal folio, bound in Turkish paper, paged from page 332 to page 370, inclusive, in which is a summary explication of all the books of the Prophets, and of the Psalms of David. * 6th. Clavis Hieroglyphica Arcanorum naturalium et spiritualium per viam representationum et correspondentiarum, 48 pages in 4to. 7th. Six volumes royal folio, numbered on the back with Roman figures, and all bound in parchment excepting the 4th volume, which has lost its binding, but by its connexion, according to the current series of its paragraphs with the 5th, is discovered to be the fourth in order. These large books are for the greater part arranged in the form of dictionaries; and it seems that Vols. 1 and 2 are indexes to a part of the books of the Old Testament. Vol. 3, is likewise an index to part of the books of the New Testament. The latter part of vol. 2, as also Vols. 4 and 5, have the appearance of containing separate treatises and memorable relations, intended to illustrate his theological writings; but, according to the order of paragraphs thus that the first commencement indeed is wanting; but that the commencement of what remains is found to be made in vol. 2, beginning on the last leaf with section 206, and proceeding in retrograde order from the end of the book to about its middle, where it ends with section 972. The continuation is found in vol. 4, but commences in the middle of the book with section 913, and continues to the end of the book, where it ends with section 1789, but commences again with section 1790 at the beginning of the book, and goes on to section 3427; this collection afterwards runs on in vol. 5, from section 3428 to 6093. Vol. 6, is also an extensive index, probably to some of the These are the same that Dr. Tafel has been engaged in publishing under the titles of Adversaria.' *Published since Swedenborg's decease. |