to say "love divine suffered," yet, in a general and popular sense, it was quite allowable so to speak; just as, in the same sense, it is allowable to say, "The Lord suffered," &c. But this view did not convince the complaining parties, though they were quite willing to submit to the judgment of the majority. Then why thus revive the affair now? Because, first, the objection, with some members of the church, was felt. to be so strong that they could not conscientiously make use of the hymn. Secondly, because it is more than probable, that, if the article referred to had then been adduced, being from the very authority appealed to, it would have wrought conviction. Thirdly, because, for obvious reasons, it appears very desirable to endeavour to remove those scruples of conscience if they are not well founded. And, lastly, because an opportunity of doing so, in Conference, is not likely again to occur.

To come to the point, then, as well as to shew the intrinsic value of the article, we will now quote it:-"The reason why the Divine Providence operates all things out of pure mercy, is, because the divine essence itself is pure love, and it is that which operates by the divine wisdom, and that operation is what is called the Divine Providence. The reason why that pure love is pure mercy, is, 1. Because it operates with all who are in the world, who are such that they can do nothing from themselves. 2. That it operates with the evil and unjust, as well as with the good and just. 3. That it leads the former in hell, and snatcheth them out of it. 4. That it continually strives with them there, and fights for them against the devil, that is, against the evils of hell. 5. That, therefore, it came into the world, and underwent temptations even to the last of them, which was the passion of the cross. 6. That it acts continually with the unclean that it may cleanse them, and with the insane that it may heal them ; consequently it labours continually out of pure mercy."

It will at once be seen, that the fifth of the above reasons is what particularly bears upon the question under consideration; and, in order to shew its full force and application, let us substitute for “it” the introductory words, and read thus::- "The divine essence itself is pure love; that pure love is pure mercy, because that pure love came into the world, and underwent temptations even to the last of them, which was the passion of the cross." Does it not, hence, clearly appear, that the words of E. S. " that pure love underwent or suffered temptations," and those of the hymn,-" Love divine suffered sorrow," give the same idea? And that the words, "passion of the cross," and "the grave," alike involve the idea of the Lord's death? We conclude N. S. No. 28.-VOL. 3.

U

that identity of meaning is thus established, as fully as can well be conceived under any varying forms of expression.

Trusting that, with all who appeal to the authority of E. S., enough has been said to convince, and thus to remove all conscientious scruples with respect to the use of the hymn,

March 18, 1842.

I am,

&c.

D. H.

COLERIDGE'S OPINION OF THE CALUMNY SO OFTEN
HEARD AGAINST SWEDENBORG, THAT
HE WAS MAD.

It is well known, that Coleridge read the philosophical works of Swedenborg with much pleasure and admiration. His notes on many passages in the Economia Regni Animalis, and in the De Cultu et Amore Dei, evidently indicate and prove this to have been the fact.* We will here adduce a few of his notes which he appears to have penned as he was reading through the Economia Regni Animalis. On the nn. 208 to 214 inclusive, he observes, "I remember nothing in Lord Bacon superior, few passages equal, either in depth of thought or in richness, dignity, and felicity of diction, or in the weightiness of the truths contained in these articles" (S. T. Coleridge, May 27, 1827).

On 251, he observes, that it is "Excellent; so indeed are all the preceding in the matter meant to be conveyed; but this paragraph is not only conceived with the mind of a master, but it is expressed adequately, and with scientific precision."

There are several other notes to the same effect; but the one to which we allude, as containing an expression of amazement at the calumny that Swedenborg should by some be called mad, is the following on the De Cultu et Amore Dei, on pages 4 to 6, in which Swedenborg briefly states his Doctrine of Forms. "This," says Coleridge, "would, of itself, serve to mark Swedenborg as a man of philosophic genius, radicative and evolvent. Much of what is most valuable in the physiosophic works of Schelling, Schubart, and Eschermeyer, is to be found anticipated in this supposed Dementato, or madman; O thrice happy should we be, if the learned and the teachers of the present age,

*These notes, or comments, were inserted, if we mistake not, in a recent number of the Monthly Magazine. The autographs are in the possession of C. A. Tulk, Esq.; we have taken them from the American New Jerusalem Magazine, for August last.

were gifted with a similar madness,—a madness, indeed, celestial and flowing from a divine mind!! (S. T. Coleridge, Sept. 22, 1821, Highgate.)" Such was the opinion of Coleridge of the charge so often calumniously alledged against Swedenborg, that he was mad!

EDITOR.

REVIEWS.

L. Annai Senecæ et Pub. Syri, forsan et aliorum Selectæ Sententiæ, &c., &c.-Select Sentences from L. An. Seneca and Pub. Syrus Mimus, and others, with the annotations of Erasmus, and with the Greek version of Joseph Scaliger, &c., &c, by E. SWEDBERG; reedited, with Fragments lately discovered, By DR. J. F. E. TAFEL, Tubingen. London: W. Newbery, Chenies Street, Bedford Square. (Second Notice, concluded from p. 64.)

In our former paper we stated our views respecting this academical dissertation of the youthful author, and the peculiar merits which distinguish it as the first offering to the public from the pen of Swedenborg. We observed that his first efforts, which consisted in explaining the dark sayings and proverbs of Roman antiquity, were analagous to his last most successful exertions in unfolding, through especial divine aid and illumination, the spiritual sense of the Holy Word, and in explaining its "dark sayings of old." We adduced the first* sentence in Latin and Greek, with the intention of subjoining the elucidation and critical remarks of the author; but our space did not, on that occasion, permit us to fulfil our intention. We therefore at present resume the subject. The sentence is as follows:

"A morte semper homines tantundem absumus."

The literal meaning of which is, "We mortals are always but so far, or so much, distant from death." The English proverbs answering to this are the following: "Life hangs upon a thread," or, "Death keeps no calendar."

Swedberg's remarks are—

A morte semper. "This sentence," says Scaliger, "cannot be well understood, unless it be known that in pronouncing it the ancients made use of gestures, and marked by their fingers, or by a step how very small the distance is between us and death." Scaliger says this in allusion to theatrical performers, who amused the spectators with various gesticulations, which consisted chiefly in the relaxing and contracting of the eye-brows, and in contorting the features of the face, and also in the wonderful agility they acquired in moving the limbs and the joints. Hence in Aurelius Cassius, their hands are said to be most loquacious, and their fingers most talkative."

(And. Cl. Claudian. de Cons. Manlii Theod.) Mimus is said to be loquacious with his nod and his hands. Seneca, Ep. 121, says, "Their hands are prepared to indicate the signification of things and effects;" and Livy, in Book 7, chap. 2, uses the expression," sing to the hand." I will here add a few common sayings in respect to death which are far more expressive when accompanied with corresponding gestures than when merely expressed in words; such as ne latum unguem, ne pedem, passum a morte distare, that is, not a nail's breadth, not a foot, not a step distant from death. See 1 Sam. 20, ver. 3, "There is but a step between me and death." There are also many other expressions which ean be more powerfully expressed by corresponding gestures. Seneca also makes use of the same expression, "tantun"tantundem in mortem singuli dies conferunt."

dem," as when he says, Again in his Quest. Nat. 6, 1, "mors ubique tantundem est." The meaning therefore of Publius is, that mortals are distant with equal steps from death, and that its terminus cannot be removed, however we may dread its approach. Our time, or rather our life is, as Seneca says, a point; for only that, which is present, ours. The past and the future, since they are not present, belong rather to death than to us. What Cicero says in his De Finibus, &c., is applicable to the present question; "Death, like the stone of Tantalus, is always hanging over us." Tuscu., "The gate of death is always ready to open." Publius wishes to admonish us to have our affairs always ready, and to live in such a manner that we may be always prepared for death, and to arrange every day as though it were the last.

And again, in his Quest. Wherefore by this sentence,

This is the substance of the author's remarks on the first sentence he adduces for illustration; from which it will be seen, that the observations we made, as to his extensive reading of the classics during his academical studies, are clearly confirmed. We will now adduce the beautiful dedication of this first essay to his father:

To my beloved parent, Jesper Swedberg, Doctor of Theology, and venerable Bishop of the diocese of Skara, the following is most respectfully dedicated, with feelings of the utmost veneration and love, by his dutiful and obedient son,

EMANUEL SWEDBERG.

As there is nothing more sacred and delightful than to follow the steps of our ancestors and parents, who have walked before us in the way of wisdom and virtue, and who have endeavoured to lead us by precept and example in the same pure and holy path; I therefore perceive no little pleasure and delight in dedicating these first fruits of my studies and labour to that beloved parent, through whose paternal kindness and guidance my mind was first trained in piety, knowledge, and virtue. May I grow up, with increasing years, in the imitation of those deeds which have covered the name of my parent with honour and celebrity! and may I resemble him in his writings, as well as in his mind and his character! How much joy did I experience when I beheld thee present to witness my first appearance in public! and what more suitable opportunity could I desire for thee to witness the nascent, feeble abilities of thy son, humbly endeavouring to imitate the genius and talents which have shone so resplendently in thee? When thou didst behold, with an eye full of parental love and complacency, the studies to which thou didst so tenderly prompt me and guide me in my childhood and youth, daily brought to greater maturity.

Accept, therefore, with a propitious smile, these first fruits of my public offering as a debt of filial gratitude and of love. Accept, O excellent parent! this humble offering, the fruits of thy paternal kindness, which derives whatever it may possess of merit and of usefulness from thy paternal care and solicitude in my behalf. If I were but permitted on this occasion to celebrate thy praises, I should consider no labour, no exertion too much in commemorating the merits thou hast deserved of thy family and thy country; but as I know that thou wouldst rather enjoy the tacit, filial regard and veneration of thy son, than have thy praises proclaimed by the voice of applause, or the trumpet of fame, I will also obey thee in this; and I will only say that as often as I approach the throne of mercy, and bend my knees in the presence of Almighty God, that my heart is penetrated with the most lively emotions, when the prayer is uttered for thy health, welfare, and happiness. I pour forth my grateful thanks that thy life has been hitherto so mercifully spared; and as thy age is now advancing with rapid strides*, and as thy venerable head is being covered with hoary locks, I, with many others, sincerely pray that thy life may be prolonged, and that thy declining years may be blessed with health and peace; yea, that thy years may be extended beyond the utmost limits commonly assigned to this mortal life, is the prayer of thy most dutiful and obedient son, EMANUEL Swedberg.

We will conclude our notice of this first production of Swedenborg, by translating a Greek eulogy written in his praise by some person who subscribes himself Ruseliades.

Translation of a Eulogy (written in Greek) of Emanuel Swedenborg, on his first Appearance as an Author, in 1710, with the following title:

To Emanuel Swedberg, a youth of distinguished genius, and illustrious both by his birth and the glory of his erudition, when he published his dissertation and comments on the Maxims of Publius Syrus.†

πρωθήβη γινε ποτνιοιο πατρος, &c., &c.

O amiable youth! the son of a venerable father,
And the honoured friend of the muses;
Thou followest the steps of thy illustrious parent
In the path of virtue; and, although a youth,

Thou hast begun to explore the rich lore

Of the ancients, and to shed brilliant

Light upon their productions.

Thou, I am certain, wilt become a useful man

To thy native land, and an ornament of
Christianity; and the sacred muses
Will cherish golden hopes of thee.

Thy talents for diligence and research

Are manifest in the learned edition of Syrus.
Thou hast elucidated the obscure sayings

Of Roman antiquity.

Better fruit will follow this first effort

Swedenborg's father was at this time about 62 years of age.

Ad præcellentis ingenii Juvenem, Dn. Emanuelem Swedbergium, generis claritudine ac eruditionis gloria maxime conspicuum, cum in Mimos Publii Syri, publica dissertatione commentaretur.