EMANUEL, was born at Stockholm in Sweden, in January 1689. His father was bishop of West Gothland; member of a society for the propagation of the gospel, formed on the plan of that of England; and president of the Swedish church in Pennsylvania and London. To this last office he was appointed by Charles XII. who seems to have had a great regard for the bishop, and to have continued that regard to his son.

Of the course of young Swedenborg's education we have procured no account; but from the character of the father, it may be supposed to have been pious; and by his appearing with reputation as an author, when but 20 years of age, it is proved to have been successful. His first work was published in 1709; and the year following he sent into the world a collection of pieces on different subjects, in Latin verse, under the title of Ludus Heliconius, sive Carmina Miscellanea quae varii in locis ecceint. The same year he began his travels, first into England, afterwards into Holland, France, and Germany; and returning to Stockholm in 1714, he was two years afterwards appointed to the office of professor in the Metallic College by Charles XII. who honoured him with frequent conversations, and bestowed upon him a large share of his favour. At this period of his life Swedenborg devoted his attention principally to physic and mathematical studies; and in 1718 he accompanied the king to the siege of Frederickshall, where he gave an eminent proof that he had not studied in vain. Charles could not send his heavy artillery to Frederickshall from the badness of the roads, which were then rendered much worse than usual by being deeply covered with snow. In this extremity Swedenborg brought the sciences to the aid of valour. By the help of proper instruments he cut through the mountains, and raised the valleys which separated Sweden from Norway, and then sent to his master two galleys, five large boats, and a sloop, loaded with battering pieces, to be employed in the siege. The length of this canal canal was about two miles and a half. The execution of this great work, however, did not occupy all his time. In 1716 he had begun to publish essays and observations on the mathematical and physical sciences, under the title of Dædalus Hyperboreus; and he found leisure during the siege to complete his intended collection, and also in the same year to publish an introduction to algebra, under the whimsical title of The Art of the Rules.

At the siege of Frederickshall he lost his patron Charles; but found another in Ulrica Eleonora, the sister and successor of that hero, by whom in 1719 he was ennobled, and took of course his seat among the senators of the equestrian order in the triennial assemblies of the states. His promotion did not lessen his ardour for the sciences; for he published in the same year A Method to fix the Value of Money, and to determine the Swedish Measures in such a way as to suppress all the Fractions and facilitate the Calculations. About the same time he gave the public a treatise on the Position and Course of the Planets; with another on the Height of the Tides, and Flux and Reflux of the Sea; which, from information gathered in different parts of Sweden, appeared to have been greater formerly than when he wrote.

As Swedenborg continued, under the new sovereign, to hold the office of assessor to the Metallic College, he thought it necessary, for the discharge of his duty, to make a second journey into foreign countries, that he might himself examine their mines, particularly those of Saxony and Harts. During these travels, which were undertaken for the improvement of the manufactures of his native country, he printed at Amsterdam, 1. Pro- dromus principiorum Naturalium, sive novorum tentamen- num, Chemiam et Physicam experimentalem geometricè explicandi. 2. Nova observata et inventa circa Ferrum et Ignem, praecipue naturam Ignis Elementarum, una cum nova Camini inventione. 3. Methodus nova inventi- endi Longitudines locorum terrae marique ope Lunae. 4. Modus construendi receptacula navalia, vulgo en Suedois, Dockbynaddar. 5. Nova constructio aggeris aquatici. 6. Modus explorandi virtutes Navigiorum. And at Leipzig and Hamburg, 7. Miscellanea observata circa res naturales, praesertim Mineralia, Ignem, et Montium strata.

This journey was made, and these tracts published, in the compass of a year and a half; and perhaps there has not been another man, Linneus excepted, who has done so much in so short a time. After his return in 1722, Swedenborg divided his time equally between the duties of his office and his private studies, that in 1733 he finished his grand work, entitled Opera Philosophica et Mineralia, and had it printed under his own direction in 1734, part at Dresden and part at Leipzig; in which year he also went to inspect the mines of Austria and Hungary. This work is divided into three volumes folio; the title of the first is Principia rerum Naturalium sive novorum tentaminum, Phenomena Mundi elementari- ris philosophice explicandi. The second, Regnum Subter- raneum sive Mineral de Ferro; and the third, Regnum Subterraneum sive Mineral de Cupro, et Orichaloce; all of them written with great strength of judgement, and ornamented with plates, to facilitate the comprehension of the text.

In the year 1729 he was enrolled among the members of the Society of Sciences at Upsal, and was, probably about the same time, made a Fellow of the Royal Academy of Sciences at Stockholm; nor were strangers less willing than his own countrymen to acknowledge the greatness of his merit. Wolfius, with many other learned foreigners, was eager to court his correspondence. The Academy of St Petersburg sent him, on the 17th of December 1734, a diploma of association as a correspondent member; and soon afterwards the editors of the Acta Eruditorum at Leipzig found in his works a valuable supplement to their own collection.

By many persons the approbation of learned academies would have been highly valued; but by Baron Swedenborg it was considered as of very little importance. "Whatever of worldly honour and advantage may appear to be in the things before mentioned, I hold them (says he) but as matters of low estimation when compared to the honour of that holy office to which the Lord himself hath called me, who was gra- ciously pleased to manifest himself to me, his unworthy servant, in a personal appearance, in the year 1743, to open in me a sight of the spiritual world, and to enable me to converse with spirits and angels; and this privilege has continued with me to this day. From that time I began to print and publish various unknown Arcana, which have been either seen by me or revealed to me, concerning heaven and hell, the state of men after death, the true worship of God, the spiritual sense of the Scriptures, and many other important truths tending to salvation and true wisdom."

We shall not affront the understandings of our readers by making upon this account of the Baron's call such reflections as every person of a sound mind will make for himself; but it is rather remarkable, that a man who had devoted the better part of his life to the study of such sciences as generally fortify the mind against the delusions of fanaticism, and who had even excelled in these sciences, should have fallen into such a reverie as this. After this extraordinary call, the Baron dedicated himself wholly to the great work which, he supposed, was assigned him, studying diligently the word of God, and from time to time publishing to his fellow-creatures such important information as was made known to him concerning another world. Among his various discoveries concerning the spiritual world, one is, that it exists not in space. "Of this (says he) I was convinced, because I could there see Africans and Indians very near me, although they are so many miles distant here on earth; nay, that I could be made present with the inhabitants of other planets in our system, and also with the inhabitants of planets that are in other worlds, and revolve about other suns. By virtue of such presence (i.e. without real space), not of place, I have conversed with apostles, departed popes, emperors, and kings; with the late reformers of the church, Luther, Calvin, and Melanchthon, and with others from distant countries."

Notwithstanding the want of space in the spiritual world, he tells us, "that after death a man is so little changed that he even does not know but he is living in the present world; that he eats and drinks, and even enjoys conjugal delight as in this world; that the resemblance between the two worlds is so great, that in the spiritual world there are cities, with palaces and houses, houfes, and also writings and books, employments and merchandifes; that there is gold, silver, and precious stones there. In a word (he fays), there is in the spiritual world all and every thing that there is in the natural world, but that in heaven fuch things are in an infinitely more perfect flate."

Such was his zeal in the propagation of these whimfical and fometimes fenfual doctrines, that he frequently left his native country to visit diftant cities, particularly London and Amterdam, where all his theological works were printed at a great expence, and with little profeft or probability of a reimbursement. "Wherever he refided when on his travels, he was (fays one of his admirers) a mere solitary, and almost inacceffible, though in his own country of a free and open behaviour. He affected no honour, but declined it; pursued no worldly intereft, but spent his time in travelling and printing, in order to communicate inftruction and benefit to mankind. He had nothing of the preface in his manner, nothing of melancholy in his temper, and nothing in the leaft bordering on enthusiasm in his conversation or writings." This is too much. We believe he was an inoffensive visionary; of his conversation we cannot judge; but the specimens that we have given of his writings are frantic enthusiasm. He died at London, March 29th, in the year 1772; and after lying in state, his remains were deposited in a vault at the Swedish church, near Radcliff-Highway.

Though Baron Swedenborg's followers appear not to have been numerous during his life, they have increased since his death; and a feft subfifts at prefent in England which derives its origin from him, and is called the New Jerusalem Church. The discriminating tenets of this feft seem to be the following: " Holding the doctrine of one God, they maintain that this one God is no other than Jefus Chrift, and that he always exifted in a human form; that for the fake of redeeming the world, he took upon himfelf a proper human or material body, but not a human foul; that this redemption confifts in bringing the hells or evil spirits into fubjection, and the heavens into order and regulation, and thereby preparing the way for a new spiritual church; that without fuch redemption no man could be faved, nor could the angels retain their flate of integrity; that their redemption was effected by means of trials, temptations, or conflicts with evil spirits; and that the laft of them, by which Chrift glorified his humanity, perfecting the union of his divine with his human nature, was the paflion of the cross. Though they maintain that there is but one God, and one divine perfon, they hold that in this perfon there is a real Trinity; confifting of the divinity, the humanity, and the operation of them both in the Lord Jefus; a Trinity which did not exift from all eternity, but commenced at the incarnation. They believe that the Scriptures are to be interpreted not only in a literal but in a spiritual fenfe, not known to the world till it was revealed to B. Swedenborg; and that this spiritual fenfe extends to every part of Scripture, except the Acts of the Apostles. They believe that there are angels attending upon men, refiding, as B. Swedenborg fays, in their affections; that temptation confifts in a struggle between good and bad angels within men; and that by this means God affifts men in thefe temptations, fince of themselves they could do nothing. Indeed B. Swedenborg maintains, that there is an universal influx from God into the fouls of men, inspiring them efpecially with the belief of the divine unity. This efflux of divine light on the spiritual world he compares to the efflux of the light from the fun in the natural world.

"There are (fays B. Swedenborg) two worlds, the natural and the spiritual, entirely diftinct, though perfectly corresponding to each other; that at death a man enters into the spiritual world, when his foul is clothed with a body, which he terms substantial, in opposition to the prefent material body, which, he fays, is never to rise out of the grave."