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literal propriety; for the other mediately and indirectly, by 1107. [John vi. 56.] In the Elysian fields, says Fenelon similitude only and analogy."

after the poet Virgil, “ The day has no end, and night with Bp, Browne's Divine Analogy, p. 166. her dark veil is uuknown; a pure and mild light is spread

around these amiable men, and surrounds them with rays as

with a garment. This light is not like that which comes 1103. [John vi. 63.] The terms together with the con- before the eyes of feeble mortals, and which, in truth, is but ceptions applied to things supernatural and spiritual, are the darkness ; it is rather a celestial glory than light. It penesame which are in coinmon use for things temporal and trates the thickest substances with more subtilty than the human; but the application is new and holy; they are only solar rays penetrate the purest crystal ; it never dazzles, but, consecrated to a divine use and signification: They are so far on the other hand, strengthens the eyes, and carries serenity sanctified and to be reverenced as they are thus appropriated to the inmost recesses of the soul. It is by it alone that the to religion ; to the representation of the intrinsic nature and blessed are nourished; it comes forth from them and it enters attributes of God; and to the glorious, and otherwise ineffa- into them again ; it penetrates and becomes incorporated ble mysteries of the gospel.

with them, as food becomes incorporated with us, they see, Bp. Browne's Procedure of the Un- they feel, and they breathc it; it excites in them an inexderstanding, p. 474.

haustible source of peace and joy; they are plunged into this delicious abyss like fishes into the sea. All their wishes are

gratified, and the fulness of their enjoyment raises them 1104. [John vi. 51.] The Lord is alone the life of all : above all that avaricious and ambitious men desire upon from Him come all and every thing which angels and spirits, earth.” men and devils, think, speak and do. The latter speak and Wisdom vii. 24-27. St. Pierre's Harmonies of do what is evil, because they so receive and pervert all that

Nature, vol. iii. p. 250. is good and true from the Lord; for such as the form of the recipient is, such is the reception and affection. This circunstance will admit of comparison with the various objects which receive light from the sun : these, according to their 1108. (John i. 1, 9.] By the Word of God, the Light, form and the disposition and determination of their parts, turn we understand, says BARCLAY, a Spiritual, Heavenly, and the received light into unpleasing and disagreeable colors, or Invisible Principle, in which God, as Father, Son, and into such as are pleasing and beautiful. Thus the universal Spirit, dwells; a measure of which Divine and Glorious Life Heaven, the universal World of spirits, and the whole race is in all men, as a Seed, which of its own uature draws, of mankind, live by every thing which proceeds out of the invites, and inclines to God; and this, he adds, some call mouth of the Lord; every one having thence his very life. Vehiculum Dei, or the Spiritual Body of Christ, the Flesh -If angels, spirits, and men were deprived of this meat, and Blood of Christ, which came down from heaven; of which they would expire immediately.

all the saints do feed, and are thereby nourished to eternal Swedenborg's Arcana, n. 681. life.

Apology for the Quakers, sect. xiii. p. 138.

1105.

If light were fire, we should have excessive heats before the sun's coming to the tropick, as well as after; the heat would be the same in May as it is in June ; or at nine o'clock in the morning as at noon. But light only accelerates the fire ; yet, when this fire is violently agitated, it preserves ils power when the light is withdrawn. Hence we may justly conclude, that light only feeds fire, and is not the same thing.

Nat. Delin. vol. iv. p. 93.

1106. [John vi. 27.] Spiritual food is science, intelligence, and wisdom; for from these things spirits and angels live and are nourished. They even desire and appetite them, as men who are hungry desire and appetite food. By virtue of that food they also grow up to maturity. Departed infants, in the other life, appear as infants, and indeed are infants as to the understanding. But, in proportion as they grow in intelligence and wisdom, they appear not as infants, but as advanced in age, and at length as adults.

SWEDENBORG's Arcana, n. 4792.

1109. [John vi. 53.] In the Glorified Jesus Christ, the Grand Man of the Angelic Heaven which is finally to receive all the good souls from our earth, thc Inmost Human answering to the soul of man is the Assumed Sphere of the angels there, the next degree answering to the human spirit is the Assumed Sphere of disembodied spirits in the intermediate state, and the outermost part answering to our fleshly body is the Assumed Sphere ascending from the innocent children and purified adults of the whole human race here below. These different degrees of the Assumed Human Spirit, combined and saturated with the Infinite Human and with the Essential Divine, re-enter and feed in due order Angels, Spirits and Men: in this view, that which is born of the spirit is spirit and becomes the bread of life to spiritual beings, and that which is born of the flesh is flesh — that true bread from heaveu, that flesh and blood given for the life of the world, of which our Lord speaks so sublimely in his edifying disconrse delivered at Capernaum.

see God. —Those who become angels of the third heaven, are 1110. [Matt. v. 7.] Blessed are the merciful: for they

they who see God.

See SWEDENBORG's Divine Love, nn. 66, 67. shall obtain mercy.

The words seem to regard more the disposition of the actor than the object on which it is exerted : á Blessed are the merciful,” that is, those who are of a

1116. [Jer. xxxi. 33, 34.] Every animal has the science tender and compassionate temper, who feel for the miseries of all the things appertaining to its love ; which love has of every thing that has life, and endeavour all in their respect to nourishment, a safe habitation, the propagation of

its kind, and the care of its young. This science is said to power to relieve them. Jenyns' Works, vol. iv. p. 135.

be connate, and is called instinct; but it is of the love in which brutes are principled. --If man also were in love to God and his neighbour, his proper love by which he is distinguished

from the brute creation, he would in that case be not only in 1111. [Matt. v. 8.] Blessed are the pure in heart: for

all requisite science, but also in all intelligence and wisdom. they shall see God.

Neither would he have occasion to learn them; for they Christianity insists more strongly than

would flow in from heaven into those loves ; that is, through any preceding institution, religious or moral, on purity of

heaven from the Divine Being. heart and a benevolent disposition ; because these are abso

See SWEDENBORG's Arcana, n. 7750. lutely necessary to its great end: but in those whose recommendations of virtue regard the present life only, and whose promised rewards in another were low and sensual, no prepa

1117. (Matt. v. 9.] Blessed are the peace-makers : for ratory qualifications were requisite to enable men to practise

they shall be called the children of God. the one, or to enjoy the other.

All the Pegu Clergy are mediators in Ibid. p. 17.

making up cases of debate and contention that bappen among neighbours. They never leave inediating till there be a

reconciliation : to seal which, the recouciled eat Champock 1112. [Ps. xviii. 26.] In regard to the lise of every one, from one another's hands. This Champock is tea of a very unwhether man, or spirit, or angel, it flows in solely from the LORD, Who is the essential life; and diffuses Himself through

savoury taste; it grows, as other tea does, on bushes, and is

in use on such occasions all over Pegu. the universal heaven, and even through hell, consequently

Capt. HAMILTON. —Pinkerton's Coll. into every individual therein ; and this in an incomprehen

part xxiii. p. 420. sible order and series. But the life which flows in is received by every one according to his prevailing principle. The good and true spheres from Him are received as good and true by

1118.

The Hottentots, even, run to the suppres. the good; but the same good and true spheres are received

sion of strife, when it has invaded a family, the same as we do as evil and false by the wicked, and in them are even changed into evil and false. - This is comparatively as the light of

to extinguish a fire; and allow themselves no repose uill every matter in dispute is adjusted.

Mavor. the sun, which diffuses itself into all objects on the face of the earth, but is received according to the quality of each object; becoming of a beautiful color in beautiful forms, and of a disagreeable color in unsightly forms.

1119. [Malt. v. 40.] In disputes betwcen individuals

it has long been the decided judgment of the society of See SwedeNBORG's Arcana, n. 2888.

Quakers, that its members should not sue each other at law.

It therefore enjoins all to end their differenoes by speedy aud 1113. [Matt. v.

impartial arbitration, agreeably to rules laid down. If any 8.] Truth is like the dew of Heaven ; in order to preserve it

refuse to adopt this mode, or having adopted it, to submit to pure, it must be collected in a pure vessel.

the award, it is the direction of the yearly-meeting that such St. Pierre. be disowned.

Month. Mag. for Feb. 1812, p. 32. 1114. [Ps. xxxvi. 9.] As the sun cannot be known but by his own light, so God caunot be known but with his own light.

PLOTINUS.

[Malt. v. 11.] Blessed are ye when men shall retile you and persecute you, and shall say all manner of evil

against you FALSELY for my sake. 1115. (Matt. v. 8.] A man can think analytically and 1120. [John xvi. 33.] A man ought never to calculate on rationally respectivg the civil and moral objects and specula- | happiness out of himself; and if there be for him an invio. tions which are within the compass of nature; as also respect- lable asylum, it can be no where but in his own conscience. ing the spiritual and celestial objects and spheres which are

St. Pierre's Studies of Nature, above nature : nay, he cau be so elevated into wisdom, as to

vol. iv. p. 397.

1121. (Matt. x. 22.] The strongest antipathy in nature subsists between the good and the bad.

Pope.-Works of Sir W. Jones,

vol. iv.p. 552.

1127.

In the village Willisca, near Cracone in Poland, there are two apertures leading down more than 200 fathoms into the very extensive salt-mines there, through which the workmen draw up the large lumps, or masses of salt, and then lay them in the high-way or streets, in order that passengers, as well as horses, may trample upon, and break them to pieces under their feet, before they are carried to the mills to be reduced to powder.

Nat. Delin. col. iii.p. 83.

1122. [Acts ix. 16.] There are many precepts in the New Testament which require us to suffer with fortitude and resignation, for righteonsness' sake, for truth, for our religion, or the benefit of mankind; but we find none which enjoin sufferings for their own sake, or represent them as meritorious in themselves. St. Peter exhorts his disciples to suffer patiently for these great ends, “ because Christ also suffered for them, leaving us an example that we should follow his steps"; but he does not advise us to suffer for no end at all.

JENYNS' Works, vol. iv. p. 138.

1128.

In Hyrcania, an extensive causeway is made through a desert over a boggy loose ground, by covering its surface with white salt, in some places a yard deep.

George HERBERTS' Trad. p. 170.

- The poorer

1123. [Matt. v. 13.] Ye are the salt of the earth: but

1129. [Matt. v. 14.] Ye are the light of the world. if the salt have lost its savor, wherewith shall it be

By nature's unalterable laws, light is salled? It is thenceforth good for nothing, but to be cast reflected from one body to another, and thus successively in out, and to be trodden under foot of men.

different degrees. Without the assistance of these prudential Salt is one of the most essential ingre- || laws, those bodies, that do not directly receive the sun's rays, dients in every thing we eat. It tempers our food in such a

must be in obscurity. just proportion, as makes it both agreeable and nutrimental.

Nat. Delin. vol. iv. p. 85. Nat. Delin. vol. iii. p. 135. Most of the Asiatic nations have affixed to salt, a certain sacred property.

1130.

As the moon communicates to the earth
FORSTER. --Pinkerton's Coll. vol. ix.

p.
281. the light, and that only, which she receives from the sun ;

so the Apostles, and first preachers of christianity, and (in

their measure) their true successors, communicate to mankind 1124. [Mark ix. 50.] la the interior countries of Africa, the light, which themselves have received from the bright the greatest of all luxuries is salt. A child there will suck sun of righteousness. a piece of rock-salt, as if it were sugar.

classes

Boyle's Occasional Reflections, of the inhabitants are, however, so very rarely indulged with

vol. iv. p. 55. this precious article, that to say a man eats salt with his victuals, is the same as saying, he is a rich man. —The long use of vegetable food creates so painful a longing for 1131. [Matt. v. 15.] There is in our soul an unchangeable salt, that no words can sufficiently describe it.

focus of intellectual light, whicu jo darkness is able entirely Mungo Park's Travels, p. 280. to overpower. This sensorium admonishes the drunken man

that his reason is over-elevated ; and the failing old man, that

his uuderstanding is enfeebled. To behold the shining of that 1125. (Matt. v. 13.] Acids may be considered as the true candle within us, a man must have his passions stilled; he salifying principles.

inust be in solitude, and above all he must be in the habit of See Lavoisier's Chem. chap. xvi. retiring into himself.

St. Pierre's Studies of Nature,

vol. iv. p. 10. 1126.

In the Valley of Salt near Gebul, about four days' journey from Aleppo, there is a small precipice occasioned by the continual taking away of the salt, in the face of which you may see how its veins lie.—" I broke a piece of it,” says MAUNDRELL, “ of which the part that was

[Matt. v. 34, 37.] Swear not at all ;—but let your comexposed to the rain, sun, and air, though it had the sparks

munication be, Yea, yea ; Nay, nay: for whatsoever is and particles of salt, yet had perfectly lost its savor. The more than these cometh of evil. inuermost, which had been connected to the rock, retained its savor, as I found by proof.”

1132. [Matt. v. 33.] Whoever now wishes to observe Journal, p. 162. this precept of Christ with literal stricfuess, should abstain

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1133. [Matt. v. 34.) The Peers of England are not, like her Plebeians, put to their oath. In all cases when their deposition is required, they simply spread the right hand over the left breast, and pronounce the accused guilty, or not guilty, on their honor. This the law considers as equivalent to the most solemn asseveration of the Commoner.

WHITE.

1138. [Jas. i. 17.) The goodness of God breaking forth into a desire to communicate Good, was the cause and the beginning of the creation : Heuce it follows, that to all eternity, God can have no thought, or intent towards the creature, but to communicate Good; because He inade the creature for this sole end, to receive good.. The first motive towards the creature is unchangeable; it takes its rise from God's desire to communicate Good, and it is an eternal impossibility, that any thing can ever come from God, as his will and purpose towards the creature, but that same love and goodness, which first created it; He must always will that to it, which he willed at the creation of it.

Law's Spirit of Prayer, p. 29.

1134. (Matt. v. 37.] A reasoning concerning things Di. vine, whether they be so or not, proceeds from the reasoner's not seeing them from the Lord, but desiring to see them from himself; and what a mau sees from himself, is evil.

SWEDENBORG's Divine Prov. n. 219.

1135.

It is the distinguishing characteristic of wisdom, to perceive, without reasoning, that a thing is so, or not so.

SWEDENBORG's Arcana, n. 5556.

(Matt. vi. 1.] Take heed that ye do not your alms before men, to be seen of them : otherwise ye have no reward of your Father who is in heaven.

1139. [Matt. vi. 1–5.) An outward morality, a decency 1136.

They who are in spiritual love have wis- and beauty of life and conduct with respect to this dom inscribed in their memory; wherefore they talk of divine world, arising only from a worldly spirit, has nothing of truths, and do them from principles in the memory. But Salvation in it; he that has bis virtue only from this world, they who are in celestial love have wisdom inscribed in their is only a trader of this world, and can only have a worldly life, and not in their memory; which is the reason that they benefit from it. For it is an undoubted truth, that every thing do not talk of divine truths, but do them : whatever they hear || is necessarily bounded by, or kept within the sphere of its they immediately perceive whether it be true or not; and own activity; and therefore, to expect Heavenly effects when they are asked whether it be true, they only answer from a worldly spirit, is nonsense : As Water cannot rise that it is, or that it is not.

higher in its streams, than the spring from whence it cometh, SWEDENBORG's Divine Love, n. 427. so 110 actions can ascend farther in their efficacy, or rise

higher in their value, than the Spirit from whence they proceed. The Spirit that comes fro:n Heaven is always io Heaven, and whatosever it does, tends to, and reaches Heaven : The spirit that arises from this world, is always in it; it is as worldly when it gives alms, or prays in the church, as

when it makes bargains in the market. When therefore the 1137. [Matt. v. 48.) Be ye therefore perfect, even as

Gospel saith, “ He that gives alms to be seen of men, hath his

reward”; it is grounded on this general truth, That every your Father who is in heaven is perfect. As we necessarily infer, in general, that

thing, every shape, or kind, or degree, of virtue that arises

from the spirit of this world, has nothing to expect but God must have all consummate and infinite perfection; and

that which it can receive from this world : For every aetion yet find we can have no direct conception or idea of any

must have its nature, and efficacy, according to the Spirit particular perfections as they subsist in his real essence ; so

from whence it proceeds. we necessarily ascribe to hiin all the particular perfections of our own rational nature: These we call his attributes, because

LAW's Appeal, 94. they are only attributed to him ; that is, transferred froin man to God, and from earth to heaven; and do by semblance and analogy only represent and express the inconceis

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1144.

Prayer has a natural tendency to amend the petitioner himself, and thus to bring him within the rules which the wisdom of the Deity has prescribed to the dispensation of his favors.

PAYLEY.

1140. [Luke xviii. 1.)

A soul, in commerce with her God, is heaven;
Feels not the tumults and the shocks of life ;
The whirls of passion, and the strokes of heart !

A Deity believ’d, is joy begun;
A Deity ador'd, is joy advanc'd;

A Deity belov’d, is joy matur'd!
Each brauch of piety delight inspires :
Faith builds a bridge from this world to the next,
O’er death's dark gulf, and all its horror hides :
Praise, the sweet exhalation of our joy,
That joy exalts, and makes it sweeter still:
Prayer ardent opens Heaven, lets down a stream
Of glory on the consecrated hour
Of mau, in audience with the Deity!

YOUNG.

1145. [Luke xviii. 1.] If Providence were to interpose for a man's relief, as soon as he asked it, Providence would be at his disposal; in other words, Man would have the direction of his Maker.

St. Pierre's Studies of Nature,

vol. ii. p. 29.

TRUE RICHES.

[Matt. vi. 20, 21.] Lay up for yourselves treasures in 1141. [Rom. x. 8.] God, the only good of all intelligent heaven, where neither moth nor rust doth corrupt, and natures, is not an absent or distant God, but is more present

where thieves do not break through nor steal: For where in and to our souls, than our own bodies; and we are stran

your treasure is, there will your heart be also. gers to heaven, and without God in the world, for this only reason, because we are void of that spirit of prayer, which

1146. [Matt. vi. 19.] The ideas and actions of brutes, alone can, and never fails to unite us with the One, only

like those of children, are almost perpetually produced by Good, and to open heaven and the kingdom of God

their present pleasures or their present pains; and they seldom within us.

busy themselves about the means of procuring future bliss, or Law's Spirit of Prayer, p. 5.

of avoiding future misery; -Wbilst the acquiring of languages, the making of tools, and the labouring for money,

which are all only the means of procuring pleasure; and the 1142. [Luke xviii. 1.] That prayer is a duty, which all praying to the Deity, as another ineans to procure happiness,

are characteristic of human nature. men ought to perform with humility and reverence, has been

Darwin's Temple of Nature, generally acknowledged as well by the untaught barbarian as

canto iii. l. 435. by the enlightened Christian. Nothing so forcibly restrains from ill as the remembrance of a recent address to heaven for protection and assurance. After having petitioned for power 1147. [Luke xii. 15—21.] Commerce, when it is the final to resist temptation, there is so great an incongruity in not love, and money the means subservient, is a good if the mer. continuing the struggle, that we blush at the thought, and chant shun and avoid frauds and evil arts as sins : not so when persevere lest we lose all reverence for ourselves. After money is the final love, and commerce the means subservient fervently devoting our souls to God, we start with horror at

to it; for this is avarice, the root of all evils. immediate aposlacy ; every act of deliberate wickedness is

SwedenBORG's Div. Prov. n. 220. then complicated with hypocrisy and ingratitude.

Pantalogia.

1148. [Luke xii. 33.] The mite and the moth first lay

the miser under the necessity of employing many hands in 1143. [Luke xi. 13.] If God does not give us at our first stirring about and sifting his grain, till they force him at last asking ; if he only gives to those who are importunate; it is to dispose of it altogether. How many poor wretches would not because our prayers make any change in God, but because go naked, if the moth did not devour the wardrobes and our importunity has made a change in ourselves; it has altered warehouses of the rich! In India, where coffee, silk and our hearts, and rendered us proper objects of God's gifts and cottons, are real necessaries of life; there are insects which graces. When, therefore, we would know how much we quickly corrode them, and thus prevent their being withheld

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