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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 coinmou 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 aguin; 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 nature 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.
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 its power when the light is withdrawn. Hence we may jastly couclude, 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 heaven, 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. shall obtain mercy.
See SWEDENBORG's Divine Love, nn. 66, 67. The words seem to regard more the disposition of the actor than the object on which it is exerted :
1116. [Jer. xxxi. 33, 34.] Every animal has the scienco är Blessed are the merciful,” that is, those who are of a 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 iu 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.
See SwedenBORG's Arcana, n. 7750. heart and a benevolent disposition ; because these are absolutely 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 sensụal, 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 happen among neighbours. They never leave mediating till there be a
reconciliation : to seal which, the reconciled eat Champock 1112. [Ps. xviii. 26.] In regard to the life 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
savoury taste; it grows, as other tea does, on bushes, and is LORD, Who is the essential life; and diffuses Himself through
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 xxiji. 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
The Hottentots, even, rou to the suppresthe 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
to extinguish a fire ; and allow themselves no repose till every into evil and false. This is comparatively as the light of
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
1119. [Matt. v. 40.) In disputes betwcen individuals disagreeable color in unsightly forms.
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 differenoeg by speedy and 1113. [Matt. v. 8.] Truth is like the dew of Heaven ; in
impartial arbitration, agreeably to rules laid down. If any
refuse to adopt this mode, or having adopted it, to submit to order to preserve it pure, it must be collected in a pure vessel.
the award, it is the direction of the yearly-ineeting that such St. Pierre. he 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.
[Matt. v. 11.] Blessed are ye uhen men shall revile you and persecute you, and shall say all manner of ecil
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 respecting 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.
In the village Willisca, near Cracone iu 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. pol. 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.
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 salted? 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
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 son ;
so the Apostles, and first preachers of christianity, and (in
their measure) their true successors, communicate to mankind 1124. [Mark ix. 50.] lu 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.
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 sale 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 bad 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 strictuess, should abstain from all oaths, in which the name of God is not expressly | able, but real however, and correspondent perfections of the mentioned ; such, for instance, as by my soul, my head, &c. Divinity. SMITH's Michaelis, vol. iv. art. 302.
Bp. Browne's Procedure of the Under
standing, p. 461.
1133. [Matt. v. 34.] The Peers of England are not, like her Plebeians, put to their oath. In all cases when their 1138. [Jas. i. 17.] The goodness of God breaking forth deposition is required, they simply spread the right hand over into a desire to communicate Good, was the cause and the the left breast, and pronounce the accused guilty, or not beginning of the creation : Heuce it follows, that to all eterguilty, on their honor. This the law considers as equivalent nity, God can have no thought, or intent towards the to the most solemn asseveration of the Commoner.
creature, but to communicate Good; because He made the WHITE. creature for this sole end, to receive good.. The first mo
tive 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 1134. [Matt. v. 37.] A reasoning concerning things Di- will and purpose towards the creature, but that same love vine, whether they be so or not, proceeds from the reasoner's and goodness, which first created it; He must always will not seeing them from the Lord, but desiring to see them from that to it, which he willed at the creation of it. himself; and what a mau sees from himself, is evil.
Law's Spirit of Prayer, p. 29. SWEDENBORG's Divine Prov, n. 219.
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.
They who are in spiritual love have wisdom inscribed in their memory; wherefore they talk of divine truths, and do them from principles in the memory. But they who are in celestial love have wisdom inscribed in their life, and not in their memory; which is the reason that they do not talk of divine truths, but do them : whatever they hear they immediately perceive whether it be true or not; and when they are asked whether it be true, they only answer that it is, or that it is not.
SWEDENBORG's Divine Love, n. 427.
1139. (Matt. vi. 145.] An outward morality, a decency and beauty of life and conduct with respect to this world, arising only from a worldly spirit, has nothing of Salvation in it; he that has his virtue only from this world, is only a trader of this world, and can only have a worldly benefit from it. For it is an undoubted truth, that every thing is necessarily bounded by, or kept within the sphere of its own activity; and therefore, to expect Heaveoly effects from a worldly spirit, is nonsense : As Water cannot rise higher in its streams, than the spring from whence it cometh, so no actions can ascend farther in their efficacy, or rise higher in their value, than the Spirit from whence they proceed. The Spirit that comes froin Heaven is always in 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 Gospel saith, “He that gives alms to be seen of men, hath his reward”; it is grounded on this general truth,-That every thing, every shape, or kind, or degree, of virtue that arises from the spirit of this world, has nothing to expect but that which it can receive from this world : For every action must have its nature, and efficacy, according to the Spirit from whence it proceeds.
Law's Appeal, 94.
1137. [Matt. v. 48.) Be ye therefore perfect, even as your Father who is in heaven is perfect.
As we necessarily infer, in general, that God must have all consummate and infinite perfection; and yet find we can have no direct conception or idea of any particular perfections as they subsist in his real essence ; so we necessarily ascribe to hiin all the particular perfections of our own rational nature: These we call his attributes, because they are only attributed to him ; that is, transferred froin man to God, and from earth to heaven; and do by sem. blance and analogy only represent and express the inconceiv
ought to pray, we must consider how much our hearts want to be altered, and remember that the great object of prayer. is to work upon ourselves; it is not to move and affect God, but it is to move and affect our own hearts, and fill them with such tempers as God delights to reward.
Law, on Perfection, chap. 12.
[Matt. vi. 6.) When thou prayest, enter into thy closet; and when thou hast shut thy door, pray to thy Father who is in secret; and thy Father, who sees in secret, will reward thee.
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.
1140. [Luke xviii. 1.)
A soul, in commerce with her God, is heaven;
A Deity believ’d, is joy begun;
A Deity belov'd, is joy matur'd!
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, Mau would have the direction of his Maker.
St. PIERRE's Studies of Nature,
vol. ii. p. 29.
[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 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
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 lan, guages, the making of tools, and the labouring for money, which are all only the means of procuring pleasure; and the
praying to the Deity, as another means to procure happiness, 1142. [Luke xviii. 1.] That prayer is a duty, which all
are characteristic of human nature. men ought to perforın 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 mercontinuing 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 servently devoting our souls to God, we start with horror at
to it; for this is avarice, the root of all evils. immediate apostacy ; every act of deliberate wickedness is
SWEDENBORG's Dio. Prov. n. 220. then complicated with hypocrisy and ingratitude.
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 kuow how much we quickly corrode them, and thus prevent their being withheld