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animals immersed in it, as well as the vapor of the Grotto to our common Head, and mutual communion with each del Cani near Naples.
other throughout this one whole family, apply and bring Darwin's Botanic Garden, part ii. home to us each glorified saint's felicity, and to him ours, canto 3. p. 108.
by a blessed circulation, till we are in a manner multiplied
See Boyle's Seraphic Love, 5689. [Ephes. ii. 14.] In the Temple at Jerusalemn, there
pp. 154 156. was an inclosure which the Hebrews called Chel, that sepa
See No. 1270. rated the circumcised from the uncircumcised ; within which the latter were not permitted to enter.
See LightFOOT's Prospect of the Temple, c. 17. The separating wall or screen of this Chel, called a wall of “ Partition," probably, was the veil rent in twain at the crucifixion; Maii. xxvii. 51.
6694. [Ephes. iv. 13 — 16.] The Lord, Who alone is man, from whom angels, spirits, and the inhabitants of the carthi, are called men ; – He, by his influx into heaven,
causes universal heaven to represent and resemble one man ; 5690. [- 15.] The word Dogma (Grk.) is here put,
and by influx through heaven and from Himself iminediabsolutely, to signify the Christian Religion.
ately into the individuals there, causes each to appear as a See ChrysOSTOM, Hom. v. in Ephes. —
man, — the angels in a more beautiful and splendid form THEODORET, in loco. Estius, in loco.
than it is possible to describe. In like manier by influx into the spirit of a man who lives in charity towards his neighbour and in love to the Lord, the smallest of all the things of his thought resemble man, by reason that such charity and such love is from tive Lord, and 'whatever is from the Lord resembles man. Those principles of love and charity
are also what constitute a man. — But on the other hand in 5691. [Ephes. jji. 10.] It pleased the Lord to be born on hell, as the inhabitants there are in spheres contrary to chaour earth, and to make this manifest by the Word, in order rily and celestial love, though in their own luinen they that it might not only be made known on this globe, but appear as mon, yet in the light of heaven they are as through the communication by spirits hence, to all in the monsters, in some of whoin scarcely any thing of the universe, who come into heaven from any other earth what human form is discernible. The reason is, the Lord's ever.
influx through heaven is not received, but rejected, exSWEDENBORG, Arcana, n. 9356. || tinguished, or perverted : wkence they have such an ap
pearance. In like mauner, in the smallest things of their thought, or in their ideas, they are such forms ; for, such
as any one is in the whole, such is he in part, — the whole 5692.
Spirits retain in memory what they see and its parts being analagous and homogeneous. That form and hear in the other life ; and are capable of being instructed in which they appear, is also the form of the hell in which equally as when Hiey were men ; thus of being instructed in they are ; for every hell has its form, which in the light of the principles of faith; and of being thereby perfected. com
heaven is like a monster ; and such of the inhabitants as They growiu wisdoin contioually.
appear thence, by their form discover from what hell
Ibid. n. 6931. they are. It hence appears that even Angels learn by the Church, the
. SWEDENBORG, Arcana, n. 6626. manifold wisdom of God.
See No. 1225. 'Boyle, on the Style of the Holy Scriptures, p. 77. Polupoikilos (Grk.), multifarious.
5695. [Ephes. v. 19.] It is a very just observation, that
since the establishment of Christianity, nothing has contri5693. ( 15.] Though the members of the church || buted so much to its propagation, as the singing of sacred militant, and those of the triumphant, live as far asunder, ' | hymus and songs. Pliny the younger, in one of his letters as heaven is from earth, and are not more distant as to \ to the emperor Trajan, informs him that the Christians sung place, than differing as to condition ; yet our perfect union || hymns in their religious assemblies to Christ as God. Arius,
1 HE Philippians constituted the first Earopean church 5701. i. 29. To depart] Analusai (Grk.) sig. of Christ.
|| nifies properly, to return ; as in Luke xii. 36. This is Paul's Seventh Epistle, he baving written nothing for more than five years.
5702, ( ii. 6. Robbery] Harpagmor (Grk.), from harpage, seizure.
See Bp. Newcome, in loc; and Judg: See No. 1234. xxi. 21, 23.
5700. 1. 1. Paul and Timothy) Paul ends in the first verse of the third chapter.
5703. (Philip. iii. 1. To write the same things [as Paul] | destruction, whose God is their belly), which they obey to you, to me (Timothy] is not grievous, but for you it is rather than the true God; in eating and drinking contrary to safe] POLYCARP, a Disciple of the Apostle John, points to a First and Second Part of this Epistle, in his Letter to the Philippiaris, Chap. iii.
5704. [ 8.] Zemia (Grk.), loss as by ship
5708. [Philip.iv. 3.] In India, they write on palm-leaves, wreck, Acts xxvii. 21. — In this sense he has virtually said,
which, when several of them are stitched together, and fastWhat things were gain to me, these I threw away as ened between two boards, form an Indian book. mariners do their goods, on which they before set a value,
BARTOLOMEO, by Johnston, p. 262. - lest they should endanger their lives.
In this kind of book probably, were the names of the Israelites registered at their coming out of Egypt; and again at their return from the Babylonish captivity, as may be seen
in the Books of Ezra and Nehemiah. The Hebrew word 5705. - 10. That I may know him] He that
pechah, rendered kill in Num. xi. 15, properly signifies to by the influx of his sphere can enter the divine glory, |
blot out or cancel the name ; as Moses at that time wished knows the Lord; as spiritual beings. by their influx kuow
to be cut off, or crossed out, from the Public Register. man.
Hence to be written in the Book of life, siguifies to be under the favor and protection of God; and to be blotted out of it whilst living, signifies to lose that favor and protection in consequence of some egregious misdemeanor.
See Essay for a New Translation, part ii. p. 204. 5706. [ 15. God reveal] The future Indicative for the Imperative is a frequent Hebraism.
Thus the palm, from the kind of books made from its leaves, is, we see, appropriately called the tree of life, See Rov. ' xxii. 2.
5707. [ 18, 19. Many walk, of whom I have l 5709. [ 21.] The baptized, among primitivo cold you often, and now tell you even weeping, that they || christians, vere denominated Hagioi (Grk.), saints. are the enemies of the cross of Christ; whose end is
BINGHAM’s Antiquities, vol. i. p. 2.
instead of proteros. And the import of these words is explained by those parallel words in verse 17, Kai autos esti pro panton, And he is before all things. In which likewise we should observe that it is said, he is, not he was before all things ; to denote his eternity : And withal thal prototokos here in the 15th verse, is applied to the eternal generation of the divine nature, in plain distinction from prototokos in the 181h verse, where it is applied to the human nature's rising from the dead, and being the first-fruils of the (external man's) resurrection (according to Joun vi. 54).
Bp. BROWNE's Procedure of the Under
standing, p. 304. Verses 21, 22.} See Luke xxiv. 39.
i. 13.) “ There was a gentleman of great courage and understanding,” says Boyle, " who was a major under King Charles the First. This unfortunate man sharing in his master's misfortunes, and being forced abroad, ven. tured at Madrid to do his king a signal service ; but, unluckily, failed in the attempt. In consequence of this, he was instantly ordered to a dark and dismal dungeon, into which the light never entered, and into which there was no opening but by a hole at the top; down which the keeper put his provisions, and presently closed it again on the other side. In this manner the unfortunate loyalist continued for some weeks, distressed and disconsolate ; but, at last, began to think he saw some little glimmering of light. This in. ternal dawn seemed to increase from time to time, so that he could not only discover the parts of his bed, and such other large objects, but, at length, die even began to perceive the mice that frequented his cell; and saw them as they ran about the ftoor, eating the crumbs of bread that happened to fall. After some months' confinement he was at last set free; but, such was the effect of the darkness upon him that, he could not for some days venture to leave his dungeon, but was obliged to accustom himself by degrees to the light of day.”
5712. [- ii. 8.] Sophia and Philosophia, among the Antients, implied skill in any particular branch of knowledge : thus rhetoric and oratory are the philosophy of words (often combined with vain deceit); government, political philosophy; and so on. But philosophy, primarily, refers to theology; and the priest is expressly called the philosopher.
Archæologia, vol. vii. p. 312.
5711. - 15.] The true rendering of the words Prototokos pases ktiseos (Grk.) is, born before all creation, the Genitive case being governed of protos in composition,
5713. to christianity.
A little Philosophy leads to atheism, much
5717. (Coloss. iii. 2.] The will and affections of a hu
man soul are never by any direct and immediate operation - Worshipping of angels, &c.] A tenet
employed on abstract intellectual ideas of heavenly things; of the Gnostics.
hut are then lifted up from earth to heaven, when they are Of those who wait for influx, it may be expedient to ob exercised on our common and natural ideas or notions conserve, that they do not receive any influx, except sometimes sidered as types, which represent answerable inconceivable the few, who from their hearts desire il, by a lively percep antitypes. tion in their thought, or by a tacit speech therein ; rarely by
Bp. Browne's Procedure of the Underany manifest speech, and then it is to this effect, that they
standing, p. 201. may think and act as they will or can, and that he who acts wisely is a wise man, and he who acts imprudently is foolish. They are never instructed what they ought to believe, and what they ought to do ; lest human rationality and liberty 5718. ( 11.] The name of Barbarian was given should be destroyed. They who are instructed by influx by the antient Greeks to all those who were not of their what they ought to believe, and do, are not instructed by the country, or who did not speak the Greek language. In Lord, nor by any angel of heaven, but by some enthusiastic which sense the word with them implied no more than spirit; and are seduced.
foreigner, and did not carry with it its present odious signi, SWEDENBORG, on Divine Providence, n. 321. Vfication. See No. 5466, 3620, 1214.