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herself in the quiet of good sense and piety, and relied for acceptance with the Lord, rather on the fixed state of her mind than on the evanescent ejaculation of her lips.

She had been a receiver of the doctrines of the New Church for upwards of fortyone years;-doctrines which taught her that the sure way to heaven was to shun evils as sins, to love the Lord above all things, and to live in charity with her fellow-creatures. Doctrines of so scriptural a character, believed for so considerable a period, fostered by favourable circumstances, and received into a mind naturally disposed for the contemplation of spiritual subjects, must have been instrumental in the formation of a state highly conducive to her everlasting welfare.

For twenty-four years, she enjoyed the privilege of attending the public worship of the Lord according to the heavenly doctrines of the New Church. The other seventeen years of her reception, she was resident in several places, with her bereaved and highly respected husband, where no societies of the church existed. She was brought up as a mem ber of the Church of England; but she experienced little or no difficulty in the reception of the new doctrines. They were introduced to her in Hull, by a Capt. Collet and his lady, who came to reside with her; and she has frequently been heard to speak of the manner in which those lucid truths affected her, and describe the pleasure attending their reception, with remarkable animation. She particularly delighted in referring to the easy progress of her acquaintance with them, and often related anecdotes of piety connected with her early association in the church, which she considered as examples and helps to the advancement of her own state. These circumstances serve to shew that the divine truths which she had been led to embrace, were very soon interwoven with her attachments. They also illustrate the sincerity of her reception, and assist us in accounting for their having been the principal topics of all her conversation in after life. No associates afforded her

half the pleasure she experienced in the society of New Church friends; and on such occasions she considered no conversation consistent or agreeable but such as tended to illustrate the heavenly doctrines and promote spiritual improve

ment.

Her reading, during the fifteen years of my acquaintance, was wholly confined to the Bible and those writings wherein that holy book is so luminously explained. The work on Conjugial Love was her favourite study, and she was very familar with its beautiful contents. Portions of the Holy Word were read by her every day as a religious exercise; and private family devotion, morning and evenings, were duties to which she was particularly attentive. The Bible was always to be found upon her table; and any interruption at the time set apart for its reading was spoken of as a disappointment. She was generous in the admistration of pecuniary charity; and I never mentioned a case of distress but she contributed something towards its relief. For many years several children in our day-school have been educated at her expense. She regarded this as a privilege, and for the most part left the selection of the scholars to others. Her attachment to home was exceedingly strong, and her care and proceedings in such matters were remarkably exact. She was unpretending in her manner, familiar and easy of access: she possessed a firm mind, with a memory tenacious even of trifles, sensitive feelings and strong attachments; and up to the time of her fatal illness she had enjoyed, during her long life, an unusual degree of sound and vigorous health; for which she frequently expressed sentiments of pious gratitude to the Lord. The duties of her religion were not suggested to her by disease; they were the results of her own mental freedom, and the formation of her character was influenced by them; and as our blessed Lord has taught us to judge of the tree by its fruits, we cherish the most favourable assurances touching her condition in the other life.

E. D. R.

THE

INTELLECTUAL REPOSITORY

AND

New Jerusalem Magazine.

No. 28. - APRIL, 1842.

SWEDENBORG'S NOTES ON NUMBERS. CHAP. 24. THE HISTORY OF BALAAM AND BALAK. (Concluded from p. 45.)

Balaam leaving divinations prophesieth the happiness of Israel, 1-9. Balak, in anger, dismisseth him, 10-14. Balaam prophesieth of the Star of Jacob, and the destruction of some nations, 15—25.

(7568-7589).

VERSES 1, 2. And when Balaam saw that it was good in the eyes of Jehovah to bless Israel, &c. Balaam saw, as it were, out of himself; for although he spoke, he nevertheless perceived that it was another who spoke by him; it is therefore stated that Balaam saw "that it was good in the eyes of Jehovah,"* &c. Thus Balaam now wished to bless Israel from himself, that he might merit grace or favour; for the devil, or evil spirits, intend and desire that the spirit of the Lord may be separated, that is, that the angel of the Lord may not speak through the prophet. That Balaam now wished to bless Israel from himself, that he might merit grace or favour, is evident from this circumstance, "that he did not go, as at other times, to the meeting of divinations,"† and that nevertheless the Spirit of God came upon him (verse 2). The divinations were the seven sacrifices, which were their oracles; for in this manner they consulted their gods, since by them they endeavoured to procure for themselves favour; wherefore we have before read that Balaam came to the altars where Balak and the elders of Moab stood, that they might there receive the divinations of Balaam, who was to them in the place of an oracle, or who pronounced oracles, because there must needs be one person who takes the lead, and who pronounces the oracles. That Balaam, after he had prepared the sacrifices, went to consult God, is evident from chap. 23, 3-6, and also 15-17; but now it is not stated that he did so. This rite was taken from the primitive church, as is evident from

* See Heb. text.

NEW SERIES. NO. 28.-VOL. 3.

those things which

+ See Heb. text.

R

Aaron was commanded to do; for propitiation was first effected: but afterwards, when this rite also became idolatrous, oracular responses or revelations were differently effected, as by dreams, &c., &c.

"He set his face towards the wilderness." It is not said before that he directed his face towards the people. This circumstance is also significative, and relates to the answer or oracle in question. In the wilderness was the tabernacle, in the midst of which was the people, and there the tribes were arranged according to divine order, which they thus represented; for the tent was in the centre, round about were the Levites, then the other tribes, according to the representative character of the Lord's true church. Thus Balaam saw "Israel dwelling according to their tribes ;" hence he did not see them as Balak, or evil spirits, wished him to see them; for Balak wanted him to see the people of Israel without such a representation; wherefore he said in the former chapter, ver. 27, "Peradventure it will please God that thou mayest curse me them from thence," which is also signified by the words at verse 28 of the same chapter, where it is said that" Balak brought Balaam to the top of Peor, that looketh toward Jeshimon," so that Balaam's face might be averted from the representation the of divine order, denoted by the encampment of the people of Israel.

"The Spirit of God came upon him," not because "he went to meet divinations," but because "he looked towards the wilderness," where he saw the tribes of Israel encamped according to heavenly order; for Balaam could not understand those things which were more interior; the Lord alone, through his angels, could indicate and explain these.

Verses 3, 4. "And he took up his parable and said," &c. Here is described the nature of the oracle which Balaam pronounced, or in what manner he delivered the responses of the Lord; for it is known that responses were given in various ways, namely, by dreams, by visions in the night; also with closed eyes, when things were nevertheless seen as in broad day light; by a loud voice, both internal and external; also by other means, which we will treat of elsewhere. Here Balaam is said to have had "his eyes opened," so that he could see the angels of the Lord, as it were, in broad day light. This also was the case with others, for this occurrence was not rare in the time of the primitive church. Abraham, Sarah, and Lot saw angels: the wicked even have seen angels, as we read respecting the inhabitants of Sodom, who saw the angels sent to them. The servant of Elisha saw them, and Elisha and Elijah themselves also had their eyes opened to see angels. But although the angels appear before the eyes, they

are however seen by a vision which is interior. Hence we here read of Balaam's "eyes being opened;" nor is there any reason why any one should feel himself elated, or should boast or glory that he has been permitted to see angels, for this has happened even to the most wicked, as in the case of the inhabitants of Sodom mentioned above; yea, we even read concerning the ass (see chap. 22, verses 25 and 27) that "she saw the angel of the Lord;" so that it is not a proof that a man is good because he has been permitted to see an angel. Spirits and angels, however, are seen by the opening of the interior sight, when they are seen as though by the external eyes, whereas the fact is they are seen by the eyes of the spirit.

There is one kind of vision or spiritual seeing which takes place when the eyes, although closed, are in the highest degree of wakefulness, in which things are seen as in clear day light; there is also another kind of spiritual seeing which occurs in a middle state between sleep and wakefulness, in which the man supposes that he is quite awake, for all his senses are quite alive. There is also another kind of vision, or spiritual seeing, which happens between the time of sleeping and waking, when a man is awaking, before he has shaken off sleep from his eyes. This kind of spiritual seeing, or vision, is extremely delightful; for thus heaven, in its highest degree of tranquility, operates in his rational mind, but intellectually: there is also another kind of vision in, or during, sleep, which is various. There is moreover a more interior vision, or spiritual seeing, which may be called peculiarly human (proprie humana) which is not presented as in light but in shade (quæ non sistitur ut in luce, sed ut in umbra); this however is conjoined with a more interior faculty. There are, likewise, many other kinds of vision, or spiritual sight, which can by no means be described; I have only mentioned these in general, because I can testify concerning them from much experience, which by the Divine Mercy of the Lord, has been granted me; for some of these kinds have so often been granted to me, and with the

* Its being said in the divine text that the "ass saw the angel," must be understood in a manner similar to that in which the ass was said "to speak" (see chap. 22, ver. 30), viz., that as it is impossible, because contrary to divine order, for an ass to speak, so it is impossible, for the same reason, for an ass to see an angel; because an animal has not that degree of life, and consequently not those faculties, by which an angel can be seen. The speaking and seeing therefore, as predicated of the ass in this divine narrative, are to be considered as appearances in the spiritual world representative of the state of Balaam's understanding at that time, when he was thinking perversely. We learn from E. S. that the literal sense of the Word consists, in many parts, of appearances, such as they are in the spiritual world. Speaking is predicated both of the beast and the dragon (see Rev. 13, 11); see Swedenborg's notes on the phenomenon of the ass speaking in former vol. Editor.

sight of so many objects, and that too, when I was wide awake, that if I were to describe only the hundredth part of what I have experienced, those who do not believe that visions or spiritual sight can be given, and thus revelations, would be greatly amazed; not to mention speech with spirits, which has now continued with me for about a year and a half.*

Hence it is now evident, what is understood by these words of Balaam, viz., that "he was a man whose eyes were open;" thus by visions arcana were revealed; for in all visions of this kind, when the man "falls down,” that is, humbles himself before the Lord, arcana are contained. It is here called the "vision of the Almighty" (Shaddai, Fulminator), concerning which appellation we have spoken above; for the Lord was named to Jacob by the appellation "Shaddai,” to Isaac, "Dread," and to Abraham, "God," since it is of the Divine Mercy, that man should see according to his state, for in this manner his interiors are opened, which would otherwise be closed. Concerning this spiritual hearing and seeing, many things might be said; but I shall only mention here, that spiritual vision with the eyes opened, happened also to those who were natural men; so that there is also a vision of the external man, and likewise a speech which comes externally into the ear, as in the case of the people of Jacob from Mount Sinai; in the case of Abraham, Miriam, and also Moses. But the more interior the sight and hearing are, the more the interiors of the mind are opened; things still more interior are not heard except by an activity perceptibly operating in the thought, and this is effected by mediations, &c. Hence it may appear what the character of Balaam was; who, although he was in a perverse state, had, nevertheless, his eyes opened, and the spirit of the Lord spoke through him.

Verse 5. "How goodly are thy tents, O Jacob," &c. He now sees the tents in the wilderness, and he beholds the people so arranged, that they could represent the Lord's heaven; therefore he says, "How goodly," &c. By the tents are understood exterior things, or the external man; but at that time, the people called Jacob were understood, and in the supreme sense, the Lord himself, who was born of that people; wherefore he is called the "Son of Man," but in relation to his being born of the mother: thus by the tents, the heavens are understood, and consequently those things which are heavenly, thus peace, joy, &c.; it was the tent which contained all things, &c. A's by the tents heaven was represented, so by the tabernacles or habitaThis was written in 1746.

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