for us to let our light shine before others, that they may see our good works and glorify our heavenly Father. The Rev. Chairman, in acknowledging the kind manner in which his services had been noticed, observed that he felt he was merely doing his duty in devoting his talents to the good of the society; and that he should have pleasure in continuing them so long as they appeared to be useful to his brethren. The meeting, which was universally felt as one of the most delightful ever witnessed in the New Church, cuncluded soon after ten o'clock. NEW PUBLICATIONS. The Heart; its tendency to Evil, and the necessity for its Purification; with a Discourse on Human Responsibility. Illustrated with Six Plates. London: Hodson; Newbery; Glasgow S. and A. Goyder.-The idea of this work, it appears, was suggested by an American one, in which the symbols illustrative of the evils that infest human nature, and included within the figure of a heart,' were chiefly of a very repulsive kind, and the object kept in view was the advancement of a peculiar set of Christian tenets. The plan, however, and many of the sentiments being excellent, and a feeling of pure devotional fervour running through the whole, it occurred to the Editor that it would be performing a service were he to adapt it so as to convey more correctly and intelligibly the nature of good and evil. Althoughthe plates and some of the sentiments and descriptions, must be considered as borrowed from the American work, yet the greater part of the treatise is original; and, in its present form, it is hoped it will be suitable for Christians in general. It contains a well-digested view of that generally misunderstood doctrine-the Atonement, so expressed as to give as little offence as possible to those who hold the common ideas on the subject. We understand "the Heart" has been adopted in some of the American Sunday schools; for the senior scholars of which it is very suitable; and we are authorised to state that the Glasgow publishers are willing to supply our schools, in quantities of not less than 12 copies, at a considerable reduction in price. The Sabbath. By H. A. Worcester. Same publishers.-This is a reprint, at a moderate price and in a handsome form, of an American work, which we reviewed twelve months ago. We heartily wish it may be successful in leading to a very desirable object, -the better observance of the Sabbath. An Exposition of the whole Book of the Prophet Daniel: being Nineteen Discourses by the late Rev. Manoah Sibly.—At present we merely announce the fact of the publication of this work, reserving a notice of it to a future opportunity. FORTHCOMING PUBLICATION.-We understand that a work on Animal Physiology, treating largely on Life, Health, and Disease, and illustrated by six coloured anatomical plates, in which the spiritual doctrines of the New Church are made the leading features, is about to be published in Norwich, by a member of the Norwich Society. The manuscript has been perused by the Rev. Thomas Goyder, who strongly recommends every friend of the church to procure for himself a copy. The price will be limited to 2s. 6d. that the work may be kept within the means of all. OBITUARY. most DIED, at the city of Buffalo, State of New York, Sept. 5, 1840-84, sincerely beloved and deeply regretted, ELEANOR TREANDAPHELIA SARAH, the affectionate and only daughter of Abraham Jones LE CRAS, many years editor and proprietor of the News and Patriot Journals, published in the Island of Jersy, aged nearly 15 years. This amiable and interesting young lady was brought to her grave, through that long and lingering disease called pulmonary consumption, which was induced by a cold that she caught whilst on a visit among her relations at Salisbury Wilts, just previous to her embarkation for America. She died as she lived, a most exemplary pattern of perfect resignation to the divine will. THE INTELLECTUAL REPOSITORY AND New Jerusalem Magazine. No. 26. - FEBRUARY, 1842. SWEDENBORG'S NOTES ON NUMBERS. CHAP. 23, FROm 7552 to 7567. (Continued from former vol. p. 521.) VERSES 1 to 6. It is evident from these words, that Balaam was seduced as to the seven altars, and the seven bullocks and rams, it is also evident that Balaam did this of his own accord; for it was not commanded, as is obvious from verse 4, where it is said, "God met him; and he said he had prepared seven altars,” &c. Balaam did this from the custom of his own country, where there were sacrifices, altars, &c., and the septenary number. Balaam being now infected with the evil of lucre and honour, mixed holy things with what was profane, by making Balak also sacrifice those things, as we read in verses 1 and 2: "And Balaam said unto Balak, build me here seven altars," &c.; and in verse 3, the burnt-offering is called the burnt-offering of Balak; and again in verse 6. Balaam was commanded in the former chap., verses 27 and 35, " to speak the word that was spoken unto him;" thus Balaam was only commanded not to speak any other word than that which was spoken to him, but the command did not relate to his actions, wherefore, "his way was perverse before the Lord;" (see chap. 22, 32,) namely, his commanding Balaam to build seven altars, and himself sacrificing with Balak thereon, which, as before stated, is to commix holy things with profane; hence, "Balaam's way was perverse before the Lord." Verse 7. Here Balaam says, "that he was brought by Balak from the mountains of the east," &c. The mountains of the east signify the primitive or ancient church, which is also represented by the "sons of the east." Here also he makes a distinction between Jacob and Israel, when, as yet, there was no distinction between the Jews and the Israelites. What is to be understood by Jacob and Israel, will be seen from the following prophetic declarations, for what Balaam spake was prophetic. The devil, or evil spirits, represented by Balak, deNEW SERIES. NO. 26.-VOL. 3. G sired that Jacob should be cursed, “because a star should arise from Jacob," that is, because the Messiah should be born, chap. 24, ver. 17, and because the Word of the Lord, revealed through the prophets of that people, should enlighten the whole world; hence the hatred of infernal spirits was excited. But Israel represents the children of the Lord throughout the world, whom evil spirits abhor. Verse 8. In this verse, that which Balak desired, or to which the devil instigated Balak, is rejected; the proposition of Balak is resumed and rejected in corresponding terms. Verse 9. "From the head of the rocks I see him," &c. These are the words of the angel of Jehovah speaking through Balaam. It is said "from the head of the rocks," to denote the supreme of all things; wherefore all the mountains in which the Lord revealed himself, such as mount Sinai, Horeb, &c., and in Canaan, mount Zion, &c., represent the Lord. It is said, "I see him," which is predicated of an angel and of a man, and denotes, that in their inmost sight they can see the Lord in all things; thus they behold him in every rite, in every prophecy, in short, in all things by which his kingdom is represented. "From the hills I behold him!" viz., in all height, for he is the highest, that is the inmost of every thing. Degrees are here denoted, for he saw the Lord first from internal things, signified by "the head or top of the rocks ;" and then from things more internal, denoted by "the hills;" for whether we say superior or interior things, the sense is the same. Lo, the people shall dwell alone;" which signifies, that they should have no communion with what is profane, or with those who are out of heaven ; hence, “ they shall not be reckoned among the nations," that is, with those who are out of the church. 66 Verse 10. Jacob and Israel are here named. By the "dust of Jacob," is understood, in the proximate sense, the numerous posterity of Jacob, which is compared to the dust of the earth, and to the sand of the sea; for the Jews chiefly desired to have a numerous posterity. But dust was predicated of them, in a spiritual sense, on account of their merely external worship, which, separate from internal, was profane; for they had no idea of the Lord, nor of any genuine faith, as we have frequently mentioned above. "Let me die the death of the righteous : this is the expressed wish of Balaam; thus he pronounces Israel happy, for the death of the righteous is life eternal. "Let my last end be like his," namely, Israel's; for Israel in a supreme sense, signifies life and resurrection. Verses 11, 12, 13. That Balak led Balaam into another place, was because he thought he could seduce him by a new stratagem; for evil spirits are continually urgent, and continually suggesting fresh schemes and stratagems of evil. Balak thought that Balaam was already captivated, or ensnared by the sacrifices; he now shewed him the " utmost parts of them," but not the whole, because the utmost part, or the extremity of the people of Israel, signified their actual state which was evil, or in externals without an internal principle. Thus Balak wished to divert the mind of Balaam from the whole encampment of Israel, because the whole encampment represented the Lord's kingdom which could not be cursed. For neither the quality of the people nor their actual state is here treated of, but only their representative character. Verses 14 to 17, inclusive. These sacrifices have before been explained where similar things occur. Balaam's understanding was seduced, which is denoted by his being taken to the top of Pisgah, which mountain signifies inspection and review. Verse 18. A distinction is here made between "Balak and the son of Zippor" by Balak is understood the devil, or the principle of evil, and, by the son of Zippor, the false principle, or the worshiper of Baal. Verses 19, 20. Here Balaam intimates that he should not tempt the Lord; for what the Lord has once spoken by a prophet, that he also confirms; for "he does not repent," that is, he does not change; He sees eternal things, that is, pure truths; thus to speak and to do are with him the same, for his Word is not speech only, but also a thing (res); wherefore the term in Hebrew, which signifies a word, also signifies a thing; and in Genesis, it is said, He spake and it was done, &c. Verse 21. "He hath not beheld iniquity in Jacob." In the proximate sense, by these words is meant that he had not been willing to perceive iniquity in Jacob, because they were in external representatives, which were the things contemplated. As often, however, as iniquity was beheld externally, they were punished with death. By the people of Israel was represented the internal man, in whom, when regenerated, evil is not seen; and, in the supreme sense, by Jacob is represented the Messia, or the Lord himself, who, in this sense is understood by him in whom no iniquity could be seen; it is also immediately added concerning Israel, “Neither hath he seen perverseness in Israel, because Jehovah his God is with him, and the shout of a king is among them." The shout is the proclamation of a king; but what it signifies has been explained above, when we explained the blowing of the trumpets and the shouting of the people. Verse 22. "God, that is, the Lord, who led them forth out of Egypt," which signifies spiritual captivity, through the Red Sea, &c., as the strength of a unicorn," by which is signified the divine power of the Lord exerted for the salvation of mankind. Verse 23. By these words is signified, that the devil cannot in the least prevail against those who are meant by Jacob and Israel, understood in the sense already explained. By "enchantments," are understood magical arts, the same is also implied by "divinations :" which arts were employed by idolaters, thus evil spirits, whose idols they worshiped. This prophetic declaration also relates to the future, viz., to the coming of the Lord, and to what he then would do. Verse 24. These words are explained in Genesis chap. 49, 9 and 27, which see. Verses 25 to 29, inclusive. In these verses, Balak desired Balaam "neither to curse, nor bless them at all." Here is another deceitful art employed by evil spirits; Balak consequently brings Balaam to another place, and tries a third time by machination, what he can do to separate the spirit of the Lord from the people of Israel. If Balak could have induced him to curse, his curse would have been of no avail, so long as the people remained in the representative of heavenly order. Balak, however, still persisted in endeavouring to induce Balaam to curse. The devil, or evil spirits, employ every means to accomplish their ends; yea, even the smallest word, if evil spirits perceive anything in it that is contrary to the truth, they seize upon it, in order to accuse and condemn man; which, of the divine mercy, I have sometimes known by vivid experience; yea, they excite evil passions in man, and hence thoughts and persuasions, &c., when they are permitted, which they immediately attribute to man, and declare that they are his; in a word, the things which they endeavour to do, are abominable and horrible. Balak desired again to lead Balaam into another place, where he could not see the people in the desert, that is, in that state, which they then represented, so that he might not see them dwelling or encamping according to the representations of heavenly order, but that he might behold them without distinction, that is, without that representation, "From the top of Peor, that looketh towards Jeshimon;" thus, that he might see them from their idolatrous principle; for it was Peor where the idol of Baal was, (see chap. 25, ver. 3,) wherefore, Balak says, verse 27, "Peradventure it may please God |