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also mediate causes which entirely prevent the progress of the terrestrial, aërial, and ethereal aliments from producing their proper and salutary effect of nourishing us; in like manner there are mediate causes which prevent the affections of the animus and of the rational mind, which are its life, [from coming into effect] from which obstruction, diseases arise. Sleep and wakefulness, exercise and rest, intercourse with society, and engagements in business, and many other things, serve to promote the progress of causes to their proper effects; which, if not permitted to proceed according to their natural order, give rise to diseases, the causes of which are called mediate, because they are intermediate between those which originate and those which establish the effect. For, from too much sleep, too much wakefulness, from excessive exercise, or from too much rest; or from the privation of these things, and also of useful occupations by which we are excited to action, flow diseases.

392. The ultimate causes [which produce diseases] are those which obstruct and entirely stop the effect. Effects are the alvine and urinary evacuations, perspiration, the sanctorian, or insensible expirations, menstruation, &c. If these effects are impeded, diseases set in upon us. For all causes have a certain series of progression, from their first principle to their last; it is the same with the causes of life, of diseases, and of death; if the originating cause be denied, the progress and the effect fall, of course, to the ground; if the effect be denied, the course and progress, from the originating cause to the final effect provided by nature, are also denied. Now as effects are the last

in the series of causes, these causes are therefore called the ultimate. 393. Innate causes of diseases are hereditary, or derived from parents. Adnate causes are those which have been derived from the previous life, and which have contracted a nature so as to be, as it were, innate; these causes are sometimes called adscititious or adventitious; from these causes hereditary nature is propagated. But these cannot properly be called the causes of diseases, for they are only dispositions, or tendencies to contract diseases of this or of that kind or species. For subjects are universally various; the blood of no one individual is exactly like the blood of another, nor is the animus, or the rational mind; hence it is

that according to our hereditary tendencies we are more or less prone to contract diseases. It is innate in all, as a universal principle we derive from our parents, that we should wear away and die; wherefore, as old age comes on, we proceed from one degree of weakness and infirmity to another, till we arrive at the last term or station, which is the death of the lody.

394. In this manner we have divided the causes of diseases; for without a distinct knowledge of causes, there is no distinct, still less any certain science and art of healing or of medicine. Every disease, as I believe, can be reduced to one or the other of these classes [or causes.] But it may be well to recapitulate these causes. There are principal, or essential causes of diseases, which are several; one, however, succeeds another. The first, or inmost cause, is called contingent; this is followed by a second, which comes from the state of the rational mind and of the animus. A third relates to the use of ethereal aliments. A fourth to the aërial substances which we imbibe as nourishment. A fifth to the terrestrial elements which we take as food and drink; and the last are those which act externally on the form of the body. As there are essential causes, it follows that there are also accidental causes, namely, all those which arise from the essential causes, such as those which spring from a vitiated state of the humours which come from the blood. Philosophically speaking, all diseases are accidental, except those which come from the first cause, which we have called the inmost; but we shall pass over these subtle distinctions. Those which are the originating causes of diseases are here mentioned; to these succeed the mediate, which obstruct the progression, and the ultimate, which prevent the effect of the natural causes, or life [from being realised.] But the innate and adnate causes are not active, but passive causes; thus, properly considered, they are the state of receiving causes; for where there is an agent there must be a patient.

[Thus far we have considered it might be useful and interesting to our readers to see Swedenborg's account of the origin of diseases. The subsequent chapters of the Treatise shew the specific cause and origin of many diseases, such as paralysis, apoplexy, fevers, epilepsy, catalepsy, rheumatism, &c. &c. But as these subjects are not altogether adapted to our pages, we must refrain from inserting any more translations, and refer the reader to the work itself.-EDITOR.]

BAPTISM A COVENANT ON THE PART OF THE PARENTS.

THE New Church teaches that "Infants are connected by baptism, as to their spirits, with the Lord's heavenly kingdom; and angels there are assigned them by the Lord to take care of them, by whom they are kept in a state favourable to the reception of faith in him." (Liturgy Service.) This is a very important intimation. It is clear that no such operation by angels takes place upon any but baptized children, namely, an operation to lead them to believe in the Lord; and the reason is obvious, because in the case of Gentile children the angelic operation to such an end would be altogether in vain, owing to the lack of truths

on which to operate; for in order to children believing (in due time) they must first be instructed, and this cannot happen to any excepting Christian children. Is it not obvious, then, that in the following sense, baptism is a covenant on the part of the parents? The parent, ́in bringing the child to be baptized, on his part covenants to the Lord, to instruct and train his child as a Christian child; and the Lord covenants on his part to place the child (marked and indicated by the sign of baptism as a Christian child, and pledged to be instructed as a Christian) under special angelic operation, by which he shall be kept in a state favourable to the reception of faith in the Lord," that is, favourable to the appropriation by faith of the Christian truths in which the child shall be instructed. For any parent, then, to bring his child for baptism without any serious intention of attending to the child's instruction and training as a Christian, is nothing less than to mock the Most High, and desecrate his ordinance, by accepting the Lord's covenanted offer without any intention of yielding what is required as his part of the covenant. It may be said that in Christian countries, the neglect of the parent to instruct the child may probably be supplied by others, and thus the angelic operation will not be in vain; but without question the parent's covenant to instruct and train is implied, and should, by every good parent, be undertaken with all due solemnity. But as for the practice of Roman Catholics in taking into their arms children in heathen countries, on pretence of healing them or guarding them from disease, and then baptizing them, pretending that what they thus do will have a healing effect on the child, it is both a superstition and a blasphemy; the latter, indeed, is not intentional, because the baptism is performed under the mistaken idea that the child's soul will thereby be rescued from damnation. It is not unreasonable to suppose that the absence of the parent on such occasions vitiates the covenant, that is, that the Lord perceiving that there is no covenant entered into for the child's instruction, withholds his part of the covenant, by not specially commissioning angels from the Christian heaven, because He perceives that the want of parental instruction would render the angelic operation (if such a baptism could procure it) altogether nugatory. And may we not reasonably conclude, that so deeply impressed were the directors of the primitive Christian Church with the necessity of an effectual pledge being given for the Christian instruction of the baptized child, that in order to insure it in those difficult times, (when parents were liable, if slaves, to be impeded in their duty, and if freemen, to be cut off by their Pagan persecutors,) they instituted sponsors as sureties, the better to guarantee such instruction? W. M.

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REVIEW.

SPIRITUAL REFLECTIONS for every Day in the Year; with Morniny and Evening Prayers. In four vols. Vols. I. and II. by the late Rev. T. GOYDER; Vols. III. and IV. by the Rev. D. G. GOYDER. Vol. III. London; Simpkin, Marshall, and Co.

WISDOM is the crown of life. But how different are the ideas of mankind respecting wisdom! And how small, probably, is the number who understand the word in its proper sense! The Scriptures have indeed declared in what wisdom does consist; namely, in the love and practice of spiritual truth: but yet, how vague and imperfect are the notions commonly associated with these characteristics. Religion and the world-theology and science-spirituality and morality, have been put asunder, and treated as things adverse to each other.

It appears the conspicuous province of the New Church to endeavour to correct these wide-spread errors. One admirable means of promoting this end is the preparation of Manuals having for their object the cultivation of a deep and enlightened piety-blending, in short daily exercises, the doctrines and principles of the church with the common duties, intelligence, and pursuits of life. The late Thomas Goyder first directed his attention to this sphere of usefulness in the New Church, and left, as his last composition, a beautiful volume of Spiritual Reflections, in which numerous topics of Scripture were elucidated in a brief and felicitous manner. His original design was to produce a series of four volumes, containing a meditation for every day in the year, with daily prayers for three months. A second volume, which he had partly prepared, was completed from his MSS. and published; but, on account of inferior execution and imperfect revision, was, we regret to say, by no means equal to the first. The Rev. D. G. Goyder was solicited to compose the remaining volumes. And there can be little doubt, from the appearance of the present portion, that he will be encouraged to complete a task associated, undoubtedly, with a peculiar spiritual pleasure to himself, and to carry out the design of his beloved brother. The ninety-two Reflections contained in this volume, exhibit a great variety of interesting and important subjects: few can glance over the contents without being arrested by the fertile genius of New Church literature: and few, surely, can carefully peruse any article without being edified. Reflections such as these must tend to touch the heart, to raise the mind, and to correct the life. The subjects (a few of which are selected) are handled in a happy and forcible manner, and abound with passages

of striking beauty. But their main excellence, (and that which the experienced author has evidently had chiefly in view,) lies in their searching sketches of human nature and conduct. The spirit of that truly Christian motto-that all religion has relation to life, and the life of religion is to do good, is diffused throughout, in lucid expositions of Scripture, in apt scientific illustrations, and in pointed practical application. The prayers breathe a deep spirit of devotion, and embrace the varied emotions, wants, and states of the Christian life. We may here observe, that the most beautiful prayers, as it appears to us, are those which have the least of an argumentative or expository cast: such matter seems out of place in our addresses to the Divine Throne. A simple, penitential, fervent style should distinguish this species of composition.

We regret to observe, especially in the former part of the volume, numerous verbal and typographical blemishes, which may somewhat disparage the work in the estimation of the critical. These are minor defects; but they are much looked at in these days of literary and artistic rivalry. With this exception, however, the volume is got up in a good style, and forms a worthy link in the original design. We hope it will meet with the circulation it deserves. SELF-KNOWLEDGE, which has always been loudly extolled, becomes magnified by the views of the New Church a thousand times. He who knows himself most deeply is the wisest man. His house is not divided; will, understanding, life, all, like the three Graces, embrace each other in beautiful harmony.

To read, in the morning, in connection with a portion of the Holy Word, one of these reflections and prayers, would occupy but a short time, and could not fail to form a salutary family exercise. The Word of the Lord is the most direct medium of intercourse with heaven; and regular readings and meditations thereon must tend to equip the mind for the discharge of the duties, to arm it against the temptations, and to temper it in the enjoyments of the day.

We are almost at a loss, in the mass of admirable articles, to select one as a specimen of the work. The following, if not among the most beautifully written, is, perhaps. one most useful to be read :

STRIVING TO ENTER THE STRAIT GATE.

'Strive to enter in at the strait gate.'-LUKE xiii. 24.

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"If there were no other passage in the Holy Word beside this, which taught that faith without works is dead, this of itself would be sufficient to convince us, that we must Do as well as believe. If we were to behold a venemous snake in our path, would our believing it to be a snake, be sufficient to escape the deadly bite it might inflict? No; we must strive to effect our escape, or destroy the life

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