INDIAN REMEDY FOR THE DYSENTERY, OR BLOODY FLUX.

Take the root of cat-tail, (a flag) boil it moderately in sweet milk; take as much as you please; it hurts no one; in a little time it will

oure.

CERTAIN REMEDY FOR THE PILES.

Take a quarter of a pound of sulphur, pour on it one quart of boiling water; stir it well; let it remain till cold and settled, and then drink a wine glass full two or three times a day, as your disorder may be more or less severe.

SCRAPS FROM LATE ENGLISH PAPERS.

A few days since a young man, aged 25, a French officer in Oswestry, mixed vinegar with some beef which had been in a copper saucepan two days. He scraped the saucepan with a spoon to have all the gravy; after he had eaten the beef, he felt the most excruciating pain in his bowels; but supposing it to be the cholic, which he had been afflicted with some time, paid very little attention to it till out of the power of medicine to cure him.

Mr. Delahoyde, of Scion Vale, who has recently distinguished him- . self by his successful treatment of insanity, performed one of his miraculous cures in the course of the last month, under the inspection of the duke of Sussex and several noblemen, together with the phyai-ians of the transport board. In order to satisfy these gentlemen that the merit to which he laid claim was not without foundation, he went to the house of Sir Jonathan Miles, at Hoxton, and from ninetythree of the wildest of the patients, selected one of the most ungovernable, who has been nearly three years in chains, and was literally naked. This unhappy wretch he conveyed to his premises at Hoxton, to make his experiment, where the physicians to whom we have alluded, felt his pulse, and found it considerably above a hundred. Mr. Delahoyde then proceeded to perform his cure, which he always does in private, and in a short time afterwards returned his patient to his guests, who, to their astonishment, found that his pulse had been reduced to seventy-three. The man has since been completely restored, and is now at work in the garden at Sion Vale, is perfectly sane, and has had several conversations with the duke of Sussex and other persons of distinction, who have attested the fact. Independent of this cure, several others have been performed by this gentleman, equally surprising. His mode of treating his patients remains a perfect secret. Some medical men have imagined that he has recourse to exhaustion, but he has clearly proved that this is not his practice.

A very large quantity of bones is annually collected in Norfolk, and exported from Yarmouth to distant counties, where, after being ground er crushed, they are used as manure by the farmers, at the rate of from 60 to 80 bushels per acre. At Worksop, in Nottinghamshire, 50,0001. worth of bones are annually sold at 2s. 2d. per bushel.

THE HEAVENLY DOCTRINE OF THE NEW JERUSALEM.

(In continuation from page 336.)

XIII.....OF REGENERATION.

126. Unless a man receive spiritual life, that is, unless he be born anew from the Lord, he cannot enter into the kingdom of heaven, according to what the Lord teacheth in the gospel: "Verily, verily, I say unto you, except a man be born again, he cannot see the kingdom of God," John iii. 3.

127. No man receiveth spiritual life by birth from his parents, but only natural life. Spiritual life consisteth in loving God above all things, and our neighbor as ourselves, and in regulating this love according to the precepts and doctrines of faith which the Lord hath delivered in his word. But natural life consisteth in loving ourselves and the world more than our neighbor, nay, more than God himself.

128. The evils of selfish and worldly love are innate in every man, being communicated by birth from his parents. For all evil, which had acquired, as it were, a nature in man by being made habitual, is communicated to his offspring; and so in succession from parents, grandfathers, and great-grandfathers, in a long series of ages. Hence this derivation of evil is become at last so great, that the self of man, or all his own proper and natural life, is nothing but mere evil. This continued derivation of evil never admitteth any destruction, or alteration, but by a life of faith and charity from the Lord.

129. Man continually inclineth and yieldeth to the solicitation of that hereditary evil which he hath derived by birth from his parents. Hence he strengtheneth and confirmeth such evil in himself, and likewise superaddeth thereto many evils of his own. These evils are in direct opposition to all spiritual life, and tend immediately to destroy it; wherefore, unless a man receiveth new life, that is, spiritual life, from the Lord; of consequence, unless he is conceived, born, and educated anew; or in other words, is made a new creature, he is in a state of condemnation; inasmuch as he hath no other will, and no VOL. II. No. 11.

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other thought, but what relate to himself and the world; which is the very nature and condition of the condemned spirits in hell.

130. It is impossible for any one to be regenerate or born again, unless he be acquainted with the things appertaining to a new or spiritual life. The things appertaining to a new or spiritual life are all such truths as are necessary to be believed, and all such good works as are necessary to be done. The first are the objects of faith, and the second of charity. No man can of himself attain unto the knowledge of these things; inasmuch as the human understanding is confined in its conception to the objects of sense, from whence it is supplied with a light which is called the light of nature, by which light a man may discern indeed what relateth to this world, and to himself, but not what relateth to God, and the kingdom of heaven. He hath need, therefore, of a revelation for his instructor in all spiritual truth, and should learn from thence the things concerning salvation; as that the Lord Jeus Christ, who was God from all eternity, came into the world to save mankind; that he hath all power both in heaven and in earth; that all faith, and all charity, and of consequence, all truth, and all goodness, are from him; that there is an heaven and an hell; that man must live to all eternity; in heaven, if he doeth what is right and good, but in hell, if he doeth evil.

131. These and several other truths are the objects of faith, with which a man ought to be acquainted in order to his regeneration; for whosoever is acquainted with them, may consider and digest them, and afterwards love them, and lastly practise them, and thereby attain unto newness of life. Whosoever, on the contrary, is not acquainted that the Lord Jesus Christ is the saviour of mankind, cannot possibly have any faith in him, or love him, or practise what is right for his sake. Whosoever again is ignorant that all goodness is derived from him, cannot possibly conceive that his salvation is from him, and much less can he love to acknowledge it to be so, and therefore he cannot live in any dependance upon him. Whosoever again is unacquainted that there is an heaven, and that there is an hell, and a life eternal, he cannot possibly form to himself any ideas about the life of heaven, nor apply himself to the reception of it. And so in all other cases.

132. In every person there is an internal man, and an external man; the internal man is what is called the spiritual man; the exter nal man is what is called the natural man; both of these must go through their respective processes of regeneration, before the whole man can be regenerate. In the unregenerate man the external or natural man hath the rule and government, and the internal man is in slavery and subjection; but in the regenerate the internal or spiritual man ruleth, and the external man serveth. Hence it appeareth that the true and proper order of life is inverted in man from his birth, inasmuch as that part is in subjection which ought to have dominion, and that bath dominion which ought to be in subjection. This order must be inverted before man can be saved; and such inversion cannot be effected but by regeneration from the Lord.

133. What is meant by the dominion and subjection of the internal and external man, with regard to each other, may be explained by the If a man placeth all his happiness in sensual e of wealth and the pride of life, and taketh

e illustration.

pleasure in hatred and revenge, and inwardly seeketh arguments to confirm himself in such evils, then the external man ruleth in him, and the internal man is in subjection. But if a man perceiveth happiness and satisfaction in thinking and loving what is good, what is just, and sincere; and if his external speech and actions betray the same good disposition in him, then the internal man ruleth, and the external man is in subjection.

134. The internal man is first regenerated by the Lord, and afterwards the external man; the latter by the former. For the internal man is regenerated by the doctrines of faith and charity influencing the understanding and the will; but the external man is regenerated by the same doctrines influencing the life and actions. This is the signification of our Lord's words, when he says, "Except a man be ad of the spirit, he cannot enter into the kingdom of Water, in its spiritual sense, signifieth all truth of faith; and spirit signifieth a life that is conFruth.

136. Spiritual

is regenerate dwelleth, as to his internal man, in e an angel in the societies of angels, into whose itted after death. He is then enabled to live the the Lord, to love his neighbor, to understand goodness, and to state all the perceptions of bliss

XIV.....OF TEMPTATION.*

temptations are suffered by those only who are regenerate; for spiritual temptations are internal pains, occasioned by

* It will be proper, for the clearer understanding of the origin of temptations, to say something by way of preface concerning them. Man is said to be in spiritual temptation, when these truths of his faith are assaulted, which he believeth in his heart, and according to which he loveth to direct his life; particularly when by the assault the good influences of his love are affected, wherein he reckoneth all his spiritual life to consist. These assaults are made by different ways; sometimes by an influx of scandals into the thoughts, and also into the will, against all the varieties of truth and goodness; sometimes by the rising up and continual recollection of the evils which a man hath committed, and of the falsities which he hath embraced, whereby the soul is emersed, as it were, in an inundation of such things. At the same time there is an apparent obstruction or closing up of the interiors of the soul, and of its communication with heaven, whereby its thoughts and affections are intercepted, so that it can no longer think according to its faith, nor will, or desire, according to its ruling love. This is occasioned by the evil spirits that attend upon man; and all such assaults appear to him like internal anxieties, and pangs of conscience; because they affect and torment his spiritual life, whilst he himself imagineth that they are not the effect of evil spirits, but that they originate from himself, in the interiors of his soul. The reason of man's ascribing such temptations to himself, and not to the agency of evil spirits, ariseth from his want of knowledge concerning spirits, and the manner of their abode in him; how the evil spirits live in his evils, and the good spirits in whatever is good in him; and that they have their dwelling in his thoughts and affections. All temptations are most grievous when they are attended with bodily pains; especially if those pains continue increasing for any length of time, and the divine mercy is implored without success. Thence ariseth despair, which is the period of the temptation.

evil spirits in the souls of such persons as are under the influence of goodness and truth: When these spirits excite the evils that are inherent in such persons, there ariseth that peculiar anxiety which attendeth temptation. Man knoweth not whence the anxiety cometh, because he knoweth not that this is its origin.

137. For there are both evil spirits and good spirits attendant upon every man. The evil spirits live in his evil affections, and the good spirits in his good affections. When the evil spirits approach, they excite his evil affections, and when the good spirits approach they in in their turn excite his good affections; hence there ariseth a struggle and a warfare between them, which is the occasion of that inward anxiety in the soul called temptation. Hence it appeareth that temptations have their rise from hell and not from heaven, which, indeed, is according to the faith and doctrine of the church," that God tempteth no man."

138. Internal anxieties are only felt by those who are under the influence of goodness and truth, but then they are natural anxieties and not spiritual; their difference is this, that worldly things are the objects of natural anxieties, but heavenly things are the objects of spiritual.

139. In temptations there is a conflict between good and evil, which shall rule over the other. The evil which wanteth to have rule, dwelleth in the natural or external man, and the good dwelleth in the spiritual or internal man. If the evil prevaileth, then the natural man gaineth dominion; but if the good prevaileth, then the spiritual man gaineth dominion.

140. This conflict is supported by means of the truths that are embraced in faith, and drawn from the word of God. These are the only arms which a man can use to advantage against evil and falsehood; for if he useth any other, it is impossible for him to prevail, inasmuch as the Lord is not in them. As this conflict is thus begun and sup ported by means of truth embraced by faith, therefore no man is admitted to this conflict, till he is initiated into the knowledge of truth and goodness, and hath gained from thence some degree of spiritual life. Of consequence no man is ever admitted to this conflict till he has arrived at years of maturity.

141. If a man yieldeth to temptation and falleth under it, his condition afterwards is worse than before; inasmuch as evil hath then acquired power over goodness, and falsehood over truth.

142. Since there is now but little faith in the world, because there is little charity, the church being arrived at its period, or consummation; therefore but few persons are now admitted into spiritual temptations. This is the reason why the nature and end of temptations are so little understood.

143. Temptations tend to establish the dominion of goodness over evil, and of truth over falsehood; as also to confirm truth and to unite it with goodness; and at the same time dispel evil, with the falsehood that attends it. They tend also to open the internal spiritual man, and to bring the natural man into subjection; as likewise to break the power of selfish and worldly love in the soul, and to subdue the concupiscences which are thence derived. When these purposes are ef