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too long from their destined use. —How gracious is that God, who thus made all things ultimately for the good of Man !
See St. Pierre's Studies of Nature,
vol. i. p. 311.
each behind the other; and each carried away in its mouth a fragment of my effects, which were more than half destroyed.
BARTOLOMEO, by Johnston, p. 13.
1149. [Matt. vi. 19.] In Japan there is a species of ants,
SINGLE EYE. in shape, bigness, and other particulars, like our common ones, but white as snow : they will in a very little time pierce through any thing but stone or ore, doing, wherever they [Matt. vi. 22.] The light of the body is the eye : if, cone, very great mischief; and no other way has yet been found therefore, thinc eye be single, thy whole body shall be full of keeping them froin merchandizes, and things of value, of light. but by strewing some salt under and over such articles. Modern Univer. Hist. vol. ix. p. 97. 1154. [Luke xi. 34.] The human understanding, like
Moses in the inount, does by an assiduous converse with God acquire a lasting luminousness.
Boyle, on the high Veneration Man's 1160. The weevil is a small insect of the moth
Intellect owes to God, p. 92. kind, which deposits its eggs in the cavity of grain, and particularly in that of wheat. If the crops be stacked or laid up in the barn in sheaves, these eggs are there hatched, and
The eyes of a man, who sees from natural the grain in consequence is totally destroyed.
Trav. through N. America, light, are of the substance of this world ; and the eyes of an vol. i. p. 216.
angel are (single or) of the substance of his world : so formed in both places as adequately to receive their proper light.
Men, as to the interiors of their minds, receive heat and illu
mination from the same sun that influences angels. Ву 1151. A primary use of poultry appears to be
its heat they are warmed, and by its light they are illumithe destruction of weevils ; on these vermin, while infest
nated, in proportion as they receive love and wisdom from the ing the stored corn, they eagerly regale without touching a
Lord. The difference between men and angels is, that angels single grain.
are under that sun alone; but men not only under that sun, See Nat. Delin, vol. ii.
but also under the sun of this world. Untess the bodies of
subsist. It is otherwise with angels, whose bodies are spi1152. [Luke xii. 33.] In Pennsylvania, Kalm saw cloth, ritual. (SWEDENBORG's Divine Love, nn. 91, 112.) -When worsted gloves, and other woollen stuffs, which had hung all the
natural light is removed, the spiritual sight is opened to the summer locked up in a shrine, and had not been taken care of, light of heaven alone; and, in that case, the eye is single, quite cut through by 'moths, so that whole pieces fell out. and the whole spiritual body, distinctly, full of light.— The Furs, which had been kept in the garret, he says, were fre.
understanding, which is the interval sight of man, is no quently so ruined by these worms, that the hair went off by otherwise illuminated by spiritual light, than as the eye or handfuls.
external sight of man is by natural light. See Pinkerton's Coll. part liii. p. 505.
SWEDENBORG's Div. Prov. n. 166.
Cheselden relates that a man having sus. tajned a hurt in one of his eyes by a blow, so that he could not direct the optical axis of both eyes to the same point, saw all objects double; but this inconvenience was not lasting : the most familiar objects gradually began to appear single, and his sight was at length restored to its natural state.
Hutton's Recreations, vol. ij. p. 200.
1153. [Matt. vi. 19.] At Pondicherry, says Bartolomeo, I met with an incident, which excited my astonishment. I had put my effects into a chest which stood in my apartment, and being one day desirous of taking out a book in order to amuse myself with reading, as soon as I opened the chest I discovered in it an innumerable multitude of what are iinproperly called white ants (The appellation, termites, from the Latin systematic name, termes, is better. There are various kinds of them, but only in warm countries, which are all equally destructive and occasion great devastations, not only in sugar plantations, but also ainong furniture and clothes in habitations). When I examined the different articles in the chest, I observed that these little animals had perforated my shirts in a thousand places, and gnawed to pieces my books, my girdle, my amice, and my shoes. They were moving in columns
1157. [Mark viji. 24.] All was in confusion, when a young Englishman, of 14 years of age, born blind, began to sec in 1729, after he was cured by the dexterity of M. Cheselden, who made on him the operation of the cataract : He had no idea of distance ; but thought that all the objects he saw touched his eyes, as what he felt did his skin.
1158. [Mark viii. 18.) The sun, that affords us light, end, but the impulse is felt at the other, as happens in a would not bestow the splendor of the day, with all his fire, row of bullets touching one another. Grauting this to be unless assisted by the atmosphere. The light reflected from
The light reflected from true, and admitting the appearance of light to be caused by the whole canopy of the atmosphere, would not render a the flux of fire ; we shall be enabled to account for the visible single object visible to our eyes, without the assistance of motion that has been perceived even in its stationary particles. those humors they contain.
Mr. Reaumur and Sir Isaac Newton observed, that when the Nat. Delin. vol. iv. p. 72. earth was between the Sun and Jupiter, the eclipses of his
satellites happened sooner than was marked in the tables :
but that when the earth was moving towards the opposite 1159.
It is, in appearance, the eye that side, and the Sun between Jupiter and the earth, the sees and the ear that hears. But, in reality, the under- eclipses of the satellites happened several minutes later, bestanding sees through the eye and hears through the car. cause the light (or rather fire) had the large orbit of the The sensations also through the organs of the smeli, the taste, earth to traverse in this last situation more than in the foreand the feeling, with their pleasures and delights, are exactly going : from which discovery they have concluded, that the proportionate to the love and wisdoin, which constitute the light (or fire) of the sun is seven or eight minutes in tralife of what may be called a sensible man.
versing the thirty-three millions of leagues that are between See SwedenBORG's Div. Love, n. 363. the sun and the earth.
See Abbe Pluche's Hist. of the Heav.
vol. ii. p. 167. 1160. (Ps. cxxxix. 2.] Before a spirit speak, it is known by his thought alone what he intends to say; for the thought is quicker in its influx than the speech, and therefore pre
The substance of light is constantly the cedes it.
same, whether it be inactive and without impulsion around The thought of a speaking man is nothing but the speech of his spirit; and the apperception (or iuterior perception) push it on our eyes. It is as real and as nearly about us at
us, or repeat its services in proportion to the vibrations that of speech, is nothing but the hearing of his spirit
. Thought, midnight as at noon: the minutest particle of fire, striking when a man speaks, appears not to him indeed as speech ; because it conjoius itself with the speech of the body, and
against the body of this light, betrays its presence to us.is in it. Apperception also, when a mau hears, appears not
The Abbe Nollet has by experiments convinced the most
incredulous, that not only a body of light is spread all around otherwise thau as hearing in the ear. Heuce it is that the
us, but also that each ray of it has its peculiar nature, which generality of people, who have not reflected, know no other
could not be changed by conveying it singly through twenty than that all sense is in the organs of the body; and conse
different mediums, and which might be found again at pleasure, quently that when those organs fall to decay by deatlı, nothing
after it had been re-united in a mass with the other colors. of sease survives : when yet, in such case, the man, that is,
Ibid. pp. 91, 94. his spirit, comes into his veriest sensitive life. See SWEDENBORG's Arcana, nn. 1640, 4652.
1164. [Ps. cvii. 10.] We live in the fluid of light, as fishes do in water. When nothing agitates the water, fishes cannot feel it; neither can we fecl the light, when nothing puts it in motion. —It surrounds without striking us, and is
in that state darkness. 1161. [Malt. vi. 23.] If thine eye be evil, thy whole body
Nature Displayed, vol. iv. pp. 85, 86. shall be full of darkness. If, therefore, the light that is in thee be darkness, how great is that darkness !
There are two lights; one, which is of the world from the sun; the other, which is of heaven 1165. [Matt. vi. 23.) The cause of the extinction of from the Lord. In the light of the world, there is nothing of light in bodies, is a subject of very great difficulty. M. intelligence ; but in the light of heaven, there is intelligence. Bouguer supposes that the power which absorbs or extinHence, so far as the things which are of the light of the guishes the light is confined to the surfaces of bodies, and world are, with a man, illuminated by those things which are that it operates chiefly when the rays fall on it with a certain of the light of heaven; the man so far understands and is degree of obliquity ; whereas Newton supposes that a ray
is never stopped but when it impinges on some of the solid Ibid. n. 4405. parts of bodies. Whatever be the cause, the fact is, that the
light which is again emitted by phosphoreal substances is
trifling compared with that amazing quantity which is received 1162.
Light, according to Descartes, is a mass and absorbed by all terrestrial bodies from the light of the of small globules immediately touching each other; so that sun. (Dr. PRIESTLEY, on Vision, p. 779.) --Its extinction a row of these spherical bodies is no sooner pushed at one is caused by its loss of the matter of heat.
The spiritual light which they who are in for its accommodation was skirted by a board painted black, hell have from rationality, is turned into infernal light, as this the cameleon carefully avoided ; but if he accidentally the light of day into the darkness of night.
drew near it, or we placed a black hat in his way, he was SWEDENBORG's Div. Prov. n. 167. reduced to a hideous skeleton, and from the most lively
tints became black as jet; on removing the cause, the
effect as suddenly ceased; the sable hue was succeeded by 1167. [Ezek. xxxiii. 31.] Acknowledgment of the Lord a brilliant colouring, and the body was again inflated. from the wisdom of doctrine, gives presence; and acknow- The cameleon also, and the flatterer, are equally dexterous ledgement of the Lord froin a life according to doctrine, gives in catching their prey with the tongue — the cameleon's is conjunction. Consequently they who reject doctrine concern- hollow like an elephant's trunk : this it darts nimbly at flies ing the Lord, remove themselves from Him; and, as they and other insects, which it seems to prefer to the aerial food also reject life, they separate themselves from Him: while generally supposed to be its sustenance. they who do not reject doctrine, but life, are present, yet
Month. Mag.for Jan. 1814, p. 586. separated. These are like friends who converse together, but do not mutually love each other; or they are like two, of whom the one speaks with the other as a friend, but hates hiin as an enemy:
Ibid. n. 91. 1170. [Matt. v. 28.] Whosoeder looketh on a woman
to lust after her, hath committed adultery with her already
in his heart. 1168. [Matt. vi. 23.] All living creatures, we know,
The evil a man deems allowable, is emit effluvia both by the breath and the pores of the appropriated to him. Being kept from doing it only by the skin ; and therefore all bodies within the sphere of those external restraints of fear, when those restraints are removeffluvia will be affected by them according to the quality of ed, he does it freely; and in the mean time he continually the effluvia, and according to the disposition of the emittant
does it in his spirit. —What a man thinks in bis spirit in the aud recipient parts. If this be granted, we must admit that world, that he does after his departure out of the world, when of all the parts in the animal body the eye is the quickest in he becomes a spirit. its movements, the most permeable in its coats and humors,
SweDENBORG's Divine Providence, nn. 81, 101. dispensing through the optic nerve a fund of volatile matter from the brain, and thus emanating from an enraged or evildisposed mind those phenomena of fascination which, though 1171. [Ilos. iv. 11.] When any one commits adultery, the reason were unknown, have obtained from many the im
heaven is instantly closed against him; and he afterwards lives putation of an evil eye. A pernicious effect was apparently immersed solely in worldly things. -The interiors of his produced by that organ, but in what manner nu rational idea
mind cannot possibly be again opened, but by earnest rehad been suggested : it may now however be perceived from
pentance. our Lord's words, that evil engenders a dark, a malignant
SWEDENBORG's Arcana, n. 2750. and cursing spirit, which, darting through the eye, must necessarily blast whatever it falls upon with the baneful influence inseparable from its nature. See Beauties of Nature and Art dis
TRUST IN PROVIDENCE. played, vol. xiv. pp. 25-27.
[Matt. vi. 25, 33.] Take no thought for your life, what
ye shall eat, or what ye shall drink ; nor yet for your 1169. [Matt. vi. 22, 23.] The hypocrite, in assuming body, what ye shall put on. Is not the life more than appearances and directing his attention to contrary objects, meat, and the body than raiment? But seek ye first the resembles the cameleon, whose eyes, rolling like spheres on kingdom of God, and his righteousness; and all these an invisible axis, turn different ways, enabling the animal to things shall be added unto you. see what passes before, behind, or on either side. Nay so singularly divided are its optical powers, that it can give one 1172. [Matt. vi. 23.] Always dissatisfied with the present, eye all these motions, while the other remains perfectly still. Man alone of beings regrets the past, and trembles at the As to the general color of the cameleon, says Forbes, one thought of futurity. kept several weeks in my possession, while unmolested, was
St. PIERRE's Studies of Nature, of a pleasant green, spotted with pale blue : from this it
vol. i. p. 95. changed to bright yellow, dark olive, and a dull green ; but never appeared to such advantage as when irritated, or a dog approached it, the body was then considerably inflated, and 1173. [Matt. vi. 34.] The desire of foreknowing the future the skin clouded like tortoise-shell, in shades of yellow, is connate with most people. But this desire originates from orange, green, and black. A black object always caused an the love of evil : it is therefore taken away from those who almost instantaneous transformation; the room appropriated believe in the Divine Providence; a coufidence being given them, that the Lord will dispose of their lot. They consequently do not desire to foreknow it, lest, by any means, they should interfere with the Divine Providence.
See SWEDENBORG's Divine Love, n. 179.
1179. [Luke xiii. 24.] If admission into heaven 'were of mere mercy, without regard to the life; the Lord being essential Mercy, all would be received by Him however great their numbers. To push down any one into hell, when yet he might be received into heaven, would be not mercy, but unmercifulness; and lo choose one in preference to another, would be not justice, but injustice. Those, however, who, in the world, receive mercy, have the all of their life of good and of their faith of truth from mercy: they have also from mercy reception into heaven ; and are they who are called the elect.
See SWEDENBORG's Arcana, nn. 5057,-8.
1174. [Matt. vi. 31, 32.] They who assuredly know and believe there is a life after death, are concerned about heavenly things, as being eternal and blessed; but not about worldly things, only so far as the necessities of life require.
See SWEDENBORG's Arcana, n. 6810.
1175. [Matt. vi. 30.] All the works of nature have the wants of man for their end; as all the sentiments of man have Deity for their principle.
St. Pierre's Studies of Nature,
vol. iii. p. 122.
1180. [Ps. Ixxxv. 10.] The Divine Providence in reforming, regenerating and saving men, participates equally of the Divine Love and the Divine Wisdom. From more of the Divine Love than of the Divine Wisdom, or from more of the Divine Wisdom than of the Divine Love, a man cannot be reformed, regenerated and saved. The Divine Love would save all, but it can save only by the Divine Wisdom : and, as all the laws by which salvation is effected are of the Divine Wisdom, Love cannot transcend those laws, because the Divine Love and the Divine Wisdom are one, and act in union.
See SweDENBORG's Divine Love, p. 29.
1176. [Luke xii. 29.-31.] He who makes the wisdom of his understanding subservient to honor, glory or gain, puts himself and the world in the first place, the Lord and heaven in the second; and what is put in the second place is loved in proportion as it is subservient, and if it be not subservient, it is renounced and rejected; if not before, yet assuredly after, death.
SWEDENBORG's Div. Love, n. 419.
FORGIVENESS OF SINS,
[Matt. vi. 14.] If ye forgive men their trespasses, your heavenly Father will also forgive you;
1177. [Mark i. 15.] Repent ye, and believe the Gospel. 1181. [Mark i. 4.] Remission of sins does not mean
No repentance can be effectual, but such merely the pardon of sins, as it is generally understood, but as entirely changes the nature and disposition of the offender; the removal, or taking away, of sins; not only the guilt, which, in the language of Scripture, is called," being born but also the very nature of sin, and the pollution of the again.” Mere contrition for past crimes, nor even the pardon soul through it: and comprehends all that is generally unof them, cannot effect this, unless it operates to this entire derstood by the terms justification and sanctification. conversion or new birth ; as it is properly and emphatically
Dr. A. CLARKE, on the Eucharist, p. 69. named : for sorrow can no more purify a mind corrupted by a long continuance in vicious habits, than it can restore health to a body distempered by a long course of vice and intenperance.
1182. [1 John i. 7. The blood of Jesus Christ-cleanseth Jenin' Works, vol. iv. p. 60. from all sin] --Clearing the understanding by displacing
the spirit of error, and purifying the will by removing the
evil influences that previously work there in the children of 1178. [Luke iii. 3.] They who think that by the sacra- disobedience ; as the natural blood, circulating in the arteries ment of the Lord's Supper their sins are forgiven, though and veins, cleanses and renews the corporeal frame, they have not removed them from themselves by repentance; they also, who think to be saved by faith alone ; and they who think to be saved by dispensations from the Pope; all believe in immediate mercy and momentaneous salvation. But 1183. [Matt. ix. 20.) With the spiritual man that purer when this proposition is reversed, it then becomes a truth : blood, which by some is called the animal spirit, is rectified that is, when sips are removed, they are also forgiven; for by the purification of his love; and, flowing into the venal repentance must precede forgiveness, there being no forgive- || blood, purifies it. The contrary takes place in those with ness without repentance.
whom the love is defiled in the understanding. See SWEDENBORG's Div. Prov. n. 280.
SWEDENBORG's Divine Love, n. 423,
1184. [Mark vii. 3.] A man is not purified, unless he explore himself, see his sins, acknowledge them, condemn himself for them, and repent by desisting from them. These things he must do as from himself, but still froin an acknowledgment at heart that he does them from the Lord.
Swedenborg's Div. Prov. n. 12).
equally a man ; with this only difference, that the things done in the body are done naturally, and the things done in the mind
are done spiritually, there is a perfect similitude. Hence it is evident, that the Divine Providence operates by a thousaud hidden ways in every man; and that its end is continually to purify him, because its end is to save him; and that nothing more is incumbent on man, but to remove the evils in his external : the rest the LORD provides, if He be implored.
SWEDENBORG's Divine Providence, n. 296.
1185. [ Acts ii. 38.] If a man sin, and actually repent, that sin shall be removed from him.
Laws of Menu.
1186. [John i. 12.] The evil which is of man does not DISORDERS OF THE BODY ORIGINATE IN THE MIND. receive good from the Lord in a moment; neither does good from the Lord cast out evil from man in a moment: if either [Matt. ix. 5.] Whether is it easier, to say, Thy sins one or other were done in a moment, life in inan could not be forgiven thee; or to say, Arise, and walk ? remain. SWEDENBORG's Divine Prov. n. 177. 1188. [Matt. ix. 2.] With respect to Man, the moral
affections are of such extensive influence, that in the whole
catalogue of diseases there is not one, as Jesus Christ affirms, 1187. [Luke xxiv. 47.] Abduction or deliverance from but what owes its origin to the abuse of those affectious. evils, as effected of the Lord by a thousand most secret
See St. Pierre's Studies of Nature, means, cannot better be seen, and thereby concluded, than
vol. ii. p. 67. from the secret operations of the soul in the body. Those with which man is acquainted, are the following: With respect to the food he is to eat, he sees it or looks at it, 1189.
The passions have a greater influence ou smells it, has an appetite for it, tastes it, chews it with his health than most people are aware of. All violent and sudden teeth, turus it about with his tongue, swallows it thus down passions dispose to, or actually throw people into, acute disinto the stomach, and so into the belly. But the secret
The slow and lasting passions, such as grief and operations of the soul with which man is unacquainted, be- hopeless love, bring on chronical diseases. Till the passion, cause he perceives them not, are the following: The stomach which caused the disease, is calmed; medicine is applied in turus about the food it has received, by means of its solvent vain. The love of God, as it is the sovereign remedy of all liquor opens and separates its parts, that is, digests it, and miseries, so in particular it effectually prevents all the bopresents such as is properly prepared to the mouthis of dily disorders the passions introduce, by keeping the pasthe vessels that open into the intestines, which drink it sions themselves within due bounds. And by the unspeakup: It also distributes and sends some parts into the blood, able joy and perfect calm serenity, and tranquillity it gives some into the lymphatic vessels, some into the lacteal vessels the mind, it becomes the most powerful of all the means of of the mesentery, and conveys soine down into the intestines : health and long life. Afterwards the chyle, which is drawn through the vessels of
Wesley's Primitive Physic. the mesentery into its receptacle, is conveyed through the thoracic duct into the Vena Cava, and so into the heart, and from the heart into the lungs, and from thence through the 1190. [Mark ii. 9.] According to the doctrines of Stahl, left ventricle of the heart into the aorta, and from the aorta the primary cause of all the disorders in the human body by its different ramifications into the viscera of the whole proceeds from the mind, and consequently the mind, being body, and also into the kidneys ; in each of which there differently affected, produces different diseases. Experience, is a separation and purification of the blood, and a re- we are told, demonstrates, that when the mind, which animoval of the heterogeneous parts: Not to mention how the mates the most robust and best organized body, is violently heart distributes its blood to the brain after it has been pu- affected, either by sudden sensations, or by such as are long rified in the lungs; which is done by the arteries called and painful, the body thereby manifestly suffers. Thus, sudCarotids: and how the brain returns the blood vivified into the den fright, terror, rage, corrodiny grief, envy, vehement -above-mentioned Vena Cava, into which the thoracic duct emp- desire, and every other passion, occasion disorders, someties the chyle; and so again to the heart. These, besides times suddenly, sometimes slowly, such as apoplexy, palsy, innumerable others, are the secret operations of the soul in madni ss, fevers, lysterics, and a variety of other diseases. the body. A man perceives nothing of these; and he who is It evidently appears that, in these cases, it is the mind which not skilled in anatomy, kuows nothing of them : and yet has affected the body and occasioned its derangement. similar things are done in the interiors of a man's mind.
Sir John Sinclair's Code of Ilealth, Nothing can be done in the body, except from the mind,
vol. i. p. 75. inasmuch as the mind of man is his spirit, and his spirit is