1234. [Phil. ii. 13.] A man, from his own hereditary evil, reacts against God. But so far as he believes that all his life is from God; and that every good of lise is from the action of God, and every evil of life from the reaction of man; in the same proportion there arises a reaction proper to the action, and the man acts with God as from himself.

SWEDENBORG's Div. Lové, n. 68.

intentions. If therefore it were not perunitted a man to think according to his will's love, which is hereditarily inherent in him, that love would continue shut up, and never come to sight. The love of evil, which does not appear, is like an eneiny lying in wait, like corrupted matter in an ulcer, like poison in the blood, or like rottenness in the breast; which, if kept 'inclosed, are the causes of death. But when a man is permitted to think the evils of his life's love, even so far as to intend them, but not to do them actually, they are cured by spiritual means, as diseases are by natural. A man is thus healed of the Lorl; yet no farther than to know how to keep the door shul, unless he acknowledge a God, and implore His assistance, as the Apostle did, to deliver him from this body of death.

See SweDENBORG's Did. Prov. n. 281.

1235. [1 John j. 8–10.] That a man may see the nature of his will, or what he loves and what he covets, his intellect has a superior and inferior, or an interior and exterior power of thinking; in order that, from his superior or interior thought, he may see what his will is doing in his inferior and exterior thought. This he sees as a man sees his face in a glass. When he sees and knows what sin is, he may, if he implore the help of the Lord, not will it, but shun it, and afterwards act against it; if not freely, still lie may force himself against it by combat, and at length be averted from it and abominate it.

SWEDENBORG's Div. Prov. n. 278.


1236. [John iii. 19.] No one, whilst he is in evil, can see what is good; but he, who is in good, can see what is evil. Evil is below, as in a cave; good is above, as on a mountain.

SWEDENBORG's Divine Love, n. 271.

1240. [John iji. 3.] Except a man be born again, he cannot see the kingdom of God.

All the glad tidings of the Gospel, all the benefits of our Saviour, however variously expressed in Scripture, all centre in this one point, that He is our light, our life, our resurrection, our holiness and salvation; that we are in Him new creatures, created again unto righteousness, born again of Him, from above, of the Spirit of God. Every thing in the Gospel, is for the sake of this new creature, this new man in Christ Jesus, and nothing is regarded without it. This uew birth, is not a part, but the whole of our salvation. Every thing in religion from the beginning, to the end of time, is only for the sake of it. Nothing does us any good, but either as it helps forward our regeneration, or as it is a true fruit or effect of it.

Law's Spirit of Prayer, p. 44.

1237. [Rom. vii. 18.] A man acts freely, when he acts as often as he wills, and according as he wills. (See SweDENBORG’s Dio. Prov. n. 285.) - This is no man's state by nature. Those alone come into it, who receive a new will, or a heart of flesh from the Lord.

1238. [2 Cor. v. 14.] So long as a man is engaged in spiritual conflicts, or is one of the Church-militant, it appears 1241.

Our Salvation is an entrance into the as if the Lord compels him, and thus that he has no freedom; Kingdom of Heaven; vow, the life, light and spirit of for he fights at that time continually against self-love and the heaven must as necessarily be in a creature before it can live love of the world; consequently against the freedom in which in heaven, as the life, light and spirit of this world must be in he was born, and in which he has grown up: and this is the a creature before it can live in this world: Therefore the one reason of such appearauce.

only religion that can save any one must be that which can SWEDENBORG's Arcana, n. 2881. raise or generate the life, light and spirit of Heaven in his

Soul, that when the light and spirit of this World leaves him, he may not find himself in eternal Death aud Darkness.

Law's Appeal, p. 92. 1239. [Rom. vii. 18.] Thus the Apostle acknowledges, that he had free-will, but not free-agency: he owus he had full liberty to think and will, but not full liberty 1242. (1 John iii. 9.] That seed which produces any plant to speak and do whatever he thought and willed. The

whatever, is, in miniature, a plant that in all respects bears cause is this : Every man from his birth is in evils of

an exact resemblance to its parent-tree, and is only by its many kinds. These evils are in his will; and the things

evolution in the earth, disengaged from its tegument and which are in the will are loved. What a man wills from his

advanced in growth. interior, he loves ; and what he loves, he wills. The will's

Nat. Delin. vol. ï. p. 278 luve flows into the understanding, and there causes its delight to be felt; it comes thence into the thoughts, and also into

1243. [John iji. 8.] The wind bloweth where it listeth, and thou hearest the sound thereof, but canst not tell

PREDESTINATION. whence it cometh, and whither it eth : so is every one that is born of the Spirit.

[Acts x. 34, 35.] God is no respecter of persons : but The cause of the winds is not to be

in every nation he that feareth him, and worketh rightesought, according to the received opinion, in the place whence

ousness, is accepted with him. they proceed, but in those which they visit. — All winds blow toward the parts of the Earth where the air is most rarified. 1247. (1 Pet. i. 20.] On the doctrine of predestination in

St. PIERRE's Studies of Nature, Christ, as generally understood, it may be justly remarked, vol. i. pp. 40, 171.

that no error of any kind can keep its currency in the world, as this has done for ages, unless it contain much truth ; as no

false coin cau circulate with those of tolerable discernment, 1244.

As electrified bodies, during the insen- except it combine sterling ore with its baser alloy. sible discharge of their electricity, are always surrounded by a blast of air, which is emitted in all directions; it should seem, that a superabundant escape of the electric matter from 1248. [Rom. viii. 29.] With God there is no past, present, any particular part of the earth, must invariably cause the

and to come; he knows all things equally at all times, and wind to blow from that quarter ; and that a number of such therefore cannot properly be said to foreknow or predestinate electrical vents may, at one and the same time, cause winds

any thing. to blow in different directions. But, as we know not where,

JENYNS' Works, vol. iv. p. 242. in particular, the electricity of the earth is either discharged, or absorbed, we cannot, even whilst observing the current of the wind, at any time " tell whence it cometh, and whither 1249.

It is impossible but that an omniscient it goethi.”

Being, “in whom we live, and move, and have our being," inust foresee all our thoughts and actions, and the consequences

which attend thein ; and therefore must foreknow our destina1245.

The inequality of heat in the different tion in the present, and in a future life : but His foreknowledge climates and places, and the earth’s rotation on its axis, is not the cause of it, nor in the least controls the freedom of appear to be the grand and chief causes of all winds, both our elections, in which we enjoy as perfect liberty as if they regular and irregular. - Thus, the regular trade-winds were totally unknown; for the mere knowledge of one being, blow from east to west, because the earth revolves the con. cannot possibly have any influence on the actions of another. trary way, or from west to east; and because the heat is at all

Ibid. p. 241. times greatest in the torrid zone, causing there a constant ascent of air, which afterwards falls northward and southward, whilst the colder air below, coming from the north and south poles, 1250.

The Apostle (Rom. viii. 29) says, “Whor is determined by a continual impulse towards the equator, he did foreknow, he also did predestinate;" that is, Those whom where it proceeds from east to west round the torrid zone. he foreknew would be wicked, he foresees will be punished ; DALTON's Essays, pp. 87, 88, 90, 95. and those whom he foresees will be righteous, he foresees also

will be rewarded': but they are not wicked and punished, or

righteous and rewarded, because he foreknows it; but he 1246.

Every thing we see, gives off its parts foreknows it because they are so. to the air, and has a little floating atmosphere of its own

Ibid. p. 240. round it. The rose is encompassed with a sphere of its own odorous particles; while the nightshade infects the air with scents of a more ungrateful nature. The perfume of musk


If any man is well acquainted with the flies off in such abundance, that the quantity remaining be- dispositions of another, le may nearly guess how he will comes sensibly lighter by the loss. A thousand substances conduct himself on any occasion; if he knows they are prothat escape all our senses, we know to be there ; the powerful | fligate and prodigal, he may reasonably conclude that he emauations of the loadstone, the effluvia of electricity, the will destroy his health, waste his fortune, and die in an hosrays of light, and the insinuations of fire. Such are the pital or a gaol ; this accordingly happens, but not because various substances through which we move, and which we are

he had foreseen it: that could not be the cause of this man's constantly taking in at every pore, and returning again with inisbehaviour or misfortune, which could be derived only imperceptible discharge !"

from his own folly and extravagance. What is bút conGoldsmith's Hist. of the Earth, | jecture in man, in God is certain prescience; but the elecvol. i. p. 312.

tions of free agents are no more controled by the one than the other.

Ibid. p. 242.


The Lord who is divine love cannot act continually teach us, that the Holy Jesus became incarnate any otherwise with men, than as a Father npon earth does to destroy the works of the Devil, to overcome death and with his children, only with infinitely more tenderness, be- hell that had taken man captive. And is not this sufficiently cause the Divine Love is infinite; also that he cannot recede | telling us, what that wrath was, and where it existed, which from any one, because the life of every one is from him. It must be atoned, satisfied and extinguished, before man appears as if he receded from the wicked, whereas it is the could again be alive to God, or reconciled unto Him, so as to wicked themselves who recede; but still out of Love he lead- have the triune life of light and love in him ? It was a wrath eth them : Wherefore he saith, “ Ask, and it shall be given of death, a wrath of hell : and when this wrath of death you; seek, and ye shall find; knock, and it shall be opened and hell are removed from human nature, there neither is, unto you : What man is there of you, whom if his son ask nor can be any other wrath of God abiding ou it. bread, will be give him a stone? If ye then, being evil, See No. 1089.

Ibid. p. 179. know how to give good gifts unto your children, how much more shall your father who is in heaven give good things to them that ask him ? (Matt. vii. 7-11.) —" For he maketh his sun to rise on the evil and on the good, and sendeth

1255. [John xvii. 1.) The Bolognian stone emils light the rain on the just and on the unjust. (Matt. v. 45.) —More

more copiously, according to the degree of heat applied to it. over, the Lord desireth the salvatiou of all, and not the death

This substance, after having been exposed to the light, is of any : and all who keep His commandments may have a

plainly visible in a dark place, by light issuing from itself. place in heaven.

It has been observed also, that artificial phosphorus emits the SWEDENBORG's Divine Proo. n. 330.

very same light that it receives, and no other; and it is consequently inferred, that light consists of real particles of matter, capable of being thus imbibed, retained and emitted. Indeed, Beccarius found that almost every thing in nature imbibed more or less light, and emitted it again in the dark,

and with a great deal of labor he distinguished natural bodies AT-ONE-MENT.

into several classes, as they were phosphori with or without [John xvii. 21.-24.] As thou, Father, art in me, and


See PRIESTLEY's Hist. of Vision, I in thee, that they also may be one in us : - And the

pp. 361, 363, 368. glory which thou gadest me I have given them ; that they may be one, even as we are one : I in them, and thou in me, that they may be perfect in one.

1256. [John xvii. 6.] The light shews us the sun it is 1253. [Rom. v. 10, 11.] By the Atonement, is not to be un- pushed by. But to argue, that the sun produces the light derstood an arbitrary, discretionary pleasure of God, ac- every instant, and froin one moment to another fills with it cepting the sufferings of an innocent person, as a sufficient the enormous space of the sphere it enlightens, would be amends or satisfaction for the sins of criminals. This is by equally ridiculous as to assert, that the bell produces the air no means the true ground of the matter. In this view we which it agitates on the ear in sensible undulations. neither think rightly of our Saviour, nor rightly of God's

See ABBE Pluche's llist. of the Heavens, receiving us to salvation through him. God is recouciled to

vol. ii. p. 228. us through Jesus Christ in no other sense than as new born, new created in Christ Jesus.


many as received him, to them gave he power to become the sons of 1267. [John xvii. 21.] There is as much truth in saying, God.” John. i. 12.

that the Body is in the spirit, as in saying that the Spirit Law's Appeal, p. 199. is in the body; because these two different principles could

not constitute one and the same individual man, unless both

were intimately united in operation and essence. 1254. They who suppose the wrath and anger

Bp. Browne’s Procedure of the Underof God upon fallen man, to be a state of inind in God

standing, p. 149. himself; to be a political kind of just indignation, a point of honourable resentment which the sovereign Deity, as governor of the world, ought not to recede from, but must have a sufficient satisfaction done to his offended authority, before 1258.

When two or more elastic fluids, whose he can, consistently with his Sovereign Honor, receive the particles do not unite chemically on mixture, are brought sinner into His favor; hold the doctrine of the necessity of together, one measure of each, they occupy the space of two Christ's atoning life and death in a mistaken sense.


measures, but become uniformly diffused through euch neither reason nor Scripture will allow us to bring wrath other, and remain so, whatever may be their specific into God himself, as a temper of His mind, who is only in fi- gravities. nite, unalterable, overflowing Love, as unchangeable in Love,

Dalton's Chem. Philosophy, as He is in power and goodness. -But the Holy Scriptures

part i. p. 150.



1259. (John xvii. 4.) Dr. Niewentyt has computed || standing, as seated primarily in the heart and lungs, borrow that there flows more than 6,000,000,000,000 times as many and transfuse from the inner mind their subordinate life and particles of light from a candle in one second of time, as glory throughout the muscles and vascular system ; as the there are grains of sand in the whole earth, supposing each planetary earths and their atmospheres receive and transmit cubic inch to contain 1,000,000.

the solar heat and light in the immeasurable body of expandFERGUSON, Lect. vii. ed uature. Thus the whole man is, as it were, a heaven

and a universe in miniature. The inner mind, filled with the

Divine Spirit, delights in the law of God; the outer mind, 1260. [John xvii. 22.] Light is regardled by philosophers | till irradiated by the same Spirit, is subject to the law of sin : as a substance consisting of a vast number of exceedingly when both participate and exhale the Divine Glory, the man small particles, which are actually projected from luminous is sanctified wholly in spirit, soul and body. bodies, and which probably never return again to the body from

See SWEDENBORG's Div. Love, nn. 366-427, which they were emitted. (Accum's Chem. vol. i. p. 138.) -Thus; as all images of natural objects are given and continued by natural light, so all ideas are imparted and retained 1263.

The Pythagoreans believed the soul in the presence of spiritual light. Consequently the proto- of Man to be a harmony composed of two parts; the types of existing things, once brought forth out of the light one reasonable, the other irrational. They placed the first of God into the light of man, abide with us as a perinanent in the head, the other round the heart. They contended for revelation, being for ever renewed and embodied in the human

its immortality in the Divine Sphere, the Great Soul of the spirit, as fast as trausmitted thence, by a never-ceasing Universe. influx of the omnipotent light of God.

From the opposition of contraries springs discord, and from their union results harinony.

St. Pierre's Studies of Nature, vol. ii. pp. 89, 102. 1261. [John xvii. 23.] Aristotle, in his Treatise concerning the Soul, bas asserted, that Intellect does not exist All things are double, one against another; and God has individually in this or that man; but that there is one intellect

made nothing imperfect : one thing establishes the good of belonging to the whole race of human beings, the common another. Ecclus. xlii. 24, 25. source of all individual thought, as the sun is the common Cold blended with heat, in Spring and Autumn, produces source of light to the world. Similar to this was the doctrine

two saps in trees, which the strongest heats of Summer do of MALEBRANCHE, who ascribed the production of ideas im- not effect. The most agreeable hours of the day are those mediately to God, and taught that the human mind perceives of morning and evening, when Shade and Light strive for the God, and sees all things in him. AVERROES, the Saraacen

mastery of the azure fields. philosopher of Corduba, proceeded further: he scems to have

St. Pierre's Studies of Nature, couceived, that there is no other cause of thought in indivi

vol. ii. pp. 102-105. dual men, than one universal intelligence, which, without multiplying itself, is actually quited to all the individuals of the species, as a common soul.

1264. [Gal. v. 17.] Every thing in nature is formed of contraries : it is from their harmonies that the sentiment of pleasure results, and out of their oppositions issues the sentiment of pain.

Ibid, p. 140.


1262. Rom. vii. 22, 23. I delight in the law of 1265.

The inferior soul and body go under God after the inward man; but I see another law in my the denomination of flesh ; against which, the secret influmembers warring against the law of my mind, and ences of the Ilo!y Spirit of God come in to the assistance bringing into captivity to the law of sin which is in my of the purely spiritual part of us. The opposing spirit of members.

the world, on the other side, is a constant auxiliary to the The inward man has his will in the fiesh. This struggle (between the animal nature and the cerebellum and his intellect in the cerebrum of the brains. pure intellectual spirit in us) is for no less than life or The external or carnal mind has its will in the heart and Death everlasting; and the one or the other must obtain a its understanding in the lungs within the breast.

complete victory. one thiuk of these ininds and their faculties, as though they

Bp. Browne's Procedure of the Unwele unorganized in a kind of vacuum within the body.

derstanding, p. 380. Each has its appropriate receptacle. The interior will and mtellect pervade those cortical glands and inedullary fibrils, which, as diffused in the nervous system, may be compared 1266.

The natural mind reacts against the suto the inpumerable solar stars sphered in their projected rays perior or interior minds, because it covers, includes and conthroughout the universe. The exterual will and its under- tains them. This could not be done without reaction;

Let no

for, if it did not react, the interiors or things included but, when the internal have the ascendency, he becomes would be relaxed, would escape, and be dispersed. If the religious, heavenly, or spiritual. spiritual mind be closed, the natural mind continually acts against those things from heaven which are of the spiritual mind. But, when the spiritual mind is open, the natural 1269. (Acts ii. 3.] On the day of Pentecost cloveu tongues mind is disposed in obedience to the spiritual mind, and is like as of fire sat upon each of the apostles. —This proves held in suhordination ; for the spiritual mind acts from above that, while natural life enters by respiration, spiritual life and from within on the natural mind, and removes the things comes down from heaven and enters man by the nerves and of the world which react there, adapting to itself those fibres of the brain. —Dr. Le Gallois, of the faculty of Methings which act in like manner with itself: whence the dicine at Paris, found by experiment that all the cerebrum of superabundant reaction is successively removed. This con- a living animal could be removed, and the whole of the stitutes the change of state, which is called reformation and cerebellum, and even part of the medulla oblongata, without regeneration.

interrupting respiration ; but that this function suddenly See SWEDENBORG's Div. Love, nn. 260—263. ceased when the origin of the eighth pair of nerves was in

jured by the knife. It therefore became evident that the

principle of motion in the respiratory orgas proceeds from 1267. [Rom. ii. 28.] Evil without any good is in itself this point : in fact, when these nerves only were divided, dead ; wherefore every man is in both. There is, however, respiration ceased, and the animal died from asphyxia. this difference ; one man is interiorly in the Lord, and exte

Month. Mag. for Aug. 1814. riorly as if in himself; another is interiorly in himself, but exteriorly as if in the Lord : the latter is in evil, and the former in good ; yet each is in both.

Thus the Lord sepa- 1270. [Ephes. iii. 16, 17.] Haller and his followers rates what is evil and what is good, that the one may be maintain, That there are two distinct vital powers, one of the interior and the other exterior; and so provides that they be nervous and another of the sanguiferous system. — It has not mixed.

been shewn, however, from direct experiment by M. le SWEDENBORG's Divine Providence, n. 227. Gallois, that there is a threefold vitality acting indepen

dently, 1. In the brain and its sensorial system, 2. In the After death, however, the exterior, whether good or evil, | spinal marrow and its nerves, 3. In the heart and its subis taken away.

ordinate muscles. And this, says Dr. Philips, is finely Ibid. See Matt. xiii. 12. —XXV. 29. Mark illustrated by reviewing the various classes of animals : iv. 25. Luke viii. 18. —xix. 26.

In the lowest class we find only the muscular system, whicb exists without either nervous system or senso

rium : in the next class we find the muscular and uervous 1268. [Matt. xi. 12.] There are always two forces act- systems, which exist without sensorium; and in the most ing on man ; the one from without, the other from within. perfect animals, we find the three vital powers combined, The atmospheres are what keep the whole body in connexion, each having an existence so immediately depending on the by their continual pressure or incumbence froin without : the others, but all so connected, that none can exist long withaërial atmosphere, by its influx, keeps the lungs in their out the others. —It appears also, from numerous experiments, connexion and form; the ethereal atmosphere, in like mail- that the peristaltic motion of the bowels obeys the same laws ner, keeps the interior parts of the body in their connexion. as the action of the heart; and that this motion (as a fourth The correspondent internal forces which act from within, are degree in the life of perfect animals) is wholly independent from heaven, and through heaven from the Lord, having in of the interior) nervous system ; continuing its action till them life. This is very evident from the organ of hearing : the parts become cold after the brain aud spinal marrow are Unless there were interior modifications, which are of the removed. life, to which there corresponded exterior modifications that

See Phil. Trans. for 1815, part i. p. 66, &c. are of the air, hearing could not exist. The same also is evident from the organ of sight : Unless there were an interior light which is of the life, and to which there corresponded 1271.

Mr. Abernethy says, in his Lecture an exterior light which is that of the sun, it would be im- for 1815, that it is evident to him, as it was to Mr. Hunter, possible for vision to exist. The case is the same with all that the stomach has a direct sympathy with the most distant the other organs and members in the human body : There are parts of the body; and that the heart sympathizes with the forces acting from without, which are natural, and in them- stomach. selves not alive; and there are forces acting from within, in

Month. Mag. for Aug. 1815, p. 65. themselves alive, which keep each in its connexion, causing it to live; and this according to the form given it for use. SWEDENBORG's Arcana, n. 3628. 1272. [Ps. xxii. 26.] From anatomy we learn, that

every thing lives, or is in compliance with life, where the When, by the elective attraction of a man's will, external heart, acts by the vessels sent out from itself, and that forces predominate, the inan is earthly, natural, or carnal; nothing lives where the heart does not act by its vessels.

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