Sidor som bilder

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, 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, come, 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, ll of light. but by strewing some salt under and over such articles, Modern Univer. Hist. vol. ix. p. 97. | 1164. [Luke xi. 34.] The human understanding, like

Moses in the inount, does by an assiduous converse with God

acquire a lasting luminousness. 1160. The weevil is a small insect of the moth

BOYLE, on the high Veneration Man's

Intellect owes to God, p. 92. kind, which deposits its eggs in the cavity of grain, and par. ticularly in that of wheat. If the crops be stacked or laid up in the barn in sheaves, these eggs are there hatched, and

1155. - The eyes of a man, who sees from natural the grain in consequence is totally destroyed.

light, are of the substance of this world; and the eyes of an Weld's Trav. through N. America,

angel are (single or) of the substance of his world : so formed vol. i. p. 216.

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. By 1151. - A primary use of poultry appears to be

its heat they are warmed, and by its light they are illumia the 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. p. 225.

but also under the sun of this world. Untess the bodies of men be under both suns, they cannot possibly exist and

subsist. It is otherwise with angels, whose bodies are spi1152. [Luke xii. 33.] In Pennsylvania, Kalm saw cloth, ritual. (SwedenBURG'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. 1153. (Matt. vi. 19.] At Pondicherry, says Bartolomeo, tained a hurt in one of his eyes by a blow, so that he could I met with an incident, which excited my astonishment. I

not direct the optical axis of both eyes to the same point, had put my effects into a chiest which stood in my apartment, | saw all objects double; but this inconvenience was not lasting: and being one day desirous of taking out a book in order to

the most familiar objects gradually began to appear single, and amuse myself with reading, as soon as I opened the chest I

his sight was at length restored to its natural state. discovered in it an innumerable multitude of what are impro

Hutton's Recreations, vol. ii. p. 200. perly 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 1157. [Mark viji. 24.] All was in confusion, when a young destructive and occasion great devastations, not only in sugar Englishman, of 14 years of age, born blind, began to see in plantations, but also ainong furniture and clothes in habita- 1729, after he was cured by the dexterity of M. Cheselden, tions). When I examined the different articles in the chest, I who made on him the operation of the cataract: He had no observed that these little animals had perforated my shirts in idea of distance ; but thought that all the objects he saw a thousand places, and gnawed to pieces ipy books, my gir- touched his eyes, as what he felt did his skin. dle, my amice, and my shoes. They were moving in columns ||

Phil. Transactions. 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. Granting this to be unless assisted by the atmosphere. 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 bis 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 interior perception)

us, or repeat its services in proportion to the vibrations that

push it on our eyes. It is as real and as nearly about us at 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;

against the body of this light, betrays its presence to us. because it conjoius itself with the speech of the body, and

The Abbe Nollet has by experiments convinced the most is in it. Apperception also, when a mau hears, appears not

incredulous, that not only a body of light is spread all around otherwise than as hearing in the ear. Hence 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 tbat ali 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 sense survives : when yet, in such case, the man, that is, bis spirit, comes into his yeriest sensitive life.

Ibid. pp. 91, 94.' 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 feel the light, when nothing puts it in motion.—It surrounds without striking us, and is in that state darkness.

Nature Displayed, vol. iv. pp. 85, 86.

1161. [Malt. vi. 23.] If thine eye be evil, thy whole body 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 from the Lord. In the light of the world, there is nothing of intelligence; but in the light of heaven, there is intelligence. Heace, so far as the things which are of the light of the world are, with a man, illuminated by those things which are of the light of heaven; the man so far understands and is wise.

Ibid. n. 4405.

1165. (Matt. vi. 23.] The cause of the extinction of light in bodies, is a subject of very great difficulty. M. Bouguer supposes that the power which absorbs or extinguishes the light is confined to the surfaces of bodies, and that it operates chiefly when the rays fall on it with a certain degree of obliquity; whereas Newton supposes that a ray is never stopped but when it impinges on some of the solid parts of bodies. Whatever be the cause, the fact is, that the light wbich is again einitted by phosphoreal substances is trifling compared with that amazing quantity which is received and absorbed by all terrestrial bodies from the light of the sun. (Dr. PRIESTLEY, on Vision, p. 779.) --Its extinction is caused by its loss of the matter of heat.

1162. - Light, according to Descartes, is a mass of small globules immediately touching each other ; so that a row of these spherical bodies is no sooner pushed at one


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 doctrive 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 inutually 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 froin 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 his spirit in the and 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.] Wheu 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-
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 seck ye first the resembles the cameleon, whose eyes, rolling like spheres ou 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 sin. gularly divided are its optical powers, that it can give one 1172. [Matt. vi. 23.7 Always dissatisfied with the present, eye all these inotions, 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 giver


them, that the Lord will dispose of their lot. They conse- 11 1179. [Luke xiii. 24.] If admission into heaven 'were of quently do not desire to foreknow it, lest, by any means, they mere mercy, without regard to the life; the Lord being should interfere with the Divine Providence.

essential Mercy, all would be received by Him however great See SWEDENBORG's Divine Love, n. 179. their numbers. To push down any one into hell, when yet he

might be received into heaven, would be not mercy, but unmer

cifulness; and lo choose one in preference to another, would 1174. [Matt. vi. 31, 32.] They who assuredly know and be not justice, but injustice. Those, however, who, in the world, believe there is a life after death, are concerned about receive mercy, have the all of their life of good and of their heavenly things, as being eternal and blessed; but not about || faith of truth from mercy: they have also from mercy reworldly things, only so far as the necessities of life require. ception into heaven ; and are they who are called the elect. See Swedenborg's Arcana, n. 6810.

See SweDENBORG's Arcana, nn. 5057,-8.

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. lxxxv. 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 Dio. Love, n. 419.


[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

1. 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 un. of 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 emphalically

Dr. A. CLARKE, on the Eucharist, p. 69. named: for sorrow can no more purify a miod corrupted by a long continuance in vicious habits, than it can restore health to a body distempered by a long course of vice and inteniperance.

1182.[1 John i. 7. The blood of Jesus Christ-cleanseth Jenyns' Works, vol. iv. p. 60. Il 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 1 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- 1 blood, purifies it. The contrary takes place in those with Dess without repentance.

whom the love is defiled in the understanding. See SWEDENBORG's Div. Prov. n. 280. 1

SWEDENBORG's Divine Love, n. 423,

1184. [Mark vii. 3.] A man is not purified, unless he l equally a man ; with this only difference, that the things done explore himself, see his sins, acknowledge them, condemn ll in the body are done naturally, and the things done in the himself for them, and repent by desisting from them. These mind are done spiritually, there is a perfect siinilitude. things he must do as from himself, but still froin an acknow Hence it is evident, that the Divine Providence operates by ledgment at heart that he does them from the Lord.

a thousand hidden ways in every man; and that its end is SWEDENBORG's Div. Prod. n. 12). 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 1185. [ Acts ii. 38.) If a man sin, and actually repent, I be implored. that sin shall be removed from him.

SWEDENBORG's Divine Providence, n. 296. 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, tban

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, II 1189. — The passions have a greater influence on 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, turns it about with his tongue, swallows it thus down Il passions dispose to, or actually throw people into, acute disinto the stomach, and so into the belly. But the secret || eases. 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 ; inedicine is applied in turns 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 mouths 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 some down into the intestines : 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 ani. moval 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 pule 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, corroding grief, envy, veheinent -above-mentioned Vena Cava, iuto 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 madna-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 Health, 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

« FöregåendeFortsätt »