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appears to them sometimes a pain as of con- doing in the other life, for the internal sense inscience, but it is not conscience; it is a pain from volves such things as are doing amongst angels the privation of their delight, as of honor, of gain, and spirits, therefore something is to be told on of reputation, of life, of pleasures, of the friend the subject. That the inferior place of heaven ship of such as themselves, and this is because before the Lord's coming was occupied by evil the terminations are in such delights. From these genii and spirits, and that afterwards they were things it may be evident, what is signified in the spir- expelled thence, and that region was given to those itual sense by the perforated baskets. (Gen. xl. 16.) who are of the spiritual church, may be seen above; In the other life especially it is discerned whether so long as the evil genii and spirits were there, with man things voluntary have been terminated or they were under the continual view of the angels not terminated; with those in whom they have been of the superior heaven; hence they were restrained terminated, there is a zeal for spiritual good and from doing evils openly. At this day also some, truth, or for what is just and equitable, for they who are more deceitful than others, inasmuch as had done good for the sake of good or for the sake they deceive under the covering of innocence and of truth, and had acted justly for the sake of what charity, are beneath the view of the celestials is just or equitable, not for the sake of gain, honor, and are so long withheld from their wicked deand the like. All they, with whom the interior ceits: they are directly above the head, and the things of the will have been terminated, are ele- celestial angels, under whose view they are, are vated to heaven, for the Divine flowing in can lead still higher. From which circumstances it has them; but all they with whom the interior volun- been given to know, what was the state of the evil tary things have not been terminated, convey genii and spirits, who before the coming of the themselves into hell, for the Divine flows inrough, Lord occupied the inferior region of heaven, nameand is turned into the infernal, as when the heat ly, that at that time they were withheld by the anof the sun falls into filthy excrements, whence gels of the superior heaven from the open commiscomes an offensive stench: consequently all they sion of evils. But how they were withheld from who have had conscience, are saved, but they who the open commission of evils, it has also been have had no conscience, cannot be saved. Things given to know: they were kept in external bonds, voluntary are then said to be perforated or not namely, in fear for the loss of honor and reputaterminated, when there is no affection of good and tion, and in fear lest they should be deprived of truth, or of what is just and equitable, but when possessions in that region of heaven, and lest they these things are held respectively as vile or as should be thrust down into hell. And then there naught, or are esteemed only for the sake of secur- were adjoined to them simple good spirits; as is ing gain or honor. The affections are what termi- the case with men in the world, who, although nate and what close, wherefore also they are they are inwardly devils, are still kept by those called bonds, the affections of good and truth in- external bonds in a pretended regard for what is ternal bonds, and the affections of evil and the honest and just, and in well doing; and that they false external bonds: unless the affections of evil may be so kept, there are adjoined to them spirits and the false were bonds, man would be insane, who are in simple good. This was the case for insanities are nothing else than the loosenings with the evil who were in the lower region of of such bonds, thus they are non-terminations heaven before the Lord's coming: and then also therein; but inasmuch as in these bonds there are they could be driven to speak truth and to do good no internal bonds, therefore they are insane within by their own proper loves; in like manner as evil as to the thoughts and affections, but are moderated priests, yea even the worst, who inwardly are devby external bonds, which are the affections of gain, ils, who can preach the doctrinals of their own of honor, of reputation for the sake of these, and church with such ardor and pretended zeal, as to the consequent fears of the law and of the loss of move the hearts of their hearers to piety; neverlife. This was represented in the Jewish church theless at the time they are in self-love and the by "that every open vessel in the house of a dead love of the world; for the thought respecting honperson, over which there was a piece of cloth for or and gain is what universally rules in them, and a covering, should be unclean," Numb. xix. 15. from that fire they are excited so to preach; the Like things are also signified by works full of holes evil spirits with whom they are in association, and in Isaiah; "They shall be ashamed who make who are in like love, and thence in like thought, thread of silk, and who weave works full of holes; are what lead them, and to these are adjoined simand the foundations thereof shall be bruised; all ple good spirits: from these things it may be manthat make the ponds of the soul a reward," xix. 9, ifest what the state of heaven was before the 10: and by holes in Ezekiel; "The spirit intro- Lord's coming. But after his coming, the states duced the prophet to the gate of the court, where of heaven and hell were altogether changed, he saw, and behold one hole in the wall; and he for then the evil genii and spirits, who occupied said to him, come bore through the wall, therefore the inferior region of heaven, were cast down, and he bored through the wall, when lo one door; in their place, they who were of the spiritual then the spirit said to him, enter in and see the church, were elevated thither. The evil, who abominations which they do here; when he en- were cast down, were then deprived of the extertered in and saw, behold every effigy of creeping nal bonds which, as was said above, were the fears thing and beast, an abomination, and all the idols of the loss of honor and reputation, and of the deof the house of Israel depicted upon the wall round privation of possessions in that region: thus they about," viii. 7-10.-A. C. 5145. were left to their interiors, which were merely diabolical and infernal, and so they were consigned to the hells. The deprivation of external bonds is effected in the other life by the removal of the good spirits who were adjoined to them: when these are removed, they cannot any longer be in any pretence of what is good, just, and honest, but they are such as they were inwardly in the world, that is, such as they were in thought and will,

Borrowing, and spoiling the Egyptians. 2059. Inasmuch as it is treated in these two verses (Exod. iii. 21, 22), concerning the spoiling of the Egyptians, by the women of Israel borrowing from the Egyptian women silver, gold, and garments; and whereas it cannot be known how this case is, except from revelation concerning those things which are

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which last they had in the world concealed from others: and then they desire nothing else but to do evil. These simple good spirits, who were removed from them, were given or adjoined to those who were of the spiritual church, to whom that region of heaven was given for a possession: hence it is that these latter were enriched with the truths and goods, which were before in the possession of evil genii and spirits; for enrichment in truths and goods in the other life is effected by the adjunction of spirits who are in truth and good, for by these communication is opened. These are the things which are signified by the sons of Israel not going empty from Egypt, and by a woman borrowing of her who was near her, and of her that dwelt in her house, vessels of silver, and vessels of gold, and garments, and thus spoiling the Egyptians. Every one may see, that unless such things had been represented, the Divine would never have commanded that the sons of Israel should use such artifice against the Egyptians, for every thing of the sort is at the utmost distance from the Divine. But whereas the Israelitish people were altogether representative, it was permitted them by the Divine to do so, because it was so done with the evil in the other life: it is to be known that very many things, which are commanded by Jehovah or the Lord, in the internal sense do not signify that they were commanded, but that they were permitted. - A. C. 6914.

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2061. "The waters compassed me about, even to the soul: the depths closed me round about; the weeds were wrapped about my head: I went down to the cuttings off of the mountains; the earth with her bars was about me forever: yet thou hast brought up my life from the pit, O Jehovah my God," (Jonah ii. 5, 6:) the temptations of the Lord in his combats against the hells are thus prophetically described by Jonah, when he was in the belly of the great fish; as they are also described in other parts of the Word, particularly in the Psalms of David: a person in temptation is in the hells; this depending, not upon place, but upon state. A. C. 1691.

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signified such persons as desire to enter into the mysteries of faith by scientifics, that is, of themselves. Again, in Isaiah: “In that day the Lord, with his sore and great and strong sword, shall punish leviathan the piercing serpent, even leviathan that crooked serpent, and he shall slay the whale that is in the sea" (xxvii. 1): by slaying the whale that is in the sea, is signified that such persons are ignorant of common principles of truth. So in Jeremiah: “Nebuchadnezzar, the king of Babylon, hath devoured me, he hath crushed ine, he hath made me an empty vessel, he hath swallowed me up like a whale, he hath filled his belly with my delicacies, he hath cast me out" (li. 34): whereby is signified that he had swallowed up the knowledges of faith, here called delicacies, as the whale did Jonah; a whale signifying those who possess the common or general knowledges of faith, as scientifics, and apply them to such evil purposes.-A. C. 42.

2062. Whales or great fishes are sometimes mentioned by the prophets, and are used to signify the common principles of scientifics, or scientifics in general, as in Ezekiel: Behold, I am against thee, Pharaoh, king of Egypt, the great whale that lieth in the midst of his rivers, which hath said, Destruction of Children by the Bears. My river is mine own, and I have made it for my2060. "When Elisha went up to Bethel, as he self" (xxix. 3). And in another place: "Take up was going in the way, there came little children a lamentation for Pharaoh king of Egypt, and say out of the city and mocked him, and said to him, unto him, Thou art as a whale in the seas, and go up thou bald head, go up thou bald head; and thou camest forth with thy rivers, and troubledst he looked back behind him, and saw them, and the seas with thy feet" (xxxii. 2); by which are cursed them in the name of Jehovah; and there came two bears out of the forest, and tore in pieces forty-two children of them" (ii. 23, 24): why the little children were cursed by Elisha and therefore torn in pieces by two bears, because they called him bald head, cannot be known, unless it be known what Elisha represented, and what a bald head signifies, and what also is signified by the bears that this was not done by Elisha from immoderate anger and without just cause, may be evident from this consideration, that he could not be so cruel to little children for only saying, go up thou bald head; it was indeed a reproach against the prophet, but not a sufficient cause for them to be torn in pieces by bears; but this circumstance took place, because Elisha represented the Lord as to the Word, thus the Word which is from the Lord by bald head was signified the Word deprived of the natural sense, which is the sense of the letter, and by the bears out of the wood is signified the power derived from the natural and 2063. To the left, at some distance from that literal sense of the Word, as was said above; and place, on the left bank, there appear huge fishes, by those children were signified those who blas-called whales; they are monstrous, and swallow pheme the Word on account of its natural sense up men, and lacerate them with their jaws, while being such as it is; by forty-two is signified blas- in the act of swallowing them, and [afterwards] pheming; hence then it is evident, that by those things was represented, and thence signified, the punishment of the blaspheming of the Word, for all the power and sanctity of the Word resides collected in the literal sense, for if this sense was not, there would not be any Word, inasmuch as without it the Word would be like a house without a foundation, which would vibrate in the air, and thence fall to pieces and be destroyed; it 2065. Representations in the other life, such as would be also like a man without a skin, which the punishments of the miserable, appear indeed covers and contains the enclosed viscera in their as fantasies, but still they are actual, — because situation and order; and whereas baldness has those who suffer punishments, have sensation; they

they vomit them up.-S. D. 1382.

2064. When the same spirit was in the lower earth, enveloped in the coarse cloth, or woollen veil, there suddenly appeared a table with great fishes, one of which, with a [monstrous] gorge, swallowed him while crying out;-[this appearance] signified the natural things which he loved in preference to spiritual things.-S. D. 1387.

feel them, and are tormented altogether as though | rooms themselves, by the courts, by the windows, they were in the body, and sustained them in the body, a fact which is abundantly evident. 2066. Moreover, similar [things] exist also in the world, for all those things actually exist [even] upon earth; so that it cannot but be, that they signify [spiritual things], as that Jonah was swallowed by a whale, which actually happened in the world; as also did the miracles of Egypt, and many other [necessary effects] called miracles. S. D. 1390, 1391.

Boring the Ear with an Awl.

2067. "Then his lord shall bring him to God, and shall bring him to a door or to a post, and his lord shall bore his ear with an awl, and he shall serve him forever." Exod. xxi. 6. Who cannot see that this ritual concerning men servants who were to remain, contains in it an arcanum, and indeed a Divine arcanum, for it was dictated and commanded by Jehovah from mount Sinai. They who do not believe that there is any thing more holy or Divine in the Word, than what appears in the letter, must needs wonder, that these and several things besides, which are contained in this chapter and in the following, were dictated viva voce by Jehovah ; for they appear in the letter to be such things as are contained in the laws of nations; as this concerning men servants, that such of them as were not willing to go forth from service, should be brought to a door or to a post and should have an ear bored through with an awl by their Lord. This in the sense of the letter does not savor of any thing Divine, but still it is most Divine; nevertheless this does not appear except by the internal sense; the internal sense is, that they who are in truths alone, and not in correspondent good, but still in the delight of the remembrance of spiritual goods, have some communication and conjunction with spiritual good: this was represented by the ear of the man servant being bored through at a door or at a post by his Lord, for a door denotes communication, a post denotes conjunction, the ear denotes obedience, and to bore it through with an awl is representative of the state in which he was to remain; thus the angels who are with man whilst he reads this Word, perceive these things; for the angels do not think of a door, nor of a post, nor of an ear nor its boring, nor even of a man servant, but instead thereof they think of the aforesaid communication and conjunction: for the angels are in the intelligence of such things, because they are in light; and the things presented to them are spiritual and celestial, but not natural and worldly, such as are the things contained in the sense of the letter of the Word, for the sense of the letter of the Word is natural and worldly, but its internal sense is spiritual and celestial; the former is for men, the latter for angels; hence by the Word there is communication and conjunction of heaven with man. That the arcana, which are contained in this process of the men servants remaining with their Lord, may be further manifested, it is to be told whence it is that door and post signify communication and conjunction. Angels and spirits have habitations, which appear altogether as those which are in the world; and what is an arcanum, all and single things which appear in their habitations, are significative of spiritual things; they flow forth also from the spiritual things which are in heaven, and which are thence in their minds: the communications of truth with good are presented there by doors, and conjunctions by posts, and other things by the

and by the various decorations. That this is the case, is incredible to man at this day, especially if he be a mere natural man, because such things are not manifested before the senses of the body, nevertheless that such things were seen by the prophets, when their interiors were open into heaven, is evident from the Word; they have also been apperceived and seen by myself a thousand times; I have also frequently heard them say, that the doors of their apartments were open when their thoughts were communicated with me, and that they were shut when they were not communicated. Hence it is that mention is made of doors in the Word, where it is treated concerning communication, as in Isaiah; "Go away my people, enter into thy chambers, and shut thy door after thee, hide thyself as for a little moment, until anger passeth away," xxvi. 20; where to shut the door after them, until anger passeth away, denotes noncommunications with evils, which are anger. And in John; "Verily, verily, I say unto you, he that entereth not in by the door into the sheepfold, but climbeth up some other way, the same is a thief and a robber; but he who entereth in by the door is the shepherd of the sheep: I am the door, by Me if any one enter in, he shall be saved," x. 1, 2, 9: to enter in- by the door denotes by the truth which is of faith to the good of charity and love, thus to the Lord, for the Lord is good itself; He is also the truth which introduces, thus likewise the door, for faith is from Him. That by door is signified comunication appears like a metaphorical way of speaking or comparison, but in the Word no metaphorical speech or comparison is used, but real correspondences; even the comparisons are there made by such things as correspond, as may be manifest from what has been said concerning a door, namely, that doors actually appear in heav en to angels and spirits, and their opening and shutting are according to communications; so also in other cases.

2068. That the boring of the ear with an awl by his lord is a representative of obedience, is evident also from this, that to fix the ear to a door is to cause attention to be had to those things which his lord, who is in the chamber, commands, thus it denotes to hear continually, consequently to obey, here in the spiritual sense the things which good wills and commands, for by the lord of the servant is represented spiritual good. Inasmuch as the ear signifies hearing which is of obedience, hence from an origin out of the spiritual world has flown into human speech [the expression] to pluck the ear, denoting to cause a person to be attentive and to remember; in like manner the expression of hearing and hearkening to any one, denoting to obey; for the interior sense of a great number of expressions has flowed from correspondences out of the spiritual world; in like manner as when mention is made of spiritual light and the sight thence, to denote the things which are of faith; also of spiritual fire and the life thence as denoting the things which are of love. — A. C. 8988–8991. Apparent Contradiction, as to the Number of Years which the Israelites dwelt in Egypt.

2069. It is said that the dwelling of the sons of Israel, which they dwelt in Egypt, was thirty years and four hundred years; and further, that at the end of thirty years and four hundred years, in this same day, all the armies of Jehovah went forth from the land of Egypt: when yet the dwelling of the sons of Israel, from the going down of Jacob

into Egypt to the departure of his posterity at this time, was not more than half that time, namely, 215 years, as is very manifest from the chronology of the sacred scriptures. For Moses was born of Amram, Amram of Kehath, and Kehath of Levi, and Kehath together with his father Levi came into Egypt, Gen. xlvi. 11: the age of the life of Kehath was a hundred and thirty-three years, Exod. vi. 18, and the age of the life of Amram, from whom came Aaron and Moses, was 137 years, verse 20 of the same chapter; and Moses was a man of eighty years, when he stood before Pharaoh, Exod. vii. 7: it is not mentioned in what year of the age of Kehath Amram was born, nor in what year of the age of Amram Moses was born; but that there were not 430 years, may be manifest, for the years of their ages do not amount to 430, but three hundred and fifty, as is plain, if the years of the age of Kehath, 133, be added to the years of the age of Amram, 137, and these to the 80 years of Moses when he stood before Pharaoh; still less if the years from their nativities be added; that they were 215 years may be seen from chronologists. But from the descent of Abraham into Egypt to the departure of the sons of Israel were four hundred and thirty years, see also chronology. Hence now it may be manifest, that by 430 years is here meant the entire period of time from Abraham, and not from Jacob. That these years were designed, and were called the years of the dwelling of the sons of Israel in Egypt, is on account of the internal sense, in which by them is signified a full state and duration of the vastation of those who were of the spiritual church, and were detained in the lower earth even to the Lord's coming, and were then liberated.-A. C.

7985.

succeeding each other in a beautiful and orderly
connection, and relating to the internal and ex-
ternal man, to the various states of the church, to
heaven itself, and in their inmost sense to the Lord.
The fourth style is that of the Psalms of David,
which is intermediate between the prophetical
style and that of common speech: Here, under
the person of David as a king, the Lord is treated
of in the internal sense. - A. C. 66.
Education of Virgins in the other Life and in

Heaven.

2071. They are kept three, four, or five together, and each has her own chamber, and her own bed; adjoining which is a small chamber for their clothes, and for utensils. They have also perfume given unto them; as also boxes, or drawers, with which they are much delighted, and in which they keep such articles as they esteem.

2072. They are always kept occupied in their proper work, that is, needlework. This often consists of embroidery upon white linen, whereon they work nosegays and similar things; and they apply the articles they produce, either to their own use, or to make presents to others: they never sell them.

2073. They have clothes for their common use, and better clothes for festival days, given them gratis, without their knowledge of how, or from whence, they came.

2074. They have likewise a little garden, in which, as long as they continue maids, there are many sorts of flowers, but not fruits, until they become wives.

2075. When they see spots on their dress, it is a sign that they have thought something amiss, and done something that they ought not to have done. The spots cannot be washed out, as from garments in the world. In consequence of seeing these spots, they are induced to examine themselves, to discover the cause; and when they have found out what they have thought and done amiss, and thus have discovered their faults and their evils, if they repent of them, the spots vanish from their garments of themselves. In like manner, when they find some of their garments wanting in their chamber, they immediately know that they have done something wrong, and their minds ponder upon it, in order to find what it is; and if they cannot obtain the knowledge themselves, there is a married female who informs them. If they find a new garment in their chamber, they inwardly rejoice, because they hereby know that they have done well.

Four different Styles of the Word. 2070. There are four different styles in which the Word is written. The first was in use in the Most Ancient Church, whose method of expressing themselves was such, that when they mentioned earthly and worldly things, they thought of the spiritual and celestial things which they represented, so that they not only expressed themselves by representatives, but also reduced their thoughts into a kind of series, as of historical particulars, in order to give them more life; and in this they found their greatest delight. This style is meant when Hannah prophesied, saying, "Speak ye what is high, high, let what is ancient come forth from your mouth" (1 Sam. ii. 3). Such representatives are called by David, dark sayings of old, Psalm lxxviii. 2, &c. From the posterity of the Most Ancient Church, Moses received what he wrote concerning the creation, the garden of Eden, &c., till the time of Abram. The second style is the historical, occurring in the books of Moses from the time of Abram, and afterwards in Joshua, Judges, Samuel, and the Kings, in which 2077. Likewise they have pieces of money given the historical facts actually occurred as they are them, both of silver and of gold; these they take related in the letter, although all and each of them great care of, because they are signs of diligence contains things altogether different in the internal and virtue. They have also the written Word, sense, whereof, by the divine mercy of the Lord, and a Psalm or Hymn Book, which they take with we shall speak in its place and order. The third them to the place of worship. They also occupy style is the prophetical, which took its rise from themselves in reading them; and if they neglect that which was esteemed so highly in the Most to do so, or if they have acted passionately toAncient Church. This style, however, is not wards others, or practised arts of allurement, the continuous, and in appearance historical, like the Word vanishes. most ancient, but broken and interrupted, being 2078. They are, at times, visited and examined scarcely ever intelligible except in the internal by the preachers. - Manuscripts of Swedenborg. In this are contained the greatest arcana, 5660–5667.

sense.

2076. Moreover, when they see that the flowers in their little garden have become faded, or changed into an inferior sort, they apply their minds to ascertain the cause. If they should be changed into better and more beautiful flowers, they are glad, because it is a sign that they have well employed their thoughts.

Habit of naming the Devil.

2079. There was a certain spirit well disposed, but who, when he saw any thing disagreeable or shameful (turpe), was excited by other spirits and said, that what he saw was more ugly and abominable than the devil. Thus this form of speech, which consisted in naming the devil, had become familiar to him. The spirits [with whom he was associated] were indignant that he should so frequently use this mode of expression, when he indeed restrained himself for a time; but still he continued to speak in this manner, wherefore he was let into the veil [a mode of punishment] as into a sack, where he suffered anxiety. When he was delivered, he came to me, and I perceived the anxiety and terror which he had suffered; he told me, that when he was in the veil, he despaired of ever being delivered.* -S. D.

4056.

How the Angels do not know us. 2080. For a long time I thought that the more interior angels knew what I did, and thought, because I considered that the evil intentions and false persuasions of wicked spirits were restrained by them. But sometimes when it was, of the Lord's divine mercy, permitted me to speak with others who transferred their intellectual operations to me, they said, that they knew not in the least, nor did they see, what I was doing, as the spirits nearest to me did. But, they said, that they were continually reacting against the endeavors and acts of evil spirits, or of their sphere, which they exquisitely knew, but from which cause and from what man they knew not. Thus it is only the Lord who sees and knows every particular, and who acts by the angels, and who thus disposes all human endeavors; this is what is meant when it is said: "Abraham doth not know us." To-day, by a certain abstract thought, something ascended to the angels, by which they were moved, at which they were surprised, and thus they spake with me through others. Nor are the angels willing to know what is transacted upon earth, because they know that every thing [as to the Church] is perverted and devastated, wherefore they desire that the Lord's kingdom may come, hoping that thus a communication may be opened between

them and mankind. — S. D. 206.

Origin of the Love of Infants. 2081. It appears as if mothers had the love of infants from the nourishing of them in the womb from their own blood, and thence from the appropriation of their own life, and thus from sympathetic union; but still this is not the origin of that love, since if, without the mother's knowledge, another infant should be substituted after birth in the place of the genuine one, it would be loved with equal tenderness as it would if it were her own; besides, infants are sometimes loved by nurses more than by mothers. From these things it flows, that this love is from no other source than from the conjugial love implanted in every woman, to which is adjoined the love of conceiving, from the delight (jucundo) of which the wife is prepared for reception; this is the first of this love, which, with its delight, after the birth, fully passes over to the child born.-C. L.

2082. The sphere of innocence flows into infants, and through them into the parents, and affects them. The innocence which flows in is from the Lord, because He is innocence itself. This innocence of the Lord flows into the angels of the third heaven, where all are in the innocence of wisdom, and passes through the inferior heavens, but only through the innocences of the angels there, and thus immediately and mediately into infants; these are scarcely otherwise than as sculptile forms, but still receptible of life from the Lord through the heavens. But unless the parents also received the influx into their souls, and in the inmosts of their minds, in vain would they be affected by the innocence of infants. There must be something adequate and homogeneous in another, by means of which communication may be effected, and which will make reception, affection, and thence conjunction. Thence now it is, that innocence, flowing into the souls of parents, conjoins itself with the innocence of infants. That this conjunction is effected through the medium of the senses of the body, but especially by means of the touch, with parents, experience may teach; as that the sight is inmostly delighted from beholding them, the hearing from their speech, the smell from their odor. That communication, and thence conjunction, of innocences is especially effected by means of the touch, is evidently seen from the pleasantness of carrying them upon the arms, from embracing and kissing them, more particularly with mothers, who are delighted with the resting of their mouth and face upon their bosoms, and at the same time from the touch of the palms of their hands there; in general from the suction of the breasts and the yielding of milk; besides from the stroking of their naked body, and from the unwearied pains of swathing and cleaning them upon their knees. That by the sense of touch communications of love and its delights between consorts are effected, has been several times demonstrated above; that by it are also effected communications of the mind, is because the hands are the ultimates of man, and his firsts are simultaneously in the ultimates; by means of this all things of the body and all things of the mind, which are intermediate, are also held together in an unsevered connection; thence it is that Jesus touched infants, Matt. xvii. 6; Mark x. 13, 16; and that He healed the sick by the touch; and that they were healed who touched Him; thence also is it, that inaugurations into the priesthood are at this these things it is manifest, that the innocence of day performed by the laying on of hands. From parents and the innocence of infants meet each other by means of the touch, especially of the hands, and thus they conjoin themselves as it were by kisses.-C. L. 395, 396.

Recession of infant Innocence, and hence of parental Love.

2083. In that degree in which innocence with infants recedes, affection and conjunction are also remitted, and that successively, even to separation. That the love of infants, or storge, recedes from parents, according to the recession of innocence from them, and that it recedes even to a separation of the children from the house, with men, and even to a rejection from presence and to a forgetfulness that they are of their stock, with beasts and birds, From this we learn how sinful and dangerous it is to conis known. From this, as from a confirmed indicatract any profane habits of speech, since all our works and habits tion, it may also be evident, that innocence, flowfollow us into the other life. "Every idle word, (says the Lord,) that men shall speak, they shall give account thereof in the day of ing in on each side, produces the love called Judgment." [Matt. xii. 36.]—TR.

393.

storge.-C. L. 398.

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