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such as is of Thought in Grief and Despair. Over against him, fignifies that she might not view, and yet view; that to fee afar off is to think, may be seen N. 2245, which is likewise farther expressed and determined by that, she faid, Let me not see the Death of the Child, and she sat over against him; thus in these Words are involved the State of Thought of those who are in the Desolation of Truth and in Despair from thence.

2685. A good way off, about a Bow-shot, that it signifies State as much as it was distant from the Doctrine of Truth, appears from the Signification of, a good way off, which is, to be abfent; and from the Signification of Bow, which is the Doctrine of Faith, of which presently follows; a Bow-shot fignifies, that it would be at as great a Distance as it possibly could, as much as a Shot fent from a Bow could be. Here it is said a Bow-shot, because it is predicated of a spiritual Man, and that he was an Archer, as is faid of him in the following Ver. 20. "And he dwelt in the Wilderness, and became an Archer."

2686. That Bow is the Doctrine of Truth, appears from its Signification; in the Word wherever Wars are treated of, and Wars are related, in the internal Sense no other Wars are signified than spiritual, N. 1664; there were also Books in the Antient Church, which are entitled The Wars of Jehovah, as appears in Mofes, Numb. xxi. 14, 15, 16. which being written in the prophetical Stile, had an internal Sense, and treated of the Fights and Temptations of the Lord, also of the Church, and of those who were from the Church, which appears from hence, that some Things were taken from thence by Moses; likewise from other Books of that Church, which were called the Books of those who speak in Proverbs, of which Numb. xxi. 27, 28, 29. 30. in which are almost the same Words which are in Jeremiah; compare Numb. xxi. 28. and Jer. xlviii. 45. From which it may be also concluded, that the Antient Church had Writings as well Historical as Prophetical, which were Divine and inspired, which in the internal Sense treated of the Lord and of his Kingdom, and that they were to them the Word, as the Historical and Prophetical Books are to us, which in the Sense of the Letter treat of the Jews and Ifraelites, but in the internal Sense, of the Lord, and of those Things which relate to Him. Because War in the Word, as alfo in the Books of the Antient Church, fignified spiritual War, so all Arms, as Sword, Spear, Shield, Buckler, Darts, Arrows, and Bows, fignified fuch Things in particular, which belong to War understood in a spiritual Sense; of all the Arms, what they signify in particular, shall, by the Divine Mercy of the Lord be spoken to elfewere, here now as to what the Bow fignifies, namely, the Doctrine of Faith, and this from the Weapons, Darts, or Arrows, which are the Doctrinals from which and with which they fight, they chiefly who are spiritual, who from thence were antiently called Archers. That Bow signifies the Doctrine of Truth, may appear from these Places. In Ifaiab,

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Whose Arrows are sharp and all their Bows are bent, their Horses Hoofs " shall be counted like Flint, and their Wheels like a Whirlwind, v. 28. there the Prophet treats of Truths, Arrows are Truths spiritual, Bows Doctrine, Horses Hoofs Truths rational, Wheels their Doctrine; which because they fignify

fignify such Things, therefore are they attributed to Jehovah, to whom they cannot be attributed unless in a spiritual Sense, otherwise they would be vain and indecent Words. In Jeremiah, "The Lord hath bent his Bow like an Ene

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my; he stood with his right Hand as an Adversary, and flew all that were pleasant to the Eye, in the Tabernacle of the Daughter of Zion; he poured out his Fury like Fire," Lam. 11.4. Bow is put for the Doctrine of Truth, which appears to those who are in Falsities as something hurtful and hoftile, no other Bow can be predicated of the Lord. In Habakuk, “Thou didst ride upon "thine Horses and thy Chariots of Salvation; thy Bow was made quite naked," iii. 8, 9. There also Bow is the Doctrine of Good and Truth. In Mofes, "The " Archers have forely grieved him, and shot at him, and hated him. But " his Bow abode in Strength, and the Arms of his Hands were made strong,

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by the Hands of the mighty God of Jacob; from thence is the Shepherd, "the Stone of Ifrael," Gen. xlix, 23, 24. which is spoken of Jofeph, Bow is put for the Doctrine of Good and Truth. In John, "And I saw, and behold,

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a white Horse, and he that fat on him had a Bow, and a Crown was given " unto him," vi. 2. the white Horse is put for Wisdom, he that fat on him for the Word, as is plainly faid, Chap. xix. 13. where the white Horse is again mentioned; and because he that fat upon him is the Word, it appears that Bow is the Doctrine of Truth. In Ifaiab, "Who raised up the righteous Man " from the East, called him to his Foot, gave the Nations before him, and " made him rule over Kings? He gave them as the Dust to the Sword, and as " driven Stubble to his Bow," xli. 2. where the Lord is treated of, Sword is put for Truth, Bow for Doctrine from Him. In the fame, " I will fet a Sign

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among them, and I will fend those that escape of them unto the Nations, to "Tarsbish, Pul and Lud, that draw the Bow to Tubal and Javan," lxvi. 19. that draw the Bow, stands for those who teach Doctrine; what Tarshish signifies may be seen N. 1156; what Lud, N. 1195. 1231; what Tubal, N. 1151; what Javan, N. 1152. 1153. 1155. In Jeremiah, "The whole City shall "flee, for the Noise of the Horsemen and Bowmen, they shall go into Thick

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ets, and climb up upon the Rock; every City shall be forsaken, and not a "Man dwell therein," iv. 29. Horsemen is put for those who speak the Truth, Bow for the Doctrine of Truth, which they who are in Falsities fly or fear. In the fame, "Put yourselves in Array against Babylon round about; "all ye that bend the Bow, shoot at her, spare no Arrows; for she hath fin"ned against Jehovah," 1. 14, 29. Chap. li. 2. 3. Where they who shoot and bend the Bow, are put for those who speak and teach the Doctrine of Faith. In Zechariah, " And I will cut off the Chariot from Ephraim, and "the Horse from Jerufalem, and the Battle-bow shall be cut off; and he "shall speak Peace unto the Heathen," ix. 10. Ephraim is put for the Understanding of the Truth of the Church, Bow for Doctrine. In Samuel, " And David lamented with this Lamentation over Saul, and over Jonathan his Son. Also he bade them teach the Children of Judah the Use of the "Bow," 2 Sam. i. 17, 18. where the Bow is not intended, but the Doctrines of

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of Faith. In Ezekiel, "It is done, faith the Lord God, this is the Day wherein I have spoken. And they that dwell in the Cities of Ifrael shall go forth, and shall set on fire and burn the Weapons, both the Shields and the Bucklers, the Bows and the Arrows, and the Hand-staves and the Spears, " and they shall burn them with Fire seven Years," xxxix. 8, 9. the Arms there nominated are all Arms of the spiritual War; for the Bow with Arrows is for Doctrine with its Truths; for Truths themselves separated from Good, appear in the other Life, when they are represented to the Sight, as Arrows. As Bow fignifies the Doctrine of Truth, in an opposite Sense it also signifies the Doctrine of Falsity; the like Things in the Word have frequently an opposite Sense, as occasionally has been said and shewn; as in Jeremiah,

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Behold, a People cometh from the North Country, and a great Nation " shall be raised from the Sides of the Earth. They shall lay hold on Bow " and Spear; they are cruel and have no Mercy; their Voice roareth like the " Sea, and they ride upon Horses, set in array as Men for War against thee, " O Daughter of Zion," vi. 22, 23. where Bow is put for the Doctrine of Falsity. In the fame, "Behold, a People shall come from the North, and a

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great Nation, and many Kings shall be raised up from the Coasts of the "Earth. They shall hold the Bow and the Lance, they are cruel, and will " shew no Mercy," 1. 41, 42. is understood in like Manner. In the fame, "They bend their Tongues like the Bow for Lies; but they are not valiant " for the Truth upon the Earth; for they proceed from Evil to Evil, and they " know not me," ix. 3. That Bow is the Doctrine of Falfity, is evident, for it is said, they bend their Tongue, their Bow is a Lie, and they are not valiant for the Truth. In the fame, "Thus faith the Lord of Hosts, Behold, I will " break the Bow of Elam, the chief of their Might," xlix. 35. In David, "Come, behold the Works of the Lord, what Desolations he hath made in "the Earth. He maketh the Wars to cease unto the End of the Earth, "he breaketh the Bow and cutteth the Spear in sunder, he burneth the Chariot " in Fire," Ps. xlvi. 8, 9. In the same, "In Judah is God known; his "Name is great in Israel. In Salem also is his Tabernacle, and his dwelling "Place in Zion, there brake be the Arrows of the Bow, the Shield, the Sword, " and the Battle," Pf. lxxvi. 1, 2, 3. In the fame, "Lo, the Wicked bend " their Bow, they make ready their Arrow upon the String, that they may

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privately shoot at the upright in Heart," Pf. xi. 2.

are manifestly put for the Doctrinals of Falsity.

Here Bow and Arrows

2687. That, she said, Let me not fee the Death of the Child, signifies the Grief that it should so perish, appears from the Signification of, to see Death, which is to perish; and from the Signification of Child, which is spiritual Truth, of which above; and thence from the Passion of Desperation for the Desolation of Truth it is plain that it is inward Grief, which is in these Words.

2688. And she sat over against him, that it signifies the State of Thought, appears from those Things which are faid above, N. 2684 where are the fame Words. Words. That it should be faid again in this Verse, the Reason is, because the State of Thought was increas'd and aggravated to the very Extremity of Grief, as is plain from what is faid just before, "Let me not fee the Death of the Child," and from what presently follows, " She lift up her Voice and wept."

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2689. And she lift up her Voice and wept, that it signifies a farther Degree of Grief, may appear from the Signification of, to lift up the Voice and weep, which is the Extremity of Grief, for Weeping with a loud Voice is nothing else. The State of the Desolation of Truth, also of Elongation from Truths, in those who become spiritual, is described in this Verse; how these Things are, we shall declare in a few Words: They who cannot be reformed, are wholly ignorant what it is to grieve on Account of their being deprived of Truths; they think that never any one can be grieved for such a Thing; they believe that only can occasion Anxiety, when a Man is deprived of the Goods of the Body and of the World, as of Health, Honour, Fame, Riches, and Life. But they who can be reformed believe quite otherwise; they are held by the Lord in the Affection of Good and in the Thought of Truth, wherefore they are grieved when they are deprived of them. It is notorious that all Anxiety and Grief is from hence, to be deprived of those Things with which one is affected or which one loves; they who are affected only with corporeal and mundane Concerns, or they who only love such Things, grieve when they are deprived of them; but they who are affected with Virtues and Truths spiritual, and love these, grieve when they are deprived of them, the Life of every one is nothing more than Affection or Love; hence it may appear, what the State of those is who are desolated with respect to Virtues and Truths, with which they are affected or with what they love, namely, that their State of Grief is heavier, because more inward, and in the Privation of Good and Truth do not regard the Death of the Body, which they value not, but eternal Death; their State is that which is here described. That it may likewise be known, who they are who are held in the Affection of Good and Truth from the Lord, and so may be reform'd and become spiritual, and who cannot, we shall also declare in few Words. Every one in his Childhood, when he is first instructed in Virtues and Truths, is held by the Lord in the Affirmative, that that is Truth which is said and taught by Parents and Masters; this Affirmative in those who may become spiritual Men, is confirmed by Scientifics and Knowledge, which is relative to it, infinuates itself into the Affirmative, and strengthens this, and that more and more even to an Affection; these are they who become spiritual Men according to the Effence of Truth, in which they confide, and who overcome in Temptations. But it is otherwise in those who cannot become spiritual; these indeed are in the Affirmative in their Childhood, yet in their succeeding Age admit of Doubtfuls, and so infringe the Affirmative of Good and Truth; and when they enter into their adult Age, admit Negatives, even to the Affection of Falsity; these if they should be brought into Temptations, would certainly fall under them, wherefore they are also free'd from them. But the very Reason, why they admit Doubtfuls and afterwards Negatives, derives its whole Original from the Life of Evil; they who are in the Life of Evil, can never be otherwise, the Life of every one, as has been faid, is Affection or Love, fuch as Affection or Love is, such is Thought, the Affection of Evil and the Thought of Truth never join themselves, where they feem to join themselves, yet do not join, it is the Thought of Truth without its Affection, wherefore Truth in them is not Truth, but only fomething sonorous, or of the Mouth, from which the Heart is far distant, such Truth even the worst of Men may know, and sometimes beyond others. In some there is also sometimes given a Persuasive of Truth of fuch a Nature, that Nobody can know but that it is genuine, but yet it is not, unless it be in the Life of Good, it is the Affection of the Love of Self or the World, which induces such a Persuasive, which they also defend with the Vehemence of seeming Zeal, even till they condemn those who do not receive it, or believe as they do; but this Truth is as a Principle in every one, is the stronger by how much the Love of Self and the World is stronger, it is indeed born of Evil, but does not join itself with Evil, wherefore also it is extirpated in the other Life. It is otherwise with those who are in the Life of Good, Truth itself has there its Ground, and its Heart, and its Life from the Lord.

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2690. Ver. 17. And God heard the Voice of the Lad; and the Angel of God called to Hagar out of Heaven, and said unto her, What aileth thee, Hagar? fear not; for God hath heard the Voice of the Lad where he is. God heard the Voice of the Lad, signifies that then there was Help. And the Angel of God called unto Hagar out of Heaven, signifies Confolation. And faith unto her, what aileth thee, Hagar, signifies, Perception concerning her State, Fear not, for God hath heard the Voice of the Lad where he is, signifies Hope of Afsistance.

2691. God heard the Voice of the Lad, that it signifies that then there was Help, appears from the Signification of, God to hear the Voice in an historical Senfe, which is to bring Help in the internal Sense, and from the Signification of Lad, which is spiritual Truth, of which before, here that it is the State in which the spiritual with respect to Truth is, for it is said that he heard the Voice of the Lad, and then again in this Verse that he heard the Voice of the Lad where he is, namely, in what State, and in the preceding, that he was in the State of the utmost Grief for the Privation of Truth. That he is faid to have heard the Voice of the Lad, not of Hagar, is because the State of the spiritual Man is treated of; by the Lad, or Ismael, is represented the spiritual Man of the Church, by Hagar his Mother the Affection of the Knowledge of Truth, which is that which has Grief; the Rational of Man is born of the Affection of Sciences as of the Mother, N. 1895. 1896. 1902. 1910. 2094. 2524; but its Spiritual from the Affection of the Knowledge of Truth from Doctrine, chiefly from the Word; the Spiritual itself is here the Lad, the Affection of the Knowledge of Truth is here Hagar.

2692. And

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