392

THE INFLUENCE OF MATERIAL OBJECTS UPON THE MIND.

ever stopping, he would be something in the posture of the mind reaching after a complete and positive idea of infinity."

Man has no more idea of anything infinitely small than of anything infinitely great. We are unable to apprehend an infinitely small portion either of time, space, matter, or extension-the latter being a necessary, and, therefore, possible condition of matter. Neither can man conceive the number one to specify any infinitely small substance, because he cannot understand infinity in any shape, or, for the same reason, the idea of an infinitely small fraction. If any person sets himself to consider how small a portion of matter he can raise the idea of, I think that he will not find his idea diminish by attempting to divide it into any number of parts. This fact soon brings us to anchor when we say, or mentally hold, that the atoms or particles of bodies are infinitely small, and begin to search for some meaning to our words; and it is equally true as regards the three things mentioned with it, where, however, it should be observed that experience is of no avail, and this on account of the minuteness of the portions of the various conditions. The smallest idea either of space or time cannot be rendered smaller by attempting its division, for—and this also as regards matter and extension— every separate part will appear the size of the whole, supposing that a man has really formed the smallest ideas which he can imagine of each of these things. It should be observed that, as regards infinite extension either in the direction of nothing or uncircumscribable greatness, experience cannot be supposed, inasmuch as, in the former case, the minuteness carries one beyond the bounds of human observation, and in the latter instance, where this does not occur, it cannot be turned to account, inasmuch as mere extension, which has been roughly represented by a straight rod, must be thought to consist in a continuous similarity, and thus to present nothing for experience or observation to catch hold of, as in the case of experienced time, distance, or matter. Consequently, extension proper is merely a certain direction of space; and this may be experienced by travelling over it, or at once roughly perceived by means of some material assistance, so that the fact of absolute extension being nothing but a condition does not set aside my former remarks, where it was allied with experienced space. A mass infinitely large can no more be conceived than atoms infinitely small. A man may imagine an enormous mass or bulk of matter, but, unless he thinks of some matter, and not merely the abstract idea of this, the multiplying operation before referred to will not enlarge his idea.

THE INFLUENCE OF MATERIAL OBJECTS UPON THE MIND. 393

I apprehend that any period of time appears long or short as the succession of ideas in the mind is quick or otherwise. Speaking of this opinion, Reid says*"I am rather inclined to think that the very contrary is the truth. When a man is racked with pain, or with expectation, he can hardly think of anything but his distress; and the more his mind is occupied by that sole object the longer the time appears. On the other hand, when he is entertained with cheerful music, with lively conversation, and brisk sallies of wit, there seems to be the quickest succession of ideas-but the time appears shortest." I imagine that the succession of ideas is far the most rapid in the former cases. It is true that when a man is in trouble of any kind his time appears long, and that generally his mind is almost entirely, if not wholly, occupied with the causes of his unhappiness; nevertheless the latter fact does not prove that his ideas are few, or, which is the same thing, that their succession is slow. In circumstances of unhappiness, men frequently choose to restrain their thoughts upon certain considerations as much as possible, casting out all ideas arising from associations which are not directly connected with their then reflections; but this does not prove that the succession of their ⚫ associated ideas is slow. I think a little attention will satisfy any person, that, in circumstances of uneasiness, his associated ideas are exceedingly numerous. A man may keep up a certain train of thought, and thus not, as it were, receive the various ideas produced by association; but he should not, on this account, lose sight of the fact that very many ideas have occurred to him-that their succession has been very rapid. When a man experiences an unusual amount of happiness, his time appears short; and this I apprehend because his associated ideas succeed one another at intervals longer than usual. The various pleasures of life are sought for by man, in the enjoyment of which his mind is calm, and hence does not continuously tend to fall into the various states,-in other words, and more popularly, does not experience those rapidly succeeding ideas which always accompany a state of anxiety.

It may be said that, to an idle unthinking person, time appears long, whereas, to be agreeable to this hypothesis, such should have little or no sense of duration; but this conclusion cannot be properly inferred. The non-employment of the mind is a condition which offers no restraint to the formation of various ideas by association; and thus an idle person, from his mind being unoccupied, experiences a far greater number of these ideas than do those whose

"Intellectual Powers." Essay 3, c. 5.

394 THE INFLUENCE OF MATERIAL OBJECTS UPON THE MIND.

hours are diversified by various employments. It is true that the mere experience of, as distinguished from the reflection upon, various ideas, does not constitute thought or reflection; but this cannot be twisted into an objection, inasmuch as there is no reason for supposing that reflection prolongs the sense of duration. A man does not reflect more when in a state of anxiety than when in circumstances of pleasure, although his feelings are by far the intenser in the former case. Unhappiness of every kind is a far more intense feeling than is any species of pleasure; nevertheless, both these opposite affections create about the same amount of reflection. A quick succession of ideas-that is of those accruing from the associative principle-is never experienced under pleasurable circumstances; and the opposite affirmation appears equally correct. It may, from this consideration, be supposed that happiness is the cause of short, and unhappiness of long duration; but I apprehend that this is erroneous, because making physical effects the results of moral causes, a proceeding universally condemned as unphilosophical, as all others where connections of things different in, kind are supposed. And, consequently, the explanation already advanced must be resorted to, or for I do not desire to set forth anything dogmatically-one supposing a connection between things at any rate like in kind.

Reading.

(To be continued.)

OUTLINE OF AN ARGUMENT ON THE EXISTENCE AND ETERNITY OF HELL AS NOT BEING INCOMPATIBLE WITH DIVINE LOVE AND WISDOM.

Two papers bearing on this subject appeared in the Repository for June. The writer of this article, having considered the matter from a somewhat different point of view from that under which it was presented in the former case, has, under the conviction that, by presenting another side of the question, it might be somewhat more familiarised to the readers of the Intellectual, penned a few thoughts on the subject.

He is, moreover, convinced that subjects such as these have been too greatly neglected, and that the labours of our ministers would be more thorough if they cultivated this department of theology, or, if the term be preferred, theosophy. The religious bodies in general feel

their incompetency to meet infidel objections fully and satisfactorily, and would hail as friends any who can give them efficient aid. Then again, the intelligence of the Church would be rendered more complete and stable by the course of study thus necessitated: as questions which raise points at issue between Christianity and infidelity can only be solved by digging down to the solid rock-in other words, by a thorough appreciation of first principles. Further, Swedenborg has written very largely on these questions. His "Outlines of the Infinite," his "Divine Love and Wisdom," "Divine Providence," and Christian Religion," are an inexhaustible arsenal of Christian armour ;. to say nothing of the stores of argument to be found interspersed throughout his "Arcana" and "Apocalypse Explained," especially in the philosophic portions continued through the last two volumes of the latter work.

"True

It has been a matter of surprise, not unmingled with grief, to the writer to find the cold shoulder not unfrequently turned to missionary efforts in this direction. Some parties in the Christian world seem to view it as a derogation from the respectability of a minister to contend with infidelity on a public platform; and some of our New Church friends appear to take the same view. "Our ministers," exclaimed a member of a popular denomination of Christians, "never think of such a thing as opposing an infidel lecturer." The party giving expression to this exclamation little reflected what a practical illustration it afforded of the Lord's declaration-"He that is a hireling, and not the shepherd, whose own the sheep are not, seeth the wolf coming, and leaveth the sheep and fleeth and the wolf cometh, and catcheth them, and scattereth them abroad. The hireling fleeth, BECAUSE HE IS A HIRELING, and careth not for the sheep." Sad inroads are, from this cause, made into Christian congregations, espe cially amongst the young. To do justice to ministers in general, it may be the part of prudence in those who are sensible of their inadequacy to the task. But what a sad condition does it reveal of the helplessness of the church, and still more lamentable is it to find that any should make a merit of what ought to awaken the deepest sense of humiliation and grief!

Some of our own friends seem to think that what does not go directly and obviously to the establishment of our peculiar doctrines, does not come within the scope of New Church missionary effort-a most contracted and short-sighted view of the subject. To such the writer of this article would submit the query-Why then has Swedenborg, in *John x. 12, 13.

his works for the New Church, again and again raised these questions? Is it not because the solution of them forms the very basis of the doctrines themselves? Let the New Church become familiar with these great issues, and there will be little fear of the wolf, either in the shape of spiritism, Harrisism, or any other "ism" catching and scattering her members.

To return, however, from this digression-for which perhaps some apology is due to the subject of this paper :-as it is only proposed to give an outline, the arguments, of course, will not be given in extenso, but rather indicated as to their most salient points, leaving the filling of them up to the reflection of those who read.

To begin then at the beginning, there are certain great fundamental laws that underlie man's being, which, if understood, will enable us to see the question under consideration in a rational and satisfactory light.

The first point for our consideration is the end proposed in the creation of man. This may be gathered from the nature of the essence of God, as being Infinite Love. As the essence of love is to love others out of or without itself, to desire to be one with them, and from itself to make them happy," it follows that, in the creation of man, divine love contemplated the producing of a being capable of receiving and enjoying happiness, the greatest in amount and the longest in duration possible.

Secondly,-Love, wisdom, and life, with the happiness resulting, not being creatable, but only communicable, it follows that such a being could not be created so as to possess love, wisdom, life, and happiness in himself, but only the capability of having these communicated. In other words, the soul of man is not life, in which case it would be divine, and have no consciousness distinct from the divine consciousness, but consists of organic spiritual forms receptive of life from God.

Thirdly,-As life, in its proceeding from God, is the activity of His divine love and wisdom, and thus twofold, the soul is formed with a twofold capability of reception, or gifted with two recipient faculties—the will to be the recipient in the soul of the divine love, and the understanding the depository of the divine wisdom; and love and wisdom in God being one, the soul is also endowed with the capability of the two being conjoined and forming one-these, namely, the reception of the two, and their conjunction, being essential conditions of man's happiness. Again, the Lord being the Divine Source of these gifts, man's happiness is a reflex of the divine blessedness; and man's nature must * See T. C. R. 43.