A

COMPENDIUM
OP TUB

THEOLOGICAL WRITINGS
01"

EMANUEL SWEDENBORG.

BY SAMUEL M. 'VARREN.

SECOND AND REvISED EDITION,

"W'ITH A

BIOGRAPHICAI~

INTRODUOTION,

By HON. JOHN BIGELOW.

THE NEW CHURCH BOARD OF PUBLIOATION,

NEW YORK: 20 COOPER UNION.
~._

1880.

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Copyright, 1879, by J. B.

LIPPIKOO'rl'

et Co.

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C1..~; ::.

S~~;J'C

PREFAOE.
THIS volume is constntcted on the bnsis of the "Compendium" compiled by the late Rev. W. 1\1. Fernald, which ie long ainee out of print. The lalger proportion of the extracts contained in tbat volume will be found also in this; together ,,~ith many new extracts, and a number of new subjects, added by the present compiler; and tbe whole have been almost entirely rearranged. The book being made up of extracts, the reader will reasonably Dot expect the salue continuity that \vould be looked for in an original and connected ,,ork. A constant effort bas been made, however, in the arrangement of the chapters, as well 88 in the construction of them, to give the volume as much of the character of a continued treatise as was practicable. It is hoped that this .object will be . found to have been 80 far attained, tbat the volume will not he ill adapted to consecutive reading, by tbose who would obtain, in briefer cornpass, a general view of the theology and ~piritual philosophy embodied ' in the author's voluminous writings. The large DUlner of volumes from which the extracts are taken having been translated from the original Latin by different persons, at \videly different times, it was deemed important, in such a work, that there should he sorne attelnpt at uniformity of style and rendering,-apalt from any consideration of the very great and acknowleged itnperfections of Inost of the translations. The translation is therefore for the most part new; and the comparativcly slnall number of ext.racts that have not been re-translate have been more or less cacfully revised.

Iv

PREFACE.

Sorne word of apology may be due to the reader who shaH make his first acquailltallce with the writings of Swedenbo~ through this volunle, for the use of certain unfamiliar termR. The present condit.ion of mankind being such that interna! tbiugs are but diInly and generally perceived, the mind does not take cognizance of their plurality. It sees as an individual thing what in realit:l is very multiple. And therefore we have in cornlnon use in language only sillgular tenns for many internaI things. Thus we commonly speak of good, happiness, etc., which are of the will, and internaI, only in the singular nunlber; while to corresponding things tllat are more external, delights, jo)'s, pleasures, enjoyments, etc., ,ve ascribe plurality,because we perceive theu' pIurality. This is the Teason why, to the unaccustomed mind, there appears a certain oddity of expression in the \vritings of S\yedenborg, ".here internaI things are the constant theule, and are described as they really are, and as they are discerned in heaven,-and, "'itl~ less fulnes8, by sorne on earth. To D10dify the author's language in order to escape the oddity uf unfamiliar expressions, would he to shut out from the reader's milld a large and Inost valuable part of the spiritual philosophy his ,,'ritings contain; and would at least endanger his falling into great misapprehensions. The importance of rendel'ing the allthor iuto pleasant and pupular English as far as pract'icable has, llo\vever, Dot been out of rnind; but the translator has Dot felt at liberty knowingly to sacrifice any s11ade of the author's Dleaning on account of it. The writings of S\yedenborg embody a system of most profound philosophy, spiritual and natural; and, as \vith most philosopllical ~'ritillgs, and pcrhaps more than most, it requires for exact expression language in sorne degree its own; which cannot he changed for more popular and current phraseology \vithout, as was said, the 10ss of sorne part of the author's meaning, and while seeming to favour, really hindering the actual apprehension of the profound 8ubjects treat.ed of. Whnt \vould be thollght of the editor of any of the treatises on \vhich systems' of speculative pllilosophy are founde~, if be

PREFAOE.

should underlake to adapt and popularize his autbor, hy doing away with bis technical and philosophical terms 1 But these writings contain a system of philosophy more profonnd and vast than any and ail systems of man's devising. How much less justifiable would it" be, then, so to attempt to popularize the standard text of such a systeln. The place to adapt and apply the teaching of an author, especial1y such an author, is not in the translation of his writ.i ngs, but in books and teachings in eluciation and exposition of them. It may Dot be out of place to g'uard the reader against any supposition that the title "Compendium" is intended to involve the idea of condensation, and that the whole substance, or anything more than a general view, and example, of the author's teaching is here given. 80 far is this from being the case, tbat there are even very many topies of great interest t hat could nut he included in a volume like t.his. He who is interested to know the scope and depth of these teachings should study the writings themselves. Nor let. him he appallerl at the lnagnitude of the undertakiug. For tb~y are as full of varied and most interesting matter every\Vllere as in the extracts given in tllia volume; and he will come to rejoice, more and more, that th~ field is 80 wiJe before him.

S. lI. W.
Besides a 80mewhat extensive revision, and correction of errors that had escaped notice in the former edition, the present volume is enriched by a considerable number of important additional extracts appcaring in nearlyevery chapter ; by an interesting biographicnl sketch of S\vedenborg from the pen of the Hon. John Bigelow; and an admirable likenes8, engraved in his best manner, by Mr. S. A. SchofF, expressly for this work.

ABBREVIATED TITLES OF THE 'VORKS REFERRED

TO IN THIS VOLUME.

Le.
A.E. A. R. T. C. R. H. H. D. L. W.

AllCANA CLESTIA. APOCALYPSE EXPLAINBD. .-\.rOCALYPSE J:lEVEALED.

'faux

CHRISTIAN RELIGION.

BEAVEN AND HELL.

DIVIN.E LOVE AND WI800K. DIVINE PaOVIDBNCB. CONJUGIAL LOVE. EARTB8 IN THE DIVINE

D. P.

c.
E.

L.

u.

U NIVEBU.

L. D. W. in A. E.

D.

LoVE.
A. E.

DIVINE WISDOJf, ApPENDED TO

s. s.
8. S. Post.
L Lire. Ob. F. H. D. R.E.

DOCTRINE CONCERNJ~O THE SAORED SCRIP'I'11BBII.

P08THUJfOUS TRACT ON THB BACRRD SORIPTt71U1S.

DOCTRINB OP THE LORD.

DOCTRINE OF LIPE. DOCTRINE 01' CHARITY.

DOCTRINB OF FAITH.

THE

NJtlv

JERU8ALEX AND ITS HUVENLY DOOTRJNR.

BRIEP EXPOSITION OP THB DOOTiUNES 01' THE NEW JERUSALEK. LABT JUDQ)(ENT. CONTINUATION OONCERNING 'fHB LA8T JUDOMBNT. NATURE OP lNPLUX BE1WEE~ SOUL AND BODY.
CONCERNINO THB WHITE HoRSE,

LJ. C. L.l. Inr. W.R. 8. D. 8. D. Kn11l Swed. Doc.

Rev.

%x.

SPIRITUAL DIARY.
THB SMALLER SPIRITUAL nIARY.

DOOl1lIENTS OONOBRNING 8WBDKNBOBO.

Ed. Man-

chester 1842.

II

CONTENTS.
PAn

BIOGRAPffiCAL INTRODUCTION. CONCERNING GOD. Importnnce of a just Idea of God . God is One God is very Mon God is not in 8pac~ The very Divine Es@ence i8 Love and Wisdom The Divine Love and the Divine Wisdom are Substance and Form God is Love itself and Life itsclf The Nature of the Divino Love Tlle IDfinlty and Eternity of God The Omnipotenc.e of God . The Omniscience of God The Omni presen of God Knowledge Respooting God only' possible by Revelation

xxv

..

1 2 8
4:

6 6 7 8
10

11
12 18

14

CREA'rION.
God ereated the Universe from Himsclf, Dot out of Notbing AIl thingg in the Universe Wt'l'e created froln the Divine Love and the Divine Wistlom or GOffMan Two Worlds, the Spiritual aud the Nfttural Two Suns, by meftDS of which ail Thiugs in the two Worlds were created Atm08pheres, Waters, and Eartha, in the Spiritual and Natnral Worlds The Orign of Matter The Divine Obje(~t in the Crention of the Universe AIl Tbiugs of the Crt'ated Universe viewed from Uses, represent 1lan in an Image 15 15 18 1G 18 19 20

Il

MAN.
WWMan~

a
2j 2' 25 26 26

What tbe Interna] and External Man.. The very Inmost of Man The Lire of Man The Origiu oC Vital H(!nt The Prinaitive Condition of Man

OONTENTS.
PAOI:

THE FALL OF MAN.

The Nature of th~ FaU Loss of InternaI Perception by the Fall The Image of God Dot actually Destroyed in ?tIan . External Respiration, and the Origin of Verbal Language by the 7 28
29
~

hll
The FaU wu GraduaI and Successiva The Nature and Extent of Hereditary Erii

80
81

THE DOCTRINE OF THE

I~ORD.

The Divine Human from Etemity The Lord's Appearance on Earth bE'fore the Incarnation, as an Angel The very J nfinite cannot be manifested otherwise tban by the Divine Human The Incarnation Jehovah God descended A8 to Divine Trutb, and wu said to he Born Yet did Dot separate- the Divine Good Heasons for the Incarnation Why it ie Mid that Jesus proceeded forth and came fronl God, and was sent The Lord's Hereditary Evii The Lord made His Human Divine by His own Might The Glorification The Glorification was fully completed by the Passion of the Cross. The Lord, in Glorification, did not transmute or change His H uman Nature into" Divine, but put off the Human and put on the Divine. The Lord did not acknowledge Mary as His llother, because He put off the H uman derived from her _ The Lord'8 Whole Lite wu a ContinuaI Temptation and Victory The Lord wu Tempted even by Angels How ~be Lord bore the 1niquities of AIl The Use of the Lord's Temptations The Lord's Glorification is image<! in Man's Regeneration. The Resurrection The Reqemption The Lord thus redeemed not only Man, but the A n~ls Without Redemption Wickedness wonld spreatl tbrougbout aIl Christendom in bath Worl. ls Redenlption could not he effected but by God Incarnate False Views of the Atonement The true. meaning of }Iediation, Interce~sion, Atonement, and Propitiation How the Lord fulfilled the whole Law AIl Powf!r in the Heavens and on Earth given 10 the Lord The Lord governs all Things from first Principles by means of illtimates )feaning of the Phrases Son of God and Son of Man Varions Names of the Lord

82
83

84 85

37 38
38

44
45 46

47
48

49
49

51 52 53 55
58

58 61 63

65
65 66
67
69

71 72 72
73

CONTENTS.
Praetical Use 01 a correct Idea of the Lord The Re(',ognition of the Lord as God sheds Light upon every particular ot the Word leJaonh Himself, in His Divine Human, is the on1y Saviour Why Jehovah is nowhere named in the Word of the New Testament, but the Lord instead The Reaaon why these Thinga eoncerning the Lord are now first publicly made known . Why the Lord wu Born on thia Earth

xi
PAOli:

7~

76
76

77 . 79
80

THE HOLY BPffiIT.

General Doctrine Blasphemy agaD8t the Holy Spirit The Holy Spirit not mentioned in the Old Testament

89
.
84 85

THE DIVINE TRINITY.

General Doctrine .

86
87 88
94 96 96

Before the World \VUS created there was no Trlnity of God but an ideal or potential One A Memorable Narration coneeming the Divine Trinity . Importance of a right idca of the Trinity

THE SACRED SCRIPTURES. General Doctrine There la a Spiritual Sense iD the W ord. hitherto unknOWll What the Spiritual Sense of the Word is The Word wa8 written by Correspondences
Losa of the Knowledge of Correspontlences, and Origin of Idolatry Why the Spiritual Sense of the Word w~s not revealed before The Spiritual Sense is in each and all things of the Word Six Dt'grees of Divine Tmth, the Letter of the Word being the Lowest The Literai Sense of the W ord is the B8sis, the Containant, and Foundation of ita Spiritual and Celestltl Senses The Litera! Sense or the Word is a Onard t.o the Truths concealed within it ID the LiteraI Sen~ of the Word Divine Truth is iD its Fulness, in iu HoliDOSS, and in its Power. By means of the LiteraI Sense oC the Word Man has Conjunction with the Lord and Consociation with the Angela
'!'he Marnage of the Lord and the Church, and hence the Marnage of Good and Truth, ia in every part of the 'Vord Doctrine amould he drawn trom the LiteraI Sense of the W ord, and confinned by it Appearances of Truth in the Letter of the Word Genuine Truth in the LiteraI Sense of the Word, whicb the Truth oC Doctrine must be, appears onl)' to those who are in Enlightenment from the Lord How Heretical Opinions are derived from the .Let~r of the Word . Which are the Books of the Word . The Character of the Apostolc W ritinga

97
98 100 10] 102 109

109
110 111 112 114: 117

117

120 121 123 124

xii

OONTENTS.
Four Dferent Styles in the Word The Word of the Old T68tam~nt The Apocalypse The W ord ie in aU the Heavene, and the 'Visdom of the Angels ia derived from it The Historical Parts of the Word were given cspecially for Childrcn Delightfnl Perception by Angels of the Internai Sense of the Wor when devoutl:; read hy Men . And especially when the 'Vord is read by Children By means of the Word Light is commqnicated to the Nations out of the Church " Revelation and Inspiration. Previous to the W ord which DOW exista in the World there wu & Word which islost The Sin of Profaning the Word and the Hol)? Things of the Church Dift'erent Kinds and Degrees of Profanation The Effects of Profanation

..0.
124 125 126 128 128 129 180 180 132 134 136 189 142

Memorabilia respecting the Divine Word in the Heavens

144

SIGNIFICATION OF VAltIOU8 TERMS AND SUBJECTS IN THE 'VORD. The Daye of Creation 145 Enoch 146 The Ginnt8 147 Repentance of the Lord 148 The Flood 149 152 The Resting of the Ark upon the Mountains of Ararat 153 The Bow in the Cloud Barn 153 Ishmael 154 ~ .J,anghter. 155 Borrowing from and Sponing the Egyptiane 156 The Anger of the Lord 158 The Frogs of Eg)"pt 159 Apparent Contradiction as to the Nnmber of VenTS ,,"hich the Israelites dwelt in Egypt 160 161 Divine Tmth, Pacifie and Tumultuous Borin~ the Ear with an Awl 162 The Urim and Thumnlim " 165 The Brenking of the Tables of the Decalogue by Moses, and bis Hewin~ out otber Tables 165 Signification of the J ewish Sacrifices 167 Balaam's Asa sl''.aking 169 The Sun and 1tloon standing still at tbe eommand of J oshua 170 Magic, Soreery and Enchantments 171 Destruction of Children by the Bears 173 Spiritual Drunkenness 173 Miracles 175 Why Fishormen werc chosen to he the Lord's Disciples Iii Love 10 Enemies 17i Spiritual Fermentations 177 Proyer and WOl1lhip 177

OONTENTS.
Why it ia the Lord's will to he Worshipped The Lord's Prayer . The Tnul.ifiguratlon, and the Parting of the Lord's Baiment

xi
PAGE

..-- T.-ra
The Dragon

The Spiritual Sense of N umbera

M:~ and Weights Alpha and Omga

181 181 182 184 . 185 185

190 191

l'HE TEN COMMANDMENT8. General Doctrine .

The First Commandment The Second Commandment The Third Commandment The Fourth Commandment The Firth Commandll1ent The Sixth Commandment The Future State oC Adulterera The Seventh Commandment The Eighth Commandment The Ninth and Tenth Commandments Oifending in One Commandment offending in AIl

192 194: 195 19i 199 200 201 205 207 210 211 213

rAITH.
What Faith is The Essence of Faith is Charity Cognitions of Trnth and Good are not of Faith until a Man iB in Charity The Truths of Faith are first in Time, but Charity is tint in End. Faith never becomes Faith till the Truths of it are willed and done ln 80 far as any one shuns Evils as Sins he has Faith Faith is the first Principle of the Church in appearance, but Charity is actually the first How Faith is formed from Chal ity Truth rooted in the Mind by doing it Faith alone, or Faith without Charity . The invented Modes oC CODnooting Good W orks with Faith alone The Errors and Blindness of those who are in Faith alone The Lord's Providence over th086 who are taught the Doctrino oC Faith alone Many of the leamed who were in Truths of Doctrine are in Hell, while others who were in Falsities are in Heaven or Intel1ectua! Faith Of Persuasive Faith Yo one ought to he persuaded instantaneously of the Troth The Source of Spiritual Light Every Man may see Spiritual Trnth who desirea it Why Saving Faith is in the Lord Jesus Christ OC the Faith by which Diseases were healed by the Lord
Confirm~tioD8

214:
215

217
217 218 218 219 221 221 222 223 22' 225 227 228 230 231 232 232 233 234 236

xiv

OONTENTS.
DUBculty of Exrpating Falaities tllat bave been Confirmed by

Evil Life
Kan cannot search into the Mysteries of Faith by thin~ kno\vu. Of the False Assumption that nothing ia to be believed until it ia understood Affirmative and Negative States of M.ind Nature and Spiritual U S8 of Outward. Acquisitions of Knowledge

287
237 238 289 243

Memorabilia conming Faith . Fruits of Faith and Capability of reeeiving lt in the other lire
CHARITY AND GOOD WORKS. Who la the" Neighbourt
The Degrees of the Relationsbip of Neighbour What Chality is The Delights oC Charity are according to the greatness and importance oC the Use performed A. Man is not of sound Mind unless Use he his Affection or Occupation The Deligbt of doin~ Good without a Recompense The InternaI Blesseness of Love and Charity perceptible in this Life The Angels appear in Heaven as Forms of Charity The Criterion of Character A Man has neitber Faith nor Charity before they exist in Work. Love, Life, and Works, with every Alan, make One Love to the Lord and Love to the l'eighbonr distingWshed Love the Foundation of aIl Harmony and Order Love to Enemi~s The Presence of the Lord with Man is accordng to Neighbourly Love or Charity SelfLove and Mutual Love contrasted FREE WILL. General Doctrine

24.'> 24.9
250 252 254

267
258 259 260 261 261 262 263 264 264. 265 265 266

What Free 'Vill is A 80mething analogons to Free Will in all Created Things How Man is in Freedom from the Lord alone Why in Freedom 11an feels and wills as o"r himklf, whep it is not
of himself Kan ought to compel himself, and in this compulsion is the highest Freedom . Heavcnly Freedom and Infernal Freedom

268 269 2i 1 272

272
278 276

REPENTANCE, REFORMATION, AND REGENERATION.

Repentance. The Nature of Man before Regeneration, or as to what is properly his own (Propnum) Man's grent teDdency to Evil Why Man is born in Ignorance Refonnation and Regeneration. 280
280 281 282

i82

CONTENTS.
A Sign of Reformation and Non-Reformation The CoU1'88 of Regeneration and of Progreu to True Wisdom The Six States of Regeneration Begeneration Progr~ through 8Uc~8Sive Cycles The Cycles. of Regeneration are one with the Cyclea of Man's Life Understanding separate !rom the Will is giVeD: to Man that he may be regenerated Correspondence of N atural Birth to SpirituJ Birth During Regeneration the Lord Governs Man by means of Angela Regeneration is foreseen and llrovided for from Etel'nity Regeneration is effected by means of I{.emains Regeneration cannot he effected suddenly Everyone may he Regenerate, but each ditrerently In order to have Regeneration the Natural Man must he entinaly 8ubdued Even the Sensual Man must be Regenerated AlI things in Nature represent Regeneration Regeneration is etfected by combats in Temptation Oombat may be waged even from Tmth Dot genuine The Use of Temptations How Temptations are excited by Evil Spirits Evil is not extenninated by Regeneration, but ooly separated 10 the Circumferences, and remuins to Eternity Tcmporary Qaiescence of Evi1s Difference betweeu tbe Rel{enerate and the Unl'egenerate What the Heavenly Proprium is :Man is first in True Freedom w hen he becomes Regenerate Ignorance of the Cburch at the Present Day concerning Regeneration It is Dot difficult to Live a Goud Lire A Monkish Lire is not cOl18istent with Regeneration AMants Le an Actions are Governe hy the End propoeed IMPUTATION. The common Doctrine of Imputation The Origin of the Doctrine of Imputation . Imputation not known in the Apostolc Church Imputation of the Merits and Rightcollsness of Christ Impoasible The True Docbine of Imputation

xv
PAO.

284
284: 285

285
287

288 288 289 289

290 294 .

295
296

297 298
298 299 299

801

808
80'

804 305 306 807 308

810 811

812 813 314 315 817

THE CHURCH.
The Cburch Universal Th~ Specifie Church, and ita relation to the Church Universal Where the Specifie Church iL' Who Constitute the Specifie Church' The Church is one thing and Religion another Who are meant by Gentiles' The Oood and Truth among the Gentiles is Dot constituent of the Church The N ecessty that there sbould a1ways he a Church 820 820 822 822 322

823
328 823

xvi

OONTENTS.
PAGB

The Church in Heaven could not 8ubeist without a Curch on the Eartb When a Church is Dear its End, a new Church is raised up The Church cannat he raised up anew in any nation until it is entirely vastated There have been in general foor Churches on the Earth General Character of these four Churc~leB THE FIR8T, OR MOST ANCIENT CHUBCH. General Character . The Worship of the Most Ancient Chureb The Most Ancients performed Ho11 Worship in Tenta. The Most Ancient Chu.rch comped ofseveral Different Churches Perception in the Most Ancient Chureh . Dignities and Riches amODI{ the Most Aneient Men The Food of the Most Ancient Men A Remnant of th Most Ancient Church in the Land of Canaan THE SECOND, OR ANCIENT CHURCH. General Character The Ancient Church was in Representatives and Significatives The \Vorship of the Ancient Church The Aneient Style of W riting The Decline of the Ancient Chureh The Second Aneient Churcb, called Eber, and origin of So.erifielal W orship . . . Sacrifices were at flrst o1rered to Jehovah, and afterwards hocame Idolatrous AU Nations which adopted Sacriflcial Worsbip, ealled Hebrewi Others of the Ancient Church abominated Sacrifices, and abomine ated the Hebrew8 on Rccount of them . GraduaI Descent of the Hebrew Church to Idolatry Idolatry of the House of Terab, white there were other Hebrew Nations that retained the Worship of Jehovah The Name and Worship of J ehovah agnin 108t by the Posterity of Jacob in Egypt Why Sacrificial \Vorship, in itself Dot acceptable to the Lord, wu Yt't commanded to the Children of Israel The Externa1s of the Ancient Churches were Testored in the Ismelitish Church

324 825
S2.!)

32lJ 326
828 32U 830 830 BSt 332 338 888

834 s.'i5 836 8;;7 838 839 . &41 342

842 843

34' 8'7
348 850

When the Children of Israel first constituted a ChUfCh Egylltian Hieroglyphics were perverted Representatives oC the ncient Chnrch mE THIRD, OR ISRAELITISH CHURCH. General Character This was not a true Church but merely Representative, or the Representative of a Church The Dift'erence between a Representative Church and the Represen. tative of a Church

85]
851

852

852 858

()()Nf'ENTS.
'l'Iae Representative of a Chureh could Dot he Mtablished till a11 Knowledge of Intemal Things had been 10st . The Jewish Chureh, with all Things appertaining to it, wu Reprsentative of aIl Things oC the Church in Heaven and on Earth mustraton of what a Representative Chureh is, .and why it is What it is for the Lord to be present Representati vely What the Kingdoma of Judgea, Priests, and Kinga sigoified, and
why the Jews were divided into two Kingdoms Why the J en above aIl othera eould Ret as a representative Church \vby it ia belie"ed that the Jewa were chosen above others for their

~vii
p~.

355

356 858 860

362

862
364

goodnesa The J en were Dot chosen, but were urgent to he & Church, from the Love of PJe-eminence . ' Why the Jews are calle<! in the Word a Holy People The Erroneous Beliefthat the Jew8 are again 10 be choeeJl Why the J8n have been Preaerved unto thia day The Land of Canaan, in respect to the Churehee there . Why t.he Israelites \Vere expelled from the Land of Canaan.
THE FOURTH, OR FIBST CHRISTIAN CHURCH. General Character . The Primitive Condition and subsequent DegeneratioD of thia

865 867

86i 870
870 871

8'19
878
874: 877

ChristiaD Church
The preeent State of this Christian Church The End of the Firet Christian Church THE SECOND COMING OF THE LORD. General Doctr1De This Second Comng of the Lord is Dot a Comlng ln Penon, but in the Word, which la from Hlm, and fa HimIelI . This Second Coming of the Lord 18 e1reeted by meanl of a Mau, to whom the Lord bas manifeste<! Hi~lf in PersoD, and whom He has ftlled with IDa Bpiri~ to teaeh Lhe DoctriDes of the New Chureh trom Himself, through theWord How the Lord's Advent becomes eifeetive in the Individual Man THE FIFTH, OR NEW CHRISTIAN CRURCH.

880
881

889

884:
885 885 888 889

General Cbaracter Thi8 New Church ia lignifted by the New Jernsalem The New Heaven and the New Earth AlI Things :Made New The Vision of the Holy City The City Four-square The City pure Gold The Twel"e Foundationa The Twelve Gates oC Pearl. The Temple of the City The T~ of Lire in the Midst oC the City The Leavea oC the Tree for the Realing of the Naticma Seeial the Faee of the Lord

890 391 391

892 893 894 895 896 187

:li

Ivili

OONTENTB.
PAGB

The Llgbt of the City The New Jerusalem the Bride and Wife of the Lord Memorabilia conceming the Tabernacle and Temple of the Holy City The New Church in the Heavens signified .by the Woman elotbed with the Sun Tbe New Church Js fi1"8t Establisbed 8mong a Few The Doctrine of tbe New Chureh js from Heaven, because flom the Spiritual Sense of the W ord Ail the Doctrines of 'the New Chureh are E88entials . This Ghurch is to he the ClOwn of all the Churcbes, and is to Endure for ever Formation of the New Heaven The New Chureh from this New Heavcn is to be Distinct from the former Church The New Chureh at first External The Necessity of Orcier, InternaI and External

::J9~

899 400 402 407

409
410 411 418 418 415 415 416 416 417 419 420 420 421 421

BAPTISM. General Doctrine Baptism Commanded The First Use of Baptism . John's Baptism,an illustration of the E1feetofthe Sigu ofBaptism ln the Spiritual World,and thence upon the Baptized on Earth
The Second Use of Baptism The Third Use of Baptimn BaptiSDl itself has no Snving E1Bcacy BaptiStn with tbe Holy Spirit

THE ROLY SUPPER. . General Doctrine Divine Power in the Sacraments, br Correspondences THE PRIE8THOOD. . A Priesthood and Ecc!esiutical Govemments in Heaven A Priesthoo<fand Ecclesiastica1 Govemm~nts Likewise on Earth That tbere is to be a PriASthood in the New Churcb typiClilly shown in a symbolie Temple. The Priestly Office Representativo . . Inauguration into the Priesthood bya Representative Rite The Falsity nevertheless of the Dogma of Apo&tolie Succession. The e ifts and Offices of the Priesthood Charity in tlle Priest Charity towards the Priest Wby Priests are called Putors Of some, in the other life, who disdained the Prlestly O MARRIAGE. The Nature and Ori$Zin of Maniage The BoUnees of Mani8A'e . The Di8tinetion of Sex is in the Spirit The Love of Bex, and with tbe who oome into Heaven Conjugial Love, remains after Death

429
424
42t~

431 484 48lS 4S5 486 486 438 488 489

4~9

440 442

4:48
444

OONTENTS.
lIarriages in the Heavens. The Lord's Words conceming Mamage in the Heavl'nly World. No Procreation of Offspring in Heaven A Mamage Ceremony in Heaven A Conjugial Pair in Heaven The State of Marrie Partne1'8 arter Daath True Marriage looks to what is Eternal Conjugial Love is perfected to Etemity. They who are in Love truly conjogial feel and see themselves to be a united Man . lIarriages induc6 upon the Souls and Hinds another Form The Woman is actually (ormet! into a Wife according to tbe Description in the Book of Genesis OoDjugial Love is Fundamental to aIl Lovell, and the Trea8ury of aIl Joys and Dt'lights Wisdom and Intelligence &r8 in Proportion to Conjugial Love The Qualifications for receiving Conjugial Love ObstaclN to Conjugial Love .. DifF~renoe of Religion incompatible with Conjugial Love Conjugial Pairs are born for each o t h e r . . True Conjugial Love is scarcely known at this day Semblances of Conjugial !)ve Second Marriagea The Nature of the Intelligence of Women and of Men The We should he nnder the Guidance of the Husband The Beauty of the An~els originates from Conjugial Loye. t A Llkeness of Marriage in aIl Created Things

xix
PAOlI

445 447 449 450 451 454 455 456 457 468 459 460 462 463
46~

'7' 473

466 467 468 469 470 472 '78

Origin of the Love of Infaute

Di1ferent Quality of the Love of Infants and Children wl~h ~be

476

Spiritual and the Natoral The ReeesionoflnfantUe Innocence and henee of Parental Love

478 479
480 480 480 481

DIVINE PROVIDENCE.
General Doctrine The Lord's Divine Providence bu for ita end & Heaven from the Human Race Divine Foresight with the Divine Providence Divine Providence is Universal and Particular ID all tbat it doea the Divine Providence looks to what il Infinite and Etemal from itself, especially in the Salvation of the Human Race The Law of Divine Providence respecting Man's Freedom and Reason The Law of the Divine Providence respecting the Removal of SiDS in the internaI and external Man The Law of the Divine Provid~nce respecting Compulsion in mattera of Faith and of ReligionThe Divine Providence unseen and unfeIt, y~ is to be known and acknowledged The Divine Providence aeen trom behind and not in the Face The Divine Providence and Human Prudence

4n
485 '92 '94 502 504 605

OONTEJVTS.
The Divine Providence re8pecting temporal ThiDgs The Divine Providence l8Iflectng the reception of Tnth and Good PermissioDs of the Divine Providence Permissions of Providence with reapeet to Worldly P088e88iOD8 and Honours Permission of Providence with respect td Wars Permission- of Providence with respect to the Religions of the various Nations Permiasion of ProyidE'De8 with respect to the Mahometan Religion Permission of Providence with respect to the limited preval~nce oC the Christian Religion Permileion of Pl'OTidence with l'Npect to the Divisions and Corruptions of the Christian Religion The PermiseioD of Evila The Divine Providence is equa11y \Vith the Evil and the Good The Particular Leading of the Gootl and the Evil by the Divine Providence !' Why Divine Providence leads M~ by Aftetion,Dot br Tbought The Divine Providence in Witbdrawing Man from Evil Every Man may he reformed, and 'here 8 no Predestination. The Operations of Providence for Man's 8alvatioD are COD-

."0.
507 509 513 515

516
518 620
522

523
524

525
527 529

530 534 584

tinna1 and proJefEtssive

Reason why the Divine Providence operatee invislbly and ln.

compreheDSlve1y Fate
Fortune and Chance Accidents . Divine Providence in respect to the Tlme of Man's Deatb <Are for the Morrow

536 586 537

588

388 589
541 541 548 548 546 547 548 549 550 551

THE HUMAN SOULe

Prevailing Ignorance respecting the SouI What the Soui is Origin of the Soul Discrete and Continuous Degrees Successive and Sinlultaneous Order of Discrete Degreel Three Discrete D~grees oC the Minci ln each Degree there I a Will and an Understanding A yet interiot" Region oC the Underatanding, above the Celestial, in

the InmM Man

The Rational and the Natural Mind Evila and Falsitiea reside in the Natural degree of the Mind The Action and Reaction of the Natural and Spiritual Mind The CI08ng of the Spiritual Degree of tbe Mind . A Man is perfected in the other Lire acoording to the Degree opened in the World The Will and Understanding are Organic Forma The Understanding can be eleyated above the Will The Will ratber than the Understanding constitutes the Han Thoughta and Affections are VariatioDl of State and Form of the OrgaDic SubetaDcea of th. Mind

552
552

553 553 55'

655 656

OON1!JlNTB.
Ideas of Tbought The Appearance of Understanding iD Brntea-Dtlferen hetwee1l them and Man How the Spirit dwells within the Body

xxi
PJ.Q.

MS
~58

560

INFLUX, AND INTERCOURSE BETWEEN THE SOUL AND THE BODY. Former Hypotbeses conrning the mtelune between t1le Sou! and the Body 561 There is one only Life which Iowa loto and vivifiee &JI Forme . 562 Influx from the Lord 8 both Immediate and Mediate througb the Heavens ~68 General and Particular Influx M6 The Influx into and througb the Heavene is in Suooeeslve Order, frotn the Firat to the Ultim&te 01 Nature 566 The Influx lnto Man is a)80 in Suessive Order, aecording to the Discrete Degrees of the Mind 367 Tbe Influx is iuto the Will and Uuderst&nding, and tbrongb these into the Body 568 Influx iUustrated by te Slgbt of the Bye 570 ID troe order Spiritual Iuflux woald guide 'Man lnto aD Intel. ligence and Wisdom . 570 The Influx into the World of Nature 571 Origi n of Noxious Animale. Plants, and Minerale 578 Dow the Sonl aet8 ioto and b1 means of the Bodr 376 THE ETERN'AL WORLD. AIl Anftels and Spirits were once Men The Immenslty of the Spiritual World Outward Aspect of the Spiritual W orld The Book of Life The Etemlty of Heaven and B e l l . Why the Wieked cannot he 8ILved alter deatb Meaning of the Sa)ing, .e As the Tree falleth so It lies" Seri ptural Explanation of the final Btate The UnlverseJs of Hell and of Heaven THE INTERMEDIATE BTATE OR WORLD OF BPIRITB. General Doctrine. The Reaarrection and Lut Judgment of e'Y8rf one is iJDIDediate1, alter death The Dre&tl of Deatb an Indication of the Quality of a lIan'. lMe The Process of Dying, Resurrection, etc. Three Successive States of Man in the World of Spirite The Firat State of Man aCter Death The Second State of MAn arter Death The Thini State of Man after Death Vastation Indiscriminate earthly Friendsbips hurtf'ul after Death The Character of every ena is perceived in the otber Lite froID the 8phere that encompeases him Conversation anc1 Language of Spirits The Case of thON who have on11 Natura! Hereditary Goocl
577 G'17 578 579 681.
~

688 584:

58ti
&86

688 689 689 692 598 595 598 601 601 603 G04 001

GONTENTS.
ftO.

The Oue of th088 who in the World were Idiote The Delighta of every one are changed into the corresponding

606

Deligbt3 aCter Death UnconscioUB Association of Angela and Spirits with Mau. Why tbere are two Spirits and two Angels witb every Man 8ucb Spirits and Angela are subject Spirits of some Heavenly or Infemal Society The AnKels Associated with Man, or Guardian Angela Only Good Spirits and AngeIs are with Infants The Lord'a Providential Guardianabip of Man from EvilSpirits in
Sleep The DaDger of oonscioua Interco1U'8e with Spirita When Angela or Spirits &peak with Kan they speak in 1lia own Language, from bis Memory

.606 608 611 612 61 R 615 615 616 619

Man, Dot Enlightened by Intereoune wlth Spirits, but from the Word Visions and Dreams , What la meaDt by being in the Spirit What i~ is ta be taken out of the Body, and to be camed by the Spirit into another place The Difference between a State of Vision and direct Bevelation from tbe Lord . Extension of Man's Thought into the Spiritual World How Spirits can he enabled to Bee ioto tbis W orld How long Men remain ln the World of Spirits Purgatory a Fiction BEAVEN. Heaven ia Divided into Two KingdoDUJ There are tbree Heavens The Ht'Rvens were Dot three before the Lord'" Advent In each Heaven there are Innumerable Societiea The Universal Heaven ia in the Form of a Man The Correspondence of Heaven with all things of Man The Correspondence of Reaven with all thiDga on Earth The Sun and Moon in Heaven The Beat and Ligbt of Heaven The Four Quartera in Heaven Changes of State in Heaven Time in Heaven Space and Distance in Heaven Representatives and Allpt'81"8nces in Heaftll The Garmeota of Angels The Habitations and Mansions of the Angela Oovemments in Heaven Divine Worship in Heavell The Power of Angela The Speech of Angela Writiogs in Heaven The Knowledge of the Angela The Wiadom oC the Angela The Innocence of Angela

&22 628 625 625

626

627 628 629

628
680 631 632 633 684 GS6 638 639 641 643 646 647 648 649 651
65~

654 655 657 659 661 663 663 667

OONTBNTB.
The Peace of Heaven . The State in Heaven of the NatioDS aDd Peoplee out of the ChUJ'Ch Infants in Heaven . The Rich and Poor in Heaven Eternal Reet The Occupations of Angela The Eminence and Opulence of Angels . HeaveDly Joy and Happiness The Aged naturn to the Spring-time of Le in Heaven The Immensity of Heaven . Heaven is never filled, but more perfect by increue

nili
p.wIa

669

670 678 677 679 679 881 682 688 684 68G

BELL.
The Origin of Evil and of Hell The Lord govcms the Bells The Lord caste no one into Hell, but the Spirit casta himself therein . AlI in the Hells are in Evils and Falsities Infernal Spirits are the FOnDS of their own Evils The Nature of SelfLove The File of Hell, and the Gnashing of Teeth The ProfouDd Wickedness and NefarioU8 Arts of Infernal Spirits The Tonnents and Punishments of Hell . The Use and Eifect of Punisbmente in Hell Appearance, Situaon add Plurality of the Hells Equilibrium between Heaven and Hell Freedom of the Infernals . Evil Spirits are restrained from plunging into greater depths of Evii than tbey had reached in the W orld The Deadly Spbere of Hell
THE LAST JUDGMENT.

688 688
689 890 691 699

694:
69G 69'1 698 699 701 701

702 708

Wbat the Lut Judgment la The Lut J udgment does Dot involve the Destruction of the World . The Earth and the Human Race will abide for evel' When the Lut J udgment takes place The Lut Judgment must be in the Spiritual World The Last Judgment of the First Christian Chureh bas been accomplished The Former Heaven and its abolition Of tbose meant by the Sheep, the Saints that slept, and the SonIs under the Altar The etate of the World and Church, alter, and in oonBeq a.eD of, the Lut Judgment

704 7 7 707 709 710 711 711

714
716

001lY'llNT8.
THE EARTHS IN THE UNIVERBE.
lDnumerable Earths are iDhabited PermiBBion to discoorse with the Inhabitante of other Eartbs. The P088ibility of such Converse, and How e1I'eokd The Pluet Mercury The Planet VenU8 The Moon of our Earth . The Planet Mars . The Planet Jupiter The Planet Satam Eartbs of othel' 80lar Systems Of a Second Earth beyond our ~ SIReIll
P.A.O.

718 719 719 720 728 '128 724 726 782 788 786

MISCELLANEOUS EXTRACTS. ContinuaI Reflection, and Continual Preeence of the Lord Conscience . The Lord's Favour to Man's "aried Conscience The Pleasures or Lite Naturallsm . The Origin of Roman ~peech Four suessive Solar Atmospheres A.Frayer for Deliveranee from Evil The Church cannot he raised up anew in any Nation until it il entirely vastated Organic Function, the groUDd of Correspondance of Heaven w,h aH tbings in Man . . The Cbrcb passes througb the stages of Rfe Uke an individoal A Man's Mind is the Man hilllle1f

788

789
789 '140 742 748 748 '144

745
746 747 747

BIOGRAPHICAL INTRODUCTION.
THE steadily increasing infiaence which the teachings of Emanuel Swedenborg are exerting upon human society, s a pbenomcnon in some respects qnite onprecedented. "The Ameriean Swedenborg Printing and Pl1blishing Society" was organized and has been sustaned for a quarter of a centnry, excluaively for the pnblishing and popnlarizing of his writings. This Society, with other agencie& in the United States, has sopplied Dot Iess than twelve hnndred libraries with his works, and haB circulated about fortY thousand copies of them besides. Through the Iiberality of lIr. Iungerich, a zealous disciple of Swedenborg, eiKhteen t~ousand copies of the l'r?u Oh'rJtian ReligWn, and twelve thousand copies of the Apocalyp8IJ Reveal8d, both large and costly works, have been fnrnishcd gratoitously to aU the c1ergy, of whatever religious denolDin&tion, that have ex.. pressed a desire to possess theln. The AmeriC&ll New Ohnrch TI-act and Publication Society has snpplied the clergy gratuit01181y with fif~en thoU68.nd five hundred copies of bis work on Heo,'fNm, anul H~U. The same Society alao distributes annnal1.r between thirty and fortY thonsand tracts and kindred publitiODS, desigoed to present the doctrines of the " New Church " in popnlar form. The British and Foreign Swedenborg Society, tablished in 1810, have distribnted by way of donation among oolleges, public institutions, tho clergy and others, between seven and eigbt thousand volumes of his writioWJ, in

xxvi

BIOGRAPllIOAL INTRODUOTION.

additio)l to th~ir annnal sales, ranging for many years past from 'live to seven thoosand volumes. The annna! sales of the tracts of the English tract societies range between fortY and fiIty thonsand a year. In forcign countries the demand for "New Chnrch" literature has also beau more or less. coDspicnous. Some or aIl of S\\'edenborg's worka have been published in the Latin, SaDscrit-Hindn, French, Swedish, German, lcelandic, Italian, N or\\'egian, Russian and Welsh languages, and every year is adding to the number made accessible by translation to new classes of readers in every quarter of the globe. Recently, the dcmand for Swedenborg's writings has reached the secular press. One of the largest publishing houses 1 in the world is prodncing revised translations of his works in a superior style, for the general market; and the work of Mr. Warren, which is . here submitted by them to the public, is at the same time one of the imits of their enterpriBe and a striking proof of an incrcasing popular interest in the doctrines of which it provides snch an adeqnate and admirable compendium. lt is au axiom in history that "a religion that does Dot propagate itsclf and its Bacred books is either dying or dead." If the converse of this be true there is no branch of the Christian Chnrch that exhibits IDore vitality than that with which the name of Swedenborg: has been associated. It is more than a century ainee this illustrions Swede com. menced the publication of his theological writings. They wcre aIl written in the Latin tongue; were puhlished at his own expense, in very lirnited editioDS, and the earlier ODes without bis name. Most of the copies were presented by him to public llbraries, or to personal friends supposed to be interested in the snbjects of them. No special effort WBS made in his life-time to attract pnblic attention to their contents. The press of the
1

J. B. Llppincott & Co., 01 Philadelphia.

.
\

BIOGB.APHIO.AL INTBODUOTION.

xxvii

period seems scarcely to have known of their existence. Quietly, but steadily, ho\vever, they have gained readers and their doctrines converts, nntil DOW his disciples may be found in every Christian land; his worka in the language of every civilized people; and his doctrines more or less leavening the pnlpit teachiogs of everJ Christian sect. This growth and vitality of a comparatively modern s~8tem of religious instruction and Biblical interpretation is in many respects without a precedent. It wonld, l think, be difficult to name an instance oI a society organized and maintained expressly for the propagation and exposition of the teachings of an uninspired writer for any considerable fraction of the time which has elapsed sinee the writings of Swedenborg were tirst 8ubmitted to the public. Of aIl the founders of schools of thonght ainee the Apostles, 1 recall none to whom snch homage has been paid. This vitality seems tQ be the more exceptional and extraordinary from the fact that 'Swedenborg took no steps looking to the foundation of a sect. To whatever conclusion, therefore, one may come in regard to the soundness of his teachings, it is clear that he belonged t9 an order of men very rare in the world; who brought e:x.traordinary gifts to the study of the most important problems of human life; that he is a man from whom much may he learned, and to the secret of whose extraordinar, influence no one can afford to he indifferent.

L
1688-1710.
SWEDENBORG was born at Stockholm, in Sweden, on the 29th day of January, 1688, and died on the 29th day of lIareh, 1772, having attained the then unusllal age of eightyfour years. His life divides itself into tbree sharply defined
EMANUEL

periode.

xxvi

BIOGBAPBIOAL INTBOD UOTION.

Fi'rat, the period of bis childhood and Academie life, reach.

ing to 1710. &cond, the Scientjfic period from 1710 to 1742.
TAird, the " Illuminated" period from 1742 to 1772. Swedenborg was descellded from a family of sucoesaful and opulent minera. Ile was the third .80D of Jesper Swedberg, who attained 8ucce&sively.the positions of chaplain of the Oonrt in 16~8; Dean and pastor of Wingiiker in 1690; professor in tlle University of Upsal in 1692; Dean of the cathedral in ITpsal in 1694; superintendent of the Swedish chorches iD Atncrica, London and Portngal in 1696, and, Bishop of Skara
in 1'702. He was chaplain st Court when Emanuel was born, and by his fearlees, straight-forward and truly apostolic demeanor, 800n won the entire t'Oufidence of the old King Charles XI. He commenced his duties as chaplain, by exercising his regiJnent, consisting of 1,200 men, in the catechisme In a voluminous Autobiography which he left behind him in MS., Ile tella us :-" To this they were quite unused, 80 that when they MW me coming they q nsiled more than they ever did befoN the enemy. But when l began telling the ID stones from the Bibl~ in 8 quiet way, they BOon came to like me sa well that thcy did Dot care to go away when their time was op and another detachment to come in, so that between the two 1 wu near being tram pIed under their feet. The, offioers, too, sat at the table listening and exchanging with me edifying remarks. At one yearly llluster of the rcgiment 1 told them that the next year 1 should give a catechism to each man who should be able to read it, at the aame time taking down the names of those who oould then read, nnmbering three hundred. The next year 1 found six hundred who oonld r~~, and it cost me six hnndred copper dollars to redeem my promise. 1 betook n11self 10 the King, told him of the expense l had incurred, and he at once puUad ont his purse filled with ducats, and gave me a handful without counting them."

BIOGBAPHIO.AL INTRODUOTION.

n%

Father Swedberg wu no time-aerver, and neither found nor 80ught one way for the rich and powerfnl and another for the poor and fooble to get to heaven. He wu a strict disciplinarian; he iDsisted upon the observance of the Sabbath, and ex. hibited a blunt and honast persistency in the discharge of his dnties, which, though irksome to those to whom ail religious restraints are irkaome, and involving him in no end of trouble, pleased the King very much. Ono day bis Majesty said to him, " Yon have many enemies." "True," said the chaplain, "the servant of the Lord, your :Majesty, i8 Dot .good for much who bas Dot enemies." On another occasion, the King under an impulse of gratitude for 80mething he had done, said, "Ask . what you like, and yon shall have it." "From that day," Swedberg tells na, " 1 became more earnest and wary in all 1 Baid or did. 1 asked nothing for myself nor Bline, D~, Dot the half of a ativer; but spoke to the king freely of meritorious poor men, and he always attended to my soggestions. l also pleaded for schools, collages, and for the diffusion of religions publications. When he asked me who should he appointed to a vacant living, 1 named the penon l tbought bast fitted for it, and he always got it. Renee Many good men came into rich livings, ta their joyfnl surprise, and without any suspicion of the cause. AB 1 found every day freer access to his Majesty, 1 prayed with my whole heart unto God that 1 mightnot become proud nor misuse my opportnnities, but that He would consecrate me to His service and glory; and that 1 might fulfil my every dutY with watchfolness, never forgetting that Gourt favor is capricions, and that 1 w.as 8urrounded with gosaips and backbitera. MoreOTer 1 laid down these two rules for myself: tint, to meddie in no affaira, politica1 or worldly, with which 1 had no business. . And second, never to speak ill of any one, should he even he ml worat enemy and persecutor.."

xxx

BIOGBAPHIO.AL INTRODUOTION.

His Episcopate over the Swedish church in Pennsylvania fnrnished the bishop with the occasion for publishing a little work, made up of reports from his clergy there, entitled, .mwica IUuminata, written and, jnWUsMd in, 1732 by ller biBlwp, Dr. Jasper 8weJJ6rg, Skara, a translation of which appeared in the New Church Magazine of Boston, in the September and succeeding nombers of 1873-1874. The bishop lived to the advanced age of eighty-two, fulfiDing acceptably aIl the duties of his Episcopate to the last. His :tiret wife,-for he was twice mar~ied,-the mother of Emanuel, was Sarah Behm, danghter of Albert Behm, assessor in the college of mines and o,,'ner of the extensi\7e mines of TaU fors. The social position occopied by the family, both on the :father's and the mother's side, justify the presumption that their children enjoyed the best education al advantages tbat Sweden afforded at that periode Of him, as of Sampson, it may be said that he was born a Nazarite from his mother's womb. In one of bis lettera to Dr. Beyer, near the close of his life, he said : "From my fourth to my tenth year 1 was constantly occupied with thoughts of God, sal,ation, and the spiritual diseases of men; and severai times 1 revealed things at which my father and mother wondered, saying that angels must he speak. ing through me. From my sixth to my twelfth year, 1 used to delight in conversing with clergymen about faith, saying that the life of faith is love, and that the love which imparts life is love to the neighbor; 81so that God gives faith 10 everyone, but that they only receive it who practise that love. 1 knew of no other faith, at that time, than that God is the Oreator and Preserver of Nature; that He itnparts nnderstanding and a good disposition to men, etc. 1 knew nothing at that time of that learned faith which teaches that God, the Father, imputes the righteousness of His Son to whom80ever, and at sllch times as

BIOGBAPHIO,AL INTRODUOTION.

xni

He chooses, even to those who have Dot repented, and have not reformed their lives. And had 1 heard of such a faith it wOllld have been then, as it is DOW, ,above my comprehension." Of his academic life we know nothing except that he graduated at the university of Upsala, and in point of scholarship was admirably equipped for the stndias to which he consecrated the rest of his life. He introduced himself to the world in 1709, with 8 Selection of Sentences from Seneca and Publius Syrus Mimus, enriched with commenta of bis own on "Friend. ship '~'nd other virtnes. II. 1710-1749. second period of Swedenborg's life was devoted to the

THE

study and the practical application of Natural Science. His rare gifts for mathematics and mechanics soon won for him the favor of the young king Charles XII, the office of Assessor of Mines, and a patent of nobility, with a seat in the upper house of the Swedish Parliament. On leaving the university and while pl-eparing for 8 sojoum of sorne months in England, to perfect his education, he revealed, in a letter to his brother-in.law, Benzelius, the bent his mind had aIready received towards the study of mathematics. "... And DOW at my departnre," he wrote, " 1 propose to myseIf, gradnally to gather and work op a collection of thinga diBcovered and ta be diaCO'lJere in matltematica, or, what is nearly the saIne thing, to measnre the progr688 made in matA611W,tC8 during th6 la8t on8 ur two centuM. This collection will include ail branches of mathematics, and will 1 trust he of nse to me dnring my journeys." In hie twenty-:first year he wu sent to England, where on lees than $200 a year he sp.ent 8 twelvemonth or more in the prosecntion of his favorite study, and its application to the

xnii

BlOGRAPHICAL INTRODUOTION.

sciences of astronomy and meehsnics,--seeking the acquaintance and frequenting the society of those who were pr&sumed to he mutera of those sciences. W riting to Ben.. zelius, soon after bis arrivaI in London, he says: "1 study Newton daily, and am very anxious to Bee and hr him." Sir Isaao Newton, at this time, wu in his seventieth year, and president of the Royal Society, of which Sir Hans Bioane waa Becretary. Swedenborg goes on: "1 ~ave provided myself with a small stock of books for the stndy of matbematics, and 81so with a certain number of instruments, which are 8 &lp in the study of science. 1 hope that, after settling my accounts, 1 may have sufficient money left to purchase an air-pump." Ho writes again in April following, to Benzelius, who wu librarian of the King's Library : " W ould yon not like to have for the use of the Library a good air-pump, with all the apparatuB belonging to it, and the improvements invented by members of the Royal Society 1 1 will send yon shortly the books about it, the priee, and a list of everything belonging 10 it. Three have beau sent to Russia; for there are many Russians here. They mostly study mathematies and navigation, adapting themselves to the taste of their chief, who took a wonderful interest in these 8ubjects dnring hi. visit here. The Czar purchased, also, froln lIr. Edmund Balley, for eighty pounds, his 'incomparable quadrant; which he used in discovering the southern stars at St. Helena; and with which he took pretty good observations of the moon and the planets in 1683, 1684 and other years.

" 1 viait daiJy the beet mathematicians here in town. 1 have been with Flamsteed, who is coosidered the hast astronomer in England, and who is eonstantly taking observations, which, together with the Paris observations, will give us some day a correct tbeory respecting the motion of the moon and of

BIOGRAPHIOAL INTROD UOTION.

xxxiii

ts appu1se to the fixcd stars; and with its help there may ho round a trne longitude st &ea. He has found that the motion of the moon has as yet by no means been weIl determined; that theoretical lunar tables are very irnperfect ; and that the aame errora or dcviations which are noticed in an earlier period of eighteen years and eleven days, occur again afterwards." In view of Swedenborg's later carecr, as a student and tcaeher of theological science,-upoll which his earlier etndies lllost he presulned to have had their infiuence,-it may Dot he without profit to read the observations of one of his etninent French contemporaries, upon the judgrnent passed upon mathematical stndies, in which Swedenborg W&S so proficient, by two of the most popnlar and illustrions theological teachers of the preceding generation. D'AlcDlbert in his Eloge of Bossuet 1 says: "Of a11 the profane studies, that of mathematics was the on1y one which the young ecclesiastic believed he had a right to neglect; Dot from contempt of them (wc do not fear to say that such a contempt would be a ~tain upon the memory of the great Bossuet) but becal186 sncb knowlcdge did Dot appear to bim of any utility to religion. We might be accused of being at once judges and parties if we dared to appeal from this rigorous proscription. Nevertheless it shoold bo permittcd ns to observe, aIl individual interest spart, that the growillg thcologian did Dot treat with adeqnate justice or infornlstion a science which is ~ot so useless as he thinks, to the theologian; a science in effect 80 suitable,-not to correct tll08e who are indifferent to the trnth (les upritB fa'U~), cOlldemned to relnain what nature made them, but, to fortify, in better natures, that justnes8 so much the more nccessary as the subject of their meditatin is more important or lnore sublime. Could Bossuet be ignorant that the habit of demonstration, in leading 11S to recogllize

an

1 uvrcede

D'Alembert, TaI 2, p.247.

xxxiv

BIOGB.APHIOAL INTBOD UOTION.

and seize evidence in everything which is susceptible of proof, teaches us 81so not to caIl that denlonstraton which is not, and to discern the litnits which, in the narrow circle of buman knowledge, separate daylight from twilight, and twiligbt from darkness Y "ShaH we have the courage to avow here aOO that the indulgent Fenelon, so unlike Bossuet in other respects, treated mathemati yet more rigoroosly than he j He wrote in 80 rnany words to & young man, wbom he directed noe to allow im881f to b8 1JeuJitclwl by tIuJ diabolioal attr~ of g8Dm8t~, tDhich 1DOul etingUlJh in hi"" t~ apir of grac8. Withont doubt the arid and severe speculations of tbis science, which Bossuet accused only of heing useless to theology, appeared, 10 the tender and exalted soul of Fenelon, a poison to those mYEr tic contemplations for wbich he had but too marked a weakness. But if that W8S ail of geometry's crime, in the eyes of the Archbishop of Cambra"~ it is difficult to pronounce ber . gnilty." Whether less mathematics in Swedenborg or more in Bossuet would have modified, to aoy important extent, their opinions or tbeir influence as religious teachers, ia a question about which the greatest diversity of opinion might exiat; but it. will scarccly be q li estioned, that a habit of subjecting problems of natural science to the mathematical crucible, is calcnlated to inspire confidence in the conclnsions which a mind formed by such a habit is satisfied with. . The fruits of Swedenborg's labors, during what we have termed the second period of bis career, are preserved in saventyseven distinct worka, aIl of wbicb were written in Latin, except twenty in the Swedish longue. About half of the whoJe are still in manu8cript, the substance of m08t of them having becn incorporated into the larger works \\hich were printed. Though it will not probahly be contested, that S\\edenborg

BIOGBPBIOAL INTRODUCTION.

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100 all his oontemporaries in nearly if not quite the whole range of applied science which he coltivated, his scicotifio writings are Most interesting to the modern reader for th~ part they had in preparing him for the higher task to whicb he felt bimself called to CODsccrate the last thirty Jear& of bis life. The mere titles of his &eientifio worka ~re enongh to appal the modem student, hy the evidence they furnish of his industry and the range of 11is explorations. They a]80 show tbat this man, whom the world bas been disposed t9 regard as the most chimcrioal of dreamers, "'~8 the moat praotica1 88 weIl as one of the most ingellioos of philosophera. He was the tirst 10 introdoce ioto Sweden the difterenti~ and integral ca1cn1uB. The yalidity of a patent fOf 'he modern air-tight stove, DOW in suell universal use, has been recently contested and &et aside in oor courts, l1pon the groulld tbat the principle of the stove wu discovered and made kno\vn by Swedenborg more than a centory ago. His Specimens of Chemistryand Phyaics contain the germa of the atomic thOOfY set forth afterwards by Dalton. The French chelnist Dumas ascribes to Swedenborg the c~tion of the modern science of crystallography. N ineteen years before Franklin's famous experiments, Swedenborg had reasoned out the identityof lightning and electricity. He antit-ipated Laplace by more than thirty yean in the discovery that the pIanets and planetary motion are derived from the sun; and while his hypothesie diWen eueotially from tbat of Laplace, it is experimentally illustrated by De PIateau's celebrated experimcnt of a rotating ftuid mass relieved from the action of gravity. He a180 discovered the animation of the brain; its concidence during formation with the systole and diastole of the

xxxvi

'BIOGRAPHIOAL INTRODUOTION.

neart, and, after birth, with the respiration or the lungs; and, incidcntal to this, the nniversal motion generated by the 1nngs and distribnted to the whole anirnal machine. It is DOW a ,vell recognized law of physical science, that Action and Reaction are eqnal, simllltaneou8 and contrary.
Prof. Bartlett, of the United States Military Academy st West Point, nearly a qnarter of a century ago, used the above law expressed in 'a singlc forlnll1a, froID which he derived aIl the 'conseqnences of the action of force upon matter. (referling to its introduction in 1856), He saY8,1

. "That forlnula was no othcr than the sirnple allalytical expression of \vhat is now generally cnlled the law of tlle conaer'lJation of energy, which haB sinee revo]utionizcd science in ncarly aIl its branches, and whieh at that tlne ,vas but little developed or Recepted. It is belicved that this
WRS

not on]y

the first, but that it e\"en still ie the only treatise on Ana]ytical ':Mechanic8 in ~hich aH the phencunena are presented as mere consequences of that single law."
The saine law of Action and Reaction, as applied to the

moral forces, was statcd by S\vedenborg lno're tban a ccntury 'ago,2 and thus we have a striking illustration of the universaIity and sitnplicity of the law governiug both worlds. In its latter 'phase it is an essential part of \~hat the disciples of Swedenborg
Bartlett's Analytical ~{echanics, 9th edition. te 10 everythiog created by God," he saYf1, "there is reaction. Action belongs to Lite alone, and reaction is caused by the action of. Life. Now, because this reaction takes place whenever Rny created thing is acted upon, it ,tem, to belong to the thing created; thus in man, reaction seems to he bie own beC&uBe he has no Rense of life but as his own, although he is marely a recipient of lite. Therefore it is that man trom his heredi tary evil reacts against God, and that aIl the good in liCe is 000'8 action, and itR evil from 'man's reaction; then his reaction becomes the result of the Divine action upon him, and he acts wi'th God as from himsell. By simultan~ous act.ion and reaction aIl thing!t are h~ld in equilibrium, and a11 things must 80 be lleld. This is here stated lest man should believe that he ascends to Ond by bis own power, and Dot by the power of the Lord."-Swedenborg's DifJi'M . IA'D8 and lVdom, n. 68
1

BIOGRAPHIOAL INTBODUOTION.

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regard as the most conclu'sive arguluent that bas yet been made in Iavor of the freedoln of the Will.. Alnong a11 tbe men who roso t.o eminence in any of the departments of Natural Science d,uring his time, it would be difti.. cl1lt to naIlle one whose labors in the different departments of applied science it would he luore interestiug or 'more profitable to dwell upon. But that is Dot the aspect of Swedenborg's career to which the sllcceeding pages invite attention; and therefore we 8hall content ourselves with a bare enumeration of the titles of his literary and scientific worka, to illustrate, what & more careful exanlination wonld demonstrate, that the most striking feature of unity that characterizes them a11, from the bcginlling to the end, and towards which every thing he did, studied, or wrote seemed to tend, was to find the ultimate or final source of power; that force which, both as a philosopher and 3S an ofticer of the state, he had been engaged from his yonth npward in tryiug to reduce to the service mankind. We give here a list of his literary and academic writings, in the chronological order of their production, to show the ex~ traordinary range of Ilis accolnplislunents:-

or

1. Select Sentences of L. Annmns, Selleea, and Pub. Syros Mimns, with the annotations of Erasmus, and the Greek version of Jos. Scaliger, which, with the consent of the Philosophie:\l Society, and furnished \vith notes, are subtnitted with ditJiden~ to publio examination, by Emauuel Swed.berg, Up3al, 1709, 92 pages Svo. 2. The Swedisb pop.m "The Rl1le of Youth and the Mirrol of Old Age" from Ecclesiastes XII., by Dr. Jasper Swedberg, Bishop of Scnra, the best of fathers, translated into Latin verse, bv his SOD, Elnannel Swedberg, Scara, 1709. 3. To Sophia. Elisabeth Brenner, the only Muse of onr age, when ahe edited her poems a second time. London, 1710, 2 pages 4to. 4. 'fhe N orthern Muse sporting with the Deeds of Heroes and Heroines: or Fables similur to those of Ovid, under varions names. By Emanuel Swedberg, Greifswalde, 1715, 112 p:'ges 16mo. . .5. The Heliconian Sport, or Miscellaneous Poems, written in
el

xxxviii

'BIOGBAPHIOAL INTBODUaTION.

Tarious places, by Emanuel Swedberg, Scara, 1716, 16 pages ~. 6. A Sapphic Poem in celebration of August 28, 1716, th& birthdayof my dear~8t father, Doctor Jasper Swedberg, the Right Reverend Bishop of Bearn, when he was sixty-three years old, which
is " the great climaeteric year." Scara, 1716. 7. Ddalus Hyperboreus, or some new mathematical and }>hysical experiments and ~bserv!\tions, m~de by the Honorable AS8C88or Polhem and otber Ingenlous men ln Sweden, and which will be made public from time to time for the general good. UpBal, 1716-1718, six numbers, 154 pa~es 4to. 8. Information coneerning the 'finware of StieIisund, its uee and the method of tinning. Stockhohn, 1717, 4 pages, 4to. 9. The Importance of establishing an Astrononlicai Observatory in Sweden, with a plan by which this may be carried out. 4 pnges MS. large folio, 1717. 10. On the Oanses of Things, 4 pag-es MS. 4to, 1717. Il. A new Theory concerniBg the End of the Barth, MS. frag. ment of 38 ~ge8, 1717. 12. On a Mode of assisting Commerce and Manufactures, MS. U psge8, 400, 1717. 13. A Memorial on the establishment of Saltworks in Sweden. MS. 4 pages folio, 1717. l~. The Nature of Fire and Oolore, MS. 6 pages folio, 1717. 15. Algcbra, edited in ten books, UpSl'Ia, 135 pages, 16mo, 1718. 16. Contributions to Geometry and Algebra. liS. 169 pages, 400, 1718. 17. An Attempt to find the East and West Longi!ude bv the Moon, set forth for the judgment of the learned. Upsala, i718, 38 pages 8vo. 18. On the Motion and Repose ()f the Earth and the Planets, f. e. sorne 3rguments showing that the earth slackens its speed. more than heretofore, causing winter and 8ummer nights and days to he longer, in respect to time, tban formerly. Scata, 1718, 40 pa.ges, 16 mo. 19. Rcspecting the great Depths of Water, and of stron~ Tides in the primeval world ; proofs from Sweden. Upsala., 1719, 40 pages, 16mo. 20. A Description of Swedish iron fnrnaces, and of the processes for smelting iron, 84 pages 4to, 1719. 21. Anatomy of onr most sobtle Natnr, showin~ that our rnoving and our living force consists of vibrations. MS. 48 pages, 4:to, 1719. 22. New Directions for diBcovering Metallic Veine, Or SOme hints hitherto unknown for the discovery of mineral veins and trea8nr~8 deeply hidden in the earth. 1.18. 14 pages 4to. 23. Information concerning Docks, Canal-Iocks, and Saltworka. Stockholm, 1719, 8 pages 4to.

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ProposaI for regulating our Conage and Measnres, by which our computation is facilitated and fractions are abolished. Stockholm, 1719, S'P~ 400. 25. Conceming the Riee and FaU of Lake Wenner, and how far this is due to tbe tlow of water into it, and the oarrying oil of water by streams. MS. 7 pap:ea folio, 1720. 26. First Principles of Natural Things, deduced from experience and geometry, or a posteriori and a priori. MS. 560 pages, 4:to, 1120. 27. Latter of Emanuel Swedenborg to Jacob Melle. lu Acta Literaria Sueci for 1721, 4 pages (192 to 196). 28. A ForerUDner of the First Principles of Natural Things, or of new attempts to expIain Chemistry and experimental Physies geometrieally. Amsterdam, 1721, 199 pages, 16mo. . 29. New Observations alld Discoveries respecting Iron, and Fire, and particnlarly respecting the elementary nature of fire, together wlth a new constractioD of Stoves. Amsterdam, 1721, 56 pages, 16mo. illustrated. 30. A new Method of finding the Longitudes of Places, on land and at sea, by Lunar Observations. Amsterdam, 1721, 29 pages, Svo. 31. A new Mechanical Plan for constructing Docks and Dykes; and a mode of discovering the powers of VessaIs by the application of Mechanical Principles. Amsterdam, 1721, 21 pp. 8vo, (second edition, 1727). 32. New Rules for maintaining Heat in Booms. In Acta Lit. ~ueci for 1722, 3 pages. 33. Miscellaneou8 Observations on the thin~ of Nature, and ~cially on MineraIs, Fire and the Strata. of Mountains. Part 1. to III. Leipzig, 164 pages, 16mo. Part IV., Sohiffbeck near HambQ~g, 56 pages 16mo, 1722. 34. Fable of the Love and Metamorphosis of the Muse Urania into a man and servant of Apollo, addressed to the most illustrions and excellent Senator, Count Maurioe Wellingk, Schiftbeck Deal Hamburg, 1722, S pages, 400. . 35. An Eluoidation of 8 Law' of Hydrostatios, demoDstrating the Power of the deepelt Waterl of the. Deluge and their Action on the Rocks and other Substances at the bottom of the Sea. In Acta Lit. Sueci for 1722, pp. 353 to 356. 36. Frank View8 on the FaU and Bise in the V &lue of Swedish Money. Stockholm, 1722, 20 pages, 400. 37. The Magnet and its Qualities. MSS. 299 pp. 400. 1722. 3S. On the right Treatment of Metall. MS. 1723. 1481 pages, 4to. 39. The Motion of the Elements in GeneraL MS. 5 pages, 4ta. (1724 to 1733.) .40. Papers belonging to the Principia, etc. MS. 18 pages 4to. (1724 to 1733.)

:u.

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BIOGBAPHICAL INTROD UOTION.

41. The Mechanism of the Soul and Body. MS. 16 pages 4ta. (1 724 to 1733.) . 42. A Comparison of ~hr~st.ian Wolf's Ontology and Cosmology wlth Swedenborg's "Pr1,nctp&a ReTum Naturalium." MS. 49 pages 4to. (1724: to 1733.) 43. Anatomical Observations. MS. 6 pages 4to. (1724 to 1733.) 44. Journal of 'l'ravels for the Years 1733, and 1734. MS. 80 pages 4to. 45. Philosophical and Mettlllurgical Works. By Enlanuel Swedenborg, 3 vols., Dresden and Leipzig, 1134. First vol., 432 pp. folio, 2d vol. ~ 386 pages, 3d vol., 534 pages. 46. Outlines of a Philosophical Argument on the Infinite and the Final Cause of Oreation, and on the Mechanism of the Oporation of Soul and Body. Dresden and Leipzig, 1734. pp. 270, Svo. 47. An Abstract of the 'York entitled Pr;'1l,cipia Reru,m Naturalium. MS. 27 pp. 4to, 1734. 48. Fragments of three Treatises on the Brain, MS. 1004: pages 4to, 1734-1738. 49. Description of my Journeys. MS. 40 pages, 4to. 1136 to 1739. 50. Tho Wa.y to a Knowledge of the Soul. MS. 5 pages 4to. 1738. 51. Faith and Good Works. MS. 10 pp. 4to. 1738. 52. Economy of the Animal Kingdom. London and Amster dam. Part 1., 1740, pp. 388, 4to, Part II., 1741, pp. 194. 400. 53. A Oharacteristic and Mathematical Philosophv of Universalse MS. 5 pa~es folio, 1740. 54. On the Bones of the Skull, and Ossification, and the Dur Mater. MS. 49 p. fol., 1740. 55. A ~ummary of Corpuscular. Philosophy. MS. 1 page, folio, 1740. 56. Anatomy of aIl the Parts of the Larger and Lesser Brains; of the Medulla Oblongata and 8pinalis., together with the Diseases of the Head. ~IS. 636 pp. fol.. 1740. 57. Introduction to n. Rational Psychology, the first part of which treats of the 6bre, the arachnoid tunie, and the diseases of the fibres. MS. 366 pp. 400. 1740 and 1741. 58. On the Declination of the Magnetic Needle; 8 Controversy bet\veen E. Swedenborg and Prof. A. Celsius of Upsal. Read and discnsscd before the Academy of Scienco st Stockholm in 1740 and 1749. 59. Introduction to a Rational Psychology, Part II, trcating of the Doctrine of Oorrespondences and Representations. MS. 9 pages folio. 1741. . 60. A Hieroglyphic Key to Natnral and Spiritnu,l Hysteries, by way of Representations and Correspondences. MS. 48 pages 4to. 1741. 61. Comparison of the Three Theories concerning the inter
01

BIOGBAPRIVAL INTROD UOTION.

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course between tbe SonI and the Body. MS. 44 pages 4to. 1741. 62. The Red Blood. MS. 24 pages 4to. 1741. 63. The Aninlal Spirit. MS. 24 pages 4to. 1741. 64. Sensation, or Passion of the Body. MS. Il pages 4to. 1741. 65. Ori~in and Propagation of the SouI. MS. 6 pages 4to. 1741. 66. ActIon. lIS. 30 pages 4to. 1741. 67. Ru.tional Psychology. MS. 234 rages folio. 1741 and 1742. 68. Signification of Philosophical 'lerma, or Olltology. MS. 21 pages folio. 1742. 69. 'fhe AnatoolY of the Human Body. MS. 269 pages folio. 70. Digest of Swammerdam's Biblia Nator. MS. 79 pages folio. 1743. 71. The Animal Kingdom considered Anatomically, Physically and Philosophically. Hague, 1744. Part 1., pp. 438. Part II., pp. 286, 4to. 72. Swedenborg's Private Diary for 1743 and 1744. MS. 101 pages, 16mo. 73. On Sense in generaI, its influx into the Soul, and the reaction of the latter. MS. 200 pages folio. 1744. 74. The ~Iuscles of the Fuce and Abdomen. MS. pages 13 folio. 1744. 75. Physicul and Optical Experimenta. MS. pp. 6 folio. 1744. 76. On the Bruin. bIS. 43 pages folio. 1744. 77. The Animal Kingdom, considered Anatomically, etc. Part III, 169 pages 4to. London, 1745. The ability to treat 8nch a variety of topics, and most of theln, 1 may add, npon the authority of perfectly competent testimony,. as no other man of the tiIne could have treated them, is due to qnalities of mind and character which have Dot received from his biographers the attention they merit. There W8S no kind of knowlcdge ,vhich conld be made useful to hia fel10w creatures that he thOllght it beneath him to master, or which he neglected an opportunity of mastering. He Dot only while in London visited the best mathelnaticians and astronomers, but in one of his lettera from there he says: "During my stay here, l have acql1ired the manual art of binding books; for we have a bookbinder with U8; 1 have al. ready displayed my skillupon two books, which 1 bound in half-lll orocco."

BIOGRAPBreAL lN1. BOD UOTION.

On the 6th of March following he writes that he had added another accomplishmcnt to that of book-binding : "1 have little desire to remnin here much longer," he say s, "for 1 am wasting most of my time. Still, 1 have made such progress in music, that 1 have been ablc severa! tilDes to take the place of our organist." Swedenborg could never see anything done exhibiting in. genuity, or skill, and usefulness combined, that he did Dot exporiance what he described 88 an "iUltnoderate desire," to 11188ter its secret. W riting afterwards from London, he ~'\id: "1 al80 turn 111Y lodgings to sorne use, and change them olten; st first ~ was at a watchlnakcr's, and no\v 1 am at a math ematical instrnment maker's; froln them 1 take the.. trade, which som~ day will be of use to me. 1 have recentl}9 corn pllted, for my own pleasure, severai useful tables for the latitude st Upsal, and ali the solar and lunar eclipses which will take place between 1712 and 1721 ; 1 am willing to communicate theln if it he desired. In llridertaking, in astronomy, to facilitate the calculation of eclipscs, and the motion of the moon outside those of the syzygies, and also in undertaking to correct the tables 80 as to agree with the Dew observations, 1 ahall have enough to do." W riting to his brother-in-Iaw in 1712, about some globes that he had been instructed to procure for the Royal Library, he 8&)'8 : " It is almost impossible to get the paper for the globes; for they are afraid they will he copied. Those that are mounted are, on the other band, very dear. 1 have therefore thought of engraving a couple nlyself, with my own hands,but only of the ordinary size, il of a Swedish foot,-&nd after they are done 1 will sand both the drawing and the plates to Sweden. Aftor my return 1 may perhaps make sorne of more vaIne. 1 have already perfected mJself so much in the art of engraving that 1 consider Inyself capable of it. A specitnen of my art 1 enclose in my father's latter; this, which illustrates BOme of my inventions, wu the first thing 1 took in hand. At

'

f:

JJIOGBAPHIOAL INTRODUOTiON.

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the same time 1 have learned 80 much from my Iandlord, in the of making bras8 instruments, that 1 have manufactured many for my own use. Ware l in Sweden, 1 should Dot need -ta apply 10 any one to make the meridians for the globe, and itB other appurtenances. "With the little oa,nera o1Jacura, which yon bAd the kind De88 to send me, 1 havo already leamed perspective drawing to my own satisfaotion. 1 have practiced on churches, honses, etc. If 1 were alJJOng the lifting mRchines, in Fablun or elsewhere, 1 conld make drawinge Gf them &8 well as aoy one cise, by meana of this little instrnmen t." Rere we have a 1nan perfectIy eqnipped foremincnt 8uccesa in the highe&t range of philosophiesl inqniry, who, in the short apace of five or six years, makes himsell practically acquainted with sevan of the industrial arts,-book-binding, music, the manufacture of watches, fnrnitore, and mathematicfll instrnments, engraving, and perspective drawing; no one of which in the days of Plato would have been, and scarcely DOW is tbought a desirable acquisition for a gentlctnau. At the cornparatively early age when these lettera were writtcn, Swedenborg W&S ooming, nnoonsciously, perhaps, under the dominion of the great principle which he lived afterwArds to illustrate with singnlar efBcacJ', both by precept and example, that the only genune happiness this life or any ~ther CRD yie'd, resolts from efforts to promote the welfare of others. When he pl1blished his" Op81'l1J Philo8ophica et N.i'l'teralia,," in which he gave with considerable detail the theoreticAI and practical processes of copper and iron lnelting, Ile was taken to .Bk by others in the business for revoaling its Inysteries to the publio. Speaking of these cenBON in one of his lettera, he wrteB :-" There are some who love to hold knowledge for themeelves alone, and to be repnted p088e88OrB and gusrdians of secrets. People of this kind gl'udge tho public everything; lnd if any discovery by which Art and Science will he henefited cornes to light, they look at i~ 8skanco with scowling visage, and

an

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probably denounce the discoverer as a babbler, who iets out. secrets. Why should secrets be grudged to the public 1 Why withheld frOID this cnlightened age j Whatever is worth knowing should by aIl menns be brought into the. COlnmon market of 'the world. Unless this be done we cao neither grow ",iser nor happier wit.h tInc." It W8.S this early direction of his character aud life which Illade hitn one of the earliest and III ost enlightened apostles of popnlar sovereignty. For his o\vn and his excellent father's public serviceEl, his fanliIJ ,vas cnnobled in 1718, and it th'en took the llame of S\\cdelluorg. This gave hilll a seat in the house of Pecrs or upper honse of the Swedish Parliament, where he exhibited a capaeity for st..tttesmanship scarcely interior to that which Inade him tlDons 8S a philosopher. He was one of the Inost cnt)picuous chalnpions of a constitutional government for S\\geden, that should set bounds to the whims of a capricious sovereign, and his too unrcstricted po\~er. He boldly took the stand to which Hampden and Russell only a few years before had been Inartyrs,-and \\1hich i t required great courage, sagaeity and virtlle to maintain, in any legislative body in the eighteellth century,-that government shollld be organized and conducted for the good of the governed, and that no man was fit to be cntrusted ,vit.h absolute power. "oN 0 one," he. said in one of his memorials to the Diet, involving the question of enlarging the prerogatives of . the Cro\\"Il, "No one has the right to leave hislife and property in the absolute po,,er of any individual; for of thesc God aJonc ]S lllaster, and ,ve are merely His stc,vards in this \vorld. . 1 shndder \\hen 1 refiect \\hat may happen and probably ,vill happen, if private intercsts, by which the public good ie shovcd into the background, shonld gain the ascendency here. Besides, l cannot see any difference between a king of Sweden ""ho possesses absolute power and an idol; for aIl turn thelnsel ves heart and soul as weIl to the one as to the othcr; they obey his ""Hl, and worship what passs fl'om his mouth."

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Dnri~g his youth Swedenborg had witnessed the misfortunes into which an unlimited monarchy had precipitated his conntry,the misery and distrcRs of eighteen years of ""Rr, with its dearly bought victories and its' bloody defeats, its declnated armics, followed bJ a bankrnpt treasurJ', pestilence and fanJine,-811d though alwa)'8 a favorite of th king, he never rclaxed his efforts, from the day he WBe clothed with the responsibilities of a legislator, to bring the power and prerogatives of the crown under the supervision and control of the people, or their repre'sentatives. So snccessful were he and his colleagnes in curtailing the royal anthority, that when, in 1756, the king J"cfused bis signature to me8sures resolved npon by the Pri vy Execntive Couneil, he W8S one of the memoers of the Diet who eln'powered the ConDeil to put the' royal signature to the bill with a Stamp. ' Pllusing at Rotterdnnl.in 1736, while on one of his continental excursions,. he made a record of his adrniration of the ,Republican institutions Rolland, in which he discovercd " the sorest gnarantee of civil and religions liberty, Rnd a tortu of government Dlore pleasing in the sight of God than that of absolute empire." "In 8 Repnblic," he adds, " no undue vene ration and hornage is paid to any nlan, but the hi~11e8t and the lowcst deems bimself the equal of kings or emperors. . The only being \\"hOln they venerate is God. And \vhere He aJone is wOfshipped, and men are not, is the country most ac ceptable to Rim. . . They do Dot shase themselves under the influence of shalne or fear, hut may alwaJs preserv'e ft firm, sound mind; and with a free spirit and erect air mllY commit themselves and their concerns to God, who alone elaims to govemal1 things. Far otherwisc," he continueR, "ie the case under absolntc govemments, where men are trained to simnlation and deceit; where they learn to have one thing in their thoughts and another on their tongne ; and where, by long habit, they become so inured to ,vhat is fictitious and cOllnterfeit. that even in divine worship they say one thing and think :tnother.

of

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and try to palm 011 Opol1 God thcir falsity and. adulation." This was strong language to use at a time nen all Europe, save the amall @tate8 of Holland and Switzerland, were onder tbe . mie, praotically, of absolute monarchs. At a period, 000, when eery country wu trying to pay its debts with a cheaper money than that by which thcy wel-e in. curred, Swedenborg wu an impassiooed champion of speoie paymenti, a sound commey and aD hoo~' maintenance of aU pblie engagements. The Connt A. J. VOD Hpken, for many years prime ministor of Sweden while Swedenborg sat in the Honse of Peen, in a letter to a friend, said of Swedenborg:

"He psesaed ft sound jodgment upon aIl oooasions; he everything clearly, and expressed bim&elf weIl on ail subjects. The most solid, and the best written meJDorials presented to the Diet of 1761 on matters of finance were from bis pen."
MW

Two or three appeals on this subjece have been preserved. One of them closes with the following paragraph : "If any country could exist by means of a paper CQJTency, which ie a anbstitute for, but is Dot mone"~ it would he a COUDtry without a paraneI." Swedenborg also labored earnestly in the Diet 10 check intemperance. On the fty-leaf of one of his books wu found the following, in his hand-writing: cc The immoderate use of spirituous liquors will be the ruin of the Swedish people." He proposoo several measurea to the Diet intended to lessen the coDaumption of spirits, and the waste of grain in their distillatioD. In order to diminish the nomber of drunkards, he reoommended, in one of bis memorials to the Diet, that "ail public houses in town shonld be likc bakenl' shops, with an opeoiog in the window tbrol1gh which tbose who desired nlight pnrchaae wbiskey or brandy, without being allowed 10 onter the hOUle, and lounge about in the tap-room." Another of his propositions, which wu adopted hy the Diet, was to limit the distillation of whiskey, and ta mise it in priee by farming ont the right of distilling it. "If the diatil-

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Bug of wbiskey," he says in bis memorial to the Diet, "were fanned ont in every judit-ial district, and al$o in the towns, to the highest bidder, 8 considerable revenue roight be obtained for the country, and the consumption of grain might al80 he radueed; that ie, if the consomption of w4iskey cannat be done away with altogether, wbich wonld be more desimble for the conntry's welfare and morality than aIl the iDcome which conld he realized from so pemicioRS a drink."

III.
1743-1712 the last important scientific work of Swedenborg had come from the press, he had an experience 80 unusoal 88 to he almost unique, that changed the direction and character of hie studies for the rest of his Hfe. What this experience wu, is best described in his OWIl words. In a brief Autobiography which he prep~, near the close of his eighty-second year, he
. BUORB

says:
" Bat aIl that 1 have thus far related, 1 consider of comparatively little importance; for it is far transoonded by the cir. , cnmstance that 1 have been called to a holy office by the Lord Himself, who most mercifully appeared before me, His servant, in the year 1743, when He opened my sight into the spiritual world, and enabled me to converse with spirits and angels; in wbich state l have continned np to the present day. From that time l began to print and publisb the varions arcana~ that were seen by me or revealed to nle, conr.erning Heaven and Hell, the 8t~te of man after death, the true worship of God, the spiritual sense of the Word, and many other important mattara condncive to salvation and wiadom." The same year that he wrote the foregoing, one of the Swedish bishops had given orders for the confiscation hi, work Pe mON OonjugiaU. Swedenborg addressed a memorial ta the king npon the 811bject, in which he complained, among

or

xlviii

BIOGBAPHICAL INTRODUOTION.

other things, that he had been treated as no one had ever been treated before in Sweden sinee the introduction of Christianity; and in the coursc of bis remonstrance he gives a more detailed account of what he regarded as his illumination. "1 humbly bcg,". he says, "to make the following statement :-That our Saviour visibly revealed Rimself before me, and comlnanded me to do what 1 have done and ""bat l have still to do. And that therenpon He pel'mittcd me to have intercourse with Angels and Spirits, l have declared before the whole ofChristendom; in England, Rolland, Germany, and Denmark, in France and Spain, and 81so on yarions .occasions in this country before their RoyaItnajesties,-and especial1y when 1 enjoyed the grace to est st their tables, in the prcseuee of the whole Ro)':!l family, and also of five senators and others; at which time my mission cODstitnted the sole topic of conversation. Subsequently, l made this known a180 to many senators; aud among these, Connt Tessin 1, Count Bonde 2 and Connt Hopken S have found it in truth to be 80, nnd Connt Hopken, a gentleman of enlightened understanding, st~ll continnes to believe; Dot to mention many others, both at home and abroad. nmong whom are kings and princes. AlI this, ho\vever, the Chancellor of Justice, if public rnmor is correct, declares to he false. Should he reply that the thing ie inconcei vable to him, L cannot gainsay it, since 1 am unablc to pnt the state of nlY sight and speech into his head; neither am l able to canse angels and spirits to converse with him; nor do miracles happen now. Bnt his very rcason '\",ill enable him to see this when he has thonghtfnlly read my writings,-wherein mnch may he fOllUd which has never before been revealed,.and which could only be discovered by aetual vision, and intercourse with those who are in the Spiritual W orId. In order that reason
J Prefddent of the House of Nobles and minister plenipotentiary to Paris; foundt\r of the Swedish Academy of Fine Arts. t President of the Vollege of MineB, nnd Chancellor of the University. Minieter of Foreign A1faire, and President of the Court of Chanceryof Upsala.

BIOGRAPHICAL INTRODUCTiON.

xlix

may see and acknowledge this, l heg 'that your Majesty may peruse \\hat bas been Mid on this subject in my book .De .Amor8 Conjugiali, in a nlcnlorable relation on pages 314 to 316. . . If any donbt should still remain, 1 am ready to testify with the m08t solelnn oath that may be prescribed to me, that it is entirely true, a reality without the least fal1acy, that our Saviour permits me to cxperience this. It ie Dot on my own acconnt, bot for His interest in the eternal weltare of aU Christians. Snch being the facta it is wrong to proDonncc them faIse, though they may he prononnced incolnprehen~ibIe." In a letter addressed in 17~1 to Fhe Landgrave of HesseDarmstadt, S\vedenborg assigns the reason for his selection as the channel of this new reve1ation : " In yonr gracious letter yon ask how 1 came to have intcreonrse with angels and spirits, and whether this 8tate could be inlparted by one to another. Please accept the following reply: " The Lord our ~aviour forctold that He wonld come again into the world" and institute a New Chnrch. He predicted this in Revelation XXI and XXII, and a180 in several places in the Gospels. Bnt as He cannot come again iuto the world in perSOO, it was necessary that He should do it by means of a man, who ShOllId not on1y receive the doctrine of that church in his understanding, but should also publish it by th~ press; and as the Lord had prepared me for this from my childhood, Ife manifsted Hloself in person before me nis servant and sent IDe to do this work. This took place in the J"ear 1743; and afterwards He opened the sight of my spirit and thus introduced me ioto the spiritual world, granting lne to aee the heavens, and many wonderflll things there, and also the hells, and to talk with angels and spirits,-and this continually for twentyseven years. This took place with me on accollnt of the church W'hich 1 mention above, the doctrine of which is contailled in my books. The gift of conversing with Spirits and Angels cannot be transierred from one person to another; as in my case,
4:

BIOGRAPHIO,AL INTRODUCTION.

the Lord Himself opens the sight of the spirit of the person. 1t is sometirnes granted to a spirit to enter and communicate with a man; but leave is not given the man to speak with him mouth to mouth." But there is n more remarkable nor more satisfactory explanation of his special titness for his mission, if his own allegations may be accepted in a11 thcir length and breadth, than the peculiar and strange competence of his respiratory functions. Wc are not a\\are that the faculty of conscious interna] 8S distinct from extcrnal respiration, which Swedenhorg attributed to himself, was ever before po~sessed by any man. ln a diary of his spiritual cxperiences, which Swedenborg was accus-torned to keep after "the opening of his spiritual vision," occnr the follo\ing passages:" l 11180 conversed ,vi th thelD respccting the nature of their speech; and in order that 1 rnight perceive. it the peculiarity of their breathing was shown to Ine, and 1 was informed that the breathing of the lungs varies sl1ccessivel.r, according to the 8tate of their Iaith. This was llnkno\vn to me before, and yet l can perccive and believe it, becallsc Iny breathing has been 60 foruled by the Lord that for :\ considerable timc 1 could hrcathe inwardly, without the aid of the external air, and J'et the extcrnal senses continue in their vigor. This facnlty canDot he posse8sed by any bnt those who are 80 fOflned by the Lord, and, it is said, not otherwise than rniracnlously. 1 was infornlcd a180 that Iny breathing ie 50 directed, withont my kno\vledge, in order that 1 may be with spirits and speak with them. . . l was accnstomed to breathe in this way first in my childhood, when praying my morning and evening praycrs ; soluetimes a180 afterwards, when 1 was exploring the concordance of the lUDgs and the heart; and especially ,,'hen 1 was writing from Iny rnind the things which ha,e beeu published for many J'ears. 1 obscrved, constantly, that there was a tacit breathing, hardly sensiblc,-ahout which it was afterwards given me to think, and th~n to write. Thus was 1 introdllced

BIOGR,APHIO,AL INTRODUOTION.

li

into sneh brcathings froni infaney oD\vard through many years; and afterwards, when heaven \vas opened to me, so that 1 might converse with spirits, 1 scarcely inhaled at aIl for nlore than an hour,-only just enongh air to enable me to think. So l was introduced ioto interior respiration by the Lord." If, as Swedenborg asserts, this facnlty of internaI respiration for a time without the aid of the external air, can ooly be possessed by those who are so formed by the Lord, and, as he was told,-he does not aver the fact of his own knowledge,- . miraculoosly, it is a matter which hnman science necessarily has diflicnlty in takillg jl1risdictioll of. It has, however, provoked some very interesting and striking reftectioDs from Dr. 'Vilkinson, an eOlinent physician of London, author of an eloquent biography of Swedenborg, and translator of SOlDe of his most important scientific works. We need oirer no excuse fOlInaking a few extracts from them. " As we breathe, so ,ve are. Inward thoughts have inward breaths, and pllrer spiritual thoughts, have spiritual breaths hardly mixed with material. Death is breathlessness. Fully to breathe the external atmosphere is equivalent, cteris paribus, to living in pienary enjoyment of the senses and the muscnlar powers. " On the other hand, the condition of trances or death-life ie the persistence of the inner breath of thought, or the 80u1's sensation, while the breath of the body is annnlled. It is only th08e in wholn this can have place, that may still live in this world and yet be consciolu~ly associated with the persons and events in the other. Jlybernation and other phenomena come in support of these remarks. Thus we have COlnmon experience on oor side in asserting, that the capacities of the inward life, whether thought, meditation, contemplation or trance, depend npon those of the respiration. ,- Sorne analogons power over the breath, a power to li\re and think without respiring,-for it is the bodily respiration that draw8 down the rnind 8t the same time that it draw8 l1p the air,

Iii

BIOGRAPHIOAL INTRonltoTION.

and thl18 canses mankin to he cOin pound, or spiritual and material b~ing8,-solne analogou8 po\\'er, we say, haB Iain at the basis of the ~ift8 of many other seers besides Swedenborg. "It ie quite apparent that the Hindn Yogi were eapable of similar states; and in our day, tlJC phcnotnena of hypnotislD have tanght U8 nlueh in a scientific manner of these ancient conditioJ18 and sempiternal laws_ Take away or suspend that which dra\v8 yon to thi8 world, and the spirit by its own lightlless lloats upwards into the other. There is, however, 8 difIerence betwecn Swcdenborg's atate, as he reports it and the modern instances, iosslnuch as the latter are artifici:\l and induced by external effort, whereas S\vedenborg-s was Datural and we may BaY congenital; was the cOIJ.bined r~inle of bis aspirations and his respirations; did not engender sleep, but was accolnpanied by full waking and open eyes; and "9as Dot cOlll'ted in the first instance for the trances and the visions that it brought. Other cases, moroover, are occasional, whereas Swedenborg's appears ta have becn llninterrllptcd, or nearly 80, for twenty-seven Jears." "To show ho\v intelligent Swedenborg W8S of these dccp things, we have only ta exarnine his anatomical works "and mannscripts, which present a regul,lf progress of ideas on the subject of respiration. 'If we carefnlly attend to profollud thought,' says he, 'we shaH find that \vhen we draw breath a host of ideas rush froul hencath, as throngh 8U open door, into the sphere of thought; \\"hereas when \t'e hold the breath and slo\vly let it out, wo deeply keep the \vllile in the tenor of Olllthonght, and COlillmllnicate as it were \vith the higher faCll]ty of the SOll],-as I hnve observed in my o\vn person tlnes ont of nlllnher. Retaining or holding back the breath is eqnivnlent to having intercourse with the Boul; attracting or drawing it, arnollnts to interconrse with the bodJ'.' " This indeed is a fact 80 common that we never think about it; so near to natural life that its axiolns are aIrnost too su hstantial for kno\vledge. Not to go 80 profound as to the intelt

BIOGBAPHIOAL INTRODUOTION.

liii

1ectus1 sphere, we IDay remark that aIl fineness of bodily work,all that in art which cornes out of the infinite delicacy of lnaDbood RB contrasted with anitnality, reqnires a corresponding breathlessness and expiring. Tu listen attentively to the fincst and least obtrusivc sounds, as with the stethoscope to the mur. murs in the breast, or with mouth and ear to distant sonnds, needs a hush that breathing disturbs; the oolnmon ear has to die and he born again to exercise th~se delicate attentions. "To takc an sim at a rapidly flJin~ orminute object, requirea in like manner a breathlcs8 time and ft, steady ACt. The very pulse lnnst receive from the stopped 111ng3 a pressure of calm. To adjust the exqnisitc machinery of watches, or other instrn ments, requirc8 in the Inanipnlator a motionless power of his own centT~l springs. Even to see and observe, with an eye liko the mind itself, necessitates a radiant panse. Again, for the negati vc proof; we see that the first actions and attelnpts of children are l1nsllccessfll], being too qnick, and full Inoroover of confusing breaths; the life has Dot tixed aeriil space to play the gaIne, but the scene itsclf flaps and flutt~rs with alien wishes and thonghts. In short, the whole reverence of relllark and deed depeuds llpon the ab-ove conditions, and we lay it down AS a gcneral trnth, that every man requires to edl1ca.te his breath for his business. Bodily strength, Dlental strength, cven wsdotn, alllean llpon our respirations; and Swedenborg's case ie bllt a striki ng in~tance, raising to & very visible size a fact which, like the air, is felt and wanted, but for the most part Dot perceived." The respect which 80 acnte and aceotnplished a physiologist as Dr. Wilkinson testifies for this pretensioll of Swedenborg, encourages me to add a relnark which may find ample confirmation in every one's experience; it is, that those whose habits and vocation in life in\"olve the most active elnployment of what S\vedenborg tenns the external respiratory organs, are as ~ rule least disposed to the study and contemplation of spiritual
e

forces.

liv

BIOGBAPHIOAL INTRODUOTION.

Swedenborg believcd that his studies in NatoraI Science had been one of the important agencics by which he had been prepared for his sacred office. "What the acts of lny life involved," he wrote, " 1 could Dot distinguish at the tlne they happened, but by the Di vine mercy of God-Messiah l was after\,ards informed with regard to sorne, even many, particl1lars. From these I was at last able to see that the Divine Providence imlnediately go\erned the acts of Iny life from my youth, and so directed theln that by means of knowledge of natural things l was enabled to reach a state of intelligence, and thus, by the Divine mercy of GodMessiah, to serve as an instrlllDent for laying open the things which are hidden interiorly in the 'Vord of God-Messiah. These things are therefore now nlade manifest, ~hich hitherto were not manifest." 1 When asked the qnestion, "Why did the Lord revea! the long list of arcana which yon have just ennmerated to you, \\110 are a laYlnan, and Dot to one of the clergy~" he replied: . " This was in the good pleasl1re of the Lord, who had prepared me for this office fronl rnJ" earliest youth. But let me ask you a question: Why did the Lord when He was on earth choose fisllerlnen for flis disciples, and Dot SOlne of the lawyers, scribes, priests or rabbis ~ Consider this ,vell, draw your conclusions correctly, and you will discover the reason." From the tinle Swedenborg claims to have bcen in direct communication with the spiritual world, he abandoned his studyof Natural Science and dev?ted himself, for the remsining thirty years of his life, exclusively to the work of writing, arranging and publishing the truths which he believed he received directly frOID the Lord, and tho promulgation of which he understood to mark the advent of the New Church foretold in the Apocalypse.2 Finding his duties as Assessor incolnpatible with the work to which he felt himself called, he ap..
1 Adversaria,

Part Il., No. 839.

l "

See Revelation Chap. XXI."

BIOGBAPHIOAL INTRODU01'ION.

Iv

plied to the king to he relieved from tbem. The immediate occasion for this application \vas the death of Councillor Bergenstierna, and a unanimous recornmendation froln the College of Mines that Assessor Swedenborg should be promoted to his pl~e. In a letter to the king he praJ8 his Majesty to make another selection, and most graciously release him from office altogether. He then goes on to add .another request : " But as 1 have beeu for Inore than thirty years an Assessor in your Royal Majesty"s College of Mincs, and have at my o\vn expense made several journeys abroad, to visit mines and other places, and as 1 have printed there several works for the benent of my country, for which 1 ha\"e never yet asked the least recompense from the public, but, on the contrary,-that 1 rnight he able to devote .mysclf uninterrnptedly to these objects,-have given up half my salary, ,,'hich during the last eleveu years, has amounted to upwards of 20,000 rix-dollars in copper, l therefore cntertain the hope that yon'will graciously grant my request, and allow me to continue to draw the half of my 8alary, as l have been doing. l have less doubt that you will grant this reqoest, because l have performed the duties of an Assessor for more than thirty years, and as weIl as 1 can renlember, no favor has ever been denied me. "lt is, therefore, my humble wish, that you gracionsly release orne froID office, but withollt besto\ving upon me any higher rank, which 1 most earnestly beseech yon Dot to do. 1 Curther pray, that l may receive half of my salary, and that you will graciously grant me leave to go abroad, to sorne place where l may finish the important work on which 1 aln DOW engaged. , Stockholm, J one 2, 1747." The king, by rOJal decree, acceded to both reqnests, and in the most flattering terms. "Althoogh," he said, " \ve would gladly Bee him continue at home the faithful services he has hitherto rendered to us and to his country, still, we can the less oppose his wish, as we feel assured that the work on which

Ivi

BIOG RAPBIOAL INTBOD UOTlON.

he is engn~d will, in titne, contribute to the public good, Dot Jess than the other valnable works written and pnblished by him have contributed to the nse and honor of bis country, as weIl as of himself. As a token of the satisfaction with which we look npon his long and faithfnl services, we 3180 most graciously permit him to retain for the rest of his life the half of bis salary as an Assessor." This left Swedenborg tinancially independent, and completely rnaster of his time; a condi tiOl.l fatal to the usefl1]ness of a large portion of mankind, but one which is indispensable to the highest order of hnman achievement. No one cau do the gl'eatest things who does his be8t in working for hitnself. The human nlind is, no doubt pro\"identially, eql1ipped with a wise mistrust of aIl pretensions to snpernatnral, or to any exclusive knowledges of. any sort. lt is 8 mistrnst which protects us from the appropriation ofmuch that is absnrd ftnd pernicions. This mistrust, however, like aIl our faculties of llloral selection, if abused, conducts to errOfB as grave BS those from which it is designed to protect us. Reckless scepticism is as rnisleading as reckless crednlity. Whet.her Swedenborg was actnally called to the exalted mission to ,,,,hich he prfessed and no doubt believed hitnself to have been called, is a question which therc is no occasion here to discuss,"hut it is proper to say that his pretensions are Dot to be rejected upon any presnrnptive impossibility. Why one man is made a vessel of bonor and another of dis. honor is a question which is best answered, perhaps, in the language of St. Gregory. Qui in factis .Dei rationem non

'Videt i'lljirmitatem auam non videt. 1

consideran~ Mn

videat, rationem

Has any BpeciaItnessenger of Di~ine trnth of whom there is any record ever been received by the children of men with
1 He who does Dot see the reaRon for the acts of Gad, becaus8 of his flrmity, does Dot see the reason for his Dot l'eeing ft.
D.

BIOGRAPHIOAL INTROD UOTION.

lv

less mistrust, denounced with less violence, or endnred less persecution than he ~ Moses, the prophets, Christ, and Ris apos tIes, ,vere aIl in turn treated more or less 8S public eneolies, whose teachings threatened the peace of society. Divine truth always briugs 10 the average man Dot peace bnt the s,,ord. Every stage of our spiritual gl'owth is the frui t of a cOInbat and a victory over sonle prejudice, passion, or unhallowed' provensity. If Moses WRS denounced by his follower for leading theIn into the wilderness to starve; if the prophets were stoned; if Paul and P~tcr ,vere iDlprisoned and Christ cnlcified for teaching strange doctrines, it s Dot to he pre811med that any new torch-bcarer of spiritual light would be welcomed by those who are accustolned to d,,ell in the dark. ness which such a light was designed to dispel. On tbe contrary a prolnpt, cheerful, popnlar acceptancc of what purported to be a new revelation froul heaven, would be tolerably conclusive evidence that it was spurions. Nor is there any more reason to suppose that aIl the light from heaven thnt ,,a& designed for the children of men had reached them before the birth of Swedenborg, than that it had rcached thenl before the birth of the Apostles. It is the Christian belief that God has revealed and will continue to reveal Rimself to Ilis children accordipg to their necessities. "The apostolical fathers 1 Bar nabas, Clement and Rerinas (",hose writings were reverenced 88 of canonical authority for four hundred years, and were read with the canonical 8criptures in many of the churches) confirln the trllth that prophccy, divine visions, and mir2L.cnlou8 gifts continued in the Church after the Apostolic Age, both hy their tcstimony and cxpericnce; and to pass over many other venerable names (among whom Tertnllian and Origen are witnesses to the Barne truth afterwards) Eusebius, Cyprian, Lactantil1S,
1 Preface to Dr. Hartley's translation of Swedenborg's treatise on Heaven ,nd Bell

Iviii

BIOGRAPHICAL INTRODUCTION.

still 10wer down, declare that extraordinary divine manifesta.tions werc Dot ullcommon in their days. Cyprian is very express on this subject, praising God on that hehalf, \\Oith respect to hirnself, to divers of thc clergy and many of the people, using these words: "The discipline of God over us ncvcr ceases by night and by day to correct and reprove; for not on1J' hy visions of the night, but a180 hy day, even the innocent age of children amo11g 'US i8 jled with the Roly Spirit, and the!! see and lLear and 8peak in ee8tasy, 8uch tltings a8 tlte Lord vouelli8afes to admon8h and instruct U8 by:" Epist. R01n. 16. " Whcre there is no vision," saya the 'Vise tnau, "the people perish." And therefore it is pronlised in Joel that the Lord's Spirit shan be "pon aIl fiesh in the latter days: "Your 80D~ and your daughters shall prophesy, your old lDen shaH dream dreams, and your young men shaH see visions. And a180 upon the servants and upon the handmaids in those daJs \vill l pour out my Spirit." What else did Joseph mean or clairn for himself, when he said to his hunliliated brethren: " Wot ye Dot that sneh a Dlan as l cao eertain1y di vine ~ " No evidence as to personal character of the author could establish a nc\v sJystem of theologJ', thongh it Inight go a long way towards overthro\ving onc. Nor ,vill it he pretcllded that the average clergy of any sect or denomination have f~rnished any higoher cvidenee of thcir calI to be the specil iuterpreters of God's love to men than we find in the Hie and work of Swedenborg. But it is pertinent to the subject in hand to say, that of the vast arroy of Christian clergy thronghont the \vorld there are comparatively few who on taking ordcrs have not solelnnly proclaimed their conviction that ther were "called to the order and ministry of the priesthood by the will of our Lord Jesus Christ." This lan~l1agc may, to a certain extent, have degenerated into a fortDula, but it once expresscd a dogmatie conviction, that the ministers of Christ's church were

BIOGRAPBreAL INTROD UOTION.

Iix

, called in the sarne way, to the samo uses, and by the sarne voiccs as the apostles had been C!'lled. Whether Swedenborg did hcar the Savioul"s knock and open the door, whether he did hold the commission and receivc the instructions he profe~ses to have reccived, are questions ,,?hich cannot be determined by the testimony of S\vedenborg; for though there was never probably a more truthful man, nor one who lived more exclusively to the honor and glory of God, he was human and therefore Hable to illusions; neither can they be deterluined by other witnesses, becallse, from the nature of the cnse, there were and could have becn none. . It must he deterrnined by the charscter of the communications. If they seern to he of sufficient importance to justify their alleg~d divine origin; if tbey harlllonize st al1 points with the record which all Christians accept as the genuine W ord 01 Go.d ; if they make the W ord plainer; if -they reconcile tbings in the W ord which before seemed inconsistent, and tend to unite those 1 who bcfore were divided in regard to its teachings, then it would be unreasonable to suppose Swedenborg was the victim of illusions, and did not enjoy the intercourse with onr Lord and the angels which he professed and believed he enjoycd. From the pcriod of his alleged illntnination in 1743-5 to his denth in 1772, a period of nearly thirty years, Swedenborg wrote very volnminously. Apart from one or two scientific works, then jl1st cOlnpleted, he published sca.rcely a linc that was Dot written nnder what he regarded 8S direct instruction frolll the' Lord. What he published during' this pcriod comprehends his entire system of theology and herlneneutics, and occupies sorne thirty volnnles. The following pages, compilcd by Mr. Warren, give a very satisfactory notion of Swedenborg's ~ys tem; but the perusal of theln aU is necessary to obtain a complete idea of his marvello118 gifts, and of the extraordinary moral elevation of the atmosphere in which he habitually dwelt.

lx

BIOGRAPHIa~L INTROD UOTION.

Tlle conviction of a personal calling by the Lord, and of en. joying continuons association with Ilia angels for nearly thirty years, is an experience, 80 far as we know, withollt precedent; and the fruits of snch experience, to whatever cause we ID ft Y sscribc it, can never cease to be an intercsting and profitable stl1dy. SOIne notion of the fertility of his pen, and of the subjects \\9hich occnpied it during these latter years of his life,
Inay be gathered fronl a glance at the titles, which follow, of

his various prilltcd "90rks, and of !lis mannscripts that are still

preserve, many of the lnore important of which have been published : 1. The 'Vorship aud Love of God. London, 1745. Part]. pp. 120" 4to. Part II. pp. 24~ 4to. 2. 'l'he W orship and Lo,e of God. Part III. 9 pp. 4to, printed in proof..sheets and in ~IS., 1745. 3. '!'he History of Creation as related hy Moses. MS. 25 pp. 1745. 4. The Messiah about to come iuto the World, and the King. dom of God. ~IS. pp. 32. 1745. 5. Explnnation of the Historical W ord of the Old Testament. MS. :3 voL pp. 169 fol. 1745-6. 6. Bihlical Index to the Historical Books of the ld Testament. !IS. pp. 581, 1746. 7. Explanation of Isaiah and Jeremiab. ~IS. 107 pp, folio, 1746-7. 8. Notes on Jeremiah and the Book of Lamentations. MS. on the mnr~in of his Latin Bible. 1746-1. 11. Biblical Index to Isn,ia.h and a portion of Jeremiah and Gen esis. ~IS. 1746-7. 10. lIemornbilia. Pnrt 1. MS. 1747. Il. Fragments of Notes on Genesis and Exodl1s. MS. 1747. 12. Fraglnents of Notes on the Prophets. ~IS. 1747. 13. Nanles of ~Ien, Countries, Kingdorns and Towns in the Sacred Scriptures. MS. 245 pp. folio. 1746-8. 14. Biblical Index to the Prophetieal Books of the Old Testa ment, the Psu.lms, Job, the Apocalypse; und likewise to Exodus, Leviticus, Numbers, and Deureronomy. !IS. 636 pp. folio large. 1747-7. 15. Biblicnl Index of the New Testament. MS. pp. 435, large oblong folio. 1747-8. 16. )Iemorabilhl" Part II. MS. 516 pp. oblong folio. 1547-8. 1'1. The Hesvenly Mysteries which are in the Sacred Scrip-

BIOGRAPHIOAL lNTROD UCTION.

inGenlun~s,

lxi

tures or the Word of the Lord disclosed; here, those which are together wir.h 'Vonderfnl Things which have been seen in the \Vorld of Spirits, and in the Heaven of Angels. London, 1147 to 1753. 5 vols. 2761 pp. 4to. lS. 'fhe Heaveuly MY8terie~, etc. ; here those which are in Ex odus, to~ether with, etc. 3 vols, 1796 pp. 4to. London. 1747-5S. In the printed 19. Memorabilia, Part III. MS. 1748-50. copy it fUIs 312 pages Svo. 20. ~IemorabiliH, Part IV. MS. 13~ pp. 16mo. 1750-51. 21. Index to the Adversaria and the Memorabilia, Pure I. ta IV. MS. 988 pp. folio. 1748-51. . 22. Memornbilia, Part V. )18. 602 pnges Svo. 1752 to 1765. MS. 100 pp. 23. Index to the Memorabilia, Part III-IV. folio. 1752-65. 24. Index to the Words, Names, and Tbings in the Arcana Clestia. MS. 1749 to 1756. 25. Hesven and its Wonders and Hell; from Things heard and seen. London, 175S, 272 pp. 4to. 26. The 'Vhite Horse mentioned in Re'-elations XIX; and after,,-ards, the 'Vord and its spiritual or internaI Sense from the Arcana G181estia. London, 1748, 23 pp. 4to. 27. 'fhe New JerllS,\]em and it8 Hes\"enly Doetrine; from things heurd out of Heuyen ; with 3n Introduction on the New Heav~n!, and the New Earth. London!, 1758. 155 pp. 4to. 28. rThe Earths in onr So)n,r System, which are called Planets, and the Earths in the Starry Heaveus; their Inhahitnnts. and a150 the Spirits and Angels from there; frOID Things hellrd and seen. London, 1758. 72 pp. 4to. 29. The Last Judgment, and the Destruction of Babylon, showing that what wns foreteld in the Book of Re"elation has been fulfincd ut the present.day; from 1'hings heard and seen. London, 1758, 55 pp. 4to. . 30. 'l'he Apocal~pse explained according to its spiritual sense, wherein are revealed the lI\"steries therein foretold, which have hitherto been uuknown. M"'S. 1992 pp. 4 vols, 'ito. 31. On the Athanasian Crepd. lIS. 42 pp. Svo. 1759. 32. The Lord. lIS. 42 pp. 8\'0. 1759. 33. A Sllmmary Exposition of the in ternal sense of the Prophetical Books and the Psalms of the Old Testament; to which are added sorne things respecting the IIistoricai palots of the 'Vord. MS. oblong folio, 125 pp. 8\0. 1759-60. 33a. Papers prepared for the Swedish Diet. MS. 100 pages folio. 1760. 34. The Lust Judgment. MS. 160 pp. oblong folio. 1760. 35. The 8piritll al \VorId. MS. 30 pp. oblong folio. 17tiO. 36. 'l'he Sacred Scriptures or Word of the Lord, from experience. MS. 42 pages, Svo. 1761. 37. On the Precepts of the Decalogue. MS. 6 pp. Sro. 1761.

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BIOGRAPHIOAL INTRODUOTION.

38. Observations on Faith. MS. 2 pp. oblong folio. 1761. 39. The Doctrine of the New Jerusalem respecting the Lord. Amsterdam, 1763, 64 pp. 4to. 40. The Doctrine of the New Jerusalem respecting the Sacred Scripture. Amsterdam, 1763, 54: pp. 4to. 41. The Doctrine of Life for the New Jerusalem, from the precepts of the Decalogue. Amsterdam, 1763, 36 pp. 4to. 42. The Doctrine of the New Jerusalem respecting Faith. Amsterdam, 176;1, 23 pp. 4to. . 43. Continulltion of the 'rreatise on the Last Judgment and the Spiri tuaI 'Vorid. Anlsterdam, 1763, 28 pp. 400. 44. Description of the Mode in wbich marble slabs are inlaid for tables and other ornaments. In" Transactions of the Royal Academy of Sciences," April-June, 1763, vol. XXIV. pp. 107-113. . 45. 'fhe Divine Love. MS. 22 pp. oblong folio. 1762-63. 46. The Diyine 'Visnom. MS. 46 pp. oblong folio. 1763. 47. Angelic Wisdom respecting the Divine Love aud Divine Wisdom. Amsterdam, 1763, 151 pp. 4to. 48. Angelic 'Visdom respecting the Divine Providence. Amsterdam. 1764, 214 pp. 4to. . 49. Doctrine of Charity. MS. 49 pp. large folio. 1764. 50. 'l'he Apocalypse ReveaIed, wherein are disclosed the My,steries there foretold. which haye hitherto remained concealed. Anlsterdam, 1'766, 629 pp. 4to. 51. New }Iethod of finding the Longitude of Places on Land and at Sea. Amsterdam. 1766, 8 pp. 4to. 52. On the IIorse, and Hieroglyphics. MS. 1766. 53. Index of Words. Names and Things contained in the Apocalypse Reveaied. MS. 75 pp. 4to. 1766. 54. Five Memorabilia. lIS. 13 pp. folio. 1766. 55. Conversation with Angels. MS. 3 pp. folio. 1766. 56. First work on Conjugiai Love. :'IS. 1766-7. 57. ~Iemorabilia on Marriage. MS. 13 pp. large folio. 1766. 58. 'fhe Wise Delights of Conjugial Love; after which follow the Insane Pleasures of Scortatory Love. Amsterdam, 1768, pp. 328, 4to. 59. The Natural and Spiritual Sense of the Word. MS. 1768. 60. Justification and Good Works: Conversations with Calvin, etc. MS. 1768. 61. Outlines of the Doctrine of the New Church. MS. 1768. 62. A brief Exposition of the Doctrine of the New Church which is meant by the New Jerusalem in the Apocalypse. Amsterdam. 1769, 4to. . 63. 'rhe Intercourse between the Son1 and the Body, which is supposed to take place either by physical influx or by spiritual influx or by pre8tablished harmony. London, 1769. 64. Auswer ta n Letter written by a Friend. London, 1769, 3 pp. 4to.

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1771.

65. 'Nine Questions concerning the Trinity, etc., proposed by Thomas Hartley to Emanuel Swedenborg; with his Answers. MS. pp. 6, 4to. 1769. 66. The Canons or entire Theology of the New Church. MS. pp. 45, folio. 1769. . 67. Corrohorating Passages from the Old and New Testaments, collected and hriefly explnined. MS. pp. 39, folio. 1769. . 68. The Truc Christian Reli~ion, containing the Universal ~heology of the New Church which 'was predicted by the Lord in Dauiel VII. 13-14, and in the Apocalypse XXI, 1, 2; bv Emanuel Swedenborg-, Servant of the Lord Jesus Christ. sterdam, 1771, pp. 541, 4to. 69. )Iaterials for the True Christian Religion. MS. pp. 23, folio 1770. 70. Ecclesiastical History of the New Churcb. ~IS. 1 p. folio.

Am-

71. A Summary of the Cotonis or Appendix to the True Christian Religion; containing an Account of the four Churches on this Earth silice the Creation of the \Vorld, and of their periods and consummutions. Likewise un account of the New Church about to succeed these Four, which will be 8 truly Christian Church. MS. 1771. 72. The Oonsllnimation of the A~e, the Lord's Second Coming, and the New Church ; to which is added an Invitation to that Church addressed to the whole Christian 'Varld. MS. pp. 15 folio. 1771.

1 will Dot undertake to define the theological novelties which distingnish Swedenborg fron~ othcr interpreters of the Bible; if for no other rcason than that the pages which fol1o\v are designed to present those doctrines in as compendio118 a forln as poesible, and in a faithful translation of the very words of the Anthor. The doctrines taught y Swedenborg which have thu8 far lcft the most distinct impression upon the theology of the world probably are: 1. The doctrine of the Lord, and incidentally of the RedCDlption and Atonemcnt, bJ which the unity of God is reconciled to human reason with His trinity, of Father, Son and Holy Spirit. 2. The doctrine of the future life, by which the existence of the Rens i8 reconciled with the Infinite love of God, which, as he maintains, is as continually and abundantly manifested

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BIOGRAPIIIOAL INTBOD UCTION.

over the inhabitants of the ReUs as over the inhabitants of the Heavens. 3. The doctrine of the Sacred Scripture, and of correspondences, by which the plenary inspiration, divinity, and holiness of the Word are rationallJ established; its apparent incongruities and inconsistencies explained, and reconciled to hUlllan intelligence; its divine structure vindicated, and its authority exalted. Sweden b<?rg tanght that the Bible,or most of it was wri tten not npon the structural priuciple of a luere secular history or treatise, but according to a law of correspondence between the natnral objecte and phenomena described in the Bible, and Spiritual truths in ,,hich they had their origin and which theJ' represen t. He tallght that aIl uses are spiritual, and that aIl natural phenomena are but sensuaI manifestatiol)s, or, as he comlnonly styled them, " ultitnates," of sorne prcceding Spiritual canse: that a people having a perception of correspondences,as he repre~ont8 the inhabitants of the heavenly world to hnve, and as he a,"ers that men on earth once had,-whcre they read of mountains, rivers, lanlbs, wolvee, wars, the deluge, honey, frankincense, or any natural objects or events, perceive Dot 80 much the physical objects and externaI circumstances that appear to the mere out,vard apprehension, but the Spiritual conditions, things or circumstances ,vith which they correspond; just as when we aee a plea~ant affiile or censorious frowll, onr attention is occupied with the state of feeling towards us which sncb amile or fro,vn corresponds to ~nd represents. 80 there are certain expressions of the face which indicate, to the ln ost careless observer, \vell defined qualities of character. One, we . say, is cllnning, another is open and ingenuous, a third is vain, a fourth is cruel, 8 fifth is refined and gentle, and a sixth is sensnal and grosse These expressions have been dcvcloped on the face by the cxercise and indulgence through life of the severaI qualities of cunning, of frankness, of vanity, of crnelty, of refinement, or of sensuality. 80 physical phenomcna and outward events, etc., which

BIOGRAPHIOAL INTRODUOTION.

JXY

represented the varions degrees~ shades and varieties of good and evil, of truth and falsity, were nsed the composition of the Bible as the most nniversal means of making the treatment of these suhjects edifJing to the (~hildren of Inen of every age, in their varJing states of spiritual darkness; and 3S involving a depth and comprehensiveness of meaning capable, by Divine evol11tion, of mectiilg the increasing capacity and wants of men in every stage of their upward developtncnt and.future enlightenmeDt and intelligence, in this world and in the spiritual world. " AlI nature and each iDdividual thing in nature," says Swedenborg: " bas its spiritual correspondence; and in like manDer . each and aIl things in the hlltnan body. But hitherto it has been unkno\vn what correspondence is. Yet it was very weIl kuown in the !nost ancient times; for to those who then lived, the knowledge of correspondences \vas the kno\\"ledge of kllowl edges, and ,vas so nniversal that their books and lnanl1scripts were written by correspondences. The Book of Job, which is a book of the Ancient church, is full of correspondeooes. The hieroglyphics of the Egyptians, and the fabulons stor.ies of highest antiqnity wer~ nothing else. AlI the ancient chlll'ahes were churches representative of spiritual things; their ceremonies, and &lso their statnte8 according to which their worship was instituted, consisted of pnre correspondenecs. In like manner, aIl things of the chl1rch alnong the children of lsrae1,-their bUfDt-offerings, sacrifices, meat-offerings and drinkofferings, with the particulftrs of theIJl,-\verc correspondences. " Also the tabernacle, with aIl thi ngs therein, as weIl as their feasts,-Sl1Ch as the feast of unleavened bread, the feast of tabernacles, the fcast of first.-fruits; ar:.:l the priesthood of Aaron and the Levites, and their garmcnts of holincss; and besides these, aIl their statlltes and judgnlents, which rclated to thcir worship and life, were correspondences. N OW, sinee Divine things present themselves in the world by correspondences, therefore the Word was written by pure correspondences. For the same reason the Lord, as He spake from the Divine, spake

in

an

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BIO0 RAPHICAL INTRDD UCTIO.J.V.

by correspondences; for whatever is from the Divine descends

into s\lch things in nature as correspond to the Divine, and whi~h then conce31 things Divine, which are called celestial and spiritual, in their bosom." "'Vithout the spiritual sense," says he in aoother place, "no one conld know why the Prophet J eretniah was comnlanded to buy hilnself a. girdle and put it on his loins, and Dot to dra\v it through the watertJ, bot to hide it in the hole of a rock by the Euphrates (Jer. xiii. 1-7) or why the Prophet Isaiah was comtnanded to 100se the sacltcloth from offhis loins, and to pnt off the shoe froln off his foot, and go naked and barefoot three years (Isaiah xx. 2, 3); or why the Prophet Eze. kiel was commandcd to pass a razor opon his head and upon his beard, and afterwards to divide [the hairs ot1 thern and bnrn 8 third part in the Inidst of the city, smite a third part with the 8word, scatter a third part in the \\"ind, and bind a little oi theln in his skirts, and st 1a8t to cast thcln into the Inidst of the tire (Ezel{. Yi. 4,); or \\"hy the sarne prophet was conlInanded to lie llpon his left side three hundred and ninety days, and upon his right side fort y days; and to make him a cake of wheat and barley and Inil1et and fitcbcs, with cow's dnng, and eat it, and in the nleau time to raise a ranlpart and a mound against Jerutialem and besiege it (Ezek. iVe 1-5,); or why the Prophet Hosea ""as t\vice commanded to take to hitDself a harlot to \vife (Hosea i. 2-9, iii. 2, 3..); and nlany snch things. Moreover, who, without the spiritual sense, wonld know what is signified by aIl thin~ helonging to the tabernacle,-by the ark, the mercy-seat, the cherllbim, the candIe-stick, the altar of incensc, the bread of faces on the table, and its veils and Cllrtains 1 Or who, without the spiritual sense, wonld kno\v what is t;i~nified by Aaron's garments of holiness,-by his coat, his cloak, his ephod, the Urim and Thulnlnitn, the mitre and other . things ~ Who, without the spiritual sense, ,,"ould know what is 8ignified by aIl the things which were enjoincd concerning burnt-offeriogs, sacrifices, meat-offerings and drinkofferings?

BIOGRAPHIO.J1L iNTRODUOTION.

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concerning Sabbaths also. and feasts' The truth ia, that not the least thing of tn.e8e was enjoined 'UJhich dU 'Mt 8gnify 80mething relating to the Lord, to heaven, and to tluJ churo. From these few examples it Inay be learly seen that there is a spiritual sense in each and aIl the particlllars of the W ord." Swedenborg does not accord vrecisely the same degree of autbority to aU the books of the Bible. "The books of the W ord," he says, "are aIl thoso that have an internaI sense; and those that hav'e not are Dot of the W ord. The books of the W ord in the ld Testament are the tive books of Moses, the book of J oshna, the book of 3" udges, the two books of SalDue1, the two books of the Kings, the Psa1ms of David, the Prophets, Isaiah, Jeremiab, the Lamentations, Ezekiel, Daniel, Hosea, Joel, Amos, Obadiah, Jonah, Micah, Nahum, Habakkuk, Zephaniah, Haggai, Zachariah, :M:alachi; and in the New. Testalnent, the four Evangelists, Matthew, Mark~ Luke, John, and the Apocalypse. (A. C. n. 10,325.) "With regard to the writings of St. Paul, and the other Apostles," he says, " 1 have not given them a place in my Arcana Clestia, becanse they are dogrnatic writings. merely, and Dot written in the style of ,the 'Vord, likc those of the Prophets, of David, of the Evangelists, and the Revelation of St. John. The style of the Word consists throng-hout of correspondences, and thercby effects imloediate communication with hcaven; bnt the style of these dogmatic writings is quite different, having indeed comlnnnication with heaven, but on1y Mediate or indirect. The reason why the Apostles wrote in this style W8S that the Christian church was then to begin throngh thern; and the style that is used in the W ord would not have been suitable for such doctrinal tenets, which required plain and simple language, adapted to the capacities of aIl readers. NeverthelesB, the writings of the Apostles are excellent books for the church; Binee they insist on the doctrine of charity, and thence faith,-

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BIOGRAPHIOAL INTRODUOTiON.

aB the Lord Himself has done in the Gospels and in the Re\T6lation of St. John; which will cIenrly appcar to any one who studies these writings with attention. (Letter to Dr. Beyer; a180 A. C. D. 815.) Swedenborg' averll that in their highest state of excellence, in the Church before the flood, men had an intuitive perception of the correspondences that nni v ersa]) y exist in natnre, so that their language was the language of nature, that is of correspondences; and that conseqllently the rites of the Chllrch became correspondential, and representati v'e of heavenly things; but that in time men becalne senallaI and ]08t their perception of correspondences, and the rites of the church 108t, in their minds, their repl'escntati ve character. In observing the rites irrespecti v'e of the spiri tuaI things they l'epresented, they st 1ength becRlne idolatrons. To recover this lost knowledge of correspondences, he claims that a new revelation froln the Lord was necessary; tbat, for re8sons which he assigns, he ",a8 selected as the nledinm through which that reveIatioD "'9as to be tnade,-at the time, aud at the earlicst tIne w hen the world ,vas prepared to recei ve and profit by it; jnst as the Apostles, ~Ioses and the prophcts were severally and at different periods of hUlnan history, selected for their respective offices. S\vedenborg's 0\\11 testirnony upon this subject, already cited, is very remarkable. Nor did he shrink froiD reiisserting his Divine Comrnissioll on all snitabIe occasions. He 83)?S in the True Christian Religion, 1779: "1 testify in truth that the Lord manifested Hitnself to me Ilis 8ervant, and sent Ine to this office; and that afterwards He opencd the sight of my spirit and so introlnitted Ine into the Spiritual world, and ha.s granted Ine to see the heavens and the hells and a180 to converse with Angels and Spirits, and this DOW continually for many years; likewise that frorn the first day that calling 1 have not received anything whatovcr relating to the doctrines of that church from any angel, but from the Lord alone while l,vas reading the W ord."

or

BIOfJB.J1PHIOAL LNTBOD UOTION.

lxix

Again in the Apoca..alypse Explained, 1183, he says: "It has been given me to perceive distinctly what cornes from the Lord and what from angels; what has come from the Lord has been writtell, and what from the Angela has Dot been written." . In bis Invitation to the New Church he says a180: "The things related by me are Dot miracles, but are proofs that for certain ends 1 have been iutroduced hy the Lord into the Spiritual world:' One rnight suspect this to he the language of a madman, perhaps, but not that of an impostor. It was fr.om the Lord directly therefore that Swedenborg claims to have reccivcd new light in iegard to the interior meaning of the W ord, and the key to the correspondenae bet\veen its letter and its Spirit. The chief resnlts of thcse communications or revelatioDs were recordcd in three distinct works. 1.'hefir8t, cutitled Arcana Clestia,l appeared in eight quarto volumes, between the years 1749 and 1756, at the rate of about one volume a year, and was consecrated to an exposition of the internaI or Spiritual Sense of the books of Gcnesis and Exodus. Each sentence is taken up in its orer, and ita spiritual import laid open; for Swedenborg maintained that there is Dot an iota or apex or little twirl of the Hebre\v letters which does Dot involve sornething Divine. "This" he says "has been shown to me from Heaven; but l kllow it transcends belief." 2 &cond. The Apocalypse Revealed, wherein are di$closed the mysteries there foretold which have hitherto remained concealed. 8 Third. The Apocalypse Explained, wherein are disclosed the mysteries there foretold which have hitherto remained
1 Areana Clestia que in Scriptura Sacra, seu in Verho Domini sunt. de. tecta; una eum mirabilibu8, que visa sunt in Mundo Spirituum et elo Angelorum. This work appeared without the name of the author, or of the publisber, or of the place where published. tAre. Clestia. 9049. Apoealypsis Revelata in qua deleguntur areana que lbl prdicta Bunt, et haetenue recoDdita latuerunt. Amsterdam, 1766, 400, pp. 629.

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BIOGRAPHIO-AL INTBOD UOTION.

concealed.1 The forlner is more Bummary, and the latter a more extended work, in\"olving iucidentally an exposition of a very considerable part of the rest of the W ord. "This year," saye Swedenborg in a lctter to his friend, Oetinger, writing from Stockhohn, Sept. 23, 1766, " there has becn published the ApocalYP8'a Revela/a, which was protnised in the treatise on" The J udgment," and rolD \\l'hich it 1l1SY be clearly secn that 1 converse with angels; for Dot the smallcst ve~e in the Apocalypse can be understood without revelation. Who can hclp sceing t11at by the New Jerusalem a New Church ia meaut, and that its doctrin~s can only he revealed by the Lord~-because they are described thero by merely tJ'pical things, i. 6.by correspondences; and likewise that thcse can be puhliBhed to the world oulJ hy means of sorne one to whom the revelation has been granted j 1 can solemnly bear witness that the Lord Hiolself appeared to me, and thn.t He sent me to do that which 1 am now doing; and that for this purpose Ile has opened the interiors of my mind, which are those of my spirit, so that 1 can aee the things which are in the spiritual world, and hear th08e who are there; ,,hich [privilege] l ha\~e had now for twenty-two years. The mere bearing wituess, however, does not suffice at the present day to con vince men of this; but any one of sound understallding may be contirmed by the testiolony of my writings, and especially by the Apocalypm Revelata. \Vho has heretofore known anything ahout the spiritual sense o.f the W ord j And about the spiritual world, or heaven and hel11 Or about man's life after dcath 1 Should these, and many other things, he perpetually hidden from Christians ~ 'fhey have now for the tirst time been disclosed for the sake of the Ne\v Church, which is the New J erusalem, that they [its members] IDay know theln;

wt

1 Apocalypsis Explicata secundum seDsum spiritualem ubi revelantur Arcana qu ibi pnedicta et hactenu8 recondita fuerent Ex. operibu8 posthumis Emmanuelis Swedenborgii Londoni in 4: vol. 4to, vol. 1, 1785, vol. 2. 1786, vol. 3, 1788, vol. 4, 1789.

BI09BAPHIOAL INTRODUCTION.

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others indced shall also kno\v them) who yet do Dot know them on accollnt of their unbelief." -The Apocalypse Explained was discontinued 8t the lOth verse of the 19th chapter of the Apocalypse, for reasons never explained. This and the Apocalypse Revcaled give what purports to he a complete exposition of the interior or Spiritual significance of the one book of the Bible which, if S\vedenborg's attempt was not a success, has most effectually defied aIl human interpretation. Whatever u1ay bave been the source of bis light, his exposition is certainly the most intelligible, complete, harmonious and self-detDonstrating of which 1 have any knowledge. The three works 1 have 'named, embracing in aIl fourteen qnarto volumes in their original Latin cditioDS, contain incidentally, besides the explanation of the books to which they are immediately devoted, an exposition of a large part of the other books of the Sacred Scriptul'es, and the key moreover, \\~hich according to Swedenborg, will unlock the hiddeJl treasnres of the whole Word, and \vithout which they rnight have remained for an indefinite period, if not forever, inaccessible. There will continue to be differences of opinion among men in regard to the sources of Swedenborg's authority for what Ile tells U8 about the spiritual world, the internaI meaning of the Word, and the principles upon which it was written; just as there will continue to be differences of opinion in regard to the sources from whence the writers of flle Pentateuch, the Prophecies, the Gospels and the Apocalypse, received what thcy have left us. When our Lord was walking among men, His pretensions to speak by divine authority were generally treated with derision. Of course, therefore, Swedenborg's testimony,-highly as it would have been estimatcd by his eontemporaries, upon any subject which ooly involved his personal probity, honor and general intelligence,-would go but a very short way in support of his pretensions to a sl1perI;latural mission. His writinga must prove thcmsclvea. His theorJ of

lxxii

BIOGRAPHIOAL INTROD UOTIOS.

interpreting the Bible must harmonize so compltely that to whatever part applied, thcre shaH be no conllict. And Dot only Inust the external or Inaterial objects and incidents in the Bible have the sarne spiritual meaning wherever they occur, bot \ those meanings must harmonize with the obviollS and undisputed teachings of the Word itself. This harillony is claimed for Swedenborg's teachings by his more diligent 8tudents. They insist that !lis statement of the correspondences between the letter and the spirit of the Word, as recorded in Genesis or Exodus, or in the Apocalyps~, and elsewhere, are equally applicable to the saine objects or phenomena in any other part of the Sacred Scriptures. In other words that the W ord of God is written as it were in two languages, one natural or externaJ, the other spiritual or internaI; the natural or cxternal objecta or events described having been selectcd exclusive]y becanse of their spiritual rneaning, and having that meaning in aIl cases where they appear. Even" 8S the new \vine is found in the cluster, and one saith destroy it Dot; fur a blessing is in it." 1 It is but just here to say that Swedenborg does not profes8 to give aIl the internaI meaning of which the Word is the repository. So far from it, he represcnts the Word to he infinite; to contain even profounder depths of wisdom than can be expressed in the language of men; adapted, hy successive unfoldings, to the angels of aIl the heavens,-to the highest state of intelligence that finite minds can ever, to aU eternity, attain ; and extendillg upwards even to God Himself, as the rays of light extend to the 8110. In other words, that it is in the trne sense of the term Divine, and therefore infinite. IIence the necessity that the natura} la.ngnage of the Bible should be that of corrJspondences, capable of involvin~ these hidden things, and 80, of being adapted to cvery spiritual state of Dlen on
1

I8aiah ]xv., 8.

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earth and in the heavens. Swedenborg w0111d therefo~e claim, that the highest evidence of the Divine anthority of the Bible ie to be found in the luarvellous 1ig~t of the nlanifold but harmonious tneanings inhabiting its letter, ,vhich the devont and reverent-minded may find revealed through the knowledge of its correspondences DOW again made known. He teachcs, too, that nature is a stnilar treasnry of Divine wisdom, and capable of slnilar llnfoldings,-a vast, continuons series of cause and effect within cause and effect, extending up to God Ilimself. 80 that His revealed or written Word and His Word in Naturo alike descend from Him, and lead up to Hhn, ""ho is the inmost and aninlating soul of both; Dot a Inere undefined pervading influence, but a Divine personal God,-an infinitely gloriolls Divine Man, the great Archetype of which man was ~reated the" finite image.

IV.
was rather above middle height, and very active, even in old age. His hair was of a pale auburn colo.., and his eyes of a bro\vnish grey. In his youth he W3S thonght handsome, and his face, always full of benevolence and tenderness, retained unequivocal traces of beauty tin his death. When in his eighty-tirst year he told a friend that he then had a new set of teeth growing in bis mOllth. Flaxlnan, the ~minent sculptor who eXRlnined Swedenborg's sknll after death, said, " a cast ought to be taken of it, if only for its beauty." Swedenborg was never married. While a8Bociated with Conncillor Polhem, " the great Swedish ArchhDcdcs," as Swedenborg called hln, in the construction of the locks at the out. let of Lake Wenner, and residing in his fSlnily, he became enamored of the CouDcillor's eldest ~anghter Maria; and not only the father, but the king became interested in his suit, the . latter desiring thereby to bind them both together more in. dissolubly in his service. But his affection was Dot reciproSWEDENBORG

cated.

!xxiv

BIOGRAPHIOAL I.J.VTRODUCTION.

He was a light eater, and for years before his death took Iittle otl~er food thau coffee or chocolate, milk, biscuits, raisins and almonds. His dinner usually consisted of a wheaten roll broken into a bowl of boiled milk. He never used \\"ine or spirits unless in company. Christopher Sprenger, a Swede b.r birth, a melnber of the board of t.rade nnder Pitt, and a warm personal friend of Swedenborg, writing to the abb -Pernetty saJS: "S\\edcnborg's knowledge as weIl as his sincerity ,""ere great. He was constant in friendship, extremely frugal in his diet and plain in his dresse His llsual food was coffee with milk and bread and butter. Sometirnes, ho\\"cver, he partook of a little fish, only at rare intervals ate meat, and he ne\Ter drank above two glasses of wine. He was iudifferent to places of honor." Ile al wa)"8 li ved modestly. For his lodgi ngs in' Lonoll he paid onl)' st the rate of ~14 a year. Ile kept no servant. When over eighty years of age he was asked if' -he did Dot need one. ,. No," he replied, "an An~el is always by nlY 8ide.~' It was his habit, after his "illumination," to retire to had st seven o'clock in the evening, and rise at eight in the morning. One of the alnple rninded burgher shopkeepcrs, with whom he resided in London, was asked if the old gentleman did Dot reqnire a great deai of attentioJl. "Ile scarce]~" requires any," she replied. '''The servant has nothing to do for him, except in the morning to Jay the tire for him. We trouble onrseives no farther about hln. Dl1ring the day he keepe up the tire himself, and on going to bed takes great care lest the fire should do any damage. He dresses and undresses himself alone, and waits upon himself in e\"ery thing. 80 that we scarceJy kl;OW whether there is any one in the house or note 1 should like him to he with us during the rest of his Hfe. My children \\'ill miss hiIn most, for he never goes ont without bringing them honle sorne 8weets; the little rognes dote upon the old gentlen18n so much that they prefer him to their own parents." In the street Swedenborg nsually wore a suit of black vel-

BIOGR.APHIO,AL INTRODUOTION.

lu.,

vet, 8 pair of loug rumes, a curions hilted sword, after the fashion of the period, and a gold-headed cane. He usnnlly spoke "very deliberately and distinctly, but stamlnered a little if he spoke fast. Ile had no books during the latter period of his Hfe except Bibles, four of different editions in Hebrew and four Latin Bibles. One of his Hebrew Bibles he gave to the pastor of the Swcdish church in London as his burial fee. Like HUffibo1d t he paid little reg.lrd to times and seaSOllS, taking his food and repose when nature asked for them. "Till very 1ately," says the Rev. Dr. Thomas Hartley, "he (Swedenborg) bas Dot set his D3nle to any of his theological worka. He has nothing of the precisian in bis manner, Dothing of melancholy in his" temper, and nothing in the least bordering opon the enthnsiast in bis conversation or writings,in the latter of w hich he deIi vers tacts in the plain stYJe of narrative, sJ>6''lks of his converse with Spirits and Angels with the same coolness that he treats of earthly things, as being alike common him. He provcs aIl points of" doctrine froln Scripture testimony, always connects charity and good life with true faith, and is upon the whole as rational a divine as 1 have ever read:' 1 Swedenborg's vision does not seern to have been subject to ordinary limitations. The cases in which he saw what ,vas occnrring in different places and beyond the ordinary range of human vision are 000 weIl authenticated to be questioned. Ho ,vas aware of the time when his life on earth would terminate long before his bodily health gave any sllch premonition. John Wesley, the elninent Methodist, rcceived from Swedenborg the following letter in the latter part of ]'ebrnary,
.

to

1772 :
1 Dr. Hanley wu a clergyman of the church of England, Rector of Win. . wick in Northamptonshire, a persoBal acquaiDtance of Swedenborg, and ODe of the first reoeivera of bis doctrines.

lxxvi

BIOGRAPHICAL INTBODUOTION.
GREAT BATH STREET, CoLDBATH FIELDS,

Feh., 1772.

SIR :-1 have been informed in the world of spirits that you have a strong desire to converse ,vith me. 1 shall he happy to see you, if you will fvor me with a visite 1 am Jour humble servant,
EMAN. SWEDENBORG.

:Mr. Wesley frankly acknowledged to the company present,cOllsisting Inostly of preachers with whom he was preparing for a circuit, npon which he was about to set out,-that he had been strongly itnpretised ,vith a desire to see and converse with Swedenborg, and that he had never mentioned that desire to any one. lie wrote for anS\\l'er that he was. then closely occl1pied in preparing for a six months' journey, but 'wonld do himself the pleasurc of waiting upon Swedenborg soon aiter his return to London. Swedenborg replicd that the proposed visit ,vould he too late, as he should himself go in to the '\\<"orld of spirits on the 29th day of the next rnonth, never more to return. Mr. 'Vesley went the circuit, and on !lis rcturn to London in October lcarned that Swedenborg had departed this life on the 29th of March preceding. In the month of Decembcr previous he had had an attack of apoplexy, froID which he did not recover. He \\"&s repeatedly visited during his last illness by Fereli us, the pastor of the Swedish Chureh in London, v.~ho asked hln on one occasion if he thought himself dying, aud was 811swered in the affirmative. It was proposed to him to take the sacrament, and with his assent Fereliu8 '\\a8 sent for to adulinistcr it. "On this occasion," writes Ferelius, ,- 1 rctnarkcd to him that, as rn8DJY persons thought he had only sought fame by his new Theological SJ6tC1U (\\' hich he had attained), he ,,ould do ,vell now to pu blish the trllth to the world, and to recant aIl or any part of what he had erroncol1s1y advanced, RS he had nothing more to expect trom the world which he was soon to quit forever.

BIOGRAPHIOAL INTRODUOTION.

lxxvii

"Upon hearing these words Swedenborg raised himself .half upright in bed, and placing his sonnd hand on his brcast (one ,,-as palsied) said with great zeal and emphasis, 'As troe 88 yon see Ille before you 80 true is every thing 1 have written. 1 could have Baid Dlore had 1 been permitted. When you come into eternity you will aee aIl things as 1 have deseribed them, and we shall have mnch to say to one another concerDing thetn.'" When asked if he W3S disposed to partake of the Roly Sopper, he replied : cc Thank you; you Inean weU, but 1 do not need it. However, to show the connection between the Church in Heaven and the Church Earth, 1 will gladly take it." . Before administering the Sacrament Fereliu8 asked him if he cOllfcssed himself to he a sinner. h Qertainly," he answered, "so long as 1 carry about with me thig sinful body." Fcrelius continues, "With dcep and affecting devotion, and with folded hands, he confessed his unworthincss and received the Roly Supper. After \\yhieh he presented me with a copy of bis great work, the Arcana Oleatia." He told the Shear3miths, with whom he lived, the day he should die; and their servant said, ,,, he was as pleased' as 1 shonld have been if l was to have a holiday or was going to sorne merry-making." His faculties wer~ in nndiminished vigor to the last. On Sunday afterlloon of the 29th day of March 1772, hearing the clock strike he asked his land lady and ber Inaid, ,vho were both sitting at his bedsidc, what o'clock it was; and upon being an8wered it W8S five o'clock, he said, "It is well; 1 thank JOu; God blesa you ;" and a little after he quietly departed. He bad attained the goodly age of eighty-fonf years. In the Royal Library of Brussels are four MS. volumes, entitled Joh. Christian Ouno'a Eigcnhandige Lebe~rtbe8chreibllng (John Christian Cllno's Antobiograph~-), many pagcs of \vhich arc

on

BIOGRAPHICAL INTRODUCTION.

devotcd to an account of hisacquaintance aud intercourse with Swedenborg. Cuno was a soldier, a merchant, a poet, and a prolific writer. He never embraced the doctrines of Swedcn-. 'borg,-,vhich lends, perhaps, additional value to the following brief account of hislast interview with the Swedish philosopher. " 1 shaH never forget, as long as l live, the interest he took in me at my own honse. 1t seemed to me as if the truly venerable old man was much Inore eloquent this last time, and spoke differently from what 1 had ever beard him speak before. He admonished me to continue in goodness, and to acknowledge the Lord for my God. 'If it pleases God 1 shaH once more conte to yon in Amsterdam, for 1 love yon.'l , Oh my worthy M. Swedenborg,' 1 interrllpted him, 'that will probably Dot take place in this world, for l, st Ieast, do Dot attribnte to myself a long life.' 'This you cannot know,' he continned. 'We are obliged to remain in the world as long as the Divine Providence and \visdoln see fit. If any onc is conjoined with the Lord he has a fOl~etaste of the eternal Hie in this world; and if he has this he no longer cares 80 mllch about this transitory liie. Believe me, if 1 knew that the Lord would calI me to Hinlself to-morrow,.1 would summon the musicians to-day, in order to be once more really gaJ in this world.' ln order to feel what l then felt you wOllId have had to hear the old man say this, in his second childhood. This time, aIso, he looked 80 innocent and joyful out of his eyes as 1 ha<! never seen him look before. l did not interrupt him, and was, as it were, dl1Ulb with astonishment. He then S8W a Bible lying on my desk, and while l was thus gazing quietlJ' before me, and he could easily sec the state of my mind, he took the book and opened it nt this passage: 1 John v. 20, 21. 'Read these words,' he said, and then closed the book again. 'But that you may Dot forget theln, 1 will rather put them down for yon;' and saying this, he dippcd the pen into the ink, in order to 'v rite them on the
1 In & marginal Dllte Cano added, CI He was true to his word, for 1 have conversed with him on 'Change hare, Sept. 10, 1770."

BIOGR.APHIOAL INTRODUOTIO... . V

]XXIX

leaf, which is preserved herc. His hand trembled, however, as may be seen from the fignre 1.; and this, 1 conld Dot besr. 1 therefore asked him in a friendly manner to mention the passage to me. 1 then put down the passage myself. As sooo 8S 1 had done 80, he rose. 'The time DOW approaches/ he said, 'when 1 mnst take leave of my other friends.' He then em. braced and kissed me most heartily. " As 800n as he had left, 1 read the passage which he had recommended to me, as fol1o\vs :-' And we know that the Son of God is come, and hath given us an understanding, that "ge mSJ know Him that is true; and we arc in IIiln that is true, even in his Son, J esns Christ. This is the true God, and eternallife. Little children, keep yonrse1 ves frolll ido]s.' " On the whole, the most satisfR.ctory contcmporaneous opinion of Sweden borg is to he fonnd in a letter addre8sed to Gen. Tuxen, Inspector-general of Cnstoms at Elsinore, hy Connt A. J.. Von Hopkcn, who was for nlany years Prime Minister of Sweden, and one of the most eminent statesmen and writel'8 that conntry has prodoced. He has a special claim to the grat. itude of rnankind, for his active part, in connection with the great natnralist, Linnreus,-who, by the way, was related by marriage to Swedenborg,-in founding the'Swedish Academy of Sciences, of which he was the first SecrctarJ. In reply to sorne inquiries about Swedenborg, with WhOID he had long been associated in the government, in a letter dated May Il,1772, HOpken gives the impressions which Swedenborg had left upon his mind dnriog their long official and frieudly intercourse. 1 can not better conclnde this sketch of one of the Most remarkable of men, than with a fw extracts froln these impres. sions. "The office witb which 1 was invested in my country has often made it my dutY to give my opinion in difficult and delicate matters; but 1 do not recollect any so delicate ever before to have been snbmitted to my jl1dgment as that which

lxxx

BIOGRAPHIOAL INTBODUOTIOY.

you have been pleased to propose to me. .Sentlnents and persuasions which one person may entertain do not al\vays suit others; and what may appear to me probable, manifest, certain and incontestible, lna'y to others seem dark, incolnprehensiblc, and even absnrd. Partly natural organization, partIy education, partIy professional Etudies, partly prej ndices, partIy fear of abandoning received opinions, and other canses, occasion a difference of views arnong men. To unite and settie them in temporal concerns is Ilot bazardons; but in spiritual matters, when a tender conscience is -to be satisfied, 1 have Dot the spirit reqnisite for this, and 1 am a150 bonnd to confess my ,vaut of knowledge. AlI 1 could say by way of preliminary on th js su bject regards the person of the late Assessor Swedenborg. l have not only known hhn these two and fort y years, but also, sonle time since, daily frequented his company. Though a man who has li,:ed long in the world, and in Iny varied career of Hie have had numerons opportunities of knowing men, RS to their virtues and vices, their weaknes8 or strength, 1 do not remelnber to have known any man of more 'unifornlly virtllons character than Swedenborg. Always contented, never fretfuI or morose, thronghout his lite his rnind was occnpied with subIiIne thoughts and speculations. He was a trne philosopher, and li\ed like one; he labored diligen"tly, and lived frngally withont sordidness; he travelled continually, and bis travels cost :Rim no 1110re than if he had lived at borne. He was gifted with a most happy geniu~, and a fitness for every science, which made bim shine in aIl those which he embraced. He was with- . out contradiction the most learned man in my country; in his youth he was a great poet. 1 have in my possession sorne rein nnnts of his Latin poetry, which Ovid wonId Dot hav'e been Rshanled to ow'n. I~ his middle age his Latin was in an easy, elegant and ornalnental sty le; in bis Inter years it was equally clenr, but less elegant after he had turned his thonghts to spiritual 811hjects. He WRS weIl acquainted with the Hebrew and Greck; an able and profonnd mathematician; a happy me-

BIOGR-APRIC-AL INTBODUO'l'ION.

lxxxi

chanician,-of which he gave proof in Norway, where, byan easy and simple method he transported the largest galleys over high monntains and rocks, to a gulf where the Danish flcet was stationed. He was likewise a natura! philosopher, but on Cartesian principles. He detested metaphysics, as founded on fallaciou8 ideas; because they transcend our sphere, by means of which theology has been drawn from its simplicity, and become artificial and conupted. Having for a long tilne been Assessor in the College of Mines, he was perfectly conversant with mineralogy; on which science, both as to theory and practice, he also publisbed a valnable and classical work, printed ~n Leipsic in 1734. If he had remained in his office, his merits and talents wonld have entitled him to the highest dignity ; but he preferred esse of mind, and sought happiness in study. "In Rolland he began to apply himself to Anatomy, in which he made ningular discoveries, which are preserved 80mewhere in the .Acta Literaria. 1 imagine this science, and his meditations on the effects of the soui npon our cnriously conatructed body, did by degrees lead him from the material 10 the spiritual. He possessed a sound judgment upon aIl occasions; saw every thing distinctly, and expressed himself weIl upon every suhject. The Most solid memorials, and the best penned, at the Diet of 1761, on mattera of finance, were presented by him." It is worth noting here that the memorials which received these encomiums from the Swedish Prime. Minister were presented to the Diet of which Swedenborg was so cODspic\loUS and nseful a member, at the time when he W8S in the midst of bis spiritual labors. His Most volnminous and probably m08t important theological worka, the Arcana OflJle8tia and the ApocalypS8 EplaVne, basides several smaller worka, making together sorne fifteen quarto volumes, had already been published several y:ears. Their contents certainly had Dot prevented his continuing to receive, from his colleagues and contemporaries, the homage which is due and due only to a sound understanding and eminent capacity.
8

lxxx

BI09BAPHIOAL lNTBOD UOTION.

In a subseqnent letter to the same party, Ooont von Hopken saye farther:"The late Swedenborg W88 a pattern of sincerity, virtue and piety, and at the same time, in my opinion, the m08t learned man in this kingdom; but AlI these qualities, which are so many evidences of an honest, virtuoos and pions life, do Dot at the sarne time prove tbat he could not err like other men. What to DIY judgment may appear evident, convincing and in di sputable, May 10 others appear ob8Ctll'9, oomplicated and problematical,-BO different are our intellectual faculties as well as onr education and circnmst&nces; and hence proceed aIl the diversities of opinion prevailing among men, which are naver to be reconciled. l agree with you, sir, in this, that the Swedenborgian system is more comprehensible by our reason and less complicated than other systems; and while it forma virtuous men and citizens, it prevents at the Bame time aIl kinds of enthusiasm and superstition,-both of which occasion 80 many and such crnel vexations or ridiculou8 singularities in the wor1d. And from the present state of religion, more or 1e88 every where conspicnons according to the- more or less free form of government, 1 am perfectly convinced' fbat the interpolations which men bave profusely inserted into religion have nearly e1eeted a total corruption or re v olution; and when othis is seen, the Swedenborgian system will be~ome more gener~l, more agreeable, and more intelligible than at present. OpiAiionem commenta delet dies, natwr judioia eonfllamat, says Ciee'ro. The work of God is in its composition simple, and in its du~tion perpetuaI; on the contrary, the contrivances of man are mplicated and have no lasting subsistence. Those fcw trnthe hich we possess, and perhaps want in this world, are equally in lligihle to the most simple as to the MOst profound metaph iciao. Tenets and arguments have troubled mortals more th,u CODvinced them ; excited more religious quarrels and war8 in Clistendom than they have made good Christiane." No judgment of Swedenborg as a teacher of Spiritual tru S

BIOGBAPHIOAL l1VTBOD UOTION.

lnxiii

will deserve to be final or conclusive, that does not take proper notice of one featnre of bis illuminated writings, which bas . never failed, we believe, to impre88 every one who bas given them careful consideration.. They embrace some thirty octavo volumes; they deal almost exclosively with spiritual topies and witb abstract ideas; they are Dot indebted to any prooxisting literature, save the Bible, nor to any science or other repository of accumulated hUlllan learning, for a single page of their contents; they nnfold and give minute details of realms into which no human imagin~tion has, 80 far as we know, within historie times, ever ventured; they offer at every page, tests by which, if con:8.icting with the teachings of the Bible, they could have been &t once exposed and consigned to obli vion. .A:nd yet we are Dot aware that any 8tudent of S,,"edenborg has ever sl1cceeded in finding any snch conflict, or arriving at anything more like snch a result than a difficulty, and sometimes inability, to l'Olllprehend him. In the Arcana Ole8tia, in the Apocalyp" Reveak, and in the Apocalyp86 E~plained, we find the interior or correspondential meaning of every word in Genesis and Exodns_ and in the Apocalypse. Many if not Most of these worda rea.ppear in every other book of the Sacred 8criptures,where, if they failed to harmonize with the context, they wonld prove Swedenborg's alleged intercourse with the Lord and His angela a. delusion and a {raud, and his doctrine of Correspondences an imposition. If the interior meaning ascribed to a river, or to a mountain, or to a star, or to borses and chariots, to bread, and boney, and the hundreds of other natural objects and pbenomena mentioned in the Pentateuch, did Dot harmonize with the use of these words whenever they occur in the Prophets or in the Evangelists~ the discovers' wonld put an end to the 8tooy ofSwedenborg's Spiritual writings, 8S completely as the discovery to-daJ that the New Testament w~ forged by Borne monks in the fourth centnry would pnt an end to the use of that portion of the W ord in onr ehnrches. Insane people, and even enthusiasts, may reason as acutely

!xxxiv

BIOGRAPHIOAL INTROD UOTION.

and as logically as the soundest thinkers; but in such case, one of their prelnises st Ieast s always wrong. . If it were Dot, they would Dot deserve to he called insane or enthusiasts. There is no difficulty in detecting the point where the weaknass of 8uch minds betrays itself. No one, so far as 1 am aware, has ever convicted Swedenborg of being incoDsistent with himself in any constrntion he has ever put upon any sentence or word of the Sacred Scriptures, nor in anythin~ he has comlnnnicated of the states of existence beyond the grave. Wh atever e!se may be said of bis teachings, they are certainly Dot the in~oherent conlbinations of an un80und mind. Cuno, from whose memoirs 1 have already quoted, who had sorne smatterlng of Swedenborg's philosophy, but no sympathy with his distinctive doctrines, cornplained of the' theologians of his day for Dot exposing Swedenborg's "heresies." " This new t~acher," he says, " who bas no authority to show for his mission, denies most deliberately before the whole worJd the res11rrection of the flesh, . . . and the whole world keeps silence. Methinks it is by no means snfficient to look upon the good and honest Swedenborg simply in the light of a madman, and lneanwhile give him permission to write and print what he pleases. "If tbere W8S an ignorant man whose impudence WR.S proportioned to bis ignorance, it was the notorious John Ch. Edelman, who has now been dead for many years. This man,who was in comparison with the profoundly leal'ned and pions Swedenborg, a beastly blasphemer of the word of God and of the church,-raised against himself whole armies of scholars, hy whom hOe W8S refuted. A silly fellow like him W8S not worth such treatment. 1 am by no means able to contend with the honest Swedenborg; yet, if eleven years ago a thorough tbeologian had taken up his 'Heavcn and Hell,' if he had acknowledged aIl the good it contained and qnietly refuted its errora, he had thoreby made Wm more cautions about flooding the world with his writings, if he did not cure him of his vagaries."

BIOGBAPHIOAL INTRODUOTION.

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Speaking again of TM New JeruBalem and ita HefJ1J6flg Doctri'M, which had jnst been published, he recnrred to this 8ubject, " It may in trnth he Mid of it, 'good and evil things are here mixed together.' 1 at least am willing, nay constrained, 10 confees that he has said many things of which 1 never thought. "No schoIar, versed in science himself, will question Swedenborg's science. It does not seem to me sofficient for a theologian, who from pride or indolence ie unwillingto examine his works, to shout witb Festus,' Swedenborg ie beside himself; Dluch learning hath made him mad '; or for others who would he considered faithful watchmen on the walls of Zion to say supercilious1y, 'The good that Swedenborg has Mid s old, and the new worthless.' 1 admit there may be some truth in this; still, if the theologians whose vocation it is to examine aud dcfend the trnth had acted conscientiously, they wonld not have kept so long silent; nor allowed this man to write unchallenged all these things, which may or May not he true. 1 have listened 10 the judgment of many nlen concerning Swedenborg. Sorne, especially snch as know the character of this man, have pitied him; others have called him visionary. A certain young scholar who had on1y read his De Amore OonjUr giali was inclined 10 cODsider him a 8ocinian. 1 could very easily convince him that he had but tl1rned over the leaves of his book, or had read without reflection. If evcr there has been a zealous Anti-Arian and Anti-Socinian that man without doubt was Emanuel Swedenborg." Cnno's persistent and sensible appea1, now after the lapse of acentnry, is AS seasonable and as sensible as it ever was. No one has yet proved eqnal to the task to which Ouno invited the 'theologians of his day, nor been able to oonvict the oracle of the New Ohnrch in any instance of inconsistency with bimself. We are not aware that the difficnIty of such a task hss diminished with the 1apse of time. The principles by which Swedenborg govemed his conduct in life,'-as ie abundantly confirmed by the whole course of his

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BIOGBA.PRIVAL INTBOD UCTIOll.

singularly disinterested career,-it is interestiDg to find expressed in a few simple mIes, tIiat were found among his :MSS. They are as followB : 1. Often ta read and meditate on the Word of God. 2. To aubmit everything to the will orthe Divine Providence. s. To observe in everything a propriety of deportment, and to keep the conscience clear. 4. To disclIarge with fidelity the functions of my employmente, and the duties of my office, and to make myself iD all things nsefpl to society.

OOMPENDIUM
01' THB

THEOLOGICAL WRITING"S
01'

EMANUEL SWEDENBORG.

CONCERNING GOD.
IIIPORTANCB 01' A JUST IDEA Olr GOD.

-l'RB idea of God entera into all things of the Churcb, of religion, and of worship. Not only do theological subjects reside above all [others] in the human mind, but supreme therein is the idea of God. If this therefore be false aIl things which follow derive from the beginning whence they fiow, that they are false, or falsified. For the supreme, which also is the inmost, constitutes the very essence of the sequences; and the essence, as a soul, forms them iuta a body after its own image; and when in its descent it lights upon truths, it infects them a1so with its own blemish and error. (B. E. D. 40.) Upon a just idea of God the universal heaven and the Church universal on earth, and in general the whole of religion, are founded; for through this there is conjunction, and through conjunction light, wisdoDl, and eterna! happiness. (Pref. to A. R) Of how great importance it is to have a just idea of God may appear from the consideration, that the idea Qf God forms the innlost of thought with aIl who have any religion; for aIl things of religion and aIl things of worship have relation to God; and 88 God is in a]l things of religion and of worship universally and particu1 arly, therefore unless there be a just idea of God there cannot be any communication with the heavens. Bence it is that in the spiritual world every nation is assigned a place acconling to its conception of God as a Man; for in this, and in no other, there is an idea of the Lord. That man's state of life after death is acconling ta the idea of God cnfirmed within him clearl) appears from its opposite, that the denial of God consti tutes hell,-and in Christendom, the denial of the Lord's Diviuity. (O. I~ W. D. 13.)

CO~TOERNING

GOD.

GOD lB ONE.

AlI the prin cipIes of buman reason unite and as it were concentre in this, that there is one God, the Creator of the universe. A man who has reason, therefore, from a common attribute of bis understanding, does not and cannot think otherwise. Say to any one of sound reason that there are two Cl'eators of the universe, and you will find an aversion to yon on account of itand perhaps from the bare sound of the wors in the ear. It is evident from this that aIl the principles of human reason unite and as it were concentre in the idea that God is one. There are two reasons why tbis is so. First, because the very faculty of thinking rationally, in itself considered, is Dot man's but is God's in him; upon that faculty hUlnan reason, as to the common attriLute, depends; and this common attribute causes it to see this, as of itself. Second, because by means of that faculty;man either is in. the light of heaven, or derives thence the common priucipleofhis thought; and the universal principle of the light of heaven is, that God is one. It is otherwise if by that fa.culty a man has perverted the lower principles of t.he 1.1nderstanding; he, it is true, bas ability by that faculty, but through the intorsion of the lower principles, he turns it in another direction, whereby his reason becomes tmsound. (D. L. W. n. 23.) 'Vho that has sound reason does not perceive that the Divine is Bot divisible, and tbat there is not a plurality of Infinite, Uncreate, Omnipotent beings,-and thus, Gods 1 If another, who has no t'eason, sball say that several Infinite, Uncreate, Omnipotent beings-therefore Gods,-are possible, if only they have one and the sarne essence; and tbat througb this there is one Infinite, Uncreate, Onlnipotent being and God :-Is not one and the sarne essence, the Barne one 1 and the sama one cannot ho severa!. If it shall be said that one is from the other :-Then he that is from the other is Dot God in himself; and yet Gad, from whom aIl things are, is Go in Himself. (ib. n. 27.) He who iu faith acknowledges and in beart worships one God ia in the eommunion of saints on earth, and in the communion of angels in the heavens. They are called communions, and are so, becaU8e t.hey are in one God and one Gad is in them. They are al86 in conjunction with the wbole angelic beaven, and 1 might venture to aflirm with a11 and each of the angels there; for they aU are as the children and descendants of one fater, whose minds, manners, and faces are re~emblant, so that they mutually reeognize eaeh other. The angelic heaven is barmoniously arranged in societies, according to a11 the varieties of the love of good ; which varicties aU tend ta one most UDiversal

OONOERNING G01).

love, whicb is love to God. From this love tlley who in faith acknowledge and in heart ,vorship one God, the Creator of the universe, and at the same time the Redeemer and Regenerator, are aU propagated. (T. C. R n. 15.)

GoD 18 VERY MAN.

In all the heavens there is no other idea of God than of a Man. The reason is, that heaven is a ~fan in forIn, in whole and in part, and the Divine which is with the angels constitutes heaven, and thought proceeds according to the form of heaven. It is therefore impossible for the angels to think otherwise of God Hence it ia that a11 those in the world who are in CODjunction with heaven think of God in like manDer, when they think interiorly within themselves, or in their spirit. l t is frQm the faet that God is Man that aIl angels and a11 spirits are men in pe'rfect forme The form of heaven effects this, whieh in its greatest and in its least parts is like itself. It ia known from Gen. i. 26, 27, that men were created a/te'" the image amd likeness 01 God; and also that God was sean as a ~Ian by Abraham and others. (D. L W. D. Il.) If sny one thinks of the very Divine without the idea of a Divine Man, he thinks indeterminately,-and an indeterminate idea is no idea,--or he forms a conception of the Divine from the visible universe \vithout end, or with an end in darkness, which conception conjoins itself with that of the worshippers of nature,- even falls into nature, and 80 becomes no conception [of God]. It is evident that thence there would he no conjuoo.. tion with the Divine, by faith nor by love. .AU conjunction requires an object; and the conjunction is aceording to the charfWter of the o~ject. Bence it is that the Lord as to the Divine Human is called the Mediator, and the Intercessor; but He mediates and intercedes with Himself. It is evident from the Lord's words in John that the very Divine cannot by any con ception he apprehended :-" No m.,an hath aeen Gotl at any time; the only btgotten SQ1I" whick is in the bosom of t"M Father, He kath manifested Him" (i 18); and again, "Ye ha1Je neither hea,rd ~he Father's 'IJO'ice at any ti1ne, nor seen HiiJ Bhape" (v. 37). Yet, which is remarkable, aIl who think of God from themselves, or from the flesh" thillk of Him indeterminately, that is, without any definite idea ; but those who think of God Dot from themselves, nol from the flesh, but from the spirit, think of Him determinately; that is, they present to themselves a conception of the Divine under the human forme The angels in heaven tbus think of the Divine; and thus the wise ~\ncient8 thought,

OONOERNING GOD.
to whom when the very Divine appeared He appeared as a Divine Man. (A. C. n. 8705.)

GOD I8 NOT IN SPAOB.

That God, and the Divine which inunediately proceeds from Him, is not in space, although He is omnipresent,-even with every man in the \\orld, with every angel in heaven, and with every spirit under heaven,-cannot he comprehcnded by a rnerely natural concpption; but it can be in sonle measure by a spiritual conception. The renson why it cannot he comprehended by a merely natura1 conception, is that in this there is space; for it is formed frODl snch things as are in the world, in aIl and each of whicb, that appear before the eyes, there is space. Every idi8. of great and slnall, in the ,,,"orld, is accord ing to space; aIl length, breadth, and height,- in a ,vord, every Ineasure, figure, and fOnI! therein, is of space. But J'et a man IDay comprehelld t by natural thuught if only he adulits into it. sOlllething of spiritual light. Sonlething shall therefore tirst. be said concerning a spiritual conception and thought theuce. A spiritual conception derives nothing from space, but derives its aIl fronl state. State is predicated'of love, of life, of ,,isom, of affections, and of the joys frOD} these; in general, of good and of truth. A ~ruly spiritual conception of t.hese bas nothing in cornmon with space. It is higher, and sees conceptions derived from space belo,v itself, as heaven looks do\vn upon the earth. But as angels and spirits equally \vit.h men see wit,h their eyes, and objects Cnnot be seen except in space, therefore in the spiritual \vorld, where spirits and angels d\vell, spaces appeaf similar to the spaces on earth. And yet they are Dot spaces, but appearances~ for they are Dot fixed and stated as on earth, Lut may be lengthened and shortened, mny be changed and varied. Now because they thus cannot he determined by Dleasurement" they cannot there he comprehended by any natural conception, but on1y by a spiritual conception; which conception of distances in space is no othe~ than as of distances of good, or distances of trutb, \vhich are affinities and likenesses according to their states. It is evident from these considerations that by a merely natural conception a lnall cannot cOlnprehend that the Divine is everywhere, and )~et not in space; and that angels. and spirits comprehend it clearly: cOllsequently, that man also can do SO, if only he admit something of spirit.uallight into his thought. The reason that man can comprehend it is beca.use it is not his body that thinks but bis spirit, thus not his nat ural but bis spiritual. And the reason why many do Dot comprehend it is that they love the n~tural,

OONOERNING GOD.

and are therefore not willing to elevate tlle thougllts of their UDderstanding above it int.o spirituallight; and they who will Dot cannot think even of God except from space, and to think of God from spa~e isto tbink of the expanse of nature. (D. L \V. n. 7-9.) An angel of heaven can by no means think other\vise, when he thinks of the divine onlnipresence, than that the Divine fills aIl things without space. What an angel thinks is trot h, because the light which enlightens Ilis underst.anding is divine wisdom. This thought concerning Gad is fnndatnental; for without it what is to be said of the creation of the universe from Gad l\fan, and of His providence, omnipotence, olnnipresence, and omni science, though it should be understolJd cannot be retained. Because the merely natural man, when he understands them, relapses yet into hi~ life's love, which is of his ,vill; and this love dissipates, and immerses them in space, in \vhich \vhat he calls his rational light is,-not knowing that in proportion as he deDies those things he is irrational. (D. L W. D. 71, 72.)

THE

VERY DIVINE ESSENCE 18

LoVE

AND WISDOK.

No one can deny that in God love, and at the same time wisdorn, is in its very essence; for He loves aU from love in Himself, and leads aU from wi~dom in Hinlself. The create universe too, viewed in relation to its order, is sa full of wisdom fr9m love, that it may be said aIl things in the cOlllplex are wisdom itself; for things innumerable are in sncb orer, successive and' sinlultaneous, that together they constitute one. It' is fronl tItis, and no otherwise, that they can be held together and perpetually preserved. It is because the very Divine essence is love and wisdom that man has two facl1ltins oflife, from one of which he has his understauing, and fronl the other his ,,,iII. ~rhe faculty from \vbich he lias his understanding derives aU that it has from the influx of wisdom from God; and the faculty from which he has his wiU derives all that it has from the influx of love from Gad. That man is not justly wise, and does not exercise his love justly, does Dot take away the faculties, but inwardly closes thenl.. (D. L W. n. 29, 30.)
THE DmNB LoVE dl> THE DIVINE WISDOll ABE SUBSTANCE AND FORM.

The cQmmon idea of men, concerniug love and wisdoln, is that of a something volatile, and floating in subtile air or ether; or of an el~-

l
6
CONOERNING GOD.

"

hnlation from something of the kind; scarcely any one thinks that theyare reallyand actuallysubstance and form. Thosewhosee that they are substance and form, yet perceive love and wisdom out of their snbject, as issuing from it; and that which they perceive out of the subject, as issuing from it, though it is perceived as a 80mething volatile and floating, they o.lso calI substance and fonn; not kno\ving that love and wisdom are the subject itself, and that what is perceived as a something volatile and floating without it is only an appearance of the state of the aubject within itself. The ressons why this has Dot heretofore been seen are BaveraI: one is, that appearances are the first things from which the hUDlan mind forma its understanding, and that it cannot shake tbem off but by an investigation of the cause; and if the cause lies very deep, it cannot investigate it \\ithout keeping the understanrling, for sorne time, in spiritual light, in which it cannot keep it long, by reason of the natl1rallight which continually dra,\\'S it down. The tnlth ho\\"ever is, that love and "'isdoDl are very and actua1 substance and form, and constitute the subject itself. But as this is contrary to app~A.rance, it may seem Dot to merit belief unless it he shown, and it eannot be sho,,'11, except by sncb things as a man can perceive by his bodily senses; ,,'herefore it shall be sho\vn by tbem. A man han five senses, which are called feeling, taste, smell, hearing, and sight. The 8ubject of feeliug is the skin, \\'ith v.'hich a man L'l encompassed, the substance and f()rm of the skin causing it to feel \vhat is applie; the sense of feeling is not in the things which are applied. but in the substance and farm of the skin, \vhich is the 8uhject; the sense is only an affection thereof, from the things applied. It is the same with the taste; this sense is only an affection of the substapce and form of the tongue; the tongue is the subject. 80 with the smell; it is weIl known tbat odonrs affect the nose, and are in the nose, and that there is an aftection thereof froni odoriferous substances touching it. 80 ,,ith tbe hearing; it appears as if the hearing "'ere in the place where the sound begins; but the hearing is in the ear, and is an affection of its substance and form; that the hearing is st a distance from the ear is an appearance. So also ,vith the sight; it appears, when a man sees objects at a distance, as if the sight were there, but yet it is in the eye, \vhich is the subject, and is, in like Dlnnner, an affection thereof; the distance is only from the judgmcnt forming its conclusions of space from internlediate objects, or from the dintinution and cousequent obscuration of the oject, t.he image of \vhich is produced \vithin the eye accordiug to the angle of iucidence. Tt hence appears t.hat tlie sight does IJot go from the eye to the ol.ject, but tLat the image

ONOERNING GOD.

of the object entera the eye, and a1fect.s its 8Ubstance and fot m. For it 8 the same with the sight as with the hearing; the hearing does not go out of the ear to catch the sound, but the sound enters the ear a.nd affects i t. l t thus appears tbat the affection of a substance and fOrDl, which constitutes sense, is not a thing separate from the 8ubject, but only causes a change in it, the subject remaining the snbject then, as before, and after. Hence it follows that sight, bearing, smell, taste, and feeling, are Dot a someth1Jg volatile flowing from those organs, but that they are the organs themselves, cODsidered in their substance and form, and tbat whilst they are affectf~d the sense ie produced. It is the sarne with love and ,visdom, with this only difference, that the substances and forms which are love and wisdom are Dot extant before the eyes, like the organs of the external senses. But still no one can deny that those things of wisdom and love which are called thoughts, perceptions, and affectiClns, are substances and forms, and that they are not volatile entities flowing from nothing, or abstract from that real and actual substance and form which is the subject. For in the brain there are innumerable substances and forme, in which every interior sense that bas relation to the understanding and the will, resides. AlI the affections, perceptions, and though ts therein are Dot exhalations from the 8ubstances,butare actually andreally thesubjects, which do not emit anythinp: fronl themselves, but only undergo changes, according to the influences which affect thenl, a.~ may evidentlyappear from what has been said above concel'nng the senses. Bence it may first be seen that the Divine love and the Divine wisdom in t.hemselves are substance and form, for they are very Being and Existing; and if they were not such a Being and Existing as that they are substance and form, they would he a mere creature of reason which in itself is Dot anything. (D. L. W. D. 40-43.)
GoD 18 LoVE ITSELF AND LIFB IT8ELP.

If it is thought that Lire itself is God, or that God is Life itself, and there is at the salne time no iea of 'vhat lire is, in that case there is no intelli~ence of what God is beyond these expressions. The Divine love-,vhich in the Divine wisom is Lire itself, which is Go-cannot be conceived of in its essenCQ; fol' it ie infinite, and 80 transcenda human apprehension. But in its appearance it may be conceived of. 1'he Lord appears before the eyes of the angels as A. sun, from ,vhich heat and light proceed. That sun is the Divine love; the heat is the Divine love going forth, wl.ich is called Divine good; and the

OONOERNING GOD.

is called Divine But yet ,ve are not permitted to have an idea of the Life wInch is God, as of tire, or heat, or light, unless there be in it at t.he sarne time an idea of love and wisdom-thus, that the Divine love i~ as tire, and the Divine wisdom as light; and that the Divine love together with t.he Divine wisdom is as a bright radiance. For God is perfect Man, in face and in body like Man; there being no difference as to forn1, but 88 t<i essence. His essence is, that He is Love itself and 'Visdom itself, and thus Life itself. (Ath. Cr" ll. 27. A. E. D. 1124.) Because God is Life, it follo\\'s that He is uncreate. The reason that He is uncreate is that life cannot be created, though it can create. }"or to be created is to exist from another; and if life existed from another there would be another being that would he life, and this life would he life iteelf. (Ath. Cr. 29. A. E. D. 1126.) If one can but think fron) reason elevated above the sensuslities of the body, how plain it is to see that life is Dot creatable 1 For \\'hat is life but the inm08t activity love and wisdom, which are in God and which are Gad; which life may a180 he called the very eS8ential living force. (T. O. R n. 471.) Nothing exists, subsists, is acted upon, or moved by itself, but by sorne other being or agent; whence it follo\vs that everything exists, subsists, is acted upon and moved by the First Being, who has no origin from another, but is in Himself the living force which is life. (Ath. Cr. D. 45. A. E. n. 1146.)

lig~t is the Divine wisdom going forth, which

tnlth.

of

TBE NATURB 01' THE DIVINE LOVE.

There are two thin~s which constitute the essence of Godlove and wi8doln. Aud there are three which constitllte the essence of His love-to love others out of Himself; to desire to be one with them; and ta make them happy from Himself. The saule tllree constitute the essence of His wisdom; because love and \vistloru in God make one, and love wills these things, and wisdonJ accomplisbes them. The first essential-to love others out of Hirn8elf-is acknowledged to be in God, from His love towards the whole hUlnan Tace. And on their account God loves aIl things that He has created, because they are means; for whoever loves an end loves also the nleanR. AlI persons and aIl . thiDgR in the universe are out of God, becA,llse they are finite and God is infinite. The love of God reaches and extends, Dot only to men and things tbat are good, but also to men and things that are evil; consequently, Dot only to men and things in heaveD. but to men and tllings also in hell; thus Dot ta Michael and Gabriel only, but 10 the Devil and Satan also. For Gad is

aO.J.VOER1VI~VG

GOD.

everywhere, and from eternity to eternity the same. He Hinlself also says, that Il He maketh His sun to rise on the evil and on tlus
good, and sendetk His rain, on the just and on tM unjl18t " (Matt. v. 45). But the reason why evil men and things are still evil, is in the suhjects and o~iects themselves, in that t.hey do Dot receive the love of God as it is, and as it iR illmostly within them, but according to their own qualities or states, as the thorn
and t.he nettle receive the heat of the sun and the rain of heaven. The second essential-to desire to be one with others-is also ackno\\rlel1ged, from His conjunction with the angelic heaven, with the Church on earth, with every indiviual thereill, and with every good and truth in nJan and in the Church. Love indeed in itself regarded is nothing e]se tllan an endeavour towards conjunction. Therefore, in order that this esscntialof love rnight take effect, God created man in His ilnage and likeness, that thus he rnight have conjunction ,vith Rim. That the Divine love continually intends snch conjunction is evident from the Lord's words, expressing I-lis desire That tltey may be one, He, in them, and tlLey in Hi1n, and tlLat the ZQVe of God may he in the11t (John xvii. 21-23, 26). The third essential of God's love-to make others haPP?llrom Himseif-is acknowledged, from the gift of et.ernal life, ,,,hich is blcsseness, sat.igfaation, and happiness, ,vithout end. These He gives to those \vho receive His love in themselves. For God, as He is love itself, is aiso blessedness itself; and as aIl love breathes forth delight from itself, so Divine love breathes forth very blessedness, satisfaction, and happiness to all eternity. Thus God nlakes angels, and also men after deatll, happy from Himself; which is effected by CODi unction ,\'ith them. That such is the nature of the Divine love is apparent from its sphere, ,vhich pervades the universe, and affects every one according to his state. This sphere especially affects parents, inspiring thelll with a tender love for their children, who are out of or without thelD, and with a desire to be one ,vith them, and 10 make theln happy from themselves. 1t affects ~ven the evil as weIl as the good; and Dot only lllan, but beasts an birs of every kind For ,vl1at. is the object of a mothcr's thoughts ,,,hen she hrings forth her child, but to unite herself, as it 'Nere, with it, and to provide for its good 1 'Vhat is a bird's concern when she bas hatched her Joung, but to cherish them under her wings, and with every DIRrk of endearment io feed and nourish tllenl ? It is a \\?ell-known faet that even serpents and vipers love their offspring. This universal sphere of Divine love affects in a particular manner those who receive \vithin themselves the love of God, as theyail do ,vho believe in God and love their neighbour; the charity that reignR within them being the image of that

'1

10
love.

COl\"OERNIltG GOn.

Even what is cal1ed friendship among men of the world puts on the semblance of that love; for every one when he invites a friend to his table giv~,g llim the oost that his bouse affords, receives him with kindness, takes him by the hand, and makes llim ofTers uf service. This love is also the cause and only origin of QII the synlpathies and tendencies of congeniaI and similar minds towards union with each other. Nay, the sanIe Divine sphere operates even upon the inanimate parts of the creation, as trees and plants. But tben it acts through the instrumentality of the natura! SUD, and its heat and light; for the heat entering into them from without conjoins itself with tbem, and causes them to bud, and blossom, and bear fruitwhich operations may be called their state of bliss. And this is effected by the sun's hest, because it corresponds with spiritual heat, which is love. l~epresentations of the operation of this love are manifested also in varions subject3 of the mineraI kingdom, and their types may he seen in the uses and consequent value ta whicb each is exalted. (T. C. R. n. 43, 44.)

THE INFINITY AND ETERNITY

o. ObD.

The immensity of God has relation to spaces, and His eternity to times. His infinity comprehends both immensity and eternity. But RS infinity transcends what ie fini te, and the cognition of it, the finite mind, in order to attain sorne degree of perception of the subject, it must he treated of in tbis order :-1. God is infinite because He is and exista in Himself, and all things in the universe are- and exist from Him. 2. God is infinite because He was before the worJd, consequently hefore spacea and times had birth. 3. God, ainee the world was made, is in space without space, and in time ,vithout time. 4. Infinity in relation to spaces is called immensity, and in relation to times eternity; and yet, notwithstanding these relations, there is nothing of space in God's imnlensity, and nothing of time in His eternity. 5. From very nlRny objects in the' world enlightened reason may discover the infinity of God the Creator. 6. Every created thing is finite; and the infinite is in finite things as in its receptacles, and in nlRn as in its images. (T. C. Il.. D. 27.) l\fen cannot but confonnd the Divine Infinity with infinit y of space; and as they cannot conceive of the infinity of space us other than a mere nothing, as it really s, they disbelieve the ])ivine Infinity. The case is similar in respect to eternity, whicb n"len can only conceive of as eternity of time, it being presented to the rnind under the idea of time with those who are in time. The trne idea of the Divine Infinity is insinuated into the angels

CONOERNING GOD.

Il

by this: tbat in an indtant tbey are present under the Llrd's view, without any intervention of spacc or time, even from the fartht extremity of the universe. The true idea of the Divine Eternity is insinuated into tbem by this: that thousands of years do Dot appear to them as time, but scarcely otherwise than as if they had ooly lived a minute. Both ideas are insinuated into them by this: that in their NOW they have at once things past and future. Hence they have no solicitude about things to come; nor have they ever any idea of death, but only of life. Thus in all their NOW there is the Eternity and Infinity of the Lord (A. C. n. 1382.)
TuE OKSIPOTBNOB OP GoD.

As rP.gards the Divine omnipotence, it does not involve any power of acting contrary to order, but it illvolves aIl pO\\'el' of acting according to order; for aIl order is from the Lord. (A. E. D. 689.) _ God is omnipotent becaUSA He has a]1 power from Himself, and aU otbers from Him.. His power and will are one; and becal13e He wills notbing but wbat is good, thercfore He can do nothing but what is good. In the spiritual world no one can do anything contrary to his own will This they there derive from God, whose power and will are one. God also is Good itselfj while therefore He does good He is in Himself, and He cannot go out of Himself. Hence it appears that His omnipotence proceeds and operates within the sphere of the extension of good, which is infinite. i For this sphere, from the inmost, fill.s the universe and aIl and everything therein; and from the inmost it governs those things which are ,vithout, as far as they conjoin themselves according to their order. And if they do not conjoin themselves, still it sustains them, and with all effort labours to bring tbem into order, according to the universal order in which God is in His omnipotence; and if this is Dot effected, they are cast out from Him, where, nevertbeless, He sUHtains them from the inmost. (T. C. R n. 56.) Tbat the Lord ha..q infinite power may appear from tbese considerations: That He is the God of heaven aijd the God of earth ; tbat He created the universe, full of innumerable stars, which are suns, consequently so many systems and earths in the systems; that theJ' exceed many hundreds of thousands in number; and that He alone continually pre~erves and sustains them sinre He creat.ed them. Likewise, that as He created the natural \vorlds, 80 also He created the spiritual worlds above them, and perpetually fill.s these with myriads of myriads of angels A.ud spirits; and

>12

CONCEBNING OOlJ.

that He has hidden th~ bells under thenl, which are as mnny in number as the heavens. J\foreover, that He alone gives life to aIl and each of the things \vhich are in the worlds of nature and in the worlds above nature; and as He alone gives lire, that no angel, spirit, or man, can move hand or foot except fronl Him. The quality of the infinite po\ver of the Lord is especial1y evident from the consideration that He alone receives aIl that come from 80 Dlany earths into the spiritual worlds, \\'ho are sorne myriads every week from our ~arth, and consequently 80 many myriads froID so many thousands of earths in the uni verse ; and not only receives, but also by a thousand mysteries of Divine wisdom leads every one to the place of his life, the faithful to their places in the heavens, and 'the unfaithful to their places in the hells; and that He every\vhere rules the thoughts, intentions, and wHIs of nU, singly as ,vell as universally; and cau~es aIl and each one in the heavens to enjoy their felicity, and aIl and each oue in the hells tu be held in their bonds, insoInuch that not one of them can lift up a hand, nluch less rise out, to the injury of auy angel. Also that aIl are thus held in order, and in bons, ho,,"soever t.he heavens and the hells may he multiplied, to eternity. These and ulany other thiugs, whieh from their abundauce cannot he enumerate, would Le impossible if the Lord had Dot infini~ power. (A. E. n. 726.)

THE OltNISCIEr\CB OF GOD.

God perceives, sees, and kno\\'s aIl t.hings, even to the most minute, t hat are done according to order; because order is universaI from things the nlost single. For th9 single things taken together are denutninated the universal; a.'3 the partieulars taken together are dellominate a general. The universal together with its most single things is a \\'ork eohering as one, insoIlluch that one part cannot be touched and afJ'ected without SOUle sense of it heing comnlunicnted to aIl the reste Tt is from this quality of order in the universe that there is something sinlilar in aIl created things in the 'l'orId. But this shall be illustrated by COU) pnrisons taken fronl things that are visi LIe. In the w hole Dlan there are tIlings general and particular, and the gehcral thillgS there include the pal'ticulars, and adjust themselves Ly such a connectiun that one t.lting is of another. This is etreeted by the faet that there is a COlnnlon covering about every menlber of the body, and that this insinuates itself into the single parts thereill, 80 that they nlake one in every office and use. For exanlple, the covering of every muscle enters into the single moving fi bres therein, and clothes ihem from itself; in like manner the

OOJ.VOEBNING GOD.

13

coverings of the Iiver, the pancreas, and the spleen, enter into the single things ofthem that are within ; 50 the covering of the lungs, which is called the pleura, enters into their interiors; likewise the pericardium entera into all and the single things of the heart ; and generally the peritonulu, by anastomoses with the coverings of aIl the viscera; so also the meninges of the brain; these, by fibrils enlitted from them. enter into ail the glands belo\v, and through these into all the fibres. and through these into aIl parts of the body. Thence it is that the head, from the brains, governs aIl and the single things subordinate to itself. These things are adduced merely in order that, froll! visible things, sorne idea may be formed as to how God perceives, sees, and kno\vs all things, even to the most minute, which are done accoring to order. Gd, from those things which are according to order, perceives, kno\\'s, and sees aU and single things, even to the most minnt.e, that are done contrary to order; because God does not hold man in evil, but witbholds him from evil; thus does Dot lead him [in evil] but strives with him. From that perp~tual striving, struggling, resistance, repl1gnance, and reaction of the evil and the false 8.oC78.inst His good and truth, thus against Himself, He perceives both their quantity and quality. This follow8 from the omnipresence of God in all and the single things of His order; and at the sarne time from His oruniscience of all and the single things therein; comparatively, as one whose ear is in harmony ann accord exactly detects every discordant and inharmonious sound, how much and in what Inanner it is discordant., as saon as it entera. (T. C. R. n. 60, 61.)

THE UNIPRESENOB 01' GoD.

The Divine omnipresence may he iIIustrated by the wonderful presence of angels and spirits in the spiritual world. In that world, because there is DO space, but only the appearance of space, an angelor a spirit may, in a moment, becoIne present to another, if only he cornes into a similar afiection of love, and thought from this; for t.hese two cause the appearance of space. That such is the presence of an there, \vas rnanifest to me from the fact that l could see Africans and Hindoos there very near me, although they are so many miles distant upon earth; nay, that 1 could beCODle present to those who are in other planets of this system, and also 10 those who are in the planets in other systems beyond this solar system. By virtue of thiq presence, Dot of place,but of the appearance of place, 1 have conversed with the Apostlea, with departed popes, emperors, and kings; with the founders of the present church-Luther, Calvin, and Melancthon-and with

14

OONCERNING GOD.

others from different countries. Binee sucb is the presence angels and spirits, what limits can be set to the ])ivioe presence, which is infinite, in the universe! l'he reason that augels and spirits have such presence is, because every affection of love, and every thought of the understanding from this, is in space without space, and in time without time. lfor any one can think of a brother, relation, or friend in the Indies, and have him then as it were present to him; in like manner, he may be affected by their love, from the remembrance of them. By these things, because they are familiar to every one, the Divine omnipresence may, in sorne degree, be illustrated; and also by hunlan thought, in that when any one recalls to rnind what he bas seen in travelling in various places, he is as it were present in them. Nay, the sight of the body emulates the sarne presence. The eye docs Dot perceive distances, except by intennediate objects, which as it were measure them. The sun itself would be near the eye, nay, in the eye, unless intermediate o~iects discovered that it is so distant. That it is so writers on optics have also observed in their books. Each sight of man, both the intel1ectual and COfporeal, bas such presence, because his spirit sees through bis eyes. But no beast bas similar presence, because they have no spiritual sight. From these things it is evident that God is onlnipresent, from the Drst to the lut things of His ordf f"

or

(T. C. R.

De

64.)

KNOWLEDGE RESPECTING GOD ONLY P08smLE DY REVELATION.

As to the nature and chnracter of the one God, nations and peoples have strayed and are stillstrnying into diverse opinions; for many rensona. The first is, that thcre can he no kno\vledge respecting God, and consequent ackno\vledgmcnt ofGod, except by revelation; and no knowledge and consequent acknowledgment of the Lord, that in Him dwel1s aIl the fullness of the Godhead bodily, except from the W ord, which is the crown of revelations. But by revelntion given man can approach and receive influx from God, and so from naturnl become spiritual; and a primeval revelation pervaded the whole world. TIut the natural man perverted it, in many ways; whence the differences, dissensions, heresies, and echisms of religions. . . . . Human reason, however} if it will, may perceive or conclude that there is a Gad, and tbat He is one. This truth it can confirm by innumerable things in the visihle world. For the universe ie as a theatre on which the testimony that there ie a God, and that He is ~ne, ie continually set forth. (T. O. R. n. Il, 12.)

CREATION.
GoD O'BB&TBD '.l'IDI UNIVERSB noll. HIlI8EL1', NOT OU!' O. NOTHING.

EVERY

one who thinks with clear reason sees that the universe is not created from nothing, because he sees tbat it is impossible for anytbing to he made out of nothing. For nothing is nothing, and to make anything out of nothing is contradictory, and what is contradictory is contrary to the light of truth, which is from the Divine wisdom; and whatever is Dot from the Divine wisdom is Dot from the Divine omnipotence. Every one ,vho thinks from clear reason sees also that aU things were created of substance which is substance in itself; for this is the very Being from which aIl things that are can existe And as God alone is substance in itself, and hence the very Being, it is evident that th~ existence of things is from no other source. Many have seen this, for reason gives to see it, but have Dot dared to confirm it; fearing that thereby they might come to think that the created universe is God, because it is from God; or that nature exista from itself, and thus that its inmost is what 8 called God. Bence, although many have seen that the existence of aIl things is from no other source than from God and from His Being, yet they dared not proceed beyond the first thought on the subject, lest they should entangle their understanding in a Gordian knot, 88 it is called, from whence they might not afterwards he able to ex tricate it. The reason why they rnight Dot have been able to extricate their understanding is, that they thonght of God, and of the creation of the universe by God, from time and space, which are peculiar to nature; and no one can perceive God and the creation of the universe from nature, but every one whose understanding is in any degree of interior light, may perceive nature and its creation from God, because God ia not in time and space. (D. L W. n. 283.) AIeL
TSINGB IN TUB UNIVBR8B WERE OREATED PROK THE DIVIXB LOVB AND TUB DIVINE WISDOll 01' GOD MAN.

The universe in its greatest and least parts, as weIl as in its first and last principles, is so full of Divine love and Divine

16

CREATION.

wisdom tllat it may be said to be Divine love and Divine wisdom in an image. That this is 80 is manifest from the corr~qpondence of aIl tljings in the universe \vith aIl things in man. Each and aIL things that exist in the created universe have 8uch correspondence wit.h each and all things of man that it may be said that Dlan also is a kind of universe. There ie a correspondence of his affections and of bis thoughts from them with aIl things of the animal kingdom; a correspondence of his will, and of his understanding from this, with aIl things of the vegetable kingdom; and a correspondence of his ultimate lire with aIl things of the mineraI kingdom. It does not appear to any one in the natura! world that there is sncb a correspondence, but it appears to every one ,vho attends to it in the spiritual \\yorld. ln that ,,'orld are all things that exist in the natural world, in its three kingdonls; and they are the correspondences of the affections and thoughts-of the affections of the will and the thoughts of the understanding,-as also of the ultimates of the life, of those who dwell there. Theyappear around them with an aspect like that of the created universe, ,vith the difference that they are in lesser form. From this it is manifest to the angels that the . created universe is an image representative of God l\Ian; anJ it is His love and wisdom that are manifested in the universe in an image. Not that the created universe is God ~Ian, but tbat it is from Him. For nothing whatever in the created universe is a substance and form in itself, or life in itself, or love and wisdom in itself; yea, neither is man a nlan in himself; but aIl is froin God, who is Man, wisdom and love, and forIll and substance, in Himsp.lf. That which 18, in itself, is llncreate and infinite; but that which is from thi8, having nothing about it "Fhich is. in itself,. is created and finite. And this representc; the image of Him from whom it is and exists. (D. L'V. D. 52.)

Two

WORLDS, THE SPIRITUAL AND THE NATURAL.

Therc are t,,o ,vorlds, the spiritual and the natural; and the spiritual world derives nothing from the nat.ural world, nor the natural world from the spiritual world. They are altogether distinct, and comlnunicate on1y by cOlTespondences. CD. L W. n.83.)

Two Suxs,

BY KEAN8 OP WHIOH ALL TBINGS IN TllB TWO WOBLD8 WERE CREATED.

There two suns by which aIl things were created from the Lord, the sun of the spiritual world and the sun of the natura]

are

CREATION.

17

world. AlI things were created frorn the Lord by the sun of the spiritual world, but Dot by the sun of the natura! world; for the iatter is far below the former, and in a mi~dle distance. 1'he spiritual world is above and the natura! \\~orld is beneath it; and the sun of the natural world was created to act as a medium or substitute. (D. L. 'V. D. ln3.) Spiritual things cannot proceed from any other source than from love; and love cannot proceed from any otber source than from J ehovah God, who is love itself. The sun of the spiritual world therefore, frOID which aIl spiritual things issue as fronl ther fountain, is pure love, proceeding from Jehovah God, who is in the midst of it. That sun itself is not God, but is fronl God, and is the proximate sphere about Him from Hiul. Through this sun the universe ,vas created by J ehovah God. By the universe aIl the worlds [5ystem~] in one cornplex are understood, which are as many as the stars in the expanse of our heaven. (Influx, n. 5.) The centre and the expanse of nature are derived from the centre and expanse of lire, and not the contrary. Above the' angelic heaven th~re is a SUD, which is pure love, of a fiery appearance like the sun of the world. From the heat proceed- . ing from that sun angels and Dlen derive will and love; and from its light, understanding and wisdom. AlI things derived from that sun are called spiritual; and all things proceeding from the world's sun are containants or receptacles of life, and are called natural. l'he expanse of the centre of life is called the spiritual world, which subsista from its sun; and the expans.e of the centre of nature is called the natural world, which subsists from its SUD. Now, as spaces and times cannot be predicated of love and wisdom, but instead of thelD states are predicated, it follows that the expanse around the sun of the angelic beaven is Dot an extense; and yet it is in the extense of the natura1 sun, and lS present there with aU living subjects nccording to their reception; and their reception is according to th~ir fon118 and states. The fire of the SUD of the world is derived from the sun of the angelic heaven; which is Dot tire, but the Divine love proximately proceeding from God, who is in the midst of it. Love in its essence is spiritual fire; hence fire in the Word, or Holy Scripture, accorrling to its spiritual sense, signifies love. This is the reason w by priests, when officiating in the temple, pray that heavenly tire Jnay fill the hearte of those who worship; by which they mean heavenly love. (T. C. R. n. 35.) l'he sun of the natura1 world is pure tire,1 and therefore dead j
1 \n another place the author states, more definitely, that-- u The sun of this world consista of created substances the activity of which producesJire. 'J (T. C. R. De 472.)

18

CRE..( TION.

and sinee nahlre derives its origin from that SUD, it also s dead. Creation itself cannot in tlle least he ascribed 10 the sun of the natura! world, but all 10 the sun of the spiritual world, becausa the sun of the natufa1 world is whoIly dead; but the sun of the spiritual worl is alive, being the first pro(',eeding of the Divine love and the Divine wisdom; and what is dead dues not act from itself, but is acted on. Therefore 10 ascribe 10 it anything of creation ""OUId he like ascribing the "york of the artificer to the instrulnent ,vith which the hand of the artificer operates. . . The actllality of the sun of the natural world is not from itself, but from the living power proceeding from the sun of the spiritual world. If therefore the living power of t.he latter sun were withdrs\\'D or taken away the former sun would perish. Bence it is that the worship of the sun is the lo\\est of all kinds of worship of a God; for it ie as' dead as the sun it..~elf. And therefore in the ord it is called an abomination. (D. L'V. D. 157.)

"r

ATKOSPHERES, WATERS, AND EARTHS, IN TUB SPIRITUAL

AND

N ATURAL W ORLU8.

The spiritual world and the natural world are similar, with the only diflerence that each and everything in the spiritual world is spiritual, and each and everything in the natura! world is natura1. TbesA two worlds being alike, therefore in both there are atmospheres, wat.ers, and earths, which are the generals by and froln which each and everything exista with infinite variety. The atmospheres, which are called ethers and air, in the spiritual and natural worlds are ali ke, only that those in the spiritual ,,'orld are spiritual and those in the natural world are naturai The former are spiritual becallse they exist from the sun which is the first proceeding of the Divine love and Divine wisdom of the Lord; and from Bim they receive within them Divine fire, which is love, and Divine light, which is wisdom, and convey these two t.o the heavens, where the angels dwell, and cause the presence of that sun in the greatest and least things there. The spiritual atmospheres are discrete substances, or most minute fornls, originating from tl1e sun. And as they severally receive the sun, ht!nce its fire-being divided into 80 many substances or forms, and as it were covered or enclosed in them, and tempered by these coverings-ecomes hest, proportioned fio&11y to the love of the angels in heaven and of spirits under heaveD. The same may be said of the ligbt of the SUD. The natura! atmospheres are similar to the spiritual atmospheres, in heing also discrete substancea of very minute form, originating from the Bun of the natural world. Which SUll a1so they each of them

CREATIOr.."'.

19

receive; and they treasure up in them its fire, and temper, and (''ODvey it as heat to the earth, which is the dwelling-place of - men. And in like manner the light. The difference between the spiritual atmospberes and the natura1 is, that the spiritual atmospheres are receptacles of Divine fire and Divine light, thus of love and wisdoln, for they contain these within thenl; ,vhile the natura1 atmospheres are Dot receptacles of Divine fire and Divine light, but of the fire and light of their own sun, which in itself is devoid of life (as was shown above); and therefore they contain nothing from the sun ~f the spiritual world, but still are surrounded by spiritual atmo8pheres which come from that sun. That this is the difference betw~.en the spiritual atnlospheres and the natura! is learned from the wisdom of the angels. The existence of atmospheres in the spiritual world as weIl as in the natural, is evident from the fact that angels and spirits breathe, speak~ and hear equally with men in the Datura! world ; and respiration, speech, and hearing are effected by meana of the air or ultimate atmosphere. Aiso from the fsct that angels and spirits aee equally with men in the natural world; and sight is not possible but by means of an atmospbere purer than air. From this also, that angels and spirits think and are afiected equally with men in the IJatural world; and thought and affection do not exist but by means of still purer atmospheres. And lastly from the fact, that aIl things belonging to the bodies of angels and spirits, as weIl externai as internaI, are held in proper connection by atmospberes; their externu.ls by an arial atmosphere, and their internals byetbereal atmospheres. Wera it not for the circumpressure and action of these atmospheres, it is evident that the interior and extcrior forms of the body ,vould he dissolved. 8nce the angels aI'e spiritual, and each and aIl things of theiT bodies are held in their connection, form, and arder, by atmospheres, it follows that those atmospheres also are spiritual; and they are spiritual because they originate from the spiritual sun, wbich is the first going forth of the Divine love and Div~e wisdom of the Lord. (D. L W. n. 174-176.)
THE BIGIN 01' MATTER.

That substances or matters, such as are on the earth, wer~ pl'Oduced from the sun by its atmoRpheres, is affirm~d by aIl who think that there are perpetuaI mediations from the first to the last; and that not,hillg can exist but from a prior self, and at length from the First. And the First is the sun of the spiritual world; and the First of that sun is God Man, or the Lord. Now as the atmospheres are the prior things by which that

20

CREATION.

sun piPsenlc; itself in ultimates, and as those prior things con tinually decrease in activity and expansion to ultinlates, it, folloW8 that w hen their acti vitY and expansion cease in the ultinlates they become substances aud matters such as are on the ealth; which retain fronl the atmospheres, ~"hence they originated. an effort aJJd endeavour to produce uses Those who do not evolve the creation of the univtrse and aH things t.herein by contiuual lnediations from the }'irst, cannot but huild hypotheses that are illcoherent and disconnected from their causes, ,,llich, w hen examilled by a mindthat looks interiorly into things appear uot as bouees but as heaps of rubbish. (D. L. 'V. D. 303.) . The origin of ealths, treated of in the preceding art.icle, may sho\v that in the substances and nlatters of \vhich they con sist there e nothing of the Divine in itself, but that they are deprived of aIl that is Divine in itself; being, as ""as there said, the enns and terminations of the ahnospheres, whose heat has ended in cold, whose light in darkness, Rlld whose activity in inertness. But still they have brought with thern, by continuation from tlle substance of the spiritual sun, t.hat \vhich ""as there from the Divine, ,,'hich \vas the sphere surrounding God Man or the Lord. From this sphere, by continuation from the sun, proceeded, by rneans of the atlTIOsplleres, the substances and matters of which the earlhs consist. (D. L. W. D. 305.)
J

THE DIVINE OBJECT IN THE CREATION OF THE UNIVERSlL

Tlle end of the creation of t.he universe is, that there may be an angelic hraven; and as the angelic heaven is the end, 80 also is man or the human race, hecause heaven consists of the human race. Renee aIl things that are created are lllediate ends and uses, in the order, degrre, and }"espect that they have relation ta man, and by man to the Lord. (D. L. W. n. 329.) 'The universal end, whicb is the end of aIl t.hings in creation, is, that there may be an eternal conjnnction of the Creator ,vith t.he created universe; and this is inlpossihle unless there he subjects in ,vhich His Divine may be, as in Himself, thus in \vhich it may d\vflll and remain. Snch subjects, in order that they may be His habitations and nlansion~, must be recipients of His love and \visdom as of th~mselves. They must therpfore be such as can, as of themselves, elevate themselves to the Creator, and conjoin thenlselves with Him. "~ithout this reciprocation no conjunction can be effected. Thec;e su~jects are Dlen who can, as of themselves, elevate and join themselves. By this conjunction the Lord is present in every work cre!\ted from Hinlself; for every created thing is finally for the sake of Dlan. Therefore the uses of aU things that are created ascend by degrees from ulti

OREATION.

21

mates to man, and through man to God the Creator, from ,vbom tbey originate. Creation is in continuaI progression to this ultirnate end, by the three [gradations], end, cause and effect; for these three exist in God the Creator, and the Divine is in aIl space \\,ithout space, and is the same in the greatest and least things. Bence it is evident that the created universe, in its general progression to its ultimate end, is relatively the Inediate end; for fornlS of uses are cOlltinually raised from the earth by the Lord the Creator, in their order up to man, ,vho as to his boy is likewise fronl the earth. Next, nlaD is elevated by the reception of -love and \visdonl from tbe Lord; and aIl nleuns are provied that he may receive them; and he is made snch that he can receive them if he will (D. L'V. D. 170, 171.)
ALL THINGS OP THE
CREATED UNIVERSE, VIEWED l'ROll REPRESENT J.IAN IN A~ IMAGE.

USBB,

Man was called a microcosln by the ancients, because he resernl.led the Inacrocosnl, which is the universe in the whole complex. But at this day it is Dot known ,,'hy man ,vas 80 called by the ancienLs; for there nppears in hitn not.lliug Dore of the universe or the macrocosm than that he is nourished and lives, as to his body, fronI its animal and vegetable kingdoms, and that he is kept in a living state by its hest, sees l.y it.s light, and hears an breatbes by its atmospheres. These, ho\vever, do Dot nlake man a microcos Ill, as the tinivcrse with aIl things therein is a nH\CrOcosm. l'he ancients called man a nJicrocosm, or lit.tle univer:e, frOln the kno,vl~ge of correspondences which the lnost ancient people possessed, and from their cOlumunication \vith the angels of heaven; for the angels of heaven kno\v, from the visible things about thenl, that aIl things in the universe, vie\ved as to uses, represent 1uan in an image. But that man is a luicrocosm, or little universe, because the created uni verse viewed as to uses is man in an inlA.ge, cannot enter the thought and kno\vledge of any Olle, except froID an idea of the universe as seeu in the spiritual worlrl. ]t cannot th~refore he shown but by sonle angel in the spiritual world, or hy sonle one to whom it has been gl'ante to be in that \vorld, and to see the things tlJerein. As this has beeu granted to DIe, 1 am enabled, by what 1 have seen there, to reveal this arcanUtll. Be it knowll that the spiritual world, in external app~arance, is nltogether sitnilar to the natural \vorId. Lauda, nlountaillS, hills, valleys, plains, fields, lakes, rivers and fonntains appcar there, CODsc<l uently aU things of the mineraI kingonl; also

22

OREATION.

paradises, gardens, groves, woods, with trees and shrubs of all kinds, fruits and seeds, aIso plants, fiowers, herbs and grasses) thus ail things of the vegetable kingdom; and animals, birdss and fishes of aIl kinds, thus all things of the animal kingdoIr. appear there. Man, there, is an angel and a spirit. This is pre-. mised that it may be known that the universe of the spiritual world is altogether similar to the universe of the natural world; only that things there are not fixed and stationary, like those in the natura1 world, because in the spiritual wor1d nothing is natural, but eveIJ1ihing is spiritual That the universe of that world resembles a man in image, may be'clear1y seen from the fact that ail the things just mentioned apI*'ar to t.he liCe, and exist about an angel and about angelic societies, as produced or created frpm them; they remain about them, and do not go away. That they are as things produced or created from them, is evident from the fact that when an angel goes a\vay, or a society departs to another place, they no longer' appear; also, that when other ange1s come in their place, the face of aIl things about them changes; the paradises change 88 to trees and fruits, the gardens as to flowers and seeds, the fields as 10 herbs and grasses; and the kinds of animaIs and birds likewise change. Such things exist and so change because aIl these exist according to the affections and derivative thoughts of the angels; for they are correspondences. And &CJ things which correspond make one with him to whom they correspond, therefore they are a representative image of him. The image does not illdeed appear when aU these are seeu in their forma, but only when they are seen in their uses. It has been given me to see, that the angels, when their eyes have been opened by the Lord, and they have behe1d these things from the cOlTespondence of uses, have acknowledged and seen themselves inthem. N OW, as the things that exist about the angels according to their affections and thoughts resenlb1e a kind of universe, in the fact that there are earths, vegetab1es and animaIs, and these form a representative image of an angel, it is clear ,,"hence it was tbat the ancients caUed man a microcosm. (D. L W. n. 319-323.) Cr~ation began from the highest or inmost, because from the Divine, and went forth to the ultimates or extremes and then first su bsisted. The ultimate of the creation is the natura! universe; and in it the terraqueous globe and aU things thereon. When these were completed man was crcated, and into bim were gathered aIl things of Divine order, from the first to the la~t. In his inmost parts were gathered those things which are in the first [degrecs] of that order, and in his ultimates those which are in the lut. 80 that man was made Divine order in form. CL J. n. 9.)

MAN.

ALL men, as to the interiors which belong to their minds, are spirits, clothed in the world with a material body, which is in every case subjeet to the thought of the spirit, an to the decision , of its affection. For the mind, which is spirit, aets, and the body, which is matter, is acted upon. Every spirit, too, after the rejeetion of the material body, is a man, in a form similar to that which he had while he was a man in the world. (Ath. Cr. n. 41.) Man is so created as to be, at the Barne time, in the spiritual world and in the natural The spiritual world is the abode of angels, and the natura! of men; and being so created, he is endowed with an interna! and an external-the internaI being that by which he is in the spiritual world, and the external that by which he is in the natura! world His internaI is- what is called the internaI man, and his external is ,,"hat is called the external man. (T. C. R n. 401.) l\Ian is Dot life, but a recipient of liCe from God. It is generally believed that life is in man, and is his o\vn; consequently that he is Dot merely a recipient of life, but actually is life. This general belief is founded upon the appearance; for man livesthat is, he feels, thinks, speal<s, and acta altogether as of himself. . . But how is it possible, according to any rational conception, for the Infinite to create anything but what is finite 1 Can a man, therefore, being finite, he l'easonably conceived to he anything but a form, which the Infinite may vivify from the life which He possesses in Himself1 (ib.470.) Man is an organ of life, and God alone is liCe. God infuses His lire in10 the organ and all its parts, a8 the sun infuses its heat ioto ft, tree and aIl its parts. And God grants man a sense tbat the liCe in himself is as if it were bis o\\"n; and is desirous that he should have such a sense of it, 10 the intent that he may live, as of himself, accurding to the la,,'s of order-whieh are as lliany in number as the preeepts of the "Tord-and may thus i8lJose himself to receive the love of God. Yet God continually, a.'3 it ,\\'ere, \\'ith His finger holds the perpendicular tongue that

24

MAN.

is over the balance, to moderate it; but still He never violates

free determination by compulsion. . . . ~Ian's free determination results from the fact that he has a sense that the lire he enjoys is bis own. (ib. n. 54.)

WH AT THB INTERNAL AND EXTERNAL MAN ARlL

Few, if any, at the present day know what the internaI and the external man are. It is generally 8upposed that they are one and the sarne; and the reason of this is. that most persons believe tbat they do good an think truth of themselves, or from their proprium; this being a necessary consequence of submission to its influence. . . . The internaI nlall is as distinct from the external as heaven from earth. Both the learned and the unlearned, when reflecting on the subject, have no other conception of t11e internaI man than that it consists of thought, because it is within; and they believe that the external man is the body, with . its sensual and voluptuous principle, because they are \vithout. But tbollght, w hich is thus ascribed to the internaI man, does Dot, in fact, beIong to it; for in the internaI man there are nothing but goods and truths dcrived from the Lord, conscience being implanted in t.he interior man by the Lord. :For examplc) tht: \vicked, yea, the very ,vorst of men, and even those who are destitute of conscience, have a principle of t.hought; from \vhich it is evident that the faculty of thought does Dot helong to the internaI, but to the external man. That the material body, ,vith its sensual and voluptuous principle, does not con~titute the external man, is mallifest from t.he cOl1sideration that spirits, ,vho have no material bodies, have an external man as ,vell as DIen on eart.h. . . . The internn.1 man is formed of \vhat is celestiai and spirituaI; and the externa1 man of what is sensual-llot belon!:,ring to the body, but derived frOln corporeal things; and this is Dt only so with man, but ~lso with spirits. (A. C. ~ 978.)
THE VERY IK:MOST OF 1tfAN.

'Vith every angel, and likewis with every man, there is an innlost or snprenle dcgree, or a something iunlost and snprerne, jnto "7hich t.he Divine of the Lord first or proxinlstely flo\\'s, and from which it disposes the other interior things in the angel or - Dlan, which succeed, according to the de~rees of order. l'his inmost or supreme may be called the Lord's entrance to the angel and to man, and His veriest d\\relling-place with theln. By virtue of this inmost or supreme man is man, and is distinguished frOlll

brute animaIs; for these have it note Henee it is that man, difrerent from animaIs, as to aIl the interiors which are of his lllind [m~ns] and mind [ani11l,us] can be eievated by the Lord to Himself, ean believe in Him, he affected with love to Him, and thus see Him j and that he cau receive intelligence and wisdom, and speak from reason. Rence aiso it is that he lives t.o eternity. But what is disposed and plovided by the Lord in that inmost does Dot flow manifestly iuto the perception of any angel, because it is abov.e his' thought, and exceeds his wisdonl. (H. H. D. 39,

see al80 p. 57.)

THE LIFE OF MAN.

The very liCe of man is hig love; and su~h as the love is such is the life, and even such is the \vhole man. But this .is to he unerstood only of the ruling or governing love; for it is this that determines the quality of the man. This love has many others subordinate to it, which are its derivatives. (T. C. R. D. 399.) l\Ian knows of the existence, but Dot the nature, of love. He is aware of its existence from the use of the word in common speech, as ~hen it is said one' loves me; the king loves his subjects, and the subjects love their king j the husband loves his wife, and the mother her children, and vice versa; or wben it is said that one loves his country, his fellow-citizens, or his neighbourj so when it is said of things abstract from person, that ,ve love this or that thing. Yet, though the word love is so uuiversally in the mouths of men, 8carcely anyone know3 what love is. . 'Vhile meditatiug upon it, since he can form no idea of thought concerning it, one says either that it is nothing real, or that it is. merely something that flows in by sight, hearing, feeling, and conversation) and so affects him. Man is quite ignorant of the fact that it is his very life, not merely the cornmon life of his whole body, and the cornmon life of aIl his thoughts, but the life a1so of all their particulars. A wise man lllay perceive this from the following queries: If you take away the affection, which is of love, can you think on aoy subject? or can you do anything' In proport.ion as the affection, which is of love, gro\vs cold, do Dot thought, speech, and action grow cold also 1 and in proportion as it is warrned, are they Dot also warmed 1 But this the wise perceive, Dot from knowIedge that love is the life of man, but from experience of this faet. (D. L W. n. 1.)
THB ORIGIN OP VITAL

HE AT.

It is well known that tbere is vital heat in man, and in every animal, but its origin is not known. Every one speaks of it from
8

26

JfA.;.V.

conjecture. Those, tl1erefore, who llRve no knowlcdge of tl1e correspondence of natural thingR with spiritual, have ascribed iL either to the heat of the sun, or to the acti vitY of particles, or to Iife itself; but 88 they did Dot kno\v what life is, they proceed~d no further than barely to say this. But he who klloWS that there is a correspondence of love and its affections with the beart and its derivations, Juay know that love is the origin of vital heat. Love proceeds as heat from the spiritual sun, where th~ Lord is, and is 81so felt as heat by the angels. This spiritual heat, which in its essence is love, flows by correspondence into the heart and the hlood, and iInparts heat to it, and at the sarne time vivifies it. That a man is heated, and as iL were fired, according to his love, and its degree, and grO\\"'s torpid and cold according to its decrease, is ,vell kno\vn, for it is felt and seen; it is feit from the heat of the whole body, and is seen in the redness of the face. And, on the other hand, its extinction is feIt from the culdness of the body, and seen from the paleness of the face. (ib. D. 379.)

THE PRIMITIVE CONDITION OF l\{AN.

That man was created a form of Divine order foIlows from his Leing created in the image and likeness of God; for since God is arder itself, man was therefore created the image and likeness of order. There are two origins from \vhich order exists, and by which it subsists-Divine love an<1 Divine \\'isdom; and man was created a receptacie of them both. Consequently he was .created in the order according to ,,,hich these two opel'ate in the universe; and particularly into tbat according to which they operate in the angelic heaven; for by virtue of such operation the ,vhole heaven is a form of Divine orer in its Iargest portraiture, and appears in the sight of God as a single man. (T. C. IL D.65.) In the first ages of the world men acknowledged in heart and soul that thcy received aIl the good of love, and hence aIl the truth of wisdom, from God. l'hey were, therefore, caIled images of God, sons of God, and born of God. (ib. n. 692.) 1 have beeu informed that the lllen of the J\lost Ancient Church were of so heavenly a character that they conversed ,vith angeIs, and that they had the po\ver of holding snch converse by nleans of correspondences. From this the staie of their ,,"isdoID becanle sucb that when they Iooked u}Jon any of t.he objects of this worId they not only t.hought of them naturaIly, but also spiritually, thus in conjunction with the angels of heaven. (ib. n. 202.)

THE F ALL OF MAN.

THE NATURE OP THE

F ALI.

CI But 01 the tres Of the 1cnou'ledge of good and e11il t1tou &halt Mt eat of il; fcrr in the day that thou eatest thcreof t1tou shdt gurely die." These words, together with those just explained, signify that it is allo,,able to obtain a knowledge of what is true and good by means of every perception derived from the Lord, but not from self and the world; or, that it is un1awful to inq nire into the mysteries of faith by means of things of sense and knowledge, by which means his celestial quality is destroyed A desire to investigate the mysteries of faith by means of things sensuous and known, was not on1y the cause of the faU or decline of the ~Iost Ancient Church, in the succeeding generation, but it is the cause of the fall or decline of every church; for hence come Dot mere1y fn.lse opinions, but evils of lire also. The worldly and corporeal man says in his heart, If 1 am Dot instructed by the senses concerning faith, and the things relating to it, so that 1 may see them; or by Ineans of kno\vledge, 80 that 1 may understand them, 1 will Dot believe j" and he confirms hinlself in his incredulity by the fact that natural things cannot be contrary to spiritual. Thus he would be instructed in heavellly and Divine subjects by the experience of his senses; Wl1ich is 88 impossible 88 for a camel ta go tbrough the eye of a needle. For the more he wonld grow wise by such a process, the more he blinds himself; till at length he cornes to believe nothing, not even the reality of spiritual existences, or of eternal life. This iR a necessary consequence of the principle which he lays do\vn. This is to eat of the tree of the kno\vledge of good and evil; of which the more a man cats the more dead he becomes. But he who \vould gro\v wise by wisdom derived from the Lord, and not from the world, says within himself that he ought to believe the Lord, that is, the things \vhich the Lord has spoken in the Word, because they are truths; and according to this principle he regulates his thou~hts. Such a person confirms hlmselfin his belief by things of reason and kno\vledge, Bensual and natural ; and things which do not confirm he reCI

jecta.

(A~

C.

D.

126-128.)

28

THE FALL OF ]\fA.V.

The evil of the ?vIost Ancient Churcl1, ,vl1ich existed before the flood,as weIl as of the Ancient church founded after that event, of the Jewish church, and subsequently of the ne"- church or church of the Gentiles after the coming of the Lord, and also the evil of the church of the present day is, that instead of believing the Lord, or the W ord, they trusted to themseives and the evidence of their 8t'nses. Hence faith became annihilated, and when there was no faith there was no love to the neighbour, so that aIl was evil and faIsity. At this day, however, the evil is much greater than in fomler times, beca~~e men can DOW confirm the illcredulity of the senses by knowledges of ,vhich t.he ancients ,vere ignorant, which have given birth to indescribable darkness, at ,,~ltich n1allkind would h astonislled did they but know how great it is. (ib. n. 231,

232.) Loss
01' INTERNAL PERCEPTION BY THE FALL.

The Most Ancient Church had a perception of ,vhat was good and true; the Ancient church hnd no perception, but in the place of it a different kind of internaI dictate, which nlay be called conscience. But, ,vhat has hithert.o been unkno\vn to the world, and ,viII pethaps appear incredible, the man of the ~Iost Ancient Church had internaI respiration, and none that was externally perceptible. 'l'hey therefore did not converse so 1I1uch by vlords as afterwards, and at the present day, but Iike the angeIs, by ideas ,,~hich they were able to express by inuunlerahle variations of the looks and countenance, and e~pecially of the lips. }'or in the lips there are innuluerable series of mu~cular fibres whir.h at the present dayare not developed, but ,,hich, being then unloosed, served so perfect.ly to set forth, signify, and represent tlJeir ideas, that in a 111innOO they could relate "'hnt it woul now require an hour to express by articulate sounds or words; and that more fully and eviently to the apprehpnsion and understaning of those present, than can ever he b).. \vords, and series of conlbined sounds. l'his is perl1aps incredilJle, but nevertheless it is true. There are also nlRny others, Ilot inhahitants of tls earth, who have conversed and at this day converse in a similar manner. 1 have, morcover, been informed as tu the nature of this internaI respiration, and how in the prowess of tiule it became changed. As they breathed like the angels-for they respire in a similar manner-so also they ,vere in profound ideas of thought, and "~ere capable of enjoying such perception as cannat be described; and ineed, were iL done the description wuuld he rejected as incredible, because it could not be \lUtlerstood. Among their posterity, however, this internai resl-irat.ion

THE FALL OF MAN.

29

gradnally ceased, a.nd with those who ,vere occupied with direfuI persuasions and fantasies, it became so cha.nged that they could no longer visibly express any but the most deformed idea of thought; the effect of which was that they could Dot survive. and therefore became extinct. (A. C. D. 607.)
THE IUAGB 01' GOD NOT AOTOALLY DESTROYED IN MAN.

The image of God and the likeness of Gad are Dot destroyed with DUln, but are as if destroyed; for they remaiu irnplallte in his two faculties that are called rationality and liberty. They became as destroyed when luan Inade the receptacle of the Divine love, ,v1Jich is his will, the receptacle of the love of self, and the receptacle of t.he Divine ~'isdoIn, which is his ulldcrstanding, the receptacle of bis own intelligence. 'There hy he inverte the image and likeness of God; for he turned a\"ay those t,,"o receptacles rrOnl God, and turned them roun to hiInselt: Rence it is that they are closed above and open helow, or that they are closed before and open behind, when yet by creation they were open before and closed behind; and when they are opened and closed thus inversely, then the receptacle of love or the ,viII receivcs influx from heU or fronl its proprium ; in like manner the receptacle of wisdom or the understanding. Hence arose in the churehes the worship of men in place of the worship of God, and worshi p from the doctrines of falsity iu place of worship from the doctrines of truth; the latter from their own intelligence, and the former from the love of self. Fronl these thinbTS it is manifest, that relibrion in proce8~ of time decreases and is consummated by the inversion of the image of God with man. (D. P.

n.328.)
ErrERNA.L RESPIRATION, :AND THE ORIGIN 01' VERBAL LANGUAGE BY THE FALL.

As intelnal respiration ceased, external respiration a1most like that of the present day sncceeded; and with this came the language of words, or the determination of the ideas of thought into articulate sounds. Thus the state of man became entirelychanged, and he became such that he was unable any longer to have that perception enjoyed by the Most Ancient Church. But instead of perception, he had another kind of dictate, whicb, 88 it resembled 80 it may be called conscience, although it was intermediate in nature between perception and the conscience known to sorne in the present day. \Vhen the ideas of thought becanle thu8 detcnnined into verbal expressions, the ca.pacity of being in-

30
structed through the internaI man, possessed by the most ancient people, ceased, and the external became the inlet to knowledge. Then, therefore, doctrinals succeeded to the rave... lations of the Most Ancient Church; which being first appre... hended by the external senses were afterwards formed into the materiai ideas of the memory, 8Jld thence iuto the ideas of thought, by which and according to ,vhich they were instructed. Bence it was that this church, which succeeded to the ~fost Ancient, was of an entirely different genius; and un1es8 the Lord had brought the human race to t.his genius or sta.te, no n1an coulcl ever have been saved. (A. C. n. 608.) The }'Iost Ancient Church, above aIl chuTches in the whole world, was from the Divine; for it ,vas in the good of love to the Lord. Th~ir volnntary and intellectual faculties made one, thus one mind. They therefore had a perception of t.ruth from good; for the Lord fiowed in, through an internaI way, into the good of their will, and through this into the good of (he understanding or truth. Hence it is that that church in preference to the others was callcd ~Ian. But when tbat generation expired, another succeeded of a totally different character. Instead of discerning truth by gond, or estimating the relations of faith by love, they acquired a knowledge of what i8 good by means of truth, and of love by the knowledges of faith; and with many among them D1ere kno\vledge was the desideratum. Such was the change made after the flood, ta prevent the destruction of the world. (ib. n. 4454, 200.)
THB FALL WAS GRADUAL AND SUCCESSIVE.

From wbat is here stated respecting the first man, it is manifest that aIl the hereditary evil exi~ting at the present day was Dot derived froln him, as is conJmonly but erroneously supposed. . . . With respect to hereditary evil the case is this : Every 'one who commits actual sin acquires a nature confornlable to it, whence evil is implanted in his children, and becomes hereditary. Consequently it is derived from each particular parent, from his father, his grandfather, bis greatgrandfather, and their ancestors; and is thus Dlultiplied and Auglnented in each descending generat.ion. And it remaina with each, and is increased in each by actual sin; nor doce it ever become dissipated or lose ita baneful influence except in those who are regellE'rated by the Lord. Every attentive observer Dlay see evidence of this truth in the fact that the evil inclinations of parents visibly remain in their children; 50 t hat a family, yea, an entire race, may he thereby distinguished from every other. (A. C. D. 313.)

THE FALL OF MA.V.

TBE NATUBB AND ExTENT 01' HEREDITARY EVlL.

31

Hereditary evil from the father iM interior; and hereditary evil from the mother is exterior. l'he former cannot easily be eradicated, but the latter can be. When man is regenerated, the hereditaryevil inrooted froln the next parents is extirpated; but it remains with those who are Dot regenerated, or Dot capable of being regenerated. This then is hereditary evil This is evident to every one who refiects; and further, from the fnet that every family has sorne peculiar evil or good by which it is distinguished from other families; and it is .kno\vn that this is from parents and ancestors. It is 80 in regard to the Jewish nation which remains at this day; which it is very manifest is distinct and may be known from other nations, not only by their peculiar genins, but aI80 by their manners, speech, and counte nance. But few know ,vhat hereditary evil ie. It is believed to consist in doing evil; but it consists in willing and t hence tbinking evil. Hereditary evil is in the will itself, and thence in the thought, and is the very tendency which is within it; and even adjoins itself when a man does good. It is known by the delight ,vhich arises when evil befalls another. That root lies deeply hidden, for the very interior form recipient of good and tl1lth from heaven, or through heaven from the Lord, is depr.lved, and so to speak, detorted; so that when good and truth flow in from the Lord they are eitIler turned aside, perverted, or suffocated. Hence it is .that there is no perception of good and truth at this day, but instead of it the regencrate conscience, which ackno,vledges as good and true what is learned from parents and masters. It is of hereditary evil to love self in preference to another; to will evil to another if he does Dot honour self; to perceive delight in revenge; &Iso to love the world, and aU the Justa or evil affections thence derived, more than heaven. Man does not know that sucL things are in him ; a.nd still less that snch things are opposite to heavenly affections. But yet in the other life it is manifestly shown how much of hereditary evil every one has attracted to himself by actuallife ; al80 how much he has removed himself from heaven by evil affections from it. (A.. C. n. 4317.) Every man is born, of his parents, into the evils of the love of self and of the world Every evil which by habit has as it were contracted a nature, is derived into the offspring; thus successively from parents, from grandfathers, and from great-grandfathers, in a long series backward. Hence the derivation of eviJ is at length become 80 great that aIl man's own life is nothing else but evil. This continlled derived [evil] is not broken and altered except hy a life of faith and charity from the Lord. (ib. D.8550.)

THE DOCTRINE OF THE LORD.1

THE DIVINE HUJUN FROM ETERNITY.

IN heaven the Divine HUDJan of the Lord is all; the reason is,
because no one there, not even an angel of the inmost or third heaven, can have any conception of the Divine itself; accoring ta the Lord's words in John CI No man kath sem God at any lime" (i. 18). "Ye have neither heard the 'Votee of the PatheT any time, nor seen His shape n (v. 37). For the angels are fini te, and what is finite can have no conception of the infinite. In heaven therefore, if ihey had not l1n idea of God in the human shape, tbey would have no idea, or an unbecoming on~; and thus they cou]d Dot be conjoined with the Divine either by faith or love. This being 80, therefore in heaven they perceive the Divine in the human forme Hence it is that in the heaveDs the Divine Hunlan is the aIl in their intuitions concel'Ding the Divine; and is thus the aIl in their faith and love; \vhence COUles conjunction, and by conjunction salvation. CA. C. n.
t

at

7211.)
l'hat Jehovah appearing means the appearillg of the Lord's Divine in His Hnnlan, is evident from this, that His Divine cannot appear to any DllI.D, Dor even to auy angel, except by the Divine Hunlan; and the l)ivine Ruman cannot appear but by the Divine Truth which proceeds from Him. (ib. D.6945.) 'Vhen J ehovah appeared befor~ the coming of the Lord into the world He appeared in the form of an angel ; for ,vhen He pasRed t.hrough heaven He clothed Himself ,,ith that form, ,vhich ,vas the huruan form. For the universal hcaven, by Yirtue of the Divine there is as one man, called the Greatest Man. Hence then is the Divine Human; and as Jehovah appeared in the human form as an angel, it is evident that it was still J ehovah himse]f; and that very form was also His, because it was Ris Diviue in heaven. This was the Lord from eternity. (ib. n. 10,579.) \Vhen the Lord Dlade His Human Divine He did this from
t

1 By the Lord, in the W ritings of Swedenborg, the LoN J esua ClL';'t I a1ways meant, or God incarnate, afterwards glorified. (A. C. n. 14.)

THE DOOTRINE OF THE LORD.

33

the Divine, by transflux through heaven. Not that heaven contributed anything of itself, but that the very Divine rnight llow into tIre humnn it flowed in through heaven. This transflux 'va.'J the Divine HUluan before the coming of tlle L:>rd, and was Jehovah Himself in the heavens, or the Lord. (ib. D. 6720.)
TBB LORD's
ApPEARANOE O~ EARTH BEFOBE TrIE INCARNATION, AS
~AN~~

The angel of Jehovah id often mentioned in. the Word, and everJ\\'here, when in a goo sense, he represents and signifies ROllle eSRential appertaining to the Lord, and procceding from Rim. But ,vhat is particularly represented and signified moy be seen from the series of things treated of: There were angels who were sent to men, and ulso who spake by the prophets; but what they spake was not from the angels, but hy theIll ; for the state they ,vere then in was snch that they did n~t know but they were J ehovah, that is, the Lord. Yet ,vhen they had done speaking, they presently retumed into their former state, and spake as from themselvcs. This \\9RS the case ,vith the ang-els who spake the Lord's Word; \vhich it has been given me to know by much similar expcrience nt this day, in the other life. This ie the reason ,vhy the ang~ls were sometimes called .Jehovah, as is very evient from the ange! ,vho appeared to l\foses in the bush, of ,vhom it is thus written: u The angel of Jeltovah appeared unto ltim in a Jlam.e offire out of the m/st 0)' tlu bush. . . . And wlten Jehovah saw that he turned aside to see, God calJed unto ltim out of the midst of the b'llSh. . . . God said unto Aloses, I am that I am. . . . A1Ul God said moreovcr untn Aloses, Thu8 s'halt thou say 'Unto the children of Israel: Jeltovah God of '!Jour fatkers, hat/" sent me unto Y01t" (Exod. iii. 2, 4, 14, 15). }-'rom these words it is evident that it was an ange1 who appeared to Moses as ft, flarne in the bush; and that he 8pake as J ehovah because the Lord, or J ehovah, spake by Lim. For in order that man may he addressed by vocal expressions, which are articulate sounds in the uItitnateg of nature, the Lord uses the ministry of angels, by filling theul with the Divine spirit or influence, and laying asleep ,vhat is of tlleir proprium, 80 that they do not know but that they are Jehovah. Thus the Divine spirit or influence of J ehovah, \vhich is in the highest or inmost, descends into the 10west or outermost tbings of nature, in ,vhich man is as to sight and hearing. It was 80 with the angel who spake with Gideon, of whom it is thus written in the book of J ndges: "The angel of Jehovah appeared unto him, and said unto him, Je1lovah is with tltee, tJwu migh(l/ man of valour. And on said unto kim, 0 my Lord! why ltath all titis be/al/CA

84

THE

DoaTRI~VE

OF THE LORD.

usl . .And Jehovah looked at him a1td said, Go in tkiB thy mighJ,. . . And Jelwvah, said unto hi7n, S1trely I 'UJl he wh tlue" (vi 12, 1:3,16); an after\vards, " JfThen Gideo1l, perceived that he was an angel 0/ Jehovah" Gideon sal, AZas, 0 Lo'rd JeJwvih! for beCClll8e 1 have seen an a.ngel of Jehovak face to face. And Jelto1:ah said un(o ltim, Peace be unto tlLe.e; foor Mt" (ver. 22,23). lIere, in like manner, it was an angel \\'ho appeared to Gideon, but in such astate that he knew not but that he ,vas Jehovah, or the Lord. So again in the book of J udges: "The angel of Jelwvah came up Jrom Gilgal to Bocltim, and said, 1 'l'IUlcle you to go up out of E!Jypt, and have brolt.qht you into the land u~hit:h I sware unto '!Jour fathers; and 1 said I will never break l1ZY covcnant with you" (ii. 1); where, in like manner, the angel spake in the name of Jehovah, saying that he had brought theul up
t

out of t.he land of Egypt; when yet the angel dit! not bring thenl up, but J ehovah, as it is freq uently said in otlter places. From this it may he seen how the allge]s spake by the prophets, viz., that the Lord Hitnself spake, though by angels, and that the angels did Dot speak st aIl froln theulselvcs. TLat the 'Vord is from the Lord appears from many passages; as from this in 1vlatthew: "l'hat it mi:Jht be fulfilled whuh uas spoken of t'te Lord by tlw prophet, saying, Bt~ltold, a v'ir!Jin shall he with child, and shall bring forth a Son" (i. 22, 2:3); Dot to luention other passages. It is because the Lord spnke hy angels ,vhen He spake with man, that throughout the 'Vord He is called an angel; and in such cases, as 0 bserved above, sonle essential is Biguified appert~ining to the Lord, and proceeding from the Lord. (A. C. n. 1925.) The Ismelitish church worshipped Jehovah, who in Himself ie the invisible God but under a hunlan fornl, which Jehovah God put on by means of an angel; an in this form Ile was seen by Ahrahatn, Sarah, Aloses, Hagar, Gideon, Joshua, and sornetimes by the prophets; which human form was representative of the Lord who was to come. (T. C. R n. 786.)
J

THB

VERY INFINITB CANNOT BE ~IANIFESTED OTHERWISE TBAJf DY TUE DIVINE HUMAN.

The very Infinite, ,vhich is above aIl the heavens and aboya the innlost things in Illan cannot be Inanifested except by the l)ivine Human, ,,hich exista ,vith the Lord alone. The communication of the Infinite ,vith the tinite is in no other way :possible; which is also the reasoll why Jehovah, when He appeared to the men of the J-fost Ancient Church, and afterwards to those of the Ancient church after the Flood" and also
J

THE'DOOTRINE OF THE LORD.

35

in suc.ceeding times to Abraham and the prophets, was Inanifested to tbem as a man. Hence it may appear that the Infinite Esse never could have bean manifested ta man except by the Human Essence, consequently by the Lord. (1\.. C. 1990.) \Vhat proceeds immediately from the very Divine, not even the angels in the inmost heaven can conlprehend. The reason 8, because it is infinite and thus transcens aU, even angelic comprehension. But what proceeds from the Lord's Divine Human, this they can comprehend, for it exllibits God as a Divine Man, of whom sorne conception can be formed from the Human. (A. C. n: 5321.)
THE
INOARNATION.

In the Christian churches at this day, it is believed tbat Gud, the Creator of the universe, begat a Son fronl eternity; and that this Son descended and assumed the Human, to redeem and save men. But this is erroneous, and falls of itself to the ground, when it is considered that God is one, and that it is more than fabulous in the eye of reason, that the one God should have 00gotten Br Son from eternity, and also that God the Father, together with the Son and the Holy Ghost, each of whom singly is God, should be one God. This fahulous representation is entirely dissipated \vhen it is shewn from the Word, that Jehovah God Himself descened and oocame MAN, and became also the Redeemer. As regards the tirst-That J ehoyah Gad Himself descended and became Man, is evident from thcse passages: 'a Bekold, a 'Virgin shall conceive and bring forth a Son, who shall he called God with U8" (Isaiah vii. 14; Matt. i 22, 23). ce Unto 1J,8 a Child i8 barn, unto us a Son is given, and the government shail be upon His shoulder, and His name &hall be called Wonder/ul, God, Hero, the Father of Eternity, the .Prince of Peace" (Isaiah ix. 6). "It skall he said in that day, Lo, this is t:nJ,T God, w/wm we have waited for to deliver 'US; this is JeJwvah, whom we have waited for: let 11,8 he glad and rejoice in His salvat'ion" (xxv. 9). "The 'VOice of one crying in the wildernus, Prepare a way for Jelwvah; make 8mooth in the desert a way for our Gad; . . (lM all flah shall see together" (xI. 3, 5). "Behold, the Lord -Jeko1.'O]" is cO'ming in the mighty one, and His arm shall rule for Him; behold, His reward is with llim, . . . and He &hall feed Hisjlock like a shepherd" (xI. 10,11). "Jehovak Baid, Sin!} aM reioice, 0 daughter of Zirm, behold, l am coming to dwell in the midBt of thee; then man,!! natJ'n8 shall cleave to Jehuvak in that day (Zech. ii. 10, Il). "I J ekovah have called thee in righteousness, . . . and I will give thee for a covenant 01 tM
11

36

THE DOOTRIJ.VE OF THE LORD.

people; I am Jehot'ah,. that 'is M.1J nartlt, and Afy glmy u-ill l 'Mt give to another" (Isaiah xlii. 6, 8~. U Belwld, the days come, '1.rhen 1 will 'raise unto IJa'L"id a righteous branclt, who skall reign kinu, . . . and execute judgment and justice in the ell1~t!l,; and thiJ; is His name, . . ,. Jehuvah our Righteousness" (Jerem. xx. 5, 6; xxxiii. 15, 16): besides other passages, where the conling of the Lord is called t.he day of Jehovah, as Isainh xiii. 6, 9, 13, 22; Ezek xxxi. 15 ; Joel . 15; iL 1, 2, Il; iii. 2,4; iVe 1,4,18; Amos v. la, 18,20; Zeph. . 7-18; Zech. xiv. 1, 4-21; and other places. lhat Jel1o"ah Himself descended and assumed the Human, is very evident in Luke, where are these words: "Alary said to the an!Jel, How sltall this be, sinee 1 "1WW not a '11lan lU To WhOUl the angel replied, "TM Roly S}Jirit shall come 'IlpOn tlU'e, and the pou'er of the Most High skall ot'eT8hadow thee,. therefo1e tkat Holy Thing that is born of thee, sltail be called the Son of God" (i. 34, 35). And in Matthew: The angel sal to Jo~eph, the bridegroolD of Mary, in a dream, "That which i8 conceivcd in hl':r is of the Holg Spirit; . . . and Joseph l'1tew lter not, 'I(/nt-il slte brougltt forth a Son, and he called His name Jesus" (i. 20, 25). That by the Holy Spirit ie meant the Divine \vhich proceeds froln Jehovah, will he seen in the third chapter of this \\'ork. 'Vho does Dot kno\v that the child has its soul and lire from the father, and thnt the body is fron) the soul? \Vhat therefore is said n10re plainIy, than that the Lord had his soul Rnd life frOln J ehovah God 1 And since the Divine cannot he divided, tllat the Divine itself was His soul and life? Tberefore tlle Lord so ofteu cRlled ,Jehovah God His Fatller, and Jehovah God called hinl His Son. What then can be heard Dlore preposterous, tItan that the soul of our Lord was fronl the mother 1\lary, as both the Roman Catholics and the lleformed at this day drealn, not having as yet been a\vaked by the \Vord. . 1'hat a Son born from eternity descended and assumed the Humant evidently falls a.nd is dissipated as an error, by the passages in the \Vord in \\~hi,ch ,Jehovah Himself says tllat He is the Saviour and the Redeenler; which are the fol IOY'"ing: "Am 'Mt I Jelwt'ah 1 and there is 'nO God else besid~ Me; a just God and a Saviour; there none bcsidt8 Ale" (Isaiah xlv. 21, 22). cc I am Jehovah, and besides Me there is no Sa1:iour" (xliii. Il). "1 am J('lwvah th,!! God, and thou snalt acknou~ledgf. no God but lIe: there is 'nO Saviour besides Ale" (Hosea xiii. 4). "That ail jiesh may lC1low tnat I Jehovah am thy Saviou1' and th?1 Redecmer" (Isaiah xlix, 26; lx. 16). "As for our Redeemer, Jehovah of Dosts is His 'fl,Q,1ne" (xlvii. 4). al Their Redee'lM'r is mighty j Jehovah of Dosts is His name" (Jercm. l 34). cc 0 Jeh01:ah, my rock and 'm1l Redeeme1"" (Psalm

THE DOOTRI.J.VE OF THE LORD.

37

xix. 14). (( Tkus saith Je1unJah, thy Redeemer, tM Holg One 01 Israel, I am Jehovah thy God" (Isaiah xlvi 17; xliii. 14; xlix. 7). "Thus saitn, JeJwl~ah thy Redeemer, . . . I am Jeltbvak, that maketh all things . . . even, alone by Jf.1/self" (xliv. 24). cc Thus saith Jehovak the King of Israel, and His . &.deemer, Je1wvah of Hosts, l am the First and the Last, and lJes'ide Me there ~ no God" (xliv. 6). "Thou, 0 Jehovah, our Fat/ter, OUT Redeemer from eternity i~ Thy name" (1 xiii. 16). "JVith the m.frcy of eternity I will /tave mcrcy, thus saith JeJwvah t/ty Redeen;er" (liv. 8). Tlwu /uu;t redeenuJd },[e, 0 J,1uYvah, Gad of truth)J (Psalnl xxxi. 5). "Let Israel hope in Jehovah, because in Jclwvah is mercy, and with Him is plenteous Redemption, and He will redeem Israel front ail ltis iniquities" (cxxx. 7, 8). ct Jehovah God, and thy RA'declltcr the Holll One of Israel, the God of the whole earth shall He be calLed" (Isaiah live 5). FroID these passages and very many others, every man who has eyes and IL lllind opened by Ineans of thelu, may see tllat God, who is one, descended and became Man, for the pt1rpo~e of accomplishing the work of redelnption. Who cannot see this as iD the morning light, ,vhen he gives attelltion t{) these the very Divine declarations which have been auce 1 Rut those who are in the shade of ni~ht, by being confiruled in favour of the birth of another God from eternity, anel of His dc~cent and redemption, close their eyes to these Divine ecln,l'ations; and iu that state think ho\v t.hey Iuay apply theul to their falsitics, and pervert theln. CT. U. R n.
82,83.)
JEHOVAH

Gao

llESCEXDED AS TO DI\NE TO BE 11oRN.

TnuTu,

AND WA8 SAID

AlI truth is from frood, fol' it is the form of it, and aIl good is the esse (or illmost being-) of truth. Good when it is formed, so as to appear to the ruillJ, and through the mind, in speech, is callctl truth. (A. E. n. 1:36.) Truth is the furm of good; that is, when goo is formed so that it can be intellectually percei ved, then it is calleJ. truth. (A C. D. 3U49) There are t\VO t.hings which make the essence of Gud, the Divine Love and the Divine 'Visdoln; or ,vhat is the sarne the Divine Good and the l)ivine Truth. These t\VU in the 'Voro are meant aiso by Jehovah Uod; by Jehovah, the Ili\"ine Love or Divine Gou, and by God, the Divine \Visdom or Divine Truth. Then~ it is that in the 'Vor they are dstinfJ'uished iD varions ways, and sOlnetimes ooly tT ehovah is nal~ledJ and sometimes only God. For ,vhere it trents of the

S8

THE DOOTRINE OF THE LuRD.

Divine Good, there it Trnth, God, and where God descended as the evident in John, ,vhere

says Jehovah, and where of the Divine of both, Jehovah God. That Jehovah Divine Tntth, which ; the Word, is are these words: "In tM beginning WaJJ

the Word, and tM Word Wa8 with God, and thr. Word Wall God. Ail things WeT8 made by Him, and without Him was 'Mt any thing. made that was made. . . . Arul the Word became jlesh, and du:elt a.mong 'US" (i. 1, 3, 14). (T. C. R. n. 85.)

In the Word the Lord is called Jehovah as to Divine Goodj for Divine Good is the very Divine. And the Lord is called tte Son of God as to Divine Truth; for Divine Truth proceeds from Divine Good, as a son from a father, and also is said to be born. (A. C. n. 7499.)
YET
DID NOT 8EPARATB THE DIVINB GOOD.

Divine Good can in nowise be and exist without Divine Truth, nor Divine Tnlth without Divine Good, but one in the other, mutually and reciprocally. . . . The Divine Good is the Father, and the Divine Truth the Son. (A. C. D. 2803.) That God, aithough He descended as the Divine Truth, still did Dot separate the Divine Good, is evident from the conception, concen1ing which we read, that The mrtue of the Alost High overshadowed Mary (Luke i. 351; and by the virtue of the Most High is meant the Divine Good. The sarne is evident from the passages where He says, thQt the }i'ather is in Him, and He in the Father; that aU things of the Father' are His; and that the father and He are one; besides many other things. By the Father is meant the Divine Good. (T. C. R. n. 88.)
[NOTE.-To allSist the reader to the rationality of the above conception, it may be hriefty stated that, as the Divine 000<1 and Truth from eternity were Dot separated, 80 in the Lord JtSU8 Christ; although He descended, or came out from infinity and eternity as Divine Truth, l'et this is spoken of in reference to m:lnifestation, as He is a1so called the Sm of God in reference to His Divine Hunlnnity, w hich on ly can he seen. Good, w ht'n it is formed. or brouFtht fortn 80 that it can he intel1ectnally perreive<i, is called Trnth; for there is but one Divine Essence, which is Love or Good, of which 'Visdom or Truth is t.he bodiJy forme But althou~h the Lord WI1S Divine Good, hecause He was J ehovah Himse1f, yet tbat whole Gooti and Truth appcaring, is called Divine Trulk. Renee may he comprehended the rationality of the explanation, that, although He descended aB to the Divine Truth, yet he did not separate the Divine Good.-Fernal.]

REASOYS FOR THE INOA.RNATION.

80

After aIl the celestial in man, tl1at is, aIl love to God was lost., that there remained no longer any ,,i11 to what was good, tbe human race was scpnrated from the Divine, for nothing conjoina

THE DOOTRINE OF THE LORD.

39

them but love, and when there was no love disjunction look place, the consequence of ,,'hich is destruction and extirpation. A promise) therefore, was then nlade concerning the coming of the Lord into the world, \vho should unite the Human to the Divine, and through this union shollld effect ccmjunction of the human race in Himself, by a Faith grounded in love and charity. From the time of the first promise (coucerning which see Gen. i. 25), faith grounded in love to the Lord who was to come was effective of conjunction; but when there \\"as no longer any SUC~l faith remaining throughout the earth, then the Lord canle, and united the Ruman Essence to the Divine, 80 that they became entirely one, as He Himself expressly declares. He at the sarne time taught the ,vay of truth, sho,,"ing that every one who should believe on Him-that is, shollld love Him and the things appertainiug to Him, and who Rhould he in His love, "',hich is extended towards the \vhole hUlnan race-should be conjoined with Him, and he saved. \~V'hen the Human was made DiY~ne, and the Divine Human, in the Lord, then the influx of the Infinite or Supremc Divine took place with man, which could never otherwise have come to pase. Hence, also, there was a dispersion of the direful persuasions of falsity, and of the direfullusts of evil, with which the world of spirits ,vas filled and was continually being filled, by souls continually fiowing in from the world; and they who were in those evils and falsities were cast into the hells, and thus were separated. Unless sueh a dispersion had been eftected, mankind must have totally perished, for they are governed of the Lord by nlenne of spirits. Nor was there any other Dlethod of effecting sncb dispersion; ainee there could be no operation of the Divine upon man's internaI sensual [principles] through the rational, thi~ being far beneath the Supreme Divine Dot t.hus united with the Hunlan. (A. C. D. 20:34.) The reason why it pleased the Lord to he born a nlan was, that He might actually put on the IIuman, and might make this Divine, to save the human race. Know, therefore, that the Lord is J ehovah HimAelf or the Father in a human form. This also the Lord H inlself teaches in J oho. " I and the Jlather are one" (x. 30); again, " Jesus said, Henceforth 'Ue have k~()lon and seen the Father. . . . He that kath seen Me hath sten the l'rtther. ~ . . Believe Me that I am in the Fatlter and tlte Father in Ale" (xiv. 7, 9, Il); and again, ".AIl Aline are thine, and all thine ars ltfine" (xvii 10). 'fhis great lUJ~8tery is rlescribed in John in these words: "In the beginning u'as th6 Word, and the IVord was with God, and God was the Wcrrd; the same was in the beginning with God; all things were made by Him, and '1oitlwut [lin." was not any thin,g made that was 'Inade. ... Arul the Word was made fiesk, and d10elt among 11.8, and we bcltel(l His gllJry, tlLe glory as oJ tlu

40

THE DOOTRINE OF THE LORD.

onlybegottm 0/ the FatMr. .. No man kath sun Gotl at any time; the only begottm Son, who is in the bosom of the Fathcr, He kath brought Him forth to 'l'ew" (i 1-3, 14, 18). The 'Vord is the
Divine truth which has been revealed to men; and Lecause this could not be revealed except froln Jehovah as 1\-Ian, that is, except from Jehovah in the hUll1an forlll, t,hus froul the Lord, thereforc it is said, "In the beginning 'u"a8 the J'Vord, and the JVord was witn, God, and God Wa8 the JVord." It is known in the church that by the \'lord the Lord is meant. It is therefore openly said, "The JVord '1l'aS 'I1tade jlesh, a'P.d dlL'elt among us, and u'e beheld HUl glory, the glory as of the only begotten ~f tlte J'atlter." That the Divine truth could Dot he revealed to men except fronl Jehovah in the human forln, is also clearly stated: "./):0 01l~ hath seen God at any ti1Tte,. tlte only bcgolten Son, '1l'lw is in the bOSOl1~ of the FatheT, He nath br01lght Hinl, jorth to 'View." From t1Jis it is evident that the Lord from eternity was Jehovah or the Father in 8 human fOrD), but not yet in the f1esh; for an angel has Dot flesh. And as Jehovah, or the Father. willed to put ou aIl the human, for the sake of the salvation of the hunlan race, therefore Ile also assumed f1esh; wherefol'e it is said, "Goel U'a3 the JVord, . . . and the JV(J'rd 'll'a8 rnade jle.sh;" and in Luke, "Be/wld J'l!! hands and A-Iy leet, tltat it is 1 Myself; handle Ale and see, for a spirit kath not jieslt a'Jui boncs, ~ ye see Ale have" (xxiv. 39). By these words the Lord taught that He 'l'as no longer J ehovah. under the forDl of an angel, but that He was J ehovah l'vlan; which also is meant by these ,,?ords of the Lord, " 1 came JOrt}" frollt the Fat/ter, and anL come into the world; again lleave the u:orld, and go to flLe Fl1tlwr" (John xvi. 28). (A. C. n. 9:315.) Man i'3 so nntural and sensual that he is 'luite incapable of any idea of thought concerning things abstract, unle~s he adjoins something natural which had entered froID the "'orld through the sensuaIs, for wilhout snch his thought perishes as in an abyss, and is dissipate. Therefore, lest the Divine should perish \vith man, entirely itnmersed in corporeal and earthly things, and in tho~e with whom it relIlained shoul be defiled by an iInpure ie lea, and with it everything celestinl and spiritual frOl1l the Divine, it pleased J ehovab to present Hitnself Rctuall'y as Ile is, and as He appears in heaven,-nanlely, as a Divine l\Ian. For every part of heaven conspires to the human form; as Inay he seen from ,,"hat has been sho\vn at the close of the chapterg, concerning the correspondence of aIl things of man ,vith the Greatest Man, which is heaven. This Divine, or this [presence] of Je- hovah in heaven is the Lord from eternity. The sarne a180 the Lord to{Jk upon Him when He glorified or macle Divine the })uman in HinlseIf; \yhich also is very luanifest frolll the forIn in which' He appeared before Peter, James, and John, ,vhen He was

THE D002mNE OF THE LORD.

41

tran~figured (~fatt. xviL 1, 2) ; and in which He also occasionally appeared to the prophets. Hence it is that DOW every one is able ta think of the very Divine as of a :Man, and then of the Lord, in whom is aIl the DivinC', and the perfect Trine. }"or in the Lord the very Divine is the :Father; that Divine in heav'1n is the SOD; and the Divine thence procecding is the Holy Sp~ it. And that they are one, as He Himself teaches, is therefore manifest. (A. C. n. 5110.) Inasmnch as the Lord operates aU things from the first by means of the last, and in the last or the ultimates is in His power and in His fulness, therefore it pleased the Lord to take upon Him the Human, and to become l)ivine truth, that is, the 'Vord; and thereuy from Himself to reduce to order aIl things of heaven, and a11 things of bell, that is, to execute a last judgment. This the Lord could accomplish from the Divine in Himself, which is in first [principlesJ, hy nleans of His Human, which was in ultimates; alJu Dot froln His presence or abode in the men of the Chnrch, as formerly; for these had entirely fallen away from the truths and goods of the 'Vord, in \vhich before was the habitation of the Lord with men. This, and also that He might make Hid Human Divine, was the prInary cause of the Lord's advent into the world; for thereby He put Hiolself in po~es::)ion of the power to keep aIl things of heaven and aIl things of hell in orer to etcrnity. (A. E. D. 1087.) Before the corning of the Lord iuto the world, there was with men and with spirits influx of lire from Jehovah or the IJord through the celestial kingdom, that ia, through the angela \vho were in that kingdom; hence they then had power. But ,vhen the Lord C',ame into the world, and thereby IDSlde the human in Himself Divine, He put on that itself which was with the angels of the celestial kingdom, thus that power; for the Divine tranaflux through that heaven had before been the Human Divine; it also was the Divine l'fan which "Tas presented when Jehovah 80 appeared But this Human Divine ceased when the Lord Himself made the Hurnan in Himself Divine. (A. C. D. 6371.) The very Divine in heaven, or in the Greatest l\fan, was the Divine Humau, and was J ehovah Himself thus clothed ,vith the human. But when mankind became snch that the very Divine clotbed as the Divine HUInan could no longer affect them,-that is, when Jehovah coul'! no longer COIne to man, because he had 80 far removed himself,-then Jehovah, \vho is the Lord as to the Divine Essence, descended and took upon Him a hUlnan by conception Divine, and by birth from Br virgin like that of another man. But this lIe expelled, and by Divine means He made Divine the Ruman that waCJ born, from which aIl the Holy proceeds. Thus the Divine Ruman exista, an Essence hy itsclf,

42

THE DOOTRINE OF THE LORD.

. which fills the universal heaven, and effects tllat tllose should be saved who before could Dot be saved. This DOW is the Lord, who, as to the Divine Human, alone is Man, and from whom man derives that he is man. CA. C. D. 3061.) Let it be weIl lluderstood tbat aIl the correspondence there is ~with heaven is with the Divine H uman of the Lord; sinee heaven is from Him and He is heaven. For unless the Divine Ruman fiowed into aIl things of heaven, and according to correspondences into aIl things of the world, neither ange! nor man would existe From this again it is manifest "7hy the Lord became l'fan, and clothed His Divine with the HUlnan from first to last; that it was because the Divine Ruman from ,vhich "heaven existed before the coming of the Lord, was no longer sufficient t.o sustain aIl things; because man, ~ho is the basi~ of the heavens, subverted and destroyed order. (H. R. n. 101.) It hM been told nle from heaven, that in t.he Lord from cternity, who is J ehovah, before the assumption of the Ruman in t.he world, there ,,erethe t,va prior degrees actually, and the third degree in potency, as they are alsa ,vith the angels; but that after His assunlption of the Iluman in the wor1d He put on 0.180 the third or natura1 degree, and thereby became l\fan, similar to a man in ,the world,-save that in Him this degree, like the two prio!', is infillite and uncreate, while in angels and men these degree~ are finite and creatcd. For the Divine, which filled aU space ,vithout space, penetrated also to the ultimates of nature. But before the assumption of the Ruman, the Divine influx inta the natural degree was mediate through the angelic heavens; but after the assumption it ,vas immediate from Hinlself. This is the reason \yhy nII the chl1rches in the world before His advent were representative of spiritual and celestial things, but after His cOlning became spiritual and celestia!natura!, and representative ,vorship ,vas abolished; also \v hy the sun of the angelic heaven-,vhich is the proximate proceeding of His Divine love and Divine \visdom-aft~r His assunlption of the Ruman shone \vith more eminent effulgence and splendour than before the assumption. This is meant by the words of Isaiah: c, In that da,y, the li.qht of the moon shall he as the light of the sun, and the li.qht of the s'Un shall he se~'enfold, as tM ligltt 01 Se'l:cn days" (xxx. 26); \vhich is spoken of the state of heaven and the church, after the Lord's cOlning into the world. And in the Apocalypse: cc The cou1dcnance of the Son 0/ Man Wll8 al the sun sh~ncth in '~is strength (i. 16); and elsewhere, as in Isniah lx. 20; 2 Sam. xxiii. 3, 4; }Iatt. xv. 1, 2. The lnediate enlightenment of men through the angelic h~.aven, which there was before the Lord's coming, may be compared to the light of the mOOD, which is the D1ediate light of the sun; and becRuse
JJ

THE DOGTPJNE OF THE LORD.

43

tbis was made immediate after His coming it is said in Isaiab,

" TJua the light of the moon shall he as the light of tM sun;" and in David, cc In HiB days shall the righ.teousflO'ltrish, and ab1.tndance .
of[JP.ace, until there is no longer any moon" (lxxii 7). This also / is spoken of the Lord. The Lord from eternity or J ehovah put on this third degree, by the assumption of the Human in the world, because He could not enter int.o this degree except by a nature similar to the human nature; therefore only hy conception from His Divine, and by nativity from a virgin. (D. L \\T. n. 233, 234.) It should be known that the Lord is present with men in His Divine natura!; witb the angels of His spiritual kingdom in His Divi~e spiritual; and ,vith the angels of His celestial kingdoln in His Divine celestial; yet He is Dot divided, but appears t~ every one according to bis quality. (A. R n. 466.) " Until Shiloh come." That this signifies the coming of the Lord, and the tranquillity of peace then, appears from the signification of Shiloh, wbich is the Lord)-who is called Shiloh from the fact that He calmed and tranquillized aIl things; for in the original tongue Shiloh is derived from a word which signifies tranquil,lity. Why the Lord is here called. Shiloh is evident from \vbat was said just above concerning the celestial kingdom and its power; for when the Divine was manifested through tbat kingdom there was intranquillity; because the things which are in heaven, and those which are in hell, could not he reduced by it to order-inasmuch a.~ the Divine which flowed through that kingdom could not be pure, because heaven is not pure. . That kingdom therefore was not so strong that by it aIl things JDight he kept in order; on wllich account infernal and diabolical spirit~ even issued forth from the hells, and domineered over the souls which came from the ,vorld. From which it came to P\lSs that no others than the celestial could thus be saved; and at length scarcely they, jf the Lord had not assumed the human, and thereby made it in Rimself Divine. By tbis the Lord reduced aIl things to order; first the things which are in heaven, next those that are in the hells. From this is the tranquillity of peace. (A. C. D. 6373.) AlI the churches that existed before His advent were representative churchos, \vhich could Dot see Divine trutb, save as it were in the shade; but ailer the advent of the Lord into the world a church was instituted by Him which saw Divine truth, or ratber which couIc! see it, in the light. The difference is as that between evening and morning. The state of the church before the Lord's advent is also called evening; and the state of the church after His advent is called morning. The Lord was indeed present with the men of the church before Ilia

THE DOOTRINE OF THE LORD.

coming into tbe world, but mediately through angels who repre sented Him; but sinee His advent in the ,,'oJ'ld, He is itnmediately present with the JDen of the chnrch. For in the \vorld I-Ie put on aiso the Divine Natural, in which He is present ,vith men. (T. C. R D. 109.) It is frequelltIy said in the \Vord concerning the Lord, that He ,vas sent by the Father, as also it is said here (;e11. xix. 13), "Jelwvah kath sent U8 ;'J and everywhere, to be sent, signifies in the internaI sense, to go fOlth; as in John: "Tlte!1 M'De received and have k~UJ1un, surely, that 1 came lortl~ jrom Thee, and have believfXl tlt.at Th.ou, hast sent Afe" (xvii. 8). 80 iu other places; as in the saIne Evangelist: ce God sent not His 80n, into tlte 'I1orld, to judge the wm'ld, but that tlle world tltrough Him might be savel/' " (iii. 17), Again; cc He tltat honoureth '1wt the Son, luYn.ol/,reth 'Mt the Father who sent Him" (v. 23); besides DlallY other passages. In like manner it is said of the Roly of the Spirit, that it. is sent; that is, that it ~oeth forth from the I>ivine of the Lord; aB in J ohu: "Jesus sa id, Wlten the C'om/orle1' slutll come, whQ1Tl, l will seM unto YOll, /ram the Fallter, the Spirit 01 Truth, whicll, goeth jorth from the .F'ather, He shall test ify 0/' Me" (xv. 26). Again; "II l go away 1 'Wlsend the (}orn..forter unto '!Jou" (x'vi. 7). lIence tlle Prophets were called the Sent, 1>ecallse the words which they spake went forth fronl the Holyof the SVirit of the Lor. nd beeause aIl Divine Truth goes forth from l)ivine Good, the expression, to be sent, is' properly predicated of Divine Truth. And \vllat it is to go forth is also evident, nalnely, that he who goes forth, or that which goes forth, is of him from ,vhom it goes forth. CA. C. n.2397.)

WUY IT lB BAID TUAT JESUS PROCEEDED FORTH AND CAlIS rROM GOD, AND W AS SENT.

n tl1e spiritual sense to go forth or to proceed is to present one's self before another in a form accommodated to hilll, thu~ to present one's self the saIne o111y in another forme In this sense going forth is predicated of the Lord in John: cc Jesus sal o.l HimselJ, l proceeded !o-rth and came fram God" (viii. 42). cc The l'ather loveth, you, becau.cre ye have loved Afe, and have believed tkat 1 came jorth Irom God: .l came jorth jrom the Fatltir, and an/. come into the world; again 1 lcave tlLe wm'ld, and go to the

!rtnn

Fat/ter. J'he disciples said, . We belie'l'e that thou camcst fort/" God" (xvi. 27, 28, 30). &C They have knov.m, truly tlUlt 1 came .forth jrom Gad" (xvii. 8). To illustrate ,\\9hat is nleant by goiug forth or proceeding, t1.ke the follo\ving examples :-It i~ sal of trutb, that it goeB forth or proceeds from good when truth

THE DOOTRINE OF THE LORD.

45

is the form of good, or "}len truth is good in a fOIm which the understanding can apprehend. It may alao be said of the understanding that it goes forth or proceeds from the will, \vhen the understanding is the will fornled, or \vhen it is the will in a Corm apperceivable to the internalsight. In like mannerof tbought which is of the understanding, it may 1e said to go forth or proceed ,,hen it becomes speech; and f the will, when it becomes action. Thought clothes itself in another fOflU \V hen it becomes speech, but it is still the thougbt w hich so goes forth or proceeds, for the words and sourads which are put on are nothing but adjuncts, which by accommodation cause the thought to be apperceiv(=,l. 80 the '\\ill assullles another form \vhen it becomes action, but it is st.ill the \\ill \Vl1ich is presented in such form; the gesturcs and Inotions that are put on are nothin~ but adjuncts, which by accomIllodat.ion make the will appear and affect the external man. Also it may he said that it goes forth or proceeds from the internaI, yea, substalltially, because the external man is not.hing else than the internaI so formed that it may act suitably in the ,vorld wherein it is. From aIl this it may be seen what, to go forth, or proceed, is in the spiritual sense; name]y, when predicated of t.he Lord, that it is the Divine forllled as ~Ian, thus accomlnodated to the perception of the believing; yet both ale one. (A. C. n. 5337.)

THE

LORD'S HEREDITART

EVJL.

One may he 8urprised that it is said there was hereditary evil from t.he mother with the Lord; but as it is here (Gen. xiii. 7) 50 manifestly declared, and the internaI sense is cOllcerning the Lord, it cannot be doubted that it "?a8 so. It is quite impossible for any nlan to be born of a human parent Ilnd not tbence derive evil But there is a difference between hereditary evil wbich is derived from the father, and that which is derived from the mot.ber. Hereditary evil from the father is more interior, and renlains to eternity, for it can never he eradicated. The Lord had no such evil, since He was born of J ehovah as His Father, and thus as to internaIs ,vas Divine, or Jehovah. But bereditary evil from the mother pertains to the external man: this was with the Lord. Thus the Lord was born as another man, and had infirmities as another man. That He derived bereditary evil from the mother evidently appears ft'om the fact that He suffered temptatiolls; for it iq impossible that allY one should he tempted who has no evil, evil being that in Jnau which tempts and by \\hich he is tempted. That the Lord was tempted, and that He suffered temptations a thOUsalld times more grievous

46

THE DOOTRIltiE OF THE LORJ).

than a.ny man can ever sustain, and that He endwed them a1one, and by His own power overcame evil, or the devil and aIl hell., is also evident. . . . An angel can never he tempted of the devil, because, being in the Lord, evil spirits cannot approach him even distantly. They \\'ould instantly be seized with terror and fright. ~I \lch less cOld hell approach to the Lord if He had been born Divine, t.hat is, wit.hout an adherence of evil fl'om the mother. That the Lord bore the iniquities and evils of mankind, is Or form of speaking comnlon with preachers; but for Hinl to take upon Hiruself illiquities and evils otl1er\vise than in the hereditary way, ,,as impossible. The Divine Nature is not susceptible of evil 'Vherefore, that He might overcome evil by His own strength, ,,,hich no man ever could or can do, and might thus alone beconle righteousness, He was \\7illing to be born as another man. Other,vise there ,vould have been no need that He shollld be born; for He rnight have assumed the Human E<)sence without nativity, as sometimes He had forlller1y done, when He appeared to those of the Most Ancient Church, and likewise to the prophets. But in order that He rnight aIso put on evil, to fight against and conquer it, and rnight thus at the sarne tinle join together in Himself the Divine Essence and the Hurnan Essence, He came into the \vorld. The Lord, hO\\gevcr, had no actual evil, or evil that was His own, as He Hinlself declares in J ol.n: " JV/l,ick 0/ '!Jou convictetl" Me of sin 1" (viii 46.) (A. C.

D.1573.)
THE LOBD KADB BIS RUMAN DIVINB BY HIS O\YN M1GHT.

Tt is known that the Lord was born as another man, that when aD infant He 1earned ta talk as anot.her infant, and that then He grew in knowledge, and in intelligence, and in wisom. It is evident frolll this that His human ,vas not Divine fron1 uativity, but that He made it Divine by His own power. It waa by His own po\ver, because He was concei ved of J ehovah; and hence the inmost of His life was Jehovah Hilllself. :For the inmost of the life of every man, which is called the soul, is from the father; and what that inmost puts on, which is called the body, is from the nlother. That the inmost of life, which is from the father, is continually tlowing in and opernting upon the externai which is from the mother, and endeavouring to make this like itself, even in the wOlnb, can be seell from children, in that they are borIl into the natural qualiLies of the father; and souletimes graudsolls and great-grandsons into the natura1 qualities of the grandfather and great-graudfather, because the soul, w hich is trom the father, continually wHIs to make the externaI, which is

THE DOOTRIlvE 011' TIIE LORD.

4'1

from the mother, like itself. Since this is so wit,b man, it is eviden~ that it must have been especially the case with t.ho Lord. His inmost was the very Divine, for it was J ehovah Himself; for He was His only begotten Son. And as the inmost was the very Divine, could not this, lnore tban in the case of any man, make the externat which was from the mother an image of itself, that_ is, like to itseIf, thus make Divine the human which was external and from the mother 1 And this by His own power, because the Divine, which was inmo.st, from which He operated into the human, was His; as the sou! of man, which is the inmost, is his. And as the Lord advanced . according to Divine order, His Human when He was in the world He made Divine Truth, and afterwards when He was fully glorified He made it Divine Good, thus one with J ehovah. (A. C. n. 6716.)
TUB

GLORIFIOATION.

The Lord successively and continually, even to the last of His life when He was glorified, separated from Himself and put off what ,vas merely human, namely, that which He derived from the mother; until at length He was no longer her Son, but the Son of God, as weIl in respect to nativityas conception, and was one ,vith the Father, and was Himself Jehovah. CA. C. D. 2649.) The external man is nothing else than a something instrumentaI or organic, having no life in itCJelf, but receiving lire from the internaI lllan; from which the external man appears to have lire of itself. 'Vith the Lord, however, after He had expelled the hereditary evil, and thus had purified the organic substances or vessels of the human essence, these also received life; 80 that as the Lord was lire with respect to the internaI man, He became life also as to the external man. This is what is signified by glorification in John: te Jesus sam, Now is the l,on 0/ Jlan glorifil, and Go is glorified in Him. If Gad be glorified in Him, God shall also glori/y Him in Hirnself, and shall straightway glori/y Him" (xiii 31, 32). And again: "Father, the hour is come; glori/y Thy Son, that Thy Son also ma,!! glori/ll Thee. . . .

And 'MW, 0 Father, glori/V Thou Me witk Thine oum self, with tM
glory which I kad witk Thee be/ore the world was" (xvii. 1, 5). And again : Jesus said, ce Father, glori/y Thy name. Tlten came

there a voice from Maven, saying, I both }w,ve glorified it, and

w~ll

glorijy il again" (x. 28). (ib. n 1603.) . The Lord, by the most grievous temptation combats, reduced a11 things in Himself iI1to Divine order; insomuch that there remained nothing at ali of the human which He had derived from the mother. So that He was not made new as anotber

48

THE DOOTRINE OF THE LORD.

man, but altogether Divine. For the man who is made new by regeneration still retaitls within him an inclination to evil, J'ea, evil it.self, but is witbheld from evil by an inflowing of the life of the Lord's love,-and this by exceedingly strong power; but the Lord entirely cast out every evil which ,vas hereditary to Him from the nlother, and made Himself Divine even as to the vessels, that B, as t.o truths. Tbis is 'v hat in the W ord is called glorification. (ib. n. 3318.) The union of the Lord'fl Human Essence with His Divine was not effected at once, but successively through the whole course of His life, from infancy to the end of His life in the world. He thus ascended continually to glorification, that is, to union. This js what is said in tTohn: "JesU3 said, Father, glorijy Thy name. Then came there a 'VoUe fronl, luaven, saying, 1 both have glonjid , and will glori/y it again" (xii 28). (ib. n. 2033.)

THE

GLORIPICATION WA8 PULLY CO)fPLETED BY THB PASSION 01' THE CROSS.

The reason why the union itself was fully effected by the passion of the cross, is because that was the last tenlptation ,vhich the Lord suflered in the world, and conjunction is effected by temptations. For in temptations man, to appearance, is left to himself alone; and yet he is not left, for God is then most present in his inmost parts, and supports him. 'Vhen therefora any one conquers in temptation, he is in inmost; conjunction with God; and the Lord was then in inmost union ,vith God His Father. That in the passion of the cross the Lord was left to Himself, is evident from this His exclamation upon the cross: cC 0 God, why hast Thou jorsaken Me 1" and also from these wordu of the Lord: "No man taketh life l'rom Me, but I lay it down of MlIself; I have power to Zay it down, and I have power to take it again; this commandment hat'e 1 reccived/rom My }th~r" (John x. 18). From these passages, now, it is evident that the Lord did not suffer as to the Divine, but as to the Human; and that then an inmost and thus a complete union was effected. (T. C. R n. 126.) Of the GLORIFICATION, by which is meant the unition of the Divine Human of the Lord with t.he Divine of the Father, ,vhich was fully completed by tlle passion of the cross, the. Lord thus speaks: ce Alter Juilas went out, Je3US saUl, Now the Son of Ma"" is :7lorified, and God is gZQr~fied in Hi11~; if God be glOrified in Him, God u'iZl also glori/y Him in Himulf, and 'loill stra1ghtu'ay glorify Him" (John xiii 31, 32). Here glorification is predicated both of Gad the Father and of the Son; for it is said, .. God 13

THE DOOTRINE OF THE LORD.

49

glorified in Him, and fJod will glori/y Him 'in H1~mselj." That t.hi~ is to be united is plain. "Fatker, the h01lr is come, glorijy Thy Son, that Thy Son also may glori/y Thee" (xvii. 1, 5). It is thus said because the unition was reciprocal; and so it is said, " The }?ather was in Him and He in the }?ather." " Now J/y soul i8 troubled ; . and He said, Father, glorify Thy name, and a t:oiu came out 01 heaven, I bath have glorijied, and 'UJill giori/y again" (xii. 27, 28). This was said because the unition ,vas effected successively. CI Ought 'Mt Cltrist to have .~'llffered tluse thingt~, and to enter i1tto H glory 1" (Luke xxiv. 26.) Glory, in the \Vord, when it is predicated of the Lord, signifies Divine Truth united to Divine Good. From these passages it is very manifest that the Human of the Lord is Divine. (ib. n. 128.)

TBB

LoRD, IN GLORIFIOATION, DID KOT TRANSMUTE OR CHANGE HIB HUXAN NATURE INTO DIVISE, B'JT PUT OFF THE RUMAN AND PUT ON THE DIVINE.

That the Lord had a Divine and a Human, the Divine from Jehovah as the Father, and the Ruman from the Virgin Mary, is known. Hence it is that He was God and l'lan, an so had the very Divine essence and a Human nature, the Divine essence from the J'ather, and the Human nature from the mother; and therefore He was equal to the Father as to the Divine, and less than the Father as to the Hurnan. But then He did Dot transmute tbis Huruan nature from the mother into the Divine essence, Dor conunix it t.herewith, as the doctrine of faith called the .thanasian Creed teaches; for the Human nature cannot be transmuted into the Divine essence, nor can it. be conlmixed with it. And yet it is from the same doctrine, that the Divine assumed the Human, that, is united itself to it as a soui to its body, BQ that they were Dot two but one person. From this it follows tl.at He put off the Human taken from the mother,-which in itself "'as like the burnan of another man, and thus material,and put on a Ruman from the Father; which in itself was like His Divine, and thus substantial, by which means the Human also was made Divine. (Le n. 35.) TB.
LoRD DID NOT ACK,NOWLEDGE MARY AS HIS MOTBEB, BECAUSS HE PUT OF~ THE HUMAN DERIVED l'ROM BElL

It is believed t}lat the Lord, as to tbe Human, not onlv was but also is the Son of ~Iary; but in tbis the Christian wo~ld is noder a delusion. That He was the Son of }.f ary is true; but tbat He is so still is not true; for by acts of redemption He put off the Human from the mother, and put on a Human from the

50

THE DOCTRIJ.\'f'E OF THE LORD.

Father. Bence it is tllat the Ruman of the Lord is Divine, and that in Him God is ~Ian and 1\fan God. That He put off the Human frOID the mother, and put on a Ruman from the Fatller, which is the Divine Human, may he seen from the fn~t tllat He never calle ~rary His m~ther, a..q appears froln tbese passages: " TM mother of Jesus sait'" 'Unto Him, They have no winl. Jesus Baitll, unto /ter, H'oman, what have 1 to do wh thee 1 Mine hnur is not 'Ict come" (John ii 3, 4); and in anotlter place: From the

cross" Jesus saw His mother and the di$ciple sta'1Uling by whmn
He lovrd, and saith to His mther, JVoma.n, behold thy son! l'ken saith fIe to the discip!e, Belwld thll motlLer 1" (xix. 26, 27): And fronl the fact that once He did not ackno\\'lege ber: "It was

told Je81UJ by some, saying, Thll mother a1Ul Thy bl'cthren are standing withnut, and desire to see Thee. Jesus a1uH r ering, sa,id, My motlter and A[y brethren a1e these who hear the lJTord of God, and do it" (Luke viii. 20, 21; Matt. xii. 46-49; }\fark iii. 31-35).
Thus the Lord did Dot calI her ca mother," but cc wODlan,u and gave her as a lllother to John. In other places she is -called His Dlther, but Dot by His own mouth. This also is confirrned by the faet that He did Dot ackno\vledge lliulself to be the Son of David; for it is said in the E\"angeli~ts, cc Jesus asked the P/w,riSl'CS, saying, JVhat think '!le of Chr;t 1 JVh08t Son is He 1 They say unto Hirn, David's. He saith unto t7u~m, How tlwn doth Da'lJid" in spirit, call Him }l,is Lord, saying, The Lord said U'11.fo my Lor, Sit Thou on A/y noht haM, unt-il [ malle Thine enem'ies 'l'fty footBiool. If, then, IJat"d calleth H'in1, Lord, lLOW is He his SO'fI,' And 'TU) man was able to lfns'lCer Hi1n a word" (l\latt. xxii. 41-46; Mark xii. 35-37; Luke xx. 41-44; Psalol ex. 1). To the above

1 shall add tbis ne\v thing: It "~as once granted me to speak with 1.lary the mother. 8he passed by at one tilne, and appeared in heaven above my head, in ,vhite miment, as of silk; and then, pausing a little, she said that she had been the Dlother of the Lord, ,vho was oro of her; but that having becolne God He . put off aIl the Human derived from her, and she therefore worships Him as ber God, and did Dot \\,ish anyone to acknowledge Him as ber Son, becallse aIl in Him ie Divine. From ail these things there shines forth this trllth: That thus Jehovah is Man, as in fjrst things, 80 also in the lnst, according to these words:
ce 1 am the Alpha and the Ontega, the Beginning and the Ending, He 'U~lw is, and w7~o was, and wlw is to com.e, the Almight.lf" (Rev. i. 8, Il). When John saw the Son of Man in the midst of tM 8even candlesfi~k&) he fell at His feet as dead; and He laid His 7~a1ld upon ltim, saying, . . . "1 am the First and the Last" (Rev. i. 13, 17; xxi. 6).. " Behold, 1 come quickly, ... tltat 1 may Ui~'e to eterg one according to his work. 1 am the Alpha and tM Omega, tluJ Beginning and tM End, the l'irst and the Last" (xxii

THE DOCTRINE OF THE LORD.

51

12, 13). And in Isaiah: "TItUS saM Jehovuh, lM King 01 Israel, and His Redeemer, Jehovah of Hosis, I am the FirBt and tlu Last" (xliv. 6; xlviii. 12). (T. C. R n. 102.)
THE LORD'S WBOLB LJPB 'WA8 A CONTINUAL TEIIPTATJON AND VICTORY.

That the life of th~ Lord, from His earliest Clli1hood even to the ]ast hour of His life in the world, was a continuaI temptation and continuaI victory, appears fronl many passages in the Word of the ld Testanlent. And that it did not cease with the temptation in the wilderness is evident from these words in Luke, " Whe"" the Deml had ended all the ~emptation, he departed Irom Himfor a season" (iv. 13); also froDl the fact that He was tenlpted even to the death of the .cross, thus to the last hour of His life in the world. Rence it appears that the Lord's whole life in the world, from His earliest childhood, ,vas 'a continuaI temptation and continuaI victory. The last was when on the cross He prayed for His enemies, thus for all on the face of the whole earth. In the 'Vord of the life of the Lord hy the Evangelists, there is no mention of any but His ternptation in the wilderness, except the last. Others were not disclosed to the disciples. Those wbich were disclosed appear, according to the literai sense, 80 light as scarcely to he any temptation; for 80 to speak and 80 to answer is no temptation. And yet it was more grievous than any hunlan rnind can ever conceive or believe. No one can know what temptation is unless he has heen in it. The temptation which is related in Matt. iVe 1-11, ltIark i. 12, 13, Luke iVe 1-13, contains the temptations in a sUlllmary; namely, that out of love to,vards the whole human race, the Lord fonght against the loves of self and of the world, ,,ith which the hells were filled. AlI temptation is against the love in which a man is; and the degree of temptation is according to tbat of the love. If not against the love it is no temptation. To destroy one's love is to destroy his very life, for love is life. The Lord's life was love towards the whole human race; and it was so great, and of such a nature, as to be nothing Lut pure love. Against this, His life, continuaI temptations ,vere admitted, as was said, from His earliest childhood to His last hour in the ,,?orl<l. . . . In brief, from His earliest childhood to the la-qt bour of His life in the world the Lord was as..~ulted by all the bells, which \\'ere continually ovcrcorne, subjugated, and conquered by Him; an this solely out of love to\vards the human race. And because this love was not human, but Divine, and tewptation is great in proportion as the love is great, it is evident how grievous were His comba~, and how great the ferocity

52

THE

DOCTRlj\~E

OF 7'11E LORD.

on the part of tlle hells. That these things ,vere 80 1 know or a certainty. (A. C. D. 1690.) That the Lord suffered and sustained t11e rnost grievolls temptations, or rnore grievons thnn aIl in the universe, is Dot so fu 11y kno\vn frOIll the [letter of the] 'Vor; 'v lIere it is only mentioned that He "ns in the ,vilderness fort.y days, and 'v~~ telnpted of the Devi!. The temptations thenlselvcs \vhich He then had are Ilot described except in a fe\v 'Nords; yet these fe\v invol\'e aIl. As for eX~l1nple it. is lnentioned in )fark Ci. 12, l;~)t that He "l'as ,vith the bpugts, hy ,vbich are sigllified the worst of the infernal crew; and else\vhere i~ is relnted tllat He "as Ied by the Devil npon a pinnacle of the Temple, an upon a high nlountain, which are nothiJJg (JIse than representat ives of most grievous temptations which He suffere in the wilerness. (ib. Ila 1663.)
THE LanD WAS TEllPTED EVEN BY ANGEM.

That tnf Lord at the last fought in tempt.ations with the angels ,vith the whole angelic heaven, is an arcanum ,vhich has nut until no'v been revealed. But the case is this:The angels are indeed in the highest wis(lo1n aud intelligence, but aIl their wisdoIIl and illtelliuence is from the Lord's IHvine. Of th~mselves, or frOln what is their D'VIl. they have nothing of wisdom an intelligence; so far therefore as they are in truths and goo<ls from the wrd's I)ivine they are ,vise and intelligent. The angels themselves openly cnnfess that they have nothing of wisdolll Rnd intelligence frolu tbelnselves; yea, are even indignant if one attributes to theul anything of \visdom and intelligence. For t.hey know and perceive that this 'w'ould e to derogate frOlll the Divine that which isDivine, and tu clailll for themselves ,,,bat is not their o,vn, thus to incur tlJe criIne of spiritual t heft. The angels also say, that aIl their proprium is evil and false, both from whRt is hereditary and from act.ual life in the world ,vhen they \vere men; and tbat what is evil and false is not separated or \viped n,vay from thern, and tlley thus justified, but that it aIl remaius \vith them; and that they are ,vithheld from ,vhat is evil and false, an kept in good and truth by the Lord. These things aIl angels confess; nor is any one admitted into heaven unless he knows and believes them; for other\vise t hey cannot be in the light of wisdoln and intelligence ,,,hich is froln the Lord, and therefore Dot in good alld trut.h. Rence also it may he kno\vn ho\v it is to be understood, tllat heaven is not pur~ in the eyes of God, as in Jou xv. 15. Recause it is so, in orer that the Lord might restore the universal heaven to heaveuly order, He even aclitted into Himself temptations from the angels; who in 80 far as they
then1selv~s, )ea.

THE DOOTRINE OF THE LORD.

53

were in what ie their own were Dot in good an(l truth. These temptations ar~ the innlost of aIl; for they act ollly upou ens, and ,vith such subtlety as to escape aIl observntion. Dut in so far as the angels are Dot in \vhat is their own they are in goo and truth, and cannot tenlpt. Moreover the angels are continually being perfected by the Lord, and yet can l)y no means, to eternity, he so far perfected that their wisdolU and intelligence can he compared to the Divine wisdom an intelligence of the Lord; for they are finite, and the Lord is iu fi nite, an there is no conlparison of the finite with the iufinite. (A. C. n. 4295.)

How

THE LORD BORE THB INIQUITIES OP ALI.

It is known in the Cllurch that it is said of t11e Lord that He carried sins for the human race, but it is yet unkno\vn \v1tat is meant 1y caITying illiq uities and sins. By sOllle it is bclieved it rneans, that He took upon HiIllself the SillS of the lunnan race, and suffered Himself to be conenlned even to the deat.h of ~he cross; and that thus, because dam nation for sins was cast upon Hinl, mortals were lil>erated from damnation; an also tllat dalunation ,vas taken a\vay by the Lord throngh the fulfilling of the Iaw, aince tlie la'v \vould 11ave condeIuned every one who did Dot fulfil it. But these things are Dot meant by carryin~ iniquity, ainee every nlan's dces renlain with him aft~r death, and he is then judged either to life or death according to their quality; and they therefore cannot be taken R\Vay by transfer to another who carries thenl. Hence it is evident that sOlnething eise is rneant by carrying iniquities. Aud \vhat is meant may he seen frOID the calTying itself of iniquitie.s or of sins by the Lord; for the Lord .calTies thenl \\'hen He fights for man against the hells. }"or nlan of himself cannot fight against thenl; but this the Lord alone does, even cOhtinually for every Illan,-but with a difference accordillg to the reception of Divine good and Divine truth. 'Vhen the Lord was in the \\'orl He fougllt against aIl the ltclls, alJd entirely 8ulxlued them. Henee He "'as also nlade Justice. He thus redeeoJed from damnation those who receive Divine good and t.ruth from Him. If this had not been done y the Lord no flesla could have been saved; for the hells are cOlltiuually ,vith man, and 80 far as the Lord does Dot remove them they have dOluinioll over hitn; and He renloves thenl in proportion as lIJan desists from evils. He ,vho once conquers the hells conquers thf3ffi to e\ernity; and that t1Jis rnight be accoTu})lished by th.' Lord Ile made His Human ))iville. He therefure who alone fights ful' man against the hells,-or what is the sarne, against evils and

54

THE DOOTRINE OF THE

L:'~iD.

falsities, for tbese are from the hells,-is said to carry sins, for He alone sustains tbat burdell. By carrying sins ie also signified the removal of evils and falsities from those who are in good; because this is a consequence. For so far as the hells are l'emoved from man evils and falsities are removed; for both, as 'w'ag said, are from the heIls. Evils and falsities are ains and iDiq nities. . . . That by carrying diseases, griefs, and iniquities, and hy being thrust through and bruised by them, a state of temptation is sigllified is evident; for in temptation there are griefs of mind, straitness, and despair, which cause anguish. Such tbings are induced by the bells; for in telnptations they 8ssault the love itself of him against ,vhom they fight. The love of every one is the inmost of his life. The Lord's love was the love of saving the human race; which love was the Being . of His lire, for the Divjne in Himself was that love. It is so described too in Isaiah, where the Lord's combats are spoken of in tbese 'w'ords: "He said, Surely tlte,!! are My people; . . therifore He became a ~aviour to them: in all their aiftictiun, He 'u:as aiflicted; .. in His love anl/, His clemency He redeemed the1n, and took them, ani/, carried them all the days of eternity" (ixiii. 8, 9). That the Lord endured such temptations when He was in the world, is described in few places in the Evangelists, but in many places in the Prophets, and especially in the Psallns of David. In the Evangelists it is only said that He was led away into the ,\\'ilderness, and afterwards was tempted of the Devi!; and that He ,vas there fortY days, and was with the beasts (Mark i. 12, 13; Matt. iVe 1). But that He was in temptations, that is in combats with the hells, from earliest childhood to the end of His life in the world, He did Dot reveal,according to these words in Isaiah: Il He was oppressed, arul He was ajJlicted, yet He op~ned 'flot His mouth; He is led as a lamb
to

tlte slnugh.ter, and as a sheep be/ore ker 8Marers is dumlJ,

80

He

opened not His mouth" (liii. 7). His last temptation was in Gethsenlane (Matt. xxvi.; ~fark xiv.), and afterwards the passion of the cross. That by this He fully subdued the hells He Himself teaches in John: "Fatker, Jdiver Me f'rom this Mur; but for titis [cause] ca'fl'te I to this hour; Fa.ther, glori!,!! Th,!! name. There ca1ne a t~oice f~om heaven, [saying] I have both glorified and 'Wl glorif.y.[it]." Then Jesus said, "Nom is thejudgrnent o.fthis world, now shall tM prince of this 'u)orld he cast out" (xii. 27, 28, 31). The prince of this world ie the Devi!. thu8 all heU; to glorify is to make t.he Ruman Divine. The reason why 01 1y the temptation after forty clays in the wilderness is mentioned is, that forty daya signif.y and involve temptations to the full, thus of many years; t.he ,vilderness signifies hell; and the beasts with which He fougbt there, the diabolical crew. (A C. n. 9937.)

THE

DOCTRI~?E

OF THE LORD.

55

THB USB 01' TUE LORD'S TEMPTATIOXs.

Good cannot he conjoined with truth in the natura1 nlan witbout combats, or what is the sarne without temptatiollS. But that it may be known how the case is in respect to man, it must be brieily stated :-Man is nothing but an organ, or vessel, which receives life from the Lord; for man does not live of himself. The life which ftows in ,vith man from the Lord is from His Divine love. This love, or the life thence, flo\vs in and applies itself to the vessels which are in man's rational [part], and which are in his natura1. These vessels in man are in a contrary position with respect to tl1e influent lire, in consefluence of the hereditary evil into v,?hich man is born, and of the actl1al evil which he himself aequires. But as fur as the influent lire can dispose the vessels t<> receive it it does 80 dispose them. . . . Good itself, which has life from the Lord, or which is life, is ~"bat flows in and disposes. 'Vhen therefore these vessels, which are variable as to forros, are as was said in a contrary position and direction in respect to this life, it is evident that they must he reduced to a position in accordanee with the lire, or in complianee ,,'ith it. l~his cau in no wise be effected so long as man is in the state iuto which he ie born and into which he bas reduced himself; for the vessels do not yield, beeause they are obstinately resistant and opposed to heavenly order, according to which the lifc aets. For the good that moves them, and to which they are compliant, is of the love of self and the worldj which good, from the gross hest that is in it, makes them sucb. Therefore, before they can he rendered compliant, and he made fit to receive anything of the life of the Lord's love, they must be softened. This 80ftening is effected Ly no other means than by temptations; for temptations remove .those things which are of self-love, and contempt of others in comparison with one's self, con~equently which are of self-glory, as weil as of hatred and revenge on account of them. 'Vhen therefore the vesseIs are somewhat tempered and subdued by tenlptations, they begin to become yielding to and compliant with the life of the Lord's love, which continually flows into man. Bence it is that good now begins to he conjoined to truths, first in the rational man, and afterwards in tl~e natura1. . . . This is the reason why man is regenerated, that is made new, by temptations, or what is the sanie, by spiritual combats, and that he is afterwards gifted with another disposition, being made mild, humhle, simple, and contrite in heart. }~rom these considerations it may no'." be seen what use temptations effect; na.mely, that good from the Lord can not only flow in, but also dispose the vessels to obedience, and so conjoin itself with them. . . . But as regards the Lord,

56

THE DOCTRINE OF THE LORD.

He, by the most grievous cornbats in temptation, reduced aIl things in Himself to Divine order, even until there remained nothing at aIl of the hurnan which He had derived from the mother; so that He was made, not new as another man but altogether Divine. For a man who is made new by regeneration still retains in himself an inclination to evil, yea, evil itself, but is witbheld from the evil by an influx of the life of the Lord's love, and this by exceedillgly strong po\ver. But the Lord entirely cast out every evil ,vhich \vas hereditary to Him from the mother, and mae Himself Divine e\yen as to the vessels, that is as to truths. That is what in the Word is called glorification. (A. C. n. 3:318.) As the IJOrd from the beginning had a human from the motber, and successively put this off, therefore during HiR abode in the world He passed through two states, one a state of hunliliation, . . : exinanition, and the other a state of glorification, or union \vith the Divine, which is called the Father. The state of hunlliation was at the t1ne and in the degree that lIe \\'a8 in the huulan from the mother; and the state of glorification ,vas at the tinle ':J1d in the degree that He was in the Human from the Father. In the state of humiliation He prayed unto the Father as to one different fronl Himself; but in the state of glorification Ile spake with the Father as ,vith Himself. In this latter stale He s~id thtlt the Father was ill Him, and He in the :Father, and that the Father and He were one; but in the state of hun1li~tion He endured telnptatiuns, and suffered the cross, and prayed to the Father that He ,vould Dot forsake Him. For the Divine could not be tenlpted; much less could it suffer the cross. From ail this, then, it appears t.hat by temptations, and at the sarne time continuaI victories, and by the passion of the cross w hich ,vas the ]ast of the temptations, He entirely conquered the hells and fully glorified the humall, as Wa.Ci shown aove. That the Lord put off the human froin the mother, and put on a HUDlan from the very Divine, which is called the Father, appears also from tlle fact that 80 often as the Lord spake by His own mouth unto the mother, He did not calI her" mother." but cc woman:' (L. n. 35.) It is known from the W ord by tl1e Evangelists, that tl1e Lord adored and prayed to J ehovah His Father; and this as from Hinlself to another, although Jehovah \vas in HiID. Dut the state in ,,'hich the Lord then was was His state of hnnJiliation, the nature of which has been described; namely, that He \vas then in the infirm human derived froln the mother. But in the degree that He put off t.hat hUlnan and put on the Divine He was in a different state, which is called His state of glorification. In the former state He adored J ehovah as one difIerent t'rom

THE DOOTRINE OF THE LORD.

Himselr, altllough He was in Him; for, as stated above, His in terna1 was Jehovah. But in the latter state, namely, the state of glorification, He spake with Jehovah 'as \vith Himself, for He 'l"as Himself J ehovSlh. But how these things are cannot be apprehended unless it he kno\vn what the internaI is, and how the internai acts upon the external; and, further, how the internai and exterllal are distinct froln each other, and yet conjoined. This however Joay be illustrated by its like, narnely, by the internaI in man, and its influx into and operation upon his external The internaI of man ie that by which rnan is mun, and by which he is distinguished from the unreasoning animaIs. By means of this internaI he lives after death, and to etenlitYj and by this he is capable of being elevated hy the Lord among the angels. It is the very first fonn by virtue of which he becomes and is a man. Through tbis internaI the Lord is united to man. The very heaven nearest to the Lord is of these human int.ernals. This ho\vever is above the inmost angelic heaven, wherefore these helng to the Lord Himself. . . . These internaIs of Juen have Dot life in themselves, but are forlns recipient of the life of the Lord. ln proportion then as the mau is in evil, whether actua! or hereditary, he is as it were separated from this internaI which is of the Lord and with the Lord, and therefore in that degree is separated from the Lord; for although this internaI is adjoined to man and is inseparable from 11im, yet, in so far as man recedes from the Lord he as it \l'ere separates himself from it. This separation however is Dot evulsion from it, for then man could no longer live after deathj but it is disagreement and dissent from it of his facultiee that are beneath it, that is of his rational and extemal man. In the degree that there is'dissent and dis~OTeement he is disjoined; and in the degree that there is not dissent and disagreement he is conjoined by the interna! to the Lord. This takes place in proportion as he is in love and charity; for love and charity conjoin. Thus it is in respect to DlalL But the internaI of the Lord, since He was conceived of Jehovah, was Jehovah Himself, who cannot he divided and become another's as in the case of a son conceived of a human father; for the Divine is not like the human divisible, but is and remains one and the same. \Vith tbis internaI the Lord united' the Human essence. Aud because the internaI of the Lord was Jehovah it w~q Dot a form recipient of life, like the internaI of man, but was life itselt: His llulnan essence aIso, by union, in Iike manner became life. Therefore the Lord so often says that He is life; as in John,-".As the Father kath life in Himself, 80 kalh, He given to tM Son to M'De life in Hirft8elj" (v. 26); besides other passages in the saIne EVRngelist, as i. 4; v. 21 ; vi. 33, 35, 48; xi. 25. In proportion therefore as the
10

58
J~rd

THE DOOTRINE OF THE LORD.

was in the human which He received hereditarily from the Inother, He appeared distinct from J ehovah, and adored J ehovah 88 one different from Hinlself; but in proportion as He put off this human the Lord was not distinct from Jehovall, but one with Rim. The former state, as has been said, was the Lord's state of humiliation, but this was His state of glorification. (A. C. n. 1999.)

THE LoRD'S GLORIPICATION 18 IKAGED IN }tfAN'S REGENERATION.

The state of the Lord's glorification may in sorne manner he apprehended from the state of the regeneration of man; for the regeneration of man is an image of the Llrd's glorification. \Vhen man is regenerated he is nlade new, and hecomes entirely another lnan. 1.'herefore wh en he is regeJIerated he is said also to he born again, and created anew. l'hen, although he has a similar face and similar speech yet his mind is hot similar. When he is regenerated his rnind is open towards heaven, and therein dwelliove to tbe Lord and charity towards the neighbour, with faith. It is the rnind which makes him another B.nd a new man. Change of stat.e cannot he apperceived in the body of man, but in his spirit. The body is only the covering of his spirit; and when it is put off his spirit appears, and this in quite another form \\,11en he is regenerated. }"or then it has the form of love and charity, in inexpressible beauty, instead of its previous fonn, ,vhich was that of hatred and cruelty, with a defornlity also in.. expressible. From this then it mtty appear what the regenerate man is, or one who is born agaill or created anew,-tllat he is in t.ruth quite another and a new man. }"rom this image it may in sorne measure be conceived what the glorification of the Lord "~as. He "ras Dot as JDan is regenerated, but was mae Divine; and this from the veriest Divine love, for He became l)ivine Love itself. What His form then was He made visible to Peter, James, and John, when it "'8.8 given thern to see Him, not-.with the eyes of the body but with the eyes of the spirit; namely;that le His face did sltine as the sun " (Matt. xvii 2). And that ..this was His Divine Human is clear froln the voice which then C4me out of the cloud, saying, " This is My beloved Son" (ver. 5). (~C.
a

3212J

~~

....
THE RESURRECTION.

Since the Human of the Lord was glorified, that ie W88 made Divine, therefore arter death He rose again on the third day with His whole body; which does Dot take place with any man, for

\ \

THE DOOTRINE OF THE LORD.

59

man rises again only as to the spirit, but not as t.o the body. That nlan might know, and no one should doubt, that the Lord rose &gain with His whole body, He Dot only said this by the angels who were in the sepulchre, but He even showed IIinlself in His human body to the disciples, saying to them, when they believed that tbey saw a spirit, " Behold A/y hands arul M..v fut, tkat il i8 l Mgsell; kandk Me, and BU,for a tpirit kath notjlesh, afUllHma, as ye Bee Me have. .And when He had Baid this, He sJwwed tkem His hands and Hisleet" (Luka xxiv. 39, 40; John xx. 20). And further: cc Jesus Baid to Tlwmas, Reach, hither thy j,'NJer, and behold Jf.1J hands; and reach hither thy hand, and thrust into My Bide, and be notfaitkless, but believing. Then said Thomft8, My Lord and mg God" (John xx. 27, 28). That the Lord might Dlore fully prove to them that He was not a spirit, but a Man, He said to the disciples, I l Have ye here any meatl And they gave Hit", a piece of broiled .fish and 01 an hone'!lr~mb, which He took and aU belore tkem" (Luke xxiv. 41-43). Since His body now ,vas Dot material, but subst.antial and Divine, therefore He came in to t1u disciples wh'e tlte doors were Mut (John xx. 19, 26). And after He ha<! been seen" He became invisibk" (Luke xxiv. 31). Such DOW the Lord was taken up and sat at the right hand of God; for it is said in Luke, " It came to pa88 whe Jesus was blasing the disciples, He departeil ITem! tkem, and WaB carried 'ltp into hea,'IJe'1I," (xxiv. 51). And in Mark: ce After Ht had spokm to them, He tDa8 receitwl up into heft1;en, and Bat at the right hantl ofGod" (xvi 19). To ait st the right hand of God signifies Divine Omnipotence. (T4 n. 35.) The Lord made the very eorporeal in Himself Divine, both its sensuals and their recipients. He therefore rose again from the sepulchre even with His body, and also after the resurrection said to the disciples, Behold J/y hrznds and J[y feet, that it is 1 Myulf; handlt Me aM see, for a spirit hath not jlesh and bones, as lIe BU Me have" (Luke xxiv. 39). Very many at this day who are of the Church believe that every one will rise again at the last day, and then with the body. This opinion is so universal that scarcely any one from doctrine believes otherwise. But the opinion has prevailed on account of the faet that the natura1 man supposes it is the body alone which lives; unless therefore he should believe that the body ie ta receive life again he wOld entirely deny the resurrection. But the case is this :-Man rises again immediately after death; and then appears to himself to he in the body, precisely as in the worl, wit.h such a face, \\yith such members, anns, hands, feet, breast, belly, loins; yea, when he sees and touches himself, he also says that he is a man, as in the wor1d. But it is not his extemal which he carried about in the world that he sees and touches, but the internat v/hich constitutes that
CI

60

THE DOarRINE OF THE LORD.

very buman that lives, and which had about itself, or outside of tho single things of it.~elf, an ext.ernal ,vhereby it coultl he in the world, and fitly aet and perform its funct.ions there. The eart hly cQrporeal itself is no longer of any use to him. He ie in another world, where there are other functions arul other cRl'abilities and powers, to Wllich such a body as he has there is adapted. l'his body he sees ,\\'ith his eyes; not ,,?ith the eyes that he had in the
world, but those which he has there, which are the eyes of his internaI man, and with which, through the eyes of tIle body, Ile had before ~een worldly and terreMtrial things. He al80 ft'els it with the touch; Dot with the hanrls or sense of touch that he enjoyed in the world, but with the }-Jands and sense of touch which he there enjoys,-,vhich is that from which sprang his sense of touch in the world. Every sense there is also Inore exquisite and perfect, because it is the sense of man's illterl1al set loose from the external; for the internaI is in a more p~rfect state, inasnluch as it gives the power of sensation to the externnl But when it acts in the external, as it does in the world, the sensation is dulled and ObSC1Jred; besides, it is the internAI ,vhich sensates the internaI, and the external which sensates the external Hence it is that Olen see each other after death, all are together in societ)', according to their interior [states]. l'hat 1 might be certain of these things it has even been given nIe to touch spirit.~ themselves, and frequently t.o talk with thelll on this suhject. 1\len after deA.th,-who are then ealled spirits, and tho~e t.hat have lived iu good, angeIs,-nre great.ly sl1l"pridell that the lllan of the Church shonld believe that he is Dot to s~e eternallife until a Iast day whell the \vorld is ta peri,sh; and that then he will he elothcd again with the dust that has been rej~cte,-,,'hen yet the man of the Church knows that he rises again after death. For ,vhen a man dies~ ,vho does not say afterwards that his soul or spirit. is in heaven or in hell? An ,vho dues Dot say of his own infants who are dead, that the)" are in heaven 1 And who doe8 uot comfort the sick, or one conelllned to death, by the assurance that he ,vill Rhortly come iuto Bllother lire 1 And he who ie in the agony of death, and is prepareJ, believes no otherwise. Yea, frOln that belief also many clai III to thenlsel ves power to deliver from places uf damnation, and to introduce into heaven, and 10 celehrate ma.~ses for theln. \Vllo doe~ not know ,vhat the Lord said to the thief-CC J'o-da!1 shalt thou he with Ale in pa1'adise" (Luke xxiii. 43); and ,,,hat He said conccrning the rich man and Lazarus, that the former ,vas carried iota hell, but the latter by angels into heaven ? (Luke xvi. 22, 2~t) And who is Dot acquainted with what the Lord tallght concerning the resurrectioll, that cc He is ""ot the God of lIte drad, bu/, of tlte li'Oingl" (Luke xx. 38.) Man is acquainted with tl1ese

THE DOOTRINE OF THE LORlJ.

61.

things; and he 80 thinks and speaks 000 when he thinks and 8}Waks from the spirit. But when he spef!.ks from doctrinals he BaYS quite the contrary; namely, that he is not to rise &gain till the last day,-when yet it is the last day with every one \vhen he dies; and then also is his j udglnent, as many also say. These things are said in omer that it may Le known that no nlan rises agaill in the body with which he was clothed in the ,,orld; but that t he Lord 80 arose, and this because He glorified or made His body Divine while He was in the world. (A. C. n. 5078.)

TBB

REDEMPTION.

Redemption itself was the Sllhjugation of the Hells, and the establishment of Order in the Heavens, and preparation thereby for a new spiritual church. (T. C. R. D. 115.) That the Lord while He "as in the world fought against the hell~, and conquered and subjugated them, and thus brought them under obedience to Him, is evident from many passages in the 'Vord, of which 1 shall select these few:-In Isaiah: cc Who is this that c011leth fram Edam, besprinkled aB to His

garmcmts J,om Barrah 1 tlzis [that is] hOMurable in His apparel, travelling in the 'fJtultitude of His Btrength 1 l that spealc in rightwusness, mighty to Bave. Wherefore art Thou rell in Thine appard, and Thy garment a8 one that treadeth in the wine-pressl 1 have trodden tM wine-press alone; a~ of the people [there was] nct a man with Ale; tMrefore l trOll them in Mi'IU anger, a'lUl trampled tkem i"" MY'lJJrath; thence tlteir 'Dictory i8 sprinklcd uptm My garmenJ.s; . . for the da,!! 0/ vengeance is in Mine heart, and the year 0/ My redeemed i8 C()11I,8: Mine a'Mn brought salvution to Me ; . . 1 made their victory descend to tJu eanh. . . . He sal, BeJwld My people, they are children; therefore He became to tMm a Saviour; . . in His love and, in His pitY He redumed them"
(lxi. 1-9). These things are said of the Lord's confiict against the hel1s. By the ~rment in which He was honourable and which was red the Word is meant, ta which violence was offered by the Jewish people. The conflict itself against the hells and the victory over them is described by the saying that He trod tkem in His anger, and trampkd them in His 'l(J'fath. That Hd fougbt alone and of His own po,ver is described by the words:

"Of the people [tkere was] 'Mt a man with Me, .. Jf1,ne aTm brought salvation to lfe; 1 made their 1nctory des~nd to tM earth. u That thereby He saved and redeemed ie meant by these : "Tkerefore He became to tkem a 8a1Jou'I'; in, His l0'V6 and in His pitY He redeemed them." That tbis was the cause of His coming is meant by the words: "The day 0/ 'Dt'fIgeance i8 in Mi'M Mart, aR

62
the year

THE DOOTRINE Dl/' THE LORD.

of My redeemed is come."

Agnin in Isaiah: "He saw

that there was no man, and wondered that t/teTe was '110 intercessor ,. tll-erefore His aTm brought salvation unto Him, and His rigllteousness lit sustained Him i and Ile put on righteousness as a breastplate, and the helmet of salvation upon His head ,. ana He put on flle garments Qf vengeance, and covered Hi1nself u'ith zeal as wifh a cloak. ... Then, co'l'netk the Redeemer to Zion," (Iix. 16, 17, 20). In J eremiah: cc They were dismalled, . . their mig}"ty ones were beaten down, t1uy jled apace; tMy looked 'Mt back; this day is to the Lord Je}uyvan 0/ Hosts a da,!! of vengeance, that He 'lnay take wngea'fla on His enemies; the sword shali dev01J,r and be satiated" (xlvi. 5, 10). Roth of these passages relate to the Lord's conflict against the hells, and victory over them. In David: " Gird Th,!! sword upO'n TllY thigh, 0 Jf~qht'!l; . . . Thine arrOW8 are s/Lary J. the people shall fall under Thce, from the heart of tM

King's .enemies; Thy throne ... illfor e'cer and ever. ... Th01J, hast loved rightefJ'U81teS8, therefore God !ultn anointed Tllee" (Psa.
xlv. 3-7); also in many other places. Since the Lord alone conquered the hells, without help frOln any angel, therefore He is called a Hero and a Alan 0/ Wars (lsR. xliv. 15; ix. 6); The King of Giorg, Jehovah the Might'!J, the Hero of War (Paa. xiv. 8, 10); The MiglLty One 0/ Jacob (cxxxii. 2); and lnany places Jehorak Sa,baotl~, that is, Jelwvah 0/ Hosts. And also His advent is called the dny of Jehova/l" terrible, cruel, a day

in

of u-rath, of anger, of 'Vengeance, of ruin, of war, of a trurnpet, 0/ a loud noise, of tumult. In the Evangelists it ie said: cc Now is tM judgment of this world: the prince 0/ this uorld sllall he cast out" (John xii. :~1); "The princs of this 'U'Orld is fud.qed" (xvi. 11); "Ik assured 1 have overcome the world" (xvi 33); "I beheld Satan as lightning falifrom lwa'Ven" (Luke x. 18).

0/ indignatior~,

By the world, the prince of the world, Satan, and the Devil, is
Dleant hel!. (T. C. R. D. 116.) It is known in the Church that the Lord is the Saviour and
Redeemer of the human race; but how this is to be understood

is known by few. They who are in the externals of the Church believe that tl1e Lord redeemed the world, that is the human race, by His blood, by which t.hey understand the passion of the Cross. But those that are in the internaI [truths] of
the Church know that no one is saved by the IJord's blood, but by a life according ta the precepts of faith and charity from the Lord'e Word Those who are in the inmost [truths] of the Church, understand by the Lord's blood the Divine Truth proceeing frQffi Him, and by the passion of the cross they understand the last of the Lord's tenlptation, by which He entirely subjugated the hells, and nt the saTne time glol'ified Ilia Human, that is made it Divine; and that thereby Be

THE DOOTRINE OF THE LORD.

63

redeemed and saved all who suifer t.bemselves to he regenerated, by a lire according to the precepts of faith and charity from His Word. By the Lord's blood also in the illternalsense, according ta which the angels in the heavena perceive the W 000, Divine Truth ie meant proceeding from the Lord. But how man was saved and redeemed by the Divine, througb the 8ubjugation of tlle hells aud the glorification of His Human, no one can know unless He knows that with every man there are angels from heaven, and spirits from hell, and unless these are present with man eontinually he cannot think anything, or will anything; and that thus 88 to his interiors man is either under the dominion of spirits who are from hell, or under the dominion of angels from heaven. When tllis is first kno\vn, then it may he known that unless the Lord had entirely subdued the hells, and reduced all things both there and in the heavens to order, no man could have beel1 saved. So, unle8s the Lord ha made His Human Divine, and had. thereby acquired to Himself Divine power over the hells and over the heavens to et.ernity. For without Divine power neither the hells nor the heavens can he kept in order; ainee the power by which anything exista must be perpetuaI in order that it nlay subsist., for subsistence is perpetuaI existence. The very Divine, which is called the }'ather, without the Divine Human, whieh is called the Son, could not effect this; inasmuch as the very Divine withtlut the Divine Human cannot reach to man, nor even to an angel, when the human race have altogether removed themselves from the Divine,-as was the case in the end of tilnes, when there was no longer a11Y faith nor any charity. For this reason the Lord then came ioto the world and restored all things, and this by virtue of His Human, and thus saved and redeenjed man through faith and love t.o the Lord from the Lord. For those [that have this faith and love] the Lord can withhold from the hells and from eternal damnation; but not those who reject faith and love from Him to Him, for these reject sal.vation and redemption. CA. C. n. 10, 152.)

Tas

LoRD

mua

BBDEEMED NOT ONLY

MAN,

BUT THE .NGELS.

At the time of the first coming. of the Lord, the hells bad increased ta sucb a height that they filled aIl the world of spirits, -which is intermediate between heaven and hell,-and thus Dot only disordered the heaven which is aalled the last or lowest, but also assaulted the middle heaven; which they infested in a thousand ways, and which wOld have gone ta destruction if the Lord had Dot withstood them. Such an insun"ection of the helh~ ia meant by the tower built in the land of Shinar, the head of

THE DOOTRINE OF THE LORD.

whicb was to reaeb even unto beaven; but the design of the builders W8S frustrated by the confusion of tonglles, and they were dispersed, and the city was called Babel (Gen. xi. 1-9). What is there meant by the tower, and the confusion of tongues, ie explained in the Arcana Clestia, published in Llndon. The reason why the hells had grown to such a height was, that at the time when the Lord came into the world the whole earth had completely alienated itself from God, by idolatry and magic; and the church ,vhieh bad existed among the children of Israel, and afterwards among the Jews, was utt.el'ly destroyed through the falsification and adulteration of the W ordo And both the former and the latter after death flocked into the world of spirits, where at Iength they 80 increased and muitiplied, that tltey coul Dot he expelled but by the descent of God Himself, and then by the strength of His Divine arme How this W8S done is described in a little work on the Last J udgment, publisbed at London in the year 1758. This was accomplished by the Lord when He was in the world. A similar judgment has alao heen aceomplished by the Lord at this day, for, 88 \\'as said above, now is His second conling, which is foretold everywhere in the Apocalypse; and in Mat.t. xxiv. 3, 30; in Mark xi. 26; in Luka xxi. 27; also in the Acts of the Apostles i Il; and in other places. The difference is that at His first coming the hells had so increased by idolaters, magicians, and falsifiers of the \Vord; but at this second coming by so-called Christians, both those who a.re st.eeped in naturalism, and also those who have falsified tbe 'Vord, by confirmatiolJs of their fabulons faith concerning three Divine Persons froID eternity, and concerning the passion of the Lord, that it was redemption itself; for it is these who are meant hy the dragon and his two beasts in the Reyelation x. and xiii (T. C. R. n. 121.) The reason why the angels could not have subsisted iu astate of integrity if redemption had not been wrought by the Lord, is that the whole angelle heaven, together with the church o~ ear,th, bef9re the Lord is as one man, whose internaI constitutes the angelic heaven~ and whose externai constitutes the church; or more particularly, whose bead constitutes the highest heaven, whose breasts and middie region of the body constitute the second and the ultitnate heaven, and whose loins and feet constitute the church on earth; and the Lord Himself is the soui and life of this whole nJan. If therefore the Lord had not ,vrought redemption this man would have beeB destroyed,-as to the feet and loins, by the defection of the church on earth; as to the gaBtric region, by the defection of the lowest heaven; as to the breast, by the defection of the second heaven; and then the head, having no correspondence with the body, would fall into 8 swooo. (T.C.R.~119.)

THE DOOTRI.'E OF THE LDRD.

65

WITSOUT RBDBJ4PTION WIOKEDNES8 WOULD 8PREAD TBROUGHOUT ALL

CHR18TENDOJI IN BOTH

W ORLDS.

There are many reasons why without reJemption by the Lord iniquity and wickedness would spread through aIl Christendom, both in the natura1 and the spiritual worlds; one of \vhich is this :~Every man after death cornes int.o the world of spirits, and then iR precisely like hilnself,-of the same cha.racter as beCore; and pon entrance there no one can he restrained from conversation witb departed parents, brothers, relations, and friends; every h usballd thenfirst seeks his wife, and every wife ber hushand; and they are introduced by each other into various companies of such as appear like lambs outwardly, but ll\vardly are as ,,"olves; and even those \vho have striven ailer piety are corrupted by them. From this cause, and from abonlinable arts nnknown in the natura1 world, the world of spirits is as full of the 111alicious as a green and stagnant pool of the spawn of frogs. That association with the wicked there produces this result IDay he rendered obvious by these illustrations :-lt is as, if one should associate with robbers or pirates,-at length he becomfl,s like them; or as if one should live with adulterers and harlots,-at length he thinks llothing of adulteries; or as if one should mingle with the rebellious,-at length he thinks nothing of doing violence to any one. }'or aIl evils are contagious, and may Le compared ta a pestilence, which an infected person cOlnnluni cates by the breath or by ex halation; or to a cancer or gangrene, ,vhich spreads and corrupts the nearer and by degrees the remoter partB, until the whole body perishes. The delights of evil into which every one is born are the cause. From ail this then it is evident, that without redemption by the Lord no one could be saved; nor cou1d the angels subsist in a state of integrity. The only refuge from destruct,ion for aDY one is in the Lord; for He says, ".Abide in Me and l i"" '!Jou j as the bran,ch cannat bear fruit of itself except it abide in the 'Vine, no 71l,ore can Y6 expt '!le ahide in Me. I am t/te 'Vint, ye are the branches: he that abideth in Ale, and I in hint, the sal1U bringetk forth much /Mtit j for withov.t Me ye can do not/Ling. If a man abide not in jle, h.e is cast forth and is withered, and is cast into the fire and burned" (John xv. 4-6). (T. C. R. n. 120.)
REDEMPTION COULD NOT BE i:.FPLOTED BUT DY

Gon

INOARNATE.

The reason why redemption could not have been wrougbt but }-,y God incarnate, that is made Man, is that Jehovah God as Ile is in His infinite essence cannot approach hell, much less enter

66

THE DOOTRINE OF THE LORD.

into it; for He is in purest and first [principles]. Wherefore if Jehovall God, sucb in Himself,should but breathe upon those who are in hell, it ,,'ould kill them instantly; for He said to Moses, when he wished to aee Him, le Thou canst not see Aly lace; for t1wr, Bhall no man 886 Me and live" (Exod. xxxiii. 20). Since therefore Moses could not, still less could those who are in hell, where aIl are in the last and grossest [things], and thus in the most remote; for they are in the lowest degree natura!. For this reason, if Jebovah God had Dot assumed the Human, and thus clothed Himselfwith a body which is in lowest [principles], it would have been in vain for him to enter upon any \vork of redemption. . . . It should be known that the conflict of the Lord with the hells was not an oral conftict, as between reasoners and disputan~. Such a conflict effects nothing at aU in such a ca.se. But it was a spiritual confiict, which is that of Divine truth from Divine good, which is the very vital of the Lord. The influx of this truth by meana of sigllt no one in hell can resist. There is sucb po\ver in it that the infernal genii Hee at . the mere perception of it, cast tbemselvas down ioto the deep, and creep into caves that tbey may hide themselves. This is what is descried in Isaiah: " They shaU go into the caves of the rocks, and into dt/tB of tM dust, for jear 01 Jelwva ... when He skall arise to terrily the earth" (. 19); and in the Revelation: "All hid tMm8elve8 in the dens 01 the rocks, and in the rocks of tM ~iUiUntains, and &aid to the mountains and to the rocks, Falt on, 'US, and nide us/rom tM face ojllim that Bitteth Up01l, the throne, and /ram the wrath 01 the Lamb" (vi 15-17). (T. C. R n. 124.)
FALSB VmW8 01' THE ATONBMENT.

It is believed in the church that the Lord was. sent by the Fatber to make an atonement for the human race, and that this was done by the fulfilling of the law and the passion of the cro~; and that thus He took away damnation, and made satisfaction; and that without that atonement, satisfaction, and propitiation the human race would have perished in eternal death, -and this from justice, which by sorne is also called vindictive. (L n. 18.) What at this day more tills and crams the books of the orthodox, or what is more zealously taught and inculcated in the schools, and more frequently preached and proclaimed from the pul yits, than that God the Father, being enraged against mankil1J, flot ooly separated them from Himself, but a1so sentenced them to universal damnatioJl, and thus excommunicated them; but that because He is graciOllS, He persuaded or excited Ilia

THE DOCTRINE OF THE LORD.

67

Son to descend and take upon Himself the determined damnation, and thus appease the anger of His Father; and that thus,. and Dot other\\9ise, He could look upon man with sorne favour 1 Theu that this was even done by the Son; 80 that in taking upon Himself the damnation of the .human race, He 8uff-ered Hinlself to be scourged by the Jews, t he spit upon in the face, and afterwards to be crucified as one accursd of God (Deut. xxi 23); and that after this was done the Father became propitious, and from love towards His Son cancelled the sentence of damnation,-but only in respect to those for whom He should intercede; and that He thus became a Mediator in the presence of His }'ather for ever. These and sinlilar ideas at this day sound forth in temples and are reverberated from the walls as an echo from the woods, and fill tlle ears of aIl there. But cannot any one whose reason is enlightened and made sound by the Word 8ee that God is Mercy an4 Pity itself, because He iR Love itselt and Good itself, and that these are His essence; and therefore that it is a contradiction to say that Mercy i~~elf, or Good itself, can look upon man ,,'ith anger, and deeree his damnation, and yet continue to he His own Divine essence? Such things are scarcely ascri,bed to an upright man, but rather to one who is not upright; nor 10 an angel of heaven, but rather to a spirit of hell It is therefore shocking to attribute them to God 1 But if one inquires into the cause, it is this :-Tbat Inen have taken the passion of the cross fur redemption itself. From this have these opinions flowed, as from one falsity falsities flow in a continued series. (T. C. ft D. 132.) THE
TRUB JrfEANl~G OB' MEDIATION, INTEROESSION, ATO:(BMENT, AND PROPITIATION.

There are four terms expressiv of the grace of the one only God in Ilis Hlunanity. God the Father enn never be approached, nor ('..an He come to any man j. because He is in6nite, and qwells in His owu being, whieh is Jehovah; from which being if He should come to Inan He ,vould COllsume or deconlpose birn, as fire consunles wood when it reduces it to ashes. This is evident from \vhat He said 10 Moses, who desired to see Him :_U No man sh,all see ltle and live" (Exod xxxiii. 20). And the Lord says, cc No 111an kath sten God al any lime, save lM Son 'lvhich is in the bosom of the Father" (John i. 18; l\Iatt. xi. 27); also that no one lur-th Mard the 1ioice of the Father, nor seen His shape (John v. 27). It is indeed written that l\Ioses saw Jehovah face to face, and talked with Him, as one man with another j but this was through the medium of an angel, as wa.s a190 the case with

68 ,

THE DOOTRINE OF THE LORD.

Abraham and Gideon. Now sinee sueb is God the Father in Himself, tlJerefore He was pleased to assume the Humanity, and in this HUlnanity to admit mankind to Himself, and so to hear and to talk with them; a.nd it is this Humanity wbich is called the Son of God, and whieh mediates, intercedes, propitiates, and atones. MEDIATION signifies that the Humanity is the medium bywhich Inan may ome to God the Father, and God the J.'ather to llim; and thus he his teacber and guide unto salvation. INTERCESSION signifies perpetuaI mediation; for love itself, the qualities of which are mercy, clenlency, and grace, perpetually intercedes, that is mediates, for those that do His commandments, and ",ho are thus the objects of His love. ATONEMENT signifies tlle removal of sius,-into which a man would rush headlong if, in supplication, he were to approach the unveiled Jeho\'ah. PROPITIATIOK 8i~uifies t.he operation of clemency and grace, to prevent man from fallil~g iuto damnation by sio, and at the sarne time to guard against the profanation of what is hoIy. Tllis wes signified by the propitiatory, or mercy-seat, over the ark in the tabernacle. It is acknowled~ed that. God 8pake in His \Vord according 10 appearances; as when it ls said that He is angry, that He avenges, that He tempts, that He punishes, that He casts into hell, that He condeulns, yea, ~hat He does evil; ,,-hile the truth is that God i~ never angry ,vith aoy one, that He llever avenges, tenlpt.s, punishes, casts into hell, or condelnns. Such things are as far from God, nay infinitely farther, than b(lll is from heaven. They "are forms of speech then, used only according to the appearances. So also, but in a different sense, are the terms atonement, propitiation, intercession, and mediation; for these are forms of speech expressive of the approach which is opened 10 God by means of His Hllmanity. These terms being misunderstood men have divided God into three; and upon that division they have grounded aU the doctrine of the church, and 80 have falsified the \Vord. Hence has arisen THE ABOMINATION OF DESOLATION, foretold by the Lord in Daniel, and again in Matt. xxiv. (T. C. R. 11. 135.) 1\Iediation and intercession is of Divine truth, because this is next to Divine good, which is the Lord Himsclf. That Divine truth is next to Divine good. which is the Lord, is because it inlm~diately proceeds from Him. Binee occasion is given, it shall here he shown how the case is with the Lord's meiation and intercession. They that believe from the literaI sense of the Word, thnt there are three persons who constitute the Divine, and tog~ther are ca.lled one God, have no other idea of mediation and intercession, than that the Lord sits at the right hand of His Father, and speaks with Him as man with man, Lrings the supplications of men to the Father, and entreats that for His sake,

THE DOOTRINE OF THE LORD.

69

because He endured the cross for the human race, He will pardon Sucb is the idea of intercession and mediation which the simple derive from the literai sellse of the, Word. But it should be knowD that the literaI sense is RJapted to the apprehensioD of simple men, that they may be iutruLiuced into the iuteriof trllths themselves; for the siJnple canuot form . any different idea of the heavenly killgdoDl than snch as they have of an earthly kingdoIu, Dor any ditlerent idea of the Father tIJan as of a king on earth, not' of the Lord; than as of the son of a king, who is heir of the kingdom. . . . But he who kllOWS the interior [tl'uths] of the 'Vord has an entirely different notion of the Lord's mediation, and of His illtercession; nanlely, that He does Dot intercede as a son with a father king on earth, but as the Lord of the universe with HiInself, and of Hinlself as Gud ; for the Father and He are Dot two, but One, as He teache~ in John xiv. 8-11. He is called the ~Iediator an<l Iutercessor becQ.use the Son means Divine truth, aud the ~'ather Divine good, and Jnediation is effected by Divine trnth, for by it access is given to Divine good. }'or Divine good cannot he approached, because it is as the fire of t.he sun; but Divine truth can he, because this is as the light frOID it which gives pa~sn~e and approach to man's sight, which is from faith. lt can he seen ~om this what is to be understood by mediation and intercession. Further, it should he stated why it is that the Lord Himself, who is the very Divine good and the very Sun of heaven, is called the Mediator and Intercessor with the }'ather. The Lord when He was in the world, before He was fully glorified, was Divine truth; for this reason there then was mediatioll, and He interceded \vith the Father, that ois, ,vith the very Divine good (tJohn xiv. 16, 17; xvii. 9, 15, 17). And arter He ,vas glorified as to the Human, He is called the l\fediat.or and InterceSSOf fronl the fact that no one enn think of the very Divine unless he sets before him8elf the idea of a Divine ~Ian; stillless can uny one he conjnined by love to the very Divine except by means of sncb an irlea. . . . It is for tlJs reason that the Lord as to the Divine Huwan is called the Mediator and lntercessor; but He meiliates and intercedes \\'ith Himself. (A. C. n. 8705.)

them and he nlerciful.

How

THE LoRn J'ULPILLED THE waOLB LAW.

It is believed by many at this day t.hat \vhen it is said of the Lord that He fulfilled the law it is meant that He flllfilled aU the conlmalldments of the Decalogue, and that thus He becalne ri~hteou8ne88, and 1\180 justificd mankind t.hrough faith in this. This however is not what is meant, but that He fulfilled aIl thingR

70

THE DOOTRINE OF THE LORD.

which are written of Him in the Law and the Prophets, that is in the whole sacred Scripture; for this treats of Him alone. The reason why many have believed otherwise is, that they bave Dot searohed the Scriptures and seen what is there meant by the Law. By the Law there, in a strict sense, the Ten Commandments of ,the Decalogue are meant; in a \vider sense, aIl that was written by Moses i~ his five books; and in the widest sense, aIl . the Word. (L n.8.) That the Lord fulfllled aIl things of the Law meane that He fulfilled a11 tbings of the Word, is manifest from the passages where it is said that by Hinl the Scripture was fulfilled, and that a11 things were finished. As from these: cc Jesus went into the syn,agogue, . . and stood up to read. Tltere Wll8 deli'IJered unto Him the book of the prophet ]sai,ah; and when He had opemd the book, He f01tnd tn.e place wlu!:re it WCUJ written, ~ Spirit 0/ the Lord is upon Me, beca.use He lulth anointed Me to preack the gospel

to the poor; He hath sent Me to heal the brol~en-hearted, to preach deliverance to the bOOM, and sight to t'lu blind; . . . to proclaim tM acceptable 'U~ar of the Lord. A ru], He closed the book and said, . This dag is this Scripture fulfilled in '!Jour ears" (IJuke iVe 16-21). c, Ye search the Scrpt1.tres, a.nd they testify of Me" (,John v. 39). Cf Tliat th~ Scriptu're might be fulfilled, He that eateth hread with Me kath lifted up hiB heel upon Me " (John xiii. 18). cc NO'fl6 of them is lost but the son of perdition, that tlu 8cripture might ~ fulfilled" (John xvii. 12). "That the sa1Jing might be fulfilkd whick He spake, 0/ those whtYm thou gavfst Me I have 'Mt lost one " (John xviii 9). "The"" sam Jesus unto Peter, Put up thy BW01'a, into its place; . . . Mw thln sMuld the Scriptures he fulfilled, that thus it mW!t be 1 . . . But all this was done, that the Scripturetl 0/ tM Prophets might be fulfilleil" (Matt. xxvi. 52, 54, 56). Il ~ Son of Alan, i,'1&deed goeth as it itJ 'W'ritten 0/ Him; ... t'ur,/, the Scriptures may befulfilled" (Mark xiv. 21,49). "TItus the St:ripture was fulfilled which saitk, He was n'ltmbered with the wicked" (Mark xv. 28; Luke xxii. 37). "That the SC7'ipt"Lre migltt b6 ~ fulfilled, They parted my ra.iment among tkem, and for mg vesture they d'id cast lots" (John xix. 24). "After this, JesuJJ l.-~owing that all things were MW consum'lnated, tltat the Scrpt'll1e might ~ fulfilled" (John xix. 28). cc lVhen Jesus nad receit'~d the 'Dinegar, He said, It isfinJhed," that is, "it is fulfilled" (John xix. 30). cc Theu things 'loer dOM that the Scrpt'ltre might be fulfillcd, . bone of Him shall Mt he broken. And again anotlu!:r Scripture saitk, The.v shall look on Him wltom they pierced" (John xix. 36, 37). Besides t.hese, in other places pR.Ssages of the Prophets are adduced where it is not at the sarne time said tbat the La\V or the Seripture was fulfilled. That the whole ord was written concerning Him, and that He came into the world to fultil it" He

"r

THE DOOTRINE OF THE LORD.

71

a1so tal1ght His disciples before He departed, in these words: cc Jesus said to them, 0 joo/s and slow 01 heart to belie'Ve ail that the Propkets ha'Oe spoken. Ought 'Mt Christ to have 811ffered tItis, and to etlter into His glory 1 And beginning at M08t8 and aIl the Propkets, He erpouruld to them in all the Scriptures the things conceTfl,ing Him,self" (Luka xxiv. 25-27). Afterwards, Jesus said to His disciples, ce TheIM are tM 'loords which l spake unto you whilst l Wll8 '!let with '!fOU, That all things must he lulfilled which were written in the Law of Moses, and in the Propkets, and in the Psalms concerning Me" (Luke xxiv. 44). That the Lord in the world fulfilled aIl things of the 'Vord, even to its minutest particulars, ie evident from these His words: " Ve,.,;,/.y l Bay unto '!JOU, Till Ma'Ven and earth pa88, one jot or 07U t'l:ttle shall in no wise pa.~ (rom tJu Law till all be fuljlcd" (Matt. v. 18). ~Fronl these no'\\'
one may clearly see that by the Llr's fulfilling aIl things of the

Law it is not meant that He fulfilled aIl the comlnandments of the Decalogue, but aIl things of the Word. (L n. Il.)
.Au, POWER IN THE HEAVEN8 AND ON EARTH GIVEN TO TUB LoRD.

The Lord Himself says, " All power is gi'lJtlfl, unto Me, in Ma'Ven on, earih" (Matt. xxviii. 18). . . . In respect to a11 power being given to the Son of Man, both in the heavens and on earth, it shollld he known that the Lord had power over all things in the heavens and on earth before He came int{) the world; for He was God from eternity, and Jehovah,-as He Himself plainly says in JoIln: cc And now, 0 FatMr, glorify 'J'1unt, Me with Thine tYUm self, with tJu glory which l kad witll, J'ku be/ore the worltl tDlU JI (xvii. 5); and again: cc Verily, 'Verily l say unto '!JOU, Be/ore .Abraham WaB l am" (viii 58). For He was Jehovah and God to the Most Ancient church which was before the flood, and appeared to the men of that churcb; He was also ,Tehovah and God to the Ancient church which was after the flood; and He it was whom aIl the rites of the Jewish church represented, and whom the members of that church ,vorshipped. And the reason why He says that all power was given llnto Hinl in Heaven and on earth, as if it were tl1en first given, is, tiJat by the Son of ~fan His Ruman essence ie meant., '\\~bich whcn united to the Divine "'as also Jehovah, and at the sarne time power was given unto Him; which could Dot he done before He was glorified, tbat is, before His Human essence by unition with the Divine had life also in itself, and had thus in like manner become Divine, and Jebovah; &CJ He Himeelf says in John: "As the FatMr hath lif6

and

in HimselJ, 80 hath He given to t"M Son to have life in IIimsell" (v. 26). (A. C. n. 1607.)

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THE DOOTRINE OF THE LanD.

THE LoRD GOVERNS ALL THINOS FROU FIRBT PRIt\CIPLES DY IfEA.NS OF ULTIMATES.
cc 1 am the Alpha and the Omega, t'M B'ginning and tM End." This signifies that He governs aIl things froln tir~t [principles] by means of ultimates, and in this manner governs aU things in heaven to eternity. This is evident from the signification of Alpha and Omega, which is the first and the last, or in first [principle.s] and in ultimates; and He who is in first [principles] . and in ultlllates also governs thinW3 intermediate, and so aIL These things are said of the Lord's Divine HUDlan, for they are said of Jesus Christ, by,vhich names His Divine Humanity is meant. By means of this the Lord is in first [principles] and in ultimates. But that He governs aU things from first [principles] by ultimates is a mystery which until IJOW has not been perceived by man. }~or ' man knows nothing of the successive degrees into \vhich the heavens are distinguished; and into which also the interiors of man are distinguished; and but little of the fact t.hat as to his flesh and bones lllan is in ult.iInates. Neither does he perceive how from first [principles] by ultimates intermediates are governed; and )?et in order that He rnight thus goverD t'Il things the Lord caIne into the world to assunle the Humall and glorify it, or Blake it Divine, even to the ultimates, that is even to the flesh and hones. That the Lord put on such a Humant and took it with Him into heav~n, is known in the church from the fact that He left nothing of His body in the sepulchre; a.nd also fronl what He said to His disciples: " Be/wld MIl hands and My feet that it is I J,lyself, h.andle lIe and su, .for a spirit hath 'Mt fies'" and bones as ye see Me have" (Luke xxiv. 39). By this Hunlan, the re fore, the IJfJrd is in ultinlates; and by making even these ultitnates Divine, He clothed Himself with Divine power to govern aIl things from first [principles] by rneans of ultinlates. If the Lord had not done this, the hUDlan race on earth would have perished in eternal deatlL. (A. E. n. 41.)

MEANING

or

THE PHRASES SON OF

GOD

AND ~gN OF

lIAN.

He WllO knows what in the Lord t.he SOI1 of God signifies, and wbat in Hiol,the Son of Man signifies, can see many secrets of tbe W ord; for the Lord caIls Himself sometimes the Son of God, and sometimes the SOI1 of Man-always according to the subject treated of. When His Divinity is t.reated of, His unit y with the Father, His Divine power, faith in Him, and life frorD Hirn, He calls Himself the Son, and the Son of God,-as in John v. 1726, and else\\'here; but where His passion) the judgment, His coming,

THE DOOTRINE OF THE LORD.

73

and in general, redemption, salv'ation, reformation, and regeneratioD are treated of, He calls Himself the Son of ~Ian. (L. n. 22.)

V ARIOtJS N AMES

OF THE LoRD.

Binee the Lord aIone reforms and regenerates men, therefore He is called in the Word the Former from the WODlb, as in Isaiah: " JeJwvak, tky Maker and Former /ro1n the womb, helpeth tkee" (xliv. 2, 24); again: cc Jehovak hath calid me jrom the womb, {rom tlu bowels of mg m()ther He kath rememberd 'fil,!! name. . . . Thm sait]" JeJwvak, my Former /rom the womb,jor his servant, to bring back Jacob unto Himsel/; and 1srad 8/w'zl be gathered to Him" (xlix. l, 5). In many parts of the 'VOM. the Lord is called the Creator, 1tlaker, and Former from the womb, and also P-.edeemer; because He crestes man anew, reforms, regenerates and redeems him. It may he supposed that the Lord is so called because He created man, and forma him in the ,vomb; but it is a spiritual creation and formation which is there meant; for the Word is Dot only natural, but also spiritual. (A. E. n. 710.) In the 'Vord of the Old Testalnent, where Jehovah, the Lord Jehovah, Jehovah Zehaoth, Lord, Jebovah God, God, in the plural and singular, the God of Israel, the Holy One of Israel, the King of Israel, Creator, Saviour, Redeelner, Schaddai, Rock, and 80 on, are mentioned, by aIl these names not many are meant, but one; for the Lord is thus variously named according to His Divine attrihutes (ib. n. 8(2). That the profoundest mysteries lie hidden in the internaI sense of the W ord very manifestly appeRrs from the internai sense of the two names of our Lord, JESUS CHRIST. Few have any other idea, when these names Me mentioned, than tha.t they are proper names, and almost like the names of another man, but more holy. The more learned indeed know that Jesus signifies Saviour, and Christ, the Anointed, and hence conceive a somewhat 'more interior idea. But yet these are Dot the things which the angels in heaven perceive from those names; they are still more Divine. By the name Jesus, whell pronounced by man in reading the Word, they perceive the Divine good; and by the name Christ, the Divine truth; and by both, the Divine marriage of good and tIuth, and of truth and good. CA. C. n. 3004.)
PluOTICAL USB OP A CORREOT IOEA. OP THE LOBD.

The first and chief tbing of a cburch is ta know and ael{nowledge its God; for without that knowledge and ackno\vledgment

Il

74

THE DOOTRINE OF THE LURD.

tl1ere is no conjunetion j tllUS tbere is none in the church withoat the acknowledgment of the Lll'd. (H. D. D. 296.) The very essential of the churoh is tbe aeknowledgment of the 'union of the very Divine in the Hunlan of t.he Lord, and tbis must he in each and aIl things of worsbip. The reason why this is the essential of the church, and henee the essential of worship, is because the salvation of the human race depends 801ely on that union. (A C. D. 10370.) The chief thing of the church is to acknowledge the Lord, His Divine [nature] in the Human, and His omnipotence in saving the human race; for by tllis aeknowledgnlent lnan is conjoined to t.he Divine, sinee the Divine is nowhere else. Even there is the Fatber, for the }'ather is in Him and He is in the Father, 8S the Lord Himself teaches j they therefore who look to another Divine [being] near Him, or at His side,-as is usual with those who pray to the Father to have mercy on them for the sake of the Son,-ttun aside from the way, and adore a Divine elsewltere than in Rim. And, moreover, they then think nothing about the Lord's Divine [nature], but only of His Buman, whieh yet cannot be separated; for the Divine and H uman are not two but one only Person, conjoined as the soul and the body,-according ta the doctriue reeeived by the cburehes from the faith of Athanasius. Therefore to acknowledge the Divine in the Human [nature] of the Lord, or the Divine Human, is the chief t.bing of the church, by which conjunction ie effected; ftnd as it is the chief it is also the first thing of the church. It was because t.his is the tirst thing of the chureh that the Lord when He was in the world so often asked those whom He healed whether t.hey believed tllat He was able to do this, and when they aus,vered that they belie v ed, said, "According to '!Jour fait'" be it unto '!I(Yl"." This He so often said, in ortlerthat they migbt first believe that He had Divine omnipotence from his Divine Hurnan; for ,,ithout that faith the church could not have been beguD j and without that faith they would not have been conjoined to the Divine, but separated from it, and 80 could receive nothing of good from Him. Afterwards the Lord taught them bow they rnight he saved, namely, that they should receive Divine truth from Him; and this is reeeived when it is applied, and implanted in the lire by doing il Bence the Lord so often said they should do His words. It is therefOTe manifest tbat these t\VO, namely, believing in the Lord and doing His words, make one, and that they can by DO means he separated; for he that does Dot the Lord's words does Dot believe in Him. And he who imagines that He believes in the Lord, and does not His words, does not believe in Hiol; for the Lord is in His words, that is in His truths, and from them the Lord gives faith to

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76

man. From these few considerations it may he known tbat CODjunction with the Divine ie effected by the ackllowledgment of the Lord, and by the reception of Divine truth f~m Him. (A. E. n. 328.) The Lord is said to he rejected when He is Dot approached and w01'8bipped; and also when He is approached and worshipped only as to His Human, and Dot at. the same time 88 to His Divine. He is therefore st this day rejected within the cburch by those who do Dot approach and worship Him, but pray to the Father tbat He will have compassion for the sake of tbe Son; while yet neither any man nor angel can ever approach the Father, and immediately worship Him; for He is the invisible Divine, with which no one can be conjoined in faith and love; for that which is invisible does Dot fail into tbe conception of tbought, and therefore not into the affection of. the will (A. E. D. 114.) In the whole heaven no other one is acknowledged as the God of heaven than the Lord alone. They say there, as He Himself taught, that He is one 'With the Father; that tM Fatlur is in Him, and He in the Fatlur; and he that seetk Him luth the FalMr; aM tkat everything holy proceedetk from Him (~Tohn x. 30, 38; xiv. 10, Il; xvi 13-15). 1 have often talked with angels on tbiB 8ubject, and they have constantly said thst in heaven they canDot distinguish the Divine into three, Binee they know and perceive that the Divine is one, and that it is one in the Lord. They said also tbat those who came from the world, out of the church, with whom there is an idea of thrce Divine [persons], cannat he admitted ioto heaven, sinee tbeir thought wande:& from one to anotber; and one may not there think tbrce and 8ay one, because in heaven every one speaks {rom the thougbt, for speech there is cogitative, or tbought speaking. Wherefore those who in the world have distinguished the Divine into tbree, and have acquired a differeni conception of each, and have Dot concentrated and made it. one in the Lord, cannot he received; for there .is communication of all thoughts in heaven. If therefore any one should come thither who thinks tbree and says one he would immediately he discovered and rejected. But it sbould be known that aIl who have Dot separated truth from good, or faith from love, when inetructed in the other life, raceive the heavenly idea of the Lord, that He is God of the universe. It is othenvise however with those wbo h~ve separated faith from life, thst is who have Dot lived according ta the precept.~ of t.me faith. (H. H. n. 2.) The Divine under the Human form is the Lord's Divine Human. Beeause this is the chief [trutb] of the church, therefore it continually flows into man from hea.ven. Rence it is

76

THE DOOTRINE OF THE LORD.

as it were impressed upon every one to tl1ink of the Divine [Being] under the human ft)rnl, and thus inwardly 10 see \\'ithin themselves their Divine [Being]-except those who have extinguished this impression within them. (A. E. n. 151.)

Ta.

RECOGNITION 01' THB LoRD A8 GOD SHEDS LIGHT UPON EVERY PARTICULAR OF THE WORD.

If it be received as doctrine and ackno\vledged t.bat the Lord ie one with the Father, and that His Human is Divine fron} the Divine in Him, light \vil1 he seen in the least particulars of the "'ord,-for what is received as doctrine, and acknowledged fl'oln doctrine, is in the light when the 'Vord is read,-even the J rd, .... from whom is aIl light and who has aIl po\\'er, will il1ulJliuate tllem. But, on the other hand, if it be received and ackllowledged as doctrine that the I)i vine of the J'ather is Rnotller, separate from the Divine of the Lord, nothing in the 'Vur \vill be seen in the light; since the man ,vIto is in that doctrine turns hInself fronl one Divine [Beillg] to another, and frOlll the Divine of the Lord, which he Dlay see,-\\'hich is done in thought and faith,-to a Divine \vhich he cannot see; for the Lord says," Ye lutve neher luard the }'atlier's voice at anll tinte, 'IUJr seen His slUlpe" (John v. 37, and also i. 18); and to 00lieve in and love a Divine [Being] which r.annot he thought of under auy form is impossible. (A. E. D. 200.)
JEEIOVAB HIMSELF, IN HIS DIVINE

HUMAN,

lB THE ONLY SAVIOUn.

le Thus saith Jelwvah th?1 Creator, 0 Jacob, and tlty Formf:1', 0 Israel; .. for 1 M'Ile redeemccl flue. ... I am JcluYl~ah, thy God, the Holy One of Israel, tlt!1 Sat-iour" (Isaiah xliii. 1. :J). cc Burety Cod is in Thee, and there is no God el.se. V trily 77wu, art a God that hit/est ThJlsclf, 0 God of Israel, the 8avioU1" (x Iv. 14, 15). . . . le Thus saith JekoVlllt, the Kinrl 0.1 Israel, a.nd HiA Redeerflf,'r, Jelwvall, of HosbJ, .. Beside !fIe IlteTe is 'TU) God" (xliv. 6). cc J am Je/wvah, and beside ltfe there is no SttviO'Ur" (xliii. 11). ': Am 'Ilot 1 Jehuvah, and tltere is '1W o/her b&j"ides Me; ... and a Saviour, tltere is ntJ1UJ be.\ide !fIe" (xlv. 21). ulam Je/wvn}" lIt,!! God, ... tllou skatt km()1JJ '1W God but Me,/or there is no Sammur be.\~itle J[e" (Hosea, xiii. 4). cc Look UfUO Ale, t/Ult ye malI be saud, all '!Je ends q( the Mrih,. for 1 al1/, God. aml there is none tb~,," (Isaiah xlv. 22). U Jelwvah of Hosts is H1.8 name, and LIlll Ifec1ee-m.er, the HolJ/ One of Israel, tlu God of litt whole eart/" shnll H~ bl' ca/Led" (liv. 5). FI'Oln these passages it may he seen tlult the Divine of the Llrd,-which is called the ~"athel'J and hare J ~hovah,

THE DOCTRINE OF THE LORD.

77'

and God.-and tlle Divine Human,-which is called the Son, and here the Redeemer, and Saviour, also the Former, that is the Reformer and Regenerator,-are not two, but one. For Dot ooly is it Baid tTehovah God and the Holy One of Israel is the l{edeemer and Saviour, but it is also said that Jehovah is the Redeemer and Saviour; yea, it is even said, cc 1 Jehovah am thy Saviour, and there is none be8ide Me." Fronl which it is very clear that the Divine and HUlnan in the Lord are one person, and that even tbe Hurnan is Divine; for the l{edeemer and Savionr of the world is no other than the I..ord as ta the Divine HUDlan, which is called the Son. l'edetnption and salvation, in fact, are the peculiar attribute of His Human ,\\l'hich is called merit, and righteousness; for His HUlnan sufiered temptations and the passion of the cross, and therefore by the Human He redeemed and saved. (L D. 34.)
WBY JSBOVAB 18 NOWBERE NAIIED IN Tns WORD 01' THE NEW TE8l'AKENT, BUT THB LoRD IN8TEAD.

In the W 000 of the New Testament by the Evangeliste, and in the Apocalypse, Jehovah is no\vhere named, but for Jehovah it says Lord, and this for hiden reasons, of which presently. That the 'Vord of the New Testament says Lord instead of Jehovah is very evient in ltlark: "Jesus said, The first 01 a1l tM

mmandmentl is, Hear, 0 Israel! the Lord our God is 01U JArd; tkereJure thou shalt love the JArd thy God uith all thy Mart, and tbk all th.lJ 8OUl, and with all thy mind, and with all thystrength l' (xii 29, 30). The same in Moses reads thus: cc Bear, 0 I8rael ! Je1wvah our God is O'lU Jehovah, and thou skalt love Jehovah thy God witk all thy keart, and with all thy Boul, and toitk all thy 3trength" (Dent. vi 4, 5). Here it is plain that the name Lord is used for Jehovab. So in John: I saw, .. and beJlold a thT()'IU 'WaB 86t in keaven, and one sat on tM thrfJn8; . and round about tlu thTone were Jour animals, full of tyes be/ure and bekind; . . ea,ch of them ha six 'UJ1I{JB round about, and witll,i"" full of tyeIJ; . . . and the,!! Baid, Holy, holy, holy, JArd Go .A.lmighty" (Apoc. iVe 2, 6,8). This in Isaiah is thus expressed: cc l 8llUJ the JArd sitting 'ltpon a throne high and, li/tell up; . . .. the seraphil11, standing above it j eack one had sU; wings; . . . and one cr unto a'IWther, Holy, holy, holy, JtAovak of Hosts" (vi. l, 3, 5, 8). Here the name Lord is used for J ebovab, and Lord
CI

God Almighty for J ehovah of Hosts. That the four animaIs are seraphim or chernbim is plain from Ezekiel i 5, 13-15, 19; x. 15. From many other passages &180 it appears that in the New Testament tbe Lord is J ehovah; as in Luke: cc TM angel 0/ th6 Jnrd appeared to Zackaria8" (i Il). The angel of the Lord stands

78

THE DOOTRINE OF THE LORD.

for the angel of J ebovab. In the same Ev&ngelist the ange1 said to Zacharias concerning his son: ., Afa",,'!! of l/u ckildt'e'1l o/I",ad, 8.7udl he t'Il/NI, to the Lord tMir God" (i. ] 6); to 'he Lord tbeir God, for to J ebovah God. Again: the angel said to Mary concerning Jesus: "RB skall he great, and &hall he caUed, tlu Son, 0/ the Highat, and the Lord God iha/,l give unto Him lM throne 0/ . . . DaN" (i. 32); the Lord God for J ehovah God. Again : CI Mary saill, My 8O'Ul doth magn~ry lM Lord, and '""Y spirit hatk reioiced 01Jt:/' Gad mg Saviour" (i. 46, 47). Here also the Lord iR put for J ebovah. Again:" Zacharitu . . . p1'ophuied, 8aying, Bl688el he the L01'd God of Israel" (i. 67, 68). Here the Lord (joli, for Jehovah God. Again:" The ange/, 0.1 tn" Lord ,tood 1WLr the shephtrds, and the glory of ths Lord s/wne rourul about th.em (iL 9). The angel of the Ilord, and the glory of the Lord, for the angel of Jehovah, and the glory of Jehovah. In Matthew: CI Blessed is He that corll,eth in the fl,ame of the Lord U (xxi. 9; xxiii. 39; Luke xi. 35; John xii. 13). In the name of the Lord, for in the naIne of J ehovah. There are also many other passages, as Luke i 28; iL 15, 22-24, 29, 38, 39; v. 17; Mark xii. 10, 11. Among the hidden rea.c;ons why they called Jehovah Lord were also these: because if it had been declared at that tima that the Lord was the Jebovah so oft.en mentioned in the Old Testament, it would Dot bave been received, for it wouId Dot bave been believed; and because the Lord wa! Dot made J ehovah even as to His Human until He !lad elltirely united the Divine Eqsence to the" Human, and the Hnman to the Divine. The plenary unition was efJ'ected after the last tenlptation, which was that of the cross; wherefore, arter the resurrection, the disciples al\v1\Ys called Him Lord (John xx. 2, 13, 15, 18, 20, 25; xxi. 7, 12, 15-17, 20; l\'Iark xvi. 19, 20); and Thomas said, ce A/y Inrtl and m.y God" (John xx. 28). And because the Lord was Jehovah, who is so often mentioned in the OltI Testament., therefore also He said t{) the disciples, ~c Ye call MB Ma.~ter and Lord, and 1/B Bay wellj for I am" (John xi. 13, 14, 16); by which words it is 8i~nified that He was Jehovah God. . . . That the LoJd was J ehovalt is meant also by the words of t.he angel to the shepherds: Unto '!JOU is barn this day ... a SaviouT, who i8 Christ the Lord JI (Tluke i. 11); Christ iq put fOf the l\fessiah, the An:>iuted. the King, and Lord for Jehovah. They who examine the \Vord without mllch attention cannot know this, believing that our Saviollf, like otllers, was called Lord merely from a common forln of expres~ing reverence; but He was 80 called becsuse He wu Jehovah. (A. C. D. 2921.) That J ehovah in the 01d Testaroent is called the Lord in tl18 New appears from these passages: It is said in 1\foses, u.lIear, 0
)J

1&

Israel! Je/W'Vah, our God ts ons Jehovah j a7Ul thou skalt

10Vl

THE DOOTRINll OF THE LORD.

79

J tOt1t1A Cod, toit! aJJ, tkll luart and toith al/, thy lOul" (Deut. vi 4, 5); but in Mark: "The Lord our Go i8 one Lord j ane/, tAuu, Bhalt low the Lord thy Gad with all thy keart and with all tAy BOU!, " (xii. 29, 30). Then in Isaiah: Prepare '!le the way for JeJwvah j make straigkt in the desert a patl~ for our Gad" (xl. 3); but in Luke: cc Tkou skalt go be/ore the lace of 'lM Lord, to prepare the 'lDay/or Him" (i. 76); and elsewhere. And also the Lord commanded His disciples to call Him Lord; and therefore
(C

He was 80 called by the Apostles in their Epistles; and afterwards by the Apostolic Church, as appears from its creed, which is calle<! the Apostles' Creed. The reason wu that the J ews did Dot dare to spaak the name J ehovah, on account of its sanctity; and also that by Jehovah is meant the Divine Esse, which W88 from etemity, and the Human which He assume<! in time was not that Esse. (T. C. R. n. 81.)

THE

RJwJON WBY THEBE TRINGS CONOBRNING THB LORD ARR NOW J'IRST PUBLICLY MADE KNOWN.
1

The reason wby these things respecting the Lord are DOW for the first time divulged is, that it is foretold in the Revelation (xxi and xxii.) that a new church would be instituted by the Lord nt the end of the former one, in which this should be the primary truth. This church is there meant by the New Jerusalem; into which none can enter but those who acknowledge the Lord alone as the God of heavep and eartlL And this 1 am able to proclaim, that the universal heaven acknowledges the Lord alone; and that whoever does not acknowledge Him is not admitted ioto heaven. For heaven is heaven from the Lord. This very acknowledgment, from love and faith, causes aU there to he in the Lord and the Lord in them; as the Lord Himeelf teacbes in John: "1"" tkat da,!! ye 8hall k1ww, that I am in M'II Father, and ye in Me, aM, I in '!fou" (xiv. 20). And 8gain: ".A lri,d,e in Ms, and J in you. . . . I am tll,e 'l1hte, ye are the branc1la j he that a1Jtk in Me, and I in kim, tM 8ame bringeth lort]" much fruit j fur witlurut Me ,!!e can, do rwthing. If a man, a1J 'Mt in, Me, he i8 cast out" (xv. 4-6; xvii. 22, 23). This has Dot been seen before from the W ord, because if seen before it would Dot have been received. For te last judgment had not yet been accomplished, and before that the power of hell prevailed over the power of heaven, und man is in the midst between heaven and h~ll; if therefore this doctrine had been _ sean before, the devil, that is hell, would have plucked it from the hearts of men. nay more, would have profaned it. This state of the power of hell was entirely crushed by the last judgment which has DOW been accomplished; sinee that event, th~

80

THE DOOTRINE OF THE LORD.

is now, every man who will may become enlightened and wise.

QL. 61J

WSY THE LoRD WAS BORN 011 THIS

EA1mL

There are many reasons why it pleased the Lord ta be born and to assume the Ruman on our earth and not on another, CODcerning which 1 have been informed from heaven. The principal reason was for the sake of the Word, that this might be written in our earth, and being written might be published throughout the whole earth, and once published might he preserved to all poste ritY; and that thus it wight he made Dlanifest, even to aIl in the other life, that God was made Man. That the principal reason was for the sake of the Word, was because the Word is the very Divine trutb, which teaches man that there is a God, that there is a heaven, that there is a hell, that there is a life after death; and teaches moreover how he ought to live and beli~ve that he may come into heaven and thus be happy to eternity. AlI these things without revelatioll, -thus on this eo.rth witbout the Word,-would have been entirely unknown; and yet man is so created that as to his internaI man he cannot die. The Word could be written on our earth, becauRe from a very ancient time the art of writing has existed here, first on tablets of wood, then on parchments, after\\~ards on paper, and 'finally, [writing came] to be published by types. l'his was provided of the Lord for the sake of the \Vord. The Word could then be published through aU tItis earth, because here there is communication of aU nations by land and by wa~er with aIl parts of the globe. The Word once written could therefore he conveyed from one nation to an9ther, and be -everywhere taught. That there should be such communication was also provided of the Lord-for the sake of the Word. The Word once written could be preserve to ail posterity, even for thousands and thousands of years; and it is known that it has been 80 preserved . It could thus be Dlade known that God became Man; for this is t.he first and most essentia1 thing for which the VttTord was given. For no one can belie\"e in a God, and love a God, whorn he caon.ot have a conception of under sorne form; wherefore they who acknowledge what is incolnprehensible glide in thought into nature, and so believe in no God For this reason it pleased the Lord to be born here, and to make this evident by the Word; in order Dot only that it nlight be made known on thia globe, but aIso that thereby it might he made manifest ta aU in the universe ,vho from any other earth whatsoever come into heaven; for in heaven tbere is a communication of aU thinbrs.

THE DOOTRINE OF THE LORD.

81

It s110uld be known that the W ord on our earth, given through beaven by the Lord, is the union of heavell and tlle world,--for which end there ie a correspondence of aIl tbings in the letter of the Word with Divine things in beaven; and that the W ord in its higllest and inmost sense treats of the Lord, of His kingdom in t.he heavens and on the earths, aud of love and faith from Him and in Hirn, therefore of liCe from Him and in Him. Such things are presented to the angels in heaven, froID whatsoever earth they are, when the Word of our earth is read and preached. In every otller earth trutb Divine is made kno\\'n hy word of mouth, throngh spirits and angeIs, . . . but this is done within families. For in most of the earths mankind dwell spart according ta families; and therefore the Divine truth, thus revealed by spirits and angels, is Dot conveyed far beyond the families; and unles~ a new revelation constantly sueceeds it is either perverted or lost. It is otherwige on our eartb,. where truth Divine, . . which is the W ord, renlains for ever in its integrity. It should he kno\vn that the Lord acknowledges and reeeiv~s aIl" from whatsoever earth they are, who acknowledge and worsbip God under the Ruman fornl; sinee God under the Human form is the Lord. And as the Lord appears to the inhabitants of the earths in an angelic form, which is the human form, therefore \V llen spirits and angels from those earths hear from the spirits and angels of onr earth that God is actually Man, they receive that Word, aeknowledge it, and rE-joice ~hat it is 50. To tl1e reasons which have been already arluced it may be added, that the inhabitants, the spirits, and the angels of our earth relate to the externa! and corporeal sense in the Greatest Man; and the external and corporeal sense is the ultimate, in which the interiors of life end, and in which they rest,6.s in their cornmon [receptacle]. So is trnth Divine [in its ultimates] in the letter which is called the "Tord; and on this aecount too it was given on this earth and Dot on another. nd because the Lord is the W ord, and ita first and last, that aIl things might exist according ta order He wa.~ willing also to be born on this earth, and to become the 'Vord,-according to these words in John: "In the beginning was the Ward, and tM Word was with God, and God was tM JVord. The 8ame was in the beginning with God: all tkings were made by Him, and witM'ut him was not anytking made that was made. . . . nd tM Word was made fiesh and dwelt among us, and we beheld His glory, the glory as of the onlybegotten of the Fatker. . . . }lo ntan kath see'''' God at any time. tM only-begotten Son, 'U'M is in the b080m of the Fatker, He hatl" brought Him lort]" to 'Diew" (i. 1.3, 14, 18). The Word here is Divine truth. But this is a mystery which will be intelligible only to a few. (A. C. D. 9350-9360.)
1

THE HOLy SPIRIT.

THE Holy Spirit is the Divine truth and also the Divine virtue and operation proceeding from the one ooly God, in whom there is a I)ivine Trillity, proceeding therefore from the Lord God the

Saviour.

(T. C. It. 11. 138.)

The Divine operation is effected by the Divine truth which proceeds fronl the Lord; and that ,vbicb proceeds is of one and .the same essence with Him from whom it proceeds. Like these three, the soul, the body, and the proceeding [action], which 00- . gether make one esseuce,-with Dlan merely bUDlan, but with the I.Jord Divine and at the same time Hunlan; united arter the glorification, just as the prior with its posterior, and as the essence ,,ith its forme Thus the three essentials whioh al"e called the Father, the Son, and the Holy Spirit, are one in the Lord. (T. C. R n. 139.) 1'hat the Comforter or Holy Spirit ie Divine Truth proceeding from the Lord is very evident, for it is said the Lord Himselt told thelll the Trtk, and declared that ,vhen He should go away Ile \vould send the Comforter, the Spirit of T'ruth, who should ~uide tJlem into all truth, and that He would Dot speak from Himself, but from the Lord. . . . And because Divine Truth proceeds fr01n the Hurnnn of the I.A>rd glorified, and "Ilot immediately from His very Divine,-ina..c;much as this in itself was gloritied from eternity,-therefore it is said, " l'he Holg Spirit 'Wa8 'Mt '!let, ~8cause Jesus was not yet glorified" (John vii. 39). They greatly wonder in heaven that the loan of the Church does not know that the Holy Spirit, which is Divine 1'ruth, proceeds from the Human of the Lord and llot immediately from His Divine; when J'et the doctrine received in the whole Christian \\'orld teaches that, CI As is the Father, 80 also is the Son, uncreate, infinite, eternal, omnipotent, God, Lord; neither of them is first or last., nor greatest or least. Christ is God and Man; God from tlJe nature of the }~ather, and 1\lan from the nature of the mother; but although He is God and }[an, yet nevertheless they are not two, but one Christ; He is one, not by changing the divillity into the humallity, but by the divinity receiving to itself the hllmanity. He is altogether one, Dot by a commixture of t\\o DlLtures, but one person alone; because as the body and sou] ara

THE HOLY SPlr.IT.

83

one man, 80 Gad and Man il one Christ." This is ftom the Creed of Athanasius. Now, ainee the Divine and Human of the Lord are Dot two, but one only person, and are united as the soui and body, it may he knOWD that the Divine [effiuence] which is called the Holy Spirit goes forth and proceeds from His Divine, by the Human, thus !rom the Divine Hurnan; for nothing whatever can prooeed from the body except as from the soul by the body, inasmuch as all the life of the body is from its souL And because, as is the Fatber so is the Son, uncreate, infinite, et.ernaI, omnipotent, God and Lord, and neither of them is first or last, uor greatest or least, it follows that the Divine Proceeding whieh is l-.alled the Holy Spirit, goes forth Crom the very Divine of the tord by His Human, and not from another Divine which is called the Father; for the Lord teaches that He and the Father are one, and tbat the Father ia in Him, and He in the Father. But that most in the Christian world think otherwise in their hearta, and therefore believe otberwise, the angels have said is from the faet that they tbink of the Human of the Lord as separate from Ilis Divine; which yet is contrary to the doctrine which teaches that the Divine and Hurnan of the Lord are Dot two persons, but only one person, and united as soul and body. . . . Since the proceedmg Divine which is Divine Truth flows into man both imlnedately, and mediately through angels and spirits, it is therefore believed that the Holy Spirit is a third person, distinct from the two who are called the }~ather and the Son; but 1 am able to assert t.hat no one in heaven knows suy other Holy Divine than the Divine Truth proceeding from the Lord. (A. E. n. 18:1.) Now, because the Divine Truth is meant by the Holy Spirit, and this \vas in the Lord, and ,vas the Lord Himself (John xiv. 6), and because it could not therefore proceed from any other source, He said, "Tke Holy Spirit was not yet, heCQ/use Jesus 1DtU Mt '!let glorified" (vii 39); and after the glorification. "He breatluil on the disciples, and ,aid, Receiv8 ye the Holg Spirit" (xx. 22). The reason w~y the Lord breathed upon the disciples and said this waa, that breathing upon was an external representative sign of Divine inspiration. But inspiration is insertion ioto angelic societies. (T. C. R. n. 140.) The Holy Spirit is called the proceeding Divine, yet DO one knows why it is called proceeding. This is Dot kno\vn, because until DOW it bas been unknown that the Lord appears before the angels as a SUD, and tbat heat, which in its C88ence i, Divine love, and light, whieh in its essence is Divine ,visdom, proceeds from tbat SUD. SO long as these trutbs were unknown it could Dot he known but that the proceeding Divine was a Divine by itself, and as t.he Athanasian doctrine of the Trinity declares, that there is one person of the Father. another of the Son,

84

THE HOLY SPIRIT.

and another of the Holy Spirit, But w]len it is known that the Lord appears as a SUD, a just idea can he had of the plooeeding Divine, which is called the Roly Spirit; that it is one with the Lord, but proceeds from Him, as heat and light from the sun. (D. L W. n. 146.)

DLASPBEMY AGAIXaT THE ROLY SPIRIT.

Jesus said, "All sin and blasphemy &hall he remitted 'U'1tto mm; but blasphemy against the Spi'rit shall not he remitted 'Unto men: yea, wltosoe7:er speaketh a 'lcord against the Son of Man, it shall he 're7nittrd un/o him, but '1J.'hosoever slLall speak against the Holy Spirit, it shall 'Mt b8 remitted unio him, neither in this age rwr in tkat which is to com.e" (Matt. xii. :~1, 32). "I say unto ,!/ou, that all lins slUtll be remitled 'Unto the 80118 01 man, . . but whosoever shall have bla.phemed against the Spi1it, shall 'Mt ha re-millSion for ever, but shall be liable to eternal judgment U (Mark iii. 29). Wh.osoever shall speak a u:ord against the Son of Man it shall be remitted unto him,. but unto hi7n that slLall have blatphemed against the Hol.,! Spirit it shall 'Mt be remitted" (Luke xii. 10). \Vhat is signitied by sin and blasphenlY against the Hol.v Spirit, and by a word Against the Son of Man, has Dot as yet be~n known in the church, and this for the reason that it has Dot been known what is properly nleant by the Roly Spirit and by the Son of liane By the Roly Spirit the Lord ia meant as to Divine trllth as it is in the heavens. thus the 'Vord as it is in the spiritual sense, for this is the Divine truth in heaven; and by the Son of Man is Ineallt Divine truth as it is on earth, therefore the Word as it is in the natural sense, for this is the Divine truth on earth. 'Vhen it is known whRt is Dleant by the Holy Spirit, and by the Son of ?vlan, it may also be known what is signified by sin and blMpllenlY against the Holy Spirit, aud by a word against 'the Son of Man; and likewise \vhy a word against tbe Son Qf Jtfan can be remitted, but not sin and blasphemy agaillst the Holy Spirit. To deny the Word, or to adulterate the real goods and falsify the real truths of the \Vord, is sin and blaspb~my against the Holy Spirit; and to interpret the natural sense of the W ord, which is the sense of the letter, accrding to appearances is a ,vord against the Son of Man. The reason why to deny the 'Vord is a sin which cannat be remitted, in this age nor in that ,,,,,hich ie to come, or to eternity, and why he who does it is liable '00 eternal judgment, is that they who deny the 'Vord pny God, deny the Lord, deny heaven and hell, and deny the church and aIl things that helong to it; sud they "'ho are in such denial are atheists, who though with their lips they attribute
U

THE HOLY SPIRIT.

85

the creation of the universe to sorne supreme Being, or Deity, or God, yet in their hearts ascribe it to nature. Such persons. inasmuch as by deniai they have dissolved al! bond of conjunction with the Lord, cannot he otherwise than separated .from heaven, and conjoined to helL The reason why to aulterate the real goods and to falaify the real trnths of the "ord is blasphemy a~inst the Holy Spirit. which (:annot he remitted, is because by the Holy Spirit the Lord is meant as to Divine truth 88 it is in the hea,vens, thu8 the \Vord as it is in the spiritual . sense, as was said above. In the spiritual senne are gell ui ne goods and genuine truthA; but in the natural sense the sallU~ are as it were clothed, and only here and there are naked. They Rre therefore called goods and truths in Rppearance, and these are what are adulterated and falsified. And they are said to he ad,terated and falsified when they are interpreted contrary to genune gouds and truths, for then beaven removes itself and man is severed from it; because, as was said, genuine goods and truths constitute the spiritual sense of the W ortI, in Vl hich the angels of heaven are :-For example, if the Lord and His Divinity he denied, as was done by the Pharisees, who sid that4 the Lord performed nliracles from Beelzebub, and ha an unclean spirit; in con~equence of which denial they v.'ere said to cOJnmit sin and blasphemy against the Holy Spirit, because against the 'Vord, as Dlay he seen in the preceding verses of that chapter. Bence 81so it is that Socinians and Arians, who although they do Dot deny the Lor yet deny His I)ivinity, are out of heaven, and cannot he received by any angelic society. Take a1so for example those who exc1ude the goods of love and the works of charity from the means of salvatioD, and assume faith exclusive of them as the one only means, and confirm this not only in doctrine but also in life, saying in their beart,-Goo<! works o not save Dle, uor evil condemn, because 1 have faith. These also blaspheme the Holy Spirit, for they falsify the genuine goo and truth of the Word, and this in a thousand places \"hcre love aud charity and deeds and works are mentioned. (A. E. De 778.)
Tus HOL y SPIRIT NOT MBNTIONBD IN THE OLD TESTAMENT.

In the Word of the Old Testament the Holy Spirit is nowhere mentioued, but the Spiri t of holiness,-and oniy in three places; once in David (Ps. li. 13), and t\vice in lsaiah (lxiii. lU, Il). But in the Word of the New Testament it is frequently mrntioned,-in the E\n,ngelists, as weIl ns in the Acts of the ApostIcs, and in their Epistles. The reason is, that then-whcn the Lord came into the world,-thcre first \vas the Roly Spirit; for it goes forth out of Him from the Father. (T. C. R. n. 158.)

THE DIVINE TRINITY.

TIlE8B three, the Father, the Son, ancl the Holy Spirit, are the three essentials of the one God, which make one, like the 80ul, the body, and operation in man. (T. C. R n.166.) At this day human reason is bound, 8S regards the Divine Trinity, like a man bound with manacles and fetters in prison; and may he compared to a vestal virgin buried in the earth, because she has put out the sacred tire; when yet the Divine Trinity. ought to shine as a lamp in the minds of the men of the church, for God in His TrinitY and in its unity is the AlI in aIl in the sanctities of heaven and the chureh. (T. C. R n. 169.) Every one a.cknowledges that these three essentials-the soul, the body, and operation, were and are in the Lord God. the Saviour. That His sou! was from Jehovah the Father can be denied only by Antichrist; for in the Word of both Testaments He is called the Son of J ehovah, the Son of the Most High God, the Only-begotten. The Divine of the Father ie therefore, like the Houl in man, His first essential. That the Son whom Mary brought forth is the body of that Divine souI, follows from this; for nothing but the body oonceived and derived from the souI is provided in the womb of the motheT. This therefore is the second essential. Operations form the thiTd esaentia.l, oocause they proeeed from the ROuI and body together, and the things which proceed are of the same essence with those which produce thenl. That the three essentials, which are the Father, Son, and Holy Spirit, are one in the Lord, like the 8OuI, body, and operation in man, is very evident from the Lord's words,that the Father and He are one, and that the Father is in Him and He in the Father; likewise that He and the Holy Spirit are one, sinee the Ho]y Spirit is the Divine proceeding out of the Lord from the Father. (T. C. R D. 167.) From the Llrd's Divine Human itself proceeds the Divine truth which is called the Huly Spirit; and because the Lord "'as Himaelf the Divine Truth, when He wu in the world He Hiolself taught the thin~s which were of love and faith, and at that tinle Dot by the Holy Spirit j as He Himself teaches in John: la The Ho/V Spirit was not yet, because Je.~U8 was 'Mt !Jet glori-

THE DTVI..Y E TRINITY.

81

Jkd" (vii. 39).

But arter the Lord even as to the Human Wa8 made Jehovah, that is Divine Good,-which "'.&8 alter the resurrection,-He W8S then no longer Divine Truth, but this proceeded from His Divine Good. That the Holy Spirit ie the Divine truth wbich proceeds from the Lord'. Divine Human, and Dot any spirit or any spirits from etemity, fa very manifest from the Lord'a words in the passage citoo, that" the Holy Spirit tDa8 'Mt '!let." And tben it is manifest that a spirit himself cannot proceed, but the holy [eftluence] of a spirit, that is, the holy [efBuence] which proceeds from the Lord, and which a spirit utters. From these considerations DOW it follows that the whole Trinity is perfect in the Lord, namely, the Father, Son, and Boly Spirit; and thus that there is one God,-and Dot three, who, distinct as to person, are said to const.itute one Divine. The reason why they were called the Father, Son, and Holy Spirit in the Word was that men might acknowledge the Lord, and a180 the Divine in Him. For man was in 80 thick darkoess,-as he &180 is at this day,-tbat otherwise he wouid not have acknowledged aoy Divine in the Lord's Human; for this to him would have been above aIl faith, because entirely incomprehensibic. And moreover it is a truth tbat there is a Trinity; but in one, namely, in the Lord. And it is acknowledged too in the Christian churches that the Trinity dwells perfectIy in Him. The Lord also taugbt plainly that Himself was one with the Father (John xiv. 9-12) ; and that the holy [truth] which the Holy Spirit speaks il Dot His, but the Lord's, in John: "The Oomforter, the Spi'1'it of Tndk, . . . skall'Mt speak from Him8elf, but what80ever He skall Ma". H~ shall speak: . . . He shall glm/y jle, for Hs shall to.'lu 01 Mine, and Bltall proclaim it 'U/lIJo '!JO'U" (xvi. 13, 14). That the Comforter ie the Holy Spirit is decl.u.red in John xiv. 26. (A. C. D.6993.)
BErou
THB WORLD WAS CREATED THERE WA8 NO TRl1fITY OJI BUT AN IDEAL QR POTENTIAL ONE.

Gon

The Sacred Scripture teacbes, and reason enlightened therein and therefrom by the Lord sees, that God is one; b.ut that God was triune before the world was created the Sacred Scripture does Dot teach, and reason enlightened therefrom does DOt see. What is said in David," This da:g MW 1 begotte"" Thee," is not from eternity, but in the fulness of time; for the future in (~od is present, thus to-day. So li1<ewise this passage in Isaiah: "Unto 'US a Ohd i8 born, 'Unto us a Sm is gi1Jen, WMst, name 1.8 God, Hero, tJu }'ather 0/ etemity." 'Vhat rational mind, when it hears that before the creation of tlle world there were tbree Divine persons, called the Father,

88

THE DIVINE TRIJ..VITY

the Son, and the Holy Spirit, does Dot say within itself while thinking on the subject, 'Vhat is meant by a Son born of God the Father from etemity? How could He he born? And what is the Holy Spirit proceeding from God the }4~ather through the Son from eternity lAnd how could He proceed and become God by Himself? Or how could a person beget a person from eternityl and both produce a person 1 18 Dot a person a person t The rat.ional mind, in revolving and refiecting upon Q Trinity of persons in the Godhead from eternity, Dlip;ht a180 consider of what use was it for a Son to be born, and for the Holy Spirit to go forth from the Father through the Son, before the world wu created 1 'Vas there need that three should consult how the universe should he created? And thus that three should crante it, when yet the uDiverse was created by one God 1 Nor \\ras there then occasion that the Son shouhl redeem, since redelnption was effected after the '\\orld was created, in the fulness of titne; nor that the Holy Spirit should sanctify, because as yet there were no nlen to be sanctified. If then those uses "~ere in the iea of Go, yet they did not actually exist before the world, but after it; from.which it follows that the Trinity from etemity was Dot a real Trinity, but ideal; and still more a Trinity of persons. A Tl'inity of persons in the Godhead before the world was created, never came into t.he mind of any one from the time of Adaln down to the Lord'g advent; as appears from '~he 'Vord of the ld Testament, and from the histories of the r~ligion of the ancients. Neither did it come into the minds of the Apostles, as is evident froui their writings in the 'Vord. And that it did not come iuto the rnind of anyone in the Apostolic Church prior ta the CauDeil of Nice, is clear from the ApostIes' Creed, in \vhicl1 no Son from eternity is mentioned, but a Son born of the Virgin . Mary. The Trinity of God was formed after the world was created, and actually in the fulness of time, and then in God incarnate, who is the Lord the Saviour Jesus Christ. (Canons, pp. 35-37.) A trinity of Divine persons from eternity or bcfore the world WRS crcute is, in the ideas of thought, a trinity of Gods; and this C:1nnot be expelled by an oral confession of one God. (T. C. R. n. 172.) A
l"

MEMORABLB NA.RRATION OONOERNING THB DIVINB TRINITY.

Since ft has been granted me by the Lord ta see the wonder~ fuI things that are in the heavens and beneath the heavens, 1 must by command rela~ what has been seen. A magnificent palace was seen, and in the innernlost part of it a temple; in the centre of this wu a table of gold on which was the '" orel, ~

THE DIVINE TRINITY.

89

which two angels were standing. Around this were three rows of seats; the seats of the first row were covered with cloth of pure silk of purple colonr; the seats of the second ro\v with cloth of pure silk of a blue colour; and the seats of the thjrd row with clotb of white. Under the roof, high above the table, there appeared a broad canopy glittering with precious stones, from the 8plendour of which light Ahone forLh as a rainbow when the sky is becoming serene after a sho\ver. Then 8uddenly there were seen sitting upon the seats as Dlany of the clergy [as tbey would con\in], aIl clothed in garment.~ of the pricstly office. At one side there was a vestry, where an 8n~el custodi:l n was standing; and therein lo.y 8plendid garments, in beautiful order. It was a COt//nciJ, called together by tM Lord. And 1 heard a voice from heaven saying, Il DeliJJerate." They asked, U On wbat eubject 1" It was ans\vered, CI l)n The Lord the 8aviour, and on The Holy ~pirit." But when they began to me~itate on these subjt'Cts they were Dot in illustration. They therefore prayed, and light then flowed down from heaven, and illuminated first the backs of their heads, afterwards their temples, and finally their faces. And then they began; and, as it wu cornmanded them, Fint, on, the Lord the Saviour. The tirst proposition and subject of investigation was, " Who a88'Umed tM HUflw/1f, in, the Virgin Mary 1" And the augel standing at the table on which the Wor was, read to tbem these words from

Luke: "And tJu ange/, laid, 'lJlftt,() Mary, Behold, tM7./, Bhalt C07&Ceve i. the wO'nl,b, and skalt bring /orth li &m, and shalt call His Mme Jesus; He Bhall he great, and sJudl he call1Ui, the &nt, 0/ the Most Higk. ... .And Mary Baid to the angel, ROtO shall titis be Binee l know 'Mt a ma1z, 1 And the angrl, tI/1&8wering, said, The Holy Spirit shall come upon t/we, and the Virtue 0/ tM Most High shall ot'ershadow thee i w~refore the Holy Tking tkat is born, 0/ thee shall be called the Son 01 God ., (i 31, 32, :i4, 35). Then he read these also in ~fatthew: cc The aagel said to Joseph in, a drea1n, Joseplt, thou son 0/ Da'tJid,jear Mt to take unto thee Mary tky wife, for that 'II)hich is begotten 0/ her il 01 the Holg Spi1it. A ru/, Joseph knew htr 'lWt 'lLntil slu hatJ, brov,gkt fm-th lu:r jirst-borft Son i and kt, called His name Jesus" (i. 20, 25). And besides these he read mallY others from the Evangelist8, as Matt. iii 17; XVll. 5; John i 18; iii. 16; xx. 31 ;
and many in other placeR, where the Lord, as to His Human, is called tJu 80ft, of God, and where He from' His Human caIls Jehovah His Fatker; and also from the prophets, where it is foretold tho.t J ehovah Himself was about to COlne into the world ; among which were these two in Isaiah, cc It shall he said in t/Lat day. Lo, tkU is our God, v:hom we have 11)aiterl IU1- to tliver us: tfl,iI il JelunJ!lk, w1wm toe have waited for; ue 'u:i,/,/, he glad ancl 12

90

THE DIVINE TRINITY.

rejoice in His salvation" (xxv. 9). te The 'Doice 01 one crying in the 'wilderness, Prepare y~ the, 'lray 01 Jehovak, make straight in t1u desert a path for our God; . . . for the G/ory of Je1wvah shall he revealed; and all flu'" ikall su together. . . . Be/wld, the Lord JehuDah 'Will CfJ'11U in tM M~qhty One: .. He 'loillleed His jlock like a shephtrd" (xL 3, 5, 10, Il). And the angel said, cc Since
JehovA.h Himself came into the world, and assumed the Human, therefore in the prophets, He is called the Saviour and the Re deemer." And then he read to tllem the fo\lowing passages: ct On/y God is in thu, and there i8 no God else; verily thou art a God concealed, 0 God 01 Israel the Saviour" (Isaiah xlv. 14, 15). " .Am'fLot I J ihovah 1 and there is no God e/se heside Me; a just God and a Saviour there is 'Mt b~ Jfe" (xlv. 21, 22). " l am Jehovah, and heside Me there is no Sa'lliour" (xliii. 11). cc 1

Je1u:rvah am thy God, . . . and thou s'halt acl"!JUJWledge no God but Me, and lhere is 'lU) Sa'Viour beside Me~' (Hosea xiii. 4). ct That ail flesh may Xvrw'W that I Je1u:rvah am thy Saviour and th,!! Redeemer" (Isaiah xlix. 26; lx. 16). ".As for our Retbemer, Jehovah of Hosts 1.8 His name" (xlvii. 4). "Their Redeemer is Migkty; Jelunah of Hosts is H1.3 '1l.am~" (Jer.l34). cc Tkus Baitll, Jelun'ah the King of Israel, and His Redeemer, Jehovah of Hosts, l am the First and the Last, and beside Me there is no God" (Isaiah xliv. 6). "0 JeJwvah, my Rock and my Red.eernt:r" (Psalm xix. 15). "TAus saith Je1u:rvah thy Redeemer, the Holy One of Israel, l Je1u:rvah am thy God" (Isaiah xlviii. 17; xliii. 14; xlix. 7; live 8). ~c Thoui 0 JeM1.:ah art our Father, our Rt:deiJmer, Thy name is from 'J'Verlasting" (Ixiii. 16). "Tkus saith JeJwvah th,!! ~,I am JeJwvah that maX"eth all things, . . . e1:en al()'fl,t, . . . by Mysell" (xliv. 24). "JeJwvah of hosts is His name, and th,!! Redeeme:r, tht Holy One of Israel, the God of the whole earth He shall he called" (liv. 5). Behold, tlLe da'!Js come, ... that I will 'raise unto Dav'l'd a righteous Branch, ulw shnll reign King; ... and thil is His nan~, . . . Jehovah our Righteov.3ne88" (Jer. xxiii. 0, 6, xxxiii. 15, 16). "In that day, Je1u:rvah shall he King O1Jer all t'kt. earlh; in that day, JeJwva1l, shall he one, and His name Ont (Zech. xiv. 9). Confirmed by these and the former passaae9J those who sat on the seats unanimonsly decJared, that Jeho~ah Himself assumed the Human in order to redeem and save men.
U

But a voice wns then heard from Roman Catholics who had concealed themselves behino the altar, sRying, "How cao Jehovah God become man 1 Is He not the Creator of the universe t" An.d one of those who sat on the second row of seats turned and said, " "Tho then ?" And he \vho was behind the altar, staning DO'V near the altar, replied, "TM Son from eternif,!!." But he received the ans,,er, " 18 Dot the Son from eternity, according to J'our confession, also the Creator of the universe 1 And what ie

THE ])IVINE TRINITY.

91

a Son and a God bom from etemity 1 And I10W ean the Divine Essence, which is one .and indiv~ible, be ~eparated, and one part of it descend, and not at the sarna time the whole 1" The second subject of inquiry concerning the Lord was, Whether tbe Father and He are Dot therefore one, as the 80ul and body are one. They said that this followed, because the souI is from the Father. Then one of those who sat upon the third row of seats read fl-om the creed called Athanasian these words: cc Although our Llr<l .Jesus Christ, the Son. of God, is God and Man, yet they are Dot two, but one Christ; yea, one altogether; He is one person; for. as thg sou! and body make one man, 80 God and Man is one Christ." The creed, said the reader, where these words are round, is receive in the whole Christian world, even by the Roman Catholics. And they said, cc What need is there for more1 C God the Father and He are one, as the soul and body are one.''' And they added, cc Since this is so we see that the Human of the Lord is Divine, because it is the Hllman of Jehovah; and also that the Lord as to'the Divine Human should he approached, and that thus and Dot otherwise the Divine may be approacbed ,vhich is called the Father." This their conclusion the angel confirmed by many passages from the 'Vord; among which were these: " Unto 'US a Child is bom, 'Unto us a SO'fI, i8 gi'fJe'lf" . and His name iJulll he called Wonder/ul, Oou1tSellor, God, Hero, the Jt'ather 01 Eternity, the Prinee 0/ Peace" (Isa. X. 6.) " .Abraham dot}" 'Mt lcnow 'US, and Israel doth 'Mt ac1cMwledge 'US ; TJuru, 0 JeJwvah art Fatker, our Redeemer; Thy nallte is from, tDtrlasting" (Ixiii. 16); and in John: "Jesus Baid,He that

owr

bdievtth on Me, believeth . . lm Him that Bent Me; and he t1uU suth Me, sut}" Him t1uLt sent Me" (xii 44, 45). "Philip saith 'Unto Jesus, SJww us the Father. ... Jesu8 saith unto him, . . . He that suth Me, seeth the Father; Mw sayest tJwu, tken" SJww 'US the Father 1 Believest thou 'Mt that l am in the Father, and the Fat'Mr i"" Me 1 . . . Believe Me, that I am in the Father, and the Fatht,r iA Me" (xiv. 8, 9). CI Jesu8 sal, I and the Father are un.e" (x. 30); and also, " All things that the Fatker kat}" are Mine," and "all Mine are tlu Father's" (xvi. 15; xv. 10). Lastly, cc Je8'l18 said, 1 al1~ the Way, the Truth, and tM Life; no ma"" cometh 'Umo the Father but by Me " (xiv. 6). To this the reader added, that similar things to whaL are here said by the Lord concerning HimseIf and His Father, may he said aIso by man conceming himself and his soul Having heard these things, they all with one voice and one heaIt said that the H uman of the :Wrd is Divine, a~d that this must be approached in order to approacb the Father; since J ehovah God by means of it sent Himself into the world, and made Himself visible to the eyes of men, and tbus accessible. In like manner He made HimscU'

92

THE DIVINE TRIAITY.

visible and thuB accessible in a human form to the aneienta; but tben by an angel . But because tlls form was represeutative of the Lord who was about to conte, a11 things of the church with the ancient.s were representative." After this a deliberation followed concerning the Holy Spirit. nd there WlUt first disclosed an ide" of many ooncemin1: Gud t.he Father, the Son and the Holy Spirit-that God the :Father sits on high, and the Son at His right hand, and tbat they sen forth from t.hem the .Holy Spirit, to enlighten, teach, just.ify, and sanctify bleD. And then a voice was heard from heaven, sRying, Cc That idea of thought we cannot endure. Who does Dot kuow that Jellovah God is omnipresent 1 \Vhoever knO\\'8 a.ud ackuuwledges this ,vill acknowledge also that He Himself enlight~ns, teaches, justifies and saves; and tbat there is Dot a mediatiug God distinct from Hinl still less distinct from two, 88 person !roUI person. Therefore'let the former idea which is vain he put away, and let this \vhich is just be receivoo, and tben you \vill Rea this subject clearly." But a voice wu then heard from the Rotnan Catholics, who stood near the altar .of the temple, ~3)ing, "What then is the Holy Spirit whicli is olentioned in the \Vord -in the Ev&ngelists and in Paul-by "'hich 80 Dlany learned men among the clergy, and especially of our church, say that they are led 1 Who in the Christian world at this day deuies the Holy Spirit and His operations 1" At these WONS oue of tbose who sat upon the second row of seats turne<l all said, " You say that the Holy Spirit is a person by Himself and n Gexl by Himself. But what is a person going forth and pro<'~peding . from a person but an out.going and proceeding operation 1 (.lue persan cannot go forth and proceed from anotber, but operation ean. Or what is a God going forth an proceeding from God but the outgoing and proceeding Divine? One God cannot go furth and proceed from anot}~er, but the Divine from one GOO cau." Having heard these things, ihose ,,ho sat upon the seatA uURllimously concluded tltat u The Holy Spirit is not a person by itself, nor therefore a god by itself, but is the Holy Divine going forth and proceeding from the one onl,Y omnipresent Goo, who ie the Lord." To this the angels standing at the golden tahle upon \\'hich the 'Voro W8S, said, "JVell. We Dowhere ren in the ld CovenRnt that the prophets spol~e the W ord frolll the Roly Spirit, but from Jehovah; and where the Roly Spirit is melltioned in the New Testament it means the proceeding l)iviue, which is the Divine enlightening, teaching, vivifyiug, refurming, and regenerating." After this followed anoth~r iuquiry respectin~ the Holy Spirit; wbich w&3,-From WhOUl dues the Divine which is meant by the Holy Spirit, proceed; frolll the Father or from tbe Lord 1 And while they were investi1,rntiug

THE DIVINE TRIJ.VITY.

this subject a ligllt shone upon them from henyen, by which they saw that the Roly Divine which ie meant hy the Holy Spirit does Dot proceed out of the Flltber t.hrougb the Lord, but out of the Lord from the Fatherj comparatively, as in -.nan his activity does Dot proceed from the soul through 'the body, but out of the body froln the sout The angel standing near the tahle confirmed this by the following passages from the 'Yard:
te He wJwm the Father kath smt Bpealceth the wards of God: H~ kath given unto Him the Spirit 'Mt by meaSUr6. The Fathcr.. loveth the Son, and hath given all things into HiA nand" (Jol.n iii. ;14, 35). " .A. Rod shall go jort'" out of tlte stem Of JI8IM, . and the lypirit of Jehovah skall rest upon Him, the Spirit of wisdom. and undastanding, the Spirit 01 coun8d and might" (Isaiah xi. 1, 2). That the Spirit of Jehovah \\.a8 bestowed upon Hinl,ancl that it was in Hhn, xlii. 1; lix. 19, 20; lxi. 1; Luke iv. 18. cc When tk8 Hol.1J Spirit skall come, 'U'hich l will send unto fOU from tM Fatlter" (.John xv. 26). cc He slw.ll glmi/y Jle, because He shall rece-ive 0.1 Mine, and rnake known unto '!JOU; all things 'whatsoevt.r tlu Fatfur kath are Mine; tMre/ore saU l that He shall receive qf Ali'M arul maJce krunon unto '!Jou" (xvi. 14, 15). cc Il I go away I 1J.Jl Stnd the Cam/orter unto '!Jou" (xvi 7). That the Comforter is the Roly Spirit, xiv. 26. "The Holy Spirit was Mt get, becatl.se Jesus was Mt get glorified" (vii. 39). But after the gloriDt:atioD, le Je8U8 breatked upon and said unto tlte disciplcs, Receit-e !le tlte Holy Spirit" (xx. 22)~ And in the Apocalypse, Who \ shall Mt . . . gion/y Thy name, 0 Lord 1 lor Tllo?,(, alone art Holy" (xv. 4). Since the Lord's Divine operat.ion from His Divine omnipresence is meant by the Holy Spirit., therefore when Ile spoke to the disciples of the Holy Spirit, which He was about to seud From the Father, He a180 said, te I will 'Mt leave 1/0'1/, orpha'1UJj .. 1 go away and come unto 'Hou; ... and in that dayye Bhalll'tIfWw that 1 am in My Fa,tker, and '!le in Me, and I in you" (xiv. 18, 20, 28). And Just before .He departed out of the world He said, CI Lo, l am witk 'HOU all tl~ days, even unto the consummatiot" 01 the age" (Matt. xxviii. 20). Having read these passages to them the an a el said, '~From these and many other passages frorn the Wo;d, it is plaiD that the Divine which is called the Holy Spirit proceeds out of the Lord from the Father." To this those who aat upon the seats said, le This is
CI

.Di'Dine Trutk." Finally, this decree was made :-That from the deliberations
in this conneil ,ye have clearly seen, and therefore acknowledge as boly trutb, that the Divine Trinity is in the Lord God the Savionr Jesus Christ; consisting of the Divine from whom [aIl things are], which ie called the Father; the Divine Human, which is called the Son; and tl1e llroceeding Divine, which is called the .

THE DIVINE .TBIlVITY.

Holy Spirit; aU togetber exclaiming, cc In Je8U8 Christ dwdl6ti all lM !t'MJl8 of the GodMad bodily" (001088. ii. 9). Thus there is one God in the chnrch. Whetf these deliberatioDs were ended in that magnificent council, they arose, and the angel custodian came from the vestry and brought to each of those who sat upon the seats splendid g'Bnnents, interwoven bere and there with threads of gold, and said, cc Receive the wedding ga'r'lM1lis." And they were conducted jn glory into the New Ohristian Heaven, ,vith which the Lord'e church upon earth, which is the New Jerusalem, will he conjoined. (T. C. R. n. 188.)
IMPORTANCB 01' A RIORT IDEA 01' TIIE TRlNITY.

Having written of the Triune God, it is important a1so to treat of the Divine Trinity,-\vhich is kno\vn in the Christian world, und yet unknown. For by this alone can 8 just ides of God he obtained; and a just idea of God in the churc11 is as the sanctuary and altar in the templq, and as the crown upon the bead and sceptre in the hand of a king sitting upon his throne. For hcreon depends, as a chain upon its first llnk, the whole body of theolog,. And, if you will belicve it, every one is assigned his place ln heaven accol"ding 1.0 his idea of God; for this s as the touchstone by ,vhich is discovered the qua1ity of the gold and silver, thut is, the good and truth, in man. For there is no saving good in him, except from God; nor sny truth, that dace dcrive its quality from out the bosom of good. . . . But how the things writtcn in the Word respecting the Trinity are to be understood,-whether, tbat there are three Goa, \vho in essence and hence in name are one God; or, that there are three objects of one 8ubject z 80 that they are on1y qualities or attributes of one God, which are 80 named, or in another way -reason left to itself can by no means Bee. But ,vhat counsei is to be offered? Thore is no other than that a man shall go to the Lord God the Saviour, and read the Word. unclcr His ~uidance,-forHe is the God of the W ord,-and he ,vin he enllghtened and see truths, which reason also will acknowledge. . . . But to rend the W ord under guidance of one-s own inte1ligence,-as is done byall who do Dot acknowledge the Lord as God of heaven and earth, and therefore npproach and ,vorship Him alone,-may be likened to children pl:l.ying~ who tic a bandage over the cyes Rnd try to walk in a s~rai~ht line, and even think they are wnlking in a straight line, when yet step by step they are turning aside, and at length g.) in the opposite direction, strike against a stone, and faIt

(T. C. R.

D.

163, 165.)

THE SACRED SCRIPTURES.

IT is in the mouth of a11 that the W ord is from G<.d, is divinely inspired, and therefore holy. But yet it has been unknown hitherto where within it its Divinity resides. For in the letter the W ord appears like a common writing, in a foreign style, neither lofty nor luminous as, to appeal'8nce, ,secular writings are. From this it is that the man who worships nature instead of God, or rather than God, and therefore thinks from himself and his proprium, and Dot out of heaven from the Lord, may easily fall into error concerning the Word, and even into contempt for it, and say within himself 'when he is reading it, What is this 1 What is that 1 Is this Divine 1 Can God, \\"ho has infinite wisdom, speak thus? Where and from whence is its holiness but from religious feeling and thence persuasion 1 But he who 80 thinks does not l"eflect that the Lord Jehovab, who is the God of heaven and earth, spoke the word by Moses and the Prophets, and that therefore it cannot but be Divine Truth; for this is \vhat the Lord Jehovah Himself speaks. Nor does he consider that the Lord the Saviour, \vho is the same ,,ith Jehovah, spoke the Word by the Evangelists, many things from His own mouth, and the rest by the Spirit of His mouth, which is the Holy Spirit, through His twelve Apost.Ies. Renee it is, as He Himself says, that in His words there is spirit and life, that He is the light which enlighteneth, and that He is the Truth. . . . Bnt still the natural man cannot be persuaded by these considerations that the Word is Divine Truth itself, in which there is Divine Wisdom and Divine Life; for he judges of it b)T its style, in which he does not see them. Yet the style of the Word is the Divine style itself, with which no other style, however lofty and excellent it may appear, can he compared. Snch is the style of the Word that it is holy in every sentence, and in every word, nay, sometimes in the very lattera. Therefore the \Vord conjoins man to the Lord and opens heaven. There are two things that proceed from the Lord, Divine Love and Divine Wisdoln, or what is the same, Divine Good and Divine Truth; the \Vord in its essence is both. And because it conjoins nlan

96

l'HE SAORED SOBIPTUBE8.

to tIJe Lord and opens heaven, as has been said, therefore it fills Inan with the goods of love and the trnths of wisdom; his will with the good~ of love, and hi~ understandiBg witb the truths of wisdom. Hence man has life tbrough the Word. But it should he weIl known, that they only obtain life from the 'Vord who read it for the purpose of drawing Divine truths from it, as from their fountain, and for t.he purpose, at the Bame time, of applying the Divine truths thonce drawn to the life; and tbat the contrary takes place with those who read the "Tord for the purpose of acquiring honour and worldly gain. (T. C. R n.

189-191.)
TIIBRB 18 SPIRITUAL SENSH IN THB

W ORD

BITBDTO UNKNOWN.

No man who does Dot know that there is any spiritual sense

in the Word, like the soul in t.he body, can judge of the Word otherwise titan from its literaI sense; when yet this ia as a casket oontaining preciou8 things, which are its spiritual sense. 'Vhile
therefore this internaI sense is unknown, a man can only judge ef the Divine sanctity of the W ord as he rnight of a precious stone from t.he nlatrix which encloses it, and which sometimes appears 8S a common stone; or as he woulcl judge of a casket made of jasper, lapis-lazuli, amianthu8, or mica, or agate, in which lie in their order diamonds, rubies, sardonyxes, oriental topazes, etc. So long as this is Dot known it is Dot to be wondered at if this casket ahould be estimated only according to the value of the material of it which appears to the eye. So is it with the 'Vord as to its literaI sense. Lest therefore. man sbould remain in doubt whetber the Word ie Divine and most holy, its interna! sense has been revealed to me by the Lord; which in its essence is spiritual, and whicb is within the externaI sense which is natural, as the souI in the body. This sense is the spirit which gives life to the letter. It can therefore testify of the Divinity and holiness of the 'Vord, and convince, if he is willing to be convinced, even the natural man. Who does Dot acknowledge and assent when it is said that the 'Vord, because it is Divine, in its bosom is spirit.ual? But who as yet has known what the spiritu~l is, and where iu the or it is concealed t The 'Vord in its bosom is spiritual, hecanse it descended from the Lord J ehovah and passed thro1Jgb the angelic heavells j and the very Divine, which in itself is ineffable and imperceptible, in its descent became adapted w the perception of angels, and at last to the perception of men. Renee i~ the spiritual sense; which is within, in tbe natural, ju~t as the sou! ie in man, the thOllght of the underst.anding in speech,

"r

THE 8AORED SORIPTURES.

97

and the affection of the will in action. And if it may he compared \vith such tbings as appear before the eyes in the Datural world, the spiritual sense is in the natura! sense as the whole brain is within its meninges or matres, or as the young shoots oi' a tree are within its barks and rinds, nay, as aIl things for the generation of the chick are within the shell of the egg, and so on. But that there is snch a spiritual sense of the Word within its Datura1 sense has been divined by no one hitherto. It is therefore necessary that the lllJstery, which is emiuent above aIl the mysteries yet revealed, should be opened to the understand-

ing.

(T. C. R

D.

192,193.)

Since it was predict-ed that at the end of this church a]so darkness \vould arise, from the lton-recognition and acknowledgment of the Lord as the God of heaven and earth, and l'rom the separation of faith from charity, theret'ore, lest through this the genuine understanding of the 'Vord should perish, it has pleased the Lord DOW to reveal the spiritual sense of the \Vord; and to make Illanifest that the 'Vord in that sense, and frolD that in the natural sense, treats of the Lord and of the church, J'ca of these only; and mauy other things by whirJt the light of truth from the Word, allDost ext.inguished, may he restored. That at the end of the church th~ light of truth ,vould he allnost extinguished is predicted in Inany places in the Apocalypse; and is also meant by these words of the Lord in ~fatthew: "Immediatdy after the tribulation, of those days shall the sun he dorktned, and the moon shalt not g~ive lter liglu, and the stars skall fall from lttaven, and the pou'crs 01 the heavens shall he 8haJce"" j

an.d then .. they shall see the Son of Man coming in the clouds ojlttaven witk power and glory" (xxiv. 29, 30). By the sun here the Lord as to love is meant; by the moon, the Lord as to faith; by the stara, the Lord as to cognitions of good and truth; by the Son of Man, the Lord as to the 'Vord; by a cloud, the literai sense of the 'Vord; and by glory, its spiritual sense, and jts
shining through the literaI sense.
(~. S. n. 112.)

WHAT THE SPIRITUAL SENSB Oi' THB WORD II.

The spiritual sense of the Word is Dot that which shines forth from the literai sense, while one is searching and explaining the Word to confirm sorne dogma of the church; this sense may be called the literaI sense of the Word. But the spiritual sense does Dot appear in tbe literai sense; it is interiorly within it, as the sou! is in the body, as the thought of the understanding is in the eyes, and as the affection of love is in the countenance, whicb act together as cause and effect. It is this sense chiefty, which renders the Ward spiritual, Dot only for men, but also for

98

THE 8AOREIJ SORIPTUREB.

angels; tberefore the W ord by this sense communicates with the heavens. (T. C. R. D. 194.) From the Lord proceed the CELESTIAL, the SPIRITUAL, and the NATURAL, one after the other. 'Vhat proceeds from His Divine Love is called CELESTIAL, and is Divine Good; what proceeds from His Divine 'Visdom is called SPIRITUAL, and is Divine Truth; the NA'ruRAL is from both, and is theil' complex in the ultimate. The angels of the Lord's celestial kingdom, who constitute the third or highest heaven, are in the Divine that proceeds from the Lord which is called celestial, for they are in the good of love from the Lord; the angels of the Lord's spiritual kingdom, who constitute the second or int.ernlediate heaven, are in the Divine that proceeds fronl the Lord which is called spiritual, for they are in the truths of wisdom fl'om the Lord; and the men of the church in the world are in the Divine naturaI, which also proceeds from the Lord. From this it fnllows that the I)ivine going forth from the Lord ta its ultinlates, descends through three degrees, and is called celestial, spiritual, and natural The Divine ,,hich cornes do\vn from the Lord to men descends through these three degrees, and when it has descended it contains these three degrees within it. Such is everything Divine; when, therefore, it is in its ultimate degree it ie in its fulness. Such is the 'Vord. This in the ultimate sense is natural, in its interior is spiritual, and in it~ inmost celestial; and in each it is Divine. That snch is the nature of the 'Yard does Dot appear in the sense of the letter, which is natura], for the reason that heretofol'e Inan in the world has not known anything of t.he heavens, and consequently has not known what the spiritual and the celestial are, nor thel'efore the distinction between them and the uatural 1.'he distinction bet\veen these degrees cannot he known unless correspondence is kno\vn; for the~e three degrees are entirely distinct from each other, like end, cause, and eftect, or like what is prior: posterior, and postreme, and yet make one by correspondences; for the natural corresponds to the spiritual, and also to the celestial. (S. S. D. 6, 7.)
THE

W onD

WAB WRITTEN BY CORRESPONDENOES.

Bince then the W ord interiorly is spiritual and celestial, tberefore it was wl'itten by pw'e correspondences. And what was writtell by pure correspondences in its ultimate sense is written in such a stJle as by the Prophets and Evangelists, which, though it appear common, yet conceals within it ail Divine and angelc wisdom. (S. S, n. 8.) Each and aIl things in nature correspond to spiritual things;

THE SAuRED SORIPTURES.

99

and in like manner each and all tllings in the human body. But bitberto it has been unkuown what correspondence is. Yet it was very weIl kno,vn in the most ancient times; for to those who then lived the knowledge of correspondences was the knowledge of knowledges, and ,vas 80 universal that aIl their books and manuscripts were written by correspondences. The Book of Job, whicll is a book of the Ancient ChUf.}h, is full of con"espondences. The hierog1yphics of the Egyptians, and the fabulons stories of highest antiquity, were nothing else. AlI the ancient churcbes were churches representative of spiritual tbings; their ceremonies, and also their statutes, according to which their worship was instituted, conslted of pure correspondences. In like manDer aIl things of the Church among the children of "S, Israe1,-their burnt-oflerings, Hacrifices, lneat-offerin b and drinkofferings, with the particlart of them,-were corresponences. Also the tabernacle, \\yith aIl things therein, as weIl as their feasts,-such as the feast of unleavened bread, the feast of tabernacles, the feast of first-fruits; and the priesthood of Aaron and te Levites, and their garments of holiness; &Bd besides these aIl their statutes and juetgments, which re1ated to their worship and life, ,vere correspondences. Now since Divine things present themselves in the world by correspondences, therefore the Word was written by pure correspondences; for the same reason the Lord, as He spake from the Divine, spake by correspondences; for whatever is from the Divine this descends into snch things in nature as correspond to the Divine, and which then conceal things Divine, which are called celestial and spiritual, in . their bosom. l have been informed that the men of the Most Ancient church, which was before the .flood, were of so heavenly a genins that they conversed with the angels of heaven, and that they were enabled to converse with them by means of con"espondences;. hence their state of wisdom became snch, that \vhatever they saw on earth they Dot only thought of it natully, but also at the same time spiritually, thus in conjunction ,,ith the angels of heaven. l have moreover been informed that EnlJch,who ie mentioned in Genesis, v. 21-24,-with his associates, gathered correspondenees from their lips, and transmitted the know1edge of them to their posterity ; in consequence of which it cante to pass that the kno\v1edge of correspondences was not only ktlown in many kingdoms of Asia, but was a1so cultivated, e.CJpecially in the land of Canaan, Egypt, Assyria, Chaldea, Syria, and Arabia, and in Tyre, Sidon, and Nineveh; and that from thence it was conveyed into Greece, where it ''''as turned into fable, as may appear from the most ancient writers of that country. (T. C. R. D. 201, 202.)

100

THE S..4.0RED SCRIPTURES.

1.088 O. THE KNOWLBDGB OF CORRESPONDENOES, AND ORIQIN 0' InoLATRY.

Because the representative rites of t.he church, which were correspondences, in process of tilne began to he converted into things idolatrous and also 111agicaI, then that knowledge, by the Divine providence of the wrd, wa..q gradnally lost, antl 81110ng the IBraelitish and Jewish people entirely fOffti0tten. The \vorship of that people consisted indeed of correspondences, and was conseqnent.ly representative of heavenly things; but yet they did not kllOW what anything signitied; for they were merel}" natural men, and therefore ha<! neither inclination nor ability to know anything of spiritual and heavenly t.hings, nor consequently anythiug of correspondences; for correspondl~nces are representations of spiritual and heavenly things ilJ natura!. 'That the idolatries of the uutions in ancient times derived their origin from the kllowledge of correspondences, ,,,as because aU things that appear on the ea.rth cOITespond; thus Dot only trees and plauts, but also beasts and birs every kiJJd, as ,vell as fishes and aIl other things. Th~ ancients who were in the knowledge of cqrrespondences made thelHselves ilna.ges \v hich correspolled to heavenly things" and took delight in them, because they signified sncb things as pertained to heaven and the church; aild for this rea~on they Dot only placed them in .ther tenlples, but aiso in t.her houses; Dot to ,vorship them, but to calI to rnind the lleaveuly things which they sigllified. Hence in Ec,'Ypt and elsewhere th~re ,vere imllges of calves, oxen, serpents, and of chil dren, old men, and virgius; because calves and oxen signified the affections and pO"'ers of the natural nlan; serpenta, the prudence and also the subtlety of the sensual man; children, innocence and charit.y; oid men, wisdom; and virgins, affections of truth; and 50 on. Their post.erity, wben the knowledge of correspondences was forgotten, began to \\:"orship aa holy, and at Iength as deitie8, the inlages and etublems set up by the ancients, because they found theln in and about their tenlples. Hence ,,ith the ancients w'orship was aIso in gardens and in graves, according ta the kinds of trees in thenl, and alsu on .mountains and bills; for the gardens and groves signified \visdom and intelligence, and every tree soruething thereof,-as the olive, the good of love; the vine, truth from that good; the cedar, rational good and truth; a mountain, the highest heaven; a bill, the heaven beIo\v it. That the kno\vledge of correspondences remained with many orientals even to the coming of the Lord, is evident fronl the wise DIen of the east ,vho visited the Lord when He \vas born; wherofore a star went bef01e them, and the,!! broght with them . uiftSj gold, frankincense, and l1tyrrh (Matt.. li. 1, 2, 9-11); for the

of

THE 8AOBED SORIPTURE8.

101

star whicb went before them signified cognition from heaven; gold signified celestial good; fran kincense, spiritual good; and mJrrh, Datural good; froIn which three is aIl worship. But still t.hcre ,vas no knowledge ,,,hatever of correspondences amoDg the Israelitish and J ewish people, although nll things of their worship, and aIl the stat.utes and judgments given them by j\los~8, and aU things in the W ord, were pure correspondences. 'fhe reason was that at heart they were idolaters, and therefore of such a character that they ,,ere Dot even ,villing ta know that anything of their wortthip signified ,,'hat ie celestial and spiritual, for they believed tbat aU those things were holy in thenlselves; if there fore things celestial and spiritual had been laid open to them, they wouId Dot ol1ly have rejected but even proftUled them; for this reason heaven was so closed to thenl that they scarcely knew that tbere ,,as nn eternallife. That this "yas so is evident fl'om the fact that they did Dot ackno\vledge the Lord, although the whGle Sacred Scripture prophesied of Hirn and foretold His advent. They reject{'d Him for the sole reason that He tanght the111 of a heavenly and not of an earthly kiugdom; for they \\'onted a ~Ies siab who shoul exalt them above aIl the nations in the world, and not any ~fessiah who should have care for their eternal
vation. (T. C. Il,. n. 204, 205.)

w-

WUY THE SPIRiTUAL SENSE OF THE WORD WAS NOT REVEALED BEFORlL

The knowledge of correspondences through whicb the spiritual sense of the \\"ord is given \vas Dot disclosed aCter that tinIe, because the Christians in the prinlitive chllrch "'ere 80 exceeingly sirnple tl1at it eould Dot have been diselosed to them; for if it ltad been disclosed it ,,,ould have been of no use to them, nor would tlley have undenitood it. Afler their times darkness R.rose upon the whole Christian \\90rld; tirst, through the heresies of many that 'were spread abroad, and ilnnlediately afterwards throllgh the coullsels and decrees of the CounciJ of Nice concerning three Divine l\~rsons from eteruit)" an couccrnillg the Person of Christ, that He was the Son of Mary and Dot the Son of J ehovah God. Thence came fort}} the present belief in justification, in \vhich they approach three Goda in their order; on which helief each and all things of the present church depend, as the luelllbers of the buy upon its head. And as t.bey applied aIl thi1J~'1J iu the \Vord to confirlll this erroneous belief, the spiritual sellse could Dot he disclosed; for if it had been disclused the) \vuld have applied that sen~e also to the same purpo~e, and then.aby would have profaned the very holiness of the \Vord, and 80 \vonld have entircly closed heaven against themselves, and ~moved the Lord l'rom the church.

~--

102

THE SACRED SCRIPTURES.

The knowledge of correspondences tbrougb wbicb the spiritual sense is given I at this day revealed, because now the Divine t.ruths of the Church are coming forth to light, and it is these of which the internaI sense of the Word consista; and while these are in man he c&nnQt pervert the literaI sense of the Word. For the literaI sense of the 'Vord can be turned hither and thitber; but il it is turned to falsity, its internaI holiness, and with this its externa1, is destroyed; and if it be t.urned to the truth it remains. But of these things more will be BRid hcreafter. That the spiritual sense wOld he opened at this day is meant l1y the fact that John saw heaven opened, and then a white barBe, aud that pe saw and heard tbat an angel standing in the sun called al.l to a great 8Upperj of which in the Apocalypse, xix. 11-18. But tbat for a long time this ,vould Dot be acknowledged is meant by the beast, and by the kings of the earth that were about to make war against Him who sat upon the white horse (Apoc. xix. 19) ; and also by the dragon, in that it persecuted the woman which brought forth the man-child, even into the desert, and then cast out of his mouth waters as a flood, that he wight overwhclm ber. (T. C. R. n. 206, 207.)

THE

SPIRITUAL SENSE 18 IN EACH AND ALL THn~G8 OP THE

WOBD.

This cannot be bette!' seen than by examples. For instance, John saya in the Apocalypse, "I saw heaven opened, and behold a white horse, and He that sat 'Upon him uas calLed Faitliful and True, and in righteousness He doth judge and make war. His eyes were as a }lame of fire; and on His head were man,!! crlYW'lUJ; and He kat/, a name written that no man knew bltt H, Himself. And He '1l!a8 clothed ,with a vesture dippcd in blood; and His name is calLed the Word of God. And the armie8 which were in the heavens follO'wed Him 'UpO'fl, wh,ite horses, elotked iA fine li'Mfl" white aM clean. A nd He kath on His vesture and OR His thigh a M'Ine written, King of Kings, and Lord of Lords" (xix. 11-14, 16). No one cao know what these particulars involve except from the internaI sense. It is manifest that each is representative and significative of something. For indeed it ie said that heaven ,vas opened; tbat there was a horse which was white; that One sat upon him ,,"ho in righteousness doth judge alJd make ,,"ar; that His eyes were as a fiame of fire j that on Hia head were many crowns; that He had a NaIne ,vhich no man knew but He H1nself; that He was clotbed with a vesture dipped in blood; that the armies \vhich were in the heavens followed Hiln upon white borses; that they were clothed in fine linenJ white and clean j and. that on His vesture and

THE 8AORED 80RIPTURES.

103

on His thigb He had a Name writt.en. Tt is plainlr said tbat He is the Word, and that He ,vho is the Word is the Lord; for it is said," His 1I4me is called the Ward of God j" and afterwards, CI He kath on His ve8ture and on His thigh a fl,Q,l1te ",ritten, King of Kings, aM Lord of Lords." From the interpretation of each expression it is clear tbat the Word is here described as to its spiritual or internaI sense. That heaven was opened, represents and signifies that the internaI sense of the 'Vord is seen in beaven, and therefore by those to whom heaven is open in the world. The horse, which was white, represents and signifies tho understanding of the Word as to its interior truths. That this is the signification of the wbite horse will be clear froID what follows. Tbat He who sat upon hinl is the Lord as to the Wor, therefore the Word, js manifest; for it is said, "H13 ,w/me is called the Word of God j" He is called Faithful, and is said to judge in righteousness, from Good; and is called True, and is said iu righteousness to make war, from Truth. For the Lord Himself is righteousness. His eyes, as a flame of fire, signify Divine Truth from the Divine Good of His Divine Love. The many crowns upon His bend signify all goods and trnths of faith. Having a name written, that no man knew but HimseIf, signifies that what the 'Vord is in the interna! sense no one sees but Himself, and hiJn to whom He reveals it. Clothed witb a vestu1'8 dipped in blood, signifies the 'Vord in the letteJ;', to which violence has been done. The armies in the heavens which followed Hin1 upon white borses signify those who are in the understanding of the W ord as to its interior truths. Clothed with fine linen white and clean, signifies the same in trntb from good. A name written on His vesture and on His thigh, signifies truth and good and their quality. From these particu1 ars, and from those which precede and follow [in the chapter], it is evident that it is therein foretoid t.bat at about the last time of the church the spirit.ua1 or internaI sense of Othe Word would he opened. (W. H. D. 1; S. S. n. 9.) It is written in the Apocalypse, ct I saw a 'Jt.eW heavm and a

earth j for the fir.st keaven and the flrst earth were passe away. .And I saw the 1l,oly city, New Jerusalem, corning dou7'll, from God out of keaven, prepared as a bride adorned for her husband. . . . The city had a wall great and high, which kad twelve gates, anil at the gates twelve angels, and names 'unitten thereon, whici" are the names of the twelve tribes of the children of larael. . . . And the wall of the city /Lad twelve fou1Ulations, and in them tlte names of the twelve apostlf,s of the Lamb. ... .Arul the city luth jour square, and the length is as large as the breadth. .And lu meaBttred the city with tl~ T'W, twelve thousand fu;elongs; and tM lengtll, and the breadth, and the heigl"t of it were equal.
MW

104

THE SACRED SCRIPTURES

.And he measured the wall thereof, an ll,undred and/orly andlO1w cubits; the meaaure 01 a man, that is, of an angel. ..And the wall 01 il WaB of jasper; but the city itself WaB Fllre gold, like unto 'P'ltre glaB8; and the foundatitYns 0/ the wall 01 the city were of every precious stone. ... ArUl the twelvt gates were twelv8 pea1'ls; . _ . and the street 01 the city 'Wa8 pure gold, as il were transparent gla88. . . . The glvry-of God 'did lighten it, and the Lamb u1as the lamp thtreo/ And tlu nations of them wllick a?-e Baved shall walk in tM ligltt 01 it, and the lings of the eartn ,hall bring tluir . nlory and ho1l,our into it" (xxi 1, 2, 12-24). 'Vhen a man reads these words he does Dot understand them other\vise than according to the sense of the lett.er; he therefole understands that the visible heaven and earth ,viII he dissolved, and a nc\v heaven be created; and that the 1Ioly city Jerusalem will descend llpon the n'ew earth; and that as to its measure it "'ill be according to the description. But the angels understand these things very difterently; that. is, the particlars which man understands naturally they undef3tand spiritually. And the things which the angels .understanl1 are .what they signify, and tlJs is the interna! or spiritual sense of the Word. According to this internaI or spiritual 8eD~, in which the angels are, by a new h~ven and a ncw earth a new church ie meant, both in the heavens and on the earth, each of which shall be spoken of hereafter; y the city J erllsalem descending frolll God out of heaven its hea\yenly doctrine is signified; hy the lengt.h, breath, and height, which are equal. are signifieel aIl the goods and truths of that doctrine in the complex; by ita wall are Dleant the trnths which protect it; by the measure of the ,,all, \vhich is a huudred and fort yfour cubits, which is the Dlcasure of a nlan, that is of an angel, all those defending trnths in the COlll plex are nlt~ant, and their quality; by the twelve gates, which are of pearl, introductive truths are Dleant,-which are likewise signified by the twelve
ang~18 at the gates; by the foundatioIl8 of the wall, which are 01 every prerjous stone. the kllowledges are meant \vhereon that doctrine is founded; by the t\vel ve tri hes of Isrdel, and also by the twelve Apostles, are meant things of the church in general and in particular; by J,told like unto pure glass, ,,'hereof the city and its streets were built, the good of love is signified, by which the doctrine and its truths are Dlade transparent; by the nations who are saved, and the kings of the earth \\'ho bring glory and bonour into the city, are meant all froIlI the church who are in goods and truths; by God and the Lamb the Lord is meant as. to the very Divine and the Divine Hurnan. (H. D. n. 1.) In the Apocalypse, chap. vi., it is said, That wlten the Lamb

an

opend the first Beat of the bool.~ there u't'1U fort'" a white ltorse, and lu who Bat thtreon had il bow, and a crO'UJ'Il, 1MB give'n unlo him;

THE SACRED SCIlIPTURES.

105

that.wMn He opened tM second seal t"kere went f01tk a rd horsf.; aM unto him who sat thereon there was git'en a grea..t swmd,. that trMn He opened the third seal the-re went lortn a black IUJ'rse, and lu tkat Bat therem had a pair 01 balances in his ha'1ul; and that tehen, He opened tlu jOtt1th seal tlure u'ent lorth a pale lUJrse, and the Mme of kim that sat tlureon was ])eatll,. What these things signify can only he evoived by meaus of the spiritual sense; and it is fully evolved when it is known what is signified by the opening of the seaIs, by the horse.s, and by the other particular thiugs mentioned. By these things the successive states of the church are described as to its understanding of the '~Vord~ from its beginning to its end. The opening of the seals of the book by tlle Lamb signifies the making of those st.ates of the church Dlanifcst by the Lord. By a horse the understanding of the 'Vor is signified; the white horse is the understanding of truth from the '\"ord in the first state of the church. The bow of hinl that sat upon that horse signifies the doctrine of charity Rnd faith contel1ding against falsities; the cro\vn signifieR eternal li fe, the reward of victory. The red borse signifies the understanding of the 'Vord as to good, destroyed in the second state of the church ; the great 8word is falsity fighting against truth. The black horse signifies the understandillg of the 'Vord destroye, as to truth, in the third state of the church; the pair of alances signifies that the estimation of truth is so little as scarcely to be any. The pale borse signifies t.he understaniug of the Word annihilated, hy evils of life and the falsities from them, in the fourth or last state of the cburch; and death signifies eternnl damnation. That such is the signification of these things in t.he spirilllal sense is Dot apparent in the sense of the lettcr, or the natural sense; unless therefore the spiritual sense ,ver once opened, the 'Vord, as to this passage and the rest of the Apocalypse, would have been close entil'ely so that at lengtb 110 one would know where the Divine Iioliness therein \vas con cealed. l t is equally so, in respect to w hat is signifietl by the four horses and the four chariots thnt caUle forth from between the two mountains of brass, in Zechariah vi. 1.. 8. In the Apocalypse, chap. ix., it is written: ct The fi/th angel sounded, and I saw a sta.r jallirom heaven unto tlLe earth, and to him 'IDa8 given the key of the bottom 1t$S lJit; and lw opened the Qottomkss pit, and there arose a smoke out of tlte pit as tllJe s:noke of a great furnace; and tM sun and the air WfJre darkenecl by reaSDn 0/ llu smOke 0/ tM pit j and tlure came out of the 8'1no/ce loc1tsts lupon, the w,rth, and 'UI1O tMm U'(U oiven power a8 tlLe scorpions of the eartk ho..1)e power . . . The skapes 01 the lOC1ut& u~trre like unto lwrses yrepared for battle; and on their heads were as it U'C1e cron-n8 lih gold j a'lul flteir faces were as tllA laces of 'lnen,. and they lutllltair
13

106
((,,'1

THE SAORED SORIPTURES.

tl~e kair 0/ 'lJJO~nen, and t"Mir teeth were as the teeth o/lions; aM they had breastplates as 0/ iron; and the sound 0/ thtir wings wa8 ~'J the sound 0/ many clu:triots rztnning to battle; and they had lails liJce unto scorpions, and there were stings in tkeir tails; and their power u;as io hurt men five nwnths. And they had a king over thenl" which is the angelo/ the bottomless pit, 'U'Mse name in the He1Jrw tortg1.te is Abaddon, but in the Greek tongue kath his name ApollyO'fl,." Neither would any one be able to nnderstand tbe~e

things unless the spirit.ual sense were laid open to him, for nothing here is uselessly said, but aIl things, even to the least partiClll ars, have a signification. The subject here treated of is the state of the church when aIl kno,vledges of truth from the 'Vord are destroyed, and consequently man, having become sensual, persuades hirnself that falsities are truths. By a star fallen from heaven are signified the knowledges of truth destroyed; by the sun and air being darkelled is signified the ligbt of truth made darkness; by the locusts which caIne forth out of the smoke of the pit are signified falsities in the ext.relnes,-snch as pertain to those who have become sensuaI, and who see and judge aIl things from fallacies; by a scorpion is signified their persuasive [po,ver]. That the locusts appeared as boraes prepared for battle signifies their ratiocinations, as if from the understanding of truth; that the locusts had crowns lika unto gold upon their heads, and faces as the faces of men, signifies that they appeared to themselves as conquerors, and wise; their having hair as the hair of women signifies that they appeared to thelllseives as if they were in the affection of truth; ther having teeth as the teeth of lions signifies that sensual things, which are the ultimates of the naturaI nlan, appeared 1.0 them as if they had power over aIl tbings; their having breastplates as breast.plates of iron signifies a~Ju mentations grounded in fallacies, by which they fight and prevail; that the sound of their wings was as the sound of chariots running to battle signifies ratiocinations as if from truths of doctrine fronl the Word, for which they were to contendj their having tails like scorpions signifies persuasions; their having stings in their tails signifies the cunning arts of deceiving thereby; their having pow'er to hurt men tive months signifies that they induce a kind of stupor on those who are in the understanding of trut.h and in the perception of good; their having a king over thenl, the angel of the bottomless pit., whose name is AbaddoD, or Apollyon, signifies ihat their falsities were from hell, "'here tbey are who are merely natural and in self-intelligence. Tbi'l is the spiritual sense of these words; nothing of which appears in the sense of the letter. There is snch a spiritual sense throughout the Apocalypse. (S. S. n. 12, l:l) That it may be sean that the prophetical parts of the Word of

THE BAOHED BORIPTURES.

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the Old Testament in many places are Dot intelligible without the spiritual sense, 1 will adduce only a few passages; as tbis in lsaiah: c. ThMI, Jehovah of Hosts shall stir up a ,Cfcourge against .sh'ltr, according to the smiting 0/ Afidian at the rock 0/ Oreb; and His roll shall he upon the sea, which He shalllift up after the manRer of Egypt. And it shall corne to pass in tltat day, that His bltrc1.,en Bhall he taken au'ay fi'om off thy shoulder, aM His yolce fr01n off thy 'Mcle. . . . He sltail come agai'1uJt A iath ,. He shall pasa to Migron; against Michmash He sJl,all direct His arms; they shall pass over Mehara; Gehah shall be a lodging to us; Ramah shall tremble; Gibeah of Saul shall flu. Wail wiJ;1~ thy voice, 0 daughter 0/ Gallim; hearken, 0 Laish, 0 wretched Anathotk. Madmenah shall be a wanderer,. the inhabitants 0/ Gebim shall gather themselves togetMr; as '!Jet there is not a day to stand in Bob; the 'TM'ltntain 0/ the daughter 0/ Zion, the kilt 0/ Jerusalem, slu:tll shake her hand. . Je!wvrih shall cut dO'tJYII, tM thicl~et8 of the forest witl/, iron, and Lebanon, shall jail hg the ]'[t"ghty One" (x. 26-34). Here mere names occur, from which no meaning can be dra,vn but by the aid of the spiritual sense; in which sense aIl cames in the Word signify things pertaining to hcaven and the chul'ch. From this sense it is gathered that these things signify that the whole church was oevastated, by means of sensuous kno\vledges perverting aIl truth and confirming aIl falsity. In another place in the same Prophet it is \vritten: ClIn that day . . . the envy also ofEphraim ,hall depart, and the adversaries of Judah shall be cut off; Ephraim ihall 'Mt envy Judah, and Judah &hall 'Mt ve;tJ Ephraim; but they ihall jlg upon the slwulders of the Philistines towards the west,. they ihall spoil them of the east together; they shail la'!J their hand upon Edont aM Moah. . . . Jehovah shall utterly destroy the tonfflu oj the Agypiian Bea, and with His m1:ghty'Wind shall He shake His Jutnd o'Ver the rivPJr, and sltall smite it in the Seve'n streams, and make men go over dryshod,. and there shall be a highway for tM remnant of Hispeoplewhich shall be lejt,fromAS8]/ria" (xi. 11-16). Bere also no one can see anything Divine unless he kno\vs what is signified by each particular name; and yet the subject treateli of is the advent of the Lord, and what ahall thell come to pass, as plainlyappears from verses 1-10. 'Vho then \vithout the aid of the spiritual sense would see that these things in their order signify, that they who are in falsities through ignorance, and have Dot suffered themselves to be seduced by evils, will come to the Lord; that the Church \vili then understand the 'Vord; and that then falsities will be no longer hurtful to them. The case is the same \vhere no names occur; as in Ezekiel: " Tkus saith the Lord JeMtXlh: Thou son 0/ man, speak unto e'l'ery feathered fowl, and to evel'; bu,t of the fidd, Assemble '!Joursel-ve8, and come; gatMr ,!/oursdves front tIDt/r1f Bide to My sacrifice that I do sacrifict for 'UOU, even

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a great sacrifice 'llpon tll,e mountains of L~acl, tlUIt ye ma?1 eat ofl-eih and drin1" blood. 1re slUtll eai the .fle81t of tlLe mi,qhty, and d1-ink lM blood 0/ the p-rinces of tlte earth; .. , '!Je sludl cat fat tili ye be full, and drink blood till '!Je be dr1tnJ.~en, 0/ Afy sarrijice 'll'll-icll; 1 ha'iJe sacrificed for '!Jou. Ye shall be filled at Jflf table witlt the lwrse and the chariot, 'Will" the migluy man, and u'itlt cvery man ni U'flr .And 1 will set J[y glory a1nong the heatken" (xxxix. 17-21). He wllo does not kno\v from the spiritual s(~nse what is sigllitipd by sacrifice, what by flesh and blood, ,vhat 1.y the ]10rse n'Hl the chariot, t.he rnighty man, and the Juan of \var, ,vin ullt1erstHIH) no otherwise than that such tlling~ are to be eaten and drullken; but the spiritual sense tpaehes that to eat the flesh and (lt'illk the blood of the sacrifice which the Lord Jehovah shaH otrer npon
the lIlollntains of Israel, signifies to nppropriate IJiviue Gucul and Divine Truth fronl the 'Vord. For ille snhject referretl tu is the calling together of a11 to the Lord's kingdunl; and in part icnla.r the estahli"hnlent of the church by the Lord alnong t lae Geutiles. "Tho cannot see that fiesh is nut here lnpant h.v fiesh, nor blood by blood 1-so that HIen should drink lood till they are dl'unken, and tllat they should he filled \\ith the llorse, the chariot., the Dlighty nIan, and every Dlan of \\'ar? 80 in a t'Ionsand ot.her places i Il the Pro)thets. 'Vithout the spiritual sense no one conld know ,vhy the Prophet J erellliah ,vas comnlaned to buy hlllself a ::,rircl1e, aull put it on his luins; and Dot to dra\v it through the \\'atPTS, hut tu hide it in the hale of a roek by the Euphl'ates (J er. xiii. 1-7); or ,vhy the Pl'opllet Isaia1t was coulmaned to loose the snckcloth frOIn off his 10ins, and to put off the shoe frolu off his fout, and go nal,e and barefoot three years (Isaiah xx. 2, :~); or \vlIY the })rophet Ezekiel \vas cOllllnaude to pa~s a rnzor upon his lJead, and upon his beard, all after\vart1s to <livide [the hairs ot] them, and bUl'll a third part in the lllidst of the city, sInite fi third part ,vith the 8\vord, Bratter a third part in the \\'illd, and Lilld a lit.tle of them in his skil'ts, an at last to cast t heIn iuto the )u i,13t of the tire (Elek. V. 1-4); or \\Ohy the saIne l'rophet \\as CUIUI)UlUed t.o lie upon his left sie three hundred alld llinety days, an,l upon 11is rigbt side fort y <lays; and to Inake 11illlself a cake of \vheat, antl barley, and lllil1et., an titclaes, ,vit.h CO\\' s' dUl1~, and eat it; an,} iu the meallti lne to l1lise a ralupart and a luoulHI ftgaillst Jpl'USnleUl, and besiege it (Ezek. iv. 1-15); or \"hy the l)rophet IIosl'Q \vas t\rice COlll11laned to tnke to hiIllself a barlot tu \\'ire (Hosl-n i. 2-9; iii. 2, :3), an DIal1Y such thillgS, Moreovur, \\-ho "oit Ilout t.he spiritual sense \l'uu1cl kllO\V \\ltat is siguitied hy aIl tldugs l)elouging to the tabpI'llacle,-hy tlle ark, the uIPrcy seat' tlte cheruLilu, the calltlle::;tiek, the alta.r of il1cen~e, the 1tlocat1 of faces on the table, all ils veil~ an curtains? Or \vho, \\'thJ

THE SACRED SORIPTURE8.

ganll~llts

109

out tl1e spiritual sense, would know what is signified by Aaron's of huliness,-by his coa.t., his cloal<, the ephod, the U riIU and ThullHnim, the mitre, and other things 1 \Vho, without the spiritual sense, would know what is sigllified by aIl the things which ""ere enjoined concerning hurnt-ofJerings, sacrifices, meatofterings, and drinkofferinga1 concerning Sabbaths also, and fea~t..~ { 'flle trut.h is, that Dot the least thi ng of these ,vas enjoiuell \\'hich did Dot signify somethillg relatillg to the Lord, to hea\"ell, and to the church. From these few examples it may be cl~arly seen that there is a spiritual sense in each and aU things of the Word. (S. S. n. 15, 16.)
SIX
DEGREES OP DIVINE

TaOTu,

THE LETTEB OP TUB WORD BEING THE LOWEST.

Truth Divine ~ Dot of one degree, but of severaI: Truth Divine in the first degree, and also in the second, is ,what imrnediately proceeds fronl the Lord; this is above angelic understanding. Truth Divine in the third degree is such as is in the inmost or tbird heaven; this is such that llot.hing of it can he apprehended by man. Trut.h Divine in t.he fourth degree is such as is in the middle or second heaven; neither is this intelligible to lnan. Trllth Divine in the fifth degree is R'Qch as is in the ultimate or first heaven; this luay for SOlue lit.tle while he perceived by man, but by one enlightened; and yet it is such that a great part of it cannot be utteren by human words; but ,vhen it falis into ideas it prodllces a faculty of perceiving and also of believing that it is 80. And Truth Divine in the sixth degree is such as is with man, accommodated to his apperception; thus it is the sense of the Ietter of the 'Vord. This Bense or this truth is represented by a cloud; and the interior truths by the glory in a cloud. Hence it is that tT ehovah, that is the Lord, so often appeared to 1\Ioses and to the children of Israel in a cloud (A. C. n. 8443.)
THE LITERAL SENSE 01' THE WORD lB THE BASI8, THE CONTAINANT, AND }'UNDATION OF !TB SPIRITUAL AXD CELESTIAL SENSES.

In everJthing Divine tbere is a first, a mediate, and an ultimate or last; and the first passes tbrough the mediate to the ult.imate, and so exista and subsists; the ultimate therefore is the BASIS. 'fhen the first is in the mediate) and by the mediate in the ultimate; 80 tllat the ultimate is the CO~TAINANT; and Binee the ultimate is the containant and the basis, it is also the

110
FOUNDATION.

THE SAORED SORIPTURE8.

The learned reader ,,ill underst9.nd that these three may he called the end, the can8e, an the effect; and also the Being, Becoming, and Existing ; and tbat the end is Being, the cause Becoming, and the effect Existing; consequently, that in every complete tlling there is a trine, which is called the first, the mediate, and the ultDlate; also the end, the cause, and the effect. When these points are understood it "'ili a180 he understood that every Divine work is complete and perfect in the ultimate; and also tbat all is in the ultimate, because the prior things are together in it. tT. C. D. 210.) There are three heavens; the highest, the middle, and the lo\\'est. The highest heaven constitutes the Lord's celestial kingdom; the middle heaven forms His spiritual kingdom; and the lowest heaven, Hh~ natura! killgdom. And just as there are three heavens, there are also thrp.e seuses of tl1e 'Vord,-the celestial, the spiritual, and the natural; with which aiso those things coincide which were said above,-that is to say, that the first is in the mediate, and by the mediate in the ultimate; just as the end is in the cause, and by the cause in the effect. }'rom this the nature of the 'Vord is c]ear,-nalllely, that within the sense of it.s letter, ,vhich is natural, there is an interior Hense which is spiritual, and within this an inmost sense which is celestial; and thus that the ultimate sense, whicb is natura], and is called the sense of the letter, is the containant, and 80 the basis and foundation of the two interior senses. (T. C. R. n. 212.)

THE LITERAL SENSE OF THE WORD lB A GUARD TO THB TaUTHS CONCEALED WITHIN IT.

~Ioreover, it should be kno\\'1l tllat the literaI sense of the Word is a guard to the genuine truths concealed ,vithin it; and the guard consists in this, that this sense lnay be turned in different directions, and ex plained according to the al-prehension, and yet the internaI not he hurt and violated by it. For it does no harm that the literaI sense of the 'Vord is understood by one differently from another. But it does harm if the IJivine Truths which are concealed within are perverted; for thereby violence is doue 10 the 'Vord Lest this should be, the literaI sense guards it, -and it guards it with those \vho from their religion are in falsities and do Dot cunfirm them; for these do no violence. This guard is signified y t.he cherubim, and is also described Ly meaus of them in the 'Vord. This is signified by the cherubim which, after Adanl and his wife were cast out of the garden of }:llen, were placed at its entrance; of \v hich '\\"e read tlUlt)- lJ'llm Je/wva/" God had drivcn ()Ut the man, He ruade clwrubim to du:ell

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at t'M east 01 the garden of Eden, and t~ jlame 01 a sward, whicl" turned tAis way and tkat way, to keep the way 01 the tree 0llil' (Gen. iii. 23, 24). By cherubim a guard is signified; by the way
of the tree of life is signified entrance within to the Lord, which men have by means of the Word; by the ftame of a 8word turning itself this way and that way Divine Truth in its ultimates is signified, which is like the Word in its literalsense, that can thus he turned (S. S. n. 97.)
IN
TBB LITERAL SENSE OP THE W OBn DIVINE TRUTII 18 IN IT8 FUIr NESS, IN IT8 HOLU\ESS, AND I~ ITB POWER.

Tbat in the sense of the letter the ""'ord is in its fulness, in its holiness, and in its power, is because the two priur or interior senses, which are called spiritual and celestial, exist simultaneously in the natural sense, which is the sense of the letter, as stated abova. But Low they are simultaneously in that sense shall be further explained. 'fhere is in heaven and in the world a successive oroer and a simultaneous order. In successive oroer one thing succeeds and follows another, from the highest down to the lowest; but in slllultaneous order one thing is next to another, from the inmost things to the outermost. Successive order is like a column with degrees from the sUlumit ta the base; and simultaneous order is like a work coherent \vith the periphery, from the centre to the outermost surface. I$. shall now he explained how successive order,' in the ultimate becomes simultaneous order. It cornes to pass in this manner: The highest [degrees] of successive order become the inmost of simultaneous order; and the lowest [degrees] of successive order become the outermost of simultalleous order; comparatively as a column of degiees subsiding becomes a body coherent in a plain. Thu8 the simultaneous is formed from the successive, and this in each and aIl things of the natura! world, and in each and aIl things of the spiritual world; for everywhere there is a first, a mediate, and an ultinlate; and the first tends and passes through the mediate 10 its \timata. But it should be weIl understood that there are degrees of purit.y, according to which each order is produced. Now to the 'Vord :-The celestial, the spiritual, and the natura1 proceed ftom the Lord in successive order, and in the last or ultimate tbey exist in simultaneous orer; 80 then the celestial and spiritual senses of the Word exist simultaneously in its natural sense. When this is comprehended it may be seen how the natural sense of the W ord is the cOlltainant, the Lasis, an the foundation of its spiritual and celestial senses; and ho\v Divine good and Divine Truth in the lit.erai sense of the 'Vord are in

112

THE SACRED SCRIPTURES.

iheir rulness, in their holiness, and in their power. It may be seen from aIl this that the Word is tbe very Word in its literaI sense; for in this interiorly there is spirit and lire. This is what the Lord says in John: "The words that 1 speak ttnto 'J/ou are spirit and life" (vi 63); for the Lord spoke His words in the natural sense. The celestial and the spiritual senses are Dot the W ord without the natural sense; for they are like spirit and life without a body; and are as a palace wllich has no fo undation. (T. C. R. n. 214.) _

By

lIEAN8 01' THE LITERAL SENSE 011' THE WORD MAN HAB C05JUNCTION WITH THE LORD AND CONSOCIATION WITH TUE AXGELS.

The reason why there is coujunction witb the Lord by means of the 'Vord is, that the Word treats of Him a1one; aud therefore the Lord is the aIl and aIl of it, and is called the 'Vord, as bas been shown in the DOCTRI~E CO~CERNING THE LoRD. The conjunction is in the literaI sense because in this sense the 'Vor<! is in its fulness, in it.s holiness, and in its power, as was sho\\en above. The conjunction ia Dot apparent tu man, but exista in llis affection for trnth, and in bis perception of it, and thus in the love and faith of Divine truth in Rim. The reason why there is consociation with angels by means oC the litera! 8ense is, that the spiritual and celestial senses are within this sense, and the angels are in those sensea,-the angels of the spiritual kingdom in the spiritual sense of the 'Vord, and the angels of the celestial king<lom in its celestiai Bense. Those senses are evolved from the natural sense of the 'Vord, which is the literaI sense, when a true Dlan is in this sense. The evolution is instantaneous; and therefore the consociation a18O. That the spiritual angels are in the spiritual sense of t.he 'Vord, and the celestial angels in its celestial sense, bas been shown me by much experience. It has been granted me to perceive that when 1 read the W ord in its literaI sense comnlunication took place with the heavens,-now with one societyof thelD, DOW with another; and that the things which J understood according to the natura1 sell~e, the spiritual angls understood according to the spiritual sense, and the celestial angels according to the celestial sense, and t.his in an instant. As this communication has been perceived by me sorne thousands of times, there remains with Dle no douht about it. There are also spirits tbat are beneath the heavens, who abuse this cOD1IDunication; for they read aloud sorne passages out of the literaI sense of tho 'Vord, and immE'diately observe and mark the society with which communication takes place. This too 1 have often seen and heard. :From tbese

THE SAORED SORIPTURES.

113

circunlstances it is given Ine to know, by living experience, that the \Vor, as to its literaI sense, is the Divine medium of conjUBction withthe Lord and with heaven. (8. S. D. 62-64.) 1 have been informed from heaven that the most ancient people bad immediate revelation, since their interiors were turned t.o heaven; and that thence there was at that time a conjunction of the Lord with the hurnan race. But that aftel' their times there was Dot sueb immedia revelation, Lut mediate by currespondence8; for aIl their Divine worship conssted of cOlTespondences; and therefore the churches of that time were called representative cburches.. For they then. knew what correspondence and ,vhat represent.ation was, and that aIl things that exist on earth correspond t.o ~piritual things ,vhich are in heaven and in the church; or ,,'hat is the same, represeuted them. The natural thinbrs therefore which constituted the externals of their worship, served thetn as mediums for thinking spiritually, thus with the angels. After the knowledge of correspondences and representations was lost thell the Word ,vas writt.en, in which all the words and the meanings of the words are correspondences; they thus contain ft, spiritual or internaI sense, in which' the an gels are. 'Vhen therefore a man reads the 'Vord, and understands it according to the literaI or external sense, the angels understand it according to the internaI or spiritual sense; for all the thought of angels is spiritual, and tlle thought of man is natura1. These thoughts indeed appear diverse; but still they are one, becanse they correspond. Rence it is that after nlan relDoved hirngplf CrOlll heavell, and broke the bond, a mediunl of conjunction of heaven with man by the 'Vord was provided by the IA>rd. (H. II. n. 306.) The "V'ord was thus ,vritten in order that it may be a conjunction of heaven with Inan; and it if4 a conjunction, because every worrl therein, and in sorne places every letter, contains a spiritual sense, in which the angels are; so tbat when man apprehends the 'Vord according to its appearances of tnlth, the angels who are around man understand it spiritnal1y; in this way the spiritual of heaven is conjoined with the natural of the ,vorld, as to such things as conduce to man's liCe after death. If the Word had becn other\vise writt.ell there could have been no conjunction oC heaven ,vith man. And because the 'Vord is snch in the lettar, therefore it is as it ,vere a support for heaven; for aIl the ,visdolU of the angels of heaven as to snch things as pertain to the Church terminates in the literaI sense of the 'Vord, as in its ba:;is, wherefore the '\Tord in the letter may be called the stay of heaven. The literaI sense of the Word is therefore most holy; yea, it is even more powerful tho.n its spiritual sense,-,\\9hich has been made known to me by much experience in the spiritual world. For when spirits quote any part of the ,Vord according to the sense af

114

THE SACRED SCRIPTURES.

the letter, they immediately excite sorne heavenly society to con junction wit.h them. It is evident from these considerations that aIl that is of the doctrine of the church must be confirmed from the literaI sense of the W ord, in order that there may be any sanctity and power in it; and indeed from those books of the Word in \vhich there is a spiritual senge. lt also appears from this ho\v angerous it is to falsify the 'Vord, to the destruction of the Divine truth which is in its spiritual sense, for 50 heaven is closed to man. (A. E. n. 816.)
THE MARRIAGE 01' THE LORD AND THE CaURCH, A~D BENCE TBB MARRIAGE OF GOOD AND l'auTH, 18 IN EVERT PART OF THE 'VORD.

That the marriage of tlle Lord and the church, and hence the marriage of good and trllth is in all the least parts of the \Vord, bas not hitherto been seen; nor could he seen, because the spiritual sense of the ord was Dot before revealed, and it can only be seen by means of that sense. For there are t\VO senses in the \Vord lying concealed within its literaI sense, the spiritual and the celestial In the spiritual sense the. things that are in the 'Vord l"elate chiefly to the church; and in the celestial sense they relate chiefly to the Lord. Then in the spiritual sense they relate to Divine truth, and in the celestial sense to Divine good; hence is that marriage in the literaI sense of the 'Vonl. But this is not apparent to auy but those ,vho, from the spiritual and celestial senses of the Word, kno\v the significations of its 'VOIS and names; for sonle words and nan1es are predicted of good and sorne of truth; and sorne include both; without t,his knowledge therefore that marriage in the several particulars of the 'Vord cannot be seen. This is the reason ,,~hy this arcanum has Dot before been revealed. Recause there is sucb a marriage in the least parts of the Word, tbere are often pairs of expressions in the \V"ord ,vhich appear as repetitions of the sarne thing. They are not repetitions ho,vever, but one has relation to good, and the other to truth; and both taken together forDI a conjullction of good and truth, thus one thing. Renee also is the Divinity of the Word and it.s sanctit,y; for in every Divine \vork tbere is a conjunction of good ,vith truth, and of truth wit.h good. (S. S. D. 80, 81.) That there are pairs of expressions in the 'Vord, which appear like repetitions of the sarne thing, must be seen by reallers \vho give a1tention to the subject; as brother and companion; poor and needy; wilderness and desert; vacuityand enlptiuesR; foe and enerrlY; sin and iniquity; anger and \vrath; nation and

"r

people; joy and gladness; mourning and \\'eeping; justice and

THE 8AORED SORIPTURES.

115

judgment; etc. These appear as synonymous words, and yet they are not so. For the wOlYls brother, poor, \\'i1erness, vacuity, foe, sin, anger, nation, joy, mourning, and justice, are predicated of good, and in the opposite sense of evil; but companion, needy, desert, emptiness, enemy, iniquity, wrath, people, gladnE'ss, weeping, and judgment, are predicated of truth, and in the opposite sense of falsity. And yet it appears to the reader who is Dot acquainted with this arcanum, that poor and needy, desert and wilderness, vacuit.y and emptiness, foe and enemy, etc., are one thing, whereas they are Dot SO, but form one thing by conjunction. Many things are a180 coupled together in the W ord; as fire and fiame; gold and sil ver; brass an iron; \vood and stone; bread and wine; purple and fine 1inen; etc.; because fire, gold, brass, wood, brcad, and purple, signify good; and flame, silver, iron, stone, water, wine, and fine liuen, signify truth. In like manner it is said, that men are ta love God with aIl the heart and with aIl the sou!; and that God will create in Inan a new heart and a new spirit; for the beart is predicated of the good of love, and the soui of truth from that good. l'here are also words which because the y partake of both, that is of goo and of truth, are used alone, llOt being joined with others. But these, and many other things, appear to the angels only, and to those who while in the natural sense are a180 in the spiritual senRe. It would be tedious to sho\v froin the 'Vord tbat there are sueh pairs of expressions therein, which appear like repetitions of the same thing; for it wOllld fill sheets. But that aIl doubt may be removed 1 will adduce passages where judgment and justice [or righteousness] are mentioned together; also nation and people; and joy and gladness. The following are passages wbere judgment and justice are mentioned togcther: "The city Wa3 full 0/ judgment, justice lodged in it" (Isa. i. 21). " Zm shall be redeemed with iudgment, and her converts with justice" (Isa. i. 27). "Jehovah of lwsts shall be e:xalted in iutJ.qment, and Goa, tlult is holy shall he sanctified in jusl~e" (Isa. v. 16). If Let him that glorieth glory in this, that . . . Jehovah exerciseth judument and justice in the earth" (Jer. ix. 24). "Execute ye iudfJ'!Mm and justice. . . . W De 'U1l,fo him tJl,at buildeth his Muse without ju.stice, and kis chambe1s without iudgment. . . . Did 'Mt t/ly fatMr . . . do jud.qnlent and justice, and tlten il U'a8 well with himl" (,Ter. xxii. 3, 13, 15). " I will raise unto David a rigltteo1.l8 Branch, and a King shall reign, . . . and shall executr jud.'lment and justice in the earth" (Jer. xxiii. 5; xxxiii 15). .. l'he reason why judgmellt and justiee are 80 often mentioue is that judgmcllt ie predicated of truths, and justice of good; and therefore also to execute judgment and justice means to aet from truth and from good. The reason why

116

THE 8AORED SCRIPTURES.

j ndgment is predicnted of truth, and justice of good, is that the

government of the Lord in the spiritual kingdom is called ju iglllent, an the government of the Lord in the celestial kingom is calJed justice. . . . Tllat these repetitiollS, as it were of the sarne thing, in the 'Vord, are on account of the Dlarriage of good and t.rllth, loay be more clearly seen in vlaces ,vhere nations and peoples are 111ent.ioned; as in the follo,ving: "Ah! sinful nation, a people

laden '1,.ith iniquify" (IsA.. i. 4)... "Jehovah 'll."ill destroy ... the core1"ng over ail peo}Jles and tM vail. Ot'er all natiO'Tls" (Tsa. xxv. 7). "(}O?ne 'Mar, '!le notions, .. and llcarken, 1fe peOJ}le " (Isa. xxxiv. 1). cc l have enlled thee, . . . for a CQ1:enont of the peopll', for a l(r;ht of the notions " (Isn. xlii. 6). "Let all the nations be llathercd lO!Jelher, and let tlte people he asl;embled" (Isa. xliii. 9). Beltold. 1 1l"1l 11ft 1'P 'Iit?1 hand to tlle nations, a.nd set 'llp m.y standard to the people" (Isn. xlix. 22). . . . The reason why nations and peoples are merltioned together is t llat hy nq.tiollS are meant those "'ho are in good, and in the opposite sense those '\'ho are in evil, and by people those who are in truths, and in
CI

the opposite sense those ,,~ho are in falsities. }'or this reason they ,vho are of the Lord's spiritual kingdom are eallerl peoples, und they ,,,ho are of his celegtial killgdonl are called nations. }'or in the spiritual kiIlgoorn aIl are in truths, and thence in wisdum; and in the celestial kingdom aIl are in good, and thence in love. It is the sarne \\'ith the othf1f expressions, as that where jOJ" is mrntiolled, gladness a180 is mentiolled; as in these passag'es: "Bello/cl iny and gladnfss, slay tlie ox" (Isa. xxii. 13). "1'hey sltall obtain jO!J and .'1lad1U'l;S, and sorrow (~nd sighing sha11 .flee a1l!ay" (Tsa. xxxv. 10; li. Il). . . . "Joy arul {/ladncS8 slutll 1>6

f01l'lld in Zion, tllank'sgiving and the voice of melody" (Isa li. 3). " And thO'lL sltfflt have.iOY and .qladnesl~, and 1na1l,!/ shal1 1ejoice at His 'yirth." (Lllke i 14). ~'Then, will 1 cause to cea.se, ... the voice o.{ joy and the voire of gladne38, the. voite 01 tM b7idegroom and tlle 'l"oice of the bride" (,Jer. vii. 34; xvi 9; xxv. 10). cc Ago1n tlU'1e shall be lleard ,in t/L place . . . the VO'lce of joy anll tlle 'foiee qf gladness, tlte voice of the brideg7oom and lM 'l:oice of the lrr1'de" (Jer. xxxiii. 10, Il). And in other places. Both joy and gladness are spoken of becallse joy is of good, and gladness (Jf trnth; Of joy is of love, and gladness of wisdom. For jo.y is of the henrt, and gladness of the spirit; or joy is of the ,viII, and gladncss of the under~tanding. It is also evident that there is a mal'riage of tlle l,ord and the ChUl'ch in these expressions, frOlU the faet that it is said, CI TIte 'Voice of joy arul tl,C 1oicc o!~ [llndnes.'J, the 'Voite of the br'idegroom and the t'oic, o." tlle bride" (Jer. vii. 34; xvi. 9; xxv. 10; xxxiii. 10, Il); and

THE SAOBED SORIP T URES.

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the Lord is the BridegroolD, and the churcb the bride. That the Lord is the Briegroom may be seen in ~fatt. ix. 15; ~Iark ii 19, 20; Luke v. 35; and that the church is the bride may he seen in Apoe. xxi. 2, 9; xxii. 17. Therefore John the Baptisi said of J eSU$, ., He that kath the bride i8 the Bridegroom" (John iii. 29). (ib. n. 84-87.)
DOCTRINB SBOULD BE DRAWN FROM THE LtTERAL SENSE OF TuB 'VORD, AND CONFIHMED BY JT.

The reason of this is, that the Lord is present therein; and teacheti and enlightens; for the Lord never performs any of His operations cxcept in fulness, and t.he \Vllrd is in its fu 1ne~s in the literaI sense, a.."l ,vas sho\vn above. Hence it is that (ioctrine should l.e dra\\'D from the sense of the let ter. The doctrine of genuine truth can also be drawn entirely from the lit.erai sense of the 'Vord; for the 'Vord in that sense is as a man clothed, whose face is bare, and wllose hands aIso are bare. AlI things which concern the faith and lire of man and consequently his salvation are naked therein, but t.he rest are clothed. And in many places ,,'here they are clothed they appear through, as objects to a woman through a thin veil of silk before her face. As the truths of the 'Vord are nlult.iplied from the love of them. and as by this they are alTanged in arder, they also shine and appear more and more clearly. It Tllay be supposed that the doctrine of genuine truth can he acquiled by the spiritual sense of the Word, which is given through the kno\\'ledge of correspondences; but doctrine is Dot acquired, but only illustrated and corroborated by that sense; for, as ,"'RS said before, by sorne correspondences tbat are kno\vn a man may falsify the \Vord, by conllecting and applying them to confirm that which inheres in bis mind from a priuriple assumed. Besies, the spiritual sense is Dot given to a~jY ~l1e except by the Lord alone; and it. is guarded" by Hilll as the angelic heaven is guarded, for this is wiLhin it. (T. C. P,- n. 229, 230.)
.PPEARANCEB OP TnUTH IN THE LETTER OB THE WORD.

Truths Divina themselves are such that t11ey can never be comprehended by any angel, still less by any man; they exceed every faculty of tbeir understallding. Yet tl.at there lllay he a conjunction of the Lord with men, trnths Divine flo\v in with theul ioto appearances; when they are in appearances they cau both be received and ackno\v ledged. This is effected adeq uately to the comprehension of every one; therefore appearances, that

118
n.

THE 8AOBED SORIPTUBES.

is trutl18 angelic and human, are of a threefold degree.

(A. C.

3362J

If man were Dot instructed by appearances he wotd never enffer himself 10 he instructed at aIl; what is contrary to the appearance he does Dot believe nor comprehend, unless late in life when his judb l1l1ent is ripelled and he is gifted with the faith of charity. (ib. n. 1838.) Many things in the W ord, and more than any one could 00lieve, are spoken according to appearances, and according 10 the fallacies of the senses; as where it is said that Jehovah is in wrath, anger, and fury, against the wicked; that He rejoices to destroy them and blot them out; yea, that He slays them. But these things were said that persuasions and evillusts might Dot be broken, but bent; for to speak otherwise tban as man conceives,-that is according to appearances, fallacies, and persuasions,-would have been to sow seed in tbe water, and to say tbat wllch would instantly be rejected. But yet these forms of speech may serve as r,ommon vessels within which there are things spiritual and celestial; for it can be insinuated into t4eln that ail things are from the Lord; afterwards t.hat the Lord permits, but tbat aIl evil is from liabolical spirits; then tbat the Lord provides and disposes that evils may be turned into good; and finally that nothing but good is from the Lord. Thus the sense of the letter vanishes as it ascends, and the sense becomes spiritual, afterwards cel~stial, and at last Divine. (ib. D. 1874.) , Rational human trut.b does not comprehend things Divine, because these are above the sphere of its understanding. For this truth communicates with the kno\vledges that are in the natural man; and in so far as it looks from these at the things above itself it oes Dot acknowledge them. For this truth is in appearances which it cannot put off; and appearances are those [forms] which are from things of sense, which induce a belief as if things Divine themselves were aiso such,-when yet these are removed from aIl appeara.nces,-and ,vhen they are spoken of this rational truth cannot believe them, because it cannot comprehend them. For example: when it is said that man has no lire but what is from the Lord, the rational supposes from appearances that then man cannot live as of himself; when yet he then first truly lives when he perceives that his life is from the Lord. The rational, from appearances, supposes the good that, a man does is from himself; ,vhen yet there is nothing of good from himself but from the Lord. The rational, from appearances, believes that a man merits salvation "J'hen he does good; when yet of himself a man can merit nothing, but all merit is t.he Lord's. From appearances man supposes that wben

THE 8AOBED SOBIPTURES.

119

he is withheld trom evil and kept in good by the Lord, there is notlling with him but \vhat is good and just, yea, and hoIy; when yet in man there is nothing but what is evil, uujust, and profane. From appearanccs inan thinks that when he does good from charity he does it from the voluntary part in him, when yet it is Dot from his vo1untary but from his intellectual part, in which dharity has been implanted. From appearances man conceives that there can be no glory without the glory of the world; when yet in the glory of heaven there is nothing at aIl of the glory of the worId. From appearances man believes that no one can love his neighbour more than himself, but that aIl love hehrins from himselfj w]-.en yet in heaveI11y love there is nothing of the love of self. From appearances man thinks there can be no light but what is from the light of the world; when in the heavens there is nothing of the light of the world, and yet 80 great light that it exceeds a thousand times the mid-day light of the world. Fronl appearances man thinks the Lord cannat shine as a. sun before the universal heaven; when yet aIl the light of heaven i~ from Hinl. From appearances man cannot conceive that. there are progressions in the other life; when yet they appear to themselves to progress just as men on earth,-as in their habitations, courts and pamdises; still less can he comprehend if it be said tllat tbese are changes of state, which 80 appear. From appearances Inan cannot conceive that spirits and angels-since they are invisible to the [bodily] eyes-can he seen, nor that they can speak ,,~ith man; when yet they appear to the internaI sight, or the sight of the spirit, more visibly than man to man on earth; and in like manner their speech is a180 more distinctly heard. Besides thousands of thousands of such things which man's rational [faculty] from its own light (lumen), born of sensual thin~s and th~reby darkened, can never believe. Yea, even in natural things tbemselves the rational is dim-sig hted; for instance, in that it cannot comprehelld how the inhabitants directly opposite to us can stand l1pon their feet and walk j and in very many other tbings. 'Vhat then must it Dot be in things spiritual and celestial, which are far above the natura1? (ib. n. 2196.) There are bowever degrees of the appearances of tnlth. Natura1 appearances of truth are for the most part fallacies, but when they are ,vith those who are in good they ought not to he called fallacies, but appearances, and even in sorne respect truths ; for the good that is in them, and in which the Divine is, effects that they have a different essence. But rational appearances of truth arc more and more interior; the heavens are in these o.ppearances,-that is, the angels who are in the heavens. (ib.

n. 3207.)

120

THE 8AORED SORIPTUBE8.

There are also sorne things tbat appear like contradictions; and yet there is no contradiction in the 'V'ord viewed in its own light. (S. S. n. 51.)

GBNUINB TaUTU IN THE LITERAL SENBB OF TUB W ORD, WHIOH TUB TRUTR OF ])OCTRINB MUST BE, APPEARS OSLY TO 1aOSB WHO .ARE IN ESLIGBTB~AlENT FROH THE LORD.

EnliRhtenrnent is from the Lord alone, and is with thosewho love truths because they are tnlths, and apply them to the uses of lire; with others there is no enlightenlnent in the 'Von!. Tltat enlightennlent is from the Lord alone is becanse the 'Vord is froID Him, and therefore He is in it; that it is \vith those 'v110 love truths ecanse they are truths and apply them to the uses of life, is becanse they are in the Lord and the Lord ie in them. For the Lord is the Truth itself; and the Lord is loved \\hen man lives according t.o His Divine trllths; thus when uses are performed from thelll,-accoring to these ,vords in John: "ln, tkat day '!le shall know lkat . . . '!Je are in Ale, and l in '!Jou. Hs that lulth ~['!J commandmenis, and doeth tlum, he it is that loveth, Me; . . . and 1 will love Him" and will mani/est lIfJJselJ to him; . . '. and l will cenne unto him, and '1nake an abode with /I,i'ln" (xiv. 20, 21, 23). These are they who are in enlightenmellt when they rearl the 'Vord, and to whOln the Word is blight and tlllDSlucent. The rea."on why the 'Vord to them is bright and translucent is that in the least parts of the 'Vord thcre is a spiritual and a celestial sense, and these senses are in the light of heaven; and therefore through these senses and their light the Lord flows in into the natural sense of the '\Tord, and iuto the light of this with nlan. Hence, frOlll an int.erior perception, man acknowledges the truth, and then sees it in his thou~ht; and this as often as he is in the afiection of trut.h for the sake of trllth. For perception cornes from affection, and thOllght from perception j and thus the ackno\vledgment is produced which is calle faith. Cf. C. R. n. 231.) 8ince few know ]10W it is with the influx of Divine truth, and enlightenment thence with man, it is permitted here 10 say

SODlcthing on these subjects.

1t is kno\vn in the church that

every good of love and truth offaith is Dot from man, but is with Iiilll out of heaven, from the Divine there; and that they are in enlightenment who receive this. But the influx and enlightenruent are effected in this ma.nner: 1.fan is 8uch that as to bis interiors, which are of the thought and ,vill, he can look downwars an can look up\vards. To look do,vnwards is to look out\\'ards, into the world and to himself; and to look u'pwards is to

THE SA-ORED SORIP7'URES.

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look inwards, to heaven and to God. ~Ian looks outwards, which is called do\vnwards, of himself; since when he looks of himself he looks to hell Dut man looks in\vards not of himself but of the Lord; this is called upwards because as to hu; interiors
which are of the will and the understanding he is then elevated by the Lord to heaven, and 80 ta the Lord. The interiors are in fact actually elevated; and then are actuall.v withdrawn from the body and from the world. 'Vhen this is etfected the interiors of man actually come into heaven, and into its light and hest. Rence he receives infl~x and enlightennlent; the light of heaveu il1uminates his understanding,-for that light is Divine truth, which proceeds from the Lord as a sun; and the heat of heaven enkindles his will,-for tb~t heat is the good of love, which nt the same time proceeds from the Lord as a sun. As man is t.hen among the angels there is communicated ta him from theln, that ie tbrougb them from the Lord, the intelligence of truth and .the affection of good. It is this communication which is called influx and enlightenment. But it should be known that influx and enlightenment are effected according to the facultyof reception in man; and the faculty of reception is according to bis love of tl'uth and of good. They therefore are elevated ""ho are in the love of truth and of gaod for the sake of truth and good, 88 ends. (A. C. n 10,330.) ,

HolY

HDBTIOAL OPINIONS ARE DERIVEO l'ROX THB WORD.

LETTER

OP TBB

Many t.hings in the W ord are appearances of trutb, and Dot naked truths; and many things are written according to the apprehensions of the natural, yea the sensual man, and yet 80 that the simple can understand them simply, the intelligent intelligently, and the wise wisely. Now sucb beiog ~he 'Vord, appearances of trut.h, which are truths clothed, may be taken for naked truths; whicb \vhen they are confirmed become falsities. But this is done by those who believe thelnselves ta be wise above others, when in fact they are not wise; for it is ,vise to see whether a thing be true before it is confirmed, and not to confirm whatever one pleases. This they do who have a strong inclination for confirming and are in the pride of their o\vn intelligence; but they do the fornler who love truths and are affected by them because they are truths, and who apply theol to the uses of life. For these are enlightened of the Lord, and see truths by their own light; but the others are enlightened from themselves, and see falsities by the light of falsities. That appearances of trutb. \vhich are truths clothed can he

14

122

THE 8AORED SORIPTURES.

taken for nal{ed trnths from tlle Word, and that when confhmed they become falsitieH, is evidellt from the many heresies there have been, and are st.ill in Christendom. HereE.ies themselve~ do Dot condemn men, but an evil life with confirmations of the falsities which are in Ileresy, from th WQrd and by reasnings from the natural man, condemn. For every one is born into the religion of his parents, from infancy is initiated into it, and after,vards retaina it; nor is he able of his own power, on account of his occupations in the ,vorId, to extricate himself from its falsi ties. But to live wickedly, and to confirm falsities to the destruction of genuine truths, this condemns. For he who remain~ in his religion and believes in God,-and if within the pale of Christianity believes in the Lord, esteems the Word hoIy, and From a religious mot.ive lives accordiD~ to the commandments of t he Decalogue, does Dot bind himself in falsities; and there 1'01'0 \"hen he hears truths and in his 0\\'11 ,vay perceives them, he cau embrace them, and so be witltdra\vn from falsi tip,s. Dut Dot so he who bas confirlned the falsities of his rel igion; because falsity confirlned remains, and cannot he extirpated. For falsity after confirnlation is as if a man were sworn in it,-especially if it coheres ,vith the love of what is his OWll, and hence with the prid:e. of his own wisdom. (S. S. n. 91, 92.) . The nature of the power of persllading and of confirming any hercsy whatsoever out of the 'Vord is kno\\n in the Christian '\\orld from the prevalence of so many heresies, every one of which is confirmed and so made persuasive from the literaI sense of the Wordo The reason is that the literaI sense of the ,Vord is accommodated to the apprehension of the sitnple, and therefore consists in great part of appearances of truth, and appearances of truth are of such a nature that they may be brought to confirm everything thatis assluned byanyone as a principle of religion, and thence of doctrine, thus even what is false. On this account tbcy who placQ genuine truth itself in the literaI sense of the 'Vord only may faII iuto nlany mistakes, if they are .not in enlightenment from. the Lord and in that enlightenment forlu doctrine for themselves, ,,,,hich may serve as a lamp to guide them. In the lit.eral sense of thA ,~V ord there are both naked truths and truths clothed; the latter are appearances of truth, and the appeamnces cannot other,,-ise he understood than from t.hose places. where llaked truths stand forth, from ,vhich doet.rine may he formed by one enlightened by the Lord, and the rest explained according to it. Rence it is that they who read the Word without doctrine are carried away into manifold errOrft (A. E n. 816.) No one can kno\v the Divine truths in the literaI sense of the Word except by means of doctrine therefrom. If a man has not dc-etrine for a lamp he carried awayinto enors, whithersoever the

is

THE SAORED SORIPTURES.

123

oscurity of his understanding and the delight of his will leads and dra\vs him. The doctrine whicb should he for a lamp is what the internaI sense teaches; 1 thus it is the internaI sense itself, which in sorne measure lies open to every one 'who is in the external from the internaI, that is, with whom the internaI man is open,-although he does Dot know \vhat the internaI Sense is; for heaven, which is in the internaI sense of the Word, fiows into that man when he re~ds the W ord, enligbtens him, and gives him perception, and so teaches him. (A. C. n. 10,400.) That doctrinals are derived from the Word docs Dot make them Divine tnltbs; for any doctrinal whatever rnay he taken out of the literaI sense of the \Vord. Even sncb a thing nlay be seized upon as favours concupiscences, and thus falsity be taken for truth; as in the ca.se of the doctrinals of t.he J ews, of the Socinians, and of many others. But Dot so if the doctrinal he formed from the internal sense. The internaI sense is not only that sense which lies hidden within the external sense; but also whicb results from many passages of the literaI sense rightly compared with each other; and is apperceived by tbuse ,vho as to their intellectual [faculty] are enlightened by the Lord. For the enlightened intellectual [faculty] discerns between apparent truths and real truths, especially between falsities and tr1l.ths, altbough it does not judge of real trnths in themselves. But the intell~ctual [faculty] cannot be enlightened unless it is believed that love to the Lord and charity to,,'ards the neigbbour are the principal and essential [doctrines] of the church. He who proceeds from these [doctrines] acknowledged, if O'1y he be in t'hem, sees unfolded to him innumerable truths, yea, very many mysteries; and this from interior acknowledgment according to the degree of enlightenment from the Lord. (ib. n. 723a.)

WBTOH ARB THB BOOKS OF THB WORD.

The books of the W ord are aU those that have an internaI sense; and those that bave Dot are not tbe \Vord. The books of the W ord in the ld Testanlent are the five books of Moses, the book of Jshua, the book of Judges, the two books of Salnuel, the two books of the Kinga, the Psalms of David, the Prophet.s, Isaiah, fTeremiah, the Lamentations, Ezekiel, Daniel, Hosea, Joel, Amos,
1 That is, in those parts of the Word where the internaI sense is uncovered, and to the enlightened mind appears in the letter, or where the Jitera1 senle coincides with and teachea the doctrine of the internaI senso. This tenching i.. quite consistent with that given elsewhere (p. 117) that u a11 doctrine ought 10 he drawn from the letter of the Word, and confirmcd by it." 8ee also note on p. 409.

124

THE. 8ACRED SCRIPTURES.

Obadiab, Jonah, Micah, Nahum, Habakkuk, Zephaniall, Hagga. Zechariah, l\'Ialachi; and in the New Testament, the four EvangeliBt.s~ 1\fatthew, Mark, Luke, John, and the Apocalypse. (A. C. n. 10,325.)

TM

CSABAOTBR 011' TBB APoSTOLJO WRITINGS.

With regard ta the writings of St. Paul and the other Apostles, 1 have Dot given thenl a place in my AncANA CJ..ESTIA, because they are dogmatic ,,ritings luerely, and not written in the style of tlle Word, like those of the Prophets, of David, of the Evangeliste, and the Revelation of St. John. The st.yle of the Word consistd throughout of correspondences, and thcnce effects an immediate communication with heaven; but the style of these dogmat.c writings is quite diiferent, having indeed communication with heaven, but only mediate or indirect. The reason why the Apostles wrote in this style was that the Christian church "'as then to begin through them; and the style that is used in the \Vord would not have been suitahle for snch doctrinal tenebt, whiub required plain and simple language, adapted to the capacities of aIl readers. Nevertheless the writings of the Apostles are excellent bool<s for the church, sinee they insist on the doctrine of charity, and faith t.hence; as the Lord Himself has done in the Gospels and in the Revelation of St. John, which will clearly appear to any one who st.udies these writings with attention. (Lctter to Dr. Beyer. Aleo A. E. n. 815.)
W ORD.

FOUR DIPFERENT STYLBS IN THB

There are in general four different styles in the Word. The first was tl!at of the ~Iost Ancient Church. Their mode of expression was such that \vhen they mentione terrestrial and worldly things they thOllght of the spiritual and celestial things \\"hich they represented. They therefore Dot only expressed themselves by representatives, but also formed them into a certain quasi histQrical series, that they might he the more living, which was to them in the highest degree elightfuI. This style was meant when Hannah prophesied, saying, Speak ye tohat is high, ltin"', let what is ancient come forth out 0/ ,!/o?tr mouth J, (1 Sam. ii. 3). These representatives are called by David ., dark sayings of old" (Psallll lxxviii. 2). The particulars conceming the creation, and the garden of Eden, etc., down to the time of Abram, Moses bad from the descendants I)f the ~fost Ancient Church. The second style is historical,
C(

THE S,ACRED SORIPTUREB.

1!5

wbicb is round in the books of Moses from tbe time of Abram, and onwaros to Joshua, Judges, Samuel, and the Kings j in which the historical event.s are 'preeisely as they appear in the sense of the letter, and yet they aU and each contain quite other things in the internaI sense; of which, by the Divine merey of the Lord, . in their order in the following pages. The third stYle is prophetieal, and "'as bOln of the style of the Most Ancient Church, which was greatly revered. But it is not cODuected and qUQ,lJi historieal, like the rnost aneient~ but broken and aven scarcely intelligible except in the internaI sense; wherein are the profoundest mysteries, whicb follow each other in beautiful con nected order, and relate to the internai and external nlaD; to the many states of the church; to he.aven itself; and in the inmost sense to the Lord. The fourth is that of the P~alms of David; whieh is intermediate between the prophetical style and that of common speech. The Lord is there treated of in the internaI sense under the person of David as a king. (A. C. n. 66.) THE T ESTAKEN'!'.

WORD OF TilH OLD

No monal conceives from the letter that the Word of the Old Testament contain8 the nlysteried of heaven; and that aIl and e\'erything therein relates to the Lord, His heaven, the Church, faith, and things that belong to faith. :For from the letter, or the sense of the letter, no one perceives anything but that in gen~ral they relate to the externals of the J ewish church; and ~et there are everywhere internaI things which do Dot appear at aIr in the external, save a very few ,vhich the Lord revealed and ex plained to the Apostles; as that the sacrifices are significA.tiva of the Lord; and that the land of Canaan and Jerusalem-likewise Paradise-signify heaven; and therefore they are called the heavenly Canaan and J erusalem.. But that each and aU things, yes, the very lcast, even to the smallest iota, signify and in volve spiritual and celestial things, is to this day profoundly unknown to the Christian \\?orld, and therefore it pays little attention to the ld Testanlent. Yet tbey might know tbis from a single consideration; that since the 'Vord is the Lord's and from the Lord, it cotd Dot but he that it inwardly contains sueb things IL" relate to heaven, to the cllurch, and to faith. Otherwise it could Dot he calle the Word of the Lord, nor be said to have any lire within it. For ,,bence is its life, but From those thing8 which are of life 1 that is, but from the faet that each and aIl things therein have relation ta the Lord, who is the veriest Lite 1 Whatever therefore bas Dot regard interiorly to Him has Dot life. Nay, whatever

126

THE 8AORED SOBIPTURES.

expression in the W ord does Dot involve Him, or in it.s uumner relate to Him, is not Divine. CA. C. n. 1, 2.)
THB
ApOOALYPSlL

Not a single verse of the Apocalypse could he revealed except (C. L D. 532.) The Apocalypse does not treat of the successive states of the cburch, louch less of the successive state.~ of killgdoms as sorne have hitherto believed, but from beginning to end it treo.ts of the Iast state of the church in heaven and on earth; and of the last judgment; and after this of the New Church which s the New Jerusaiem. (A. R. n. 2.) " Things which must sMrtl'!J C01Jt.e to pass'" (Rev. il), signifies that they will certainly be, lest the church should perish. By must sMrtly come to pa88 it is Dot meant that the things foretold in the Apocalypse will immediately and speedily oceur, but certainly; and that unless they ,do the church must perish. In the Divine idea, and therefore in the spiritual sense, there is no time, but instead of time there is state; and as shortly is of time it signifies certainIy, and that it \vill be before its time. For the ApocAlypse was given in the first eentury, and seventeen centuries llave now passed; from whieh it is clear that by shortIy that whieh corresponds to it must be signified, which is certainly. Quite the sarne is aiso involved in these words of the Lord:

by the Lord.

cc Except thos~ days sMuld be sMrtened, there should no jlesh be saved j but for the elect's sake, tltose days shall be shortened u (l\fat1\ xxiv. 22). By tbis also it is Dleant that unless the church shol!ld

come to an end before its time it ,vould utterly perish. In that chapter the consummation of the age and the Lord's coming are treated of; and by the cons1l1nmation of the age the last state of the old chureh is mcant, and by the Lord'd eoming, the first state of the new. It was said that in the Divine idea t,here is no time, but the presence of aIl thiugs pa st and future. Therefore it is said by David, " .A tlwusand years in Thy sight a1e but as yesterday" (PsaIm xc. 4) ; and again: " l will declare tlte decree, Je1wva}" kath said unto me, Thou art Jfy Son, this day have I7Jegotten Thee" (Psalm iL 7): ce this day" is the presence of the Lord's advent. Renee it is too that an entire period is called a day in the Word, and its first state is called the dawning and the moming, and its last evening and night. (ib. D. 4.) " John to the seven churches" (ver. 4), signifies, to aIl who are in the Christian world where the Word is and by means of it the Lord is known, and who draw near to the church. Sevcn churches are not me'.\nt hy the seven churches, but aIl in the

THE 8AORED SORIPTURES.

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Christian world who are of the church. For numbers in the W ord signify things, and seven signify aU things and all men [omnia et omnts], and therefore also what is full and perfect; and this number occurs in the Vlord where it treats of a thing that is holy, and in the opposite sense of a tl1ing tbat is profane. This number therefore involves what is hoIy, and in the opposite sense what is profane. The reason why numbers signify things, or rather that theyare as a kind of adjectives to substantives, denoting sorne quality in things, is tbat number in itself i~ natural; for natura! things are detei"mined by numbers, but spiritual by things and t.heir states. He therefore wh does Dot know the signification of numbers in the Word, and especially in the Apo. calypse, cannot know many mysteries tllat are contained t,hereill. Now, as seven signify ail things and all men, it is plain that by the seven churches aIl are meant who ftre in the ChrisLi~n world where the Word is, and by means of it the Lord is known. These, if they live according to the Lord's prec.epb~ in the Word, constitute the very church. " Which are in A.s-ia" (ver. 4), signifies, to those who are in the Iight of truth from the 'Vord. Since by aU names of persons and places in the Word things of h~avell and the church are meant, as was said before, 80 therefore by Asia, and hy the names of the seven cburches therein, as will appear from what follows. The reason wby those who are in the light of trut.h from the Word are IDeant by Asia is, that t,he J.lost Ancient Church, and after that the Ancient, and then the Israelitish church, were in Asia; and that the Ancient W orti, and afterwards the Israelitish W ord, wa.q with them; and all the light of truth is from the Word. (ib. n. 10, Il.) " I 'WaJl in, tM island called Pat'f1UJ8" (ver_ 9), sibrnifies astate and place in which he could he enlightened The reason why the Revelation to John was made in Patmos was that it "-as an island of Greece, not very far from the Land of Canaan, and between Asia and Europe; and by islands are signified nations more remote from the worship of God, but yet which will draw near to it, because they are capable of being enlightened. The same is signified by Greece, but the 0burch itself is signified by the Land of Canaan; by Asia those of the Church who are in the light of truth from the 'Vord; and by Europe those 10 whom the Word is about to come. Hence it is that by the isle of PatnloS is signified a state and place in which he could be enlight~l1ed. (ib. D. 34.) " JVhat tlwu Beest 'lJ.J'rite in a book" (ver. Il). lt is evident without explanation that this signifies that it was revealed for posterity. le .A. nd send to the churches, to those 'which are in, Asia," signifies

128

THE SAOBED SORIPTURES.

for those in tl1e Christian world who are in the light of truth from the W ord. That these are meant by the cliurcheH in Asia, see above. cc Unto Ephe8'U8 and Smyma, and Pergamos and Thyatir(t, and Sardis and Philadelphia, and Laodicea," signifies according to tlle state of reception of each in particular. For John when this was commanded him was in a spiritual state, and in that state nothing is called by name ,vhich does Dot signify a thing or state. These things which were written by John were therefore Dot sent to any. church in those places, but were told to their angels, hy whom are meant those wbo receive. (ib. n. 39-41.)

THt

WORD 18 IN ALL THE HEAVEXS, AND THE WISnOH OF TUB ANGELa I DERIVED FROM: IT.

It bas been unknown hitherto that the Word is in the heavens, nor could it be nlade known so long as the church did not know that angels and spirits are men similar to men in the world; and that tbey have similar attributes to men in every respect, \\'ith the only difference that they are spiritual, and that aIl things with them are from a spiritual origin; while men in tlJe earth are natural, and aIl things witb them are from a natura! origin. So long as this knowledge lay concealed it could not be known tbat the Word is also in the heavens, and tllat it is read by the angels there, and aIso by the spirits who are below the heavens. (S. S. n. 70.) . A copy of the W ord written by angels inspired by the Lord is kept with every larger society, in its sacred place, lest as 10 any jot it should be changed elsewhere. (ib. D. 72.) The angels themselves confess that aIl the wisdom they have is throllgh the Word; for in proportion to their understanding of t,he 'Vord they are in light. The light of heaven is Divine wisdom, ,vhich appears as light before their eyes. In the sacred place ,vhere the copy of the Word is kept there is a white and flaming ligbt exceeding every degree of light which is outside of it in heaven. The reason is the same that was mentioned above, that the Lord is in the Word. (ib. n. 73).

THE Hl8TORICAL PARTS OF THE WORD WERE GIVEN ESPEOIALLY J'OB

CHILDREN.

The Word was given that heaven and earth may he united, or angels united witb men; on which account it was so written that by the angels it may he apprehended spiritl.lally while 'oy man

THE SACRED SCRIPTURES.

129

it is apprehended naturaly , and that a hoIy influence ma)" thus

flow in through the angeIs, by which the union is effected ~uch is the Word both in the historical and the prophetical parts; but the internai sense less appears in the historieal parts than in the prophetical, because the historical part.s are written in another style, but still by significatives. The historical parts ","ere giveu that children and youth may be initiated thereby iuto the l'eading of the \Vord ; for they are delightful to thew, and are retained in their minds; and through thcse communication is thus given them with the heavens, which communication is grateful, because tbey are in a state of innocence and mutual love. This is the reason that the historical Word was givcn. (A. C. n. 6333.) As regar8 the cognitions of external or corporeal truth ~hich are from collateral good,..:...-and, as was said, contain within them what is Divine, and so can admit genuine goods,-such as are witb infant children who are afterw'ards regenerated, in general they are such as those of the historical portions of the 'Vord; as what is therein said of paradise, of the first luan there, of the tree of lire in its midst, and of the tree of knowledge where the serpent was that deceived. These are cognitions which IlBve within them what is Divine, and admit into them goods and truths spiritual and celestial, because the)" represent and signify them. Snch cognitions also are the other things in the historical portions of the 'Vord, as what is said of the tabernacle and the temple, and of the construction of them; in like manner what is said of the garlnents of Aaron and of his sons, and also of the feasts, of tabernacles, of the first- fruits of the harvest, and of unleavened bread, and ot.her sncb things. When these and such like things are known and thought of by an infant child, then the angels who are with hiIn think of the Divine things which they represent and signify; and as the angels are atfected by them their affection is communicate, and causes the delight and pleasure which the child derives from them, and prepares bis mind to l'eceive genuine truths and goods, (ib, D. 3665.)

DELIGBTFVL PERCEPTION BY ANGELS OF THE INTERNAL SENSE OF THE WORD WHEN DEVOUTLY READ BY MEN.

When the Word of the Lord is read by a man who loves the Word and lives in charit.y, and even by a man who in simplicity of beart believes what is written, and has fnned no principles contrary to the truth of faith which ie in the interna! sense, it ie displayed by the Lord to the angels in such beauty and in such pleasantness-with representatives also, and thiswith ineffable

130

THE 8ACRED SCRIPTUBES.

variety according to their eyery state in which they then are-that they perceive the least particulars as it were to live. This is the life that is in the 'Vord, and from which the "Tord bad birth when it was sent down from heaven. From this canse the Word of the Lord is sucb tbat, though it appears rude in the letter yet within it are stored tbings spiritual and celestial, which are mauifested before good spirits and angels when it is read by man. CA. C. n. 1767.)
AND ESPECIALLY WHEN THB WORD 18 READ BY CHILDRBN.

It may seem a paradox, but )"et it is most true, that the angels better and more fully understand the internaI seI1se of the 'Vord when little boys an girls read it, than when it is read by adults who are Dot in the faith. of charity. The reason stated to me is, tbat little children are in a state of mutual love and innocence, so tllat their vesseis are extrenlely tender, almost celestial, and merely faculties of reception, which therefore are capable of being disposed by the Lord,-although this does Dot come to their perception except by a certain delight according to their genins. It is said by the angels that the 'Yord of the Lord is a dead letter, but that in reading it is vivified by the Lord according to the capaLilit.y of every one, an} that it becoJnes living according to the life of charit.y and t~e state of innocence, and this with endless variety. (A. O. n. 1776.)

By

:HEAXS OF THE WORD LIGHT lB CMMsICATED TO THE NATIONS OUT OF THE CauneB.

There can be no conjunction with heaven unless there ho somewhere on the earth a chnrch \\yhere the \\rord is and ,vhere by means of it the Lord is known, for the Lord is God of heaven and earth, and without Him there is no salvation. Tt is sufficient that there be a church "'here the "~or is, though it consist of comparatively few. Through this the Lord is yet present everywhere in the whole earth, for thereby heaven is conjoined with the bunlan race. But it shall he explained how the presence and conjunction of the Lord and of heaven in every land is effected by means of the Word. The uni\'ersal heaven before the Lord is as one man; 80 likewise is the church. The church where the 'Vord is read aud where thereby the Lord is known is as the eart and as th{' lungs in that lllan; the celestial kingdom as the heart, and the spiritual kingdom as the lungs. Just as from these t,vo fountains of life in the human body all the oth~r menlhers and

THE SACRED SORIPTURES.

131

viscera 8ubsist and live, 80 also do aIl those in every part of the world with whom there is a religion, and who ,\orship one God and live a good life, and thereby are in that man, and belong to its members and viscem without the thorax, where the heart and lungs are, 8ubsist and live from the conjunction of the Lord and heaven with the church by menns of the ord }"or the Word in the church, although it exista with few compal'atively, is life from the Lor through heaven to aIl the rest; just as the life of the members and viscera of the whole body is from the heart and lungs. There is also a similar commuication. This too is the reason why the Christians among whom the W ord is read constitutc the breast of that man. They are indee in the centre of all; and around them are the I)apists; and around these are the Mahometans, who acknowledge the Lord as a very great prophet and as a son of God. After these come the Africans; and the nations and peoples in Asia and the Indies forlli the outermost circuwference. Mureover, aIl who are in that man look to,\yards the centre where Christians are. l The greatest light is in the centre, W her~ the Christiane are who are in possession of the \Vord; for the ligbt in the heavens g Divine Truth proceeding from the Lord as the sun there; and because the Word is that l)ivine Truth the greatest ligbt is with those who have the 'Vord. From thence aB fronl its centre it diffuses itself around ~o aIl the circumferPDces, even to the outermost; hence the enlightenment of the nations and peoples out of the church also is by means of the 'Vord. (S. S. D. 104-106.) The same may be illustrated by this experience. There ,vere with me certain African spirits from Abyssinia. On a. certain occasion their ears were opened, that they might hear singing in some church in the world from a Psalm of David. They ,vere affected by it with such delight that they joined theirvoices with those.who sung. But presently their ears were closed, so that they could not hear anything from thence; and then they were affected with still greater delight bcause it was spiritual, and were at the sarne tiIne filled with intelligence, for that psalm treated of the Lord and of redemption. The reasoll of their increased delight was, that communication \\'as granted them with the society in heaven which was in conjunction with tbose who were singing that psalm in the world. From this and much other experience it was evident ta me that there is communication with the universal heaven thl'ough the \Vord. For this reasOD, by the Divine providence of the Lord, there is universal intercourse of the kiugdoms of Europe-especially of those in ,vLich the Word is read-with the nations out of the church. (ib. D. 108.)

"1

Bee note, p. 417.

132

THE SACRED SOBIPTURES.

From aIl tl1is it may be scen that the Word which is in 'the church of the Reformed enlightens aIl nations atld peoples through spiritual communication; and that it is provided of the Lord that there shall al\vays he a church on ~arth where the Word is read and by means of it the Lord is known. 'Vhen therefore the 'Vord was almost rejected by the Papists, throllgh the Divine providence of the Lord the Reformation took place, and the 'Vord in consequence ,,-as again received; and also the Word is accounte holy by a celebrated nation among the Papists. (ib. n. 110.) It has been granted me ta know by mucb experience that man has communicatiqn \vith heaven by meana of the 'Vord While 1 was reading the Word, from the first chapter of Isaiah ta the last of ~Ialachi, and the Psahns of David, it was given me to perceive clearly that each verse communicates with sorne society in heaven, and that thus the whole 'Vord communicates with the universal heaven. (ib. n. Il:1)

REVELATION AND INSPIRATION.

AIl revelation is either from discourse ,vith angels througb wl!om the Lord speaks or from perception. 1t should he known thstt they ,,? ho are in good and thp.nce in truth, especially those that are in the good of love ta the Lord, have revelation from . perception; but those who are Dot in good and thence in truth, though they may indeed have revelations, yet not from perception, but by A. living voice heard \vithin thenJ, thus by angels fronl the Lord. This revelation is external, but the former is internaI. The angels, especially the ~elestial angels. have revelation from perception; and sa had the men of the Most Ancient Church, and sorne also of the Ancient Church j but scarcely any one has this a,t the present day. But very many have had rcvelations fronl speech, without perception, even who have not been in good; like\vise by visions, or by dreams. Snch were must of the revelatious of the prophets in the J ewish cllurch; they heal'd a voice, sa\v a vision, or dreamed a dream. But as they had no perception the revelations "'ere merely verbal or visnal, without discernment of ,vhat they signified. For genuine perception cornes tllrough heaven from the Lord, and spirit ually affects the intellectual faculty, and leads it perceptibly to think just as the thillg really is, with an internaI assent the source of \yhich he is ignorant of: He supposes it is in itself, and that it fio\vs from the connection of things; but it is a dictate t.hrough heaven froIn the Lord, flowing ioto the interiors of the thought, concerning such things as are above

THE SAOREDSORIPTURES.

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the natuml and t]le sensual; that s concerning sucb things as are of the spiritual world, or heaven. From these statements it may be seen what revelation from perception is. (A. C. D.

5121.)
1 have been informed how the Lord spak wit.h the prophets through 'whom the 'Vord was given. He did not speak with them as with the ancients, by an influx into their interiors, but by spirits who "rere sent to them, ,vhom the Lord filled with His aspect, and thus inspired the wordd which they dictated to the prophets; 80 tb~t it was not influx but dictation. AnJ as the words came forth immediat<~ly from the Lord thcy are therefore severally filled with the Divine, and contain within them an internaI sense; which is sucb that the angels of heaven perceive them in a 8eI~qtial and a spiritual stnse, while men understand them in the natura! sense. Thus has the Lord conjoined heaven and the world by meal1S of the 'Vord. It has also been shown me how spirits are tilled with tbe Divine from the Lord by aspect. The spirit filled with the Divine from the Lord does not know but that he is the Lord, and tbat it is the Divine which speaks; and this so long as he is speaking. Afterwards he appcrceive~ and ackno\vledges that he is a spirit, and that he did Ilot speak from himscIf but from the Lord. It is because snch was the state of the spirits who spoke ,vith the prophets t.bat it is eyen aaid by them, that Jehovah spake. The spirits also called themselves Jehovah, as may be seen not on]y from the prophetical, bat also from the historica1 parts of the 'Vord. (H. H. n. 254.) The Prophets wrote as the spirit from theDivine dictated;. for the very words which they wrote ,vere uttered in their ears. (A. C. n. 7055.) It is known from the W ord that there was an influx from the world of spirits and from heaven into the Prophets, partly by dreams, partly by visions, and partIy by speech; and also with some into the speech itself, and into their very gestures, thus into those things which are of the body; and that then they did not speak from themselves nor Bct from themselvea, but from the spirits which then occupied their body. SOlDe ~f them then acted as if insane; as Saul, in that he lay naked; others, in that tbey wounded thenlselves; others, in putting horns upon tbem; and many sucb things. (ib. n. 6212.) The world, even the learned, have hitherto considered that the historica1 parts of the Word are only histories; and that they involve nothing more interior. And yet they say that ev&ry jot is Divinely inspired. But they mean nothillg more by this than that tbese hintories were reveaIed, and that sonlething dogmatic applicable ta the doctrine of faith may be d(lduced from them and be of use to those who teach and ta tho~e \\bo learn; and

134

THE SACRED SCRIPTURES.

tllat becauRe they are Divinely inspired tberefore they have 8 Divine power over their minds, and are effective of good beyond ail other history. But the historie.s in themselves regarded effect little for the amendment of a man; and nothing for his etemal lire. For-in the ot.her life the his~ries are passed into oblivion. For example, of what use would it he there to know that Hagar was a servant maid, and that ahe was given to Abranl by Sarai 1 to know about Ishmael? or even about Abram? Nothing but the things whieb are of the Lord. and which are from the Lord are necessary for souls, that they may enter into beaven, and rejoice in its joy, that is in eternal life. For these the Worel exista; and these are w hat are contained in its interiors. Inspiration implies tbat in the least particulars ot the W ord, as in the historieal so in the other parts, there are celestial tbings which are of love OT good, and spiritual things which are of faith or truth, and therefore things Divine. For what ie inspired by the Lord descends from Him; and indeed through the angelic heaven, and so through the ",orld of spirits down to man, to whom it is presented as it is in the letter. But it is entirely different in its first origine In heaven tbere is no worldly history, but aIl is representative of things Divine; nor is anything else perceived there j as Dlay be known, too, from the fact thatthe things which are there are ineffable. If therefore the historiea1 particulars are not representative of things Divine and thus heavenly, they cannot he Divinely inspired. (ib. n. 1886, 1887.)
PREVIOUS TO THE

W ORD
WAS A

WHIOH NOW EXISTS IN THB

W ORLD

TBBBB

W ORD

WHICH 18 LOST.

It has been told me by the angels of beaven that there was a Word among the aneients written by pure correspondences, but that it was lost. And they ~aid that this Word was still preserved among tbem; and was in use in that heaven, among the ancicnts with whom that Word existed when they were in the world. The ancients among whom that Word is still in use in heaven were in part from the land of Canaan and its confines, -Syria, Mesoptamia, Arabia, Chaldea, Assyria, Egypt, Zidon, Tyre, and Nineveb,-the inhabitants of aIl \\phich kingdoms were .. in representative worship, and therefore in the knowledge of correspoD~lences. The wisdom of tbose times was from that knowledge, and througb that they had interior perception and communication with the heavens. Those who knew interiorly the correspondenees of that Word were called wise and intelli-

THE SACRED SORIPTURES.

135

gent, and arter that diviners and magi. But becanse that Word was full of sncb correspondances as relnotely signified celestinl and spiritual things, and therefore began to be falsified by many, by t.he Divine providence of the Lord in process of tilIJe it disappeared and was finally lost, and another Woro was given written by correspondences less remote, and this through the pruphets Rmong the children of Israel. In this Word however Inany names of places are retained whicb were in the land of Canaan and round about in Asia, which signify similar things as in the o.ncient W ordo It was for this reason that Abraham was commanded t go into that land, and that his posterit)T from Jacob were 100 into it. It is evident too from Moses that tbere was a Word among the ancients, by whom it is mentioned and sorne quot.ation ie lllade from it (Numb. xxi. 14, 15, 27-30); and that the historieal parts of that W ord were called the The Wars of Jehovah, and the prophetical parts Enunciations. From the historical parts of that 'Vord l.foses has quoted this: cc lVherefvre it is said in The book of tM Wars of Jehovah, '114hat He did in the Red &a, and in the brOOK8 of AT1UJ1l" and at the stream of the brooks that goeth d,ov.m to the dU'elling of Ar, and lieth upon the border of Moab" (Numb. xxi. 14, 15). By the wars of Jehovah in that 'Vord, as in ours, are Dleant and described the Lord's conflicts with the hells and His victories over them when He should conIe into the world. The aame conflicts are also meant and described in many places in the historical parts of our ,Vord, as in the wars of J oshna witb the nations of the land of Canaan, and in the wo.rs of {he judges and of the kings of Israel From the prophetical parts of that Word Moses bas taken this passage :_Cl Whcrefore say tM

Enunciators, Go unio Hf~hbon; kt the city of Sihon be bu.ilt and Btrengthtntd; for a fire is gone out of Heshbon, a ./lame from the city of Sih,O'fI,; il kath consumed Ar of Afoab, the possessors of the higl" places of Arnon. Woe unio thee, Moab! tnou art u7Uione, 0 peop!e of Chemoih! He kath fliven h.is sons that eMJaped and his daughters into captiwy unto SiJum, king of the Amorites j we have Blain them with dart&. H eshbon is perisJu:d even unto Ihon, and we have laid waste even unto Nophalt, wP/ich reacheth unto Medibah" (Nurrlb. xxi. 27-30). The translators render it, They titat spw1c in P,overbs, but they should be called Enunciators, and their compositions Propketical Enuncitlfions j as it is evident from the sigpification of the word Moshal-im in the JIehre\v
tongue that they were not merely Proverbs, but o.lso Propht'tical Enunciations: as in Numb. xxiii. 7, 18, xxiv. 3, 15, where it is said that Balaam uttered his Enunciation, ,vhich was also a prophecy concerning the Lord. His enunciation is callen Jfoshal, in the singtar nuulber. It may be added that the pas-

136

THE 8AORED SORIPTURES.

sages thence quoted by ~Ioses are not proverbs but pTophecies. That that Word likewise was Divine or Divinely inspi~d is plain from a passage in Jeremiah, where we read nearly the same words: ".A. fire i8 gone lorth out of HesJibon, and a flame from the midst of Sihon, and ihall devour the CO'r'IUT of J[oab, and the crO'lJJ'n, of lM luad of the sons of t'lt'1nult. lV06 be unto thee, 0 A/oab! TM people of Ohemosh perisheth, for tlty sons a,re taken away into capt.'ivityand thy daughters into captitrity" (xlviii. 45, 46). Besides these a prophetical book of the ancient Word is also mentioned by David and by Joshua, called The Book of Jasher, or the book of the Upright. By David: " David la'lnented Ot~er Saul and over Jonathan j also he bade them teach tlte children of JudQ,}" the bO'W: beJwld if is '1IJritten in TIte Book of Jasher" (2 Sam. i 17, 18). And by Joshua: Joshua said .. Sun, stand thou still upon

Gibeon, a'1Ul thO'U moon in the 'Valley of Ajalon; . . . is not this 'UJ'riJten in The Book 01 Jasher?" (Josh. x. 12, 1~). Moreover, it
was told me that the first seven chapters of Genesis are extant

in tliat ancient Word, and that not the least word is want.ing.
(S. S. D. 102, 103.) That religion has existcd from the most ancient times, and that the inhabitants of the glohe everywhere have known of God,\vith something about the life after death, has Dot been from them~elves and from t.heir own acuteness, but from the ancient 'Vord Dlentioned above, and after\yards from the Israelitish 'Vord. :From these religious knowledge was diffused into the Indies and their islands; through Egypt and Ethiopia into the kingdoms of Africa; from the maritime parts of Asia into Greeee; and from tbence iuto ltaly. But as the 'Vord eould Dot be written otherwise thon b) representatives,-which are such things in the world as correspond to and he.nee signify heavenly things,-therefore the religious truths of many nat.ions ,vere eonverted into idolatro\l8 forms, and in Greece iuto fables; and the Divine attribute~ and qualities into as many gods, over Wl1ich t.hey placed one as supreme, whom the'y caUed Jove, from Jehovah. It is weIl known tbat tbey had a kno\\rledgc of paradise, of the flood, of the sacred fire, and of the four ages-froID the first or golden age to the last or iron age-by which .tllc four states of the church are signified in the 'Vord, as in Daniel ii. 31-35. It is also kno\vn that the Mahometan religion, which succeeded and destroyed the previous religions of Iuany nations.. was taken from the \Vord of both Testaments. (ib. n. 117.) ,
THB SIN OJI PBOPANING THE WORD AND THB HOLY TBINGS 0..
'IDE CBUBOH.

Profanation is the conjunetion of Divine trnth with falsities

THE SAORED SCRIPTURES.

137

ftom evil; and that eonjunction which is profanation does Dot exist ,vith any but those who have first ackno\vledged those things \vhich are of the church,-and especially who have acknowledged the Loro,-and afterwards deny them. For by the acknowledgment .of the truths of the church, and of the Lord, communication with the heavens is efl'ected, and at t.he sarne time the openng of the interiors of man towarc1s heaven; and by deniai afterwaros a conjunction of the same with falsities from evil takes place. For aIl things which IDan ackno\\"ledges remain implanted, ainee nothing with man \\'hich has entere by ackno\vledgment perishes. The state of the man in \vhom there is pro-fanation is, that he has communication with the heavells, and at the same time with the hells; by truths with the heavens, and by tbe falsities of evii with the hells. CA. C. n. 10,287.) Those who .are within the church can form principles of falsity in opposition to the very truths of faith, and be irrJbued with them; but those who are without the church cannot do this, because they do Dot kno\v the truths of faith. Thus the f9r1uer can profane holy truths, while the latter cannot. (ib. D. 2051.) The Lord by His Divine Providence continually ,,'atelles and 50 disposes that evil may he by it."elf, and good by itseIf, and thus that they may be separated; but this cannot be effected if a man first acknowledges the truths of faith and lives according to them, and afterwards recedes frOin and denies them. . . . Whatever a man thinks, speaks, and does from the will, is appropriated to him and remains. . . . Such things are each and aIl inscribed on his internaI melnory; and nothing is wanting. This memory is his book of life, which is opened after death, and according to which he is juged. . . . Good and evil moreover are separated by the Lord after death; with those who are in,vardly evil and outwardly good the good is taken away, and they are thus left to their evil The reverse takes place with t.hose who inwardly are good and outwardIy like other men have sought after wealth, h~ve striven for dignities, have found delight in various worldly things, and favoured sorne concupiscences. With these bowever good and evil ,vere Dot nlixed, but \\'ere separated as the internaI and the external; thus in the external form tbey were like the evil in many things, )"et not in the internaI. On the other band, the evil too, who in the external form, in piety, in worship, in speech and actions, have nppeared as if good, and yet in ~he internaI form ~verE' evil,-with them also evil is separated from good. But ,vith those who have first acknowledged the trnths of faith and lived according to thelu, and have afterwards turned away from and rejected thcm, an especially if tbey have denied them, goods and evils are no longer separated, but mingled. }'or sncb a man has appropriated good to himseIf, 15

138

THE SAORED 80RIPTURE8.

and bas also appropriated evil to hinlseIf, and 80 bas conjoined and comnlingled them. He has so far commingled good and evil that they cannot be separated; and if evil cannot he sepsrated from good and good from evil he can neitber be in heaven nor in hello Every tnan must he eitl1t~r in the one or in the other; he cannot be in both, for thus he would be sometimes in heaveo, and sometimes in hell; and while in heaven he would aet in favour of bell, and while in hell he ,,"ould act in favour of heaven. He wOl1ld thus destroy the life of aIl around him, heavenly life among the angels, and infernallife among the devils; whereby the life of every one ,,ould perisb. For the lire of every one mnst be his o\vn; no one lives in another's life, still less in an opposite one. Henee it is that with every man a.fter death when he he cornes a spirit or a spiritual nlan, the Lord separates good from cvil, and evil from good; good from evil with tho~e wllo inwardly are in evil, and evil from good with those who inw8l'dly are in good; wbich is aeeordiug to His ,vords, U To every one that kath shall be gi'ven, and he shall have ahundance, alld tram him tko.t kath 'Mt shall he taken awayeven tkat he Jutth" (Matt. xiii. 12; xxv. 29; Mark iVe 25; Luke viii. 18; xix. 26). As good and evil must be separated in every rnan, and in such a man cannot be separated, therefore as ta everything truly human he is destroJ'ed. The truly hllman in every one existR from rationality; in that he can see and know, if he will, wbat is true and wbat is good; and also in that from liberty he can will, think, speak and do it. But this liberty with it.s ratiollality is destroyed with those who have commingled good and evil in themselves; for they cannot from good see evil, nor from evil recognize good, hecause [in tllem] they make one. They thereforc have no longer rationalit.y in capability or in power, nor consequently any liberty. For this reason they are like mere forms of fantastie delirium; and no niore appear li.ke meIl, but as bones with sorne covering o~ skin; and therefore when mentioned they are Dot called he or sbe, but it. Such a lot have they wllo in tbis manner commingle things holy wit.h profane. But there are many kinds of pr0fanation whieh are yet Dot of this cbaracter. No man 80 profanes holy things who does Dot know tbemj for he who does not know them cannot acknowledge and then den.y them. They therefore who are olltside of the Christian world, and do not know anything about the Lord, and about re<lemption and salvation by Him, do Dot profane this holy truth wben they do not receive it, nor even when thcy speak against it. Neither do the Je\vs themselves profane this 1101y truth. because froln infancy they are Dot willing to receive and acknowled!!e it. It ,\yollld he otherwise if they received and acknowledged and afterwarfls deni 1d, which however is rarely done;

THE SACRED SORIPTURES.

139

although many of them outwardly ackno\vledge it and inwardly deny it, and are like hypocrites. But they profane holy things by commingling them with t.bings profane who first r~ceive and acknowledge, and afterwards turn away froln and deny them. That they received and acknowiedged in infancy and childbood is of DO [such] effect,-every Christian does this,-because they do Dot then receive and acknowledge the things of faith and charity from any rationality alld liberty, tbat is in the understanding from the will, but only from lnenlory and from confidence in a superior; and if they live according to them it is from blind obedience. But when 1\ man cornes into the use of his rationality and liberty, which by degrees he does as he grows up and advances to maturity, if tben he acknowledges truths and lives according to them and afterwards denies them, he minglea holy things with profane, and from a man hecomes a monster, as described aboya. But if a man is in evil from the time when he comes into the exercise of his own rationality and liberty, that is until he cornes to act of his own right in early manhood, and afterwards acknowledges the trutbs of faith and lives accordiug 10 them, if only he then remains in them to the end of life he does not minglo thenl; for the Lord then separates the evils of his former life from the goods of his after life. This takes place with aIl who repent. In the most general sense by profanation ie meant all impiety; and tberefore by profanera all tbe impious are meant who in heart deny God, the holiness of the 'Vord, and therefore the spiritual tbings of the church; wbich are the holy things themselves, of which they even spaak impiously. But it is not these that are here treated of. . . . In the impiou8 who deny the Divine and Divine tbings there is Dothing holy whicb tbey can profane; they are profanera indeed, but yet Dot the profane. The profanation of what is holy is Dleant in the second commandment of the decalogue by, Thou skalt 'Mt profane the name 0/ th,!! God; and that there should not he profanation is meant in the Lord's prayer bYt Hallowed he Til/li Na'tn& . . . The name of God signifies Gad, with nIl the Divine that is in Him, and that proceeds from Him; and as the Word is the proceeding Divine that is t.he name of Gad j and as aIl the Divine things which are called the spiritual things of the church are from the Word, they also are the name of God. (D. P. n. 226-230.)
DIRBR&NT KIND8 AND DEORBE8 OJI PROFANATION.

Sinee by the profanation of what is holy is meant profanation by those who know the trutbs of faith and the goods of cbarity

140

THE SACRED SCRIPTURES.

from the 'Vord, and also in sorne manner acknowledge them, a.nd not tbose who do Dot know them, nor tbose ,vho fronl ill:piety entirely reject them, therefore \vhat follo\'\~e ie said not of the latter but of the former. Their profanation is of many kinds, light.er, and more grievous; but they may be reduced to these seven. Thefirt~t kind ofprofanation is by those \"ho jest from tlle Word and about the Word, or from the Divine things of the church, and about them. This js done by sorne frOUl a depraved habit of taking names or forms of speech from the ".,.ord, and mixing them up with conversation scarcely becoming, and sometimes filthy; which cannat but he connected with sorne contempt for the 'Vord. And yet in each and aIl things the 'Vord is Divine and Holy; for every word therein concea]s in its bosom something Divine, and thereby it has communication ,,'ith heaven. But thi's kind of profanation is lighter or more grievous according to the acknowledgment of the boliness of the Word, and the unbeconling character of the discourse in which it is introduced by

the jesters. (D. P. n. 231.) They who jest froln the Word do Dot estecm it hoIy; and they who jest about the 'Vord account it of trifling value. And yet
t.he 'Vord is the very Divine Truth of the Lord ,vith man; and the Lord is present in t.he 'Vord, an also heaven; for the len.st particulars of the Word communicate ,vith heaven, and tl1rough heavell ,vith the Lord. Therefore to jest fronl the W ord, and about the '\Tord, is to stre\v the dust of the earth upon the" sacred things of heaven. (A. E. n. 1064.) Tite second :ind of profanation is hy those who understand Rnd acknowledge Divine truths, and Jet live contrary to them. But they more Iightly profane ,,,ho only understand; and they more grie~onsly \vho also acknowledge; for the understanding only teaches, scarcely other\vise than as a preacher, and of itself does not conjoin itself with the ,,,ilI; but acknowledgnlent conjoins itself, for notlling can be acknowledged but \vith the consent of the :wilL But this conjunction ie varions; and according to the conjunction is the profanation when the lire is contrary to the t.ruths which are ackno\vledged. For example, if one acknowledges that revenge and hatred, adultery and fornication, frand and deceit, blasphemy and lying, are sins against God, and yet commits them, he is in this more grievons kind of profanation; for the Lord says, cc The servant which knoweth his Lord's will, and doeth '/tot His will, shall be beaten u~ith many str'ipes" (Luke xii. 47). And ~crain, cc If '!le were blind, ye u'ould not hflt'le sin; but 'nOV) ye say, We see, therefore '!Jour sin remaineth" (Jolln ix. 41). But it is one thing to ackno'Nledge appearances of truth, and another to acknowlerlge genuine trnths. They that acknowledge

THE SAORED SCRIPTURES.

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genuine truths and yet do Dot live according to them, in the spiritual world appear without the light and heat of life in their voice and speech, as if they were mere inactivities. The thi1-d kind of profanation is by those \vho apply the literaI sense of the W ord to confirm evil loves and false principles. The reason [vlhy this is profanation] ie, that the confirmation offalsity is the denial of the truth, and the confirmation of evil is the rejection of good; and the \Vord in its bosoln is nothing but Divine truth and Divine good; and this in the ultimate sense which i~ the sense of t.he letter does Dot appear in genuine truths, excep~ where it teachcs about the Lord and the very way of salvation, but in truths clothed, wbich are calied appearances of truth. This sense therefore can be wrested to confirm many kinds of heresies. But he who confirms evilloves does violence to Divine goods; and he who confirms false principles does violence to Divine truths. This violence is caUed the falsification of tru t11 ; and that the adulteration of good. Both are Dleant in the 'Vord by blood; for a holy spiritual [principle] which is indeed the Spirit of Truth proceeding from .the Lord, is \vithin the least part.iculars of the literaI sense of the Word. Tb is holy [principle] is injured when the \Vord is falsified and adulterated; that this is profanation is obvious. The fourth kind of profanation is by those who utter pious and holy things with the mQuth, and also simulate the affections of the love of them in tone and gesture, and yet in heart do not believe and love them. The most of these are hypocrites and Pharisees; from 'vborn after death aIl truth and good is takcn away, and then they are sent into outer darkness. Those of this kind who have confirmed thelnselves against the Divine and against the 'Vord, and therefore also 8.ooainst the spiritual things of the ,v ord, sit in that darkness mute, unable to speak; wishing to babble piOlLC3 and holy things as in the world, but they cannote For in the spiritual world everyone is constrained to speak as he thinks ; but the hypocrite wishes ta speak otherwise than as he thinks. Rence arises aIl opposition in the mouth, from which it is that he can only mutter. Rut hypocrisies are lighter or more grievous according to confirmations against God and reasonings outviardly in favour of God. The fifth lt:ind ~f profanation is by those who attribute Divine things to themseIves. It is they who are meant by Lucifer in Isaiab. xiv. Lucifer there meana Babylon, as may be seen from the 4th and 22nd verses of that chapter, where the lot of 811Ch also is described. . The sarne are meant too by the whore sitting upon the scarlet beast, in the Apocalypse, xvii Babylon and Chaldea are mentioned in man y places in the Word; and by Babylon ie there nleant the profanation of good, and by Chaldoa

142

THE SAURED SCRIPTURES.

the profanation of truth; bath with thoso who attribute to tbemselves things Divine. The si:dh kind of profanation is by those who acknowledge the Word, and yet deny the Divinity of the Lord. They are called in the world Socinians, and sOlne of them Arians. The lot of both is that they invoke the Father and not the Lord, and continually pray the Father,-somo indeed for the sake of the Son,-that they may be admitted into heaven, but in vain; even until they become without hope of salvation; and tben they are let down into hell among those who deny God. It is they who are Ineant by those that blaspheme the Roly Spirit, to whom it would Dot be remitted in tbis age nor in that which ie to conle (1vlatt. xii. 32). The reason is that God is one in Person and in Essence, in whom is a Trinity, and that (jod is the Lord; and as the Lord is alao heaven, and hence those who are in heaven are in the Lord, therefore they who deny the Divinity of the Lord cannot be ad.. mitted into heaven and he in the Lor. The 8e1Jent/1l kind 01 profanatio'n, is by those wbo first acknowledge Divine truths and live according to them, and after\\yards receda from and deny them. This is the worst kind of profanation, for the reason thnt t11ey 80 commingle boly things with profane that they cannot be separated; alj(~ yet they D1Ust Le separated that they may be either in heaven or in hell; an because with them this cannot be done, .aIl the intel1ectual and voluntary human is eradicated and they become no longer nlen, as was said before. N early the sarne takes place with those who in heart ackno\vledge the Divine things of the 'Vord and of the church, and entirely immerge them in their proprium, which is the love of ruling over al} thiugs, of which much has been said Lefore; for arter death w hen they become spirits they \viIl Dot be led by the Lord, but by themselves; and ",-hen the rein is given to their love they would Dot on]y rule ovel' heaven, bt even over the Lord. And because they cannot do this they deny the Lord, and beconle devils. (D. P. D. 231:) THE

EFFEOTS OF PROFANATION.

Divine trnth cannot he profaned except by those who bave first acknowledged it. For they first enter into truth byackllowledgment and belief, and so are initiated into it. 'Vhen afterwards they recede from it t.here contiuually renlains a vestige of it in"'ardly irnpressed, which s recalled at the sarne time with falsity and evil; and hence the truth, beca.use it adheres ta them, is proL'\ned. They therefore with whom this is the case have continually within them that which condemns, thus their

THE SAORED SORIPTUREB.

143

hell For when the infernaIs approach towards the sphere where good and truth are they iustantly feel ther hell; for they
come into that which they hate, consequently into torment.

They therefore ,vho have profaned truth dwell continually with that which torments them; and this according to the degree of profanation. Because it is so it is most specially provided by
le Lord that Divine good and truth shali Dot he profaned. And it is provided especially by this, that the man ,vho is of such a character that he cannot but profane is withheld as far as possible from the acknowledgment and beller of truth an good; for, as was said, no one can profane but who has first acknowlerlged and belleved. This was the l'eason why internaI trnths were Dot made known to the posterity of Jacob, the Israelites and Jews. Not even was it openly declared that there was any internaI in man, and thus that t,here was any internai worship; and scnrcely anything of a lire after deatb, and of the Lord's heavenly kingdom; or of the Messiah whom tbey expected. 'fhe reason was that they were of such a eharacter that it was foreseen that if such truths had beau l'evealed to them they could not but have profaned them; for

they desired only earthly tbings. And because that generation was and also is o(such a character, it js still permitted that they should he in a state of entire unbelief; for ifthey once acknowledged and afterwards receded, they could Dot but have induced upon themselves the most grievouB ofal1 hells. This alao was the reason \vby the Lord did Dot come into the world and reveal the internaI [truths] of the Word until there was no good at aIl, noi even natural good, remainin~ with them. (A. C. n. 3398.) Ideas commingled by profanation remain a8sociated, 80 tbai whenever a holy thought comes into the rnind the profane ides connectcd with it also enters. The effect of whicn is that the man cannot he in any society but that of the damned. The 888OCiation of ideas in the mind of every one is exquisitely perooived in the other life, even by spirits in the world of spirits, and much more so by angelic spints; 80 that from a single idea they know the quality of a man. The separation of profane and holy ideas, when thU8 conjoined} cannat be effected except by 8uch horrible infemal tonnent tbat if a man was aware of it he would guard himself against profanation a8 against hell itself: (ib. n. 301.) By the Providence of the Lord care is taken lest man should he admitted into ral acknowledgment and belief of heart fartber than he can afterwards he kept in it, and this on account of the punishment of profanation, whicb in hell is most grievOUR. It is for this re8son that so few at this day are permitted to believe from the heart that the good of love and charity

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THE 8.AORED SORIPTURB8.

is heaven in man, and that aIl the Divine is in the Lord; for men are in the liCe of evil. (ib. n. 2357.) The Lord does Dot admit man interiorly into the truths of wisdom and into the goods of love, except BO far as man can he kept in thcm to the end of life. (D. P. D. 233.) They who know what the truth and good of faith is and yet do not in heart believe, as is the case with very muny at this ay, cannot profane; because the intellectual faculty does not reccive and imbue itself there\vith. (A. C. n. 4601.)
~IEMORABILIA RESPECTING THE DIVINE

W ORD

IN

THE

llEA VENS.

That the W ord in the letter conceals such sublime treasures within it, is often visibly shown to spirits or souls that come into the other life; and it has sometimes been granted me to be present when this WRS done. . . . A certain spirit came to me, not long after his departure from the body,-8s 1 could infer from the fact that as yet he did Dot know that he was in the other life, but imagined he 'las stillliving in the world. Perceiving that he wus given td\tudy, 1 spoke with him about his studies. But he was suddenly earried up on high; nt which, heing Burprised, 1 conjectured that he was ope of those who aspire to exaltcd station,-for such are often elevated to a lofty position; or of those that imagine heavtn is on high -who likewise are takcn uPl that they may thus know that heaven is not aboye, but within. But 1 soon perceived that he was taken up to the aogelic spirits who are before, a little to the ri~ht, nt the first threshold of heayen. He afterwards spoke ,vIth me from there, saying that he SQW sublimer things than humnn minds can anywise conceive. When this occnrred 1 was reading the first chapter of Deuteronomy, about the Jew1sh people, how thatsome were sent to explore the land of Canaan and ",hat was there. But as 1 WRS readlng he said he perceived nothin~ of the sense of the letter, but the things ,,'hich are in the spIritual sense, and that these were wonderful,-such as could Dot be described. This was at the first threshold of the beaven of angelic spirits. What would not be perceived then in that heaven itself! And what, in the heaven of Angelal .... After this, on two occasions, 1 SRW others taken up among the angelic spirits in another heaven, and they talked with me from there. 1 was then reading the third chRlJter of Deuteronomy, from the beginning to the end. They sald they were in the interior sense onlyofthe Word, and earneatlydeclared that there is Dot cyen a point in which there is not a spiritual sense, most heautiful, coherent ,vith aIl the rest; and that the names are significant. (A. C. n. 3473, 3474.)

SIGNIFICATION OF VARIOUS TERMS AND SUBJECTS IN THE WORD.

THE DAY8 OP CREATION.

THE six days or periods, which are 80 many successive states, of man's regenoratioll are in general as follows : The first st.ate is that which precedes, both from infancy and immediately before regeneration, and is called a 'Void, empti1U!lJ8, and darlvness. And the first motion, whicb is the Lord's mercy, is the Spirit of t /od moving over tJw faces 01 the waters. The second 8: ate is \vhen there is a division betweell those tllings whic.h are the Lord's and those tbat are man's OWD. Those which are of the Lord are called in the ord remains 1 (reliqu), and arEf" here especially cognitions of faith acquired from infanc)7. They are laid np and Dot manifested until he cornes into this state; a stnte 'v hich rarely exists at this day without tenlptation, misfortune, and sorrow,-which cause the things that are of the body and the world to be quiescellt, and as it \vere dead. The thillgs that are of the externa1 nlan are thus separated frolu those that belong to the internaI man. In the internaI are the re1T~ains laid up by the Lord to this time, and for this use. The tllird is a state of' repentance, in \vhich from the internaI man he talks piously and devoutly, and hrings forth things good, as worka of charity; but which are yet inanimate, becau~e he believes them to he from himself. And they are called the tender hab,. then, the herb yielding seed; and afterwards, the tres

"r

bearing fruit.

The fourth state is ,vhen he is affected by love, and enlightened hy faith. Before i!ldeed he talked piously, and brought forth things that ~l'ere good, but from a state of temptation and distress, Dot fronl faith and charity. 1lese are therefore DOW enkindled in the internaI man, and are called two luminaries. The firth state is, that he talks from faith, and confirms himself thereby in truth an good. The things \vhich he now pro
1

-, relUDant" ia used.

In the common English version of the Bible the Deal!Y synonymous word

146

SIGNIFICATION OF VARIOUS TERMS

duces are Rllimate, and are called the jishes of the sea, and ln.e birds of the heaven8. The sixth state is when he utters truths and does good deeds from faith, and therefore from love. The things that he DOW prodl1ecs are called the living Boul, and the QCa8t. And as he no'v begins to aet at once both from faith and from love, he becornes Or spiritual man; who is called an inIJage. His Rpiritual life id delighted, aud is sustained, hy those things which are of the cognitions of faith and of the \vorks of chari ty, which are called his 'Ineat; and his natural life is delighted and supported by t1108e things t.hat belong to the body and the senses; whence a cOIlfiict arises, until love reigns, and he becomes a celestial man. They that are regenerated do Dot aIl attain this state. But some,-at this day even the greater part,-only reach the first; sorne only the second; sorne the third; the fourth; the fifth,rarely the sixth; and scarcely any one the sevellth. (A. C. n. 6-13.)
ENOOH.

'-. .....

......

There were those at that tirne "'110 formed doctrine out of the perceived truths of the 1\1ost Ancieut and the succeeding churches, that it might serve for a test by ,vhich to know ,ylJat is good and true. Sucb \vere called Enoch. This is signified by the words,-"And E1wch u~alkcd 'll'tlt fJod." Thus also they named that doctrine; and this [doctrine] too is signified by the name Enoch, which means iD instruct. The same also appears from the signification of the word ualk, and fronl the circumstance that he is said to have ,valked 'lcitlt Gocl, and Dot ,vith J ebovah. ~'u \\'alk \\"ith God is to teach and to live according to the doctrine of" faith; but to walk with Jehovah is to live the lire of lov~. To walk is a customary form of expression signifying to live; as to walk in the law, to "~alk in the statutes, to \valk in the truth. Ta walk properly bas relation to a way, which is of truth, consequently, which is of faith or of the doctrine of faith. (A. C. n. 519.) Cl He VJas 'Mt, for God took him," siguifies tl1at that doctrine ,,\\"a$ preserved for the use of their posterity. The faet with re: gard to Enoch is, 8.8 was said, that he red nced to doctrine the perceived truth of the l'fost Ancient Chllrch. This at that time ,vas not, pernlitted; for it is a. very different thin~ to cognize by perceptin and to learn from doctrine. They \vho are in perception have no need to learn to know by the way of formulat.ed doctrine \vhat they have cognizance of; just as, for the sake of illustration, he who kno\vs how to think ,vell La.s no need to

AND SUBJEOTS IN j'HE lF'ORD.

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learn to think artificiaIly, whereby his faculty of thinking weil would be destroyed, as with tbose who cleave to scholastic dust. They who [learn] from perception, to them it is given by the LOI\! byan internaI way to coguize what is good and true; but they ,,~ho [learn] from tloctrine, to them it is given to kllOW by an external way or through the bodily senses. The difference is as between light and darkness. Ad to this tbat the per.. ceptions of the ~eleHtial man can in no wise be described; for they enter into the very least a.nd most single particulars, with every variety according to states and circumstallces. But as it "'88 foreseen that the perceptive faculty of the Most Ancient Churcb would be lost, and that afterwards men would leal'n what is true and good by doctrines, or through darkness come to the light, therefore it is said that God took him; that is He preserved [the doctrine] for the use of their P08terity. (ib. Il. 52L)
THB GIANT8.
cc

Tkt:re were giants (Nephilim) in the eartk in tlwae da,!/8

JI

(Gen. vi. 4). Dy Nephilirn are signified those ,vbo from a persuasion of their own emillence and great superiol'ity set at naught aIl things holy and true. This appears from what precedes and presently follows, namely, that they inlmersed doctrinal truths in ther lusts, whicb is signified by these words, that "The sons of Gad went in unto the daughters of men" [" sons of God" signifying doctrinal truths .of Faith, an cc the daughters of men" lusts, as shown before, n. 570]; and here that "they ba1e unto them." The high opinion of themselves and of their o""n conceits increases,-and that too according to the multitude of thu falsities entering into them,-so that at length it becomes indelible; and when doctrinal trl1ths of faith are added, they become so strongly persuaded of their principles that they set p.t naught aIl things holy and true, and become Ncp!l,im. This race, wbich lived before the flood, is of sucb a chnracter, as ,vas said before, that they so deaden and suffocat.e every spirit with their most horrible conceit8, which are poured forth from them like a poisonous and suffocating sphere, that the spirits do Dot in the least know how to think, and seem to themselves half dead. And if the Lord by His coming into the ,vorld had not freed the world of spirits from AO malignant a race no one could have existed there; and therefore the human race \\?ould have pcrished, for it is governed by the Lord by means of spirits. . . . Furtber mention is ruade ofthem in the ""'ord; and their posterity are called Anakim and Rephaim. That theyare called Anakirn appears in Moses ;-The explorera of the land of Cannan said,

148
CI

SIGNIFIOATION OF V A BIO US TERM8

There saw we the Nephilim, the sons of .Anak, of the Nephilim; 0'IJJ1I, eyes as grasshoppers, and 80 u'ere U~ in their eyes (Numb. xiii. ~3). That they are called Rephaim appears also in }'Ioses :_IC The Entim tlUJelt be/ore in tM land 0/ Moab, a people gre-at and many, and tall, as the Ana'h"1n j they 'U:ere also accounted Rephaint (giants) as the Anakirlt; and the Moabites callcd them E~mi1n (Deut. ii 10. Il). The
and we 'U'e1'e in, our
JI

JJ

Nephilim are no nlore mentioned, but the R~phaim, who are described by the ]>rophets as of sucb a character as has been stated. Thus in Isaiah :_U Hell beneatk was moved for thee, to
'l'fI..ed thee at thy conting;

it kath stirred 'tip the Rep1l,aim for thee"

(xiv. 9). The sulject referred to is the hell ,vhere such have their ahode. In the sarne :_U The dead shall 'Mt live; tM Rephai11l ,hall not "ise; fot that thou, hast 't"isited and dest~"oyed them, and made ail their mC1nory to perish', (xxvi. 14). Hera also their hell is spoken of, frotn ,vhich they sha~l no more rise. . . . And in David :_U Wilt tltou show wonde'rs to the dead 1 shall the RelJhai1n ari.c;e and praise Thee?" (l's. lxxxviii. 10). This likewise is said of their heU, and signifies that they canDot ri$e and infest the sphere of the ,vorld of spirits ,vith the most direfuI poison of their persuasions. But it has been provied hy the Lord that,the hUDlan race shollld no longer be imbued with sucl! dreadful conceits and persuasions. 'l'huse that lived Lefore the flood were of sueh a nature and genius that they could he ilDbued there\vith, for a reason hitherto kIlO"ll to no one, but of which by the Lord's Divine merey hereafter. CA. C. n. 581.)

REPENTANCE OF THE LORD.

cc And it repented Je1wvah that He lUld made man on the ean!, and it g1'ic~cd Him at HJ heart" (Gen. vi. 6). That Jellovah repented signifies mercy; that He grieved at beart has a similar signification. To repent bas relation to wisdom: to grieve at heart has relation to love. ThA.t J ehovah repented tbat He had made man on the earth signifies mercy, and that He grieved at lwart aIso signifies mercy, is evident fraln t.he consideration tLat J ehovah never repents, because He foresees all and every thing from eternity; and "'ben He made man, that is created him ane,v, and perfected him till he became celestial, He also foresaw that in proeess of time he would beconlc sueh as he no,v was, and therefore He could Dot repent. This plainly appears in Samuel Samuel said, "TM Strer.gth of Israel will not lie, 'ilOT repent; jor He is 'Mt a man that H~ sMuld repenJ, ,. (1 Sam. xv. 29). And in ~Ioses :_U God is n( t a man that He should lie, neither the son of man that He sJwuld r~

AND SUBJEOTS IN THE 1V'uRD.

149
spo~

pent: kath He said, and shall He not do it 1 or hath He

and shall He 'Mt make it good?" (Nunlb. xxiii. 19). . But it is said of the Lord that He repents and grieves at heart because such feeling ia sure to be in aIl human luercy, and the expression here, as in many other places in the Word, is according to the appearanee. 'Vhat the mercy of the Lord is no one can know, bccause it infinitely transcends aU underdtanding of man. But man knows what the mercy of man is,-that it is to repent and grieve; and unless he furms. an idea of (Divine) merey from another affection the quality of which he kno\vs, he could never think anything about it, and therefore could not he instructed. This is the reason why huruan properties are often predicated of the attributes of J ehovah, or the Lord; as that Jeho\"ah or the Lord punishes, leads into tenlptation, destroys, and is angt"y; whon yet He never punishes any one, never leads any into temptation, never d~stroys any, and , never angry. (A. C. D. 586-588.)
THS FLOOD.

By the flood (Gen. vi.) is signified an inundation of evil and falsity. This is evident from what "'as said above respeeting the posterity of the ~Iost Ancient Church: That they were possessed with filthy lusts; had immersed the doctrinal truths of faith in them ; and therefore were infected ,vith false persuasions, which extinguished aU truth and good, and at the same time so closed up the way against remaina that they could Dot operate; and therefore it conld Dot but b~ that they destroyed themselves. 'Vhen the way is cIosed against remains man is no longer man, because he can no longer be protected by the angels, but is entireIy possessed by evil spirits, who seek and desire nothing eIse than to extinguish man. Hence the death of the antediIuvians, which is described by a flood or total inundation. The influx of fantasies and Iusts from evil spirits indeed is not unlike a kind of flood, and therefore it is called a flood or inundation in various parts of the Wordo To cc destroy all fies'" wMrei"" is the breath of lives from 'u/nt!er the M!l.VenS," signifies that the whole posterity of the Most Ancient Church would destroy themselves. This appears from the .description of them already given,-that they successively derived fronl, their parents sucb an 11ereditary genins that they beyond others were imbued with 80 dreadful persuasions; especial1y for the reason that they immersed the doctrinal truths of faith in their fiIthy Iuats. They who have no doctrinals of faith, but live entirely in ignorance, cannot do so, and therefore cannot profane holy things, and so close the way against remains, and

150

SIG.J.VIFIOATION OF J"PARIUUS TERMS

8 ; xx. 1,.J. '.J) " The flood-gates ofheav(ffl, were opened," signifies the extreme of temptation as to things of the understanding. (ib. D. 756, 757.) cc And the 'Waters were strengthened exceedingly e:ecudingly'Upon the earth," signifies that false persuasions so increased. l'his
~ ,

in consequence drive the ange]s of the Lord R,vay from themselves. }{emains, as bas been said, a.re aIl things of innocence, aIl things of charit}, aIl tbings of nlercy, and aU things of the truth of faith, which man from infancy has had from the Lord, and has learned. Each and aU of these are carefully stored up; for if man were Dot in possession of them there could never he anything of innocence, of charity, and of merey in bis thoughts and actions, and of course nothing of good and of trnth, and consequently he would be worse than the wild beasts. So, if he bave remains of sucb things, and by filthy lusta and direful ~r suasions of falsity should stop the way against them so that they could not operate. Snch were the antediluvians who dest.royed themselves, who are meant by " aIl flesh wherein is the breath of lives under the heavens." le E'DerytJting that i8 in the M1-th &hall die," signifies tbose who were of that churcb and had become of snch a character. That the earth does not mean the whole terrestrial globe, but oo1y those \vho were of the churcb, was shown above. Therefore no flood is here meant, mucb less a universal flood, but only the extinct.ion or suffocation of those y,'ho were of the church, when they were separated from remains and therefore from intellections of truth and volitions of good, and consequently from the heavens. (A. C. n. 660-662.) " .A.ll the fountai'lUJ 01 the great deep 'We1'e brokttn 'Up," signifies the extreme of temptation as to things of the will. . . . The deep in ancient tinles signified hell, and fantasies a.nd faIse persuasions were likened 10 wate"rs and stl"eams, as ""ell as to the vapour from tbem. So also sorne of the hells atually appear as deeps and as seas. Thence conie the evil spirits who devastate and also who tempt man, and the fantasies they infuse and the desires with which they inflame him are like inundations and exhalations from thence; for, as was said, by evil spirits man is conjoined with hell, and byangels with heaven. Sucb things are tl1erefore signified when aIl the fountains of the great deep are said to be broken up. That hell is called the deep, and the filt.hy things thence issuing, streamB, appears froln Ezekiel : cc .Thus Baith the Lord Jekovah: In the day when he 'Went down to kell I cauwl to moum~ I covcred the deep above him, and I reBtrained the riters thereof, and the great waters were 8tO,yed" (xxxi. 15). Hell is also called an abyss in John (Rev. iL 1, 2, Il; xi

.. ; XVll.

appears from what has been said and shown before respecting

AND SUBJEOTS IN THE WORD.

151

the waters; namely, that the waters of the flood or the inulldating waters sigoify falsities. Here, becan8a there were still greater falsit.ies or persuasions of the false, it is said tbat cc the waters were strellgthened exceedingly exceedioRly," which is the 8uperlative form in the original tongue. Falsities are principles of what is false and persuasions of 'vhat is faIse, and that these immensely increased among the antediluvians is evident from what bas been said above concerning them. l'ersuasions of what is false increase immensely when men inlmerse truths in their Iusts, or cause them to favour self-loye and the love of the world; for t.hen they pervert them, and in a thousand ways force them ioto agreement..

"All tlte high mountai'1l8 that wcre under the whole keaven were covered," signifies that ail the goods of charity \\yere extinguished. This appears from the signification of mountains among the most ancient people. 'Vith theol mountains represented the Lord, because they worshipped Him llpon mountains, for the reason that they are t.he most elevated parts of the earth. Mountains therefore signified things celestial,-which they also called the highest,-consequently love and charit.y, and t.herefore the goods of love and charity, which are celestial. _.. 'Vhat is signified hy the waters with which the mountains were covered is therefore plain; namely, that they,vere persuasions of wbat is false, which exting\lish aU the good of charity. (ib. n. 794-797.) It has been granted me to learn by experience what an inundation or flood is in the spiritual sense. This inundation is twofold; one is of lusts and the other of falsities. That which is of lusts is an inundation of the voluntary part, and of the rigbt part of the brain; and that which is of falsities is an inundation of the intellectual part, in which is the left part of the bram. 'Vhen a man who ha<! Iived in good is remitted into his proprium, thus into the sphere of bis very own life, there appears as it were an inundation; while he is in that inundation he is indignant, is angry, thinks restlessly, desires vehemently; in one way when the left part of the brain is inllnated, where falsities are, and in another way when the right ls inundated, where evils are. But when the ma.n is kept in t.he spbere of .life whicb he had received from the Lord by regenoration, he is entirely beJ'ond sueh an inundation, and is as it were in serenity and sunshine, and in joy and happiness; and therefore far from indignation, anger, restlessness. lust, and the like. This is the mrning or spring of spirits, the other state R the evening or autumn. Tt has been given me to perceive that l was out of the inundation, and this for a considerable length of time, while 1 saw t,llat other spirits were in it; but after\vards 1 "-as immersed, and tben apperceived the situilitude of an inun-

152

SIGNIFIOATI0..~ OF JARIOUS TERMS

dation. They who are in temptations are in such an inundation. By this experience 1 was also instructed as to what is signified in the Word by the flood; namely, that the last posterit.y of the most ancient people who were of the Lord's celestiai church entirely were inundated by evils and falsities, and 80 perished. (ib. n. 5725.)
TilB RESTING 01' THE AllI UPON THE ~IOUNTAIN8 011 ARABAIf.
ct A.nd the ark rested in the seventh numtk, 0'fI, the sevenieeni'" da,!! of the '1ncmth, upO'n the mountains of A.rarat" (Gen. viii. 4).

" The ark rested" signifies regenerat.ion. This nlay be seen from the consideration that the ark signifies the man of that church [the now church represented by Noah, which succeeded the :ltlost Ancient Church]. AlI things within the ark signify whatever appertained to that man. 'Vhen therefore the ark is said to rest, it signifies the regeneration of that man. . . . CI The sevenLh month" signifies what is hoIy. This holiness corresponds to what was said of the celestial DlaD (ch. li. 3), where it is written that the seventh day was sanctified because Go rested thereon. "The seventeeuth day" signifies a new [state]. This appear-J from what was said respecting this number in the preceding chapter (vii. Il), ,vhere it signifies a beginning; for every beginuing is a new [state]. "The mountains of Ararat" signify light [lumen]. This may appear from the signification of a mountain, which is the good of love and charity; and from the signification of Ararat, which is light, and indeed the Iight of one who is regenerate. The new light or first Iight of the regenerate never springs from cognitions of the truths of faith, but ffOln charity. For truths of faith are as the rays of light, and love, or charity, as the fIame. The light in one ,vho is being regenerated is not fronl the truths of faitli but froln charity: .the truths of faith are the rays themselves of light from it. It thus appears that the mountains of Ararat signify snch light. This light is the first light after temptation; which 00cause it is the tirst is obscure, and is called lumen, Dot lux. l From all this DOW it may be seen what the words of this verse signify in the internaI sense; nameIy, that the spiritual man is a holy rest, from new intel1ectual Iight, ,vhieh is the light of charity. 'Vith such wonderful variety and in 80 delightful order are these things perceived by the ange1s, tbat if a man . could on1y -enter iuto one such conception there would he
1 Luz ia uscd by the autbor to designate the ligllt oC the spiritual man; and lumen to denote the light of the natural man, nnd of man in the earlier stages of regeneration.

AllD SUBJECTS IN THE WDRD.

153

thousands and tbousands of things, in multiplying series, which would penetrate and affect him; yea indeed such things as can never be described. Such is the Lord's \Vord every,vhere in the internaI sense; although it appears in the literaI sense as a rude history, Iike these words,-which signify these things,-that "the ark rested in the seventh month, on the seventeenth day of the month, upon the mountains of Ararat." (A. C. D. 850-855.)
THE

Bow

IN THE CLOtJD.

" I have set my bow in the cloud," signifies the state of the regenerate spiritual man, whieh is like the rainl)ow. It may be wondered that the bow in the cloud, or tl1e rainbo\v, shoul be taken as the token of the covenant in the \Vord,-when the rainbow is nothing more than a certain appearance arising froUi the modification of the rays of Iight frou) the sun then falling upon the drops of rain; and-unlike the other signs of the covenant in the Church just referred to-only a natural phenomenOD. But that the bow in the cloud represents regeneration, and signifies t.he state of the rcgenerate spiritual man, no one can know unlpss it be given him to see and therefore to know how it is:-When the spiritual angels, who were aU regenerate men of the spiritual church, are 80 presented to view in the other Iife, there appears as it were a rainbow about the head. But the rainbo,vs which appear are entirely according to their state; and t1Jeir quality is discerned from theul in heaven and the \vorld of spirits. The reason why the resemblance of a rainbowappears, ie that their natura1 [truths] corresponding to their spiritual present such an appearance. It is a modification of spirituallight from the Lord in their natural [trutbs]. These angels are tbose who are said to be born again of water and ot the Spirit; but the celestial angels are those regenerated by fire. . . . It is because natural things correspond to spiritual that when what is around the regenerate spiritual man is thus presented to view it appears like a bow in the cloud; which bow is a representation of spiritual things in his natural The regenerate spiritual man has a propriU1n, of the understanding into which the Lord insinuates innocence, charity, and mercy; and according to the reception of these gifts by a Dlan is the appearJ.nce of bis rainbow ,,'hen it is presented to view,-more beautiful the more the proprium of the man's will is removed, Bubdued, and reduced to obedience. (A. C. n. 1042.)
BAx.

Those who are in faith separated from charity are described

16

154

SIGNIFICATION OF V ARIOUS TERM8

by Ham; in that he observed the nakedness of his father, that i~ bis errors and perversities. They who are of such a character see nothing eIse in a man. But it is different with those who are in the faith of charity; they observe the good, and if they see anything evil and false they excuse it, and if they caD, en.deavour to amend it in hitn,-as it is here related of Shem and J apheth. 'Vhere there is no ehnrity there is self-love, CODsequently hatred towards ail \vbo do Dot favonr themselves. Rence it is that such men see nothing in their neighbour but his evil, and if they see \"hat is goo they regard it as nothing, or COllstrue it into evil. . . . 'Vith snch there d,,ells a continuai eontenlpt of otbers, or a continuaI erision of others; and as occasion offers they publish their errors. . . . "Tith those wbo are in charity it is quite other\vise. Herebyare these two kinds of men distingllh;hed, especially wnen they come into the other lire. 'Vith those who are in no charity t.he spirit of hatred is then rnanifest in every least thing. They deMire to examine every one, yea, to judge every one, and '\vish nothing more earnestly than to discover evil,-eontinually purposing in rnind 10 condemn, punisb, Rnd torment. But those who are in charity hardly see another's evil, but observe aIl thnt is good and true in him, and \vhat is evil and false they construe into good.. Such are aIl the angeIs; and this they have from the Lord, who turns aIl evil into good (A. C. n. 1079, 1080.)
ISHMAEL.

And he shall he a wild-ass man; his hand shall be against aU, and the hand of all against llim; and he shali dUJcll over against
(C

the face of aIL his brethren" (Gen. xvi. 12). The rational part of man consists of good and truth, that is, of those things which are of charity and those that belong to faith. Rational truth is what is signified by the \\?ild-ass. It is this then that is represented by Ishmael, an(l is describe.d in this verse. . No one can believe that rational trutlt separate from rational good is of sllcb a nature; nor should 1 have knowll it to he such, but that 1 have been convinced br living experience. It is the saIne whetber we speak of rational truth, or of a man whose rational rnind is of tbe nature here described. A man whose rational is such that he is only in truth, although in the trnth of faith, and not st the same tlne in the good of cha.rity, is entirely of such a character. He i~ nlorose, impat.ient, opposed to nIl, viewing every one as in falsity, instantly rehuking, castigntillg and punishing, is without pity, and does not apply binlself or cndeavour to bend the olinds and affections of others; for he Tegards eyerything from tlle truth and nothing from good.

AND SUBJEOTS

IN

THE TVVRD.

1560

Every genuine rational consists of good and truth, that is of w bat is celestial and spiritual. Good or the celestial is its very soul or life; trnth or the spiritual is ,vhat thence receives its life. The rational without life from celestial good is as is here described; it fights against aU, an aU fight against it. Rational good never tigbts, howsoever assaulted, because it is rneek and gentle, patient and pliable; for its attributes are those of love and merc)". And although it does not fight yet it conquers aIl, nor ever thinks of combat, or boasts of victory; and tbis because it is Divine and is protected by the Divine itself. For no evil can attack goo<1, nor even stay in the sphere where good is; when it 0111y approaches, the evil withdra\\'s of itself and retreats; for evil is infernal, and good is heavenly. It is nearly the same with the celestial-spiritual, that is with truth from a celestial origin, or with truth which is from good; for this truth is truth formed by good, so that it may be called the form of good. But trnth separate from good, which is bere represented by IRhmael and is described in this verse, is ent.irely different; for indeed it is like a wild ass, and fights ag9.inst aIl, and aIl against it. Nay, it thinks and breathes scarcely anything but combats; its common delight or governing affection is to conquer, and when it conquers it boasts of victory. For this reason it is described by the wild ass, or the mule of the wilderness or ass of the forest, which cannot abide ,vith others. Sucb a life is the life of truth without good, yea the life of faith without charity. In the other life snch truth ie represelltatively manifested in varions ways, and is always exhibited as strong, powerful, and bard, so that it cannot possibly be resisted. \Vhen spirits only think of sucb trnth there arises Romething of terror; because its nature is snch that it never yields, and therefore never withtraws; from all \vhich it Dlay appear what is also meant by his "1elling over against the face of all his brethren. Every one ASt see that sorne mystery lies hidden in this description; but hat it is bas bitherto been unknown. (A. C. n. 1949-1951.)
LAUGBTER.
CI And Abrakamfell 'Upon his/ace and lau.qlwd." To fallupon the face signifie~ to adore, ct and laughed" &igllifies an affection of truth. This may be seen fronl the origin and essence of laughter. It has no other origin than an affection of trnth or an affection of falsity. Hence cornes the joy and the hilarit.y that expresses itself in the face by laughter. It is plain then that the essence of laughter is no oth~r [than this affection]. Laughter indeed is something external which is of the body, for it appears

156

SIGNIFICATION OF VARIOUS TFRM8

/'

in the face; but in the Word interior things are expressed and signified by exterior; as aIl interior affections of rnind and soni by the face, interior hearing and obedience by the ear, internaI sight. or understanding by the eye, power and strength by the band and arme And so an affection of trnth is expressed and signified by laughter. In the rational part of nuin lS truth"which id the ehief thing, and ,vitbin this is the affection of good; but this is ,vithin the very affection of trutb as its sou!. The affect.ion of good which is in the rational does Dot express itself by laughter, but by a kind of joy, aud an ~OTeeable [sensation] of pleasure t.herefrom which does Dot laugll; for in laughter there is commonly something also which is Dot so good. . . . That laughter here signifies an affection uf tl'uth is evident from the fact that it is here mentioned that Abraham laughed, and likewise Sarah, both befure Isaac was born apd after he was born; and also from the fact that Isaac \\?as named from laughter, for the word Isaac signifies laughter. If snch things were Dot involved in laughing, and in the name of Isaac which signifies laughter, tl1ese circumstances would never have been mentioned in the Word. Laughter is an affeetion of the rational mind, and in trnth an affection either of the true or the false in the rational; aIl laughter cornes from this. So long as such an affection is in the rational as expresses itself by laughter, so long there is sometbing corporeal or worldly, thus merely human. Celestial and spiritual good. dues Dot laugh, but expresses its delight and cheerfulness in another '~ay; in the countenance, in the speech, and in the gestures. For there are very Dlany things in laughter; for the most part somet.hing of contempt, which although it does Dot appear yet underlies it, and is easily dist.inguished from cheerfulness of mind ,vhich alsa produces 80mething like laughter. (A. C. D. 2071, 2072, 2216.)
BoRROWING FROM AND SPOILING THE EGYPTIAB'B.

As these two verses (Exod. iii. 21, 22) relate to the spoiling of t>he Egyptians, by the ,vornen of Israel bOITowing from the Egyptian women silver, gol, and raiment; and as no one can know how the matter is to be understood except by a revelation CODcerning things which are done in the other life,-for the internaI SADse iDvolves sncb things as are done among angels and spirit.s,-therefore something is to he told on the Bubject. Before the LoNrS coming the lower part of heaven was occupied by evil genii and spirits; and after that they were expelled from thence, and that region was given to tbose who are of the sfiritual

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157

Chureh. So long as the evil genii and spirits were there, th~y were under the continuai viewof the angels of the higber heaven ; bence they were restrained from doing evils openly. At this day also sorne who are more deceitful than otbers,-since they deceive by simulating innocence and charity,-are ullder thE\ view of the celestials, and for so long are withheld from their wicked deceits. From these circumstances it bas been granted me to know what was the state of the evil genii and spirits who before the coming of the Lord occupied the lo\ver region of haven; namely, that at that time they were withheld by the angels of the higher henven from the open commission of evils. And it has also been granted me to know how they were withbeld from the open commission of evils. They were kept llnder ext.ernal restrain+:,s; nanlely, in Cear of the 108s of hOllour and reputation, and in fear lest they should he deprived of possessions in that region of heaven, and he thrust do\vn to hell And then there were 00joined to them simple good spirit.s; as is the case with men in the world who, although iDwardly devils, are yet kept by these external restraints in honesty and justice and welldoing; and that they may he SQ kept there are adjoined to them spirits who are in simple good. Thus it was with the evil who were in the lower region of beaven before the Lord's coming. And then too they could be constrained to speak the truth and do good by their own loves. Just as evil prie~tsJ yea even the worst ,vho inwardly are devils, can preach the doctrinals of their church with sucb ardour and simulated zeal ~q to move the hearts of their bearers to piety, yet at the same time are in the love of self and of the world For the thought of honour and gain universally rules in them, and from that fire they are excited thus to preach. There are evil spirits wit.h theln who are in similar love and therefore in similar thought, who lead them; and to these simple good spirits are adjoined.. From these statements it may be seen what was the state of heaven before the Lord's coming. But arter His coming the states of Ileaven and bell ",ere entirely changed; for then the evil genii and spirits who occupied the lower region of heaven were cast down, and in their place those who were of the spiritual church were elevated thither. The evil who were cast down were tIlen deprived of external restraints; which, as was said above, were fear of the loss of honour and reputation, and of the deprivation of possessions in that region. They were thus left to their in te riors, w hich were merely diabolical and infernal, and so were C011signed to the hells. The deprivation of external restmints is effected in the other life by the removal of the good spirits who were adjoined to them. 'Vhen these are removed they can no longer be in any simulation of what is good, just, and bonesi, but

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SIGNIFIOATION UF VARIOUS TERMS

are suell as tlley inwardly were in the world; that is sucb as they were in thought and will, ,,hich they ba<! there concealed from others; and then they desire nothing else thall to do evil The simple good spirits who were removed from them were given or adjoined to those who were of the spiritual ch urch, 10 whom that region of heaven was given for a possession. Thus it is that these latter were enriched with truths and goods which were before in the possession of the evii genii and spirita; for enrichment in truths and goods in the other life is eflected by tbe adjunction of spirits who are in truth and good, because through them commun~cation is opened. These are the things which are sigllified by the children of Israel not going empty from Egypt, and by a woman borro\\ing of her neighbour, and of ber that sojourned in ber hous~, vessels of silver, and vesseis of gold, and raiment, and thus spoiling the Egyptians. Every one may see that if sucb things had Dot been represented the Divine [being] would never bave commanded tl.at t.he children of Israel should use such artifice against the Egyptiuus; for every snch thing is at the farthest distance from the Divine. But as that people was entirely representative it ,vas perlnitted by the Divine [being] that they should do so, because it. was thus done with the evil in the other life. It shouid be known that very many thillgS which were commanded by Jehovah, or the Lord, in the internaI sense do not signify that they were commanded" but tbat they ,yere permitted. (A. C. n.6914.)
THE ANGER OF THE

LoRD.

" A.nd tl~ anger of Jeho1:ak WQ8 kindlcd against Moses" (Exod. iVe 14). This signifies clemency. . . . That Jehovah has no
anger, is evident front the consideration that Ile is love itseIf, good itself, and mercy itself; and anger is the opposite, and is also an infirnlity, which cannot be inlputed to God. 'Vhen therefore anger is predicated of Jehovah or the Lord in the Word, the angels do Ilot perceive anger, but either mercy, or the removal of evil fronl heaven. . . . Anger is uttributed to Jehovah or the Lord in the W ord because it is a D10st genel'al truth that all things conIe from God, thus Loth the evil and the good; but this most general truth, which childrell and the siulple must receive, ought after\rards to be illuRtrated; Danlely, Ly teaching tllat evils are t'rom lnan, but that they appear as from God, and that it is 50 said to the intent tllat they nlay learn to ftaT God, lest they should pcrish by the evils ,vhich they themselves do. And afte&~ wards they can loye Him; for fear precedes loye, that in love tllere ma;y he holy rear. For ,,ben fear is insiuuated into love, it becolnes holy from the holiness of love; and tben it is not fear

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159

lest the Lord sbould be angry and punish, but lest tbey should act against Good itself, because this will torment the conscience. . . . The }-eason why clemency and mercy are meant hy anger ie tbis: AlI the punishments of the evil arise out of the Lord's mercy to th~ good, lest they should be injured by the evil But the Lord does not illfiict punishments upon them, but t11ey illfiict them upon thelllseives; for evils and punishments are connected in the other life. The evil infiict punishments on tbemselves especially when the Lord does mercy to the good; for then their evils increase, and therefore their punishments. Renee it is that for the anger of Jehovah, by which the pUllishments of the evil are signified, mercy is understood by th'e angels. From all thi3 it is evident what the quality of the Word id in the sense of the letter, and what truth Divine is in its most general sense; namely, that it is according to appearances, for the reason that man is such that when he sees and apprellcnds from his sensual he believes, and what he does Dot see nor apprehend from bis sensual he does Dot believe, and therefore doe..q Dot receive. Hence it is that the Word in the sense of the letter is accorillg to the things which appear; yet in its interior bosom it contains a store of genuine truthR, and in its inmost bosom the very truth Divine which proceeds immediately from the Lord, and therefore also Divine Good, that is, the Lord Himself. (A C. D. 6997.) . Cursed be Canaan." To be cursed is tu avert one's-self from the Lord. The Lord is Ils far from cursing and being angry as heaven is from earth. Who can believe that the Lord, who is onlniscient and omnipotent, and by His wigdom governs the universe and thus is infinitely above ail infirIuities, can he angry with dust so miserable, that is, with men, who scarce1y know anytbing tbat they do, and can do nothing of themselves but what is evil1 1t is therefore Dot in the Lord to he angry, but to he mercifuL (A. C. D. 1093.)
(C

THE

Faoos

01' EoYPT.

Frogs signify reasonin~s from falsities. This is Dot from their croaking ooly, but also from their abiding in marshy and putrid lakes, by which infernal falsities are significd; for they whu reason from falsities against Divine truths have their ahode in hells which appear like marshes, and stagnant, ftid waters; and those who are there when seen in the light of heaven appeaI like frogs, sorne in larger and sorne in smaller form, acc(\rding to their el3:tion of mind fronl reasonings more or less acut~; uhey are also more and less unclean, according as their reA.8onings 8cf18.inst Divine truth are more or less interior and dignifieJ.

160

BIGNIFIOATIO..V OF r,ARIOUS TERM8

That frogs signify reasonings from mere falsities against Divine truths, may appear from the miracle of te frogs in Egypt; for by ail the miracles tbere perfonned, the plagnes or evils are signified with which they are affiicted after death, who by the knowledges of the Datura! man contend against spiritual goods and truths, and endeavour to destroy them. That by frogs are there signified reasnings of the natural n18ll from falsities against the truths of the spiritual man, is evident from the description of tbat miracle in 1\foses: cc He caused tM rivtr io bring forth frogs abundantly, and they went up and came into the lwuse of Pharaoh, and into his bl'd-chamber, and upm his bed, and into tM kouse of his servants, and of his people, and into the ovens and the l~di1Zg-ttro'llghs . ... And after they were dead, they 1Bere gathercd into heaps, and the land stank" (Exod. viii. 3, 13, 14). Likewise in David: cc He turned their waters into blood, and slc'w tlteir fish; He caused frogs to CO'1ne fortk upon their lands, into the chambers of their h~ng8J) (Psalm cv. 29,30); referring to the plagnes in EgJpt. The waters tnrned into blood Sigllify truths falsified; the fish that ,vere slain signify knowledges and cognitions of the natural man, that they perished; the froge coming forth upon the land signify the reasonings of the natural man from falsities; the chambers of, the kings signily iuterior truths, which they prverted by snch reasonings,-chalohers are the interiors, and kings truths. Similar things are signified by the frogs coming up into the house of Pharaoh, into his bed-chamber, and upon his bed. From these explanations it is plain what is signified by the three unclean spirits like frogs, which carne forth out of the mouth of t.he dragon, of the beast, and of the false prophet (Rev. xvi 13, 14). (..~. E. D. 1000.)

ApPARENT CONTRADICTION AS TO THE NUMBER OF YEABS WBIOK THE ISRAELITES DWELT IN EGYPT.

It is said that " 1'JLe soj01lrning of the, chllren of Israel, whic}" they sojo1tT'ned in Egypt, was thirty years and four hundred years;n and further, that " At the end of the thirty yeaTs and four hundrcd
years, in this san~e da?/, ail the arrnies of Jehovah went forth fram the land of Egypt" (Exod. xii. 40-42). And yet the sojonrn of the children of Israel, from the going down of Jacob into Egypt to the departl1re of his posterity at this time, ":RS DOt more than half that tinJe, namely, 215 years; os is very manifest frolll the chronology of the Sacred Scriptures. :For ~foses was born of Arnraul, Amram of Kohath, and Kohatll of Levi; a~d Kohath, together with his father Levi went inta Egypt (Gen. xlvi. Il). The period of the life of Ko4ath was a hundred and thiriy-three

AND SUBJEOTS IN THE WORD.

161

years (Exod vi 18); and the period of the life of Arnram, from
whom canle Aaron and Moses, was 137 years (ib. ver. 20); and

Moses W~CJ a man of eighty years when he stood before Pharaoh (Exod vii 7). It is Dot mentioned in what year of the age of
Kohath Arnram was born, nor in what year of the age of Amram ){oses was born; but that there were Dot 430 years is manifest, for the years of ther ages do not amount ta 430, but to 350. This will be seen, if the years of the age of Kohath, 133, be added to th years of the age of Amram, 137, and these to the 80 years of Moses when he stood before Pharaoh. It is less if the years are added from their nativities; it may be seen from the cbronology that they were 215 years. But from the descent of Abraham into Egypt to the departure of the children of Israel were four hundred and thirty years; see 8]80 the chronology. It is plain therefore that by 430 years the entire period of time from Abraham is here meant,and Dot from Jacob. That these years were taken, and called the years of the sojourn of the children of Israel in Egypt, was on account of the internai sense, in which they signify the full state and duration of the vastation of those who ,vere of the spiritual church; and who were detained in the lower earth \ until the Lll'd's coming, and then liberated. (A. C. n. 7985.)
DIVINE ThUTH PACIFIO AND TUIIULTUOUS.

~lf

A.nd there lOas the 'IJOice of a trumpet, going and 8trengtluming excudingly" (Exod. xix. 19). This signifies' the general

[trnth] of revelation through the angelic heaven. This appears from the signification of the voice of a trumpet, which 18 heavellly or angelic truth conjoined with Divine, thus the general truth of revelation. For truth Divine is revelation; and that which is manifested throngh the medium of heaven is general relatively to the very truth Divine in heaven; for it is without or around, and ,vhat is around and without is general relatively to that whi~h is in the midst or which ie within. It appears also from the signification of going and strengthening itself, which is its incrct\Se. For the case ie like that of sound at a high elevation where the atmosphere is pureT, which is tacit; but when it descends to lower altitudes wLere the atmosphere is denser it becomes louder and more sonorous. So ie it with Divine truth and Divine good, which in their supremest heights are pacifie and entirely without commotion; but as tbey pass down to lower heights, hy degree~ they become impacific, and at length tumultuous. l'hese things were tllUS described by the Lord to Elijah when he wu in Horeb, in the first book of the Kings: cc Go lorih

162

BIGNIFIe.A.TIUN OF VARIOUS TERM8

and stand upon the mountain be/ore Jeltovah. Behold Jehovah passed by; so that a great and strong wind rem asunder tlu mountain., and brake in Fieces the rocks bpfore JeMva.h: Jcho'IJak was not in the wind; and alter the u'ind an earthquake; '!Jet Jelwvah was not in the eartltq ual~e; alter tl~ eartllfjuake a fire ; Jehovah ~(;as not in the fire; and alter tille fire a st'ill small 'voice" (xix. Il, 12). (A. C. n. 8823.)
BoBING THB EAR WITH AN

AwL.

" Then, his 71taSter skall bring him to God, and shall brin,g him to a door or to a post, and his master &hall bore his ear with an awl; and he shall serve lt.i1n .for ever" (Exod. xxi. 6). 'Vho cannot

see that this ritual conccrlling tuen-servants ",ho ,vere to remain contains within it a mystery ? and iudeed a Divine mystery, for it was dictated and conlllHtnded by Jehovah froni 1\lunt Sina. They who do Dot believe that there is anything more holy or Divine in the 'Vord than \vhat appears in the Ietter, must wonder that these and many other things contained in this and the fol.;. lo,,ing chapters were dictated 'Viva voce by Jehovah; for they appear in the letter to be just such things as are contained in the la,vs of nations. Thus this la\v concerning Dlen-servants, that such of them na were Dot ,villing to go forth froin service should he brought to a door or to a post, and should have an ear bored through with an R\vI by t.heir master; in the sense of the letter this does Dot savour of the Di vine, and yet it is Inost Divine. But this docs not appenr except by the internaI seuse. The internaI sense ie, that they \vho are in truths aIone and Dot in corresponding good, but yet are in the delight of the remembrance of spiritual goods, have sorne comnluuication and conjunction with spiritual good. This was reprcsellted by the' ear of the man-servant being bored through at a duor or a post by his master; for a door is comlnunication; a post is conjunction; the ear is obedience; and to bore it through \\'ith an 8,,1 is representative of the state in \vhich he was to remain. Thus the angels who are ,vith Juan while he reads t.his 'Vordo perceive these things. For the angels do not think of a door, or of & post, or of an ear and of it.s being bored, or even of a man-servant; but instead of these they think of the aforesaid communication and conjunction. For the angels are intelligent in snch tl1ings, because they are in the light; and they only occur to their rninds as spiritual and celestial, an not as natural and \\orldly, which the thiugs in the litera! sense of the 'Vord are. }"or the literaI sense of the W ord is natura! and worldly, and it.s interng! sense is spiritual and celestial l'h~t is for men; this

.AND SUBJECTS 1.'i l'lIE

l~rORl).

163

for angels; and hence there is communication and conjunction of heaven with man by llleans 0f the \Vord. That the mysteries involved in this procedure \vith men-SPl'vants renlaining \vi~h their ' muter may be further laid open, it lllust he tol \vhence it i that a door and post. signify communication and conjunction. Angels and spirits have habitations which appear quite like tho~e that are in the \vorld; and what is a mystery, each and aIl things that appear in their habitations are significative of spiritual things. They How forth also from the spiritual thing8 that are in heaven, and which are from heaven in their minds. Communications oftruth ,vith guod are represented there by doors, and conjunctions by posts; and other things by the rooms thelnselves, by the courts, by the ,vindows, and by the various decorations. That this is 80 men at, this day cannot helieve, especially those who are merely natura1; because sucb things do Dot lie open to their bodily senses. And yet it is evident from the Word that such things wcre seen by the propllets ,v]len ther interi ors "'ere open into heaven; they have also been Rvperceived and seen by me a thousand tinles. 1 have frequently heard them say, too, tbat the doors of their apartments were open \vhen their thougbts were communicatcd to me, and that they ,vere shut when they ,vere not cOlnmunicated. Hence it is that doors are mentioned in the "lord whcre it speaks of communication, as in Isaiah: cc Go awa'!l, JEy people, enter into thy chambers, and shut thy door alter thu, hide thyself as it were jor a Little l1UYmcnt, until tM anger he overpast" (xxvi. 20). To shut the door arter theln until anger lS overpast denotes non-communication witb the evils which ure [Ineant by] anger. . . . And in John: " Verily, verily, 1 say unto '!JOU, He that entereth not by the door inio the shupfold, Ina clim1Jeth up sorM other way, the 8ame is a thief and a robber,-

Ina he that enterctn in by the door is the slwpherd of the sheep. ... l am the duor j by lIe if any man enter in he skall be saved" (x. 1, 2, 9). To enter in 1.>y the door is to eut.er in bythe truth which is ot faith to the good of charity and love, and so to the Lord; for the Lord is Good itself. He is likewise the Truth ,vhich leads
in; so 81so the door, for faith is from Hill. That comnlunication is signified by a door appears like a metapborical way of speaking, or comparison; but there are no metaphors or COlllparisons in the "Tord, but actual correspondences. Even the comparisons therein are made with such things as correspond. This is evident frOln what has been said of a door; namely, that doors actually appear in heaven to angels and spirits, and the opening and shutting of them is accordillg to communications. So too with other things. "And his 11UUlter skall bore through 'l,is ear with an a1IJl," signifies a representative of obedi~nce. This appears (rom the

164

SIGNIFICATION OF V.. lRIOrIS TERMS

signification of the ear, which ie obedience; and from the 81211fication of the boring through with an a\vI,-that ie, at a door or at a post,-which ie to attach; here, because it concerns obedience, it signifies to devote [i.e. to service]. The inj unction follows therefore that "he ahail serve him," that is, obey, ce for ever." From this it is phlin that boring through the ear of the servant with an ,awl at a door or st a post by his master, is a representative of obedience. How these things are may be seen from what bas preceded; namely, that those who are in truths only and Dot in corresponding goo, that is who are in faith and not in charity, are Dot free but servants. On the other hanJ, those who sct from good or charity are free, since they sct from themselves; for to sct from good or charity is to act from the beart, that is from the will and thus from \vhat is man's OWD. For that \vhich is of the will is of the man; and what is done from the will is said to go forth from the heurt. But those who are only in truths of faith, and Dot in the good of charity, are relatively servants ; for they do Dot act from themselves,-because they have Dot the good withiIi themselves from w hich to aet, but out of themselves; and they do it as often as they think of it. Those who remain such to the end of lite continue in that etate after death ; nor can they be brought to Bueh astate that they may act from an affection of charity, thus from good; but they aet from obedience. . . . They who actually, tht is in very life, put the doctrine of faith in the first. place and charity in the second, are Hebrew servants in the representative sense.... That the boring of the ear with an awl by his master is representative of obedience, is evident too fronl the consideration that to fix the ear to a door was to effect that attention should he paid to those things whi~h bis master who is in the chamber commana; thus to cause to hear continually, and accordingly obey; here, in t.he spiritual sense, to cause to ohey the things ,vhich good wills and commands, for by the lord of the servant spiritual good is repreeented. As the ear signifies the hearing w hich is of obedience, therefore from an origin out of the spiritual world there has passed into hunlan speech the expression to pull the ear, for to make to give heed and to remember;l and likcwise the words hear and hearken in the sense of to obey. For the interior sense of very many expressions ha.~ flo\ved from correspondences from the spiritual world; as when we speak of spiritual light, and of sight fronl it, which are things belonging to faith; also of spiritual fire and of life therefrom, which things pertain 10 love. "And he slwll serve him for ever." .. In the literaI sense
t

1 This expression, tbough Dot unknown in Enltlish parlance, is less common than perhaps in sorne of the other modem languages, and than it appenrs to have been anciell\ly, at least in the spoken Latin language. (Virg. XcI. vi. 8.)

AND SUB.TEOTS IN THE WORJ).

165

for ever here signifies service with bis master to tl1e end of his life. But in the internaI or spirit.ual sense it signifies to eternity, because it refprs to the state after death. It is said to eternity, for the reason that tbey who do good from the obedience of faith, and Dot from an affection of charity,-who are represented by men-servants,-can never e brought to a state of good, that is to such astate that they act from good, in the other life. For the lire of every one remaina after death. Such as a man is when he dies, such he remains; according to the common saying, " As the tree falleth so it' lies." Not tbat he is such as he was about the hour of death; but sucb as from the wltole course of his life he is when he dies. They therefore who during their lire in the world have been accust.olned to do good only from obedience, an Dot from charity, renlain ~ to eternity. These are perfected indeed in respect 10 obedience, but do not attain to anything of charity. (A. C. n. 8989-8991.)
TBB
URIK. AND ,TaU1tlMIK.

The breastplate of Aaron,' which was called the Urim and Thummim, was composed of t\velve precious stones, on which were engraven the names of the t,velve tribes, or of the twelve sons of Israel (Exod. xxviii. 15-30; xxxix. 8-29). It ie well known that responses from lleaven were given by this, but from what origin has not as yet been revealed. It shall therefore DOW he told. AlI light in the angelic heaven proceeds from the Lord as a sun; that light therefore in its essence is Divine tmth, from ,vhich conles aIl the intelligence and wisdom of the angels, and also of men, in spiritual things. This light in heaven is modified into various colours, according to the truths from good which are received; bence it is that colours in the 'Vord, from their correspondence, signify truths from good. And by this means the responses were given, through a resplendency from the colours of the stones which were in the Urinl and l'hummim, and then at the same tlne either by a living voice or by a tacit perception, corresponding to the resplendence. (A. E. n. 431.)

TmI

BREAKIN'G OP THE TABL. O. THE DECALOGUE BT AND HIS HEWING OUT OTHER TABLES.

MosES,

" A n j{oses' anger waxed hot, and he cast the tcibles out 0/ his hands, (lnd bra~ them beneath the mou,nt" (Exod. xxxii. 19). The externa1 of tbe W ord is its literaI sense. This sense is signified by the tables, because this sense is as a table, or as ~ plane, on

166

SIGJ.VIFIOA.TION OF 17ARTOUS TERMS

whicb the internaI sense is inscribed. That the tables whieb were the work of God wcre broken by Moses when he saw the calf and the dances, and that at the eommand of J ehovah other tables were hewn out by Moses, and on them were afterwards inscribed the sarne words, and thus that tbe tables were no longer the work of God, but the work of Moses, while the writing was still the writing of God, involvE's a mJ'stery as yet unknown. The mystery is, that the literaI sense of the Word would have been different if the 'Vord had been written among another people, or if this people had not been of such a character. For, because the Word was written among them the literai sense of the W ord is eoneerning that people, as is plain both from the historical and the prophetieal parts of the Word; and that people were in evil, because in hearl they were idolators. And yet, that the internaI and externa! sense might agree, this people was to be eommended, and to be ealled the people of God, a holy nation, and pecliar. The simple therefore who were to be instructed by the external sense of the W ord were to believe that such was the character of that nation, as that nation also itself believes, and likewise the greater part of the Cllristian world at this day. And besides, rnany things were permitted them on account of the hardness of their heart, which stand forth in the external sense of the W ord, and eonstitute it. As for example what is mentioned in ~Iatt. xix. 8, and other things also which are here passed bYe Sinee therefore the litera! sense of the 'Vord was made suell for the sake of that people, tbose tables \vhich were the work of God were broken, and by eornmand of J ehovah others were hewn out by Moses. But as the sa.me holy Divine was still witllin, therefore the Bame words which were upon the former tables ,vere inseribed by Jehovah upon these, as is plain from these words in Moses: "Je1uJ.vak

said unto };[OSe8, H ew thee out two tables of stones, lilc6 tl/nto tM tirst, that I may mie 'ltprm the tables the words that were Oft, tM former tables, whicll, thou hast broken,: And Jehorah 'W'rote 'Upon those ta1Jles the words of the covenant, n 'WO'rd8" (Exod. xxxiv. 1, 4, 28). (A. C. D. ] 0,453.)
To make this su~ject more clear, it may he hern explained ho,v the external or literaI sense was ehanged for the sake of that nation. For the sake of that nation aItars, burnt-offerings, sacrifices, meat-offerings, and libations were commanded; and on this aceount, both in the historical and prophetieal Word, these are mentioned as the most holy things of \vorsbip, when in fact they ,vere nlerely allowed because tbey were first instituted by Eber. But in the Ancient rpresentative church they were entirely unknown. For the sake of tl1at nation Rlso it came to pass that Divine worship 'YBS performed in .1ernsalem alone, and

Al-tD SUBJECTS IN THE WORD.

167

that on tbis account that eity was esteellled hoIy, and was aiso called hoIy, both in the historieal and prophetical 'Vord 'l'he reason was because that nation was in heart idolatrous; and therefore unless they had aIl met together at that city on eaeh festival, every one in his own place wouId have wor~hipped sorne god of the Gentiles, or sorne graven and molten tbing. For t.he sake of that nation too it was forbidden to celehrate holywor. ship on mountains and in groves, as the ancients hOO done. This was done lest they sbould place idols there, and should worship the very trees. For the sake of that nation al50 it "'a.t:t permitted 10 marry severaI wives; ,vhich was a thing entirel) unknov:n in ancient times; and like\vise to put away tbeir wives for variou5 causes. Renee Ia\vs were enacted concerning sucb marnages and divorces Wl1ich other\vise would Dot have entered the external of tbe 'Vord. This externa1 is therefore called by tbe Lord that of Moses, and is said to have been cc 8'liflered for tlte hardness of their heart" (Matt. xix. 8). It was for the sake of that nation that Jacob, and aI80 the t\velve sons of Israel, were 80 often InAntioned as the only clect and heirs; as in the Apocalypse, vii 4-8, and elsewhere,-although their character was snch as is described in the song of Moses (Deut. xxxii. 15-43), and in the prophets also throughout, and by the Lord Himself. Besides otber things of which the external of the 'Vord was composed for the sake of that nation. It is this external which is signified by the t,vo tables he\ved out by Moses. That within thia external there is yet the Divine internaI, uncbanged, j.s signified by Jehovah writing on tbeRe tables the same words w~icb were on tbe former tables. (ib. n. 10,603.)
J EWISH

SIGNIFICATION OP THE

SACRIFICES.

The animaIs which ,vere offered up in the sacrifices and burntofferings were oxen, bullocks, he-goats, rams, sbe-goats, he-kids; and he-Iambs, ewe-Ianlbs, and kids of the she-goats. He wbo does not know what these animals signify cannot know at aIl what is signified in particular by the sacrifices an burnt-offerings of them. It should he known tbat aIl the animaIs on earth sigllify snch ~hings as pertain to man; which in general refer to the affections which are of his \\?il1, and to the thoughts ,vhich are of his understanding, and therefore to goods and truths; for goods are of the will, and truths are of the understanding. And as they refer to goos and truths, they 8.1so refer to love und faith; for all things that pertain to love are called goods, and aIl things that pertain to faith are called truths The fact that animaIs of different kinds have sucb a signification bas it.~ cause

168

SIGNIFIOA.TION OF V ARIOUS TERMS

in representatives in the other life; for animaIs of lflany kindst

and of innumerahle species, appear t.llere. Such animaIs there are appearances, exactIy to the lire, corresponding to the affections and the thoughts in spirits an angels. That this is so is in fact evident from the prophetic visiuns in the 'Vord throughout; for the things seen by the prophets '\'ere aIl such as appear in heaven before the angels. l t is for this reason that beasts are so frequently mentioned in the Word; and byevery one of them something is signified which relates to sncb thin~ in man as are spoken of above. Nor is man anything but an animal M to his external man; ut he is distinguished by the internal, by which both that and this can be eIevated towards heaven and to God, and thence receive faith and love. Hence .it is that beasts were devoted to sacrifices and burnt-offerings. He ,vho does Dot know these tllings cannot know at aIl ,vhy it \vas commanded at one time to offe.r bullocks, rams, and he-Iambs; at another, oxen, she-goats, and e\ve-Iambs; and at another time, he-goats, he-kids, and kids of the she-goats; for otherwise to \vhat purpose would he snch distinctions? . . . The sacrifices and burotoiferings, in general, signified the regeneration of man, and in the highest sense the glorification .of the Lord's Humanity. The ,vhule of worsllip was aiso represented by the sacrifices and burnt-ofi'erings, according ta the various things pertaining to it, thus ,vith every variety; and therefore "~ere the various kinds of animalg commanded. . . . That the ~acrifices and burntofferings, in general, signified the regeneration of man by tbe truths of faith and the goods of love to the Lord from the Lord, is evident from this fact, that. aIl things of ,voI'ship have reference to purification from evi~ and falsities; to the ilnpIanultion of truth and good; and to their conjunction,-and so to regelleration; for by these three things man is regenerated. Henee it is that sacrifices and burnt-ofl'erings were otrered for every sin and for a11 guilt; and ,,'hen they were offered it is said that. expiation ,vas made, and that it \\'as pardoned (Lev iVe '20, 26, 31, 35; v. 6, 10, 13, 16, 18; vi. 7; vii. 7; x. 17; xiv. 18, 19; xv. 30, 31; xvi. 6, 24; xvii. 11). The pardon of sins, expiation, propitiation, and redemption, are nothing eIse than purification from evils and falsities, the ilnplantation of good and truth, and their conjunction, thus regeneration. The whole process of regenerat.ion ie also described by the particular rituaIs of each sacrific and bumt-offering, and is expIained ,,~hen the representatives are unfoIded hy the internal sense. . . . By the sacrifices and burnt- offerings of the bullock, the OX, and the he-goat, the purification and regeneration of the external or natural man was repreRented; by those of the ram, the she-goat, and the he-kid, the purification and regeneration of the internaI or spiritual man was repret

AND SUBJECTS

I~'

THE JVDRD.

169

sented; and by those of the he-Iamb, the ewe-Iamb, and tl1e kid of the she-goats was represented the purification or regeneration of the inmost or celestial man. Because there are three degrees in man in succession [from this inmost], the celestial, the spiritual, and the natural; and because, in order that he may he regenerated, man must he regenerated both as to internaIs and 88 to externa1s. . . The reason why in the highest sense the sacrifices and burnt-offerings signify the glorification of the Lord'e Humanity is that aIl the rituals of the worsbip instituted among the Israelitish and J ewish nation had reference to the Lord alone; and so the sacrifices and bllrnt-offerings by which in general the whole of worship wu represented, referred principally to Him. And basides, the regeneration of man is from no other source than the Lord: and therefore, wherever in the W ord the regeneration of man is referred to, in the highest sen~e it refers 10 the glorification of tbe Lord's Humanity. For man's regeneration is an image of the Lorrl's glorification. To glorify the Hllman was to make it Divine; and to regenerate man is to make him heavenly, tl1at the Divine of the Lord may dwell in him. (A. C. n. 10,042).
BALAAlI'S

Asa

SPEAKING.

The mystery of the ass upon which Balaam rode, which turned three times out of the way on seeing an angel with a drawn 8word, and the circumstance of its speaking to Balaam, l will here briefly explain. While Balaam was riding "pon the ass he continually meditated sorcery against the children of Israel The gain with which he should he honoured was in his mind; as appears from these words concerning him: "He went 'n.()t as at other times to Beek/or enckantmmts" (Numb. xxiv. 1). He was in truth a 800thsayer in heart; and therefore he thought of nothing eIse when he thought' from bimself. By the ass upon which he rode is signified, in the spiritual sense of the 'Vord, an enlightened intel1ectual [faculty]. Therefore to ride upon an ass or mule was among the insignia of a chiefjudge and ofa king. The angel with the drawn sword siW1ifies Divine Truth enlightened,and contending against what is t'aIse. Henee by the ass turning three times out of the way, it is signified that the understanding when enlightened did Dot ~oree with the thougbt of the sorcerer; and this also is meant by what the angel said llUto Balaam : cc Belwld, l tDmt out to withstand thu, because tl"y 'lJJay is perverse beft!l-e 1ne" (Numb. xxii 32). By a way in the spiritual sense of the 'Von}, that which a man thinks frOln llis intention is signified. It ie evident too from what the angel said to him that he \l'as with-

17

170

SIGNIFIOATION OF y ARlOU8 TERMB

beld from the tbought and intention of using soreerie..q by the Cear of death: CI Unless the ass had turned fr01lt me, S'ltrel,!! 'MW alJJO l had slain thee" (Numb. xxii. 33). It sounded in the ears of Balaaru as if the ass spoke to him; and yet she did Dot speak, but the speech was heard as if proceeding from her. That this is 80 has often been shown me by living experience. It has been given me to bear borses as it ,vere speaking; and yet the speech was not from tbem, but as if frOlll thenl. This was actually the case with Balaam; to the intent that that history might he descrihed in the 'Vord, for the snke of the internaI sense which every singla expression of it contains. In that sense it is described how the Lord defends those who are in truths and goods, le.CJt they should he injured by those who speak as if from enlightenment, and yet have the disposition and intention ta lead astray. (A. E. n. 140.)
THE SUN AND ~IooY STANDING 8TILL AT THE O<>IIIIAND OP JOSHUA.

It is written in Joshua: "Then spaJce Joshua to JelUYDilh in tlu day when Jelwvah delivC'red up the A morites before tlte children of Israel, and he said in the 81.ght of Israel, Sun, stand tlwu stillupon Gibeon; and tho1t, moon, in the valley o.f AjalO'lIJ. And the sun
stood st?'ll, and the moon stayed, until the nation 'lt'o.s avenged u]JO'l' ils enemie.s. Is not this written in the book {Jf Jasher 1 So tM sun Btood still in, the midst qf heaven, an lULSted 'Mt to go dQ'UJ'n about a whole day" (x. 12, la). The saying that the sun stood still
upon Gibeon and the nloon in tlle valle)" of Ajalon, signified that the church was entirely vastated as to ail good and truth. For a battle was then fought against the king of J enlsalem and tbe kings of the Amortes; and by the king of Jerusalem the truth of the church entirely \'astated by falsities is signified, and by the kings of the Amortes is signified the good of the chllrch vastated by evils. Therefore those kings ,vere smitten with hailstones, by which were signified the horrible falsities of evil. It is said that the Bun stood still and tbe moon stayed, that is in the sight of the children of Israel, that t11ey might see tbeir enemies; but this was prophetical, although historicnlly related; as may appear froIn the circumstance that it is said, " 18 'Mt this turitteA in the book of Jasher 1" "'hich ,,as a prophet.ical book, out of which these ,vords \\gere taken. From tItis sarne book therefnre it is said too, te llntil the nation was avenged upcm its enemies:' and not 6t \lntil the children of Israel were avenged upon their enenlies ;" for the word ce nation" is said prophetically. The sarne is evident llloreover fronl the consideration that this miracle, if it had been just so accomplished, would have inverted the whole order of nature; which tbe other m~racles in the ,\rord would Dot have

AltD SUBJECTS IN THE JVORD.

171

done. That it might be known tl1erefore that Ulis was said prophetically, it is added, cc Is ROt this 'UJritten in tM book of JaJJMr 1" But yet that there was a light t.o them out of heaven, like the light of the sun in Gibeon, and a light as of the IDoon in the valley of Ajalon, is Dot to he doubted. CA. E. De 401.)
M'AGIO SORCRaT AND ENOHANTlfENTI.

By the Egyptians the representatives and significatives of the Ancient church, which ohurch ltad a]so existed among them, were turned into m~c. }"or by the representatives and significatives of the church at that time there was communication with heaven ; which communication was among those who lived in the good of charity, and with sorne of them was open. But with tbo.qe who did Dot live in the good of charity, but in the opposites of charity, there was sometimes open communication with evil spirits, who perverted aIl the truths, and destroyed together with them the goods of the church. Thf'nce Inagic originated. This may aven he seen from the hieroglyphics of the Egyptians, whicll they also employed in sacred things; for they sigriified spiritual things by tbem, and perverted Divine order. }'fagio is nothing eIse tban a perversion of order; especially it is the abuse of cor-

respondences. CA C. n. 6692.) In ancient times many kinds of infernal arts called magic were pmctiseq, of which sorne are enumerated in the 'Vord; as. in Deut. xviii. 9-11. There were also enchantments among them, whereby they induced affections and pleasures which another could not resist. This was eft'ected by sounds and secret voices, which they either produced or murmured, and which byanalogons correspondences had communication with the will of another, and excited bis affection and fascinated him to will, think, and act in a certain manner and Dot otherwise. Snch enchantments indeed the prophets had a knowledge of, and also pmctised, and excited good affections, hearing, and obedience, by them; and these enchantments in a good sense are mentioned in the Word by lsaiah iii. 1-3, 20; xxvi. 16; Jer. viii. 17; and by David, in Psalm lviii 4, 5. But because by such speakings and murmurings evil affections were excjted by the evil, and enchantments thus became magical, they also are enumerated among the magical arts, and severely prohibited; as in Dent. xviii. 9-11; Isaiah xlvii. 9, 12; Rev. xviii. 23; xxii. 15. (A. E. n. 590.) Sorcerers are tllose ,vho pervert Divine order, that is tlle laws of order. Sorcery and magic are nothing eIse, as i~ evident from sorcerers; and eapecially in the ther life, 'vhere they abound. For they who have practised cunning in the lire of the

172

8IGNIFIO.A.TION OF VARIOUS TER..Y S

body, and have contrived varions arts of defrauing others, and at length, in consequence of success, have attriLute aU things to their own prudence, in the other lire learn in addition magical arts, which are nothing eise than abuses of Divine order, especially of correspondences. For it is according to Divine order that each and aIl things correspond. .I\.s for exanlple, the hands, the arma, and the shoulders, correspond to power; and thence a staff aOO has the aame co~ponence. Therefore they form to themselves staffs, and aiso representatively present shoulders, arms, and bands, and thereby exercise magical power. 80 in a thousand and a thousand other ways. The abuse of order and of correspondences is when those thin~ which are of order are not applied to good ~nds, but to evil ends; and tu the end of ruling aver others, and to the end of destroying; for the end of order B salvatioD, thus to do good to aIl. ,,\\Yhere sorceries and enchanLments are mentioned in the Word they signify also the art of so presenting falsities that they appear as truths, and of so/presenting truths that they appear as faIsitittS; "7hich is done chiefly by fallacics. . . . Snch is the signification of enchantmen in this passage, " By thy enckant'I1tents 1l"cre all nations seduced JJ (Rev. xviii. 23); which is said of Baby Ion. . . . From this it May DOW be kno,vn what is signified by the sorceries which were to be cut off out of the band, in Mieah v. 12; namely, the arts of presenting trnths as falsities, and falsities as truths. These arts also correspond to the fantasies by which the evil in the other life present heautiful things be/ore the eyes as ugly, and ugly thillgs as heautiful; which fantasies are in truth a species of sorcery, for they also are abuses and perversions of Divine order. (A. O. n. 7296,

7297.)
By witchcraft in the 'Vord nearly the sarne ie signified as by enehantment, and enchantment signifies sueh persuasion that a man does Dot at aIl perceive but that the thing is 80. Such a kind of persuasion exists with certain spirits that they as it were obstruet the understanding of another, and suffocate the faculty of perceiving. And as the upright men in the Babylonish nation 1 are compelled and persuaded to believe and to do Vl hat the Inonks say, therefore it is said they are sedueed by their enchantments (Iv. xvi. 23). The enchantments mentioned by lsaiah, xlvii. 9, 12, where aIso Babylon ie treated of, bave a similar signification. 80 by David in Psalm lviii. 5, 6. Enchantment is also among the arts approxinlRting to magic which were prohibited to the children of Israel (Deut. xviii 10, Il). (A. E. n. 1191.)
1 That is, the Papal Cllurch. Babylon is the Scriptural type of that spiritual dominion which in the Christian age hu had ita most remarkable and characteriatic embodiment in that religion.

.AND SUBJEOTS IN THE WORD.

DKSTRUCTION 01' CHILDREN DY THB BEAR8.

173

" Wkm Eli8ka wem 'Up into Bethel, as M WQ,8 going up on tM tDall, t~e came forth Zittle children out oftM city and mocked kim, and sad unto him, Go up tkou bald Mad! Go up tkou bal head! .And he looked back behirul him, arul saw them, and cursed tkern in 'lM name 0/ J ekovah. .il. nd tkere carne forth two sM brs out of tM tDOOd, and tare in piecestortu aM two ehildren 0/ them " (2 Kinga ii 23, 24). It cannot be kllOwn why the little children were cursed by Elisha, and therefore tom in pieces by two beara because they called him bald head, unless it he known what Elisha represented, and what ft, bald head signifies, and Biso what is signified by the bears. That this was not done by Elisha from immoderate anger and without just cause might appear from the consideration, that he could not be so cruel to Iittle childre~ for only saying, cc Go up thou bald head" It was indeed an offence against the prophet; but not sucb that they should be torn in pieces by bears on account of it. But it thus came to pass because Elisha represented the Lord as to the Word, and so the \Vord which is from the Lord. By a bald head the Word deprived of the natural sense was signified, which is the sense of the letter; and by the bears out of the wood was sigllified power from the natural or literaI sense of the Word; and by those children they were signified who blaspbeme the Word on account of its natura! sense because it is such as it is; by forty-two blasphemy is signified. Bence now it is plain that the punishment of blaspheming the \Vord was represented, and therefore signified, by these thillgs. For aIl the power and holiness of the W ord resides concentrated in its literaI sense. Indeed if this sense were Dot there would be no 'Vord; for without this the \Vord wouid be like a house without foundation, which would tremble in the air, and thell faIl to the ground and go to pieces; and it \vouId be like a man without the 8~n which envelopes and holds t{)gether the included. viscera in their position and order. And because such a condition is signified by a bald head, and the W ord was represented by Elisha, for this reason the children were tom in pieces by bears ; which signified power from the natura! sense of the W 000, which is the literaI sense, both with the good and with the evil. From all this, moreover, it is clear that the' historical particulars of the 'Vord eq ually with its prophetical contain a spiritual sense. (A. E. D. 781.)
SPIRITUAL DaUNINNESL

They are caUed drunkards who beIleve notbing but what they comprehend, and therefore inquire into the mysteries of faith;

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BIGNIFICATIOJ.V OF VARIDUS TEBMS

for, as this is done by means of thinga sensual, known, or philosophical, man is so consttuted that he cannot but faii into errors. The thought of man is merely worldly, corporeal, and material; because it is from worldly, corporeal, and material things, w hich , continually cleava to it, and UpOD which the ideas of his thought are founded and in which they are terminated. To think and reason therefore Crom these concerning things Divine is to .rush into errors and perversions; and it is as impossible for a man thence to obtain faith as it is for a canlel to go through the eye of a needle. The error ann unsoundness of mind tbat come from this are called in the Word drunkenness. Indeed souls or spirits in the other life who argue about the truths of faith and against them even become as drunkards, and act like_ thenl. . . . Spirits who are in the faith of charity are clearly distinguished from those who are note 'l'hose that are in the faith of charity do not argue about the trutlJ8 of faith, but say that they are thus; and they al80 confirm them as far as they can by matters of sense, of knowledge, and the aualysis of reason. But as sooo as anything obscure arises which t11ey do not unrlerstand they set it aside, nor do theyever suifer iL to bring them irito doubt; saying that there are very few things which tl1ey comprehend, and therefore to think a thing is ,not true because they do Dot comprehend it would he insane. These are they ,vho are in charity. But those on tbe contrary who are not in the faith of charity desire nothing but to argue whether it is 80, and to kllOW how it is; saying that unless they know how it is they cannot believe it is so. }"rom this merely it is instantly known that they bave no faith; and the indication of it is that they not only doubt about everything, but . in their heart deny; and when instructed how things are they still persist, and move aIl manner of scruples against them, and are never at rest, even though it were to eternity. It is tbese, or such as these, who in tlle 'Vord are said to be drunk with wine .or strong drink. As in Isaiah: "1'Ju:y al80 have erred tk'rough wine, and through 8trong drink ha'tJe gone out of the way; tM priest and the prophtt have erred through strong drink; t'My ars 8UJaUowed 'Up of wim, they are out of the way througk strong drinJ:, tkey err in 'Vision. . . . .All tables are full of'IJOmit of filthiness. . . JVhmll shall He teaeh lmowledgel And wlwm sha.ll He mtike to understafUl what is Mard 1 Them that are weaned frorn tM milk, and tom, awayfrom the lYreast" (xxviii. 7-9). Again in the sanu~ prophet: ctHow say ye unto Pharao"4, l am the son of the wise, tlte SQ1I, of ancient 1r:ings? . . . Wkere MW are thy wise men? and let them tell tha 'IW'W. Jehovah kath mingltd a spirit ofpervtrsitiea in lM mt thereof, and they have caused .gypt to err in every 'll)()Tk thereof, ai a drunken man staggereth in his 'VOmit" (xix. Il, 12, 14). A dnlnken man here stands for those ,vho desire by meallS of kno\\"-

.AND BUBJEOTS IN THE WORD.

176

ledges ta search into things spiritual and celestial. Egypt signi. fies knowledges, and therefore he calls hinlself the son of the wise... They who believe nothing but what they comprehend by things sensus} and things known were alao called 6' rnighty to rink ;" as in Isaiah: cc JVoe unto them that are wise in their 0'W'Jl, ~es, and i,nJ,elligent in, their Q'W1l, sigkt ! W06 'Unto t1Lem tll,at are migkty to drink 'Wine, and men 01 strength to mingte st'fvng drinlc!" ~v. 21, 22.) They are said to he wise in their own eyes and intelligent in their own sight, becallse those that argue against the truths of faith deem thenlselves wiser than others. But those that care nothing for the 'Vord and the truths of faith J and thus have no desire to know anything about faith, denying its pl'inciples, are called c, drunken witbout wine ;" as in Isaiah: cc They are drunken, but not u-ith wine, tht'!! stagger, but 'Mt 'uJitk strong drink; jor Je7wvah kath pou1"ed out upon '!Jou the spirit of deep sleep, and kath closed gour eyes" (xxix. 9, 10). (A. C. n. 1072.)
MIRACLES.

. As regards prodigies and signa, it should be known that they were pl'oduced aIDong such as were in external worship and did Dot desire to know anything of internaI; for those \vho were in 8uch worship were ta be cOllstrained by external means. Rence it is that miracles were performed amollg the Israelitish and Jewish people. For they were 801ely in external worship, and in no internaI; and external worship was a180 what they ought to be in when they were not willing to be in internai \vorship,to the intent that in externals they might represent holy things, and that so communication might he given ,vith heaven, as by 80mething of a chnrch; for correspondences, representatives, and significatives conjoin the natura! world to the spiritual It was then for tbis reason that so many mimcles were performed among that nation. But miracles were not performed among those who were in internaI worsbip, that is in charity and faith; for they are hurtful to tbem, since miracles compel belief, and what is of compulsion does Dot remain, but is dissipated. The internaI things of worship, which are faith and charity, are to he implanted in a state of freedom; for then tl1ey are appropriated, and things which are 80 appropriated remain. But things \vbich are implanted in a state of compulsion remain outside of the internai man in the externa1; for nothing entera into the internaI man hut by means of inteilectuaI ideas, ,\\'hich are reMons, for the ground which receives there is an enlightened rational. Rence it is that no miracles are wrought at this tlay. That t.hey are a1so hurtful is tllerefore evident; for t.hey cumpel belief, and

176

SIGNIFIOATION OF YARIOUS TEBM8

fix in the externa1 man the idea that it ie so; if afterwnnls the
internai man denies what miracles have confirmed, t.here arises an opposition and collisioD etween the internaI and external of man; and at length, when the ideas derived froln miracles are dissipated, a conj ullction of the false and the true takes place, which is profanation. Bence it appears how hurtful are miracles at this day in the church, when the internaIs of worship are made known. These things are signified too by the Lord's words to Thomas, cc Thomas, beca'use thou hast seen Ale, thm" hast believed; . blessed are they that do 'Mt Bee, and '!Jet belie'D6" (John xx. 29). 80 also theyare hlessed who believe and not by nliracles. !lut miracles are Dot hurtful to those who are in external worship without internaI, for with sllch there is no opposit,ion between the internaI and external of man; therefore no collision, and 80 no profanation. That Dliraeles do Dot contribute anything ta faith is sufficiently manifest from the miracles wrought among the people of Israel in Egypt and in the wilderness; in that they had no effect at aIl upon them. For that people, although a little time before tbey lIa seen 80 many miracles in Egypt, and afterwards t~e Red Sea divided and the Egyptians over\vhelmed, the pillar of cloud going before them by day and the pillar of fire by night, and the manna daily showering down fronl heaven; and although tbey had seen ~fOUDt Sinai in smoke, and heard Jehovah speaking thence, Lesides other miracles, yet even in the midst of such things that people declined from aIl faith, and from the worsl1ip of J ehovah to the worship of a calf (Exod. xxxii). It is evident from this Whfl.t is the effect of miracles. They would be of still less effect at this day, ,vhen it is Dot acknowledged that anything exists from the spiritual world, and when everything of the kind thaL take8 place, and is Dot attribute to nature, is denied For there unive~ly reigns a spirit of deniaI against the Divine influx and government in the earth. Therefore, if at this day the man of the church were to see the veriest Divine miracles, he would first drag tbem down into nature and defile them there, and then reject thetn as phantasms, and finally would .. laugh st aIl \vho sttl'ibuted thenl to the Divine and not to nat.ure. That Iniracles are of no effect is also evient from the Ilord's words in Luke: "If they Mar not Moses and the pruphets, neither will they he pers'Uaded though one r086 fram tk6 duul" (xvi. 31). (A. C. D. 7290 ) It should be knuwn that a11 the miracles which were wrought by the Lord always involved, and therefore signified, sncb things as are meaut by the blind, the lame, the leprous, the deaf, the dead, and the poor, in the internai sense. The miracles of the Lor ,vere tllerefore Divine; as were also those wrought in EgypL an in the wildernessl and others recorded in the Word. (A. (J. n. 2383.)

AND SUBJEOTS IN THE WORD.

177

WU! FISBERlfEN WEBB OBOSBN TO DB THE LoRD'a DISOIPLES.

There "ss a diligen~ inquiry among spirit.c:I respecting the disciplcs,-that they migbt instruct those who ,vere from t.he earth Jupiter,-for what reason men of inferior condition like fishernlen were choseri, and not any from anlong the learlled: and as 1 heard them, it may bere be related that very many rat that time] were steeped in vanities and the like, so that the)" could not l"eceive those things which helong to faith, like the unlearned who more easily received and believed them. Therefore they in preference to the learned were chosen. (S. D. n. 1216.)

Lon

TO ENE1UES.

InternaI men, sucb as the angels of heaven are, do Dot desire the retaliation of evil for evil; but from heavenly charity forgive. For they know that the Lord protects aIl who are in good 8.oo-ainst the evil, and that He protects according to the goo that is in them; and that He would not protect if they were inflamed "rith enmity, batred, and revenge, on account of evil done to them; for these avert protection. (A. E. D. 556.)
SPIRITUAL FBRME~TATI05L

Spiritual fermentations take place in many ways, both in the heavens and on earth; but in the worl it is Dot ~no\"n what they are, and how they are effected. There are in truth evils and attendant falsities, which admitt~d into societies act as the ferments put into meal and new wine; by which heterogeneous things are separated and the hODlogeneous are united, and it becomes pure and clear. These are the fernlentations ,,hich are Dleant by these words of the Lord: " The kingdom 0/ the heavens is like unto leaven which a woman took and hid in three mea81tres of mcal, tilt the whole wasleaVC1l,ed," (Matt. xiii. 33; Luka xiii 21). (D. 1>. D. 25.)
PRATER
AND

W ORSHIP.

"...411 things wkatsoever ye shall ask in prayer believi1t!J 'He 8Mll ,.eceive" (Matt. xxi. 22.) By these ,vords the po\ver is descriiJec.1
of those who are in the Lord. They desire nothing, an 80 ask nothing but fl'om the Lord, and \vhatsoever they from the Lord

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SIGNIFIOATION OF VARIOUS TERM8

'!le can do wthing; . . abic in Me and I in 'Hou."

desire and ask the sarne ie done; for the Lord says, " Without Af6 The angels in heaven have such power that if they only desire a thing tbey obtain it; but they do not desire anything but what is of use, and tbcy desire it as if of themseives but yet from the Lord. (A. P ...
D.951.)

Prayer in itself considered is discourse with God; and there is tben a certain internaI intuition of those things which are objects of prayer, corresponding to which there is a something .ike influx ioto the perception or thought of the mind of him \vho prays; GO that there is a kind of opening of man's interiors towards God. But this with a diflerence according to the man's state, and according to the essence of the thillg ,vhich is the object of prayer. If it be from love and faith, and only for celestial and spiritual thiugs that he prays. then there exista a sometbing resembling revelation in the prayer, which is' Dlanifested in the affection of him who prays, i~ respect to hope, consolation, or sorne internaI joy. Hence it is that praJer in the internaI sense signifies revelation. (A. C. n. 2535.) By alma [in the Word], in the universal sense, aIl the good is meant that a man wills and does; and by prayer, in the same sense, is meant aIl the trnth thnt a man tJpeaks and utters. . . . They that do good and spaak trut,h Dot for the sake of themselves and the world, but for the sake of good it..'lelf and of truth itself, are meant by those that do alms in secret and pray in secret; for such act and pray from love or affection, and so from the Lord. This then is to love good and truth for the sake of good and truth. It is therefore said of them that their Fatlter in the lteavens will reward them openly (Matt. vi 4-6). (A. E.
n.695.)

'Vorship does not consist in prayers and in outward devot.ion, but in a life of charity. Prayers are oIlly its externals, for they proceed out of the Dlan by bis mouth, and are therefore sucb as the character of the man is in respect to his life. It matters Dot that he a&Sumes a humble deportment, and kneels and sighs when he prays; these are outward things, and unless outward tbings proceed from inward they are but gestures and sounds ,vithout life. In aIl that a man utters there is an affection, and every man spirit and angei is his own affection, for their affection is their life. It is the affection itself that speaks, and not the nlan without it. Wherefore, according to the quality of the affection, such is the prayer. Spiritual affection is ,,bat is called charity towards the neighbour. True worship is to be in this affec.tion; prayer is its going forth. It ie plain tllen that the essential of worship is a life of charity, and that its instrumental is gesture and prayer; or that the primary part of worship is a

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179

lire of charity, and its secondary is praying. From which it is clear that thcy who place all Divine worship in oral piety and not in actual piety err exceedingly. Actual piety is to act in
every work and in every function from sincerity and. rectitude, and according to what is just and equitable, and this because it is commanded by t.he Lord in the 'Vord ; for thus in every ,,'ork man looks to he aven and to the Lord with wholn he is thus conjoined. . . . It ie written in David :-" l cricd unto G,od uith '1ny

moutk. . . . If l regard iniq'ltity in my Mart the Lord will not hea'l. Verily God kath heard; He kath attertllled to the voice 0/ mg prayer" (Psa.lxvi. 17-19). It is said, " If 1 regard iniquity in my heart the Lord will Dot hear," because the quality of prayer is according ta that of the man's heart, and therefore they are Dot prayers of any worship if the heart is evil. The heart of
man is his love, and the love of man is his very life.; cOllsequently bis prayers have the quality of his love or the quality of his life. It follows therefore that the prayers signify the life of his love and charity, or that his life is Dleant by prayers in the spiritual sense. . . . Moreover, wllen a man is in t,he life of charity he continually prays, though not \\ith the mouth yet with the heart; for that which is of the love is continually in t.he thought, even when he is unconscious of it. (ib. D. 325.) But a man ought not while he lives in the world to ornit the practice of external worship also, for by external ,vorship internaI things are awakened; and external things are kept by external worship in a state of sanctity, so that the internaI can flow in. Besides which a man is thus caused to iDlbibe knowledge, and prepared to receive ceiestiai things, that he nlay he endued also with states of sanctity of which he is unconscious; ,vhich states of sanctity are preserved to him by the Lord, for the use of eternal lire. For in the other life aU man's states of life return. (A. C. n. 1618.) ln aIl worship there must he humiliation. If there is no humiliation there is nothing of adoration, and therefore nothing of worship. That a state of humiliation is essential to worship is for tbis reason, that in the degree that the heart is humbled in the same degree self-love and every evil therefrom ceases, and 80 far as this ceases good and truth, that is charity and fait.h, flow in from the Lord. For self-love is what chiefly opposes the reception of these, because in this there is contempt of others in comparison of onets self, together with hatred and revenge if he is Dot worsbipped. (ib. n. 2327.) By ,vorship according to the order of heaven is Ineant aIl practice of good according to the Lord's precepta. The worship of God at this day means prillcipally the worship of the lips in a temple morning and eveulDg. But the worship of God does Dot

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SIGNIFIOATION OF VARIDUS TERM8

consist essentially in this, but in a life of uses. This is worship according to the order of heaven. The worship of the lips also is worship, but it is entirely without avail unless there be worship of the life; for this worship is of the heart, and that, in order that it may becolne worship, must proceed from this. (ib. n. 7884.) The man who is in the course of purification from evils and falsities, and in good and trut.h, is in genuine worship. For purificat.ion from evils and falsit.ieR consists in desisting from thenl, and in shunning thenl and holding them in aversion; and the irnplantation of good and truth consists in thinking and purposing what is good and true and speaking and doing them. And the conjunction of the t\vo. is life from thenl; for when good and truth are conjoined in a man he has a ne\v '\\'ill and a new understanding, and therefore new lire. When a man becomes of sucb a character, in every work that he does there is Divine worship; for he then looks to the Divine [BeingJ in everything, venerates Him, loves Him, and accordingly worships Him. This is genuine Divine worship. (ib. n. 10,143.) It is believed by those who do Dot know the mysteries ofbeaven that worship is from man, ecause it goes forth from the thought and froln the affection that are in him. But the worship which is from man is Dot worship, con3equently the confessions, adorations, and prayers which are from man are not confessions, adorations, and prayers which are heard and received by the Lord. But they must be from the Lord Himself in man. The church knows that this is 80; for she teaches thlt no good proceeds from man, but that aIl good is from heaven, that is from the Divine there. Therefore all good is worship also, and ,,orship wit.hout good is not worship. The Church, accordingly, when she is in a holy [state], prays that God may be present and lead their thoughts and discourse. The case is this: When man is in genuine worsbip the Lord flo\vs into the goods and truths that are in him, and He raises them up to Him, and witb them raises the man according to the degree and Inanner that he is in them. This elevation does not appear to a man unless he is in the genuine affection of trut.h and good, and in tbe knowledge, ackno\\11edgment, and faith that aIl good cornes from above. from the Lord. That thiR is 50 may he apprebended even by those ,,:oho are wise from the ,vorld; for they know from their erndition that there is not natural influx, w hich is called by them physical influx, but spiritual influx; that is, that nothing can fiow in from the natural world into heaven. but the reverse. From tbesc consiemtions it may appear ho\v it is ta be undel"Stood that the influx and operation of the Divine of the Lord is into aIl and everything of ,,orship. Tha. in truth it is RO it has been granted me frequently

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181

to experience; for 1 was permitted to perceive the very influx, the calling forth of tbe truths which were with me, the application to the objects of prayer, the affection of good adjoined, and the elevation itself. But although this is so, yet a nlan ollght not to hang down his hands and wait for influx, for this would he to act the part of an image witbout life. He ought still to think, to purpose, aud to act, as if from himself, and yet &.Scribe to the Lord every thought of truth and every effort of good; tltereby there is implanted in him by the Lord the capability of receiving Him and influx from Him. (ib. n. 10,299.)
W BY
IT 18 TBB LoRD'S WILL TO DB

W ORBBIPPED.

The essence of spiritual love is to do good to others, not for the sake of self, but for their sake. Infinitely more is this the essence of Divine love. It is like the love of parents for their cbildren, in that they do them good from love to them, not for the sake of themselves, but for their sakes. This is plaillly seen in the love of a mother towards infants. Because ~le lArd is to he adored, worshipped, and glorified, it is believed that He loves . adoration, worship, and glory, for His own sake; but He loves them for man's sake, because by means of tbem man COUles iuto such astate that the Divine ran flow into him and be perceived; for by means of them man removes his own [proprium] w hich prevents the influx and reception; for what is bis own, which is the love of himself, bardens and closes the beart. This is removed by the acknowledgment that nothing but evil cornes from himself, and notbing but good from the Lord. Hence cornes a 80ftening of the beart and humiliation, from which :Oow forth adoration and worship. It follows from this that the uses which tbe Lord renders to Himself tln-ough man are in order that He may do good 10 him from love; and as it is His love [to do this], reception [by man] is the joy of His love. Let no one therefore believe that the Lord is with tbose who adore Him merely; but that He is with those that do His commandments, thus who perform uses. He has His abode with these, but not with those. (D. L W. n. 335.)

TBB LoRD'S PRAYEB.

In the Word those things which precede govem in those that 80 in a series. This is evident from everything that the Lord spake; and especially froni His prayer, which is called the Lord's Prayer. In this prayer all things follow in snch a

follow, and

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SIGNIFIOATIOlt.,. OF VARIOUS TERM8

series that they constitute as it were a column increasing from the highest part to the lowest. In the interiors of this are those things ,vhich precede in the series; what is tirst [or highest] is inmost, and what follows in order adds itself in succession to the inmost, and thus it increases. 'Vhat is inmost governs universally in those things which are round about it, that is in each and aIl tbings, for hence is the es&ential of the existence of all (A. C. 8864.) That there are innumemble things within the ideas of thought, and that t.hey are within them in order fro.ID the interiol'S, has been evi<1ent t.o me when in the morning and evening 1 have been reading the Lord's Prayer. The ideas of my thought were then constantly opened towards heaven, and innumerable thinga flowed in, so that 1 clearly observed that the ideas of thought received from the contents of the Prayer were made full from heaven. And such things were poured in, too, as cannot be uttered, and sucb aIso as 1 cannot comprehend; 1 was only sensible of the general affection thence resulting. And it is \vonderful tilat the things which fiowed in were varied every day. From this it was given me to know that there are more things in the contents of that Prayer than the universal heaven bas capacity to comprehend; and that to man there are more things in it in proportion as his thought is more opened towards heaven; and on the other band that there are fewer things in it in proportion as his thought is more closed. To those indeed whose thought is closed Dothing more appears therein than the sense of the letter, or the sense which is nearest to the words. (ib. 11. 6619.) The Lord's Prayer is daily read in heaven, as it is by men on earth. And the angels do Dot then think of God the Father, because He is invisible; but they think of Him in His Divine Human, because in this He is visible. And in this Ruman He is not 001100 by them Christ, but Lord; and thus the Lord is their Fat.her in heaven. . . . In that prayer it is said, " Ha.llowed he Thy name" and cc Thy 1cingdom come." The name of the Father is His Divine Human; and the Kingdom of the Father cornes ,vhen the Lord is immediately approached, and by no means when God the Father is approached immediately. (A. R. n. 839.)

TB.

TRANSFIGURATION; AND THE PARTING

or

TUB LoRD'S

RAnIBNT.

Concerning the Lord's transfiguration, we read: le Jesus taketh Peter, Jamu, and John, his brother, and bringeth t'hem up into an high mountain apart, and was transfigured be/ore t"ell~; arul HiB face did sltine as the sun, and His raiment 'l(,'as 10hite as tM ligkt.

.AND SUBJECTS IN THE WDRD.

183

And behold thtre appeared unio them Moses and Elias tlking uith
Hi'ln. . . . And behold a bright cloud over8ha~owed them, and bekoid a 'DM out of t/te cloud, which saill, Thl is My heloved Son, in whom I am well pleased; hear ye Him" (~Iatt. xvii. 1-5; Mark

ix. 2-8; Luke ix. 28-36.) The reason why the Lord took Peter, James, and John, was becnuse the church was represented by tlJem in respect to faitb, charity, and the works of charit}; that He took them into a high mountain was because by a mountain heaven was signified; that His face did shine as the sun was because the face sigt?ifies the interiors,-it shone as the sun because His interiors were Divine, for the suu is Divine love; His raiment was white as the light, because raiment signifies Divine trnth proceeding from Him; the sarne ie signified, too, by light. l'he reason why 1tIoses and Elias app~.ared '\\~as because they both signify the Word, Mo~es the historical 'Vord, and Elias the prophetical W ord; a bright cloud oversbadowed them, because a bright cloud signifies the Word in the letter \vitllin which is the internaI sense; the voice out of the cloud said, "This is my beloved Son, in whom 1 am weIl pleased; hear ye Hinl," because a voice out of the cloud signifies Divine truth from the W ord, and beloyed Son, the Lord's Divine Human. And because Divine truth is from Him, and hence aIl the trnth of the church, it wu said out of the cloud, " In whom l am weIl pleased; hear ye Him." It is clear that the Divine Human of the Lord was thus seen, becaus~ the very Divine cannat appear to any one except . by the Divine Human. This indeed the Lord teaches in John: ce No man kath Seefl, God al any time; the only-begotten Son, 'Who in, tJu bosom of the Father, He hath manifested Him" (i. 18). And in another place: "Ye have neither heard His 'IJOice at any ti~, '1UW seen His shape" (.Tohn v. 37). . . . From the fact that the Lord's garments signify Divine truth it may he known what is signified by the soldiers dividing the Lord's garments among them, and casting lots upon His vesture; ofwbich it is thus written in John: ct The soldiers took lIis.garments, and made four parts, to eack soldur a part, and al80 His coat; 'MW the coat 'loaB 'lDithout Mam, woven f'rom the top througJwut. They said there/ore a'11UYll1l themselves, Let 'US not rend it, but cast lots for it, whose il 8hall he. Thal the script'Ure might he fu{filled, whic/i, saith, They parted My raiment among them, and for My vesture they did cast lots. Thae tkings ihtrefore the BOldiers did" (xix. 23, ~4). He who does not know that in every particular of the ,V ord there is an internaI sense which is spiritual, cannot see any mystery in these things. He knows only that the slrliers divided the garments and not the coat, and perceives nothing more than this; and yet there is a Divine secret Dot only in this circumstance, but also in ~very least particular of the things recorded concerning th~ Lord's l'JLSsion

184

SIGNIFIOATION OF VARIOUS TEBJfS

The secret in this circumstance is, that the gannents of the Lord signified Divine truth, and 80 the 'Vord, because the 'Vord is Divine truth; the garments which they divided signified the Word in the Ietter; and the coat, the W ord in the internaI sense. To divide them signifies to disperse and falsify; and the soliers signify those that are of the church who fight for Divine trnth; for this reason it is said, U These things therefore the soldiers did." It is plain then that the meaning of these words in the spiritual sense is that the Jewish church dispersed the Divine truth which is in the sense of the letter; but that they could not dispe~e the Divine truth which is in the internai sense. (A. E. n. 64.)

God iJI,aJ,l wipe away aU tearsfrom their eyes" (Rev. vii This signifies a state of beatitude from the affection of truth after falsities are removed by temptations ; as appears from the signification of to wipe a\\'ay t.ears from the eyes, which is to take away grief of rnind on account of falsities and arising from falsities. And because on the cessation of that grief, arter the temptations which they have undergone, beatitude succeeds by means of truths from good, this also is therefore signified; for aIl the beatitude wbich the angels enjoy is through trnth from good, or through the spiritual affection of truth. The spiritual affection of truth is derived from good, for good causes it. That aIl the beatitude of the angeIs cornes from this is because Divine truth proceeding from the Lord is what constitutes heaven in general and in particular, and therefore tl}ose who are in Divine trnths are in the life of heaven, and of course in eternal beatitude. The refL~on why tears from the eyes signify grief of rnind on account of falsities and arising from falsities~ is that by the eye the understanding of trnth is signified; and therefore tears from the eyes signify grief on account of the non understanding of truth, that is on account of falsities. The sarne is also signified by tears in the follo\\'ing passage in Isaiah: cc He wiU BUJollow 'Up death in victory, and t/w Lord JeJun:ah will 'UJipr away tears jrom off alljace8" (xxv. 8). This 8ignitie.~ that the Lord b}" His coming shall remove evils and falsities from those who live from Him, so that there sllall he no grief of min on accoUI\t of them or from them. Death siglliiies evil, because . evil is the cause of spiritual death; and tenra are predicated of what is faIse. It is to he observed that shedding tears and weepillg signify grief on account of fnlsitie.'5 and from falsities; but eheddipg tears signifies grief of mind" and ,,copiog grief of heart
ff

.tul

17).

A1vD SUBJECTS IN THE H-ORD.

185

on Rccount of them. 1 Grief of lnind is grief of the thought and understanding, ,vhich are of truth; and grief of healt is grief of the affection and will, which are of good; and ecause there is everywhere in the ,vord a marriage of truth and good, therefore both weeping and tears are nlentioned in the \Vord \"hen grief is expressed on account of falsities of doctrine or of religion. 1.fiat weeping is grief of heart may appear fronl the consideration that it bursts forth froln the heart, and breaks out into lamentation through the Inouth ; and that shedding tears is grief of mind may appear fronl the faet that it issues forth from the thought through the eyes. In both ,,'eeping and shedding teaF8 water cornes forth, but bitter and astringent; which is occasioned by influx into the grief of mau from the spiritual world, where bitter water corresponds to defect of trnth because of falsities, and to gdef on account of them. (A. E. n. 484.)

THE DRAGON.

By the dragon in general they are meant who are more or less natural, and yet in the knowledge of things spiritual from the 'Vord. l'he reason is that serpents in geneml signify the sensllal things of Inan, and thence sensual Inen; and therefore the dragon which is a flying serpent signifies the sensual man, who thollgh sensual yet flies towards heaven, in tbat he speaks and thinks from the Word, or from doctrine derived from the Word. (A E. De 714.)
THE SPIRITUAL SBN8B OF NUMBRas.

Number and measure are m~ntioned in many places in the Word, and it is supposed that in either case number and measure is tneant; but by number and measure in the spiritual sense the quality is meant of the thing treated of. The very quality is determined by the numbers which are expressed. . . . The reason why number signifies the quality of the thing treated of
1 ln modem usage U weeping" has become synonymous with ce sbedding tears; .. but the original and more exact rneaning of "wcep" is to bewail, or to express BOITOW, grief, or anguis'I by Olltcry or other manifest outward signe It is nect"ssary to mark this distinction here, for a proper understanc1ing of the author's language. Weeping in this sense it is true is generally accompanied by the shed ding of tears, hccauBe the understanding acts in sympathy and uDison with the will; but according 10 the author the tea1'8 even then proceed from antl thcr(-fore correspond relatively to the action of the thought, anu the wef'ping or bcwailing to that of the aJr~ction. A good example of this dh,tinction hetW('tIJl the terms ~curs in the passage, "R~frain thy 1KJice from wet'ping 81U1 thinc e1Jl',s fi oln ahed ding tears U (Jer. xxxi. 16).

18

186

SIGNIFICATION OF VARIOUS TERMS

ie tllat the W ord is spiritual, and therefore each and aIl thiogs therein contained are spiritual; and spiritual tbings are not numbered and measured, and yet they fall into numbers and mensures as they descend out of the spiritua1 world, or out of heaven where angels are into the natural world or the earth whel'e men are. And in Iike manner when they descend out of tbe apiritual sense of the '\"Tord, in \vhich the angel~ are, into the natural sense of the 'Vord in whieh men are. (The natura1 sense of the Word is the sense of its letter.) This is the reason why there are llumbers in this sense, and why they signify things spiritual, or snell tbings as relate to heaven and the churcb. That the spiritual tbings of heaven, and sucb things &lso as angels think and say, faII into nurnbers, has been often shown to me. When t.hey have been talking "ith each other their conversation has been detennined into Dlere numbers, whicb were seen upon paper; and they afterwards said it was their conversation deternlined ioto numbers, and that those nuolbers contained in a series aIl that they ha said. 1 \vas nlso told what they signified, and how they ""ere to he understood. There are simple numbers which are significative above otbers, and from which the greater numbers derive their significations; namely, the Ilumbers two, three, Hve, and seven. The number two signifies union, and ie predicated of goo; the nUlnber three signifies full, and is predieated of truths; the number ive signifies much and sorne; and the number seven signifies what is boIy. }"rom the number two arise the numbers 4, 8, 16, 400, 800, 1600, 4000, 8000, 16,000; ,vhieh numbera have a similar signification U> tl~at of the number t\VO, because they arise from the simple number multiplied into itself, and by multiplication hy 10. From the number three arise 6, 12, 24, 72, 144, 1440, 144,000; "7hieh numbers al80 l1Rve a similar signification to that of the number three, because they arise from this sinlple number by multiplication. From the nUlnher 'live arise 10, 50, 100, 1000, 10,000, 100,000; which numbers also have a similar signification to that of t.he numer five, because t.hey arise from it by multiplication. From the number seven arise 14, 70, 700, 7000, 70,000; which numbers have a Rimilar signification too with seven, becal1se they ariRe out of it. Binee the number tbree signifies full, and full denotes aIl, fronl tbis the number twelve derivet) its signification of aIl things and all persona. It is prfldicated of truths from good; because it arises out of 3 multiplied into 4, and t.he l1uml~r 3 is predicated of trut.hs, and 4 of good, 8S was said above. He who does Dot know that the number twelve signifies al1 things, and that the unmbers nlultiplied from it have a similar signification; and ,,,,ho does not know that each triie signifies sonle universal and essential of'

AND SUBJEOTS I.J.V THE WORD.

l87

the cburoh, cannot but llnderstand that only 12,0(0 out of every tribe of Israel were sealed, that is were received or were to he received into heaven, when yet the 12,000 there Dlentioned do not mean 12,000, nor the tribes tbere" named the t.ribes of Israel; but by 12,000 aIl are meant, and by the trihes of Israel those that are in trllths from good, and thus aU, where&oever on earth they are, who constitute the church of the Lord (A. E n. 429, 430.) As respect.s numbers in the Word, t.he half and the double involve a similar signification; as for inst.ance that of twenty is similar to ten,and that of four to two, that of six to three, oftwentyfour to twelve, and so on. Sa also num bers fUlther multiplied are similar in signification, as a hllndred and also a thousand is similar to ten, and seventy-two, and a hllndred and forty-foUf are similar to twelve. What therefore the compound numbe" iDvolve may be kno,vn from the sirnple numbers from which and with 'which they are multiplied "That the more simple numbers involve may also be known from the integral numbers; as what five involves may he known from ten, and ,vhat two and a half iDvolves may he known from five, and so on. ft should be known in general tbat numers multiplied involve the sarne as the simple nu ln bers, but more full; and that numbers divided involve the same, but Dot so full. As regards five specifically, this number has a double signification. It signifies a little and hence sorne; and it signifies remains. l t signifies a little from its relation to those numbers which signify lDuch; namely, to & tbOllsand, and ta a hundred, and therefore also to ten. When it has relation to ten, fi ve signifies remains ; for ten signifies remains. He who does Dot know that there is any internaI sense of the 'Von! which does Dot appear in the letter, will he quite amazed that even numbers in the Word signify tbings; especially, because he can form no spiritual ides frm numbers; but yet numbers flow from the spirit.ual ideaa which the angels have. 'Vhat the ideas are, and what the things are to which numbe1'8 correspond, may indeed be known; but whence that correspondence ie, still lies hidden. As for instance, whenoe .is the correspondence of twelve with aIl things of faith; and the correspondence of seven with things t.hat are holy; and the correspondence of ten, and likewise of five, with gnods and tl1lths stored up in the interior man by the Lord, an RO on. But yet it is enough to kno\v that there is a correspondt'nce, and that from such correspondence aIl the numbers in the Word signify 80mething in the spiritual world; consequently 8180 that the Divine inspred into tbem lies stored up therein. For example, in the following passages wbere 'live is mentione<l: In the Lord's parable conceming the man who ce went into a f!01lntry, a"14

fi""

188

SIGNIFIOATION OF VARIOUS TERMS

delivered to ltis servaflts his goDds, to ()1W five talents, to anotlurr two, and to another one; . . . and he t/l,at received five talfnis, traded wit", the 8a~ and gained other five talents; and likewise he that hall received tuo, gained othe, two; but he that receiveJ Ont, hid his Lortls sil'Oer in tlle eari"''' (l\fatt. xxv. 14, and following
verses). One who does Dot think beY01ld tIle literaI sense cannot know but that tbese numbers, five, two, and one, were assl.1med merely for composing tlle story of the parable, and involve nothing further; and yet even in these nUlubers themselves there is an 81'Canum. For by the servant "'ho received five talents, they are signified who have admitted goods and truths from the Lord, that is who have received remains; by him who received two, they are signified who in advanced age have adjoined charity t~ faith; and by billl who received one they who have received faith only, "Fithout charity, are signified. Of this one it is said that Ile hid his Lord's ~ilver in the earth; for the silver, which is mentioned connection with him in the internaI sense signifies trllth which is of faith; and faith without charity cannot. make gain, or bear fruit. Snch things are contained in these numbers. 80 in the other parables. . . . Like",ise in these words of the Lord, cc Think '!Je tkat I am come to give peace on the ea,rth ? 1 tell

in

?/O'U na.y, but rather diision. For from Mnce/art'" there skall he fi'De in 0'tW h01lt~e di'ltided, three aga'inst two, and tUYJ against threl" (Luke xii. 51, 52). And also in these actual historica1 incidents, that the Lord fed five thousand 'lnen 'Icit'" five loaves and two fislu!s,. and that at t/lat time He commanded tkem to sit down by kuflilreds and by fift'ies; and th,at aftc'r they had ea.ten, theg gathered of the fragments twelve baBkets (l\fatt. xiv. 15-21; Mark vi. 38, and foll0,ving verses; Luke ix. 12-17 ; John vi. 5-13). Because these incidents are historical it can scarcely he believed that the numbers in theln are significative; as the Dumber.five thousand, whicb was that of the men; the number five, wbich was that of the loaves; and two, which "~as tht of the fishes; and also the Dl1mber a hnndred, and the Dunlher fifty, wbich ,vere tljose of the companies that sat down; and lastly twelve, which. was that of tlle baskets containing the fragtnents. And yet in each number there is an arcanum; for each part.icular circumstance took place of Providence, to the end that Divine things nlight be representerl. That the Dumber five contains ,\\,ithin it a heavenly mystery, and similar to that in the number ten, is plain from the cherllbim of which ,,"e read in the t book of the Kinga: cc Within the oracle Solomon made tuo rite} ~m 01 olive wood; the height of each was tm cubits ; five cubits U(U , wing of one cheMib, aM five c'llbits was the wing of tM other ckerub-'; il was tm cubit8 fram fhe extrem.itie8 of its wi'1l{/8 to tlt~ eJ:tremitieB of ils wings; thus tm cubits WaB the chC'rub; botl"

AND SUBJEOTS IJ.\Y THE WDRD.

189

,{.

llb .. tlle '\

:,vtl.

..~

01 the l(lV(~'r8 u'ere set near the shoulder of the hOU8e to the rig/l,t, and /ive near tM skoulder of th, ltouse to the lej~" .. and that "five candlesticks were set on the right, and five on the lift, before the holy pln,ce" (vii. 39, 49).' That" the brazen sea was ten cUbits Irou." brim to brim, and flve cuhits in heiglLt, and thirty cumts in ci1Cu,mf~lrence " (vii. 23), was that holy things nlight be signified both by the. numbers ten and five, and by thirty; \vhich number of the circumference in fact does Dot gcometrically answer to the diameter, but it spiritually involves that which is signified by the compass of that vessel. That aIl numbers signify things in the spiritual world, is very evident from the numbers in Ezekiel where the new earth, the ne\v city, and the ne'v temple are treated of, which the angel measured as to aU its particuIars (see chapters xl xli. xlii. xlili. xlv. xlvi xlvii. xlviii. xlix.). A description of almost aIl the holy things therein is exhibite by number~; and therefore one who does Dot know what those Dllmbers involve ('.an know scarcely anytbing of the arcana contained therein. The number ten and the nnnlber five occur tbere (xI. 7, Il, 48; xli. 2, 9, Il, 12; xlii. 4; xlv. Il, 14), besides the multiplied numbers; namely, twenty-five, fifty, five hundred. five thousand. It is manifest frOIn the particulars that the new earth, the D~W city, and the new temple there signify the Lord's kingdom in the heavens, and His church therefrom on the eartb. (A C. n. 5291.) A greater and lesser nunlber, or a multiplied and divided number, involves a similar signification to that of the simple nunlbenJ from \vhich it is derived. This is very manifest from the number twelve, which has {\ similar signification, whether it he divided into six or multiplied into seventy-two or into 144; that is twelve into twelve, or iota 12,000, or into 144,000. As for iQstance 144,000 in the Apocalypse: cc l Mard the number of the1n that were sealed, a hundred jorty-/()Ur thousand, they were aled out of every tribe 01 Israel; out of each tribe twell'e tMlL.<vt1uJ," (vii. 4, 5, and following verses). In this passage the sons of Israel are Dot meant by the sons of Israel, nor the tribes by the tribes, nor number hy number, but snch things as are in the interna! sense are rueant; namely, all thillgs of faith and charity; and 80 by each tribe sl'ecifically one genus or one class, as has been explained at Genesis xxix. and xxx. 80 again in the Apocalypse: Cl Lo, a La1nb standing ~"pon nUJu/nt Zion, and witA Him 144,000 having His FatJu:r's name written 'Upon, their foreheads. . . . They sung a 'MW song belore the thron8, . . and no cme C01d karn tlte BOnIJ 1ntt the 144,000 bought from the eartl". . .

ehtrubi1n had one measure aM O'M proportion" (vi 23-25). It is also evhlent fronl the lavers about the temple, and froni the candlesticks, of which we read in the same book that "flve base8

190

SIGNIFICATION 0' VARIOUS TERMS

These aire t1wy tkat /ollOto tM Lamb wltithersoever He goeth. Tkut, t/Jere bought fr()'l1l, among men, the first-fruits to God and ~
Lamb" (xiv. 1, 3, 4). It is evident from this description', that they who are in charity are meant by the 144,000; and it is alao evident that that number merely qesignates their state and quality. For tbat nUDlber denotes the same as twelve, sinee it ll.rises from 12,000 and 12 n-lultiplied into 'each other; in like lDanner as the lesser number 144, which is t\\'elve times twelve, in the same book, cc He ,neasu1'ed the wall 0/ the Holy Jcrusalem comin,g dou~ frO'rn God ou~ 0/ keaven, 144 cubita, wl"ick is the measure 0/ a man, that is of an angcl" (Apoc. xxi. 2, 17). In the spiritual sense the wall of the Roly Jel'usalem is Dot a ,,al}, but the truth of faith defendiug the things wbich are of the church; for this reason 100 it is said that it was 144 cubit& It is very plain that this is so, for it ia said that it is tbe Ineasure of a man, that is, of an ange1. By a man and by an ange!, aU of the truth and good of fait.h is signified. And it is plain also from the twelve precious stones ,,'hich fonned the foundation of the wall, and from tbe twelve gates, each of which was one pearl (ver. 19-21); for by preious stones trutbs of faith ,,'hich are from the good of charity are signifip/j; likewise by a gate, and also by a pearl Renee DOW it is evident, that a lesser and greater nunlber involves a similar signification to that of the simple number from which it is formed. }"'rom aIl this it may DOW he seen that the number of six hundred thollsand men going forth ont of Egypt also signifiea snch things. Scarcely ny oue can believe that this number has such a signification, because it s an historical fact, and everything historical keeps the mind continually in the external sense, and witbdraws it from the interna! sense. But this number, too, has such a signification; for there is not . even the least word, nay Dot one jot nor a single poi~t in the V{ord which is Dot in itself holy, because it involves within it ' wl1at is hoIy. That in the historieal fsct alone there is nothing holy every one must see. (ib. n. 7973. See also pa 127.)
1

. 1fIEA.8uBES AND

W,EIGHTB.

1(

And he tkat sat on him had a pair of balancu in AiB A4ftCl H

(Rev. vi. 5). This signifies the estimation of good and truth, of what kind it was with those referred to. The estimation of good and truth is signified by the balances in bis hand; for all Iueasures as weIl as weights, in the Woro, signify estimation of the thiD~ treated of. That measures and weights have such a signification is plain from the following in Daniel: "There toa8 a kandtoriting before Belskazzar tlu king 01 Babylon, when lu was drinking

AND 8TJBJEOT8 IN THE WORD.

191

tDne out of tM 'VeS8el8 of gold and of silver wkick were talcen out of the temple in Jerusalem, 'Mene, rnene, tekel, upkarsin,' wkich i'j, numbered, weighed, and divid~d j u'herefore this is tM' interpretation j C mene, God hath nU1nbered th,!! kingdoln and .finished it ; tekel, t b art weigked i'n the balance and found wanting,. peres, thy l-ingdollll ia divided arul gi:JJe1I, to the Medes and Persians'" (v. 1, 2, 26-28). By drinking out of the vessels of gold and silver of the temple in Jernsalem, and at the sarne tinte worshipping other gods, the profanation of good and truth is signified; so also by Babel; melle, or to number, signifies to know his quality as ta truth; tekel, or to weigh, signifies to know bis quality as to good; peres, or. to divide, signifies to disperse. That the quality of truth and good is signified hy measures and balances in the Word, is evident in lsaiah: Il WlU} kath measured the waters in the hollow of His karul, and 'fMied out tlu /teavens wit'" the spa n, and com,prelt.e1uled the dust of the earth in a measure, and weighed the mountains in scale8 aM the kilts in a. balance?" (xl 12). And in the Apocalypse: cc TM angel mea8'Ured the wall of the Holy Jerusalem, an k1t1Ulred atnJd fort y and fO'UT cubits, whick is the measu,re of a ma", tlua iB 01 tm angel" (xxi. 17). (A. R. n. 313.)

.ALPHA A.ND OMEGA.

The Lord is caned the Alpha and the Omega, because Alpha is the first and Onlega the last letter in the Greek alphabet, and from this circumstance signify aIl tbings in the conlplex; the reason is that each letter of the alphabet in the spiritual world signifies something; and 8, vowel, becaus~ it is l1sed for sound, signifies somethin~ of affection or love. From this origin is spiritual and angelic language, and a1so that of the Scriptures. But this is n arcanum hithetto unknown. . . . The Lord desribes His Divinity and infinity by Alpha and Omega; which signify that He is the AlI in aIl of heaven and the church. Because in the spiritual world, and therefore in angelic language, each letter of the alphabet signifies something, David wrote the 119th Psalm, in order according to the lettera of the alphabet, beginning with Aleph and ending ,,ith Thau, as may he seen from the initiaIs of the verses. Something similar to this appears in Psalm exi., but Dot 80 evident.ly. On this account also Abram was called Abraham, and Sarai was called.Sarah. This wa~ne in order that in heaven not they but the Divine should he understood by Abraham and Sarah. And it is 80 understood; for tlle letter H involves infinity, because it is only an aspirate. (A. R. De 29, 38.)

THE TEN COMMANDMENTS.

THEo is Dot a nation in the whole world which does not know that it is evil to kill, to commit adultery, to staal, and to tes tify falseIy; and that if these evils were not guarded against by 1aws, the kingdom, republic, or established order of society of whatever form ,vould perish. Wh then can conceive that the Israelitish nation was so senseless beyond others that it did not know that those things were evil1 One may therefore ,vonder that these laws, universa11y known in the world, should be 80 miraculously proJllulgated from mount Sinai by Jehovah Himself. But listen: they were thus rniraculously promulgated, that they might know these laws are Dot 0111y civil and moral la,vs, but also Divine la,,s; and that tu aet cOlltrary to theul is Dot ooly -to do evil against the neighbour, that is against the citizen and l\,ouil1st society, but is also to sin against God. Therefore these laws, by their promulgation from mount Sinai by Jehovah, were made slso laws of religion. It is evident that whateverJehovah commands, He comnland~ that it be a matter of religion, and thus that it he done for the sake of salvatioll. But before the commandments are explaincd something shall be prenlised concerning their holilless, that it may be mauifest that religion is in them. Because the commandments of the decalogue were the firstfruits of the W ortl, 1 and therefore the first-fruits of the church that was about to he established ,vith the Israelit.ish nation, and becallse they were in a brief sumnlary a complex of aIl thin~ of religion, by which the conjunction is effected of God with man aud of man with God, therefore they were 80 holy that there is nothing holier. That they are most holy is evidently manifest from the following factB: That the Lord J ehovah Himself descended upon l\fount Sinai in fire and ,vith ange1s, and therefrom proIl1ulgated them by the living voice, and that the lnountain was hedged about lest any should draw near and die. That neither the priests nor t.be eIders approached, but 1tfoses only. That these commandments were written upon two tables of stone by the finger of God. That ,vhen l\foses brought the tables down the second time his face shone. That the tables
1

Bee note, p. 257.

THE TEN OOMMANIJMEN.T8.

193

were afterwaros deposited in the ark, and this in the inmost of the tabernacle, and over it was placed tbe propitiatory, and over this were placed the cherubim of gold; that this inT.llOst of the tabernacle, where the ark was, was called the holy of holies. That ,vithout the veil within which was the ark, various thin!,"S were arranged which represented the holy things of heavell and the church; which were the table overlaid ,,'ith gold on which was the bread of faces; the golden altar on which incense "~as bumed; and the golden candlestick with seven lamps; also the curtains round about, of fine linen, purple, and scarlett l'he lloliness of this whole tabernacle arose from notlling else than the law which was in the ark. On aCCOUI1t of the holiness of the tabernacle from the law in the ark, aIl the people of Israel by command encamped around it, in order according to the tribes, and Dlarched in order after it; and then a cloud was over it by day and a tire by Dight On account of the holiness of that law, and the presence of Jehvah therein, Jehovah talked with l\loses over the propitiatory between the cherubim, and the ark was called Jehovah 'fhere; but it was not lawful for Aaron to enter within the veil except with sacrifices and incense, lest he should die. On account of the presence of Jellovah in and about that law miracles also were wrought through the ark which contained the law. 'Thus the waters of the Jordan ,vere divided, and 80 long as the ark rested in the middle of it the people passed over on dry ground; the waUs of tT ericho fell do\vn by the ark being carried around them; Dagon the god of the Phili8tine8 fell on his face before it, and afterwards, severed from the head, Jay ,vith the two palms of the hands upon the threshold of the tenlple; the Bethshernites ,vere sIuitten on account of it to the number of several thousands; and Uzzah died because he touched it. And the ark "~as introduced by David into Ziob, ,vith sacrifice and jubilation; and after\vards by Solomon into the tenlple at Jerusalem, where it becanle its sanctuary. Besides lnany other facts, from aIl which it is plain that the decalogue ,vas holiness itself in the Israelitish church. (T. C. R n. 282, 283.) In the spiritun] end celestial senses the deralogue contains universally ail the precepts of doctrine and of life, thus aU things of faith and charity. This is because the 'Vorc1 in the sense of the letter, in aIl and the least things of it, or in the whole and in every part, contains t\\o interior senses; one w hich is called spiritual and another 'v hich is called celestial; and because in these senses Divine truth is in its light and Divine goodness in its heat. Now the Word being of such a nature in the whole and in every part, it is necessary that the ten conlnlandment.s of the decalogue should he explained according to the three

19-:1:

THE TEN OOMMANDMENT8.

sensee, called natural, spiritual, and celestiaL (T. C. Rn. 289) The la,vs of spiritual life, the laws of civillife, and the lawtl of morallife also, are delivered in the ten precepts of the deca logue; in the first three the la\\rs of spiritual life, in the following four the Ia,vs of civil life, and in the last three the la,vs of morallife. (H. H. D. 531.) 1
THE FJwn COKMANDKBBT.

" Thou skalt have no ot"her God be/OTe my faces." These are the ,vords of the first commandlnent (Exod. xx. 3; Dent. v. 7). In the natura! sense, which is the sense of the letter, its m08t obvions nleaning is that iols must Dot be worshipped; for it follo\vs :-" Thou shalt 'Mt mak.e 'lIInto thee any graven i,'nwge, or any l-il'cncss [of any thi1l1J] that is itn the heavens above, or that is i1~ tlte M1th beneath, or that is in the waters under tM earth. Thou B/lalt Mt bow dou:n thyself to them, and slUllt not serve them ,. for I am Jeh01lal" thy God, a jealous God" (ver. 4, 5). l'he reason why this commandment most obviously means that idols must IlOt, he \vorshipped waa, that eforo that time, and after it down ta the Lord's advent, there was idalatrous worship in much of t.he Asiatic world. . . . The Israelitish nation also was in such wor.~hip when in Egypt, as may appear from the golden cali which they worshipped in the \vilderness instead of J ehovah ; and it appears from many places in the 'Vord, both historical and prophetical, that they were Dot afterwards alienated from that worship. This commandment, " Tlwu slUl.lt lut?)e no other Go be/ure my faces," also meaDS in the natural sense tbat no maIl, dead or alive, shall he \\!orshipped as Gad; which also was done in the Asiatic world, and in various neighbouring regions. ~'1any goda of the Geutiles ,vere no other tban lllen; as Baal, Ashtaroth, Chemosh, Milcom, Beeuebub; and at Athens and Rome, Saturn, Jupiter, Neptune, Pluto, Apollo, Pallas, etc. Sorne of these they at first worshipped as saints, afterwards as powers (nul1l,ixa), and finally as gods. That they also worshipped living men as gods is evident from the edict of Darius the ~rede, that for thirty days no man should ask anything of God, but only of the king, or otherwise he shoul he cast into a den of lions (Dan. vi. 8 to the end). In the natural sense, which is that of the letter, this commandment al80 means that no one but God, and no~hing but that which proceeds from God, is to be lved above aU things; "'bich is also according to the Lord's words in Matt.

THE TEN COMMANDMENTS.

195

xxii. 35-37, and Luke x. 25-28. For to him who loves any person or thing above aIl things that person or thing is God, and is Divine. For example, to him who loves himself or the world above aIl things himself or the \vorld is bis Gad. This is the reason why such do not in heart acknowledge any God. They are conjoilled with their like in heU, where all are collected who love themselves and the world . aboya aU thinKS. The spiritual sense of this commandment is that no otber God tban the Lord Jesus Christ is to he worshipped; because He is Jehovah who came into the world and wrought tba redemption without which no man nor any angel could have been saved. The celestfal seIlSe of this commandment is that J ehovah the Lord i~ Infinit.e, Immense, and Eternal; that He is \)mnipotent, Omniscient, and Omnipresent; that He is the :First and the Last, the Begillning and the End; who Was, Is, and \Vill Be; that He is Love itself and Wisdom itself, or Good itself and Truth itself, conseqnently Life itself; thus the Only One, from w hom aIl things are. (T. C. R. n. 291-295.)

THE SSOOND CoJOlANDJlBNT.

Il 17wu SAalt 'Mt take the 'lW/lM 0/ Je1wvah tky Gad in 'Vai.; for JeJwvah will 'Mt hold him guiltless that talceth His name in tmin." In the natural sense this mesns the name itself, and the abn..~ of it in varions kinds of conversation; e.~pecially in speak.. ing falsely or lying, and in oaths without cause, and for the pur.. pose of exculpation in one's evil intentions (which are cursings), and in sorceries and enchantmenLs. But to swear by God and His Holiness, the W ord, and the Evangelists, in coronations, in inaugumtions into the priesthood, and inductions into offices of trust, is not taking the name of God in vain, unless the 8wearer afterwards casts aside his 80lemn promises as vain. And the na.me of God, because it is Holiness itself, must continually be used in the holy things pertaining to the church; as in prayers, psalms, and in aU worship; and aIsa in preaching. and in \vriting on ecclesiastical subjects. For God is in aIl things pertaining to religion, and when rightly invoked by His name He is present and hears. ln these things the name of God is hallowed. . . . The name Jesus is likewise hoIy, as is known from t.he saying of the Apostle, that at that nanle every knee should bow, in heaven and on earth; and moreover from the fact that no devil in hell can speak that name. The Dallles of God are rnany, which must not be taken in vain; as Jehovah, Jehovab God, Jehovah of HORts, the Holy One of Israel, Jesus, and Christ, and the Holy Spirit.

196

THE TEN COMMAltDMENTS.

In the Rpiritunl sense, tl1e name of God nleans aIl that the church tenehes from the 'Vord, and through which the Lord is invoked and \\Porshipped. AlI these things in the complex are the nanle of {lod To take the nanle of God in vain means to take anything therefrom in frivolous conversation, in speaking falsely, in lying, imprecat.ions, sorcerie.'l, and enchant.ments; for to do this also is to revile and blasphem~ God, thus His name. In the celestial sense, to tnke the narne of God in vain means what the Lord said to the Pharisees, that cc All S'in and blasphc1nJI shall he rel1titted unto man, but the hlasphe'my 01 the Spirit shall 'Mt he ,emitted" (?vlatt. xii. 31, 32). lly blasphemy of the Spirit is meant blaspheD1Y against the Di.vinity of the Lord's HUDlanity, and against the holiness of the 'Vord. (T. C. R D. 297-299. See a1so p. 84.) Since the Dame of God menns tl.at which is from God and which is God, and this is called Di\'ine truth and with \lS the 'Vord, this because it is in itself Divine, and Most Holy is Dot to be profaned; and it is profane when its Holiness is denied, as ie done when it is contemned, rejected, and opprobriously treated. When this is clone heaven is elosed and man is 1eft to 11elI; for t11e ord is the only mediuJll of conjunction of heaven with the church, and therefore "'hen from the heart it is rejected that conjunction is broken, and nlan being then left to hell no longer ackno\\'Iedges any trnth of tLe church. There are two things by which heaven is closed to the nlen of the church; one is the denial of the Lord's Divinity, and the other the denial of the Holiness of the 'Vord. The rcason is, that the Lard's Divinity is the aIl of heayen; and Divine truth, wllich is the 'Vord in the spiritual sense, makes heaven. Hence it is evident that he who denies either the one or ~.he othcr denies that which is the aIl of heaven, and from ,vhich hbaven is and existsj and that he therey deprives himself of conlnJunication, and hence of conjunction, ,vith beaven. To profane the "Tord is the sarne as the blasphemy of the Holy Spirit., which is Dot remitted to any one; and therefore it is said in this comlnandment aIso, that. he sllall not be left unpunished "'ho profanes the name of God. (A. E. D. 960.) Recause bv the name of God Divine trut.h or the 'Vord is meant, and the profanation of it mean~ the denial of its sanctity, and therefore cOlltenlpt., rejection, and blasphemy, it follo\\'s that the name of God is inwardly profaned by a lire against the commandments of the decalogue. For there ie profanation which is inward and Dot out,\pnrd; and there is profanation that is in\vard and 8t the sarne tinle outward; and there may also he something of out\\pard profanation and not at the sarne time in\\pard. Inward profanation is caused by the life; out\\pard, by the speech. Inward
t

"1

an

THE TEN aOMMAN DMENTS.

197

profanation which is by life is outward also, or by speech, arter death; for then every one thinks and purposes, and as far as he is permitted speaks and acts, accordillg tu his life, thus Dot as in the world In the world InBn is accustomed to speak and aci. otherwise than as he thillks and purposes, on account of the world, and to acquire fame. For this reason it is said there is inward profanation and Dot at the same time out\vard That there may also be something of outward profanation and not at the same tiIne inward, is in consequenee of the style of the Word; which ia not at all a atyle of the world, and may therefore he somewhat contemned from ignorance of its inward sanctity. 'Vhcever abstins from pl'Ofaning the name of God, that is from profaning the sanctity of the 'Vord, by contempt, rejection, or any kind of blasphemy, has religion; and his religion is according to the quality of his abstention. }'or no one can have religion exeept from revelation, and revelation with us is the \Vord. The abstention from profaning the sanctity of the W ord must be froln the heart, and not from the lips onIy. They that abstain from the heart live from religion; but they that abstain only with the lips do Dot live from religion, for they abstain either for the sake of self, or for the sake of the world,-hecause the \Vord serves them as a meana of acquirillg honour and gain,-or they abstain from sorne motive of fear. But Inany of these are hypocrites, who have no religion. (ib. n. 962, 963.)

THE TRIRD COKlfANDKBlft.

cc Remember

the Snbbath-dall, to keep it holy; si:J; da'!J8 t1uYu 8hale

labour and do ail thy work ,. but the 8eventl" day is a Sabbotn, to Je1wvak thy God." In the natural sense, ,vhich is that of the letter, this means that the six days are for man and his labours, and the seventh for the Lord and for man's rest from Rim. The word Sabbath in the original tongue signifies Rest. The Sabbath among the children of Israel was the sanctity of Ranctities, because it represented the Lord; the six ays represented His labours and conflicts with the hells; and the seventh, bis yictory over them, and therefore rest; and it was holiness itaelf, because that day was representative of the close of the Lord's whole v/ork of redemption. But when the Lord canle into the world, and the representations of Hilll therefore ceased, that day became a day of instruction in Divine things; and thus 100 a day of rest from labours, and of meditation on such tbings 88 relate to salvation and eternal life; as also a day of love towards the neigbbour.

198

THE TEN aOMMNDMENT8.

By tbis commandment, in the spiritual sense, the reformatioa and regeneration of man by the Lord is signified; the six daYI of labour si gnifY his warfare against the flesh and its concupiscences, and st the same time aganst the evils and falsities that are in him from bell; and the seventh day signifies his conjunction with the Lord, and regeneration the.reby. }fan's reformation and regeneration are signified by this oommandment, in the spiritual sense, because they concide with the Lord's labours and conflicts with the hells, and with His victory over them, and the l'est after victory; for the Lord reforms and regenerates man, and renders him spiritual, in the same manner that He glorified His Human and made it Divine.. In the celestial sense conjunction with the Lord is meant by this commandment, and then peace, because protection from hell; for rest ie signified by the Sabbath, and in this higheat sense, peace. (T. C. R n. 301-303.) The third and fourth commandments of the decalogue contaiD the tlungs which are to he done: they enjoin tbat the Sabbath is to be kept hoIy, and that parents are to he honoured. The rest of the commandments contain what are Dot to he done; namely, that other gods are not to he worshipped, that the Dame of God is not to be profaned, that man is not to steel, nor to kill, nor to commit ad11lteries, nor to bear false witness, nor t.o covet the goods of others. The reason why these twocommandments are to he done ig that the keeping of the rest of the conlmandments depends upon them; for the Sabbath signifies the union of the very Divine and the Divine Ruman in the Lord, like\vBe His conjunction with heaven and the church, and therefore the marriage of good and truth with the man wbo is regenerated. BecQuee the Sabbath signifies these things it was the chief representative of aIl things pertaining to worship in the Israelitish church; 88 is evident in J er. xvii 20-27, and elsewbere. The reason of its being the principal representative of aIl things pere taining t.o worship was, that the first of aIl things of "~orship is the acknowledgment of the Divine in the Lord's Human; for witbout that acknowledgment man cannat believe and act except from himself; and to believe from himself is to be1ieve falsities, and to Bct from himself is to do evi1s, as is evident from the words of the Lord Himself in John: "TJum said they 'Unto Him, WluJ,t shall we do that WB 'Inight work the warka 01 God 1 Je8'U8 saill, This is the 'l.IJO'r1c 0/ God, that '!le belie1Je on Him whDm. God ho.tA sent" (vi. 28, 29); and again: u He that abideth in Me, and lin Him, the sa'lM bringeth forth mueh fruit, for without Ms '!le DaJ&. do
fUJtM,ng"

(xv. 3~

(A. E. n. 965.)

THE TEN OOMMAN1JMENT8. THB

FOUBTB COlOfANDKBNT.

199

CI HO'MUr tnylatker and thy motker, tlLat thy days fIKl'g he pro. longed, and that it may he well with tMe 'Up01l, the earth." To honour thy father and th~' mother in the natural sense, which is the sense of the letter, means, to honour parents, to obey them, to he attentive to them, and ta show gratitude to them for the benefits they confer; wbich are, that they feed and clothe their children, and introduce them into the world, that thf\Y may act in it the part of civil and moral beings, and a180 into heaven by the precepta of religion, and thus consuIt their temporal prosperity, and also their eternal felicity; and aIl these things tbey . do from the love in which they are from the Lord, in whose stead they act. In an adapted sense, if the parents are dead, the honour of Wlardians by their wards is meant. In a wider sense, to honour the king and the magistracy is meant by this commandment; sinee they exercise the care over tllings necessary to aIl in cOlnmon which parents do in part.cular. In the widest sense this comnlandment means that men should love their country, because it sustains them and protects them; it is therefore called father-land (patria), from father (pater). But to their country and to the king and magistracy the honours must he paid by parents. and he implanted by them in their children. In the spiritual sense, to honour father and mother means to adore and love God and the church. In this sense by father God is meant, who is the Father of aU; and by motber, the church. Infants in the heavens and angels know no other fatber and no other mother, ainee they are there born anew of the Lord by the church. The Lord therefore says, cc CalZ no man '!Irmr fat/ur,. ()'fI, the eank j for one is gour Fat/ter, who is in the keaveft8" (Matt. xxi. 9). These words were spoken for children and angels in heaven, but not for children and nlen on eartb. The Lord teaches the same in the common prayerof tbe Christian churches: cc Our Fatker, who art in the keavens, kallotved he Thy M,'rnt." That the church is meant by mother, ~n the spiritual sense, is because just as a mother on earth feeds her children with natural food the chureh feeds them with spirit.ual food; and for this reason the church is frequently called mothel' in the Word; as in Hosea: "Plead tDith 'gO'Ur 'I1UJther . ; SM is 'Mt my uve, Jteither am l ker kmband" (iL 2, 5); in Isaiah : " JVhere i8 tltt bill 01 gour mothcr'8 di,wrcement, wlunn 1 have put away 1" (l. 1; and Ezek. xvi 45 ; xix. 10). And in the Evangelists: cc Je8'U8, stretchi'll{J out His ha'lUl to the disciples, Baid, My rnother and My brctkren are those WM Mar the Ward 01 God and do it" (~fo.tt. xii 48, 49; Luka viii. 21; Mark iii. 33-35; John xix. 25-27.

200

THE TEN aOMMA1VDMENTS.

In the celestial sense, our Lord Jesus Christ is meant by father; and br mother the communion of saints, by which His chureh is meant, scattered over the whole world. (T. C. R. n. 305-:307.)

Tu

FIFTH COKllANi)[ENT.

te Thou sha!t 'Mt kill-" This comlnandment not to kill, in the natura1 sense means not to kill man, and Dot to inflict upon him any wound of which he nlay die, and also Dot to mutilate his body; and it means, moreover, not to bring any deadly evil upon bis name and fame, since ,vith many fame and lire go hand in hand. In a wier natura1 sense murder means enmity, hatred, and revenge, ,,:-hich breathe the spirit of murder; for murder lies concealed within them, as fire in wood beneath the ashes. Infernal fire is nothing cIse; henee one is said to he infIamed with hatred, and to bum with revenge. These are murders in intention and not in aet; and if the fear of the law and of l-eta1iation and revenge were taken away from them, they would burst fortb into act; especially if there he treachery Of feroci ty in the intention. That hatred is murder is evident from these words of the I..ord:

" Ye have Mard, tlud it was said bU them

'Mt litl; and whosoever sltail ~ill, shall be in danger 01 the judg-

0/ otd

time, Thou shalt

ment. But 1 say unto '!fOU, that 'll,ltosoever is rashly angry with kil brother, sltalt be in danger of hell-fire" (Matt. v. 21, 22). This is because ail that is of the intention is al80 of the will, and thus in itself is of the aet. In the spiritual sense murder means all modes of killing and destroying the 80uls of men, "yhich are varions and manifold; as tUflling them away from God, religion, and l)ivine worship, by throwing out scandals against them, and by persuading to such things as excite aversion and also abhorrence. In the eeleatial sense, to kill means to be rashly angry ,,ith the Lord, to hate Hitn, and wish to blot out His nanle. It is those who do this of whom it is said that they erncif.v Him; which they would even do, as did the Jews, if as before He were to COUle into the world. This is meant by cc the Lallzb staruling as it had been slain" in Rev. v. 6, xiii. 8; and by "the crucijied" in Rev. xi. 8; Heb. vi. 6; Gal. iii. 1. (T. C. R D. 309-311.) Binee aIl WllO are in hell are in haircd against the Lord, and therefore in hatred against heaven,-for they are Rocrainst goods and trutl1s,-therefore hell is the very murdercr, or the state . whence murder itself proceeds. The reason is that man is Dlan from the Lord, by virtue of the reception of good and trnth, and therefore, ta destroy good and trnth is to destroy the very human, and thus ta kill man. That those who are in heU are of such a

THE TEN aOJllMANDME1VTS.

201

character was Dot yet so weIl known in the worla.; for the reason that there does Dot then appear auy hatred against good and truth, nor against heaven, and sti!l less against the Lord, with those who are of lt~ll and tberefore come into hell after death. For every one \vhila he lives in the world is in externals, ,,-hich fronl infancy are taught and accustorned to fcig-n snch things a..q are honest and decorous, and just and equitahle, and gond and true; and yet hatred lies concealed in their spirit, and thi~ in propor. tion to the evil of their lire; and as llatred is in the spirit, therefore it breaks forth when the externals are put ofr, as i~ the ca...~ after death. This infernal hatred agR.inst a11 ,vho arc in good is deadly hatred, because it is hatred against the Lord. This is especially evident from their delight in oing evil, which is snch as to excecd in degree every other delight; for it is a fire buming with the lust of destroying souls. It has in fact been prove that this delight is not from hatred against those \vhom they attempt to destroy, but from hatred agaillst the Lord IIimself. Now ainee man is man from t.he Lord, and the human which is from the Lord is good and truth; and since t.hose \vho are in llell, from hatred against the Lord lust to kili the hutnan, which is ~ood and truth; it follows that it is hell from whence murder itself proceeds. CA. E. n. 1013.) ""'hen a lllan abstains froni hatred, and holds it in aversion and shuns it as diabolical, then charity, mercy, and clemency tlow in through beaven fronl the Lord; and then first are the works that he does works of love and charity. l'he ,vorks that he did hefore, however good they might nppear in the external form, were all works of the love of self and of the \vorld, in \",hich there lay concealed hatred if they were not re\\'ared. 'So long as hatred is Dot removed so long man is nlerely naturel, and a merely natural man remains in all his hereditary evil; nor can he become spiritual until hatred, with it.s root, \v hich is the love of ruling over aIl, is removed; for tho tire of heaven, which is spiritual love, cannot flow in so long os the fire of hell, which is batred, opposes and precludes it. (ib. n. 1017.)
Tm:

SIXTR COJOlANDJD:KT.

a T/wv, i/wlt 'Mt commit adultery." In the natl1ral sense this commandment Dot only forbids to cODlmit adt11t~r.y, but Rlso to purpose and to do obscene aets, and thereforc to think and speak of lascivious things. That nlerely to lust i~ to cornmit ntlultery is known from these words of the Lord: cc Ye have heard t/urt it was laid by them 0/ old time, Thou, shalt 'lUJt com mit adulterll.

But I1411 tmto you" fJuU wM80evi!r looketk on, the 1D011&an 01 arwt/u.r
19

202

THE TEN aOMMANDlrfENTS.

to lllSt afler her, liath co'tnmitted adultery with her a1ready in Ais
"Mart" (~IA.tt. v. 27, 28).

In the spiritual sense, to commit adult.ery Dleans to adlllt.erate the ~oods of the Word, and to falsify its truths. (T. C. R D. 313, 314.) Scarcely any one at this present day knows that these thiDJ:!S are signitied in the spiritual sense hy committing adultery and ,vhoredoID, because at this day few within the church know wbat the spiritual is, and in what respect it .differs from the natural; and scarcely any one knows that there is a correspondence of each with the other,-and in truth of such a nature that the image of the one is presented in the other, that is the spiritual ie represented in the natural; consequently that the spiritual is as the soul and the natural as its body, and that thus by influx and by conjunction thence they constitute one,~jl1stas in the regenerate man ~is internaI man, which also is called spiritual, and his external, ,vhich also is called natural~ make one. Binee sncb thin!!8 are unknown R.t this clay it cannot therefore he known what to conlmit. aultery signifies further, than that it is to be illegitimately conjoined as to the body. Recanse thcse things, as was said, are at this day llnknown, it is perluit.ted to declare the reason \\?hy in the spirit.ual sense to cornmit adultery signifies 10 pervert those things which are of tlle doctrine of faith and charity, and 80 to at1ultprate goods and faIsify truths. The reason (Wllich nt this clay is an arcanum) is, that conjugial love descends from the malTinge of good and trnth, ,vhich is called the heavenly marriage; the love that exists between good and truth in heaven, which flo"'~ in from the Lord, is turned into conjugifll love on earth, and this by correspondence. Hence it is tha1. in the internaI sense tlle falsification of trutb lS fornication, and the perversion' of good 18 adulteratioD. Renee a180 it is that they who are not in the good and truth of faith cannot he in genlline conjugial love; and that they who find the delight of their lire in adnlteries can no longer receive anything of faith. 1 have heard it said hy the angeIs t.hat as soon as any one comrnits adultery on earth, and takes delight in it, henven is closed to hinl; that is he refuses any longer to receive thence anything of faith and charity. The reason why adulteries are made light ofby very nlnny at thi~ day in the kingclonl8 \\'here the cburch exists is because the chnrch is at its elld, so that there is no longer any faith, hecause there is no charity. For the one corresponds to the other; where there is no faith falsity is in the place of truth, and evil in the place of good; and it flows therefroul that adulteries are no more reputed as crimes; for when heaven is closed in man such things flow in from helL That in the internaI or spiritual sense to commit whoredom and adultety is ta

THE TEN COMMANDMENTS.

203

falsify and pervert the truths and goods of faith and charity, consequently also to confirm what is false and evil by perverse applications of the WoTd, may appear from the several passages in the Word where the commission of adultelj", ,vhoredom, and fornication is mentioned. This will be very plain from the following in Ezekiel: "Son. of man, ma1ce JerzuJalem to l.,'"1WW her abomi'lULtioful. ... T1unt did8t play tJte harlot beCa'll8e of tby refWtD1l" 'and didst pour out thy lornication on t'Very am that passe bye T1unt did.st take 01 thy uarments and didst makt, ta th'!Jself txtriegated kigh places, and didst play the harlot upon them. Thuu hast also tal~en the irnplements 01 thine adorning, 01 My gold and 01 JI,!! sver, which l had gi1Jen t'Me, and didst make to thyself images 01 a male, and didst commit lornication vJitk thel1Z,. Thou hast taken thy sons and th,!! da1lghters wlwm tM1t hast OOr1l,6 ,,'llto Me, and hast sa.crificed them. Is titis, concerning thllio-rnicatiO'Tl,tf, a small tking 1 ... Thou, hast committed ItYrnicatn7, v.Jitk the sons 01 E!flJPt thy rteiglJ01trs, great offiesh, and hast m'ltltiplied tny fOrJtications, to pr01Jo1ce Me to anrJer. . . . .And tJwu didst commit whoredorn with the sons 01 A.sl~ur, when thou wast not satiated witk wJwm (/w'tt didst also commit uhoredom, arul yet wast not sati.,jid. And thou didst mu/tiply tl~!J ,fornicatim . . . tlien to Chaldea, the land of merchandise; and ?Jet in this tho'll wast 'Mt satisfiul. ... An adulterou.8 woman, 'ltnder her husband, kath receit-ed stranger8. They give a gift to ail whores ,. but thou gi:DeBt th'!! gifts to ail thy 10vers, and dost re'Jnunoaie them, that thell ma,!! eome to thee fram every aide to tl~y jornicati0'fL8. . . . Wlurrefore, 0 Itarlot, Mar the word 01 Jelwvah, ... l will judge thee witl" the judgmtnfs 01 adulterouJ ['l"omen] anil 01 them that shed blood" (xvi 1, 15-17, 20, 26, 28, 29, 32, 33, 35, 38). Who does not see that falsifications of. truth and adulterations of good are meant here by fornicAtions 1 And who can understand a single word here unless he know8 tbat fornication has snch a signification, and a]80 knows what is meant by t}le sons of Egypt., the SODS of Ashur, and Chaldea, with whom Jerusalem is said to have commit.ted fornication? That she did Dot commit fornication with thos~ people themselves is evident. (A. C. D. 8904.) Because Babylon 1 adulterates and falsifies the 'Vord beyoud others she is called THE GREAT WHORE, and these ,,ords are spoken of ber in the Revelation: ,t Babylon kath made all nati01lJJ drink 0/ t'M wine of the 'l.lJrath 01 her fornication" (xiv. 8). ~rbe ange} said, Il 1 ~..,ll show thee the ;udgment of tl~ ormt Whore . . . with whom. the 'l-';'ngs of the tarih ha'l:e cornrnitted fornication" (xvii. 1, 2). CI He kath jndged t'M great Whore, whicJ~ did corrupt t/u earth with her fornication JI (xix. 2). Because the Jewish nation had falsified the Word, it was called by thE' TJOrd, "a1l
1 SeP Dote, p. 171.

204

THE TEN aOMMANDMENTS.

adulttJrOttl generation" (Matt. xii. 39; xvL 4; ~{ark viii 38), and the seed 01 the adulter.er" (Isa. Ivii. 3). Besides which there are many other places ,,,,here by adulteries and whoredoms adultera.. tions and fal~ificatiuns of the \Vord are meant. In the celestial sense, to commit adultery menns to deny the boliness of the \Vord, and to profane it. l'hat this is meant in this sense follo\\'s rrom" the fornler, the spiritual sense, which is to adultemte its goos and to falsify its truths. They deny and profane the holiness of the 'Vord "!lO in heart langh st everything of the ehurch and of religion; for ail things of the church and of religion in the Christian world are from the Word. (T. C. R. D. 314, 315.)
CI

Who at this day can suppose that the love of adultery is the fundamental love of aIl diabolical and infernal loves 1 and that the chaste love of Dlarrage is the fundamental love of aU heavenlyand Divine loves 1 and consequently that in proport.ion as a man is in the love of adultery in the sarne proportion he is in every evillove, if Dot in act yet in di~position 1 and on the other h'and that in proporti,on as a nlan is in the chaste love of Dlarriage in the same proportion he is in every good love, if not in act yet in disposition 1 'Vho at this day can thin k tbat he 'v ho is in the love of adultery does not believe allything of the 'Yard, nor therefore anything of the church 1 nay, that in bis heart he dpnies God 1 and on the other hand, that he who is in the chaste love of matTiage is in charity, and in faith, and in love to God 1 and that the chastity of lllalTiage nlakes one with religion, and the lasciviousness of adultery nlakes one "\vith naturalislll 1 The reason that these thillgS are unkno,,"n nt this day is because the church is at its end, and is devastated as to trnth aud as to good; and when thb chnrch is in 8uch a condition the man of the chnrcb, by influx froln hell, conles ioto the persnasion that adnlteries are not detestable, nor abominations. And therefore lie also cornes into the he1ief that marriages and adulteries do not differ iu their essence, but only in respect to order; when yet the difference bet\\"een them is such ~ that between heaven and hell. That there is this difference bet\veen thorn will he seen in what fo110"'8. Bence now it is t.hat in the "l'ol"d, in the spiritual sense, heaven and the churell are nleant by lluptials and marri~ges; and that hell and the rejection of aIl thil1g8 of heaven and the churcb are meant by atlulteries and fornications. CA. E. D. 981.) That adultery is hell, and therefore an abomination, any one may conceive from the idea of a commixture of diverse semen in the wom~ of one woman; for it is the semen of man in which lies hidd~n the innlost of bis liCe, and therefre the rudiment of

THE TEN aOMMANDMENT8.

205

a new lire; and on this account it ie hoIy. . To rnake this comDlon with ot.hers' inmosts and rudiments, as is dne in adulteries, is profane. Hence it is that adultery is hell; and hell in gen"'eral is called adultery. Because nothing but corruption can come of such commixture-also from a spiritual origin-it follow9 that adultery is an abomination. Accordingly in the brothels that are in hell foulnesses of every kind appear; and when'light from heaven is admitted iuto theul, adulteresses with adulterers are seen like s\vine, lying in very filth, and what is marvellous, like ewine they are in their delight w hen in the midst of filth. 11ut these brothels are kept closed, because when they are opened a stench is exhaled from them which excites vorniting. In chaste maniages it is different. In these the life of the man adds itself by the semen to the life of the wife; whence springs the in timate conjunction by whicb they become not two but one flesh; and according to the conjunction thereby conjugial love increases, and with tl~is every good of heaven. (iJJ. n. 1005.) THE
OB' AnuLTEREBI.

FUTURB STATB

Recause adulteries are contrary to conjugial love it is impose sible for adulterers to be ,,"ith the angels in heaven; and because &180 they are in t.he opposites to good and truth. And 80 it is impossible that they should be in the hcavenly marriage; for the reason, too, that they hve none but impure ideas of mare riage. "Then rnarriage is but IlRmed or the idea of it OCCUl'S, there instantly enter into their ideas lascivions, obscene, ye&, abominable things. So when the angels converse respecting good and truth adult~rers think contrary to them; for with man after death all affections, and the thoughts from them, continue 8uch as they were in the world. Adulterers are in the disposition to destroy societies; thus in heart tbey are opposed to charity and mercy, laughing at the miseries of otllers; tl1ey desire to deprive every one of his OWD, and do it as far as they dare; and it is 8 pleasure to thClll to destroy friendships and stir up enmities. Their religion is, that they say they acknowledge a Creator of the universe, and a Providence,-but on1y llniversal, and salvation by faith, and that worse cannot be none to them than to others. But when theyare explored as to what they are at beart,-which is done in the ther life,-they do Dot in fact believe these things; but think of universal nature as Creator . of the universe, instead of a universal Providence believe in none, and think nothing of faith. AlI these things becanse adulteriea are entirely opposed . to good and trut.h. How then adultere18 can come into heavell any one may judge. (A. C. n. 2747.)

206

THE TEN OUMMAJYDMENT8.

From the goods euumerated and described which come of chaste marriages, it may be concluded what the evils are which follow from adulteries; for these evils are the opposites of those goods. ThaL is, instead of the spiritual and celestialloves which are in those who live in chaste marriages, there are infernal and diabolical loves with those who are in adulteries; in place of the intelligence and wisdom which they possess who live chastely in marriages, there are insanities and follies with those who are in adulteries; in place of the innocence and peace which they enjoy who live in chaste marriages, there are guile and no peace \\"ith those who are in adulteries; in place of the power and the protection against the hells wbich they possess who live chastely in nlan-ages, asmodean and infernal demons themselves are with thoRe who live in adulteries; and in place of the beauty of those whu live chastely in IIIarriages, there is deformity \vith those ,vho live in adulteries,-\vh~h is mon8trous according to the q uality of their adulteries. The final lot of adulterers is that from extreme impotence to which they at length reduce themselves, t.hey become void of aIl the tire and light "f life, and d,vell by themaelves in wildernesses, as inert, and weary of their very life. (A. R n. 1003.) 1 have beeu infonned by the angels that when anyone commits adultery on earth beaven is instantly closed to him, and that after\vards he lives only in worldly and corporeal things. And that t.hen though he hears about nlatters of love and faith they do Dot penetrate to his interiors; and what he himself says about them does Dot come from his interiors, but only frOID his n)(~mory and his mouth under the impulse of conceit or the love of gain. For the interiors are closed, and cannat he opened but by earnest repentance. (A. C. n. 2750.) He \vho a1>stains fronl aulteries for any otber reason than because theyare ains, and against God, is still an adulterer. For exaulple, if one abstains from them for fear of the civil law and its punishnlent; for fear of the lOBS of reputation, an thence of honour; for fear of the diseases arisillg fronl them; for fear of upl)raidings from his wife at hOlne, and thellce of intranquillity of lire; for foor of cllastisement.s t'roln the servants of the inj ured husband; on account of poverty, or of avarice; on account of 8ny infirulity arising from abuse, or from age, or from impotence, or frorn disease. Nay, if he abstaill from them on account r any natura! or morallaw, and does Dot at the salne tlme abstain from theln on account of the Divine law, he is yet inwardly UDchaste and an adulterer; for he none the less believes that they are Dot sins, and in his spirit declares thenl la\vful, and 80 COUIluits thenl in spirit though Dot in the b'lIdy. Therefore after (leath ,vhen he becomes a spirit, he opelffy speaks in fa\"our of

THE TEN OOMMANDME.LVTS.

-207

tllem, an commits them witbout shaine. It bas been given nIe to 8ee vi'f(~ins in the spiritual world who accounted fornication as abolninaLle because against the Divine law; and a180 virgins who did not account them abominable, but yet abstained from them becauso they ,vere disl'eputable and would turu away their 8uito~. These virgins 1 saw encompassed with a dusky cloud in their desCt}llt to the abodes below; and the former 1 saw SUfrounded with a bright light in their ascent to the ahodes above. (A. E. D. 1000.) AlI who regard adulteries as of no consequence, that is who believe that they are not .sins, and from this confirmed belief, and purposely, commit thenl, are evil doers and impious in heart; for the conjugial human [principle] and religion go togetber at every pace; and every step and every advance by reli~ion and in religion, is also a stcp and advance by and in the conjugial [principle] which is peculiar and proper to a Christian man. (C. L. n. 80.)
TaB
SBVBNTB COlOlANDlIBNT.

" Thou shalt 'Mt 8teal." In the natural sense tbis commandment Dleans according to the letter, not to steal, rob, or commit piracy in time of peace; and in general nat ta take frOlll any one his goods, secretly, or under any pretexte It aIso extends itself to all impostures, illegitimate gains, usuries, and exactions; and a180 to fmudulent practices in paying duties and taxes, and in discharging ebts. Workmen oflend agaiust this c0l11mandment who do tbeir work unfaithfully and dishonestly; merchants who deceive. in merchandise, in weight, in measure, and in a.CCOUllts; officers who deprive the soldiers of their just wages; and judges who givejudgment for friendship, bribes, relationship, or for other reasons by perve~ing the laws or the judicial investigations, and who thus deprive others of their goods which they should rightfully po~sess. In the spiritual sense to steal meana to deprive others of the trnths of their faith, which is done by falsities and heresies. Priests who minister only for the sake of gain or worldIy hOUOUf: and teach sncb things as they see or nlay see from the 'Vord are not true, are spiritnal thieves; since they take away fronl the people the meana of salvation, which are the truths of faith. In the celestial sense by thieves are meant those ",ho take 8\\l'ay Divine power from the Lord; and also those "'ho claim for thenlselves His merit and righteousness. These, though they adore God, yet do not trust in Him, but themselves; and they a180 do not believe in God, but in themselves. (T. C. R. n. 317-319.)

208

THE TEN aOMMANDMENTS.

He who nbstains froiD tllefts understood in the wide sense, Day, wbo even shuus them, for any other reason than on account of bis religion and for eternal life, is Dot purified from them; for no Jther nlotive opens heaven. For the Lord removes the evils in man by meaua of heaven, o.s by heaven he removes the hell9. For example, administrators of good~, higher and lower, merchants, judges, officers of every kin.l, and labourera; if they abstain from thefts, that i~ from unlawful brains and usuries, and even shun tllem, for the acquisition of a good naIne, and thereby of honouT and gain, or on account of civil and m'orallo,ws,-in a word from any naturaI love or any natural fear, thus on account of out\vard reBtraints alone and Dot from religion, their interiors are yet full of thefts and robbery. And ,vhen outward restraints are taken away from them, as is the case with every one ailer death, tlley break forth. The apparent sincerity and rectitude of such is only a mask, pretence, and cunning. Now in proportion as the differe~t kinds and species of thefts are removed, and the more they are removed, the different kinds and spccies of goo ta which they oppo~itely correspond, and which in general relat.e to ,vhat is sincere, right, and just, enter in and occupy their place. For '\,}len a man is averse to and shuns unla\\"ful gains acquired by frand and cunning, in 80 far he purposes ,vhat is sincere, right, aud just; and nt lengt.h begius ta love what is sincere because it is sincere, who.t is right because it is right, and what is just because it is juste He hegins to love them because they are from the Lord and the love of the Lord is in them. For ta love the Lord is not Inerely ta loye His persan, but to love those things that come from the Lord; for these are the Lord with man. Thus it is also ta love sincerity itself, right itself, justice it~elf; and as these are the Lord, therefore in the degree that a man loves them, and sa acts from thelo, in that degrpe he acts from the Lord. And in that degree the Lord removes insincerity and injustice as to the very intentions and purposes wherein their roots are; and every time ,vith less resistance and cOllflict, thus with easier labour, than in the beginnillgs. Thus a man thillks frum conscience, and acts froln integrity; Ilot the man inJeed of himself, but as if from him~elf; for he then acknowledges, from faith as weIl as from perception, that it appears indeed as if he thought and did these things from hinlself, when yet they are not from himself but from the Lord (A. E. n. 972, 973.) Take for examp~e administrators of the goods of otbers, higher and lower: If they deprive their king, their country, or their master of his goods, clandestinely or by artifice, 01' under fair pretence by fraud, they llave no religion and no conscience; for they hold in contempt and render Dull the Divine la\v. concern-

THE TEN aOMMANDMENTS.

209

ing theft. Though tbey frequent temples, are devout in listening to sermons, attend the Sacrament of the Supper, pray morning and evening, and talk piously from the W ord, yet nothing tlows in and is present from heaven in their worship, piety, and speech, because their interioT rninds are full of thefts, robberies, knavishlless, an injustice; and so long as these are \vithin, the way inta them frolu heaven is closed. Therefore the ,vorks that they do are aIl eviL But on the other hand adlninistrators of goods who shun unlawful gains and fraudulent transactions, because they are contrary to the Divine la,v of theft, have religion, and consequently conscience also. And the works that they do are good works; they net from sincerity for the sake of sincerity, and from justice for the sake of justice. And rnoreover they are content with their own, and are of cheerful nlnd and joyful heart as often aR it occurs that they have not defrauded. Take merchantz al~o for example: Their works are aIl evil so long as they do Dot regard as sins, and for that reason shun, ail Ullls"'ful gains and illicit usuries,and frauds and craft; for such wOlks cannot be done from the Lord, but are from man himself. And their worka are worse by so much as from the internaI they know how, Dlore skilfully and subtlely, to fabricate deceptions and circumvent their companions ; and their works are yet worse the more skill they have in hringing such things into effect under the guise of sincerit.y, justice, and piety. The more delight a merchant takes in such tllings, the more the origin of. bis works is derived from hell. And if he acts sincerely and justly in order to acquire reputation, and by reputation ,,enlth,-even 80 far as to appear to act from the love of sincerity and jnstice,and does not aet sincercly and justly froln affection or fronl obedience to the Divine law, he is yet inwardly insillcere and unjust, and his works are thefts; for under the guise of sincerity and justice he is disposed to steal That this is 80 is made manifest after deat.h, whell man acts from his interior will and love, and Dot from the exterior. He then thinks and contrives nothing but crafty tricks and robberies; and he withdra\vs himself froul the sincere, and betakes himself either to forests or to deserts, where he devotes bimself ta his insidiou8 ,vile~. In a word, they become rol.bers. But it is ot.herwise with tho-Je merchants who shun aIl killds of theft as sins, especially the interior and more hidden thefUl which are accomplished by aets of cunning and deceit. Their works are aIl good, because they are from the Lord; for the influx froln heaven, that through beaven from the Lord, for effecting them is not int~rcepted by the evils above nlentioned. Riches do no harm to tbelD, becallse wealth is to theul the Dleans of use. Mercantile transactions ,vith them are uses whereby they serve their country and their fellow-

'8

210

THE TEN OOMMNDMENTS.

citizeos ; and they are also placed by tl1eir wealth in a position to perfl'm any uses to which the affection of good leads them. From \\?hat has bcen said it may now be seen what is meant in the 'Vorrl by good worka; namely, all the ","orks that are done by "lan ,vhile evils are being removed as sins. FOI the works that are afterwards done Rre not done Ly the man other'wise than as by him; they ale in. truth done by the Lord; and \\Torks that are done by the Lord are aIl good, and are called goods of life, goodB of charity, and good warka. For example, aIl the judgnlents of a judge \\ho has just.ice for bis end and venerates and loves this as Divine, while he detests adjudications fOl- the sake of re\vard, for friendship, or frorD favour, as fiagitious; for sa he consults the good of his country, by causing justice and . judgnlent to reign therein as in beavell, and so he consults the peace of every harmless citizen, and protects hinl from the violence of evil-oers; aIl which are good works. The offices of sdministrators aIso and the dealings of mercbants are aIl good works ,vhen they shun illicit gains as sins against the Divine . laws. While man is shunning eviIs as sins he daily learns what a good W"ork is, and the affection of doing good increases with him, and the affection of knowing truths for the sake of good; for the more truths he kno,,"s the more fully and wisely he can Ret, and therefore the more truly good his warka become. Cease therefore ta inquire in thyself what are the good works that 1 nlay do, or 'vhat good Rllall 1 o that l rnay recei ve eterlJal life. Only abstain from evils as sins, and look to the Lor, and the Lord will teach and lead thee. (A E. n. 977979.)

TEE

EIGHTH COKUANDKEN~

cc Thou shalt 'Mt bear false 'Witness against thy 1teighbour." Ta bear false witness against the neighbour, or testify falsely, in the natural sense most obviously nleallS to act the part of a faIse witness before a j udge, or before others out of a court of j nstice, against any one who is inconsiderately accused of any evil, and to asseverat.e this by the name of God or anything holy, or by hiInself and sucb things of himself as are of sorne repute. In a wider natural sense titis cOlnmandment forbids lies of every kind, and artful hypocrisies \vhich regard an evil end; and also to traduce and defame the neighbour, sa that his hononT, nanle, and fame, on which the character of the ,vhole Inan depends, are injured. In the widest natural sense it forbids plots, deceits, and premeditated evils against any one, from ysrious motives, as from enmity, hatred, revenge, envy, rivalry, etc.; for these evils conceal within them the testifying to what is faIse.

THE TEN CMMANDMENTS.

211

In the spiritual sense, to bear false witness means to persuade

tbat falsity is truth in a lnatter of faith, and that evil is good

in a matter of life, and the reverse; but it is to do these of purpose, and not from ignorance, that is, to do them after one knows what is true and good, and not before. In the celestial sense, to bear faIse "'itness meana to blaspheme the Lord and the W ord, and so ~ banish the very trutb from the church; for the Lord is the Truth itself, and o.lso the \Vord. On the other hand, in this sense to witness means to utter truth ; and testimony means the truth itself. Hence the Decalogue is also called the TestiInony. (T. C. R. n. 321-32:t) In the inmost sense this commandment forbids to falsify the tmth and good of the Ward; and on the other hand ta e~tablish falsity of doctrine as true by confirming it Ly fallacies, appearanees, fictions, knowledges falsely applied, and sophistries, and the like. The very confirmations and the persuasions from them are false witness, for they are false testimonies. (A. E. D.1019.)
TRI NINTH AND T.E~TH COJOlANDINT8.
te Thou skalt 'Mt COt"et thy neighbour's house; tlwu shalt 'Mt covet thy neighbour's wile, nm his 'nzan-sercant, nor hi.s maid-servant, nor his ox, nor his ass, noT anything th;at is thy neighbour's." These

two commandmen~q look to the cOlnmalldments which precede, and teach and enjoin that as evils must not be done, they a1so must Dot be lusted after; consequentIy that they are Dot of the external man onIy, but of the internaI also; for he ,vho does Dot commit evils, and yet Iusts to commit them, even does commit them. For the Lord says, " Whosoe'ver lusteth alter the tDife 01 another hath- already C()mmittetl adulte171 'With her in h keart" (Matt. v. 28); and the external man does Dot become internaI, or act as one "yith the internaI, u ntil Iusts are put away. This also the Lord teaches, saying, " JVoe umo '!fOU, Sl:ribes

and Pharisees, . : . for ye malce clean the outside of the C'ltp and of tlu platter, but wl:thin they are lull of extortm and exCe8S. Thou blilJul Pha.rw'e, cleawe fi1 St t}1R, inside of the tup and platter, that the outside of them 'fllay he clean also" (~{att. xxiii. 25, 26). And moreover, in that whole chapter the intel'nals which are Pharisaical are lusts after those things which are cOllllnanded Dot t.o be done in the first, second, fifth, sixth, seventh, aud eighth cummandnlents. . . . That these t\VO commandnlents might look ta aU those which precede, that [the evils prohibited] should Dot be lusted after, tberefore the Ilonse is first named, afterwards the wife, and then the man-servant, the maid-servant, the OK and the
9

212
888,

THE TEN OOMMA.. DMENTS. V

and lastly, aIl that is the neighbour's. For the house involves aIl things that follow; for it contains the hllsband, the wife, the manservant, the maid-servant, the OX, and the asse The wife, who is afterwards named, involves again the things which follow; for she is the Dlistress, as the hllsband is the master, in the house; the man-servant and maid-servant are under them, and t.he oxen and asses under them; and lastly come aIl things that a.re below or ,,ithout, in that it is said, "anything tllat is thy neighbonr's." Frolll \vhich it is plain that these t\\l'O comulanthnents have reference to ail the preceding in general and in parLicular, in a ,vide and in a restricted sense. In the spiritual sense these cOlnlnandlnents probibit ail lusta which are contrary to the spirit, thns ,vhich are contrary to the ~piritual things of the chllrch, which relate chiefly to faith and charity; for ullles8 lust.s are snbdned, the flesh with its liberty would rush into aIl ,vickedness. For it is known from Paul, that " TM jlg,,,h lusteth against the spirit, and the spirit against the fle.~h" (Gal. v. 17). In short, these t,vo commandmentB, understood in the spiritual sense, regard ail things that have before be~n presellted in the spiritual sense, and forbid to lust after theln; and like\vise aIl that have befre been presented in the celestial sense. But to repeat them is unnecessarr. (T. C. R D. 326, 327.)

The ten commandments of the decalogue conta in a.ll tbings which are of love to God, and aIl that are of love to the neighbour. In eight precepts, the first, second, fifth, sixth, seventh, eighth, ninth and tenth, there is nothing said of love to God and of love towards the ueighbour; for it is not, said that God should he loved, nor that the name of God should be hallo,,?ed, uor that the neighbour should be loved, nol' tberefore that he should he dealt with sincerely and uprightly; but only that Thou shalt have D other God before ~{y face; Thou shalt not take the naIne of God in vain; Thou shalt not kill; Thou shalt not commit adultery; Thou shalt Dot steal; Thou shaIt nut bare false witness; Thou shalt Dot covet the things that aI"e thy lleighbour's. That is, in general, that evil ought Dot to be purposed, meditated, or done, either agaiust God or against the neighbour. But the reasoD why snch things as relate direGtly to love and charity are Dot commanded, but that it is only commanded that such things as are opposed ta them should not be done, is that in so far as 8 mnn sh uns evils as sins in BO far he purpuses the goods which are of love an charity. The first thing of love to the Lord and love to,vards the neighbour is to do no evil; and the second is to

do good.

THE TEN OOMllfANDJIENTS.

213

It was said that in 80 far as a man shuns evils he desires to do

good; the reason is that evils and goods are opposites, for evils are from hell and goods from heaven. So far therefore as hell, that is evI1, is removed heaven dra,vs near and the man looks t.o good. That it is so is very manifest froln the above eight Cflmmandments of the decalogue thus viewed. 'fhus, l. In 80 fdr as
any one does not worship other goda, in 80 far he ,vorships the true God. II. In so far as any one does Dot take the naine of God in vain, in so far he loves the things which are from Gad. III. In so far as any one is not willing to kilI, and to aet from hatred and revenge, in so far he wishes weIl to the neighbour. IV. In 90 far as aoy one is Dot willing to commit adultery, in so far he desires 10 live chastely with a wife. V. In so far as any ODe 8 Dot willing to stM.I, in so far he practises sincerity. VI. In 80 far as any one is Dot willing to bear false ,vitlless, in 50 far he ie willing to think and speak the truth. VII. and YIII. In 80 far as any one does not covet the things that are the neighbour'a, in so far he is willing that the neighbour should enjoy his OWD. Renee it is evident that the commandments of the decalogue contain aIl things whieh are of love to God, and of love towaros the neighbour. Therefore Paul says, "He that loveth a'Mthtr katl" fulfilled the Law. }t'or this, Thou ft/talt 'Mt commit adultery, ThOM skalt not lcill, Thou sltalt 'Mt steal, Thou sludt not

bear jaise wit1U!JJ8, Thou skatt 'Mt covet; and if there 6e' any other cummandment, it is comprchended in this saying, Thou shalt love thy 'lUigh1Jour as thysel/ Charity worketk no evil to tlte neighlxYur ; tkerifore charity is the fulfilment of the law" (Rom. xiii. 8-10). (T. c. R n. 329, 330.)
OPPENDI~G IN ONE COIIIlANDlIENT OFFENDING IN Au,.

It is affirmed that no one can fulfil the law, and the less 00cause he who offends again~t one commandruent of the decalogue offends against all. But this form of speech is Dot just as it Munds. FOT it is to be understood in this manner; that he ,vho of purpose or deternlination acts contrary to one commandment, acts contrary to the rest; ainee to Rct from purpose and determination is ent.irely to deny that it is a sin, and if he is told that it is sin, to rejeet the admonition as of no moment. He \vho thns denies, and makes a sin a matter of no concern, makes 1i!!ht of evervthing that is called sin. (T. C. R. n. 523.)

FAITH.
WHAT FAITH 1&

FAITH ie an internaI acknowledgment of truth. They who are in the spiritual affection of truth have an internai acknowledgment of it. As the angels are in that affection they totally reject the tenet that the understallding ought to he kept in subjection to faith; for they say, CI How can YOll believe a thing when yon do Dot see whether it is true 1" And if any one affirma that what he advances must he believed for a11 that, they reply, cc Dost thou tllink thyself a God, that 1 am to believe thee t or that 1 am mad, that 1 sho111d believe an assertion in which 1 (10 not see any truth 1 If 1 must believe it, cause m~ to 8ee it.." The dogmatizer iB thus constrained to retire. Indeed, thu \visdom of the angels consists solely in this, that they see and camprehend what they think . There is a spiritual conception, of which few have any cognizRuee, which enters by influx inta the millds of those who are in the affection of truth, and interiorly dictates that the thing which they are hearing reading is trne or not true. ln this conception they are ,vho read the \Vord in enlightenment from the Lord. To be in enlightenment is nothing else than 10 he in the percept.ion, and thence in an internaI acknowledgment, tbat this or that is true. It is they who are in this enlightenment that are said to he taught of Jehovah, in Isaiah live 13; John vi. 45; and of' whom it is said in Jeremiah, ce Bekold, the days come, . . . that I will make a 'MW covenant; . . . thil shall be the covenant,. . . . I will put My Law in tMir inwartl parts, and write it in their hearts: . . . and tlLey skall no 'I1U1re teaclt e'Very man his neighbour, and every man his brotlwr, saying, .{1l1OW '!Je Jekovahj lor they shall all know Me" (xxxi 31, 33, 34). From these considerations it is plain that faith and truth are a one. This alao is the reason why the ancients, who were sccustomed to think of truth fronl affection much more than \\c, used the ,vord truth instead of faith; and for the sarne reason in the Hebre\v language truth and faith are expressed by one word, \vhich is Anluna, or Amen. (F. n. 1, 4-6.)

or

FAiT!!.

215

The angels who are in celestiallove will Dot hear anything of faith, saying, "What $ fo.ith 1 ls it Dot wisdom 1 And what is charity 1 Is it Dot to do 1" And when they are told that faith consista in believing what is not understood they tum away, saying, " He is out of bis senses." Tt is these who are in the third beaven, and are the wisest of aIl Sucb have tlley become who in the world applied the Divine truths whicb' they heard imluediately to the life, turning away from evils as infernal, and worshipping the Lord alone. The angels also who are in spirit.uallove do Dot know what fait.b is. If it he mentioned they understand trnth, and if' charity be mentione they understand doing the truth; and when they are told they must believe they calI it a vain saying, and add, U \Vho does DOt believe truth r' They say this because in the light of tbeir heaven they see truth; and to belicve what they do not see tbey call eithcr simplicity or foolishness. (D. L W. n. 427, 428.) The veriest faith, which saves, is trust; but there can never be this trust save in tha good of life. Without the good of life there is no reception; and where there is no reception there is no trust,-unless sometimes a certain apparent trust, in disordered states of rnind or body, when the lusta of the love of self and of the world are quiescent. But with those who are in evil of life, when this crisis passes or is changed, this deceptive trust entirely vanishes. For there iB a tnlst even with the wicked. But he who would know the qualit~ of bis trust, let him examine within himself his affections, and ends, as weIl 88 the actions of bis life. (A. C. n. 2tl 82.)
THE
EssENOE OP FAITH 18 CHARITY.

It should be known tbat charity and faith fonn one, as the will and understanding; because charity belongs to the will, and faith to the understanding. In like manner charity and faith form one like affection and thought; because affection belongs to the will, and thought to the understanding. So again charity and faith form one like good and tnlth; because good has relation to affection which belongs to the will, and truth has relation to thought which belon~ to the understanding. In a word, charity and faith constitute one like essence an form; for the essence of faith is charity, and the form of charity is faith. Hence it is evident that faith without charity is like a form without an essence, whicb is nothing; and that charity without faith is like an essence without a form, which likewise is nothing.

216

FAITH.

[t is with charity and faith in man just as with the motion of the heart, which is called its systole and diastole, and the motion of tbe lungs, which is called respiration. There is also an entire correspondence of these with the \\Till and understanding of man, an of course with charity and faith; for ,vhich reason the ,vill and its affection are meant by the heart when mentioned in the "Toro, and the understanding and its thought by the souI, and also by the spirit. Bence, to yield the breath (or soul) is to retaiu animation 110 longer; and ta give up the gllost (or spirit) is to respire no longer. Rence it follows that there can be 110 faith without charity, nor charity without faith; and tbat faith without charity is like respiration of the lungs withut a beart, whieh cannot take place in any living thing, but only in an automaton; and that charity without faith is like a beart without lungs, in which case there ean he no sense of life; consequently, that charity accomplishes uses by faith, as the heart by the lungs accomplishes actions. 80 great indeed is the similitude between the heart and charity, and between the lungs and fait.h, that in the spiritual world it is known by a person's breathing what is the nature of bis faith, and by his pulse what is the nature of bis charity. For angels and spirits as "~el1 as men live by the pulsation of the heart and by respiration; hence it is that they, as ,vell as men in this world, feel, tbink, aet, and speak. (F. n. 18, 19.) There are many who have not an internaI acknowledgment of truth, and yet have the faith of charity. They are such as have lJad respect ta the Lord in their life, and from a principle of religion have avoided evils, but \\'ho have been kept from tbinking of truths by cares and business in t.he world, and also Croln a \\'ant of truth in their teachers. Yet interiorly or in their spirit, these are in the ackno\vleugment of tr.uth, because they are in the affection of it; and therefore after death, ,vhen they become spirits and are instructed hy the angels, they acknowledge truths and receive them with joy. But it is other\vise with those who in their life have Dot looked to the Lord, and bave Dot avoided evils from a prineiple of religion. These in.. wardly or in their spirit are Dot in aDY affection of truth, and consequently are not in any acknowledgment of it; after death therefore, when they become spirits and are instructed by the angels, they are unwilling to aeknowledge truths, and of course do Dot receive tbem. For evil that is of the life interiorly hates trnths; but good that is of the life interiorly loves truths. ':" (ib. n. 30.)

F~ITl[.

217

rA)QNtTIONS 1 0 .. TRUTH AND Goon ARR NOT 01' FAtTH ONTIL A MAN 18 IN HARITY. '

The cognitions of truth and good which precede faith appear 10 sorne as if they were of faith; and yet they are note Men do Dot therefore helieve because they think and say they elieve. And these [trut.hs] are not (,f faith; for it is only cognized that they aTe 80, and not internally ackno\vledged that they arc truths. And faith that they are trnths while it is not knowll that they are, is a species of persuasion remote from internaI acknowledgment. But as soon as charity is irnplanted they beconle cognitions offaith, yet only 80 far as there is charity within it. (F. D. 31.)
THB
TBUTHS 01' FAITH ABE FIRST IN TIllE, BUT CHARITY 18 FIRST IN END.

Faith, by which' alao tnlth is meant, is first in time; and charity, by which good also is meant, is first in end. And that "'hich is first in end is actually the first, because it is primary, and 80 is also the first-born; but that \"hich is first in time is not actually first, but apparently. But that this may be comprehended it shall be illustrated by cumparisons; as with the creation of a temple, and of a house, the fornlation of a garden, and the preparation of a field. In the erection of a temple, the first thing in point of time is to lay the foundatioD, to build the walls, to put on the roof, and then to put in the altar, and rear the pulpit; but the first thing in end for the sake of \vhich these things are done ie the worship of God in it. Jn the building of a house, the first thing in tinle is to build its outer parts, and t.o furnish it with various articles of n~cessity; but the first thing in end is a suitable dwelling for ouets self and for the others who ahall be in the house. In the fornlation of a garden, tl1e first thing in time is 10 level the gronnd, and prepare the soil, and plant trees, and sow the seeds of sncb things as will he of use; but the first thing in end is the use of their fruits. In the preparation of a field, the first thing in time is to clear the land, to plough, to hsno\v, and then tu sow the seeds; but the first thing in end is the harvest, and so also the use. From these comparisons any one may conclude which in itself is first; for does not every one, whell he would build 0. tenlple or a !louse, or make a garden or cultivate a field, first purpose a use, an constantly keep and turn this over in his milld while he is procurillg the means to it 1 We conclude then that the truth of fSJ.ith is fiI'Rt in lime, bu': that the good of charity is first in end; '\nd that this
1

Sec note p. 284.

20

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FAITH.

tberefore because it i.s primary is actually the first-begotten in the mind (T. C. R. n. 336.)

FAITH NEVER BEOOMES FAITH TILL TITE TRUTHS 01' IT ARB WILLED
AND DONE.

AlI the things of faith which are signified by the first-born of Rons are those which are from the good of charity; for faith exists from this good. For truths, ,vhether taken from the 'Vord or from the doctrine of the church, can in no wise become truths of Faith unless there he good in which they may be implanted. The reason is that the intel1ectual [faculty] is what first receives truths, sinee it sees them and introduces them to the will; and w ben tbey are in the will they are in the man, for the ,vill is the nlan hirnself. He therefore who supposes that faith is faith with man before he wills these truths, and from willing does them, is exceedingly deceived; the very tnltbs of faitb have no lire before. AIl that is of the ,vill is called good, because it is loved; and so truth becornes good, or faith becomes charity, in the will. . . . l'bat the man of the church has been in obscurity on these subjects is because. he has Dot perceived tbat all things in the universe relate to truth and good, and that they must have relation to both in order that anything may exist; and has not perceived that in nlan there are two faculties, the understanding and the will, and that truth has relation to the understanding and good to the will, and tbat if there is Dot the relation to each nothing is appropriated to man. Illasmuch as these tbings }JBVe beeu in obscurity, and yet the ideas of man's thought are founded on sucb tbings [according to bis conception of thern] therefore the error cou] not be nlade manifest to the natura! man. And yet if it ha<! once been made manifest the roan of the church would have seen as in clear light from the 'Vord, that the Lord Himself has spoken innunlerable things of the good ot charity, and that this is the chief thing of the church; and that faith is llo\vhere but in tllat good. The good of charity consista in doing good from purposing good. (A. C. n. 9224.)

IN

SO PAR AS ANY ONE BRUNa EVILS AS SIN8 BR BAS FAITH.

Evil Wllich is of the lire destroys the truth of fait.h; becnuse evil of life belongs to the will and the truth of faith to the uuderBtanding; and the will leads the understanding and causes it to set in unity with itself. If therefore there be any truth in the understanding \vhicb does not agree with th~ will, when a man is

F~TH.

219

left to himself, or thinks under the influence of his evil and the love of it, he either casts out sucb trutb, or by falsification forces it into unity. It is otherwise with those "'ho are in good which is of the life; for when left 10 themselves they think nnder the in1lu~nce of good, and love the truth which is in the understanding because it 8{,rrees there\vith. Thu8 a conjunction of faith and of life is effected like the conjunction of truth and good, each resembling the conjunction of the understanding and the will Bence then it foIlo\vs that in the degree that a man shuns eviIs as sins, in the aame degree he has faith, because in the sarna degree he is in good. This is confirmed also by its contrary, that wh080ever does not shun evils as sins has not faitb, because he is in evil and evil has an inward hatred against truth. Outwanlly indeed it can put on 0, friendly appearance, and endure, yea love that truth should he in the understanding; but when the outward is put off, as is the case after death, the truth which was thus for worldly reasons received in a friendly manner is first cast off, afterwards is denied to he truth, and finally is held in aversion. (Life, D. 44, 45.)
FAITII
18 TBB PIBST PRINOIPLE OP TUB CHUROB IN APPEARANOII, BUT CHARITY 18 AOTUALLY THB PIRaT.

Tqere are two tbings which constitllte the cburch; namely, charity and faith. Charity is of affection, and faith is of thought thence derived. The very essence of the thought is the affection; for without an affection no one can think, everything of life which is in the thought being from affection. It ie therefore ~videl1t that the first principle of the church is affection, which is of charity or love; and the reason why faith is called the first principle of the church is because it first appears. For what a man helieves, that he thinks and in thought sees; while that by which a man is spiritually affectcd he does Dot think, nor therefore see it in thought, but he perceives it by a certain sense which bas no reference to sight, but to another sensitive principle which is calIed the sensitive principle of delight. And since this delight is spiritual and above the sense of natural deIigh t, man does not perceive it except when he bas l>ecome spiritual, that is when be is regenerated by the Lord. Hence it is that th068 things which belong to faith, and 80 to sigh.t, are believed to be the first things of the church, although they are sa only in appearance. This therefore is called the beginning of the creation of Gad (Rev. iii 14), because in ~he letter, the \V urd is written according to the appearance. For the appearance in the letter is for the simple; but spiritual men like the angels are

220

FA.ITH.

elevated above appearances, and perceive the Word as it is in its internaI sense; consequently they perceive that charity is the first principle of the chnrch, and that faith is from charity; for faith which is Dot from charity and which is not of charity is not faith. Even from ancient times it has beeu' a matter of controversy what is the first principle of the church, whether faith or charity. Aud they who did Dot know the nature of charity have sal that faith is first; but those who kllew the nature of charit.y have affirmed that charity is first, and that faith is charit.y as 10 its appearance,-since the affection of charity appearing to the sight in thought is Faith ; for the delight of an affection ". hen it passes from the will into thought fornls itself, and in various forlns renders ielf visible. This was unkno\\'D to the simple, and therefoI'e they took that ta he the first principlc of the church which appeared before the sight of their thought ; and as the 'Vord in the letter is written according to appearances this is there called the first, the beginning, and the nrst-born. For this reason Peter, by whom the faith of the church was represellted, is said to he the first of the apostles; ". hen yet John was the first, since John representl'd the good of charity. That John and Dot Peter was the first of the apostles is evident from the circumstance that John ]eane on the Lord'e breast, an that he and not Peter follo\ve the Lord (John xxi. 20-22). For the sarne reason, too, Reuben represented faith, because he was the first-born of Jacob, and it ,vas believed that th~ tribe which had its name from him was the first; and yet that tribe was Dot the first but the tribe of Levi, because Levi represellted the good of charity. And for that renson this tribe was appointed to the priesthood, and the priesthood is the first order of the church. For the saUle reason also in the first chapter of Gpnesis, -where in the literaI sense it speaks of th creation of heaven and carth, but in tbe internaI sense of the new creation or regeneration of the nlan of the ChUfCh at that time,-it is said that the light was first made, an afterwards the Bun and the moon, as may be seen in verses 3-5, and 14-19, of that chapter, when yet the sun is first, Rnd light is from the sun. The renson w hy light ,vas said to be the first of cr-eation, \\ras that light signifies the truth of faith, an the sun and moon the good of love and of charity. From these considerations it is evidpot what is signified by the heginning of the creation of God ; narnely, fait II froin the Lord, which is the first principle of the clturch as to the avpearance. (A. E. n. 229.) 8nce man does not sec good in his thought,-for good as has been said is only felt, and is felt under the manifold furln nf delight,-and as man oes not attend to the things that he i'~cls in tllougl1t, lJ:tt ~u tliose thut he sees in it, therefore he calls all

FAITH.

221

that which he feels with delight good; and he feels evil ,vith delight, because this is mnate from bis birth, and proceeds from the love of self and of the ,vorld This is the reason why it is Dot known that the good of love is the aIl of heaven and of the church; and that this is ouly from the Lord in man; and that it does Dot flow from the Lord into any but such M shun evils and the delights thereof as sins. This is what is meant by the Lord's ,,ords, that the law and the prophets hang upon these t\VO commandlnents, TJunt shalt love Gad above all things, and thy neig1Wollr as thysdj (~Iatt. xxii. ~5-~8). And 1 can aver that there is not in lnan a grain of truth which is truth in itself except so far as it is fron) the good of love from the Lord; and therefore that tbere is Dot a grain of faith which is faith in it.self, that is which is living, salutary, and spiritual, except so far as it is from charity which is from the Lord. Snce the good of love is the aU of beaven and the church, therefore the universal heaven and the church universal are arranged in order by the Lord according to the affections of love, and not according to anything of thought separated from them; for thought is affection in form, just 88 speech is sound in form. (A. It n. 908.)

Hol\'

FAITH lB PORMED FBOJI CHARITY.

It shaU also be explained how faith from charity is formed. Every man has a natura! rnind and a spiritual rnind; a naturaJ. Dlind for the world, and a spiritual mind for heaven. As to his understanding man is in hoth worlds; but Dot as to bis will until he shuns and turns away from evils as sins. When he does this bis spiritual rnind alao is open in respect to the will; and then spiritual heat flows thence into the natural Dlind from heaven,which heat in its essence is charity,-and gives life to the knowledges of truth and good that are therein, and out of them forms faith. It is the sarne as with a tree, which does not receive vegetative life until heat flows from the sun and conjoins itself with the light, as it does in the time of spring. There is moreover a full parallelism between the quickening of man with life and the vegetation of a tree, in this respect, that the one is effected by the heat of this world and the other by the heat of heaven; which is the reason why man is 50 often likened to a tree by the Lord. (F. n. 32.)
TRUTB BOOTBD IN THB MIND DT DOING IT.

AlI trntb is sown in the internaI man, and rooted in the external; unless therefore th~ truth which is inseminated takes

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FAITH.

root in the ~xtemal man,-which is effected l)y doing it,-it beeomes Iike ft, tree set Dot in the ground but upon it, which on exposure to the heat of the SUIl withers. The man who has done the truth takes this root '\\?ith him after death; but not the man who has only known and acknowledged it. (A. R. n. 17.)

FAITH ALONB, OB FAITH WITBOUT CHARITY.

With those who are in the doctrine of faitb alone there is in truth no fait,h, that is no spiritual faith, or no faith of the ehurch. But they have a Datural faith, which 8 also called persuasive faith; for they believe that the 'Vord is Divine, they believe in eternal life, they believe also in the remission of sins, and in many other things. But with those who are without charity such faith is merely a persuasive faith; whieb in itself eonsidered does not differ froDl faith in thin~s unknown that are heard from others in the world, and are believed though neither seen nor understnod because they are said by sorne one whom they think ,vorthy of confidence; tbus it is only the faith of another in tbemse1ves, and not their own. And this faith which is Dot Dlade their o\\?n by sight and understanding, is not unlike the faith of one born blind to ~olours and objects of sight in the ,vorld, whose sense of touch also is dull; of which he has a strange idea which no one knows but bimself. This is what is called historiea1 faith, and is by no nleans a spiritual fait.h, snch as the Faith of t.he church ought to be. Spiritual faith or faith of the church is aIl from charity, so that. in its essence it is charity; the spiritual things which are believed indeed appear in light to tho8e who are in charity. This 1 say from experience; for in the other life every one who has 'lived in charity during his abode in the world sees his truth which he believe.CJ, while there they who have been in faith alone see nothing at aIl. Yet historical faith only, by means of thought concerning God, concerlling heaven, and eterna1 life, has sorne conjunction with heaven; but only by obscure thought, and Dot by the affection of charity, for this affection it has not. By the affection therefore whieh they 11ave,-\vhich is affection of the love of self and of the \vorld,-they are coujoilled to hell. Bence it may appear that they are between heavell and hen, inasmuch 88 they look ,vith their eyes to\\'ards beaven hile their lleart is inclined to }lell. To do this is to profane, and the lot of profaners in the othcr life is of aIl. others the worst. To profane is to believe in God, the "Tord, eterlla1 lire, and many things which are tauglJt in the literalsense of the Word, and yet live contrary to thelJl. Bence then it is that it is saidJ "I would thou wert cold qr hot "

'v

FAITH.

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(Rev. iii. 15); for he who is cold, that is who is without faith, does not profane; neither does he who is hot, that is who has charity alone. (A. E. n. 232.) Ti INVENTE
MOD. 01' OONNEOTING GOOD W ORKS WITB FAITH ALaNB.

Some examples shall be adduced of the methods of connecting good worka with faith, invented by those who have believed themselves more acute and sagacious than others, and endowed at the sarne time witb so ingenious talent that by reasonings from fallacies they can induce upon auy falsity the appearance of trnth. That they may be examined, apprehended, and then enlarged upon, 1 will here recount sorne connections of good \vorks with faith, by which it appears as if the discordance with the Word was removed,-some of them believed by the simple, and some invented by the learned. . 1. The most simple know no other,vise than tbat faith alone is ta believe the things which are in the Word, and which the doctrine of the church thence teaches. 2. The less simple do Dot know what faith alone is, but think that faith is to believe what is to he done; few of them distinguish bet\veen believing and doing. 3. Otbers indeed suppose that faith produces good worka, but do not tbink how it produces them. 4. Others think tbat faith in ail cases precedes, and that goods are thence produced, or come as fruit from a tree. 5. Sorne believe that tbis is efIected through co-operation by man, and sorne that it is effected without co-operation. 6. But as the doctrinal tenet dictates that faith alone saves without good works, therefore soma make no account of good works, saying in their hearts that aIl' things that they do in the sight of God are good, and that evils are Dot seen by God. 7. But as deeds and worka and doing and working are frequently mentioned in the 'Vord, therefore from the necessity of reconciling the Word with the dogma the, devise connections of different kinds, which yet are such that faith is by itself and works by thetnselves, so that salvation may be in faith and nothing of it in works. 8. Some connect faith with an endeavour to do good wit.h those ,vho have arrived to the last degree of justification; but with an endeavour which derives nothing from the voluntary part of man, but is solely from influx or inspiration, because good from the voluntary part of man in itself is not good. 9. Sorne connect faith with the Lord's merit, saying that this is operati"e in all things of man's lire, while he is ignorant of it. 10. Sorne connect faith with moral and civil good,-which goods ar~ tu be done for the sake of man's life in the world, but not for the sake of eternal lifel-and aflirJll that

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FAITH.

these goods are meant by the deeds and works a:nd doing and working mentioned in the W ord; and that for the sake of uses in the world good worka are to he taught and preached to the laity, because they do Dot know tbese Inysteries conceming the connection of faith and works, and sorne cannot comprehend them. Il. Many of the learned suppose that the conjunction of aIl things is in faith alone, namely, that therein is love to God, charit.y to\vards the neighbour, the good of life, works, the Lord's merit, and God; besides, that man hinlself thinks sonlewhat concerning these things, and wills and dues from himselt: 12. It lllust bo known that there are yet many other methods of CODnection invented, and still more by the same class in the spiritual world; for spiritual thought can extend into innumerable things into which natural thought cannot go. It. ,,~as given me to see a certain person in the spiritual world devise more than a hundred met.hodA of such connectioD, and in every one there was a progression of thought from the beginning through the means to the end; but when he was in the end and believed that he now saw the connection he was enlightened, and noticed that the more interiorly he thought upon the suhject the more he separate faith fronl good works instead of conjoining them. From ail this the nature may appear of the modes of cOllnection which the learned especially have invented, whereby the disagreement of the dogma of Faith alone with the 'Vord appears to be removed; which is understood by the wound of death of the beast being healed (Rev. xi 3). (A. E. n. 786.)

THB ERBORS AND BLINDNE88 OP TBOSE WHO ARR IN 'FAITH ALONB.

They'" ho place salvation iD faith alone and not at the sarna time in the life of faith, that is in the life of charity, believe that any one can come into heaven, and to the Lord, ho\vever he may bave live.d. For they do Dot know what the life of man is, and because they do Dot know this, tbey suppose the life is nothing. If therefore theyare asked whether an evil person can be among the gaod, they say that through the mercy of God he can, becanse it is a ,vork of Omnipotence. Nay, if asked whether a devil can become an angel of heaven they answer in the affirmative, if only he he wiUing to receive faith; for tbey have no doubt about his power to receive. And if they are told that evil cannt be turned into good, thus hell into heaven with man, and that this is impossihle becn.use contrary to order, therefore CODtrary to Divine Truth, and so contrary to God Himself, ,vho is order, they re8pond to this that such things are reasonings about salvation, with which they have nothing to do. From these,

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225

and innumerable other illustrations, it may be seen into what blindness concerning salvation and eternal life the doctrine of faith alone leads. (A. C. n. 8765.) They who place salvation in Faith alone, when they read the Word, attend not at aIl to the things which are said therein conceming love and charity; indeed they do Dot see.them, for these things fall into the shade of vision, as things that are quite &Side, or as things which are behind (ib. n. 8780.)
TUB

LoRD'S PRovlDENOE

OVER TROSE WHO AR. TAUGHT THE DOOTBINB OF FAITH ALONE.

The greater part of those that are born within the churches where the doctrine of faith alone and of justification thereby is received, do not know what faith n.lone is, nor what is nleant by justification. 'Vhen therefore they hear these things From tbeir teachers, they thillk that a life according to God's commandments in the \Vord is thereby meant; for they believe this to be faith and also justification, not entering more deeply into the mysteries of doctrine. They a150, when instructed concerniug faith alone and justification by fai th, believe no otherwise than that faith alone is to think of God and of salvation, and how they ought to live; and that justification is to live before God AlI who are saved wit.hin the ehurch are kept by the Lord in this state of thought and faith; and after the~r departure from the ,vorld they are instructed in truths, because they can receive in:3truction. But those who llave lived according to the doctrine of faith alone and of justification by faith are blinded; for faith alone is not faith, and therefore justification by faith alone is a nonentity. . . . It should however be known that there are very few who thus live from doctrine, although it is believed by the preachers that aIl who hear their prenchings are under their influence. It is in truth of the Lord's Divine Providence tllat there are very few sucb. (A. E. D. 2:~il.) That the Divine Providence of the Lord is cont.inllal1y operating in order that they may be saved with whom faith separate from charity has beconle [the faith] of religion, shail DOW he shown: It is of the Lord's Divine Providence that although that faith has become [the faith] of religion, everyone may yet know that t.hat faith dues Dot save, but a lire of charity ,,'ith which faith acts as one. For in aIl the churches whare that religion is received it is taught that there is no saIvation llnless a man examines himself, sees his sins, acknowledges them, repents, desist.s from them, and entera on a llew life. This is read with much zeal before aIl who npproach the Holy Supper; and it is added

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FAITH.

that unless they do tbis they will Dlix holy tbing8 witb profane, and cast themselvas into eternal damnation; yea, in England, that unless thev do this the devil will enter into thenl, as he ent.ered into J urlas, and destroy them as to body and soul It is evident from tbis tbat in the churclles where faith alone is received, every.one yet is taught that evils are to be shunned as sins. Furt.ber, every one who is born a Christian kno,vs that evils are to be shunned as sins, from the fact too that the decalogue is put into the bands of every boy and every girl, and is taught by parents and masters. And an the citizens of the kingdom, especially the cornmon people, are examined by the priest out of the decalogue alone, repeated from melnory, as to what they know of the Christian religion; and they are also aclmonisbed that they should do the things which it contains. It is nevpr said then bI any bisbop that they are not uuder the yoke of that law, nor that they cannot do those things because there is no good from tbemselves. The Athanasian Creed is also received in the whole Christian world, and that also which is last said in it is acknowledged, that the Lord will come to judge the living and the dead, and then they that have done good '\vill entel' into eternallife, and they that have done evil into eternal fire. In Swedp.n, where the religion of faith alone is received, it is also taught openly that there is no faith separate From charity, or ,vithout goo works. This is inserted in n. kind of admonitory Appendix to aIl the books of Psalms, whieh is called Hindrances or Stumbling-blocks of t.he Impenitent (ObotferdglUJ Foer]l,inder), wherein are these \\1ords: "l'hey who are rich in good ,yorks show thereby that they are rich in faith; sinee when faith is saving it operates by charity; for justifying faith nevcr exists alone and separate from good works, as a good tree does Dot exist without fruit, nor the sun without light and heat, nor ,vater without moisture" These fe\v faets are adduced to show that although the religion of faith alone is received, yet the goods of charity which are good works are everywhere taugbt, and that this is of the Lord's Divine Providence, lest the common people should be misled by it. 1 have heard Luther (\vith whom 1 have several times spoken in the spiritual ,\orld) execrate faith alone, and say that when he established it he was admonished by an angel of the Lord Dot to do it; but that he thought \vithin him that if he did not reject works a separation from the Catholic religion would not be effected. Contrary therefore ta the admonition he confirmed that faitb. (D. P.

n,258.)

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227

MANY 01' THB LIu RNBD WHO WBBB IN TaUTRS OP DOOTRINB ARE IN lIBLL, WIIILB OTB.BB8 WHO WEBB IN ]'ALSITIJm ABa IN Hg,\VBN.

There are sorne who are in genuille truths, sorne who are in truths not genuine, and sorne who are in falsitie8; and yet those who are in genuine truths are often damned, and those who are in truths not genuine, and also those who are in falsities, are often saved. l'bis to wost will seem a paradox, but still it iB a truth; experience itself has confirmed it. For there have been seen in hell those who were more learned than others, in truths from the 'Vord an from the doctrine of their church, dignitaries as weIl as others; and on the other hand, there have been seen in heaven those who were not in truths, and also those who were in falsities, both Christians and Gentiles. The l'aason ,,'hy the former were in hell was indeed because they,vere in truths as to doctrine, but in evils as to life; and the reason why the latter were in heaven was that though they were Dot in truths as to doctrine, they were yet in good as to life. Sorne newly arrived spirits with whom it \\'as gran~d me to speak expressed tbeir surprise that those who had been distinguished for learning, in the 'Vord an in the doctrine of their c4urch, were among the damned; of whom they had yet believed that tbey ,vould become luminaries in heaven, accoring to the ,vords in Daniel: " The intelligent shall shiT1,6 as the b1-ightness 01 the jirma'lnent, an tlu~y that justify many as the stars, for ever and ever" (xii. 3). But they were told that the intelligent are those that are in truth and teach truths, and they that justify are those who are in good and lead to good; and that therefore the Lord said, "The just shall shine as the sun in the kingdom 01 their Father" (l\fatt. xi.. 4:{). They ,vere further told that those that are learned as to doctrine, but evil as to life, are the ones who are meant by the Lord in Matthew: " Many shall say to Me in that day, Lord, Lord, have
'Mt prophesied in Thy nam~, and in Thy n,ame lutve cast out devils, and in Thy name have done many wonde1ful works 1 But then will I oonfess unto them, I le'MW '!JOU not: depart [rom ille, '!le worms 01 iniquity !" (vii 22, 2::; and in Luke: (( J'ken shnll '!Je bPlIin to say, We have eaten and drltnk in Thy presence, and T/unt, leA-st taught in our street8; 1nd He shall say, I tell '!fou, I kvnow you If"tbt, whenu '!I8 are; depart from Ife, all ye u:orkers of iniquity" (xili. 26, 27); and that they were also meant by the foolish virgins who had no oil in their lamps, of ,vhom it is thus written in Matthew: ".A.fterward came aJO the other 'lJirgiruJ, saying, Lord, Lord, open to 1l.'J; but He answering, sa.id, Verily I say unto '!Jou, l know 1/00 '/l,ot" (xxv. 11, 12). To have oil in the lamps is to bave good in the truths which are of the faith of the church. And
Wi',

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FAITH.

tbey were told that those who are not in trntl1s, yea, who from ignorance are in falsities, and )-et in good and thence in the affect.ion of know'in~ truth, were nleant by the Lord in }\fntthe\v: " 1 sa?! 1~nto Y01.t, that many shail C011le fron." the oost and u'est, and shall b' down 'IJ.~k Abraham, and Isaac, and Jacob, in the kingdont of the heavens; but the cltildren of the lcingdom shall he cll3t out into outer darknus" (viii. Il, 12); and in Luke: " They shall come trom the oost a'fld the west, and fr01n the nortlt and the south, and shail recline in the i-ingdom of God; and belwld there are last which shall be first, and there are filst which shait he Lust " (xiii 29, 30). They \vho are in evil as to lire, althollgh they are in truths as to doctrine, are yet in the falsities of tlJeir evil. That this is so clearly lnanifests itself in the other lire; when they are left to thernselves they think froul evil against the trnths which they have kno\\?n and proressed, and so think falsities. They like\,ise do the same in the \vorld, ,,,hen being left to themselves they thillk; for theythen either pervert truths or deny truths to defend the evils of their lire. But those ,,,ho are in good and yet not in truths, yea, ,vho fronl ignomn(~e are in falsities,-a8 many are \\"it.hin the ch~lrch, and Inany alsa out of the church, who are called Gent.iles,-regard their o\\'n falsities indeed 88 trut.hs; but as those falsities come fronl good they ben them to good; there is therefore nothing of llHllignity in them, as there is in falsities which are fronl ev il. And as the falsities are on this account nlild arid flexible they are capnl)le of receiving trnths, and also do receive them when instructed by the angels. (A. c.

n.9192.)

01'

INTELLECTUAL

F AITB.

What intel1ectual faitb is shaU he explained. In t.he spiritual sense the 'Vord treats in nlany places of the understallding of Divine truth in the 'Vord; and ,vhere it refera to the desolation of the Chl1rch it treats also of its understanding of Divine truths from the 'Vord being destroyed. And from the passages on this 8ubject, taken co11ectively and exanlined as to their interior sense, it is plain that in so far as the understanding of truth perishes in the church, the church perishes. The understanding of the 'Vord is signified too in many pRSsage~ by Egypt, Ashur, Israel, and }:pllraim; and by Egypt the natural understanding of it iR signifiee}, by Ashnr the rational understanding of it, by Israel the spiritual understanding of it, and by Ephraim the understanding itself of the 'Vord in the church. But these three degrees of understanding, namely, the natura], rational, and spiritual, must exist together in order that man by enlightenment may see and perceive the genuine truths of the 'Vord; for the natura1 under-

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standing, which is the lowest, cannat he illuminated by its own light (lUl1ten) , but must be illulninate by the light (lux) of the rational man, which is intermediate, and this from spiritua11ight. For the spiritual understanding is in t.he light of heaven, and sees by that light; and the rational is intermediate bet\veen the spiritual and the natura1, and receives spiritual light whicb it transinits into the natural an enlightens it. 1t is therefore plain that the natural understandillg ,vithout light throllgh the rational from the spiritual is not properly nnerstallding, being \vithout light from hcaven; and the truths of the church, which are also the trutl1s of heaven, can by no nleans he seen except in the light of heaven. The reason is that Divine truth proceeJing from the Lord as a sun is the light of heaven, and the Lord alune hy His o,vn ligl~t, which is spiritua1light, enlightens man. ,FrOID t.hese considerations it is evident that the Lord \\'ills that lnan may Dot only know the tnlths of His church, but also understalld them; Dot however from natura1 light separated from spiritual ligbt, for naturallight separated frOlll spiritual light, in the things of heaven or spiritual things, is Dot light but thick darkness. For from natural light t hus separated lllan looks at the th illgS of the cburclJ from hlllself, an Ilot from the Lor; he therefure cannot see them otherwise than fronl appea-rances and fallacies, and to see thern thus iB to see falsities for trulhs and evils for goods. The fire \vhich propagates and a180 enkindles that light is the love of self and the conceit therefrolll of hig own intelligence. 'Vhen a man thinks from that tire and its light, in 80 far as he excels in ingenuity, and therefor~ in th ability to confirm anything that he pleases, he is aule to cOl1firm even falsities and evils, and make them appear as trut,hs and .goods; nay, he can exhibit falsities and evils in a shining naturallight, which yet is a delusive light augmented hy the artfu1 contriver. But to embrace the things of the chnrch from this light is Dot to understand them, but rather Dot to understand; for frorn this light alone man sees truths as falsities, and falsities as truths. This is especially so when any rec~ived dognlR is assumed as the very trutb, without being previously examined a..q to whether it is true or Dot, except in the \vay of confirlnation by reasonings from the natural 1uan, or by con firmatiol1s frOln pnrticular passages in the 'Vord not understood. A man who looks at aIl the dogmas of his reliwon in thi8 Inanner may assume ~~ a principle whatever he p1eases, anel hy the light of confirruation cause it 10 appear as if it were a truth fronl heaven, although it be a falsity from hell. Frm what has been said it may he cOllclucle that by the understanding of the trnths of the church the lluderatanding of them illumillated by the light of heaven is Ineallt, thua by the Lord. A man who is in such enlighteument is

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FAITH.

thereby enabled to see the truths of the cburch rationaUy in the world, and spiritually arter death. But to enter into the things of the church, which inwardly are spiritual and celestial, from naturallight (lumen) separated from spirituallight., whicb is the light of heaven from the Lord, is to proceed in inverted order; for '\vhat is natural cannot enter into wbat is spiritual, but what is spiritual can enter inta what is natural For with man there is no natural infiux,-wllich is aiso called physical influx,-into the thoughts and intentions of bis spirit; but there is spiritual influx, that is to say influx of the thoughts and intentions of the spirit inta the body, and into its actions and sensations. (A. E. n. 846.)
01'
PERSUA8IVB FAITH.

With evil of life there is persuasive faith, but Dot saving faitb; for persuasive faith is the persuasion that aIl things which are of the doctrine of the church are true, not for the sake of truth, nor for the sake of life, nor even for the sake of salvation,-for this latter they scarcely believe,-but for the sake of gain; that is for the sake of hunting after honours and wealth, and for the sake of reputation on account of them. With a view to obtain such things they Iearn doctrinals; thus not to the end that they lnay serve the church and promote the sa1vation of souls, but that they may serve themselves and their connections. It is therefore the Bame ta them whether the doctrinals he trne O'f {aIse. This they are not concerned about, still less inquire inta, for they are in no affection of truth for the sake of truth; but they confirm them whatsoever their quality, and when they have confirmed them they persuade themselves tbat they are true j not cODsidering that falsities may be confirmed as weIl as truths. (A. C. n. 8148.) They who in the world aspire after greatness, and covet many tbings, are more strongly in the persuasion that truth is what the doctrine of the church teaches than those that do Dot aspire afte'f greatness and covet many things. The reason is that the doctrine of the church is to the former onlya meallS of attaining their own ends; and in the degree that the ends are desired the means are loved and are aIso believed. But the case in itself is this: In so far as men are in the fire of the love.q of self and of the world, and from that tire talle. preach, and act, in so far t.hey are in that persuasive faith, and then do not see otherwise t.han that it is so. But when they are not in the fire of those loves they believe nothing, and many of them deny. Hence it is evident tha~ persuasive faith is a faith of the mouth and Dot of the heart; thus that in itself it iq nflt faith.

FAITH.

231

They who are in a persuasive faith do not know from any internaI enlightenment whether what they teach is true or faIse, Dor indeed do they care about it if only they are believed by the people; for they are in no affection of truth for the sake of truth. They also more than others defend faith alone; and make account of the good of faith, which is charity, in proportion as they can gain hy it. Those who are in a persuasive faith abandon faith if theyare deprived of honours and gains, provided their reputation is Dot imperillcd; for a persuasive faith is Dot interiorly within a man, but stands without in the memory only, from which it is brought forth when it is taught. ACter death therefore that faith with its trutbs vanishes away; for then there remains only 80 much of faith as ie interiorly within a man; that is which is enrooted in good, thus which has become of the life. (ib. n. 93659368.)
,

No ONB OUGRT TO

BB PBRSUADBD INSTANTANIIOUBLY 01' THB TBUTB.

It is according to the laws of order that no one should he instantaneously persuaded of truth, that is that truth should instantaneously be so confirmed as to leave no doubt at aU about it. The reason is that the truth which is so impressed becomes persuasive truth and is without any extension, and is also UDyielding. Such truth is represented in the ot,her life as hard, and as of snch a qualityas Dot to oonlit good into it, that it may become applicable. Hence it is that 88 soon as any truth is presented before good spirits in the othe!' liCe by manifest experience, there is presently afterwards presented sorne opposite which causes doubt. Thus it is given them to think and consider whether it he 80, and to gather reasoDS, and so bring that truth rationally into their mind By this the spiritual sight has extension as to that truth even to the opposites. It therefore sees and perceives in the understanding every quality of truth; and hence can admit influx from heaven according to the states of things, for truths receive various forms according to circumstances. This also is the reason why it was permitted the magicians to do the like to what Aaron did; for thereby doubt was excited among the children of Israel concerning the miracle, as to whether it was Divine; and thus opportunity was given them to think and consider whether it was Divine, and at length t.o confirm in themselves a convict.ion that it was so. (A. C. n. 7298.)

232
TsB

FAITH.

SOURCE 01' SPIRITUAL LIORT.

Every man has exterior and interior thought; interior tbought

is in the light of heaven, and is called perception, and exterior thought is in the light of the world. And the understanding of e\'ery man is so constituted that iL can be elevated even into the light of heaven, and also is elevated if from any delight he desires to see the truth. It has been given lne to know t.hat this is 80 from nluch experience; concerning which wonderful things may be seen in The lVisdom ofAngels concerning lM Divine ]>rovidenu j and still more in The JVisdQm of Angels concerning lM Divine Love and the Divine Wisdom. For the delight of love and wisdom elevates the thought, enabling it to see as in the light that IL thing is 80, althollgh the man had neyer heard of it befure. This
light which illunlinates the min, flo\\l's from no other source than out of heaven from the Lord; and as those who \\'ill be of the Ne\v Jerusalern are ta approach the Lord directly, tbat light will flow in in the way of order, which is. through the love of the will, into the perception of the understanding. But those who have confirmed themselves in the dogma that the understanding is to see nothing in theological sul ~jects, but that men ought blindly ta believe what the church teaches, cannot see any truth in the light; for they have obstructed the way of light into themselves. CA. R. D. 914.) It is kno,vn that one man excels another in the faculty of understanding and of perceiving what is honest in IDorallife, what is just in civil life, and what is good in spiritual li fe. The reasoll consists in the elevation of the thought ta the things which are of heaven; thereby the thought is ,vithrawll from the outward things of sense. For those who thillk only from the things of sense cannot st all see what is honest., just, and good; they therefore trust to others and speak much frolu the memory, and thereby appeal' to themselves ,viser than others. But those who are able to thiuk above the things of senBe, if the things that are in the memory are in orderly arrangelnent, are in a superior faculty of understanding and perceiving, and this according to the degree in w hich they view things t'roln the interior.

(A. C. n. 6598.)
EVERT MAY KAT 8BE SPIRITUAL TRUTS WHO DESIRES l'f.

Every man whose soul desires it is capable of seeing the truths orthe 'Vord in the light. No animal exists Wllich does not know the food prQper to its life, when it sees it; and man is a rational

FAITH.

233

and spiritual animal, who sees the food of his lire, Dot that of ls body but of his soul, which is the trnth of faith,-if he hunger after it, and seek it from the Lord. (A. R. n. 224.)

WHY

SAVING FAITH lB IN THE LOBD JESUS

Cu RIST.

The reason why men ought to believe, that is to have Faith, in God the Saviour Jesus Christ, is that it is faith in a visible God, in whom is the invisible; and faith in a visible God, ,vho is 1\fan and at the sarne time God, entera ioto man. For in its essence faith is spiritual, but in its form it is natural; with man therefore it becomes spiritual-Datural; for everything spiritual is received in the Datural, in order that it Dlay he a reality to maD. The naked spiritual indeed entera into man, but it is not received ; it is like the ether w hich flows in and flows out without effect; for in order 10 effect there must be perception, and thus reception,-each in man's mind; and this cannot be with man except in bis natural. But on the ot.her hand a merely natural faith or faith devoid of spiritual essence is not faith, but only persuasion or knowledge. Persuasion emulates faith in externals, Lut because there is nothing spiritual in its internaIs there is therefore nothing s8ving. Such is the faith of all ,vho deny the Divinity of the Lord's Ruman; sueh ,vas the Arian faith, and such also is the Socinian faith, becanse both l'eject the J)ivinity of the Lord. What is faith without a detinite object l Is it D(,t like a look into the universe, which falls as it were in~o an empty void and is lost 1 And it is like a bird flying above the atmosphere into the ether, where it expires as in a vacuum. The abode of this falth in the lliind of man nlsy be compared to the dv."elling of the winds in the wings of ~olus. An to the habitation of ligbt in a falling star; it cornes forth like a cornet, with a long tail, but it also passes a\vay like a cornet and disappears. In a ,vord, faith in an invisible God is actually blind, because the human mind does Dot see its Go. And the light of this faith, because it is Dot spiritual-natural, is a fatuous light; and this light is like that of the glowworm, and like the light in marshes, or on sulphurous glebes at night, and like the light of rotten wood. Nothing arises from this light but ,vhat is of the nature of fantasy, in whieh an appearance is seen as if it \-vere a reality, and yet it is note }'aith in an invisible God shines with no otber light; and especially when it is thought that (~od i~ a spirit, and a spirit ie thought of as like the ether. \Vhat follo,,s from this, but that man looks upon God as he looks upou the ether 1 And so he seeks Him in the univ~rse; and when he oes Dot find Him tbere, he believes nature to be the Gad of the uui
21

234

FAITH.

verse. The naturalism reigning at this day is from this OJ 4,Yiu. Did not the Lord say, that cc No man kath Mard tM MU of t1u Father al an,!! time, nor sun His shape "1 (John v. 37). And also, that " No man kath Selm God at any lime" 1 And that " The onlybegotten Son ~(;'hich is in the bosom of the Fatlter, He kath 'revea/.ed [Hi1n]"1 (L 18). And" No one katl, seen the Father, bue He w/w is '1tith the Fathcr; He kath sem the Pather" 1 (vi. 46). Also that no one comet]" to the Father, but through Him 1 (xiv. 6). And further, tkat the mAn 'lOM suth an lcnoweth Him 8ee/ and knoweth the Pather? (xiv. 7, and the following verses). But faith in the Lord God the Saviour, who since He is God and Man can be approached and seen in thoug~t, is differenl It is not an indetcrminate faith, but has an object from whence it proceeda an to ,,~hom it is directed (habet terminum a lJ.'UO et ad qutn'A). And when once received it remains,-just as when one has seen an emperor or a king, as often as he is reminded of it, their image returns. The sight of that faith is as if one should see a bright cloud and an angel in the Inidst of it who invite.q man to him. that he rnay he elevated into heaven. Thus the Lord appeai'S tu t.hose who have faith in Him; and He draws near to everyone just as he recognises and acknowledges Rim. This is done as he kno\vs and does His commandment.s, which are to shun evils an do good; and at length the L1rd cornes into bis bouse, and together with the Father who is in Him makes His abode with llim; according to these ,vords in John: "Jesus Bal, He tkat Jw,tA My oommandnunts, and doeth tkem, he it is that loveth Me; and lu tlud love th Ale shall be loved 0/ My Pather, and 1 will love ltim, aM will '1l1,anijest Jlfyselj to him, . . . and lVe will come unto him, aM 'ITUlke our abode with him" (John xiv. 21, 2:i). These things were written in the pre.'Jence of theOtwelve apostles of the Lord, who were sent to me by the Lord while 1 was writing them. (T. C. R

n.339.)
OP
TDB FAITH DY WHICB DI8EASES WERID BBALBD DY TBB

Loo.

There were three reasons why faith in the Lord healed the sick. The first was that t.hey acknowledged His Divine omnipotence, and that He "'as Godo 'l'he second was that acknowledgrnent is faith, and from ackno\vledglnent cornes the looking up to Him,-and aIl direction of the rnind to another ~m ackno\vledgluent causes him to he present; which in the spiritual ,vorld is a comlnon thing. And so here the looking up to Hi, ~ J was from the acknowledgment of' the Lord's omnipotence; \vhicll4 was the acknowledgment trOIn which they were first to regard the Lord when a new church was about ta he established by

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238

Rim. It may hence appear what in tbose miracles is meant by faith. The third reason was tbat all the rliseases which the Lord healed represented and therefore signified the spiritual diseases corresponding to those natura1 diseases; and spiritual diseases can only he bealed by the Lord, and indeed through looking up to His Divine omnipotence, and through repentance of life; and there fore He also said at different times, Il Thy sins are remitted thee; go and sin no more." This faith too was represented and signified by that miraculous faith. But the faith by which spiritual diseases are healed by the Lord cannot be given otherwise than by truths from the W ord and a life accordng to them; the very truths and life according to tbem constitllte t.he nature of the faith j but upon this subject more will he Mid in wbat follows. . . . When the disciples could Dot heal the lunatic, "Jesus 8aid SAto them, 0 faithless and perverse generation, /uno ltmg ihall l 'he 'Witl 'J/O'U 1" and Jesus healed mm; and Baid to the disciples, that they could Dot heal him because of thei!' unhelief (Matt. xvii. 14-20). "Wken Je8'U8 came into His O1IJn country, ... and tkey 'lJJere oifended 1,,,1, Him, Ht; Ba id, A prophet is 'Mt wit1wuJ 1umour 8a'lJ6 in kis own country, and in his oum, hou86. And He did Mt ma"",!! mighty works tMre becaus8 of tluir 'lI/nbeliej" (Matt. l:i. 57, 58). The reason why the. Lord called the disciples men of little faith when they could Dot do miracles in His name, an~ why He could not do miracles in His own country on account oC their unhelief, Wag that although the disciples did indeed believe the Lord 10 he tbe Messiah or Christ and also the Son of God. and the Prophet of whom it was written in tbe Ward, tbey did Dot yet believe Him to he very God Omnipotent, andthat J ehovah the Father was in Him; and in 80 far as they believed Him to he a man and not at the sarne time God, His Divine, ta whicb omnipotence belongs, could not become present with them by faith. For faith makes the Lord pre-crent, as WRS Mid above; but faith in Him as a man only, does not-bring his Divine omnipotence present. This also is the reason why they cannot he saved in the world at this day who look to His Human and not At the same time to His Divine, as is the case with Socinians and Arians. It was for the same reason that the Lord could Dot do miracles in His own country; for there they had seen Him from infancy as another man, and could not therefore add to this idea tbe idea of His Divinity; and though the Lord is indeed present in man when this idea is Dot preRent, yet Dot with Divine omnipotence; for faith causes the Lord to he present in man according to the nature of the perception of Him. (A. E. 11. 815.)

236

FAITH.

CoNfiRMATIONS.

Tbat the natural man can confirm whatever he will is manirest front the numerous heresies in the Christian world, each of which is confirmed by its adherents. Who does not kno\v tl.at evils and falsities of every kind may be confirmed 1 1 t is possible to confirm, and the ,vicked actually do confirnl, that t here is no God, and tbat nature is ever),thing, and is self-created; that religion is only a means whereby siJnple minds may he hcld under restraint; that human prudence does eYerythil1~, and '" Divine Providence nothing, except that it maintains the ulliverse in the order in which it was created; also that murder, atlultery, theft, frand, and revenge are allo,vable, aeeording to ~Iachiavelli and his followers. The natural man ean confirnl these and such like things, yea can fill books with t.he cOlltirmatiollS; an ,,~hen these falsities are confirmed they appear in an infatuatillg light, and truths in sncb obscurity t.hat t.hey cannot be seen but as spectres at night. In a word, take the falsest thing an form it into a proposition, and tell an ingenious person to confirnJ it, and he ,vili confirm it, to the complete extinction of the ligl.t of truth. But put aside his confirlnations, return, and look at the proposition itself from your o\\'n rationality, and you will see its falsity in all its defornlity. (D. L. \V. D. 267.) They who by varions considerations can confirm a. dogma. once received ,vhatever its quality, and hy varions reasoning8 make it appear like the trnth, believe themselves wiser than others. But t.bis is very far froln the part of a \\'ise man; any one can do this who is distinguished by SOlne ingenuity, an the wicked more skilfully than the \\'ell-dispo.~ed. }~or it is 110t of the rational man to do this, inasnluch as the rational nUlIl can see as from a superior [light] whether what is confirmed he true or faise. And seeing this, he nJakes no aceount of thill~s confirnlative of falsity, and in his own nlilld regards snch thiuh"S but as ridiculous and vain, however nnothcr mav believe thelll chosen from the school of wisdom itselt: In a word, nothing is less the part of a wise man, J'ea nothing is less rational, tban to he able to confirm falsities; for it is the part of a wise man and is rational first to see that a tlling is true, and next to confirm it ; inasmuch as ta see what is tnle is to see from the lij.{ht of heaven, which is from the Lord, whereas to see the false n.s trne is to see from a delusive light which is from hell (A. C. D.4741.)

FAITH.

237

DIJ'PIOULTY 0' ErrlBPATlNG FALSITIE8 THAT BAVB BBD CONPIIUUm DY EVIL LIn.

Those who 11ave confirmed themselves against the truths and goods of faith, as a11 do who live wickedly, close the internai man above ,vithin them, and open it beneath; 80 that their interual man looks only to the things that are beneath, that is, looks into the external or natural man, and through that into the thin~s that are in the world, and into the things that are about its body, and which are upon the earth. And when this is so . they look dowllwards, which is to\\~ards hell With such the internaI man cannot be opened towards heav~n, unless the things negative of truth or affirmative of fale,ity which have closed it are first shnken off, and they must be shaken off while in the ,vorld; ,vhich cannot he done except by a total inversion of the life, thus in the course of several years. Ifor falsitics arrange themselvcs in series, and form a continuaI connection bet\veen each other, and give shape to the natural rnind itself, and its vie,v as to the things which are of the church and heaven. Bence it is that aIl things of fa.ith and charity, that is of the doctrine of the church or orthe 'Vord,-iu general aIl things beavellly and Divine ale to thenl thick darkness; and on the other }land worldly and telTestrial things are light to theln. It is therefore evident that to destroy the falsities with such is to destroy life itself; and that if theyare to have a new [principle] of life, falsities must be 8uccessively extirpated, and in their place trut,hs and goods implanted, whi.ch in like manner shall fornl a continuaI connection with each other, and' he arranged in series. This is meant by the total inversion of the life, which can only he effected in the course of several years. (A. C. n. 9256.)

HAN

ANNOT BEAReR INTO THE MYSTEBIBS 01' FAlTII DY THINGS

KNOWN.

By thinf,rs known to explore the mysteries of faith is as impo.~ Bible as for a camel to pass through the eye of needle, or for a rib to govern the purest fibrils of the chest and heart ;-80 gross, yea Dluch more gross, is the sensual and knowing relatively to the spiritual and celestial. He who would investigate ooly the secrets of nature, which are innumerable, with difficulty discovers one; and as is known, he falls into errors while invest.igating. 'Vhat then if he would investigate the secrets of spiritual and celestiallife, wbere t.here are myriads of things for one that is invisible in nature! For the sa.ke of illustration take

FAITH.
only tl1is example :-or himself man cannot act otherwi~ than wickedly, and BO turn away from the Lord; yet the man doea not act but evil spirits who are with him; nor do the evil spirits, but evil itself which they have appropriated j and yet man does evil, and tUlUS himself away, and is in fault; and yet Ile lives only from the Lord. On the other hand, man of himself cannot do good and tum to the Lord but by the angels; nor can the angels but by the Lord only; and yet man can as of himself do good, and tllrn to the Lord. That this is 80 can neither he comprehended by the senses, Dor by knowledge and philosophy. They would, if consulted, utterly deny these things, althougb in themselves they are true. So in aIl other things. }.'rom this it is eviden~ that they who consult things semual and things kllOwn about matters of faith, Dot ooly cast themselves ioto doubt, but also into deniaI, that is into datkness; and when in darkness ioto aIl cnpidities. For while they bclieve falsity they also do falsity. And while they helieve there is no spiritual and celestial, they believe there is only what is corporeal and worldly. Thus they love whatever is of themselves and the world, therefore lusta and evils, from falsity. (A. C. n. 233.)

0,.

THB

FALBB

AssUMPTION TBT NOTBING J8 TO BJI BBLIBVBD UNTIL IT 15 UNDER8TOOD.

Every one may see that a man is goveroed by the principles he adopta, be tl1ey ever so false, and that ail his knowledge and reasonillg favour his principles; for innumerable considerations tending to support them readily present themselves to his mind, and thus he is confirmed in falsities. He therefore who ~umes as a principle that nothing is ta be believed until it is seen and understood can neyer helieve; for spiritual and celestial thing8 are neither seen with the eyes Dor grasped by the imagination. But the true order is that a man should hflve wisdom from the Lord, that is from His 'Vord; then aIl things follow in their order, and he is enlightened even in matters of reason and koowled~e. Ifor man is by no nleans forbidden to acquire know led~. -theyare both serviceable to life and delightful, nor is it denied to one who is in faith to think and speak as the learned in the world. But it should he From this principle; that he believes the Lor's Word, and confirms spiritual and celestial truths by nat.ural t.rnths, in terms familiar to the learned world. as far as lies in his power. His principle of belief will therefore he from t.he Lord and not from himselt: The former is liCe and the latter death. (A. C. n. 129.) . 80 long as men continue in dispute as to whether a thing

FAITH.

exist, and whether it be BO, they can never advance into anything of wisdom; for in the thing itself about w hich they dispute there are innumerable particulars, which they can never Bee so long 88 they do not acknowledge the thing j because each and all its particulars are at once unknown. The learuing of this day scarcely advances beyoud these limita; namely, the in quiry whether a thing exista, and whether it be so; and therefore they stand excluded from the discernment of truth. Ifor example, he who merely contends whether there is an internaI sense of the Word can never see the innumerable;yea, indefinite things which are in the internai sense. Ju~t so he who dispU~Ci whether charity is anything in the church, and whether or not aU thrlgs of the church are matters of faith, cannot know the innumerable, yoo, indefinite things that are in charit~y, but 1'8mains altogether in ignorance as to what is charity. And so with the lire after death, the resurrection of the dead, the last judgment, and with heaven, and hell; tbey who only dispute as to wbetber such thin~ exist stand the while outside the doors of wisdom, a.nd are like persons who but knock at the door, and cannot even look into wisdom's magnificent palaces. And what is 8urprising, tbose who are of tbis description think themselves wiser than others, and the more ,vise the beLter they are able to discuss whether a thing is so, and the more to confirm that it is Dot RO j when yet the simple, who are in good and whom they despise, can perceive in a moment without RUY dispute, Dot to say without learned controve~y, both tbe existence of the thing and its nature.' They haye a general sense of apperception of truth; while the former have extinguished tbis sense by such dispositions, which determine first to discnss ,vhether a thing exista. The Lord 8peaks of tbese two classes when He says, cc that tkings are hidde"" jrom the wise and inklligent, aM are rIwakd unto ba1Jea" (Matt. xi. 25; Luke x. 21). (ib. n. 3428.) It ie one thing to believe jr01n the rational, the knowD, and the sensual, or to cODsult them that one nlay believe; and another to confirm and corroborate what is believed by matters of reason and lmowledge and ofsense. (ib. n. 2538. See also p. 173.)

AtrPllUlATIVB AND NEOATIVB STATI8 OP MIND.

Tbere are two principles, one of which leads to aIl folly and madness, the otber to aIl intelligence and wisdom. The former principle is to deny aIl things, or to say in one's heart that be cannot believe them, until he is convinced by what he can comprehend or he sensible of; this principle is what leads to aU folly and madness, and may he called the negative principle.

240

FAITH.

Tbe other principle is to affinn the things whicb are of doctrine from the W ord, or to think and believe within one's self that they are true, because the Lord has said it; this principle is what leads ta aIl intelligence and wisdom, and may he called the affirmative principle. Those who think from the negative pTinciple, the more they take counsel of matters of reasOD, of knowledge, and of philosophy, the more they plunge themselves into darkness, until at lenbrth they come to denyaU things. The reason is that from t.hings inferior no one comprehends tl1ings superior, that is things spiritual and celestial,-still less things Divine, because they transcend aIl understanding; and basides, everJ'thing is then involved in negatives from the beginning. But on the contrary they who think from the affirmative prin.ciple may confirm themselves in things spiritual and celestial by whatever rational considerations, by whatever matters of knowledge, yea, and of philosophy, they are able; for aU snch things were given them for confirmation, and afford them a fulleI' idea of a subject. Moreover there are sorne who are in dOllbt before they deny; and others who are in doubt before they affirme They who are in doubt before tbey deny are those that incline to a lire of evil, and in so far ~q this lire carries them away, as often as they think of things spiritual and celestial they deny. But t.hey who are in doubt before they aftirm are those t.hat incline to a life of good, and in 80 far as they suifer themselves to be turned to this life by the Lord, as often as they think of these things they affirm tbem. (A. C. n. 2568.) But let this be ill~trated by examples: According to the doct-rine of the Word, the first and principal thing of doctrine is love to the Lord and charity towards the neighbour. They who are in the affirmative in respect to this, may enter into whate\peI' considerations ,of reason and knowledge, yeB, and of sense they plea~e, every one according to his gift, his knowledge, and bis experience; indeed the more they enter the more they are confirmed, for universal nature is full of confirmation. But they \vho deny this first and chief Jnatter of doctrine, and wish first ta he convinced that it is 80 by matt.ers of knowledge and of reason, never suifer tllenlselves to be convinced, because they deny it in heart, and continually insist on sorne other principle which they believe essential; at length, by confirmations of ther own principle, they 80 blind themselves that they cannot even know ,,,bat is love to the Lord and what is love towards the neighbour. . And because they confirm themselves in things contrary to them, they at length confirm themselves also in the bellef that there is no other love attended with delight but the love of self aud of the ,vorld; and this to sucb a degree that, if not in doctrine yet in life, they embrace infernal love instead of heavenly love.

FAITH.

241

Take also another example: it is one of the primary pointa of the doctrine of faith that aIl good is from the Lord, and aIl evil from man or from selt: They who are in the aiirmative respecting this may confirm themselves by many considerations hoth of l~ason and knowledge; as that no good cao fiow into man froID aDY other ~ource than from Good itself, that is from the fountain of good and therefore from the Lord; and that there can be no beginning of good from elsewhere they Jnay illustrate to themselves by what is truly good in tbcmselves, in others, in the community, yen, in the created universe. But those who are in the negat.ive p-rinciple confirm themselves in the contrary conclusion by aIl things that ever com~ nnder their consideration; insomuch that at length they do not know what is good, but dispute with each other as to what is the highest good,-in profound ignorance of the tluth that celestial and spiritual good, which is from the Inrd, is that good; by which every lo\ver good is vivified, and that from this delight is truly delightful. Sorne even conceive that good cannot be from any othcr source than themselves. Agnin, take for example the trut.h that they \\?ho are in love to the Lord and in charit.y towards the neighbour can receive the truths of doctrine, and have faith froln the \Vord, and Dot those that are in the life of self-love and of the love of the world; or what is the saIne, that they \vho are in good can believe, but Dot those who are in evil. They who are in the affirrnative principle can contirm this by innumerable evidences both of reason and of knowledge; of reason by the consideration that truth and gond agree together, but not truth and evil; and that as in evil so also from evil everything is false, and that if in sorne there he yet truth, it is upon the lips and not in the beart; of knowledge, by many things, as that truths shun evils, and that evils spew out truths. But the)" ,vho are in the negative principle confirlD themselves in the Lelief that every one, of wllateyer character, even though he live in continua! batred, in the delights of revenge, and in deceits, is capable of believing like others; and this until they entirely reject from doctrine the good of life,-which being }'ejected they believe nothing. To make it still more plain, take another exanlple, respecting the 'Vord. They who are in the aftil'Dlat.ive, that the 'Vord w'as so written that it has an internaI sense, which does not appear in the letter, may confirm thenlselves by many rational considerations; as that by the \\Tord man has connection with heaven; tbat there are correspondences of natural things with spiritual, and that these latter do not so mucb appear; that the ideas of interior thought are entirely different from material ideas ,,hich fall into expressions of speech; t.hat during his abode in the world man may also be in heaven (inasmuch as he

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FAITH.

was born to live in both), hy means of the W ord whieh is for both ; that with sorne a certain Divine light flows in into their intellectual operations and ioto their lI,ifectioDs while the 'Vord is being read; that it was necessary that something which descended from lteaven should be written, and that in its oJ'igin it could Dot be such as it ie in the letter j that nothillg can he holy but by virtue of a bolines8 ,vhich is withilL l'hey nlay a150 confirm themselves by things knowD; as that in old time men were in representatives, and that the writings of the ancient church were of sucb a character; that therefore the writings oC many even among the Gentiles were aIao of a sinlilar characterj and that for this reason the style was venerated in the chnrchee as holy, and among the Gentiles as learned; several books may likewise be mentioned (as instances of this kind of writing). But they who are in the ncgativo principle, if they do not den y aIl tbis, yet do Dot believe it.; and they persuade themselvs that the 'Vord is such as it is in the letter, appearing indeed worldly. but yet that it is spiritual,-but \\"here the spiritual is concealed does Dot concem them, though for manifold reasons they are willing to assert it,-and this they enn confirm by many argulnent& In order that this subject Joay he presented eyen to the apprehension of the simple, it may be expedient to illust.rate it scientifically by the following example. They \vho are in the affirmative in respect to the truth that sigl1t is Dot of the eye but is of the spirit, ,,'hich by the eyc a8 by an oftrian of ita body sees things that are in the world, may confirln thenlselves by Dlany things; as From speech, in that when it is heard it reports itself to a certain interior sight and is traD81nuted iuto it,-which could Dot he the case if there did not exist an interior sight or vision; also that whatever is thought of is seen by an interior sight-, by sorne more clearly, by others more obscureIy; moreover that tbings of the inlaginatioD p-resent themselves in a luanncr not unlike the objects of sight; and further, that unless the spirit \vhich is in the body saw that which the e}'e as an organ takes in, the spirit in the other lire could see nothing j when yet it D1USt needs he t.hat it will there see numberless astonishing things 'vhich the eye of the body can never see. 'l'hey may likewise refiect on . dreams, :specially those of the Prophets, in which IDany thingB were equally ""ell seen and yet not by the eyes; lastly, if they have a taste for philosophical contemplations, they may confirm themselves by tlle consideration that exterior t.hings cannot enter into interior; as things compound cannot enter into things simple, 60 the things of the body cannat enter into those which are of the spirit, but the reverse ;-besides very nlany other considerations; till at length they are persuaded that sight belongs to the spirit, and Dot to the eye except from the spirit. But they \\'ho

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are in the negative either calI these things aIl natural, or fantasias; and when tbey are told tbat a spirit exercises and enjoys a more perfect sight than a man does in t.he body, they ridicule and make light of it,-believing that they shalllive in darkness when theyare deprived of the sight of the eye; when exactly the contrary is troe, that they will then he in light. From these examples it may be seen what it is ta enter from tl"uths into reasonings and knowledges, and wbat to enter from l'easonings and knowledges into truths; namely, that the former is according to order, but the latter contrary ta order; and that when it is done according to order man is enlightened, but when contrary to order he is made blind. It is clear then of how much concern it is that trlltbs should he known and believed; for by trnths man is enlightened, while by falsities he is blinded. By truths an immense and almostunbounded plain is opened to the rat.ional faculty; but by falsities almost none comparatively, although it appears otherwise. Bence the angels have so great wisdom, hecause they are in truths; for truth is the very light of heaven. ... Those who have blinded themselves by their unwillingness to believe anything that they do Dot comprebend by the senscs, in the other lire are readily distinguished fronl other spirits by th is,-that concerning everything that relates ta faith they rea.qon w hether it he so; and though it be shown them a thousand and a thousand times that it is so, th~y still raise negative doubts agaiust every confirming proof; and this they would do to eternity. They are consequentlJ blinded ta such a degree that they have Dot common sense; that is, they cannot comprehend ,,"hat is good and true. And yet every Olle of them AUppOS~.s that he is wise beyond all in the universe; placing their wisdorn in this,-the conceit that they are able tu make null tllat which is Divine, and deduce it from the naturaL 1.1&ny who bave been accounted wise in the world are of this character beyond others; for in proportion as any one exeels in the gift of talent and in knowledge, if at the sarne time he is in the negative principle, he is more insane than others; but in proportion as he excels in the gift of talent and in know ledge, and is in the affirmative principle, he 8 capable of becoming more wise than others. To cltivate the rational by knowledge is in nowise foridden; but it is for- . bidden to fortify one's self against the truths of faith, which are of the 'Vord. (A. C. n. 2588.)
NATURE A.~ SPIBITUAL USE OP OUTWABD ACQUISITIONS 01' K~ow LEDGE.

Truth known is one thing, mtinal truth is anothel', and in~ \ellectual truth another; they sueceed each other. Truth known

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is a matter of knowledge; rational trut.h is tnlth known (',oDfirmed

by reason; intel1ectual truth is conjoined with an internai perception that it is 80. (A. C. D. 1496.) Knowledges are procured in childhood with no other purpose than for the sake of kno\\'iug.. ".. The knowledges \vhich are procured in cbildhood are very rnany, but are disposed hy the Lord in order, so that they may be subservient to use; first, that he may be able to thillk; after\vards that by meana of thought they Dlay be llsed; and fillally, that he nlay bring them into efl'ect., that is that his very life nlay consist in use, and he a lire of uses. l'hese are the offices of the knowledges which he ilnbibes in childhood. \'''ithout these his external man cannot ue conjoined ,,"it.h the internaI, and together ,vith it become a use. \Vhen man beconles a use, that is, \vhen he thinks of all thing8 from a purpose of use, and does aIl things for the sake of use (if Dot by nlallifest yet by tacit refiection, from a disposition thus acquired), then the kuo,vledges which had subgerved the first use, that he might become rational, are destroyed, hecause they are no longer serviceahle; and so OD. (ib. n. 1487.) Genuine reasonings concerning spirit.ual things spring from an influx of heaven iuto the spiritual nlan, and thence through t.he rational into the knowledges ann cognitions which Rre in the natural man, hy which the spiritual Illan confirms hinlself. This way of reasoIJing concerlling spiritual things is according 10 oroer. But reasoning8 about spiritual thiugs \\'hich proceed from the natura} IlIaIJ, still more those that proceed from the sensual lllan. are entirely contrary to order; for the nat.ural man,-and still less the sensual man,-cannot flow iuto the spiritual, and from hinlself see anything there, sinee there is no physical influx; but the spiritual man can fiow into the natura), and thence into tlle sensua), for there is spiritual influx. (A. E. n. 569.) 80 far RR a nlan has beconle rational in the world by means of languages and knowledges, he is rational after death; but Dot at aIl in proportion as he iR skilled in languages and knowledges. 1 have taIke with many WhOlll they in the world believed to he learned, from the fact that they were acquainted wit.h ancient languages,such as Hebre,v, Greek, and Latin, but who had Dot cultivated tl.eir rational by the thing~ that are written in them. Sorne of these appeared as sinlple as those ,vho knew nothing of those languages; sonle appeared stupid; and yet there remained with them a pide as if they were wiser tban others. 1 have conversed with sonle who in the world believed that a man is wise in proportion to the capacity of his memory, and who had also enriched their menlory ,,'ith many things; and they spoke also from it alone. thus not from themselves but from others, and had nowise perfected the l"ational by the things of memory. Sorne of these

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\Vere stupid, sorne foolish, Dot at aU comprebending any trnth, 88 to w hether it is a truth or not, but seizing aIl falsities that were commended as truths by those who calI tbemselves learned; for of themselves they cannot see \\'hether anything be so or Dot so ; and therefore they ean see nothing rationally when they listen to others. 1 have aiso conversed with sorne who bad written much in the world, and indeed on matters of knowledge of every kind, and had thereby acquired an extensive reputation for leaming. Sorne of these, indeed, e0111d reason about truths as to whether they are truths or Dot; sorne ,vhen they turned to those who were in the light of truth understood that they were trnths; and yet they did not desire to understand them, and therefore denied them when they retllrned into their own falsities, and so into themselves; others had no more di3eernment than the unlearned vulgar. Thus each was differentIy aflected, according as he had cultivated his rational by the matters of knowledge he had written and eopied. But those who were opposed to the truths of the ehurch, and thought from their acquisitions of kno\vledges, and confirnled themselves thereby in falsities, did Dot cultivate their rational,. but only the faculty of arguing, which in the world is believed to he rationality. But it is a faeulty different from rationality; it is the faeulty of confirming whatever one please~, and, from assumed principles and from fallacies, of seeing faIsit.ies and uot truths. Such can never be brought to aekno\vledge truths, sinee truths cannot be seen from falsities. But falsities can be seen from truths. 'l'he mtional of man is Iike a garden and fioretum, and as land ne"l'ly ploughed; the memory is the ground, truths known and cognitions are seerls, the light and heat of heaven cause them 10 Sprillg forth; witbout these there is no germination. So it is also if the light of heaven, which ie Divine trut.h, and the heat of heaven, whieh is Divine love, are Dot admitted; From these aIoee the rational exists. The angels very much grieve that the learned in great part ascribe ail thiIJ!-,'S to nature, and that they have thus 80 ahut the interiors of their minds that they can see nothing of truth by the light of truth, which is the light of heaven. Therefore in the other lire they are deprived of the faculty of arguing, lest by argumentations they should disseminat.e falsities' among and seduce the simple goodj and they are ent into.desert places. (H. H. D. 464.)
MElIORABILIA OOSOERNI~G FAITH.

One morning being a,,aked from sleep 1 SRW two angels descending from heaven, one frolu the south of heaven and the

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other from the east of heaven, botb in chariots, ta which white horses were attacbed. The chariot in ,vhich the angel from the 80uth of heaven wu carried shane as with silver, and the cl1ariot in which the angel from the eut of heaven was carried shone as with gold, and the reins which they beld in their hands glittered as from the flamy ligbt of the morning. Thus did those two angels appear to me at a distance; but when they came near they did not appear in a chariot, but in their angelic form, which is human. The one wbo came from the east of heaven was dressed in raiment of shining purpIe, and the one that came from the south of heaven in miment of violet blue. When they reacbed the lower region below the heavens they mn to each other, 88 if tbey were striving to see which would he first, and mutually embraced and kissed eacb other. 1 heard. that those two angels while they lived in the world were joined in interior friendship; but DOW one was in the eastem heaven: and the other in the southern heaven. In the eastern heaven are those who are in love froln the Lord; and in the southem .heaven are those who are in wisdom from the Lord. 'Vhen they had conversed together for some time coucerning the magnificent things in their heavens, their conversation turned upon tbis 8ubject: cc Whether heaven in its essence is love, or wisdom." They agreed immediately that one is of the other; but they discussed the question, which was the originaL 'l'he angel who "'as from the heaven of wisdom asked the other, "What is love 1" And he answered, " Love originating from the Lord as a sun is the heat of the life of angels and men; thus the t886 of their life; and the derivations of love are called affections, and by these perceptions are produced, and thus thoughts. 'Vhence it follows, that wisdom in its origin is love; consequently that thought in its origin is the affection of that love; and it may be seen from the derivations viewed in their order that thought is nothing eIse than the form of affection. This is Dot known, because the thoughts are in light, and the affections in heat; and therefore one reflects upon thougbts, but Dot upon atrecc tions. That thought is nothing else than the form of an affection of sorne love, may also be illustrated by speech, in that thia is nothing else than the form of sound It aIso is similar, hecause sound corresponds to affection and speech to thought; wherefore affection sounds and thought speaks. This indeed may be made obvions if it is asked, Take away sound from speech, and is there anything of speech 1 So take away affection From thought, and ie there anything of thought 1 From thi~ no\v it is nlanifest that love is the aIl of wisdom; and therefore, that the essence of the heavens is love, and that their exist.ence la wisdom; or what is the sarne, that the heavens are

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!rom the Divine love, and exist from the Divine love by the Divine wisdotIL Wherefore as was said before the one is of the other." There was a novitiate spirit with me, who hearing this asked whether it is the sarne with charity and faith, because charity is of affection, and faith is of thought. And the angel replied, " It is quite the same. Faith is nothing but the form of charity, just as speech ie the form of sound; faith also is formed by charity, as speech is formed by sound. 'Va in heaven know al80 the manner of formation, but there is Dot time to explain it here." He added, "By faith 1 mean spiritual faith, in which alone there is spirit and life from the Lord through charity; 'for this ie spiritual, and by it faith becomes 80. lfaith therefore without charity is merely natura1 faith, and this faith is dead; it also conjoins itself w'th merely natura.1. affection, which ie no otber than concupiscence." The nngels spoke of these things spiritually; and spiritual language embraces thousands of things which naturallanguage cannot express; and, what is wonderful, which cannot even faU into the ideas of natural thought. After the angels had conversed on these subjects they departed; and as tbey returned each to bis own heaven there appeared stars about their heads; and as the distance from me increased they appeared again in chariots as before. Arter these two 8.nge]s were out of my sight 1 S8W on the right a garden, in which wero olives, fig trees, laurels, and palma, arranged in order according to cOlTespondences. 1 looked thitherward and saw angels and spirits walking and talking together among the trees. And then one of the angelic spirits looked at me (tlley are called angelic spirits who are in the world of spirits preparing for heaven). He came to Ine from the garden and said, "If you will come with me into our paradise you will hear and see wonderful things 1" And l,vent with mm. And he then said tu me, U These whom yon see (for there were many) are aIl in the love of tTuth, and thence in the light of wisdolIL There is also a palace here whicll we call the TEMPLE 01' 'VIBDOM. But no one can see it who believes hirnself to he very wise; sti111css one who believes himself to he wise enougb; and least of aIl one who believes that he ie \vise from himself. The reason is that they are not in the reception of the ligbt of heaven, from the love of genuine wisdom. It is genuine wisdom for a man to see from the light of heaven that what he knows, understands, and appropriates (sapit), is as little compared with what he does Dot know, understand, and appropriate,88 a drop of water to the ocean; or scarcely anytbing. Every one who is in this paradisiacA.l garden, and from perception and sight witbin hinlself acknowledges that he 11as compamtively 80 little wisdolD, tees that TEHPLE 01 '''ISDOM; for the interior light in t.he mind

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of man enables bim to see it, but Dot his exterior light without that. Nowas 1 have often thought, and from knowledge, and then from perception, and at last from 1 interior light have acknowledged that man has so little wisdom, 10, it was granted me to see that temple. As to form it was wonderCul. It was very lofty above the gronnd, quadrangular, ,vith walls of crystal, a gracefully curved roof of transparent jasper, and a foundation of various precione stones. The steps by which they ascended ta it were of polished alabaster; at the sides of the steps there appeal'ed, as it were, lions with whelps. And then 1 asked w hether it "l'as allowabte to enter; and "'as told that it was. 1 therefore ascended; and ,vhen 1 entered 1 saw as it were cherubim flying under the roof, but presently vanishing. The floor upon which we '\\"alked was of cerlar; and the ,,,hole temple, by the transprency of the roof and ,,"aIls, was constructed for ft, form of light. The angelic spirit entered with me, and 1 related to him what 1 had heard from the two angels concerning LOVE and WISDOM, and concerning charity and faith; and he then said, "Did they not speak also of a third 1" 1 answered," \Vhat third 1JJ He replied, "THE GOOD OF USE. Love and wisdom are nothing without t.he good of use. They are but ideal entities; nor do they become real until they exist in use. For love, wisdom, and use, are three things that cannot be separated; if they are separated neither is anything. Love is nut anything without wisdom; but in wisdorn it ie formed to something. This something into \\"hich it is formed is use; therefore wh en love by wisdom is in use then it really is" because it actually exists. They are precisely like end, canse, and effect; the end is not anything unless through the canse it exists in an effect; if one of the three is dispersed the 'v hole is dispersed and becomes 88 DfJthing. It is the sarne with charity, faith, and works. Chality is DotlJing without faith, neither is faith anything without charity, nor charity and faith without warks; but in works. they a.re something, and a sonlething of the sarne nature as the use ()f the \\yorks. It is the sanle with affection, thought, and operation. And it is the sarne with the will, the understanding, and action; for the ,,ili wit.hout the understanding is like the eye ,vithout sight; and both without action are as a Illind without a body. lt may be clearly seell that it. is 80 in this tenJple; because the light in which we are here is a light ,vhich enlightclls the interiors of the mind. And geometry 81so teaches that there is nothing conlplete and perfect unless it is a trine; - for a line is nothing unless it becomes a surface, nor is a surface anything unless it becomes a body; one tllerefore is dra\\l'D into another that they Dlay exist, and they coexist in the third. s in this, 80 it is also in each and aIl created things, w~l~ch

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are ail terminat.ed in a third. This DOW is the reason 'l'by in the Word the number three signifies what is complete -and ent.ire.
Binee this is so 1 cannot but wonder that sorne profess faith alone,

some charity alone, and sorne works alone; ,vhen yet one without anothe.. of them, or even one with another without the third is nothing." But then 1 asked, cc Cannot a man have charity and faith and yet Dot works? Cannot a Dlan be in the ]o\ye of a certain object, and in thought about it, and yet Dot in the performance of it 1" And the angel answered me, cc Ile can ideally only; but Dot really.. He must yct he in the endeavour or will to perfonn j and the will or endeavour is the Ret in itself; 00cause it is the continuaI effort to act, whicb, adding deternlination, becomes action in externals. Endeavour and will are tberefore accepted by every wise Juan as an internai act; because tbey are accepted by God, precisely as an externalact,-if onlr it does DDt fail when opportunity is given." (T. C. R. n. 386, 387)
TIn
FBUITS 01'

FA.ITB,

AND CAPADILITY OF RBCKIVING FAITH IN TBB OTHER LlFE.

The fruits of faith are none other than a life according to the precepts of faith. A lire according to tbese p~ecepts is tberefore saving; but not faith without the life. For a man cames aIl the states of his life with him after death, 80 that he is 8uah as bis character hud bean in the body. For exam~le, he who had despised others in comparison with himself in the lire of the body, in the other life aOO despises others in comparison with hlmself; he who had iodulged in hatred to hi! neighbor in the life of the body, bears hatred ta bis ncighbor in the other life aIso; he who bad dealt deceitfully with his o.ssociates in the lire of the body is dooeitful to his associate8 also in the other life; and 80 on. vcrr. one retains in the other lire the nature he had acquired in the life of the body; and it 8 Down that the nature cannot be J}ut s\vay, and that if pue away nothing of life would remalD. Bence it is that omy works of cbarity are mentioned by the Lord; for he ,vho s in works of charity, or what s the sarna, in the life of faith, has the capability of receiving faith, if not in the body ret in tbe otber life; but he who is not in works of charitr, or ID the lire of f&it~l has hy no means soy capnbility of recelving fhith, either in tlle body or in the other life. For evil never barmonizes with truth, but the one rejects the other; and if they who are in evil spaak truths they say thorn from the mouth, and not from the heart. And 80 evil and truth are very far apart.. (A. C. n 4663.)
22

CHARITY AND GOOD WORKS.

WHO I8 THE NEIGBBOtTIL

IT sbnll first be shown what the neighbour is; for it is the neigbbour who is ta he loved, and towards whom charity is to be exercised. For unless it be kno,vn what the neighbour is charity luay he exercised, without distinction, in the sarne manner towards the evil as to\\?ards the good, whereby charity ceases ta be cllarity; for the evil do evil to the neighbour from the benefactions conferred on them, but the good do good. Jt is a common opinion at this day that every man is equally tl1e neighbour, and that benefits are to be conferred on every one who needs assistance: but it concerns Christian prudence to look weIl to the quality of a man's life, and to exercise charity towards him accordingly. The man of the internaI church exercises his charity with discriminat.ion, and therefore with intelligence; but the man of t.he external church, because he cannot so weIl discern things, does it indiscriminately. The distinctions of neighhour, which the man of the cburch ought ,vell to kno,,, depend upon the good tbat is in every one. And because every good proceeds from the Lord, therefore the neighbour in the highest sense and in a supereminent degrec is the Lord, from 'vhorn is the origin [of the relationshipl Bence it follow8 that in 80 far as any one is receptive of the Lord in that degree he is our neighbour; and ainee no one receives the Lord, that is good from Him, in the sarne manner as another, therefore no one is our neighbour in the saIne manner as another. For aIl who are in the heavens and aIl the good that are on earth difrer in good; no t\VO ever receive good that is exactly one and the Bame. It must he different that each may subsist by itself. But aIl these varieties, -that is aIl tlle distinctions of neighbour which depend on the reception of the Lord, or on the reception of good from Him,can never be known by any 'man; nor indeed by any angel except in general, or as to their genera and species. And the Lord docs not require more of the man of the church than to live nccording to ,,"hat he kno\vs.

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251

Since the good with every one is different, it fol1ows that the quality of his good determines in what degree and in what respect aoy one is our neighbour. That this is sa is plain from the Lord's parable concerning who feU among thieves, whom half dead the priest passed by, and also the Levite; but the Samaritan, after he had bound up his wounds and poured in oil and wine, took him upon bis own beast, and led him ta an inn, and ordered that care should be taken of him. Because he exercised the good of charity he is called the neighbour (Luke x. 29-37). It may be known from this that they who ~ in good are our ne ighbour. The oil and wine moreover which the Samaritan poured into the wounds 8ignify good and its truth. It is plain from what has now beeu said that in the universal sense good is the neighbour; inasmueh as a man is neighbour 00cording to the quality of the good that is in him from the Lord. And as good is the neighbollr so is love, for aIl good is of love; therefore every man is our neighbour accordi~g ta the q uality ot' the love which he possesses from the Lord. (H. D. n. 84-88.) Good is the ueighbour because good is of the will, and the will is the heing of a man's life. The trut.h of the understanding is also the neighbour, but in so far as it proceeds from the good of the \\~ill; for the good of the wilf forms itself in the understanding, and there makes itself visible in the light of reason. l~hat good is the llei~hbol1r is evident from all experience. "Tho loves a person except for the quality of bis will and understanding, that is for what is good and just in him1 For example, who loves a king, a prince, a duke, a governor, a consul, or the person of any magistrate, or an~.ludge, but for the discretion from whicb he acta and speaks ? Who loves a primate, or any minister or canon of the churcb, but for his learning, uprightness of lif(l, and zeal for t.he salvation of souls 1 'Vho loves the general of an army, or any officer llnder him, but for bis courage, and at the same time prudence 1 Who loves a merchant but for bis sincerity 1 'Vho loves a workman or a servant but for bis fidelity 1 Nay, who likes a tree but for its fruit 1 or ground but for its fertility 1 or a stone but for its preciousness 1 &0. And wbat is remarkable, not only does an uprigbt man love what is good and just in another, but a man who is Dot upright al80 does; because with him he is in no fear of the loss of fame, bonour, or wealth. But with one who is Dot upright ~e love of good is not love of the neighbour; for he does Dot in,vardly love the other, except in 80 far as he is of service to him. But to love the good in another from good in one's self is genuine love to\\9ards the neighbour; for then the goods mutually kiss and are united with each other. (T. C. R. D. 418.)

mm

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TBB

CHBlf'Y .AND ODOn WORKS.

DmBB. OP TIDI RELATlON8BIP 01' N2IGHBOOB.

Not on1y is man individually the neighbour, but also man collectively; for indeed a smaller and larger society, our country, the church, tbo Lord's kingdom, and above all the Lord Hinl8elf, is the neigbbour. These are the neighbour to which good is to be done from love. These. are a180 the ascending degrees of neighbour. For a society consist.ing of nlany is neighbour in a higher degree than an individual man; in a still higher degree our country; in a degree yet higher the ehurch; and in a degree lligher still the Lord's kingom; but in the highest degree the Lord is the neighbour. These ascending degrees are as the steps of a ladder, at the top of ,,'hich is the Lord. A society is our neighbour more than an individual Dlan, hecau8e it consista of many. Charity is ta he exercised to\vards it as towards man individually, that i~, according t.o tbe quality of good that is in it; and therefoty in an entirely diff~.rent manner towards a society of well-disposed thall towards a society of evildisposed persons. A society is loved when its good is ~onsulted from the love of good. Our country is our ncighbour more than a society, because it is as a parent; for there a man is barn, and it fosters hito and protecta him from injuries. Goor! is ta he done ta our country from love according to its necessities, ,vhich have reWlN especially 10 its sustenance, and the civillifc and spirituallife of those that are therein. He who loves his country and does god to it frolll good will, in the othe!" life lovtl8 the Lord's kingdom j for there the Lord's kingdom is his country. And he who loves the Lord's kingdom loves tbe Lord, for the Lord is all in all in Hi! kingdom. The church is the neighbour more than our country; for he who cares for the church ea.res for the sonIs and eternallife of the men who d\vell in his country. And therefore he who from love cares for t.he chnrch loves his neighbour in a superior de~rree; for he desires and wills for others heaven and happiness of life to eternity. . The Lord's kingdom 19 the nei~hbour in a still higher de~e, because the Lord's kingdom consists of ail who are in good, both t.hose- who are on earth as those that are in the heavens. Thus the Lord's kingdom is good \vith its every quality in the complex; ,vhen this is loved the indiviuals who are in good are love"l. These aTe the dewecs of the neighbour, and with tho.CW! who are in love towards t.htr neighbour the love ascends accoriug to these degrees. But these degrees are egrees in succeS3ive ortler,

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253

in which what is prior or superior must be preferred to ~'hat is posterior or inferior; and as the J~rd is in the supreme degree~ and He is to he regarded in each degree as the en to which it looks, therefore He is ta be loved above aIl men and above aIl tllings. From aIl this DOW it nlay he sean how love to the Lord conjuins itself witb love towards the neig-hbour. (H. D. n. 91-!l6.) The ~i1"d 01 mighbour i8 accordi'Jf!J ta lM kind ofgood if&. ma'A; tn, the 'lttigltlxJ'ltr is such, as the quality of tlu ma. is. Tbat every luan is HOt alike the neighbour the Lord's pBrable of the man wounded by robbers teaches, ,vhere it is said that he \\9as the neighbour " who sMu,ed '11Urcy 011, hint." Whoever' does Ilot distillguish the neighbour according to the kind of good and truth in hillt may be deceived in a thousand instances, and his charity becollle confounded and at length annulle:l. A man-devil mny exclairD, " 1 am the neighbour: do good to me." And if you do good to him he may kiU you or others. You areplacing a knifa or sword in his hand. Simple persons act thus. They say that every man is equally the neighbour; and further, that they conaider they have no business to examine into his quality, but God looks to that, if only they render assistance to the neighbour. But this ie Dot to love the neighbour. He who loves tbe neigh.. bour from genuine charity ilquires what the man is, Rnd discreetly does him good according to the quality of his good. Such simple ones are withdra\vD and separated in the other life; for if they COUJe among diabolical spirits theyare allured to act favourably ta thenJ, and. to wrong t.he good. For the evil cry out, "Set me free! Help me ! " This is the chief [source of] the strength that the evil acquire. 'Vithollt the help of, and as it were conjUllction \vith them, they are utt.erly powerless; but with those wbom they have deceived under the name of neighbour they are strong. Charity reaUy genuine is prudent and wise. Other charit.y is spurious; because it is merely voluntary or of good, and not at the Barne tinte intel1ectual or of truth. (Ch. n 21.) In regard to mere person one man is Dot more a neighbour than another; but oo1y in regard to the good whicb gives him bis peeuliar nature. For there are as many differences of neighbour as there are differences of good; and the ditrerences of good are innnite. It is commonly believed that a brother, a kinsluan, or relation, is more tbe neighbour than a stranger, and that our fellow-countIj'man is more the neighbour than a foreigner; and yet every one is the neighbour according to his good, he he Greek or he he Gentile; for every one is the neighboar according to spiritual affinity and relatioDship. This may he seen from the fset that every man after death cornes among bis own whom he is similar to in good, or what is the same thing, in affection; and that natura! affinities vanish aCter death, and are 8ucceeded by

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OHARITY AND GOOD WOBKS.

spiritual affinities, because in the newly-entered heavenly society one man knows anothel', and they are consociated, by being in similar good. Of ten who are brothers in the world, five may be in hell, and five in heaven, and these five in different societies; and \vhen they meet they do not know each otber. l'hus thcy are aIl in the society of their own affection. It is therefore plain that every man is a neighbour according to the quality of his good. This is especially the case ,vith spiritual goods; and charity has primary regard t.o them. (ib. n. 26.)
WHAT CHARITY 1&

It is believed by many that love to the neigbbour consists in giving to the poor, in assisting the needy, and in doing good t() every one; bub charity consists in acting prudently, and to the end that good may result. He who assists a poor or needy villain does evil to hi.q neighbour through him; for through the assistance which he renders he confirma him in evil, and supplies him with the means of doing evil to others. It is otherwise with him who gives support to the good. Rut charity extends itself much :wlore widely than to the poor and needy; for charity consista in doing what is fight in every work, and our dnty in every office. If a judge adIl)inisters justice for the sake of justice he exercises charity j if he punishes the guilty and absolves the innocent he exercises charity; for thus he consults the welfare of his fellow-citizens and of his country. The priest who teaches truth and lcads to good, for ~he sake of truth and good, exercises charity. But he who does such t.hings for the sake of self and the world does Dot exereise charity; 00cause he does Dot love bis neighbour, but himself. It is the saIne in other things, whether men are in any office or Dot; &9 with children to,,,ard their parents, Rnd parents to,vard their children; with servants toward their masters, and with masters to,,-ard their servants; with subjects to"ard their king, and ,vith a king toward his subjects. \Vhoever of these does his dutY from a sense of duty, and what is just from a sense of justice, exerci8es charity. That these things are of love to the neighbour or charity is because as was said aboya every man ~s a neighbol1r, but in a different Dlanner. A smaller and a larger society is more the neighbour; our country is still Dlore the neighbour; the Llrd's kingdom yet more; and the wrd above aIL And in the universal sense good, which proceeds from the Lord, is the neighbour; CODsequently sincerity and justice too are so. Ile therefore ,\~ho does any good for the sake of good" and who acts sinccrely and

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justly for the sake of sincerity and jus~ice, loves bis neighbour and exercises charity j for he does 80 from the love of what is good, sincere, and just, and consequently from the love of those in whom good, sincerity, and justice are. Charity is therefore an internaI affection from which man wills ta do good, and this without remuneration. The delight of his life consists in doing it. 'Vith those who do good from an internaI affection there is charity in everything that they think and say. and that they will and do. It may be said that a man or an angel as to his interiors is charity, when good is bis neighbour. So widely does charity extend itself. They who have the love of self and of the world for an end can in nowise be in charity. They dQ Dot even know what charity is, and cannot at aIl comprehend that to will and do good to the neighbour without rewar, as an end, is heaven in man; and that there is in that a~ection a happiness as great as that of the angels of heaven, which is ineffable. For they believe tbat if they are deprived of the joy from the gIory of honour and riches, there can he Dothing of joy any longer j and yet it is then that heavenly joy, which infinitely transcenda the other, first begins. (H. D. De 100-105.) The first part of charity consista in looking to the Lord, an ikunning evih beca'ltSe they are sina. . 'Vho does Dot fJee that an impenitent man is a wicked man 1 And ,vho does not see that a wicked man has no chrity 1 And who does not see.that the man who has no charity cannot do charity. Charity comes from charity within a man. (Ch. n. 7, 8.) The second part of charity CO'P.,s'ist8 in doing goOlJ because tMy are U8e8. But yet they are goodg only in 80 far as the doer of them shuns evils as sins. If they are done before evils are shunned as sins they are extemal, nay, meritorious. For they ftow forth from an inlpure fountain, and the things which flow from such a fountain are inwardly evils; for the man is in them, and the world is in them. It is known that doing Christian good is a part of charity; and it is believed by many that good destroys cvil, and that thus the evils in a man either cease ta exist or are not legarded But good does Dot destroy evil if a man does Dot think about the evils in himself, and actually l-epent of them. There are many who have thus believed, and have thought that evil had no existence in them, who on examination llave confessed themselves fullof evils, and that unless t.hey were detained in their externals they could Dot be saved. (ib. n. 10, 12) That to do good and to shun evil are two distinct things is plain; for there are men wbo do every good of charity, froln piety and from thought of et~rnallife, and who yet do not know that ta hate and revenge, to commit fornication, to rob, and injure,

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CHARITY AND GOOD WORK8.

to vilify and consequently beu faIse witness, and many more

things, are evils. There are judges who lead pious lives and ya think it no sin to adjudicate from friendship, from relntionsbip, and reHpect to honour and gain; nay, if they know that these tbings are siD8 they confirm in themselves that they are note The sn.me applies to others. In a word, shnnning evils as sina and doingChristian goods are two distinct things. He who shuDi evils 88 gins does Christian goods. But he that does good and does Dot shun evils as sina is not a doer of Christian good; for evil is against charity, and must therefore he abolished before the good that he does is ,vith, that is of, charity. No man cao do good and at the sarne time will to do evil, or will both good and evil. Every good which ia snch in itself proceeds from the interior will. Evil is removed from this will by repentance; for there the evil into which man is born resides. And therefore unless a man repents the evil remains in bis interior will, and good proceeds from hig exterior will; and thus his state is perverted. The inward qualifies the out,vard, and not the outward the inwarcl The Lord says, " Vleanse first .tJw inside 01 th" c.p (J/ful of the platter." l\fan bas a twofold will; an interior one, and an exterior. The interior will is purified by repentant'e; the exterior then does good from the interior. But exterior good does not remove the evil of concupiscence, or the root of evil (ib. D. 13.) Good is civil, moral, and spiritual The good done before a man ShUDS evils as sins is civil and moral good; but as soon as he shuns evils as sins the good becomea spiritual tao, as weIl 88 civil and moral, and Dot before. [Refore this] concupiscence lurks within him, and the delight of concupiscence without; and therefore in thinking from concupiscence and its delight he either confirms evil and believes it allowable, or else he takes no thought of any evil in himself, and thus believes he is whole. It is true that a man should confess himself a sinner, and unsound from the head to the sole of the foot. This he can say, that is, say it with outward earnestness; but yet he CSDllOt inwardly believe it unless he knows it by examinatioD. Then he can truly say, and then for the first time he perceives, that there is no soundness in him. Thus, and in no other manDer, is the ulcer opened and healed; othenvSe it is merelypalliative. Did Dot the Lord, and the disciples, and John the Baptist, preach repentance ? Isaiah declares that evils must first he desisted from, Rnd that tben a ma.n leams to do good. Until this is the case he knows nothing either of the nature or quality of good. Evil is ignorant of good, but good has tohe power of disceming (iJJ.

n.14)

em

Bince it is necessary tbat evil should first be knawn in order

OHARITY AND GOOD WORK8.

257

that it may be removed, therefore was the Decalogue the first (primU11t] of t,he \Vord,l and also in the ,vhole of Christendom is the first of church doctrine. AlI are initiated into the church by knowing evil and refusing to do it, ecause it is against God; and therefore was this first so holy, for the reason that no one can do Christian good before. (ib. n. 15.) .
THE

DELIGHTS OP CHARITY ARB ACOORDING TO THil GBBATNBSS AND lllPORTANCE OF THR USE PERFORMED.

As regards use, they who are in charity, that is in love towards the neighboUT,-\vllich imparts a living delight to their pleasure,-look for the fnlition of no pleasure but in the perforlnance (Jf uses; for charity is nothing unless it manifest.a itself in \\yorks of charity, sinee it consists in exercise or use. He who loves his neighbol1r as himself never perceives the delight of charity except in its exercise; a lire of charity therefore is a life of uses. Ruch is the life of the universal heaven; for the Lord's kingdom, being a kingdom of mutuallove, is a kingdom of uses. Therefore every pleasure derived from charity receives its delight from use, and the more exalted the use the greater the delight; hence 'the angels receive happiness from the Lord according to the essence and quality of the use whieh they perform. And 80 it is with every pleasure; the more distinguished its use the greater is its de light. Thus, for example onLy, cOl1jugial love, because from thence is the seminary of human society and from this is formed the Llrd's kingdonl in the heavens, which is the greatest of all uses, is therefore attended with 80 great delight that, as has been said, it is heavenly happin~qg. So in respect to other pleasures, but with a difference according to the excellence of nses,-which are so numerous that they ean scarcely he divided
1

A. E. n. 939 :_u Because eviis must he removed before good [dee(lsJ can _booome rtftlly] good, tberefore the Tan Commandnlents were the first prim um] of the Word; for they were promulgated from Mount Sinai ~fore the Vi ord \Vas wlitten by }Ioses and the Prophets ; and in them are conuned, not the good [deed!S] that

The author's meaning bpre is weIl explained in the fol1owing ~e, from

are to he dont-, but the eviis that are to he shunnell. And tber<.-fore these Commandmttnts are first taught in the churches; for they 8re taught to boys and ~rls, in order that man may begin his Christian lire from then}, antl by no means forget theul wben he grow8 Up,-8S however he does." In other pInces, for the .me re8SOD, the author caUs the Decalogue the "first-frnits" (primiM) of the Word &nd of the chul't'h (see p. 192). He teaches t1tat the commA.n(l of the Lord to ll08e8, "B~ ruly for tk8 morning, and ClJ'11U up unto Alount Sinai, an present tAysdf lMre /,() Jlt on lM top of the ,1Iouftt" (Ex. xxxiv. 2), signifies" a fttW ri8lIfl of re~ati()1l, of Divine truth, from the inmost heaven" (A. C. D. 10,606). And apeaking elaewhere of the promulgation of the Decalogue from llount SDa, he _ys, "lt was the beginning of revelation; for the rest of the things that are in the Word were written afterwards" (ib. De 9414; andn. ]0,632Ste al80 A. R. D. 623).

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CHARITY AND GOOD WORK8.

into genera and species j all of which regard the Lord's kingdom, or t'he Lord, sorne more nearly and directly, others more remotely and indirectly. Renee it lLay he seen that aIl p1easures are allowed to man for the sake of use only; and that by virtue oC their use, wit.h a difference according to its degree, they participate in and live from heavenly felicity. (A. C. n. 997.)

MAN 18 NOT 01' SOUND lflND UNLESS USB BB BIS .PFECTION 01\ OCCUPATION.

Man has external tl10Ught, and also internaI th)ugbt. He is in external thought when in company, whether he then listens, or speaks, or teaches or aets; and also when he writes. But the mind is in internaI tbought ,vhen he is at home, and gves place to his o\vn interior affection; this is the proper thought of his spirit in itself, but the former is the proper thought of his spirit in the body. Each renlains ,,ith a man aft~r death j and it is Dot known what the qua1ity of the man is ulltil external thougbt is taken away, for the thought then speaks and acts fronl its affection. A man who is of sound mind will then see and hear wonderful things. For he will then hear and see that many who in the world have talked wisely, have preached c1everly, have taught Iearnedly, have written skilfully, and have also acted discrcetly, as soon as the externalof their mind is taken away begin illstantly to think insanely, and to speak and act as wildly as lunaties in the ,,"orld; and, what is strange, they then believe tbemselves to be wiser than others. But to prevent the continuanee of their insanity they are remitted by turns into their externals, and thereny ioto the civil and morallifewhich they lived in the \vorld, ,vhen in company and in public assembly there; and there is given a recollection of their insanities, and then they see and confess that they have talked iDsanely and acted foolishly. Yet in the very instant of their being remitted into their interiors, or the thillgs proper to their spirits, they are insane as before. Their insanities are mallY, which may be reduced to these, that they desire to have dominion, to stenl, ta commit adultery, to blaspheme, to do hurt, to despise, reject, or sneer at probity, justice, sincerity, and every truth and good of the church and of heaven. And \vhat is more, they love this state of thcir spirit; for the experiment has been made with mal y, whether they desire rather to think sanely or insanely, and it has been found that they prefer to think insanely. The reason why t.hey are of such a, character has been made known; namely, that they loved themselves and the world above aIl things, that they did Dot apply tbeir minds to uses, except for the sake of honour nnd
t

OHARITY AND GOOD nrORKS.

259

gain, and that they preferred the delights of the body to the delights of the soul. Sncb was their character in the ,vorld that' they never thougbt sanely within themselves, except when in the
presence of other men. There is tbis only cure of their.insanity, they are sent into employment.~ nnder a judglnent in hell; aud BO long as they are in those employments they are Dot insane, for the employments in which they are occupied keep the nlind as in a prison and in bonds, to prevent its wan-dering into the deliriums of its Iusts. There they \vork for food, clothing, and lodging; thus unwillingly, from necessity, and not freely from affection. But on the other hand aIl those in the world who have Ioved uses, and from the love of them have performod them, think sanely in their spirit, an their spirit thillks sanely in their body; for that interior thought is also exterior, and by and from this is their speech and also their action. The affection of use keeps their 1llind in itself, not suffering it to ,vander into vanities, into Iasciviousness and filt.h in e.ss, into insanity and deceit, into the unreal delights of varions concupi~cences. They become of similar character after death; their rninds are in themselves angelic, and when the exterior thought is taken away they become spiritual, and angels, thus recipient of heavenly wisdom from the Lord. From aIl this DOW it is evident that no man is of sound mind unless use be his affection or occupation.

(D. L n. 15.)
TIIB DELIGBT OJ' DOING GOOD WITROOT A. REOOMP.ENBE.

Very few at this day know that there is heavenly happiness in doing good wit.hout a view to recompense. For men do Dot know that there is any other happinpss than to be advanced to banours, to he served by others, ta abound in wealth, and to live in pleasures. They are profoundly ignorant of the fact that above these there is a happiness which affects the interiors of a man; that is, that there is a heavenly happiness, ann that this happincss is the happiness of genuine charity. Inquire of the wise at this day, whether they kllOW that this is heavenly happiness. It is on this account indeed tbat many reject good works, believing ~hat they cannot he done by ~ny one '\\yithout a view 10 merit by them. For they do Dot know that those ,vho are led of the Lord desire nothing more than to do goo works; and tbat they think of nothing less than of merit hy tbem. For tbis is of the new will which is given by the Lord to those who are regenerated That will is indeed the Lord's in man. (A. C. D.6a92.) Those who are in genuine mutua110ve in heaven are in such

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OHARITY AND GOOD WORKS.

joy and happiness when they perfonn uses and do good to others, that they seern to thernselves then first. to be in heaven. This is given them by the I,ord, to each according to the use. Rut tbis happiness vanishes as soon as they thillk of recompense; for the thought of recompense while yet they are in the l'econlpense itself renders that love impure and per\pert8 il The reason is thd th~n they think of theolselves and Dot of the neighbour; that is, that they may render themselves happy and Dot others, except so far as themselves. They thus convert love towards the neighbour into love to"~ards themselves; and in so far as they do this joy and happiness from heaven cannot he communicated ta them; for- they concentrate the influx of \\?hat is happy from lleaven in themselves, and do Dot transmit it to otbers; and are like objects which do Dot remit the 1'8.)'8 of light, but absorh them. hjects which refiect the rays of light appear in light and glow; but those which absorb them are dark and do no~ glow at alla They therefore who are of this description are Reparatt.. d from angelic society, as those that have nothing in conllnon ,vith heaven. (ib. n. 6:~88.) When an angel does good to aoy one 11e also communicates to him his o,vn good, satisfaction, and blessedness; and this with the feeling that he would give to the other everything, and retain not.hing. 'Vhen he is in sucn communication good flows into him ,vith rrJucb greater satisfaction anci blessedness than he gives, and this continually with increase. But as soon as a thougbt enters, that he will communicate his O'VIl to the intent that he may maintain that influx of satisfaction and blessedness into himself, the influx is dissipated; and still more if thcre cornes in any tbought of recompeuse from hitn 10 whom he communicates his good. This it has been given to know from much experience. From this too it may be seen that in the least things [of heaven] the Lord is present. For the Lord is such that He wills to give Himself to aIl; and therefore satisfaction and blessedness are increased ,vith those who are images and likenesses of Him. (t'b. D. 6478.)

THE INI'ERNAL BLESSEDNESS OF LoVE AND CHARITY PEBCEPl'IBI.IN THIS LIFE.

The blessedness of heavenly affections, which are affections of love to the Lord and cllarity towards the neighbour, cannot easily he described, because it is internaI and rarely Dlanifests itself with Itnyone in the body,-that is rarely to the sense. FOT during bis life in the body man has a distinct sensation of the thinga which arise in the body, but a very obscure sensation of thoso

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that arise in his spirit, because while he is in the body worldly

cares are an impediment. The blessedness of the affections cannot flow down into the sense of the body unIess natural and sensll.al. things are reduced to agreement ,vith interior things; and not even then ex~ept obscurely, as a certain tranquillity from the fact that he is contellted in mind. But aftcr death it manifests itself, and is perceived as hlessed and happy; and then it affects both the interiors and exteriors. CA. C. n. 6408.)

Tm:

ANOJWI APPEAl\ IN HEAVEN AS FOUI OP

CIU.BI'rY.
The quality

In beaven an ange! appears as charity in form.

of his charity is apparent in the face, and audible in the tone of

voice; for arter death a IDan becomes his own love, thaL is t.he affection of his own love. A spirit or an ange! is nothing eIse. Nay, the spirit or angel cven is llimself a for.m of charity as to bis whole body. Sorne have seen an angel, and what is wonderfuI have discerned the form of charity in aU the members of bis body. In the world man is Dot charity in form as regards bis face, body, and voice; but yet he Dlay he as to his mind; and after death his mind is a spirit in the human forln. But still a sincere man who ha.q no thought contrary ta charity may he recognised as sucb by the face and vaice; and yet with difficulty, for there are snch hypocrites as cao feign ta the life, yea put OD, the sincerity of charity. But if an angel beholds bis face aed hears bis voice he discerns the nature of the man, because he does Dot see the materiality which overveils him; and which, however, the material man attends to. (Ch. n. 37.)

TUB

CBITmllON 01' CBARAOT&B.

AlI spirits are distinguished in the other liCe by this: Those who desire evil 8.ooainst others are infernal or diabolical spirits; Dut they who wish good to others are good and angelic spirits. A man may know which he is amon~, whether among the infernal spirits or the angelic. If he intends evil to his neighhour, thinks nothing but evil of him, and also actually does evil when he caD, and finds delight in it, he is anlong the infernals, and even becomes an infernal in the other life; but if he intends good to his neighbour. and thinks nothing but good of hirn, and actually does good wben he cao, he is among the angelic, and . becomes an angel too in the other liCe. l'his is the criterion. Let every one examine hinlself by it. It is nothing that a man does Dot do evil when he either cannot or dare not j nur that h~

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CHARITY AND GOOD WORK8.

does good from sorne se1fisb reason. These are externa1 motives which are removed in t.he other life. There a man is as he thinks and intends. There are many who, from habit acquired in the world, can speak fa,irly; bt it is inRtantly perceived whether the rnind or int.ent.ion is in harmony with what is said. If not, the man is cast out among the infernals of bis own kind and species. (A. C. D. 1680.) Every one may see what the quality of his lire is, if he will bu~ search out the nature of the end that he regards. Not the nature of the ends, for these are innumerable, being as many as his intentions, and llearly as many as the judgnlents and conclusions of his thought.s. l'hese are intermediate ends, wmch are variol1s1y derived from the prineipal end, or tend to promote it. But let him search out the end which he regards in preference to aIl the rest, and in respect to which the rest are as nothing; and if he has hhnself a.nd the world for an end, he may know tllat he is infernal; but if he has for his end the good of the neighbour, the common good, the Lord's kingdom, and especially the Lord Himself, he may know that hi~ life is heavenly. (A. C. n. 1909.) . In the further course of conversation with him [Swedenborg] on the principles of religion arlvocated and explained by him, 1 took an opportunityof asking him, How a man, who was confident that he was serious in bis dutY towards God and his neighbour, could be certain whether or not he was in the right road to salvation? 1 was answered, That this ,vas very easyj and that sucb a man need onI)" examine himself and his o'vu thoughts according to the Ten Commandments; as, for instance, whether he loves and fears God; whetlier he is happy in seeing the welfare of others, and does not envy them; whcther, on having l~ceived a great injury from others whicb may have excited him to anger and 10 meditate revenge, he afterwards changes his sentiments, because GOD has said that vengeance belongs to Him, and so on; then he may rest assured that he is on the road to " heaven. But when he discovers himself 10 be actuated by con trary sentiments, he is on the road to hell (General TUXODJ Ut

Sw. Doc. p. 61.)

A
MAN BAS l\EITHEB

F AtTB

NOR CKARITY BEFORB THEY BXIlft' IN WORKS.

Hitherto no one has taken cognizance of the faet that all things of a man's life are in his works; for the reason that they appear only a8 motions, whicb, because with man theyare living, are called actions, and those "that are produced by the motions

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()f the moutb, the tongue, and the larynx1 are cal1ed speecb. And yet these are the things ,,"hich Dot only manifest the charity and faith in a man, but also COIn pIete and perfect them ; and this because there is neither faith nor charity in man before they actual1y exist, and theyactually exist in worka. That aIl things of the charity and faith in a man are in his works, is bccause works are the activities ariaing from his will and tbOllght, and all of these send and pour tbemselves forth in works, just as aU things of a cause are in the effect, and all things of a seed and tree in its fruit; for works are their complements. It does Dot appear before the eyes of men that this is so, but it percept.ibly appears before the angels. When a man is in the exercise of charity, the sphere of a11 bis affections and thence thoughts appears about him as a watery vapour, and sometimes as.a cloud either bright or obscure, which sphere contains aIl things of his mind in the complex; fronl which the quality of the man is cognized by the angels as to aIl things that belong to him. Tho reason is, that every man is his own love, and works from this make the love active, and while it is active, it pours itself around him. The sarne spiritual sphere not only manifests itself 10 the sight as byan undulation, but also to the sight in varions representative forms; and this in such a manner that from these representatives the man, spirit, or angel, appears just snch as he is. Another reason ,,hy the works contain \vithin them all things of the mind, is because aIl things successive, which proceed in their arder fronl the highest to the lo\vest, or from the finst to the ultimates, form in the lowest or in ultimates the simultaneous in which all things higher or prior coexist; and works are the ultimates of man, derived from his interiors which are in successive arder. From all this it is clear that in them all things of the will and thought of man, therefore aIl things of bis love and faitb, coexiste (A. E D. 822.)
LoVE,

LIn,

AND

W ORKS,

WITH EVERY MAN, ](AltS

ONE.

From ,vhat has been said above concel'ning faith and works, 1 will make the following conclusion, that love, life, and works, with evety man, make one, so that whether you say love, or life, or works, it is the same. It \vas sho\vn above that love constitutes the lire of man, and tllat his life is such as bis love; not ooly the life of the mind, but at the sarne time also the life of the body; and as that whicb a man loves in rnind he also wills, and in t.he bod)" does, it follows tlJat love and actions or ,,orks make one. It can he shown by nlany considerations that the works proceed from the life of a man" both internaI and external ;

264:

OHARITY AND GOOn WOBKS.

and that tbey are the activities of the sphere of his affeetions and thence tboughts sulrounding hint; and that there if) no communicat.ion of a man's lire and love umess the sUJTQunding sphere which is of his life is made active by doing. Therefore as the life, or the love, or the works are with man, ~o are all things of which that sphere is composed; consequently bis faith also. If then the works are evil, it follows tbat there is no faith of truth, but a faith of falsity; for evil and falsity cohere, but not evil and \t.rnth. But if the works are good, it follows that tl1ere is a faith of truth, for good and truth mutually love each other and conjoin. But if a man's works in the externai form appear good and yet he is interiorly evil, it follows that hs is a faith of falsit,y however with his mouth he may speak truth,-but truth tbat is contaminRted with evil from his interior; his deeds are therefore according to the description of theln by the Lord: "~8 a cup and platter '1nade clean on the outst, lrut witkin fuU of

extortion and e;xcc~. A. ru/, are as 'U'hited sepulchres, wkich appetl1' beaut-ijul vJ'l,out, but inu'ardly are full 01 bones of the delUl au ail uncleanness" (Matt. xxiii 25, 27, 28). (A. E. D. 842.)
LoVE TO THE LORD AND LOVE TO THE NEIGBBOUR DlSTLNGUISIlBD. .

The Divine abiding with those who have faith in the Lord is love and charity: and by love is meant love to t.he Lord; and by charity love to\vards the neighbour. Love to the Lord cannot be separated from love towars the neighbour; for the Lord's love is to\vards the whole human race, which He desires to save eternally, and to adjoin entirely to Himself, so that none oftbem may perisb. \Vhoever therefore has love to the Lord has the Lord's love, and so cannot but love his neighbo\lr. But they who are in love to\\ard~ the neighbour are not all therefore in love to the Lord; as upright, Gentiles who are in ignorance concerning the Lord,-with whom yet the Lord is present in charity; and others aiso within the church. For love to the Lord is love in a higher degree. Those who have love to the Lord are celestiallnen; and those that have love towards the neighbour or charit.y are spiritual nlen. The Most Ancient church, wlJich WA,S before the flood and was celestial, ,vas in love to the Lord; but the Ancient church, which was after the flood and ,vas spiritual, was in love towards the neighbour or in charity. (A. C. D. 2023.) ,
LovB THB FOUNDATION 01' ALL HABKONY AND ORDBIL

That 'love is the fundamental principle from and by which heaven exists is evident fron} this: that there must he sncb bar.

OHARITY AND GOOD WORKS.

265

mony and unanimity, and hence universal consociation, in order tbat the whole heaven and the whole world of spirits, that is the whole human race from ite creation, should form one,-as each and aIl th~ngs in man, where they are indefinite, constitute one body and thus one man; which body, if any part in it should prefer itself to another part, and not love 8nother rather than itself, could not subsista For in another he who is in genuine love has an idea to the good of the common and universal. man, in respect to which every individual man shoul he as nothing, as is known. Unle8s therefore he is associated in idea with his fellow, 50 that he esteems himself as nothing in respect to the common good, and 80 loves his neighbour rather than himself, he cannot he in the unanimous body; but in so far as he is distant !rom that love he of necessity expels himself. (S. D. n. 4046.)

LoVE TO ENlUIIE8.

InternaI men, sucb as the angels of heaven are, do not desire retaliation of evil for evil, but from heavenly charity freely forgive; for they know that the Lord defends aIl who are in good against the evil, and that He defends Rccording to the good in them; and that He would not defend if on accouut of evil done . them they should be inflamed with enmity, hatred, and revenge, for these avert protection. (A. C. n. 556.)
Ta.
PRB8BNOB OP THB LoRD WITH YAN 18 AOCORDING TG NEIGHBOURLY LoVE OR CHARITY.

The presence of the Lord is according to the state of love to the neighbour and of faith in which a man is. The Lord is present in love to the neighbour, because in aIl good. Not so in faith, as it is called, without love; for faith without love and charity is a thing separate or disjoined Wherever there is conjunction tbere must he a conjoining medium, which only is love and charity. This may appear to every one from the consideration tha~ the Lord is merciful ta all, and loves every one, and desires to make every one happy t.o etemity; whoever therefore is Dot in such love that he is mercifui towards others, loves others, and desires ta Dlake others happy, cannot be conjoined to the Lord, because of bis dissimilitude and his utter destitution of the image of the Lord. For a man to look up to the Lord by faith, as it is said, and hate his neighbour, is Dot only t.o stand afar off from Him, but also to have an infernal gulf between himself and the Lord, into which he \vould fall were he to
28 .

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CHABlTY AND GOOD WORKS.

approach more nearly; for hatred against the neighbour is the infemal gulf which i~ interposed. The presence of the Lord with man ia first vouchsafed w hen he loves his neighbour; for the Lord is' in love, and so far as man is iu love the Lord is present; and in the degree in which the Lord is present He speaks with

man.

(A. C. n. 904.)
8BLJ'-LoVB
AND JltlTUAL

Log

CONTRASTBD.

There is something inflammatory in self-love, and its Iusts; and a delight thereCrom, which so affects the life, that one scarcely knowe but that eternal happiness itself consista in it. And therefore many nUl.ke eternal happiness to consist in becomiug great after the liCe of the body, aud being served by othel'S, even by angels ; while they are willing to serve no one exccpt with a secret view to themselves, that they may be served. 'Vhen they say that they shall then he willing to serve the Lord alone, it is false; for those who cherish self-love would have even the Lord Hinu~elf serve them; and 80 far as He does not, they draw back Thus the dcsire of their hearLq is that they themselves may he lord, and rnle over the unvenJe. Any one may imagine what 80rt of government this would be, wben there are DU\UY, nay when aIl are such. Would it not he an infernal government, w here every one loves himself above others 1 This lies concealed in self-love. From this the nature of self-love may be seen; also from the consideration that there lurks within it hatred against all who do Dot subject themselves to it as slaves; and because hatred, tberefore revenge, cruelty, deceit, and many atroeities. But mutuallove, which alone is heavenly, consista in tItis: that one not only says, but acknowledges and believes, that he is mos~ unworthy; and that [in hinlself] he is a vile and uDclean thing; and that the Lord out of infinite mercy is continually drawing and keeping him out of hell, into which he is continuallyatteloptiug, nay desiring, to plunge himself. That he acknowledges and believes this ie true because it is true. Not that the Lord, Dor aoy angel, desires that he shall acknowledge and believe tbis for the sake of hunlbling himselfj but lest he should be pufted up, when yet sucb is bis nature. As if refuse should say ~hat it ia pure gold 1 Or a fly of the dunghill that it is a bird of paradise 1 In 80 far then as a man acknowledges and believes that bis nature is such as it is, he withdraws from self-love and its lusta, and abhors himself; and in the degree that tbis ie done he receives heavenly love, that is, mutuallove, from the Lord, wbich is a desire ta serve aIl others. These are they who are understood by the least who become grea~st in the kingdom of God (Matt. xviii 1-4, xx. 26-28; Luke ix. 46-48). (A. C. De 1594:.)

CHARITY AJ.VD GOOD WORKS.

267

They who are in the loves of self and of the world can by no means belicve that they are in such filtbiness and impurityas they actually are; for there is a certain pleasurableness and delight which soot.bes, favol.1rs, and flatters tbem, and makes them love t.hat lire and prefer it to every other; and so they think there is no evil in it. :For whatever favours the love and therefore the liCe of any one is believed to be good. Hence also the rational consents and suggests falsities which confirm; and which causes such blillduess that they see Dothing of the nature of heavenly love, or if they see they sa.y in their beart t.hat it is 80mething miserable, or a thing of nougbt, or sOlnething like . fantasy, "'hich keeps the min in a state of dis~~e. But every one n.ay see that the life of the love of self and the world with its pleasures and delights is filthy and inlpure, if he will but thillk according to the rational faculty with which he is endowed It is the love of self from which aU evils come that dedtroy civil society. Frolll this, as from a fouI pit, stream forth aU kinds of hatred, aU kinds of revenge, aU cruelties, yea ail adulteries. For whoever loves himself either contemns, or disparages, or hates, all others who are not subservient t him, or do Dot show respect to, or favour him; and as he entertaillS hatre he breatllcs out revenge and cruelty, and this in proportion as he loves himselt: Thus that love ia destructive of society and of the lluman race. (ib. n. 2045.) . Mutual love in heaven consista in this, that they love the neighbour more than themselves. Bence the whole heaven presents as it ,,ere a single man; for they are aIl thus Ct)llsociated by mutuallove from the Lord. Bence it is that the happinesses of all are communicated to eacb, and those of each to aIL The heavenly forro itself is tberefore such that every one is as it were a kind of centre; thus a centre of communication and therefore oC happiness from all; and this according to aIl the diversities of that love, which are innumerable. And as tbey who are in tbat love perceive the higbest happiness in the fact that they can communicate ta others what flows into themselves, and this from the heart, the communication is thereby made perpetuaI and eternal. From this cause, as the Lord's kingdom increases the happiness of every individusl increases. As the angels d\vell in distinct societies and mansions, they do not think of this; but the Lord so disposes each and aIl things. Such is the kingc10m of the Lord in the heaveD& (ib. n. 2057.)

FREE WILL.
MAN cannot he reformed unless he has freedom. becanse he is born into evils of every kind, which )"et must be removed in order that he may be saved; and they cannot be removed unless he sees them in himself, and ackno\vledges them, and afterwards ceases to purpose them, and at length holds them in aversion. Then first they are removed. This cannot be effected unless a man be in good as weIl as in evil; for from good he can see evi1s, but cannot from evil see goods. The spiritual goods whicb a man is able to think of, he learns from childhood by reading the 'Vord, and From preaching; and the moral and civil goods he leams from a life in the world. This is the primary reason why man ought to be in freedom. Another reason is that nothing is appropri~ted to man but what is done from an affection, which is of the love. Other things indeed may enter, but no farther than into the thought, and not into the will; and what does not enter even iuto the will of a Dlan does Dot become his; for the thougbt derives aIl that it has frotn the memory, but the will from the very lire. No action is ever free which is Dot from the will, or what is the sarne from an affection which is of the love; for \\'ha1; ever a man wills or loves this he freely does. Renee it is that the freedom of man and the a.ffect.ion which is of his love or \\9ill are one. Man therefore has freedom in order that he may he affected by trutQ and good, or love them, and that thus they may become as his o\vn. In a word, \vbatever does Dot enter in freedonl into man does DOt. remain; because it ie not of his love or will, and the things which are Dot of a man's love or will are Dot of his spirit; for the being [esse] of tuan's spirit is the love or will It is said the love or will because what a man loves tbat he wills. This then is the reason why a man cannot be reformed except in freedom. (H. H. D. 598.) He who do.es Dot know that no conjunction of good and tnltb, tbat is DO appropriation of thenl, and therefore no ngeneration can be eflected except in man's freedom, only casta hinlself into darkness and into gricvous errOfR when he reasone about the Lord's }lrovidence, about the salvation of man, and about the damnation of many. For he thinks that if the Lord "yill He can

FREE WILL.

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save every one, and tbis by innumerable means; as by miracles, by the dead who shall rise ~0'8iD, by immediate revelations, by angela who shaIl witbhold from evils and impel by strong manifest power to good, and by many states into which when man is 100 he will repent; and by many other means. But he does Dot consider that all these means are compulsory, and that by them a man cannot be reforIned. For whatever compels a man does Dot impart to him any affection; and if it be of a nature to impart it binds itself to an affection of evil. For it appears as if it infused and indeed does infuse a holy [feeling]; but yet when the state is changed the man returns to his former affections, that is to evils and falsities; and then tIlat holy [feeling] conjoins its~lf with evils and falsities and hecomes profane, and such that it leRds into the JDOst grievos heII of aIl. For he first acknowledges and believes, and is aIsa affected by what is holy, and afterwaros denies, yes turns a,vay from it. Rence at this day manifest miracle.~ are not wrought, but miracles that are not obvions or manifest, which are of such a nature that they do Dot inspire a holy [feeling] Ilor take a\\'ay man's freedolD; and therefore the dead do not rise again, and man is not withheld from evils by immediate revelations and hy angels, and forced on to good by strong manifest power. It is man's freedom upon which the Lord operates and by \vbich He bends him; for aIl freedom i9 of the love or its affection, and therefore of his will. If be does Dot receive good and truth in freedolD it cannot he appropriat~d to hln, or become his. For that to which he is compelled ie Dot his, but is of him "9ho compels; ainee he does Dot do it of himself, although it is done by himself. (A C. D. 4031.) If men bad Dot free will in spiritual things, aU the inhabitants of the world might within a Jay be brought to believe in the Lord; but this cannot he done, for the reason that what is Dot received by man from a free will does not remain. (T. <J. R. n. 600.)
WHAT

Fau

WILL 18.

That it may be known what free will is, and the nature of it, it is necessary that it should he kno:wn whence it ie; from the recognition of its origin especially it is kno\vn not only that it is, but also what it is. 118 origin is from the spiritual world, where the mind of man is kept by the Lord. The mind of man is his spirit, which li,'es after death. And his spirit is cont.inually in company with its like in that world; and through the material body with which it is encompassed, his spirit is with men in the naturai world. The reason whya man does not know that as to his miud he is in the midst of spirits is, that the spirits with

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whom he is cODsociated in the spiritual world think and spaak spirituaIly, but the spirit of the man.. while he is tl1e material body,
thinks and speaks naturally ana spiritual thougbt and speech cannot be underst.ood or pereeived by the natural nlan, nor the reverse; nnr t herefore cau they he seell. Rut when the spirit oC R man is in Rssociation ,,~ith spirits in their ,vnrlrl, then he is also with them in spiritual thought and speenh~ because his rnind is inwardly Rpiritual but ont\vardly natural j Rnd therefore hy it.. interiors it communicates with them and by its exteriors with men. Throngh this cOlumunication man haB a perception of things, and thinks about thenl analytically. If man had Dot this he ,vould think no nlore Dor otherwise than a beast. 80 also if aIl intercourse with spirits should be takell away fronl hilll he would instantly die. But that it may he cOlnprehenrle. how man can he kept in a middle state bet\\Teen heaven and belI, and thereby in the Rpiritual equilihrinm \VhpDCe he has free "'ill, it shall he briefly explained:-The spiritual world consists of heaven and hell. H~aven ia over head, and hell ie beneath the feet there; Dot ho,vever in the centre of t.he earth inhabited by men, but beneath the earth of that world,-which is also of spiritual origin, and therefore ha~ Dot extension, but the appeamnce of extension. J~et\\'een heaven and heII there is a great interyal, \\~hich to those "'ho are there appears as an entire ,,"orld. Into this interval evil fronl hell is exhaled in aIl ahundance; and. oh the other hand, frOlll heaven good also flo\vs in there in a11 abnnance. It was this interval of "'hich Abrahanl said ta the rich 1l1RIl in hell- fI Bet1(}eCn U8 and '!JOU thert is a great !!ulf.fi:redj so that 11Wll tu..~Jw would pass O'Ver from hence to you cannoi,. neither can theY'lrho are there pau o'ver to us" (Luke xvi. 26), }:very man as 10 his spirit is in the nlidst of t.his intel'val, in order, solely, that he may be in fres ,,,iII. (T. C. R. n. 47:l.) 1'he spiritual eqnilibrium which is free willlnay be compared to a balance, in caeh scale of \\~hich equal \veight.s are placed; if then a little be added to the scale of one side the tongue of the 1,alanre above vibl'ates. It is also Rinlilar to a carrying pole, or a large beam balallced upon its support. AlI and eflch of the thin 6 that are within man, as the heart, the lun~rs, the ,., stolllach, the liver, the pancreas, the spleen, the intestin~s, and the other organs, are in Auch an equilihrium. Hence it is that each one iu the grcnt~st quietness eao perform its functions. So ,,"ith aIl the llluscles; without such an equilibriuID of the mu~lps all action 'and reaction \\~ould cease, and man would no longer Ret as a n)an. Since then aIl things in the body are in such an equililJrium, ail tbings in the brain also are in the saIne condition; cousequently aIl tbings that are in the mind therein, which relate 10 the ,,'ill and the understaning. (w. D. 478.)

"

FREE WILL.

271

80JlBTBING ANAnOGOU8 TO FRRE WILL IN ALL CBBATED TRINa&.

Unless there had been a certain free ,viII in aIl created things, both animate and inanimate, there could have been no creation. For as re~rds beasts, without free will in natural things there would be no choice oC food conducive to their nourishment, nor any procreation and preservation of offspring, thus no beast. If there "J'ere not snch freedom with the fishes of the sea, au the . . shellfish at t.he bottom of the sea, there would he no fish and. shellfish. So unless it were in every litt.le insect there would be no silkworm producing silk, no bee fnrnishing wax and honey, nor any hutterfly sporting with its consort in the air and nourishing iUJelf with the juices of the fiowers, and representing the happy state of man in the heavenly aura after he has cast off his exuvi like the worm. Unless there were something analogous to free will in the soil of the earth, in the seed cast into it, in a11 parts of the tree springing fromt, and in its fruits, and again in new seeds, there would he no vegetation. If tbere \vere Dot 80metbing analogous 10 free will in every metal and in every stone, cornmon and precious, there would be neitber metal nor stone, yes, nor even a grain of sand; for this freely absorbs the ether, emits its natural exhalation, rE-jects its disused elelnents, and restores itself with new. Hence is the magnetic sphere about the Inagnet, a sphere of iron about iron, of copper ahout copper, of silver about silver, of gold ahout gold, of stone about stone, of nitre about nitre, of sulphuf about sulphur, and a different sphere about aIl the dust of earth, from which 8phere tho inmost of every seed is impregnated, and its prolific principle vegetates; for witho.ut such an exhalation from every particle of the dust of the earth there would be no beginning, and hence no continuance of germination. How other\vise than by what is exhaled from it could the earth penetrate with ita dust and water into the inmo.~t centre of a seed SOWD, as ioto cc a grain of mll,Stard 1Ud, tchic", is tlu kast nf all seh, but when il is grOWfl, it is the grtaUst among kcrbs, and beCO'mtdh a great tree" 1 (Matt. xiii. 32; Mark iVe 30-32). Since then freedom has been granted to all create subjects, to each according to its nature, why Dot free will to man according to his nature, which is that he may he spiritual? It is for this that free will in spiritual things has been given ta man from the womb to the end of bis life in the world, and afterwards to eternity. (T. C. R.
D.

499.)

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:J'BEE WILL.

Ho"

MAN 18 IN FREEDOM' PROll THE LoBD .!LON"

The case with man as to bis affections and as to bis tboughts is this: No one, ,vbatever he be, whether man, or spirit, Clr angel, can will or think from himself, but does so from others j nor can these others from themRelves, but aIl from others again, and so on; and so each wills and thinks from the First of life, which is the Lord.. What is unconnected does not exist. Evils and falsities have connection with the hells, whenee cornes the . power of those who are in them to will and think; whence aIso cornes their love, affection, and delight, and therefore their freedom. But goods and trnths have connection with heaven, whence conles the power of those who are in them to will and think; and also their love, affection, and delight, and therefore their freedom. Renee it rnay appear whenee is the one freedom and the other freedom. That snch is the case is perfectly weIl known in the other lire, but at this day is quite unknown in the world. (A. C. n. 2886.) In regard to the life of every one, whether man, spirit, or angel, the truth is that it flows in from the Lord alonc, who is I~ife it-self; and titis diffuses itself through the universal heaven, also throllgh hell, and thu8 into every individual therein; and in an orer and tltl'ough series that are ineomprehensible. But the life which flows in is received by every one aecording to his character; good and truth are received as good and truth by the good; while y the evil good and truth are received as evil and falsity, and are even change iuto evil and falsity in tbem. It is conlparatively as the light of the sun; which diffuses itself into aIl objects on the earth, but is received according to the quality of each object, and becomes of a beautiful eolour in beautiful forms, and of an ugly colour in ugly forms. This is an arcallurn in the ,vorld, but in the other life nothing is better known. That 1 rnight know that there is such influx, it was granted me to converse \vith the spirits and angels who were with me, and even to feol and perceive the influx; and tbis 80 often that 1 am not able to determine the number of times. But 1 kno\v the fanaey will prevail with many tbat they will of thernselves, and think of themselves, and so of themselves bave lire, when yet nothing is less true. (ib. n. 2888.)
WUY IN FRElIDO)[ 1\IAN FEELS AND WJLLS AS OP mKSELP, WREN IT 18 NOT OP BIM8ELP'.

}'-Ian is an organ of life, and God alone i8 lire; ,and God infuses his life iuto the organ and aIl its parts, as the sun

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infuses its heat into a tree and aU its parts. And God gmnts man to feel that life in himself as his own; and God wills that he shotd so fee! it, ta the intent tbat man may live as of himself according to the laws of order,-which are as many as the precepts in the ,Vord,-and dispose hinlself for the reception of God's lo\'e. But still God continllally holds with His finger the perpendicular over t.he balance, and moderates but never violates free will br compulsion. A tree cannot receive anything which the heat of the sun brings through the root unless it is wal'med and heated in its single fibres; nor can the elements rise up through its root unless its single fibre3 from the heat received also give out lleat, and thus contribute to their passage. 80 man, from the heat of lire received from God. But he, unlike a tree, feels it as his own, although it is not his; and in so far as he believes that i~ is his and Dot God's he receives the light of lire from God and Dot the heat of love, but the heat of love from hell; which being gross obstructs and closes the purer branclets of the organism, as impure blood closes the capillary vessels of the body; and so from spiritual man makes himself merely natural Man's free ,viII arises from the fact that he feels the life in himself as his own, and that God leavp,s bim so to feel in order that conjunction may be effected,-which is not possible unless it be reciprocal, and it becomes reciprocal when man acts from freedom altogether as from himself. If God had not left titis to man he would not be man, neither would he have eternallife; for reciprocal conjunction with God causes man to be man and Dot a beast, and also causes him to live after death to eternity. Frae will in spiritual things effects t~. (T. C. R D. 504.) MAN

OUGRT TO OOMPEL HIIISELF, AND IN THIS OOIlPULSION 18 THE HIGHEST FREBDO)[.

That man ought to compel himself to do good, to obey the things which the Lord has commanded, and to speak truths,which is to humble himself beneath the Lord's hands, or to 8ubmit bim~elf under the power of Divine good and truth,irnplies and involves more arcana than it is possible to unfold in a few words. There are certain spirits who held as a principle while they lived in the world,-because they heard that all good was from the Lord, and that man cOl1ld do no good of hirrlself,tbat they were Dot to compel themselves to anything, but to resign themselves; believing that because it is so aIl effort would he vain. They therefore \vaite for iInmediate intiux into their will's endeavour, and did not compel themselves to do any good;

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FREE WILL.

yea to such a degree that when any evil crept in, because they felt no resistance from within, they gave themselves up to it, thinking it to have been 80 permitted. But sucb is their character that they are as it "ere without any mind of their own [absque proprio], and thus 11Bve no resolution. They are therefore among the more useless; for they suifer themselves to be led alike by the wicked and by the good, and endure much from the wicked. But they that have cOlnpelled themselves to aet against evil and falsity, although at first they thought that this was done from themselves, or of their own po\\'er, yet,-being afterwards enlightened to see that their effort was from the Lord, yes even the lea-.qt of ail things pertaining to the effort,-they cannot he led by evil spirits in the other life, but are among the happy. It is evident then that a man ought to force himself to do good, and to speak truth. The arcanum herein concealed is this: That man is hereby gifted of the Lord
wit.h a hea,enly prop1'llm.1 1\f8n'8 heavenly proprum is formed

in the thought.'s endeavour; and if he cloes Dot obtain it by compelling himself, as the appearance is, he never dges by not compellin~ hirnself. To make it plain bow this is; in aIl self compulsion to good there is a certain freedom, which is Dot so much apperceived while in the Bct of compulsion, yet still it is within. Just as when one dctermines to subject himself to the
hazard of lo~ing life with a view to sorne end, or determines to

llndergo a paillful operation for the recovery of his health ; there is a certain ,,?illingness, and therefore liherty, from ,,,,hich he acts in those determinations, although the hazards and the pains while he is in thelll take a,vay t.he perception of such ,villingness or freedom. So it i8 with those \vho eompel themselves to good. There ie within a ,villingness and therefore freedoDl, from which and for the sake of that to which they compel theillselves; namely, for the sake of obedience to those things which the Lord has conlIDanded, A.nd for the sake of the salvation of their souls after death. And ,vithin these a still interior motive which a man is not cognizant of, that of regard for the Lord's kingdom, yea for the Lord HiInself. This OCClll"s especially in teluptations, in wl1ich, when man compels hiruself in opposition t.o the evil and falsity which are infused and suggestcd by evil spirits, there ie nlore of freedom thall ever in any state out of tenlptations, although man cannat then conceive of it. It is an iuterior freedonl, from which he determines 10 suhdue the evil; and so st.ronglyas to be equal in force and resoluteness to the evil which

is

- assanlts hinl; otherWL~e he would never engage in the con test. This freedom is of the Lord, who insinuates "it into man's
1 Proprium,-for whicb we have no equivalent word in our lan~Age,-ia literally that whieb is man'. OWD, or whicb conatitute8 bl8 distinctive indiriduality.

'BEE WILL.

275

conscience, and thereby causes him to conquer the evil as if by his own [power]. Through tbis freedom man receives a propri'illm, in which good can he wrought by the Lord. '\Tithout a 80mething of bis own [abaque proprio] acquired, that is given through freedom, no man can be reformed, becanse he cannot receive' the new will which is conscience. }t'reedolll thus be.~towed is the very plane into ,,,hich the influx of good and truth from the Lord descends. Hence it i~ that they that do not resist in temptations from this willingness or freeolll are overcome. In aIl freedom there is the lif~ of man, because this is his love; whatever a man does froln love appears free to him. And in that freedom in wbich 0. man cOlnpels himnelf in opposition to evil and falsity, and to do good, there is heavenly love j" ,,-hich the Lord then insinuates, and by which he creates bis p'r()p'rium. Therefore the Lord wills that this sbould appear to man as his, although it is Dot his.. This proprium which he thus receives, by apparent compulsion in the life of the ho1y, is filled by the Lord in the other lire with indefiuite delights and happinesses. They who receive this are by degrees enlightencd, yea confirmed, in the truth that they have compelled thenrselves not in the least from themsalves, but that every slightest effort of their will was from the Lord; and that the purpose of iLs appeA.ring to he from themselves was, that a new ,,'ill rnight be given thenl by the Lord as theirs, and that thus the lire of heavenly love nlight he appropriated to them. For the Lord desires to cornJulluicate 1,0 every one what is His, tbat is \vhat is heavenly, so that it may appear as his OWD, and in him, althuugb it is Dot his_ The angels are in such a propri'll,m; and 80 far as they are in the trutli that all good and truth is from the Lord, they are in the delight and happiness of that proprium. But tbey who despi8e and reject aIl that is good and true, and are unwillillg to believe anything \\ hich is repugnant to their lusts and Ieasonings, cannot ~oDlpel themselves, and therefore cannot receive this propriunl, of conscience, or new will }'rom what bas been 8aid aboya it is also plain that to compel one's self is not to he compelled; for no good ever cornes of being compelled, as when a nlan i8 coulpelled by another man to do good. But that in this nlatter to compel himself is to act from a c~rtain freedom nnrecognised hy hirn ; for there is never anything compulsory from the 4Jrd. Hence it is a universal law, that aIl good and truth is iInplallted in freedom; otherwise the ground is not at aIl recipient Rnll nutritive of good, nay, there is no ground in which the secd cau grow. (A. C. 1937.)

276

'BEE WILL.
HEAVBNLY FREEDOJf AND INPERNAL

FaBlloo"

HeBvenly freedom is that which is from the Lord, and aIl the augels in the heavens are in this freedom. It is, as was said, the freedom of love to the Lord and mutual love, that is of the affection of good and truth. The quality of this freedom may appear from the fact that from an inmost affection every one who is in it com~unicates his own blessedness and happiness to otbers, and that it is a blessedness and happiness to hinl to he able to communicate. And as such is the universal heaven, therefore every one is a centre of the blessednesses and happinesses of aIl, and aIl are at the sanie time the centre of that of the individualM. This communication is effected by the Lord, by marvellous influxes, in the incolnprehensible fonn which is the form of heaven. :From this it may be seen what beavellly freedom is, and tbat it is from the Lord alone. How far distant the heavenly freedom which cornes from an affection of good and truth is, fronl the infernal freedom which is from an aflection of evil and falsity. may appear from the fact that the angels in the heavens, if only they think of such freedom aR is from an affection of evil and falsity,-or what is the sarne, from the lusts of the love of self and of the world,-&re instantly seized with internaI pain; and on the other hand, \vhen evil spirits only think of the freedom which is from the affection of good and truth,-or what is the sarne, from the desires of mutual love,-they instant.ly fall jnto agonies. And what is wonderful, so opposite is the one freedom to the other, that ro good spirits the freedom of the love of self and of the world is hell; and on the other hand, to evil spirits the freedom of love to the Lord and mutuallove is hell Bence aIl are distinguished in the other life according to their freedom, or what is the sanIe, according to their loves and affections; and consequently according to the delights of their life, which is the same as according to their lives. For lives are nothing else than delights, and these are notbing else tban the affections of loves. (A. C. n. 2872, 2873.) To do evil from the delight of love appears like freedom; but it is servitude, because it is from bell. To do good from the delight. of love appears like freedom, and aI80 is freedom, because it is from the Lord. Servitude consists therefore in being 100 of hell, and freedom in being led of the Lord. This the Lord thus teaches in John: cc Jr hosocver cornmitteth si"" is the servant 01 sin. The 8crvant ab1~deth 'flot in tlle llouse lOT et~tr; the &rA

abideth lor ever. Il the Son shall make '!Jou free, '!le shall indeed" (viii. 34-36).

Irta

FREE WILL.

277

The Lord keeps man in freedom of thought, and in 80 far as external restl'aints do not hinder,-wlIich are the fear of the law and of life, and the fear of the 1088 of reputation: of honour, and of gain,-He keeps him in freedonl of actioIt. But by freedom He tllms him away from evil, and by freedom inclines him to good, -80 gently and so tacitly leading, that the man does not know but tbat aU proceeds from himself. Thus in freedom the Lord implants and illroots good iuto the yery life of man; and it renlains to eternity. The Lord thus teaches this in Mark: cc j'he lcingdom 01 God is Q3 a man who castetk seed into the l'4rtk, . . . and the se/, 8JYringetk and grou'eth up while he lmoweth note The earik bringetk lorth fruit 01 herself" (iv. 26-28). (ib. D. 9586, 9587.) The evil spirits that are with Dlan, wber~by he communicates with hell, regard him but as a vile slave; for they infuse into him tbeir own lusts and persuasions, and thus lead him whithersoover they desire. But the angels, by whom man communicates with heaven, regard him as a brother, and insinuate into him affections of good, and of truth; and they thus lead him by freedom, Dot whither tbey desire, but whither the Lord pleases. From this it may be seen what the quality iB of the one.. and of the other; and that to be led of the devil ie slavery, but to he 100 of the Lord is freedom. Spirits ne\vly arrived are much perplexed to conceive how no one can do good from himself, nor think t.ruth from hhnself, but from the Lord; believing tbat they should thus be like machines without any se]f-determination; and if so, that they must hold down their hands and suffer themselveM to be acted upon. But tl1ey are oold that tbey ought entirely of themselves to think, will, and do good, and that otherwise they cannot receive a heavenly propri1tm, and heavenly freedoln; but that still they ought to acknowledge t.hat good and truth are Dot from them, but from the Lord. And they are taught that aIl the angels are in such acknowledgment, yea, in the perception that it is 80; and the more exquisitely tbey perceive thernselves to be led of the Lord, and therehy to be in the Lord, the more they are in freedom. Whoeyer lives in good, and believes that the Lord govcrns t.he universe, and that from Him alone cornes aU the good of love and charity and all the truth of faitb, yea, that life cornes from Him, and therefore that from Him we live, move, and have our being, is in such astate that he can be gifted with heavenly freedom, and with this also peace; for then he t.rusts only in the Lord, and counts other thillg8 of no concero, and i8 certain that then all things tend to his good, blessedness, and happiness to eternity. But he who believes that he governs h Ill self, is in continua! disquietude, being borne a,va)" into passionate desires,

278

'BEE WILL.

iuto Bolicitude about things 10 come, and thu8 into manifold anxieties. And because he 80 believes, the lusts of eval and the persuasions of falsity also adhere to him. (ib. n. 28902892) The presence of the Lord implies liberty, the one foUows the otl1er; for tlJe more intimately present the Lord is, the more free is man; that is, in proportion as he is in the love of good and t.nlth he acts freely. Such is the nature of the Lord's influx by Dleans of angels. But on the other hand the influx of hell :I efiected by evil ~pirits, and is attended with the violence and impetnosit.y of dOlninat.ion,-their ruling desire being to Bubdue Dlan to such a degree that he JURY be as nothing and they everything; and then he becomes one of them,-alld scarcely one, being as nobody in their eyes. Hence, when the Lord delivers Dlan frolu t.heir yoke and dominion there arises a conflict. But when he is liberated, or in other \vords regenerated, he is so gently led of the Lord byangels that there is not the least appearnnce of bondage or authority; he i8 led by what is delightfuI and happy, and is loved and esteemed,-BS the Lord teachea in ~fatthe'v: "My yoke is easy, and A/y burden is lig7tt" (xi 30). It has heen given me to know by much experience that it is exactly t Ile contrar.y with evil spirits; by whom, as ,,?as said, man is regal'ded as Dotlling, and who, ,vere it in their power, would torment him every moment. (ib. n. 905.)

REPENTANCE, REFORMATION, AND REGENERATION.

RBPENTANO&

RE who would he saved must confess bis ainsI and do the work of repentance. . To confess sins is to recognize evils; to see tbem withill himself; to acknowledge them; to make himself guilty and condemn himself on account of them. This when it is done before God is the confp.ssion of sins. To do the work of repentance is, after he has thus confessed his sins, and from an humble heart has made supplication for remission, to desist from them and lead a new life according to the precepts of faith. He who only acknowledges generally that he is a sinner, and makes himself guilty of all evils, and does Dot explore himself, tbat is see his own sins, makes confession, but not the confession of repentance; for he afterwards lives as bcfore. He who lives the liCe. of faith daUy does the work of l'epentance; for he refiects upon the evils tbat are within him, and acknowledges them, gtlards himself against them, and supplicates the Lord for aide }t"or of hiu1self Dlan is continually lapsing; but is ontinually raised l1p by the Lord Of himself he lapses when he thinks to will evil; and is raised up by the Lord when he resists evil, and therefore does Dot do it. Snch is the state of who are in good. But they who are in evillapse continually, and also are continually elevated by the Lord; but it is lest they fall into the hell of aIl the basest evils, whither of themselves they tend with aIl tbeir effort, and to restrain them to a milder hell The work of repentance wbicb is done in a stat.e of freedom avails, but that which is done in a state of compulsion is of no avaiL A state of compulsion is a state of sickness, a state of dejection of mind on account of misfortunes; astate of imminent deaLh; in a word, every state of fear which t.akes away the use of sound reason. He who is evil, and promises repentance and also oes good in a state of compulsionl when he comes into astate

an

280

REPENTA~VCA~,

REFORMATION, AND REGEl\~ERATION.

of freedom returns into Ilis former life of evil It ie; different with a good man; these states t.o him are states of temptation, in which he conquers. . Repentance of the mouth and Dot of the lire is not repentance; sins are not remitted by repentance of the mouth, but hy repentance of the life. Sins are remitted to nlan continually by the Lord, for He is mercy itself; but the sins adhere to the man howsoever he supposes they are remitted, nor are tbey removed from him but by a life according to the precepts of faith. So far as he lives according to these precepts his sins are removed, and in so far as tlley are removed they are relnitted. }"or man is withheld hy the Lord fronl evil, and is held in good; and he cau be withheld from evil in the otller life in 50 far as he had resisted evil in the life of the body; and he can then be held in good in 50 far as he had done good from affection in the life of the body. Frum this it may be seen what the renlission of Bins iS and from whence it is. He who believes that sins are remitt.ed in any other way is much deceived. After a man has examined himself, and acknowledged bis sins, and done the work of repentance, he nlust remain constant in good to the end of life. And if after\\"ards he relapses to the fornler life of evil and embraces it, he conlmits profanation; for then he onjoins evil with good; and therefore his latter state ia wo~e than the first, according to the Lord's words: " WItt", the uncican spirit is gone out of a man, he wallteth throttgh dry plara, sulcing rest, but doth not jind; tken he sait/~, I will retum if&to 'lny house from whence l came (Yl(,t; and when he i8 come, a1Ul finde~h it e1npty, and swr.pt, and garnis/Led for himsdf, then he goeth away and taltelh 'loiih himself seven other spirits l1lore wicketl than himselJ, and they enter in and dwell there; and the la8t stail of that man becfJ1nea WDrse than the first" (Matt. xii. 43-45). (A. C. 8387-8394.)
t

TUB NATURE

o:r

MAN BEFORE REGENERATION, OB AS TO WBAT I8 PROPERLY BIS OWN (PBOPBIUJl).

The proprium 1 of man is aIl the evil and falsity that stream forth from the love of self and the world; whereby men are inclined to believe in themselves and not in the Lord and tbe Word, and to think that what they cannot comprehend sensuallyor by knowledge has no existence. Hence they become altogether evil and faIse, and tberefore see all things perversely. Evil appears to them as good, and good as evil; falsity as truth, and truth as falsity; realities RB nothing, and nothing 88 every1 Bee note, p. 27 j.

BEPENTA~VCE, REFORMATION, AND REGENERATI01{.

281

tbing; hatred they calI love, darkness light, death lire, and M t'ersa. Such in the '\'ord are called the lanle and the blinde This tben is the propriu11t of man, ,vhich in itself is infernal and accursed.. (A. C. n. 210.) The propriunl, of man is in itself a thing merely dead, although i~ appears a reality, yea, everything to hinl.. 'Vhatever lives in him is from the Lord's lire; and if tLis were taken a"vay, he would fall dead like a stone. For Dlan is ollly an organ of lire, and the state of the lire is according to the nature of the organ. OnlJ the Lord has [an actual or living] popi'um. :FrOll1 His proprium He reeem~d mankind, and frOln Iris proprium Ile saves them. The Lord's propr-ium is life; and from His proprium the pI"Qprium of man, which in it:8elf is dead, is vivified. (ib. D. 149.) The proprium o man is nothing but evil, and the falsity tberefrom; the will proprium is evil, and the illtellectual proprium is falsity therefroln. And this proprium a man derives principally from his parents) grandfathers, and great-granfathers, back through a long series; so that finally the LereJitary nature ,vhich coustitutes his proprium is nothing but evil successively accllmulated and condensed For ev'ery Ulan is born into t\VO diabolical loves; namely, the love of self and the love of the world. From the..~e loves stream forth aIl evils and falsities, as from their own fountains; and as man is l)orn into these loves he is born also iuto evils of every kind. Because as ta his proprium man is of sncb a nature, the Lord in His Divine lllercy has provided means hy which he can be relnoved froin his proprium. These means are given in the "rord; and \\'hen man co-operates with the means, that is ,,'hen he thinks and speaks, wills and ac~, froln the Divine 'Voro, he is kept by the Lord in things Divine, and thus ig ,vithheld from his prop1iunt. And as he perseveres in this a new proprium as it ,vere, bot.h voluntary and intellectual, is formed in him by the tord, which is elltirely separate from bis own proprium. Man is thus as it \vere created anew; and this is what is called his reformation and regeneration l)y truths from the W ord, and by a life according to them. (A. E. D. 585.)
MAN'S GREAT TENDENOY TO EVIL.

Few, if any, know that aIl men, how many soever theyare, are withbeld from evils by the Lord, and this \\~ith greater lnight . than man can by any nleans cOllcelve. For there is in ~very man a perpetuaI active impulse [conatus] to evil, both fronl the hereditary evil inta ,vhich he is born, and from actual evil \vlJich he has acquired,-so strong, that unless he were withheld hy the Lord he would every moment rnsh headlong to\yards the lo\ycst
24

282 REPENTANOE, REFORMATION, AND REGENERATIO..s.V.heU But 80 great is the Lord's mercy that every moment, yea, every least part of a moment, he is lifted up and witbheld from rushing thither. This is the case even with the good; but with a difference according to their life of charity and faith. Thus the Lord continually fights ,vith man and for man against heU; although it does not so appear to man. That it is so it haS been ~ven me ta know by much experience. (A. C. n. 2406.)

WUY }JAK 18 BORN IN IONORANOB.

he bonl imtnediately from the lllarriage r th~ celestial things of the internaI man ,\\"ith ts spiritual things; and through the
rational the kno\\ing [facl1lty] would he horn, so tl.at man \vould have \vithin him aIl the rational, and aIl the knowing [faculty], at the lllOlnent of his coming iuto the ,v'orlel. For this would be according t<> the order of influx; as may be conclllded from the fact that aIl animals wllatsoever are born iuto aIl the kno\ving faculty \\].ich is necessary and con<lucive to their sustpnance, their protection, their habitation, and their procreation; because their nature is in accordance with order. 'Vhy not then man, if order had not been destroyed in binl? For he alone is born into no kno,vledge! The cause of his being so born is hereditary evil, d(lri\'ed fronl father and mother; in consequence of which aU his faculties are in a contrary direction relative to ,vhat is true and good, and cannat Le brought into forms corresIJonding to thcnl by ilJlmediate influx. of \vhat is celestial and spiritual from the J.Jord. This is the reRson ,,,hy the rational ofman must he forID()d in a way or a nlanner altogether different; namely, by kno,vledges and cognitions insinuated through the senses, thus flo\ving in by an external ,vay, and thcrefore in invert.ed order. Man is thus miraculously rendered rational by the Lord. (A. c. n. 1902.)
REFORMATION AND REGENERATION.

If man were imbued with no hereditary evil the rational would

There are two states into and throngh which a. man must pass wllile frorn natura] he is beconling spiritual. Th first state is calle I:cformation; and the sccol1d }{egeneration. In the first state lllnn looks from his natural condition to a. spiritual, and desircs it; in the second stnte he becomes spiritual-natnral The first statc is fonned oy means of trut.hs,-,vhich must become truths of raith,-through which he looks to charity; the second is forrncd by means of the goods of charity, and by tbese he entera into the truths of faith. Or wbat is the same, the tirst is

REPENTA.NOE, REFORMATION, AND REGENERATION. 283

a state of thought from tIle understanding; and the second of love from the will When this latter state begins, and while it is progressing, a change takes place in the Dlind. }'or a reversaI is eflected; becal1se no,v the love of the will flo\vs into the understanding, and actl1ates and leads it to think in harmony and agreenlent with its love. 'Vherefore, so far as the good of love now acts the first part, and the trutl1s of faith the second, man is spiritual and is a new creature. And tben he acts from charity and speaks from faith, and feels the good of charity and perceives the truth of faith; and he is then in the Lord, and in pesee, and thus is regenemte. A man who in the ,\\'orld has entered the first state, after death can be introduced into the second; but he who in the world has not entered into the first state cannot he introduced into the second ailer death, thus canDot he r~generated. (T. C. R. n. 571.) R~formation is ascribed to the ulldel'standing, and regeneration to the will. . . . l'he evils into which man is born are generated in the will of the natura1 lnan ; and it has been shown that the will brings the understanding 10 favour itself by t.hinking in agreement with it. Therefore, in order that man may he regenerated, it is necessary that it be done by Dleans of the understanding as a mediate cause; and this is done through information which the understandinR receive~, fi~t from parents and lllasters, afterwaros from the reading of the 'Vord, from preaching, books, and conversation. The things that the understancling receives from these sonrces are called trnths; it is the same therefore whether it he Mid that refonnation is etfE-ted by means of the understanding, or that it is eftected by Ineans of the tn'iths which the understanding receives. For truths teach man in 'VhODl and what he should believe, and what he should do, and therefore what he should purpose; for wllatever any one does he does from his will according to his understandillg. Since therefore the will itself of man is evil by birth, aud Rince the ullderstanding teaches whnt evil and good are, and he is able to purpose the one and not purpose the other, it follows that man is to be reformed by the understandin~. And 80 long as any one sees and acknowledges in his mind that evil is evil and good is good, and thinks that good is 1.0 be chosen, 80 long he is in the state that is called reformation; but \vben he \vills to shun evil and do good the state of regeneration begins. (ib. n. 587.) But yet no one can be said 1.0 be reformed by the mera cognition of truths; for a man cau apprehend. them, and also talk about, tcacb, and preacb them, from the faculty of elevating the understanding above the love of the ,,"Hl But he is refornled who is in the afiection of truth for the sake of truth; for this affection conjoins itself with the will, and if it goes on conjoins

284 REPE.LVTANOE, REFORMATION, A.ND REGENERATIOA,V.

the will to the understanding. and then regeneration begina. (ib. n. 589.)
A
SION OF REFORMATION AND NON-REVOR)IATION.

The Lord continually flows ioto man with ~ood, and into good with truth; and man either receives it or ds not receive it. If he receives it, it is ,vell with hitn; but if he does 'not receive it, it is ill with him. If ,,'hen he does Dot receive he feels sornething of anxiety, tbere is hope that he may he reformed; but if he does DOt feel anything of anxiety, the hope vnnishes :For with every man there are t\\'O spirits froln hell, and t\VO augels from heavell: for, because nlan is born into sin, he can in no\\~ige live un]ess on the one hand he communicates with hell: and on the other with heaven; aIl bis life is therefrom. When a nlan is grown up, and begins to govern hinlself from himself,-that is, when he appears to himself to ,,~ill and to act from his OWIl judgment, and tn think and form conclusions concerning matters of faith from his own uuderstanding,-if thell he betakes hlnself to evils the t\\~O 8pirits from hell approach, and the two angels fronl heaven withraw a little; and if he turns himself to gond, the two an~els from heaven dra\v near, and the two spirits froln hell are rernovecl Wllen therefore a man betakes hinlsp,lf to evils, as is the case wit h most in youth, if auy anxiety is felt wh~n he l'Pflects upon the '''l'ong- he has done, it is a sign that he will still receive influx throngh the an~els fronl heaven, and 81so 8 sign that he will after"'ards suifer himself to be reforllled ; but if nothing of anxiety is felt ,,~hen he refiects upou the wrong he hns done, it is a sign t hat Ile is no longer ,villing to receive influx through the angels Crom heavell, and a sign a]so thnt he ,viII not after\vards suJler himself to ohe reformed. (A. C. n.5470.)
TUE COUBSB OF REGENERATION AND OF PROGRES8 TO mUE WISDOX.

Few, if any, know how man is brought to trne wisdom. Intelligence is DOt. ,visdoln, but leads to \visdom; for to understand what is trne and good is Dot to be true and good, but to he ,vise is so. 'ViRdoll1 is predicated only of the lire, and means that such is the character of the InaD. He is introduced to \visdorn or life by kno\ving and cognizing [trutlJ] or by knowletlges and cognitions.! Every ~an has t\VO parts, the will and the under1 By the terme 8cir~ and noacere (or ?tOlU) and eo[JM8Ur~, the author thron~hout his \Vritin~s expresses an important distinction in tho proccss of the acqnisition of trutb, which it is diffieult 10 convey by worda in common use in our language,

REPENTANCE, REFORMATION, AND REGENERATION. 285

standing; the will is the primary and the understanding the secontlary part. 1\J an's lire after death is accoluing to h~ willpart, Dot according to his intelleetual The ,viII in luan is.formed by the Lord from infaney to childhood. It is done y insinuating innocence and love towards parents, nurses, and chil{lren of like ~oe. and by many other things whieh are celestial tbat man is ignorant of. If these celestiai thiugs ,vere Dot first insinuated into lnan, while he is an infant and child, he could hy no menns become a man. Thus t/u first plane i8 forrned. But as man is Dot nlRn unl~ he is a180 endowed ,vith unerstttnding (for the will alone does not eonstitute IDan, but understanding ,vith the will); and as understallding cannot he acquired except by means of kn\\'ledges and ~ognitions, therefore frOID the period of childLood l~y degrees he is filled with these. Thus a second plane il {ornltd. \Vhen the intellectuai part is fUt:nished with koowledges . and cognitions, especially \\ith cognitions' of truth and good, then the Juan is first capable of being regenerated. And \vhile he is ooing regenerated, tnlths and goods from the IAOrd are inlplanted by lueans of cognitions in the celestial tllings with whieh he was gifted hy the wrd from infancy, 80 that his intellectual attainments {urm one with his celest.iaL '''''hen the Lord has so eonjoinetl them he is gifte<J ,vith charity, an hegins 10 aet from it, which is as a principle of conscience. He thus first receives new lite, and this by degrees. l'he light of this new lire is called wisdOJD, which then takes the first place, and is exaited above intelligence. ThWJ a third plane J jormed. \Vhen a lllan has become such in .the life of the body, he is continually perfeeted in the other lite. }"'rom this it way be seen ,,bat the light of intelligence ia, and what the light of wisdom. (A. C. n. 1555.)
THE SIX STA~ES OF REGJ..NERATION.

(See "The Days of Creation," p. 145.)

REGENERATION PaooRE88E8 TBROUGB 8UOOBS81VB CYCLE.

The states of the re-birth of everything sensllal and of everywitbont circnmlocntioD. By 3Cire (ta know), and the cotTe8ponding 8Cientia (knowJed~), he ref(ln to the mere outward acquisition of kDo\\"letl~, or knowledge 88 f84..1;8 or tntths in the outer nlenlory, accluir~d by meaDS of the senses,-wh~ther from tho Word, or from the world and nature. By n.oacere and COglW8Ctr, (to he come aequainted with), and the corresponding cognio, he dpsignntfls the higheT Uld more interior and real knowledl{e tbat il attained when theae facta or trotba are taken up and actually eeen in the light of reasoD. For the expression of thia idea the words cogniu and cognition, are warranted,-if anf warrant is needod for a DC("eesaryterm,-bytheusage ofsome orthe recent speculative philosophera. IWow1edgee may he eoDaidered as the meana or materiala of cognitiou.

286 REPENTANOE, REFORMATION, A.LVD REGEJ.\T'ERATION.

tbing in the natural, and also in the rational, have their progressions from a beginning to an end; and when st the end, they then commence from a kind of De\V beginning, namely, from that end to which they tended in the former state, to a further end. and so on; and at length the order is inverted, and what was lut then becomes first. As, for instance, while man is being regenerated, both as to the rational and as to the natura1, thell the periods of the first state are front tl'uths, whieh are of faith, to goods which are of charity; and the tru~h8 of faith theu appar~ntly act the tirst part, and the g0C!ds of charity the second, for the trutbs of faith look to the goods of charity as an end; these perios continue until the man is regenerated Aftenvards charity, which was the end, becomes the beginning; and from this new states begin, ,vhich proceed OOth ways, nanlely, Dlore towards int.erior things, but also to,varc1s exterior thiugs; towal'ds interior things np to love to the Lord, and towanls exterior things to the truths of faith, and even to natural truths, an ta sensual truths,-which are then 8ucce8sively brought into correspondence with the goods of charity and love in the rationa~ and so into heavenly order. These are '\\"hat are meant by progressions and erivat.ions continued even to the last. Snell progressions an derivations are perpetuaI with the man who is being regenernted, from his infallcy to the end of his life in the world; and after,vart1s also tu eternity. And yet he can never he so regenerated that it can be said he is in any ,vise perfect; for there ar~ things innumerable, yea, indefinite in number, "'hich are to be regenerated. both in the rational and in the uatural; and every one of them has offshoots indefinite in num ber, that is, progressions and dcrivations towards things interior and things exterior. This is entirely unkno\vn to nlan, but the Lord takes cognizance of each and aIl things, and provides for every moment. If only for the least monlent He \\"ere to interlnit His providence, aIl progressions would be distul'bed; for what is prior looks to what follo\vs, in a continuaI series, and produces successive series of consequences to eternity. 'Vhence it is evident that the Divine forp.si~ht and providence is in the most single things; and unless it were so, or if it "?ere only universal, the human race \vould perish. (A. C. D. 5122.) 'Vith respect to the regeneration of the spiritual man, the case is th~: He is first instructed in the truths whicb belong to faith, and is then kept by the Lord in an aflection for truth. The good of faith, which is charity tov.ars the neighbour, is at the salue tirue insiuuated into hinl, but so that he scarcely knows it, for it lie:\ concealed in the afiection for truth; and this to the end that the truth which is of faith may he c>njoined with the good which is of charity. In process of time his affecticn for the

REPENTANOE, REIlORMATIO.LV, .LV]J REGENERATION. 287

tl'uth of faith increases, and truth is regarded for the sake of the end; namely, for the sake of good, or what is the same, for the sake of life,-and this more and more. Truth is thus insinuated into good; and wllen this is so man imbibes the good of life according to the truth which was insinuated, and thus aets or 8eems to himself to aet from good. Before this time the principal thing to him ,vas t.ruth, which is of faith; but afterwards it beeomes good, ,vhich is of the life. When this cornes to pass Juan is regenerated; but he is regenerated aceording to the q llantity and qnality of the truth ,,hich is insinuated into good, and '" hen tl'uth and good act as one according to the quality and quantity of good. Thus it is with all regeneration.
(ib.
D.

2979.)

THE CYOLES 01' REGENERATION ARE ONE WITH THB CYCLES 01' MAN'S LIFE.

It is known that the things seen by the eyes and heard by the ears are apperceived by man illwardly, and as it ,vere pas8 fronl the world through the eyes ur through the ears into the thought, and so into the understanding; for thougbt is of the understanding. And if they are such things as are loved they pass thence into the ,vill; and afterwards from the will by all intellectu~l ,vay into the speech of the mouth, and also into the act of the body. Such is the cycle of things from the world tht"ough the natural man into his spiritual, and from this again into the ,,,"orld. But it should he known that this cycle is set in operation from the will, \vhich is the inmost of man's life; and that it begins there, and from thence is carried to cOlnpletion. And the \vill of the man \\yho is in good is governed from beaven by the Lord, althol1gh it appears other\vise. For there is an influx from the spiritual world into the natural, thus through the interna! man iuto his external, but Dot the reverse; for the internaI man is in heaven, and the external in the world. As this cycle is the cycle of man's life, thel"efore while man is being regenerated he is regenerated along the sarne cycle; and v/hen he is regenerated, through the same he lives and acts. For this reason, during man's regeneration the truths which will becoDle truths of faith are insinuated through the bearing and sight; and they are irnplanted in the memory of Ilis natura! man. Ifrom this memory tbey are elevated into the thought, which 18 of the understanding; and those that are loved becu Ile of the wilL And so far as they becolne of the will they becme of the life; for the will of man is his very life. And so far as they become of the life they become of bis affection, thus of

288 REPENTANOE, REFORMATION, AND REGENERATION.

, charity in the will, and of faith in the understanding. After wards the man speaks and acts from that life, whicll ie the lire of charity and faith; frolll charity whicb is of the will goes forth the speech of the mouth and also the ac~CJ of the body, each byan intel1ectual way, that is by the way of faith. From these things it is evident tbat the cycle of man's regeneration is like the cycle of his life in general; and that in like manner it is begun in the will, by influx ont of heaven frOIU the Lord. (A. C. n. 10,057.)
UNDERSTANDING SEPARATE FROM THE WILL 18 GIV.BN TO YAN THAT BB MAY BE REGENERATED.

The faculty of understanding what is good and true although he does Dot ,vill it, is given to man in order that he may be reformed and regenerated; and therefore this faculty e~ists with the evil as ,vell as with the good, yea, sometimes more acutely with the evil; but \vith this difference, t.hat with the evil there is no affection of truth .for the sake of life, that is for the good of' lite from truth, and tberefore t:hey cannot he refornlPd; but with the good there is an affection of truth for the sake of lire, that is for the good of life, and they therefore can be refOl'lned. But the first state of their reformation is, that trllth of doet.rine appears to them to be in the first plaee, and the good of lire in the second; for they do goo from truth; and their second state is, that the good of life is in the first place, and the truth of doctrine in the second; for t.hey do good from good, that is froDI the will of good; and when this is tlic case, because the will is conjoined to the ullderstanding as in a marriage, man is regenerated. (A. C. D. 3539.)
CORRESPONDENCE 01' NATURAL DIRTH TO SPIRITUAL BIRTH.

It is known that the soul of man 11as its heginning in an ovum of the mother, is afterwards perfected in her womb, and is there encompassed with a tender body, of snch a nature that the soul maye suitably aet by Ineans of it in the world into which it is borne l'he case is similar when man is Lorn agflln, that is when Ile is l'egenerated. T~le new soul which he then receives is a pnrpo8e of good, which has its beginning in the rational, st first as it were in an ovum there, and after"oards is there perfected as in 8 ,von}b; the tender body ,vith which t.his soul is enconJpassed is the llatnral [degree] and the good t.herein, which beconles such that it aets l>ediently to the purposes of the souI; the truths therein are like the fibres in the body, for truths are formed fro.m good. Bence it appears that an image of the reforluatioll of Juan is presented in bis formation in the womb; and if you

REPENTANCE, REFORMATION, AND REGENERATION. 289

will believe it, it is celestinl good and spiritual tnlth \\'hich come from the Lord that form hint, and then give him ability 8uccess vely to receive each ; and this in such manner and in the degree that. he as a man regards the ends of heaven, and not, as a brute aniluaI, the ends of the world. (A. C. D. 3570.)
DOBING REGENERATION THE LORD GOV.ER.~S
ANGELa.

MAN

DY lIBANS OJr

'Vhile man is being regenerated, which is effected in adult age (because before that he does Dot thiuk from hirnself about the trnths of faith), he is governed by the Lord through angels by this Dleans; that he is kept in the truths which he has inlpressed upon himself are truths, und by IDeans of these is kept in the atl'cction ,vith \vhich they are cOlljoined; and RS that afiectiun, nalllely the affection of truth, is froln good, he is thus 100 by degrees to good. That this is so is eviclent to me from much ex perience; for \vhen evil spirits }Jave suggested evils and falsities, 1 have apperceived that angels from the Lord then kept me in the truths which had beeu iInplanted, and so ,vit.hheld Dle froln evils and falsities. }'roul this it \vas also clear that the trut.hs of faith, inrooted by means of t.he affection of truth, are the plane in which angels operate. 'l'hey therefore who have not this plane cannut be led by the angels, but suffer themselves ta he led by helI; for thon the operation of the auge1s can he no\vhere fixed, but flo\vs through. And this plane cannot be acquired unless the truths of faith are suff'red to go into net, and so are implanted in the will, and through the will in the liCe. It is a180 worthy of remark that the operation of angels upon the truths of faith in lllan rarely beeomes maniCes!., that is, so that thought is excited concerning that truth; but there is produced, ,vith an affection, a generai idea of snch things a~ a~rree with that truth. For this operation is effecte(l by inlpercept.ible influx; which when presented to the sight appears a.s light flowing in, which light consists of innumerable truths in good. These truths encompass SOlue single thing in man, and keep that, while in truth, in the love also which is of that truth. Thus the ang~ls elevate the Dlind of man from falsities and defend fronl evils. But these things are entirely unknown to a man. (A. C. n. 5893.)
RIGBNBRATlO~ IS FORKSEBN AND PROVIDED POR PROll ETBRNITY.

'Vith those who are being regenemted interior and exterior things are arranged in order by the Lord for aU following states

290 REPENTANOE, REFORMATION, AND REGENERATIOJ,V.

insomuch that things present iuvolve tl1ings future, and things future \vhen they hecome present do t.he salue, and this to eternity ; for the Lord foresees aU things and provides aIl things, and Ilis foresight and providence is to eternity, and so eternaL For the Divine \vhich alone is His in itself is infinite, and "yhat is infinite in respect to duratioD is eternal Rence it is that ,,,,hatever the Lord disposes and ordnins is eterna1. Thus is it done ,vith those whom the Lord regenerates; the regeneration of man hegins in the \vorId, and continues to eternity; for man is al\rays heing perfected ,vhell he becolnes an angel. There are in Innn thillgS exterllnl, internaI, and innlost; these are aIl disposed and ?,rranged in order, together and successively, for the reception of things that follow to eterllity. (A. C. n. 10,048.)
REGENERATION 18 ~PFECTED BY UEAN8 OF REMAIN8.

~fan is called a living RouI front a living principle that is within hinl. No man can live at n11, still less live a..e; a nlan, if 11e have not sonlething living within him; that is, unless he has sOInething of innocence, charity, and nJercy, or something thercfrOln that is sinllar to or eUllllati '~e of theln. This (geMn] of inuocence, charity, and nlercy, man receives from the Lord during infanc~- and childhoo; as muy be seen from the state of infallcy and also frOllI the state of childhood. 'Vhat man then receives is treasul'ed up wit.hin him, and is called in the ,\~ord renlains; 1 \\~hich are of the Lord alone in Inan, and furnish him with the capaeity of beconling tl'uly man on his arrivaI nt adult E;lge. That the states of innocence, charity, 811d murey which man has in "infancy and during the years of childhood, enable him to be(~Ol11e nlan, is evident from the consideration that, unlike the brutes, he is Dot born into any exereise of life. but. l1as everything to Iearn ; and ,vhat he learlls beeomes hy use habituai, and thus as it ,vere natura! to hirn. He cannot even \valk or speak \\"ithout being taught; and sowith all the other actions ,,"hich habit reuders as it were natural to him. So it is also ,vith the states of innocence, charity, and mercy, ,vith \vhich like\vise he becon1es lll bued in infancy; and un]ess they ,vere present ,vith hinl he ,,,"ould be much viler than a brute. But these are states which a man does not learn, but receives as a gift from the Lord, and ,vllich the Lord preserves in ltim; n,ud these together with the truths of faith are \vhat are called renlains, and are of the Lord alone. In proportion as in ad111t age a lllan extinguishes tllcse states he l>ecolues dend; and ,,"hen he is regenerated thpse are the eginnings of regeneration. In these he is led; for the
1

Bee note, p. 146.

REPENTANOE, REFORMATIo.\r, AND REGE~"'ERATIOJ.V. 291

Lord, as ,vas said, operates by means of remains. CA. C. n.. 1050.) Remaina are aIl the states of affection for good and truth with which man is gifted by the Lord, from earliest infancy to the end of life; which states are stored for his use in the life aCter death. For aIl the states of his life succe.ssively return in the other life, and then are tempered by the states of good and of truth ,vith which he bad been gifted by the Lord. In proport.ion therefore as he bas received 1l10re of remaina in the life of the body, or more of good and truth, the more joyous and the more fair do the rest of his states appear \vhen they return. That this is so may he seen by any one if he reflects. At bis birth man has Dot of hinlself the least of good, but is totally defiled \vith hereditary evil; and aIl tbe good that he has, such as love for parents, nurses, and little companions, enterB by influx, and this from innocence. These are goods which flow in t'rom the Lord through the heaven of innocence and pen~e, \vhich is the inlllost heaven; and 60 man is imbued with them during his infancy. After\vards, as he grows up, little by little this innocent and peaceful infantile good recedes; and in propo~tion as he is introduced into the world he enters into the pleasnres derived from it, and into lusts and so into evils, and in the same proport.ion the celest.ial things or goods of his infantile age begiu ta disappear. But yet they l'emain, and by thenl the states are tenlpered which the Ulan aftel-wards puts on an acquil"es. \Vithout these a loan can by no means be a man; for his states of Iusts or of evil, if not attempered by states of affection of good, \vould he tiercer than those of any anilua!. These states of good are what are called retllains; which are given and irnplanted in his disposition by tbe Lord, and this when luan is unconscious of it. In the subsequent periorl of life he is also gifted with new states; but these are Dot so much states of good as of trllth; for while he is gro\ving up he is imbued ,vith truths, and these like\vise are stored up \vithin llim in his interior man. By these remains which are renlains of truth, born of influx of tlngs spiritual from the Lord, nlan has power to think and aIso to llnderstaud what the good and truth of civil and moral lire are; and like\vise to receive spjritual truth or the truth of faith,-but this he cannot do except through the remaina of good which he has receivcd in infancy. Man is not at aIl a\vare that there are remaina, and that they are stored up in man in bit' interior rational; for the reason that he does Dot imagine that anything entera by influx, but tbat it is aIl a sonlething natural inborn in him, so that evel'ything is in him \vhen an infant. But the fact is quite other\vise. l~elua.ins are spoken of here and there in the "Vord; and they signify thuse states y \vhich man becomes man, and this tiom the Lord alone. (ib. n.1906.)

292 REPE.J.VTANOE, REFORMATIOJ.V, AND REGENERATION.

. Remains are Dot only the goods and truths which a man even fronl his infancy acquires froln the Lord's "rord, and which are thus ilJ:pressed upon his lllenlory, but theyare also aIl the states derived therefrom; as states of innocence frolll infancy; of love towards parents, brothers, teachers, and fri~ns; of charity to\vards the neighbour; aud of compassion also to\\'ars the poor ' and needy; in a word, aIl statea of !-{ood and truth. These states, with the goods and truths irnpressed npon the menlory, are called reniains; and are presel'ved in man y the Imd, and elltirely unconsciously to hilll are stored up in llis internaI Dlan, and carefully separated froll} those things ,vhich belong to his proprium, or from evils and fal:iities. AlI these states are 80 care fully preserved in man by the Lord that not the least of thelll is lost; ,,hich it was given lue to know by the fact that every st.nte of nlan, t'roln infancy eyen to extrenle old age, not only relnans in the other life but also returns, and this exartly as they ,vere while he lived in the \\"orld. Not ouly the goods and truths of the menlory thus renlaill and ret.urn, but also aIl states of innocence and charit,y; and when states of evil and of falsity or of wickedncss and phantasy recllr,-\vhich also ~ach and aIl as 10 everlleast circunlstance renlain and l'ctnrn,-tl1en tl1ese states are attenlpered by the Lord, by Dleans of those. lt is therefore evident that if man had no relllains he could by no Dleans avoid eternal condemnation. (ib. D. 561.) }~ronl earliest infancy up to the tirst period of childhood man is introduced by the Lord iuta heaven, and indeed among celestial angels; by whOln he is kcpt .in a state of innocence, \\'hich it is kno\vn is the state of infants until the tirst period of childhood. When the age of chilhood begins Ile by degrees puts off the state of innocence, but i~ still kept in Ar state of charity, by the affection of mutual charity towards his like; which state continues with many until youth. He tlJen is among spiritual angels. Because he then begins to think and accordingly to act by himself, he can no longer be kept as befol'e in charity; for he then calls forth hereditary evils, by \vhich he suffers himselfto he led. \Vhen this state arrives the goods of charity and innocence which he had before received, in the de~ljee that he meditates evils and coufirms them by aet, are externlnated; and yet are Dot exter minated, hut are withdrawn by the Lord towards the int~riors, and there stored up again. But as he has not yet cognized 1 truths, the goods of innocence and charity ,vhich he had received in those t\\"O states are therefore not yet qualified; for trnths give quality to good, and good gives essence to trnths. From that age he is therefore imbued with truths,-by instruction, and especially by bis own thoughts, and confirmations thereby. In
1

See note, p. 284.

REPEJ.VTANOE, REFOR.1IATIO.V', Al-ID REGENERATION. 293

. 80

far then as he is DOW in the affection of good, truths are coojoined by the Lord to the good in him, and are stored up for use. This state is \vhat is signitid by the seven yoors of altundance of provision [in Gen. xli. 47-49]. rrhese trllths adjoined to good are what in the proper sense are called remaina. In the degree therefore tbat a nlan suffers hiInself ta he regenerated the reluains are devoted to their use; for in that degree the Lord drn\vs ont from and lets them into the natuml, that a correspondence of the exteriors with the interiors, or of the natural t.hings \vith the spil; tuaI, may be produced. This is effected in the sl.ate whicl1 is signified by the seven years of famine. (ib. ll. 5342.) In process of time the church decreases, and at last remains with a few. l'hose fe\v with whom it remained at the tinle of the deluge were called Noah. That, the true church decreases and renlains with a fe\v is evident froln the other churches which have thus decreased. Those that are left are called in the \Vord a relunant, l and the left, or residue,and indeed in the midst or luidle of the land. As it is in the univeraal, 80 it is in t.he particular; or as it is in the church, 80 is it in individuals. Unless the Lord preserved remains in every one, he lnust perish.in eterllal death; for spiritual and celeetiallife is in remains. In like manner in the general or universal; unless there were al\vays sonle \\'ith WhOlll the true church or true faith relJlfl.ined, the hUluan race would perish. }4'or on account of sorne few, as is ,vell kno\vn, a city, nay, a \vhole kingdom, is preserved. They are like the heart in Jn"an: so long as the heart is sound the neighbouJ"ing viscera can live; but wl.en this becomes feeble, wastil1g s~izes upon aIl, and the man dies. The last renlains are what are signitied by Noah; for other\vise the whole earth was corrupt, a8 js declared in Gen. vi. 12. These renla1lS in every man, and in the church, are luentioned in diflerent .places in the prphets; as in Isaah: cc He that is lelt in Zion, and he that remainetit i/z Jerusll1em, shall he callcd lwly, even every one that is written amon!) the lioing in Jerusale'm: W/U!'fI, tll,t. fJOrd slw,ll have u'aShed an'".'! the filth of the daughters of Zion, and shall lUlve pu.r.'led the blootl of JentSalem from the m.idst thereof" (iv. 3, 4), Here holiness i=3 predicated of the relnnant,-by which the relnains of the cburch are signified, and also of the Dlan of the cburch; for those that were left in Zion and J erllsalem could Dot therefore be holy because they were 1eft. Again:" It &kall come to pass in tlutt day tlwt the remfl,Q,nt of jfJrael, and suck as are escaped of the 1wuse of Jacob, shall no more again stay 1l,ponhim tllAt sm.ote tllR,ln, lntt s/Ulll stay 'Upon Jehovah, tlte Holy One of Israel, in t,uth. The re'nl'n.ant shall retu"", the remnant of J flcob, unto the mif/ltty Gorl" (x. 20, 21). In Jeremiah: "In tlwse days and in that t'ime, saith
1

Bee note, p. 145.

294 REPENTAlvCE, REFORMATION, AND REGENERATIO...V. Je1wvah, the iniquity of Israel iJul he 8OU{Jht for, and (here sJu-l he '1UY1te; and the #ns of Judak, and they &hall Mt be found; for l will pardon them whom l shall make a remnant" (1. 20). In 1\Iicah: cc The rem1l,ant of Jacob sltalt he in the midst of ma"y people as the dew from Jehovah, as the showers upon the grass"
(v. 7). The remnant or remaina of man, or of the church, were -alsa represented by the tenths (tithes), ,vhich were hoIy. Hence too the number ten is holy; and therefore ten is predicated of remains. As in Isaiah, where the remnant is called "the seed of holiness:" cc Jehovah shall remot'le man, and lM many things left in the midst of the land; and yet in it shall be a tenth, and il ahall return, and shall he for exter'minatiAm, as an oak and a holmoak u~hen the stem is ctUJt forth from th~rn: the .sud ofholiness is tM stem thereof" (vi. 12, 13). And in Alnos: "T/MtS saith tlte Lord Jehovah, The city that went out a tJwusand shailleat"e an kundred, and that u'hich went forth an hundred slall leave ten to the /unUJt of Israel" (v. 3). In these and in many other pInces, in the intenla1 sense, the remains of which we have been speaking are signified. (ib. n. 468.) 'Vhen the ,vay for remains is closed up a man is no longer man, becallse he can no longer he protected by the angels, but is entirtly possesspd of evii spirits, who seek and desire nothing eIse than to extinguish him as man. (ib. n. 660.)

REGENERATION CANNOT BE EFFEOTED SUDDENLT.

'Vhen man is born, as to bereditnry evils he is a heU in the least fOl'ln; and in 80 far as he tal<es from his hereditary evils and 8uperadds to them his own he also becolnes a hell. Renee it is that fronl birth and frOlll actuallife the order of his liCe is opposite t the order of heaven; for, of his OWD, man loves himslf more than the Lord, and the world n19re than heaven; when J'et the life of heaven consist.~ in loving the Lord above all things and the ueigh bour as one's self. It is therefore evident that the former life ''"hich is of hell Dl ust he entirely destroyed; that is, evils and falsities mnst he removed, to the intent that. a new life which is the life of heaven Dlay he implanted. This can in nowise he done hastily; for every evil enrooted with its falsities has connection ,vith aIl evila and their falsities; and such evils and falsities are innumernhle, and their connection is 80 manifold that it cannot be comprehcllded, not even bj the angels, bnt only by the Lord. Frorn this it is plain that the lire of heU in man cannat e sudenly destroyed, for if it ,vere 8uddenly done he would straight\vay expire; and that the life of heaven cannot be suddenly implanted, for if this "rere done

REPENTANOE, REFORMATION, AND REGENERATIO.6V. 295

Buddenly he would also expire. There are thouaands and thousands of mysteries, of which scarcely one is known to man, whereby man is led of the Lord, ,,,,hen he is led from the life of hell to the life of heaven. It has beeu glven me to kuow from heaven that this is so; and it has likewise been coufirmed by many things which bave COUle to rny apperception. Since man knO\lYs scarcely anything about these mysterics, luany have fallen into errors eoneerning man's li1JeratioD from evils and falsities, or concerning the remission of sins,-believing that, through mel'cy, in a moment the life of hell in man ean be changed into the life of beaven in him; ,vben J'et the \vhole aet of regueration is mercy, and no others are regenerated but those who in the world receive the merey of the Lord in faith and life. (A. C. n. 9336.)
EVERY ONE :MAY BB REGENERATED, BUT .BAOH DJFPERENTLY.

Every one can be regenerated, but each according to his state. For the simple and the learned are regenerated differently; yet differently thoRe who are in different studies, and also in ditlerent occupations; those who are inqutive about the externals of the 'Vord, differently from those who iuquire about its internaIs; those who from parents are in natura1 good, differently from those who are in evil; those ,vho from early childhood have entered into the vanities of the' \\'orld, differently from those who earlier or Iater laRve withdra,vn from t.hem; in a word, those who cCJDstitute the external chureh of the Lord, differently froIn those ,,'ho constitute the internaI. This variety like that of faces and dispositions is infinite; but yet every one, according to bis state, can he regenerated and saved, That it is 80 may be seen from the heavens iuto which aIl the regenerate come, in that they are three, a highest, a Dliddle, and lowest; and they come into the highest ,vho by regeneration l'eceive love to the Lord; they come in~o the middle ,vho receive love towards the neighbour; they into the last ,vho only practise external charity; and a11 at the sarne time ackno\vledge the Lord as God the Redeemer and Saviour. AlI these are saved, but in different ways. That aIl nlay he regeneratcd and thus saved is bccause the Lord \vith His Divine good and truth is present with everv man; froID this s the life ofevcry one,and from this is the faculty ofunderstandin~ and ,villing; and from this they have free agency in spiritual thin~8. These arc wanting to no man. And menns are also ~ven; to ChristinnR in the Word; and to Gentiles in the religion of every on~, which tcaches that therc is a God, and teaches precepts concerning good and evil. FrOID aIl this it

296 REPENTANCE, REFORJIATIO~V, AND REGENERATION.

followa that every one may he saved; consequently, that if e is Dot saved the Lord is Dot in fault but man; and man is in fault in that he does Dot co-operate. (T. C. R. n. 580.)

IN

ORDER TO ltEGENBRATION THE NATUBAL JlV8T BB BNt'lRBLY

8UBDUBD.

That man may become spiritual it is necesaary that bis natura! should beconle as nothing that is, should have no po"er nt aIl of itself; for in 80 far as the natural bas power of itself the spiritual has not power; for from infancy the natura1 is irnbued with nothing but things \vhich are of the IU8ts of self and the world and therefore contrary to charity. These evils effect that good cannat flow in through the internaI Juan from the Lord; for \\'ltatever flO\\9S in is turne in the natura1 iuto ev il. The natural is the plane in which influx terluinates; wherefore unless the natural, that is the evil and the false ~'hich had formed the natuml, become as nothing, good can by no means flow in from the Lord through heaven. It has no ahidiogplace, but is diRsipated; for it cannot d,yell in the evil and false. Hence it is that in so far as the natural does Dot beconle as nothing the internaI is closed. l'his is known too in the church, from the doctrillal truth that the old Juan must be put off, that the new'man may he put on. Regeneration is for nothinf{ else than that the natural IDay he subjugated, and the spiritual ob tain dominion; and the llatural is suhjugated \\9ben it is brought into correspondence. And when th~ natural is brought into cor responence it no longer resists but. aets as it is cOnlDlalled, an follo,vs the behest of the spiritual,-scarcely other\vise than as the aets of the boy 0 bey the dictate~ of the "Jill, Rnd M the speech \\ith the couutenallce is in accordance with the influx of thought. It is therefure plain that in order that man ma)" heCOIlle 8piritual, the natural, in respect to ,villing, ought to Leconle entirely as nothing. Ilut it should be kno"9n that it is the old natural which must become as I1othing, because tItis is formed of evils and falsities; aud when it has heconle as nothing man is gifted with a new natura1, which is called spiritual natural It is called spiritual from the fact that it is the spiritual which aets by it, and manifests itself by it, just as the caU8e by the effect. It is kno\vn tbat the cause is aIl of the effect; the new natura1 therefore as to thinking, ,villing, and producing effect. is nothing - but the .representative .)f the spiritual "~hen this COUles to poss Dlan rec~ives good from the Lord; and when he receives good he is gifted ,vith truths; and when he is gifte with trut.hs he is perfected in intelligence and wisdom; and when he is pert

REPENTANOE, BEF'ORMATIO.lv, AND REGENERATION. 297

fected in intelligence and wisdom he is blessed with happiness to ternity. (A. C. n. 5651.)
EVBN "'BE SBN8UAL IX MAN MUST BB RB6BNBRATBD.

The thinb'S in man which flow in through heaven from the Lord flow illto his interior, and pass on to the ultinlates or extremes, aud are there seusibly presented to, Dlan. They C011sequently flow ev~n into the sensual [cgree], an through this into the thillgS that pertain to the body. If the sensual is SU1'charged with fantasies arising from fallacies and appearancest and especially if from falsities, the truths that flow in are ther~ tumed into likeness to tLem; for they are received there according ta the form induced. And besides, in 80 far as truths Dra turned int.o falsities, the interiors through which the passage is are clused; and at length are only so far open that there pass'es through Dlerely so much as nlay afford s faculty of reasoning, and of contirriling evils by falsities. This being the case with Inan, it is necessary when he is )re~el1erated that his natu1-a1 [degre~] should he regenerated even to the sensual; for if it he Dot regenerated there is no receptioll of truth and good,-sillce, as was said above, the infJo,ving truth is there perverted, and then the interiors are closed. Therefore when the exteriors are regenerated the whole man is regenerated. 'fhis was sig-nified by the Llrd's words to Peter when He \vashed his feet: u Si,n01f, Pete'I' 8(lith 'Umo Him, Lord, tlwu shalt wash not ml! leIJt only, but al80 '1uy hand.s and m'!l Juad: JesWJ saitl/' 'Unto hint, He that is wasked needeth not Bave to wask kia leet, arul is clean every wltit ~, (J obn xiii. 9, 10). By the feet things natura! are signi lied; by washing is signified to puilly; by the hands are signified the interiors of the natura1; and by the head spiritual thiubTS. From this it ia plain what ie meant by" He that is washed need~tb Dot save to wash his feet, and is clean e\'ery whit;" namely, that man is regenerated, when he is' regenerate even as to t~le exteri ors which are of the natural 'Vhen therefore a Inan is regenerated as to the natural, all things therein are subordinated to the interiors; and then, when iuterior t.hings flow into the natural, they flow as into their genel'al [receptacles], hy "'hich they 8eDsibly present themselves to man. 'Vhen this is the case with man, there is felt by him an affection for the truth ,vhich is of faith, and an affection for the good whih is of charity. But the very senausl, which is the ultimate of the natural, can with difficulty he regenerated; for the reason that it is clltirely filled with material ideas arising from things terrestrial, corporeal, alJd worlly. Therefore the man ,,ho is regenel'ate, at 25

298 REPE1VTA1VOE, REFORMATION, AND REGENERA.TION.

the present day especially, is Dot regenerated as to the sensuaJ, but as t.o the natura1 which is next above the sensual; ta whicb he is e1evated fr~m the sensual by the Lord when he meditates upou the truths and goods of faith. The capability of being elevated out of the sensual is what the man is gifted with who is regenerated by the Lord. CA. C. n. 7442.)
ALL THINGS IN NATURE REPRESENT REGENERATION.

Regeneration is represented by varions things in the world; as by the blossoming of aIl thin~s on the earth in the time of spring, and by their successive gro\vth to the production of fruIt, by the growth likewise of every tree, shrub, and flo\ver, from the first month of heat 10 the last. It is represented aiso hy the progressive ripening of aIl fruits, fronl the first settlllg to their full maturity. It is reprpsent.ecl n~n.in by mJrnin~ and evenin~ showers, and hy dews, nt the corniug of \vhich t.he fio,,ers open, while Rt the darkness of night they close; by the fragrance from gardens and fields; and by the rainbow in the cloud (Geu. ix.14-17). 80 also by the resplendent colours of the dawn; and in general by the continuaI renovation of all things in the body, by the chyle, and the animal spirit, and hence by the hlood,whose purification fronl disused substances and renovatioD, and M it were regeneration, is perpetuaI. 1f the at.tention is directed to the commonest things on earth, an image ofregeneration is prcsented; in the \\onderful transforolation of silkviorms and Dlany worms into nyrnphs and butterfiies; and of other insects which in time are furnished with ,vingRe To which yet more triflillg things may be addert; it is represented by the desire of certain birds to plunge into the water to wash and cIe anse themselves,aCter which, like the llightingales, they return to their songs. In a word, the whole \vorld, from its first things to its last, is full of rcpresentations and types of regeneration. (T. C. R Il. 687.)

REGENERATION 18 EPFECTED BT COMBATS IN l'EKPTATION.

They who have not been ingtructed conceming the regenemtion of man think that man can be regenerated ,vithout t.emptation; and sorne that he is regenerated \vhen he has unergone one temptation. But it is to he known that no one is regenerated withollt telnptation; and that many temptations sl1cceed, one art er another. The reason is that regeneration is effected for an end; in order that the life of the old Dlan may die, and the new life which is heavenly be insinuated. It is evident therefore

REPENTANCE, REFORMATION, AND REGENERATION. 299

tbat there must certainly be a conflict; for the liCe of the old man resists and det~rmines Dot to be extinguished; and the life of the new Juan ean only enter w here the life .of the old is extinct. It is plain then that there is a conflict on botb sides; and an ardent conflict, becallse it ie for life. 'Vhoever thinks flom an enlightened rational, may see and perceive from this that a man cannot he regenerated without cOlnbat., that is without spiritual t.emptations; and furthcr, that he is not regenerated by one temptation, but by many. For there are very many kinds of evil which formed the delight of his former life, that is of the old life. These evilq cannot aIl be subdue at once and together; for tbey cleave tenaciously, since they have been inrooted in the parents for many &oaes back, and' are therefore innate in man, and are confirme by actual evils from himself from infancy. AlI these evils are diametrically opposite to the celestial good that is to be iosinuated, and which is to constitute the new life. (A. C. n. 8403.)
Co.BAT .AT BE WAOED EVEN FROl( TRUTH NOT GENUINB.

While man is being regenerated he is let into contests against falsities, and is then kept by the Lord in truth,-1ut in that truth which he ha<! persuaded himself was trnth; and from that truth he fights against fnlsity. He can fight even from truth DOt genuine if only it be such that it can be conjoined by any means with good; and it is conjoined with good by innocence, for innocence is the medium of conjunction. Rence it is that men can be regenerated within the chul'ch from any doctrine wbatever; but they before others who are in genuine truths. (A. C. n. 6765.)
TBB UEIB OF TBHPTATlON8.

It should he known that with those who are regenerated a tuming is effected; namely that by truth they are led to good, and afterwards from good theyare led to truth. When this turning takes place, or when the state is changed and becomes inverse to the prior state, tbere ie mourning; for then they are let into temptat.ion, by which those thillgS that are their own are weakened and enfeehled, and good is insinuated, and with the good a new will, and with this a ne\v freedom, thus a new proprium.
t

(A. C. D. 5773.) They are evil spirits which excite evils and falsities; and unless they are excited, man scarcely cognizes tbat there are evils and
falsities; but they are then made manifest. And the longer the

300 REPENTANOE, REFORMATION, .AND REGENERA.TIOlf.

temptation combats continue, the more manifest Jo they become. until at length evils and falsities are regarde<l with horror. (ib. D.1740.) . He who ie in the corn bats of temptation, and conqueT&, acq nires to himself more and more pO"ger over evil spirits, or over the diabolical crew, tiii at length they dare DOt assai! hitn; but 81 often a.~ he obtains a victory 80 often the Lord reduces to ortler the goods and truths by \"hich he combated, and 80 olten purifies them; and in proportion as they Rre purified the cele::J.ial things of love are insinuatecl into the eXLerior man, ana it becotnel correspondent. (iJJ. n. 1717.) The Lord permittJ the infernals in the other lire to lead the good iuto temptation, couseq ueutly to infuse evils and falsities; which theyalso do with all their tnight; for when they are d'iiog this they are in their lire, and in the delight of life. But then the Lord Hitnself immediately, and mediately through the an~ls, is present with those who are in temptatiol1, and resist.c;, by tefuting the falsities of the infernal spirits, and by dissip!1ting their evil; thence come refreshrnent, hope, and victory. Thus the truths of faith and the goods of charity, with those who are in the trutI.s of good, are more inwardly illlplant.ed an Inore strongly confirmed; this is the nleans \vhereby spiritual liCe is
bestowed.

The infp-rnal spirits to whom it is permitted thus to tease the good intend nothing but evil j for they tlesire with aIl their power to draw thern o\vn from heaven, and plunge them into hell For tu destroJ any one as to Ilis soul, thus to et.ernity, is the very delight of their lire. But not the least is perlllitted them hy the Lord but for the end that goo lllay corne out of it, naluely, that truth and good may be fOrll1ed an streugthened ,vith those who are in temptation. In the whole spiritual world the end that proceeds fronl t.he Lord reigns, \vhich is, that. nothing at aU, Dot even t.he least tbing, 811a.11 exist except that -good Inay COUle from it. Therefore the Lord's kingdom is called a kingdom of ens and

uses.

(ib. n. 6574.)

1 have talked with spirits about the cllanges in the state of man's life, in that it is inconstant, and is borne upwards and do\vnwards, nalllely, to\vards heR.ven and to\vards hell. But they who suffer themselves t.o be regenerated are carri~d contillual1y upwards, and thus always into more interior heaveuly 8oc<~ties. An extpnsion of sphere into those societies is givea by the Lord 10 those who are regenerated,-principally by telnptations, in ,vbich there is resistance to evils and falsitics; for then the Lord by nleans of the angels fights against evils and falsities. And so man is introduced into the societies of those

REPENTANOE, REFORMATION, AND REGENERATIO.J.V. 301

ange]s who are more interior. And into '\\'hatever societies he has once been introdnced, there he renlains; and thence also he receives a more extended and more elevated faculty of perception. (ib. n. 6611.)
How
EnL SplBIT8.

TEJlPl'ATlON8 ll BXCITED DY

Scarcely aoy one in the Christian world nt this day know8 whence temptatioDs arise. He who nndergoes them believes no otherwise than that they are tornlents arising fronl the evils whicb are iuteriorly within Dlan, and which render hinl first UDquiet, then anxious, and fi nally torment hinl; and he ie not at aIl aware that they are etrected by evil spirits who are with him. He is unaware of this fact because he does not believe that he is in fellowship ,,'ith spirits while he lives in the wOl'ld, and scarcely that there is any spirit with him; wh en yet as to his interiol's man is continually in the society of spirits and angels. As regards temptations, they take place when a man is in the process of regeneration; for no one can be regenerated unless he also undergoes temptations. And they then arise through evil spirits who are about him; for man is then let into the state of evil in which he is,-that is, in ,vhich that which constitutes his very propriu,m is,-and when he cornes into this state evil or infernal spirits encolnpass him; and when tlsey apperceive that he is interiorly protected by angels the evil spirits excite the falsities whicb he had thou~ht, and the evils that he had doue; but the aI\,o-els from \\9ithin defend him. It is this combat which is perceived in Juan as tenlptation; but so obscurely that he scarcdy knows but that it is merel)- an anxiet)'9. For ms.n, especially one who believes nothing about influx, ie in a etats entirely unenlightened, and scarcely apperceives a thousandth part of the things concezning Wllich the evil spirits and angels conu.nd; and yet at that tinle a coutest is being ,vaged concerning the man, and concerning his eternal salvation; and it is waged from t.he man, that is, from the things and concerning the tbings that are in the nlan. That this is the case it has been given me m08t certainly to know. 1 have heard the combat; 1 have perceived the influx; 1 have seen the spirits and the an~ele; and then and afterwards have talked with tl1CUl even on tllat aubject. Temptations, 88 was said, arise chietly when a man is becoming spiritual; for then he spiritually apprehends t.he truths of doctrine. The man is often ignorant of this, and yet the angels with him see the spiritual thiDb"S in bis natura1; for his interiors are then open towards heavell. And hence it is that the man who is regenerated, after bis life in the world is amon~

302 REPENTANOE, REFORMATION, AND REGENERTION.

the angels, and there both sees and perceives the spiritual things which before appeared to him as natural. Wheu therefore a man is such he can be defended by angels in temptation, when assaulted by evil spirits; for the angels have then a plane in which they may operate, for they fio,v in into the spiritual in him, and through the spiritual into the natura!. CA. C. D. 5036.) As few know the nature of tenlptations, it may IJero be brie8y explained: Evil spirits never ruake assault against anything but what a man loves; and they assail it the more violently in proportion as he loves it more ardently. Evil gcn are those who assail what has relation to the affection for good, and evil spi rits are those who assail what has relation to the affection for truth. As soon as they observe the least thing that a man loves, or pcrceive as it were by the snlell \vhat is deliglltfl and dear to 1Jim, they assail and endeavour to dest.roy iL 1~hey thus endeavour to destroy the w hole man; for his life consists in Ilis loves. Nothing .is nlore delightful to them thall thus to destroy man; nor do they ever desist, were it even to eternity, nnless repelle by the Lord. Those tbat are maliW1ant and cnnning insinuate themselves into the very loves, by flattering them; and 80 they lead man into them.and presentlywhen they have thu8 drawn hinl in they try to destroy the loves, and so to kili the man; and this in a thousand ways which are incoDlprehensib1e. Nor do they combat Inerely by reasoning ngainst gOOdR and truths. Such con}bats are nothing. For if defeated a thousalld tinlE'.S they still persist; aince sucb suhtle reasonings against goods a:nd truths can never be wanting. But they pervert goods and truths, and enkindle a sort of fire of lust and persuasion, so that the man does not know but tbat he is in such lust an persua8ion; and these at the sarne tinle they inflanle with a delight '\\~hich they snatt~h from the man's delight froln another source, and thu8 most deceitfully they infect and infest; and this 80 artfully, by hasting from one t,hing to another, that if the Lord did Dot hring help, the man could by no means kno,v but that it is 80. In like manner they act against the affections for trutb ,,,hich fonn lnan's conscience. As soon as tbey perceive anything \vhatever of conscience, t.hey form to themselves an affection out of the falsities and infirmities in man, and by this affection they overshadow the light of truth, and 80 pervert it, or induce anxiety and torlllent him. Besicles which, they tenaciously keep the tbought on one thin~, and 80 fill it with fantasies, and then at the sarna time clandestinely involve lusts illto the fantasias. Together with innumerable other artifices, which can by no means he described ta the apprehension. (ib. De 1820:)

BEPENTNOE, REFORMATION, AND REGENERATION. 303

EVIL 18 NOT EXTERMINATED DY REGENERATION, BUT ONLY SEPABATIm TO THE CiliCUMFERENCES, AND REMAIN8 TO ETERNITY.

The evil in the man who is regenerated, either actual or hereditary, is not exterminated, so that it passes away or becomes none, but is only separated, and through disposition by the Lord is cast out into the circumferences. It thus remaina with him, and this ta eternity; but he is withheld by the Lord from the evil, and is kept in good. When this is the case it appears as if the evils were reject.ed and the man purified from them, or as tbey say, justified. The angels of heaven aIl confess that what is in them 80 far as it is from themselves is nothing but evil and the falsity therefroID, but so far as it. is from the Lord it is good and truth from good. They who have conceived another opinion on this subject, and when they lived in the '\\~orld confirmed in themselves, from their doctrinal, [a bellef], that theyarejustified and are then without sins, and thus that they are holy, are ramitted into th~ state of evils from the actual and the h~reditary [in them], and are kept in it until they know by living experience that of themselves they are nothing but evil; and that the good in which they bad seemed to themselves to be was from the Lord, and therefore was not theirs but the Lord's. So it is with the angels, and so with the regenerate among men. (A. C. D. 45G4.) There are sorne men who after death are elevated by the Lord into heaven, because they have lived well, but who yet have carried with them the belief that theyare clean and pure from sins, and tbat therefore they are Dot chargeable with any guilt. They are at tirst clothed in ~"hite raiment according to their bellef; for white garments signifya state purified from evils. But afterwards they begin to think as in the world that they are as it were waahed from all evil, and to glory tberefore in the idea that they are no longer sinners like others,-which can hardly be separated from sorne elation of Inind, and sorne cOlltempt of others in cODlparison with thenlSelve8. In order therefore that tbcy may be withdrawn froln their imaginary belief, tbey are ten sent a\vay from heaven, an remitted into their evils which they had contracted in the world; and at the same time it is shown them that they are also in hereditary evils, of whicb they had before known nothing. And after tbey bave thus been comp~lled to acknowledge that their evils are Dot separated from them, but only removed; that therefore of themselves they are' impure, yea nothing but evil; tbat they are withheld from evils and kept in goods by the Lord; and tbat this [only] appears to thcm as if it were of themselves; they are again elevated by the Lord into beaven. (D. P. n~ 279.)

304 REPENTANOE, REFURMATION, ND BEGENElU.TIOI.

There are two loves, so called, and their desires which obstrnct

the influx of beavenly love froID the Lord; for wl1ile they reign in the inner and outer Juan, and hold possession of him, the,. either cast back or 8uflbcate, and al80 pervert and defile, the inflowing heavenly love; because they are utterly opposed ta iL But in proportion as they are removed, the heavenly love ftowing in from the Lord begins to appear, aye, to dawn upon his inner man; and he begins to see that he ia in evil and falsity; and then indeed that he ie in uncleanness and defilement; and at last, that this is his very proprium. These are they who al8
regenerated with ,vhom the loves are removed. This mayaIao be apperceived by the unregenerate; while the desires of tbose loves in them are quiescent,-as they are sometlnes when they are in pious meditation, or while those loves are asleep, as is the case when IDen are in misfortunea, in 8OrroW8 and in sickness, and especial1y at the lnoment of death,-then, because corporeal and wotlctly things are asleep, and as it were dead, they appel ceive somewhat of heavenly light and comfort frolll this influx. But with them there is no removal, but 0111y a torpidity of th098 de8ire~; for \\'hen they return to their former state tbey instantly relapse into them. (A. C. n. 2041.)

DIFFERENCIC BBTWDN THE REOENBRATB Atm TBB UNREGENERATI.

With the regenerate man there ie a conscience of what is good and true, and from conscience he does good and thinks truth; the good tbat lle does is the good of charity, and tlle truth that he thinks is the truth of faith. The unregenel'ate man bas no conscience; or if any it is not ft, conscience of doing good from charity and of thinking truth from faith, but frouI SOlne love re garding himself or the world. It is therefore a spurious or faIse conscience. 'Vith the regenerate man there ie joy when he acta according to conscience, and anxiety when he is. constrained ro do anythillg cr to thillk against conscience. But \\"ith the UDre generate it is Dot so; very nlan)' do not know what conscience is, much less what it is to do nnything according to conscience or against conscience; but they act ftccording ta what favours tl1eir loves, while to aet against theol gives them anxietJ-. 'Vith the regenerate man there ie a new will an a new understaning; and the new will and new understandiug are his conscience, that is, they are in his conscience, by which the Loni operates the good of charity and the truth of faith. With the lloregenerate

REPENTANOE, REFJRMATION, AND REGENERATION.

305

man there is no will, but in place of will there s Iust, and therefore a proneness to every evil; and there is no understanding, but subtle reasoning, and accordingly an easy gliding into every falsity. With the regenerate man there is celestial and spiritual life; but ,,ith the unregenerate man there is onl}' corporeal and worldly life. That he can think and understand what is good and true is From the Lord's life, through the relnains mentioned above, frOln which he has the capability of reflectiug. 'Vith the regenerate the internaI man has dOlninion, and the external is compliant; but ,vith the unregenerate the externnl man hns dominion, and the internaI is dormant,-as if it were none. The regenerate Inan cognizes, or if he re8ects cao cognize w hat the internaI man is, and what the external; but the unregenerate man kno\vs nothing at aIl of them, and cannot l~now although he reftects, for he does not know what the good and truth of faith from charity are. From these considerations it lnay be seen wbat the q l1ality of the regenerate nlaD is, and of the unregenerate; and that the difference is as bct-ween sunlmer and \vinter, and bet""een light and darknes8. The regene~ate is t.herefore a . living man; an the unregenerate is a dead man. (A. C. n. 977.)

WOAT THE I1EAVENLY PROPRIUK 18.

~hich

As regars the heavenly propri1tm, it arises out of the new will is giveD by the Lord, and differs from the proprium of man in this: that men no longer }'egard themselves in aIl and every thing that they do, and in aIl and every thing that they learn and teach; but they thell regard the neighbour, the public, the church, the kingdom of the Lord, and su the Lord Hinlself. The ends of lire are what are changed; the ends regarding lower things, namel)", the \\"orld, and self, are renlQved, and ellds regarding higher things are substituted in their place. The /ends of life are not.bing else than the very lire of man; for his ends are the very will of a man, and bis very loves; for whRt l\ man loves that he wills and has for an ~Dd. He who is gifte \vith a heavenly prl1'j1rium i8 also in tranquillity, Bnn in peace; for he trusts in the Lord, and believes that nothing of evil beralls him. and is conscious that concupiscellces do Dot infest !lime And moreover they who are in a heavenly prO]JT'i'ltm are in very freedom; for to be led of the Lord is freedolll, because it is to he lcd in good, from good to good. It is therefore evident that theyare in blessedness and happiness, for thel'e is nothing that disturbR,nothing of self-love, consequently nothing of enmity, of hatred, of revenge; nor anything of the love of the world, and therefore nothing of frand, of fear, of restlessness. (A. C. n. 5660.)

306 REPENTANOE, REFOBMATIO]{, AND BEGENERATIO}'-.

L\ll that is good which cornes of genuine charity towarc1s the

neighbour. Rut no one of himself can be in this good; for it is the very celestial ,vhich flows in froul the Lord. This celestial
continually flows in, but evils and falsities oppose its reception ; that it Dlay he receivpd therefore it is necessary that man ~hould remove evils, and as far as he is aule falsities also, and so dispose hinlself to receive the influx. \Vhell, cvils llcillg removed, man receives the influx, he then receives a lle\V voluntary and a new intel1ectual [facnlty]; and from t.he ne\',. voluntary he feels delight iu doing good to bis neighbour for no selfisb end, and from the ne'v intel1ectual he apperceives delight in learlJing what is good anrl true for the sake of good and truth, and for the sake of lire. Snce this ne\v intellectual and new voluntary exists by influx frOln the Lord, therefore he \\1ho is regenerated acknowledges an(l Lelieves that the good and the truth ,vith whicb he is aflected are 110t froln hinlself, but from the Lord; and that whatever is from himself, or from his propri'ltm, is nothing but evil. From this it is evident ,\~hat it is to be born again; and wl.at the ne\v yoluntary and the ne\v intellectual are. (ib. n. 5354.) Goodness of disposition manifests itself by gentlelless and s\\'ectnl~sS; by gcntlel1ess, in that it is afraid to do harm, and by swectlless, in that it loves to do good. CE. U. n. 50.)
~IAN 18 PIRST IX TRUE FREEDOll WBEN HE DECOMES REG&~ERATB.

'Vhen a man becomes regenerate he then first enters upon a state of freedoll1 ; before he ,vas in a state of bondage. l t is bondage \vhen Iusts and falsities have dominion; it is freedom when affections of good and truth bear s\vay. A man never perceives in any degree ho,v the case is so long as he rCluains in the state of bandage; b\lt first does so ,vhen he enters int.o the state oC freeom. 'Vhile he is in the staie of bouclage, that is \\,hile lusta aud fa1sities rule, the man who is subjugnted by them 'supposes that he is in a state of freeJom; but it is a gross falsity, for at the very tinle he is carried along by the delight of his lusts and of the pleasures derived from thern,-that is, by the delight of his loves; and ecause it is by a delight it appears ta him as free. Every nne thinks hinlself free ,\'hile he is being led by SOUle love, -80 long as he follo\vs '\"hithersoever it lcads; but there are diabolical spirits, in whase society and as it \vere torrent he is, who bear him onward. This the nlan imagines to be most free ; and to such a degree tbat he even believes if he should be deprived ofthis state ho would come into a miserable life, yea, that he \vould be in IJO life. And this he believes, Dot only because he does not know that thcre is any other lire, but also from the faet that he has received the impression that no one can come into hcaven

llEPENTANOE, REFORMATION, AND REGENERATION. 307

but tbrough miseries, poverty, and deprivation of pleasures. But it has beeu given me to kllOW by much experience that this is faIse; of 'Nhich experience, by the Lord's Divine Dlercy, hereafter. A man never cornes iuto a state of freedom until he is regenerated, and is led of the Lord by the love of good a.nd trnth. When he is in this state he is for the first time able' to know what freedom is; for he then knows what life is, and what the true delight of life is, and what happiness is. Before he did Dot even kno\v \\"bat good is; he sometimes calle that the highest gond ,,"hich is the deepest evil. They ,vho frOID t.he Lord are in this state of freedoDl, when they see, an still Dlore when tbey feel, the life of lust.s and falsities, abhor it as those who see bell open before their eyes. But since to very many it is profoundly unknown what the life of freedom is, it is permitted in tbese fe\v words to say what it is; namely, that the life of frecdom is to be led only of the Lord. (A. C. D. 892.)
IGNORANCE OF THE CHUROH AT THE PRESENT DAY OONCEBNING REGENERATION. .

They ,vho are of the church at this day know so little of any thing relating to regeneration that it is allnost nothing. They do Dot even kuow this; that regeneration goes on through the whole course of life of him who is regenerated, and that it is continue in the other lire; and that the mysteries of regeneration are 80 innUlnerable that they can acarcely he known as to a ten thousandth part by the angels, and that those which the angels know are what cOllstitute their intelligence and wisJom. l'he reason why those \vho are of the cburch at the present day know sa little concerning regeneration is, that they talk so luuch about the reluission of ains, and about justification; and because they believe that sins are remitted in a llloment, and sonle that they are wiped away, as filth from the body by water; and that by faith alon~, or by the confidence of a single moment, a nlan is justified. The men of the church so believe because they do not. know what sin or evil is; if they kne\v this they would know that sins cannot be wiped away from any one, but that they are ~eparated or cast aside, that tbey may Ilot rise up \vhen man is kept in good by the Lord; and that this cnllllot be effected unless evil he continually cast out, and this by Ineans which are indefinite in number, and for the nlostpart ineffale. They WllO haV brought this opinion with tbem into the other life,that by faith man is justified in a moment, and wlUihed altogether from h;s sins,-are aIuazed \vhen ihey apperceive that regeneration is efiected by means indefinite in number, and inefiaLle; and smile at their own ignorance whih they cherisbed in the

S08 REPENTANOE. REFORMATION, ND REGENERATION.

world,-""llich they even calI insanitJ,-eoncerning the in. 8tantalleons remission of sins, and concerning justification. They Jl,re sonletimes told that the Lord remit.s sins ta every one who from his heart desires it; but yet that they a~ not th~refore separated from the diabolical crew ta which they are fast oound br the evils t.hat follo\v the lire which aU have with them. They aft~r\\'nrds learn from experience that to be separated from the hells is to be separated from sins; and that this cao in no \vise he effeeted but by the thoUSSlld and thousand means known to the Lord onl)",-and this, if you will believe it, in continual succession to eternity. For 80 great ie evil that a man cannot he entirely dclivered even from one sin to eternity; and on}y by the Llrd's Inercy, if he ahall have received it, can he be withheld from sin and kept in good. How therefore 'man rcceives new lire and is regenerated is coutained in the snnctuary oC the 'Vord; that is in its internaI sense,-tn the iutent especially, tbat from the 'Vord when it is read by lllan the angels Dlny be in their ]lappiuess of \\'isdorn, and at the SA.nle time also in the delight of serving as mediums. (A. C. n. 5398.)

IT

18 NOT DIFFIOULT TO LIVB A GOOD

LmL

Sorne believe that it is difficult to live a life that Ieads to Leaven, which is called a spiritual lire; because they have beard that a man Dlust renonnce the world, and deprive himself of what are called the Insts of the body and the flesh, aud tIJat he must live spiritually. Which they understand no otherwise than that they must reject worldly things, wLich are chiefly riches . and hononrs; that they must "'alk continllally in pions meditation ahout God, salvation, and eternal lire; and must spend their lire in prnyers, and in reading the 'Vord and pioua books. This they conceive to he renouncing the ,vorld, and living after the spirit and Dot after the flesh. But it has been given me to know y Inuch experience, and from conversation with the angels, that the fact is quite other\vise; nay, that they who renounce the \\~orld and live after the spirit in this manner acquire a sorro,vful lire, which is not receptive of heavenly joy ; for with every one 11is own lire renlains. But in order that a man may receive the lire of heaven it is altogether necessary that he live in the ,vorld, and engage in its duties and occupations; and then by moral and civil liCe he may re~eive spiritual life. And in no other way can spiritual life he formed in a man, or bis spirit he prepared for heaven; for ta live an internaillfe and not at the sarne tinle an external is like d\\~elling in a bouse that as no foul1datiol1, which graduBlly sinks, or cracks and yawllS with crevices, or totters till it falls. (H. H. D. 528.)

REPENTANOE, REFORMATION, AND REGE},~EIlATI4.\~. 309

That it is Dot 80 difficult to live the life of heaven as is believed is evident from this: that \\' ben anythiug presenta itaelf that one know8 to he insincere and unjust., to which his mind is disposed, he need ooly think that it ought Dot ta he done because it is contrary to trle Divine commans. If a man accustoms himself so to think. and from custom derives the habit, he is then by degrees conjoined to heaven; and in 80 far 88 he is conjoined to beaven, the higher degrees of hi.~ rnind are opened; and in so far as these are opened he sees what ii insincere and unjnst; and in BO far as be sees thes~ evils they can he shaken off,-for it is iJnpos9ible tbat any evil can he sha.ken off until it is seen. This is astate juto which a man mayenter. frou1 freedom; for who is Dot capable fl"om freedom of thinking in this Dlanner 1 But \vhen he bas Inade a beginning a11 goods are wrought in hinl by the Lord, and He causes hilll Ilot only to Bee evils, but a190 not t.o will them, and finally to become averse to theln. This is meant by the Llrd's ,yards, "J!.1J yok~ is eM!I a:ruJ, 'ntY burde1t is light" (Matt. xi 30). Bt it should he kno\vn that th~ difficulty of so thinking, anLllike\\'ise of resist,ing evils, increases in proportion as a man from the will cOlnmits evils; for in so far he becomes accustolned to thenl, until at lellgth he does not ~.e them, anJ afterwards loves them, and frOIU the delight of love excuses them, and by aIl kin~ of fallacies conn rU1S them, and declares that tbcy are allo\vable an good. But this <>ceurs with those who in the age of atlolescence plunge iuto evils as if wit.hout restraint, and st the sanIe time reject Divine things from the heart. There was once repreaented to me the way which Jeans to heaven, and that \vhich leads to hell Tbere ,vas a broat! ,vay tening to the left, or towards the north; and many spirits appeared walking in it. But at a distance a stone \vas seen of considerahle magnitude, where the broa way terminate. Froln that stone there went aftel'\\'ards two \vays, one ta the left, a.nd one in a contrary direction, to the right. The way which t.ended to the le ft. was narruw or strait., leading by the west to the south, and thus into the light of heaven; the \l/ay wbich tended to the right was broad and spacious, leading obliquely doy,nwars towards hell. At first aIl seeule tu go the same way, until they came to the great stoue at the head of the two ways; but when they arrived there they separated. The good turned to the left, and entered tbe strait ,vay which led to beaven; but the evil did Dot see the stone at the head of the two ways, and rell upon it and were burt; and when they rose up they ran on in the broad wuy to the right, which tended towards hell. It \vas afterwards ex])lained to me what aU these thin!s'8 signified. By the firet wal, which waa broad, in which many both goot! and eviJ

310 REPENTANOE, REFORMATIO.J.V, AND REGENERATION.

walked together, and talked with each other as friends.-because no difference between them was apparent to the sigbt,-they were represented who in externals alike live siDcerely and justly, and are not visibly dist.inguished The stone at the head of the two ways, or at the corner, upon which the evil stumbled, and from which afterwards they ran into the way leading to hel}, represented Divine truth, which is denied by those who look towards hel}; in the highest sense the sarne stone signified the Divine Human of the Lord. But they who aeknowledged Divine truth, and at the sarne time the Divine of the Lord, were conveyed by the way which led to heaven. By these representations it was again made evident that in externa]s the wicked lead the same kind of life or walk in the same way as the good, thus one as ensily 8S the other; and yet t.hat they who from the heart acknowledge the Divine, especially t.hose witbin the church who acknowledge the Divine of the Lord, are led to heaven, and those that do Dot acknowle~ge are borne onwards to hell The thou~bta of a man which proceed from the intention or will are r~pre sented in the other lire by ways. The ways there presented to appearance are indeed exactly in accordance with the thoughts from intention; and every one also walks according to his thougllts which proceed frolD his intention. Hence it is tbat the character of spirits, and oftheir thoughts, is known from their ways. It was likcwise evident froln these things what is nleant by the lJOrd's words, " Emer '!le in through the strait gate; for wit is t'M gate and broad is the way tlutt leadeth io destMUlion, a'llll many there he u'hich go in thereat; sl1a1 is the gate and 'IUlrrQUJ is the 'IDa'!! which leadeth 'Il'niO life, and few there he tkat find it" (Matt. vii. 13, 14). That the way is narrow which leads to liCe is Dot because it is difficult, but because, as it is said, there are few that find it. From that st.one seen at the corner w here the broad and common way tenninated, and froID which two ways were se en to tend in opposite directions, it was made evident what is signified by these words of the Lord; U Have '!le Mt read wlult il 'Written, The 8tlJ'M which the builders rejected is be~ tM htad 0/ the corner' Whosoever skall fall upon tlULt stone shall be lfrokm" (Luke xx. 17, 18). A stone signifies Divine truth; and the Stone (Rock) of Israel, the Lord as to the Divine Ruman; the builders are they who are of the church; the head of the corner is where the two ways meet; to fall and be broken i~ ta deny and perish. (H. H. D. 533, .5:i4.)

MONKI8H LIPE tS NOT CONSISTENT WITH REGENERATION.

~

It has been granted me toI converse with sorne in the other lire who had separated them8e'~ves from worldly affairs, that they
1

REPENTANOE, REFORMATION, AND REGEJ.VERATION. 311

rnight live a pious and holy lire; and also with sorne who had afflicted themselves in various ways, because they believed that this was to renounce the world and su<lue the concnpiscences of the flesh. But most of thetn-inasnluch as they had thereby contracted a sorro\vfullife, and temoved themselves from the life of charity, which lire can ouly he lived in the world-cannot be consociated \vit.h angels; for the life of angels is a life of gladnese from blis~, and consista in doing the goos whicb are works of charity. . . . These things are related that it may be knov,.n that the life which leads to heaven is not a life of retirelnent from the world, but a life in the world; and that a lire of piety without the life of charity, ,vhich can only be lived in the \vorld, does not lead to heaven. But a lire of charity does,-which consists in acting sincerely and justly in every occupation, in every transaction, and in every work, from an interior, that is from a heavenly origin; and this origin is in that life when a TIlan aets sincerely and justly becausc it is according to the Divine la\vs. Such a life is not difficult; but a life of piet.y separate from a life of charity is difficult; which yet leads as much away from heaven as it is believed to lead to heaven. (H. H. D. 535.)

MAN'S LIPE AND ACTIONS ARE GOVERNED DY THE END PROPOSED.

Whatever bas 8uprelne rule in the mind conforma to itself all the thought.s, yea, the minutest particulars of the thonghts. However man's thoughts and actions may be varied, wbich they are in in~umerable wa)7s, if only the end proposed he good they are 0.11 good; but if the end be evil they are all evil The end proposed is what governs in every particular thing that a man thinks and does. The angels attendant on man, becanse tbey are angels of the Lord, govern only his ends; when they govern these they govern 0.180 his thoughts and actions, since these aIl belong to the end. The end proposed by a man is his very life, and aIl that he thinks and does derives lire from it; because, as was said, they belong to the end. Therefore such as is the character of the end proposed, sueh is the life of a man. The end is nothing but the love; for it is not possible that man should regard anything as an end but what he loves. He whose thoughts and actions are at variance yet has f()r his end that which he loves; and even in his hypocrisy and deceit there is an end proposed,-whieh is self-love, or the love of the world, aud the delight of life therefrom. Rence every one may conclude that 8uch as a man's love is such is bis lire. (A. C. n. 1317.)

IMPUTATION.
THIl
OOIIMON DOCTRINE OF IJrPUTATIO

THE imput.ation which is a part of the faith of the present day is twofold, one of the merit of Christ, and the other of salvation t.hereby. It is taught in the \vhole Christian church that j usti ficatioll, and therefore sal vatioD, is efJected by God the Father through the imputation of the merit of Christ His Son; and that iJnputat,ion is of grace, wlten and where He 'Will, thus arbitrary; and that tbey 10 \vhom the merit of Christ is imputed are aopted into the nUlllbpr of the children of God. And because the leaers of the church have Dot luoved a step beyond that imputation, or elevated their minds above it,-owill~ to their baving ecreed that God's election is merely arbitrary,-they have fallen ioto enormous and fanatical errors, and nt length into the detestable en-or of predestination; and also into this aboolinable el'ror,-that God does Dot heed the doiDgs of a man's life, but only the faith inscribed on the interiors of his mind. \Vherefore unless the erl'or concerning imputation were abolished atheSD1 would invade aIl Christendorn, and tben the kin'g of the abysa ,voul reign over them, "u,ltose name in Hebrew is Abaddon, a1&tl in. Uruk katl~ the name Apollyon" (Ilev. ix. Il). By Abaddon and Apollyon is sigllified 0. destroyer of the church by falsities; and hy the abyss is sigllified the abode of those falsities. See Tlle Apocalypse Retcaltd, D. 421, 440, 442, wlaere it is made manifest that this falsity, aud the falsities following from this, in an extended series, are the t.hiugs over which that destroyer reigns; for, as was said abova, the whole theological system of the present day depens on this iUlputation, as a long chain on a fixed hook, and as Dlan with aIl his mem bers on the head. And because that lllputation ever'ywhere }-eigns it is, as says Isaiah: Jehovak will eut offfr01J'l, Israel head and tail j tlu Junwur. able he is the head, and the teacker 0/ lies is tlu tail " (iL 14, 15J.
U

- (T. C. R n. 628.) As regards the first part of tbis twofold imputation concerning the salvation of man, which is the arhitrary imputation of Christ's merit and the inlputation of salvation tbereby, the dogmatiste

IMPUTATION.

313

differ; some teaoh that this illlputation is absolute, of free power, and is offered to those w hose external or interna! forln.is well-pleasiog; others that the hnputation is from foreknowledge to those into whom grace is infused, and to wbom this faith can be applied. But yet these two opinions rom at one point, and are like t\VO eyes which have for their object one stone, or two ears which have for tbeir object one song. At first sight it appears as if they went away from each other, but in the end they unite and play togetber. For sinee on both 8ide.~ entire impotence in spiritual things 8 taught, and everything of nu~n is excluded from fa.ith, it follows that this grace receptive of faith, being illfused arbitrarily or of forekno\vledge, is a sinlilar election; for if that grace which is calle preventive grace were universal, man's application of it from some power of his own would occur, \vhich however is rejected 88 a leprosy. Bence it is that no one kno\vs any more than a stock or a stone,-such as he was when it was iufused,-whether that faith of gt"ace has becn given to him or Dot; for there is ne sign testifying it, when charity, piety, the desire of a new life, and the frae facult.y of doing good as weIl as evil, are denied to man. The signa \\'hich are said to testify to that faith in man are aIl ludicrous, and are Dot diffcrellt from the auguries of the aIJcients hy the flight of birs, or the prognostications of astrologers by the stars, or of players by dice. l'hings of tbis kind, and still more ludicrous, follow from the dognl& of the imputed righteousness of the Lord, which,-togetber ",.ith the faith which is called that righteousness,-is communicated to the man who is elect. (ib. n. 631.)

TBB

081GI5 01' THB DOOTRINE OP IMPUTATION.

The faith which is imputati~e of the merit and rigl1teousness of Christ the Redeezner first arose frOID the decrees of the couDcil of Nice concerning three Divine persons from eternity; which faith, from that time to the present, has been received by the whole Christian worid. As regars the Nicene conDeil itse1f, it \\'as held by the Emperor Constantine the Great in bis palace at Nice, a city of Bithynia, by the advice of Alexander, Bishop of Alexandria; aIl the bishops in Asia, Africa, and Europe being convoked, in order tbat the heresy of Arius, a presbyter of Alexandria, might be refuted from the Racred Scriptures and condenlned This was done in the year of our Lord 325. Thoae who were called together decided that there were from eternity three Divine persons, the }"'atber, the Son, and the Holy Ghost,-as may he sean especially from the two reeds called the Nicene and Athanasian. In the Nicene Creed it is saiq,
~6

314
CI

IMPUTATION.

1 believe in one God, the Father Alrnighty, Afa1cer of Maven afld earth; and in one Lord, Jesus Cli/rist, the Son of God, the Onlyoegottcn 0/ the Father, born be/ore all ages, God 01 God, of the 81me substance with i"P..e Father, who came d01J.J1l, trom heaven, and became incarnate bl! the Holy Ghost from the Virgin Alary; and in the Eoly GJlost, the Lm"d and G/l'Ver of li/e, who proceeds fram the Father a.nd the Son, U'ltO, toyethe? with the Fathe? and the Son, is worshipped ancl glorified." In the Athanasian Creed are these words: " Tll,B Cath.olicfaith i.<1 this :- That we worship one God in trinity, and the trinity in unity ; neither confounding the pe1'8()'M, nor di?;iding the substance. . . . But wJtereas we are compeUed bl' the Chrlstian verity to aclcno1J.'ledge each person by himselj to he God and Lord, 80 1ve a1"e jorb1'dden by the Catholic rel7gion to say there be tltree Gods or three Lords." l'hat is, it is lawful to acknowledge but not to say three Gods and three Lords; and the one is Dot la\,ful hecause religion forbids it, but the other is eeause the truth dictates it. This Athanasian Creed was written soon after the conneil of Nice was !leld, by one or more who had been present at the conncil; and it also ,vas accepted as culnenical or catholic. :FrOln these it is manifest that. it was then decreed that three Divine P.ersons from eternity ought to he aCkllO\vledgcd; and, that altbough eRch person singly, hy Him8elf, is God, yet that they are Dot to be called three Goda and Lords, but One. (T. C. R D. 632.)
IMPUTATION NOT KNOW~ IN THE Ap08TOLIC CIIUBOlL

The faith imputative of the merit of Christ was not known in the Apostolic church, \vhich precetlcd; an is llowhere meant in the W ordo The ch urch w hich preceded the Nicene council is called tbe Apostolic church. l'hat it ""as a great church, and extended into the three parts of the globe, Asia, A fri ca, and Europe, is evic1ent frOID the faet that the Emperor Constantine the tireat was a Christian, and a zealot for religion; and !rom his dOlninion over not only the region afterw'ards divided into the many kingdonls of Europe, but also over the neighbouring regions out of Europe. "rherefore, as "ras said before, he COI1voked the bishops of Asia, Africa, and Europe at his palace at Nice, a city of Bit.hynia, that he might banish from his elnpire the scandalous dogma of Arius. This ,vas done of the Lord's Divine J}rovidence; aillee if the Divinityof the Lord is denied the Christian chl1rch dies, and becomes as a sepulchre inscribed with tbe epitaph-U Here lies." The church that existed 1Jefol~ that tiole is called Apostolic; and the eminent writers of tbat church are called the Fathers, and the true Christians at. their

IMPUTATION.

315

side, bretbren. That tbis church did Dot ackno\\'ledge three Divine Persons, Dor therefore a Son of God from eternity, but only the Son of God born in time, is evident from the creed whicb from their chiIrch is called Apostolic, where we read these words: "I believe in God the Father .Almight!J, Creator of !tea1JefI,

au eartk; aM in Jesus Christ, His on/y Sm our L01"d, who WG8 t:Of&l:ei'Dtd by the Holy Ghost, born of the Virgin Alary. . . . 1 beliew in the Roly Ghost,. tM holy Gatholic church; the communion, 01 3aint8." From which it is plain, that they acknowledged no other Son of God than tbe one conceived of the Roly Sl)irit and born of the virgin l\fary, and by no means any Son of God born from eternity. This creed, like the t,,"O others, bas been acknowledged as genuinel.r Catholic, by the \\ho1e Christian church to tbis day. . . . That in that primeval time aIl in the then Christian world acknowledged that the Lord J eSl1S Christ "88 God, to whom was wven aIl power in heaven and on earth, and power over aIl flesh, aecording to His very words (Matt. xxviii. IR; John xvii. 2), and tbat they believed in Hi~, according to Hia comnland from God the Father (John iii. 15, 16, 36; vi. 40; xi. 25, 26), ie also very lDanifest from the convocation of aIl the biohops by the Emperor Constantine the Great, for the purpose of convictinft and condemning, from the sacred Scriptures, Arius and bis followers, who denied the Divinity of the Lord the Saviour born of the virgin Mary. This indeed was done; but iD avoiding the wolf they fell upon a lion; or, as it is said in the proverb, e~crer to avoid Charybdis, they fell upon Scylla,-by inventing a Son of God from eternity, who descended and assumed th~ Human; believing that they should thu~ vindicate and restore Divinity to the Lord. Not kno\\"ing that God Rimself the Creator of the universe descended, that He might become the Redeemer, and thus the Creator anew,-according to these plain declaratioDs in the ld Testament; Isaiah xxv. 9; xl. 3, 5, 10, Il; xliii. 14; xliv. 6, 24; :xlvii. 4; xlviii. 17; xlix. 7, 26 ; lx. 16; lxiii. 16; Jer. 1. 34; Hos. xiii. 4; Psa. xix. 14. To these add John i. 14. (T. C. R. n. 6:~6, 637.) That no faith imputative of the merit of Christ is meant in the 'Vord, clearly appears from the faet that that fait,h was Dot known in the chureh until after the Nicene couneil introduced the three Divine Persons from eternity; and wben tbis faith had heen introduced and pervaded the whole Christian world, every other faith was cast into the shade. (ib. D. 639.)
llrPUTATION OP THE 1tIERITS AND RIGHTEOUSSESS OP CHRIST IIIPOSSlBJ..E.

Tbat it May he known tbat the imputation of the merit and righteousness of Jesus Christ i~ impossible, it is necessary to

316

IMPUTATION.

'understaud what His merit and righteousness are. The metit al the Lord O1Jr Saviour is redenlption, and "vhat this was may he seen above in its appropriate chapter. It is there described that it "'as the subjugation of the hells, the estn.blishlllent of order in the heu.vens, and afterwards the institution of a chnrch; and thus that redemption wns a work pllrely Divine. It was also there shown that by redelllption the Lord put Himself in power to regenerate and save the men who believe in Him and do His cOlnlJlandments; and thut ,v.ithout tlu~t reJenlption 11U flesh coultl )'8.\'e beeu eaved. Snee then redelnption was a work purely Divine, and of the Lord alone, and this is His meTit, it follows that this cannot be applied, ascriLed, and lnput.ed to any nlan, '-any more than the creation and preservation of the universe. (T. C. lt D. 640.) As the merit and righteousness of the Lord are t.herefore purely Divine, and thiJ)~'8 purely Divine are such that if they were applied and ascribed to Inan he \vould illstantly die, and, like a st.ock cast into the nake sun, would he consumed,80 that sc~rC9 an ember of him would remain; for thi8 reason the Lord ,,itl, His Divine drn\vs near to 'angels and men by light attelnpered and 'Rccommodated to the capacity and quality of every one, thus by light that is adeq uate and adapted; and in like luanller by heat. In the spiritual \\orld there is a sun, in the luit.bit of which the Lord is; from tbat. sun He flo\vs in by means of light and hAat into the \vhole spiritual worlll, and iuto aIl who are there; aIl the light and aIl the heat there are from this source. From that sun the Lord also tlows in, ,vith the same light and the sanie heat into the sonls and minds of Inen. That heat in its essence is His Divine love, and that light in its essence is His Divine wisdom. l'his light. and tItis heat the Lord adapta to the capacity and qunlity uf the recipient angel and lllan; which is dOlle by means of spiritual auras or atmospheres \vhich couvey and transfer them. The Divine itself inlnlediatt~ly encompassing the Lord constitutes that sun. This SUIl is distant froID t.he angels,-as the sun of the natura1 ,vorlJ is from 11Ien,-in orer that it may Dot come into llaked an therefore imtnediate contact ,,ith them; for thus they ,,"ould be cOllsunled, as \\'a8 snid, like a stook cast into the naked SUD. FrOln these considerations it lllust be evident that the Inerit and righteousness of th~ Lord, sinee they are purely Divine, cannot possilJly be induced by imputation upon any angel or man; nay, if any the least thereof ShUlll touch them, not being thus nlodified as ,vas &ai, t hey \yould instantly \\'rithe as if struggling ,vith deatb, an \vith fe~t cmluped and eyes distended woul expire. This was mae kno\\l'n in the Israelitish churc11, by the declamtion that no one ean see God and live. l'he sun of the spiritual world, as it is ainee

IMPUTA.TION.

le'honb God assumed the Human, and to this added redemption: and ne\v l'ighteousness, is indeed described by theSe \vords in Isaiah : cc Tlu light of the sun shall he 86lJt1nfold, lU lhs light of seve1l day" in tJu day t1uJJ, Jekovah mll bi1Ul wp tks breach of His people" (xxx. 26). This cbapter, from beginning to end, relates to. the :Lord's advent. It is also dcscribe what would he if the Lord should descend and draw near to any wicked man, by these words in the Revelation: cc They hid themselves in tlu dens and in th~ roclrs of tM mountni7UI, and said io lM rnonntains a1Ul rock.,;, . . . Hide us.from the face 0/ Him that Bitta 7~ on tM throne, and from the 'IJJ1Ytth of the Lamb" (vi. 15). It is sai the wrath of the Lanlb, becnuse t.he terror and torment when the Lord dra,vs near 50 appear to them. This may, nloreover, ba manifedtly concluded froID the faet that if aDY wicked person is introduccd into heaven, where charity and faith in the Lord reign, darkness cornes over his eyes, giddiness and insanity ovcr his mind, pain and torment into his body, and he beeomes like one ead. 'Vhat tben if the Lord Himself ,vith His Divine merit, ,vbich is redemption, and His Divine righteousness, should enter into man 1 The apostle John himself couId not endure the presence of the Lord; for. we read that wll,tn he saw llL6 Son of Man in the midst 0/ lM leVm ca:ndksticks, h8/ell at kis leet as dead" (Rev. i 17). (ib. n.
641.)
It ie said in the decrees of the councils, and ie the articles 01 the confessions to which the Reformed swear, that by the ment of Christ infused God justifies the wicked; when yet not the good of aDyangel can even be communicated to a wicked Juan, .tilll~ss eonjoined \\ith hitn, but it is rejected and rebolWds liko an elastic baU thro\vn against the wall (ib. IL 642.)
THE TRUD DOCTRINE OF IIlPUTATION.

Sinee the flllfilling of the law, and the passion oC the cross, bave hitherto been understood by many in no other sense than that the Lord did by these t\\yo make satisfaction for the human race, and remove from theIu a foreseen or appointed damnation; from the connection [between them], and at the same time from the principle tbat nlan is saved by a mere belief that it is so, l.as followed the dogma of the imputation of the Lord's merit,-these t.wo, which were of the Lord's merit, being accepted 88 a satisfaction. But this faIls to the ~round after what has been said of the fulfilling of the law by the Lord, and of His passion of the cross. And then at the sarne tiole it may he seen that imputation of ment is an expression witho\lt meanng, unless the remission of sina aCter repentance is !Mant by it. :For nothiug ut

318

IMPUTATION.

the Lord can be imputed to man; but salvation may be awardd by the Lord, arter a man has repented,-that is, after he has sean and acknowledged his sins, and tben desists from them, and this from the Lord. Then salvation is R,,arded him, in this way; that the man is saved, Dot by his o\\yn luerit and his own rigbteousness, but by the Lord,-who alone has fought and conquered the hells, and who aloue afterwar<ls fights also for man, and conquera the hells for him. These are the merit and righteousncss of the Lord; an these can never be imputed to man; for if they were imputed the merit and righteousness of the Lord 'Yould he appropriated to man as bis, and t.his never is and never can 6e dOlle. If imputation ,vere possible an impenitent and wicked nlan might irnpute to himself the merit of the Lord, and think himself justified by it; which yet would be to defile what is boly with things tllat are profane, and to profane the narne of the Lord. For it wouhl be to keep the thought fixed on tl1e Lord, and the ,vill in heIl; and :ret the will is the aIl of man. There is a faith \\' hich is of God, and a faith which is of n1an. They that repent have the faith of God; and they that do Dot repent, but think continually of imputat.ion, have the faith of man. (L D. 18.) l'o every one after death the evil in \v hich he is is imputed, and like\\?ise the good. That this subject may be presented with , sorne clearness, it shall be considered in the following order: 1. That every one has a life of his o\vn. 2. That ,vith every one his lire remain3 after death. 3. That the ev il of his life is then imputed to the cvil, Rnd the good of his lire is imputed to the good. FIRST :-Et'C1'11 one kas a liJe 0/ his ozan, thus a lire distinct from that of another. This is ~'ell kno\vn; for there is perpetuaI variety, and no one thing is t.he sanIe as another; hence there is to each one what is peculiarly his own. This plainly appears fron} the faces of lnen; in tbat there is not one face exactly like another, nor ever can be to eternity,-bt-cause there are Dot two luinds alike, Rnd the face is from the nl.ind. }"or the face, as it is said, is the type of the mind; and the mind derives its origin and forro from the life. If Juan Ilad Dot a life of his own, as he has a rnind and a face of his own, he ,vould have no lire after death distinct from that of another; nay, heaven could Dot exist, for this consists of thuse who are perpetually different. Its form is solely from the variety of souls and minds, disposed in such order that they make one; and they make one fronl the One whose Life is in aIl and in every individual there, as the soul is in man. If this were not so heaven would be dispersed, because its form ,,'ould be dissolved. The One from whom the lire of aIl and every one is derived, and by . virtue of whom that form coheres, ie the Lord. SECOND :-l.,itA ever!l one kis life 'remains after de.atk. This is kno,vn in the

IMPUTATION.

319

cburch from the W ord, and in particular from these passages there: cc The S()'fI, 0/ Man shall C011te, and then He shall ,.md,er 'Unto 61Jery one according to his c!eeds" (Matt. xvi. 27). " l saw, . . . and the boolc.~ were opened, . . . and all were j'Udged, .. acco-rding to their uvnks" (Apoc. xxi. 12,13). "In tks day of judgment God u'l render unto ever1/ one according t9 his deeds " (Rom. ii 5,6; 2 Corinth. v. 10). The works according to which it shall he rendered uoto every one are the life; for the life does them, and they are according to the life. Since it has been granted me during mallY years to be in company with the angels, and to converse with those who bave come from the world, 1 can certainly testify tbat every one tbere is explored as to what the qualityof bis life has beeu; and that the life which he ha<! contracted in the world abides with him to eternity. l have talked with those who lived ages ago, whose life was known to me from bistory, and bave reco6 rnized their likeness to the description. And 1 have heard from the angels that the life of any one cannot he changed after deatb, because it is organized according to bis love and faith, and his works therefrom; and that if it were cbanged the organization would be destroyed, which never can take place; moreover, that a change of organization can only take place in the material body, and by no means in the spiritual bodyafter the former is rejected. THIRD :-The evil 0/ his life il tlun i'11lputed to the evil, and the good 0/ lLis life is imputed to th8 good. The imputation of evil after deat.h does Dot consist in accusation, blame, censure, and judgment, as in the world; but the evil itself effects this. For the wicked of their own accord separate them$elves from the good, because they cannot he toget.her. The delights of the love of evil are averse to the delights of tbe love of good,-and their delights exhale from every one, as the odurs froDl every plant on the earth; for they are not absorbed and concealed by the material body, as before, but freely tlow forth from their loves inta the spiritual air. And as evil is there perceived as it were in respect to its odour, it is tbis which accuses, blames, and judges,-not before any judge, but before every one who is in good; and this is what is meant by imputation. The inlputation of good is effected in a similar manner. This takes place with those who in the world acknowledged tbat every good in them was and is from the Lord, and nothing of it from themselves. Arter being prepared they are let into the interior delights of their good; and then a way is opened for them to a society in heaven whose delights are bomogeneous. This ia done by the Lord. (R E. n. 110.)

THE CHURCH.
TUB CRUBCB UNIVERSAL.

THE churcb of the Lord is scattered over the whole terrestrial

aud thus is universaL AlI they are in it who have lived good of charity according to their religious belief. (H. H. .. 328.) As regards the Lol'd's spiritual churcb, it sllould he known t'hat it is throughout the whole terrestrial globe. For it is BOt limited to th08e that have the Word, and from this have obtained a knowledge of the Lord, and sorne truths of faith; but it is also with those who have not the ,Vord, and are therefore entirely ignorant of the Lord, and consequently do not know any truths of faith (for aIl truths of faith refer to the Lord); that ie, with the Gentiles remote from the church. For there are mauy among them ,vho from rational light have come ta know that there is one God; that He created ail things, and that He preserves aIl things; as .well as that aIl good, consequently aIl tl1ltb is nom Him, and that similitude with Him Dlakes man blessed; and who live, moreover, according to their religions belief, in love to God and in charity tow-drds the ~ighbour; ,,?ho from an affection for good do the \vorks of charity, and from an affection for trnth \vorship the Supreme. It is those that are of snch a character among the Gentiles who are in the Lord's spiritual church. And although ignorant of the Lord while they are in the warIn, yet they have within them the worsbip and tacit acknowledgment of Hin}, when they are in goodj for in a1l good the Lord is present. (A. C. n. 3263.)
TBB
SPBOIFIO

~lobe, RI the

CaunCH,

AND ITS RELATION 'lO THE UNlVER8AL.

CmJBcB

It is called the church where the Lol'd is' aeknowledged url wllcl'e the 'Vord is. For the essentiala of the cllurch are love and Faith in the Lord from the Lord; and the W ord teaches how a man D1USt live in arder that he may receive love and faith from the Lord. CH. l'. n. 242.)

THE OHUROH.

321

They that are without the church, and acknowledge one God, and live in a certain charity to\va.rds the neigh bour accordillg to their religiolls helief, are in conlolunion with those that are of the Ichurch; for no one who believes in God and lives weIl is conemued. It is therefore clear that the church of the Lord i9 every\vhel'e in the whole world, although specifically it is where the Lord is acknowledged, and where the \Vord 3. (ih. n.244.) By means of the 'Vord thero ie conJUIl ction of heaven with the also who are out of the ChUf("h, \vbere the \Vord is not; for the Lord's chl1rch is universal, and with aU who ackno\vlege a Divine [Being] an live in clull'ity. And furthernlore, aftcr death theyare instructed by the nllg~ls and receive Divine truths. The chl1rch universal on earth is in the sight of the IA>rd as one man, just a.~ heaveu is; and the church wl1ere the \Vor is, and wbere by llleans of this the Lord is kno\vn, is as the heart and l~ngs in that man. (H. H. D. 308.) By means uf the church they are sf\ved who are out of the church. None but those that are \vithin the clturch are in the faith of charity; for the faith of charity is truth of doctrine adjoined to the good of life. For the case is this: The Lord's kingdom ou earth cnsist.s of aIl that are in good; ,,?ho although scattered over the whole eal't.h are yet one, and as meInbers COllstitute one body. . . . The church on the earth is like the heart and lungs; and they that are without the church are as the parts of the body \vhich are sustained and kept alive by the heart and lungs. It. is clear from this that without a church somewhere on earth the human race could Dot subsist; just as the body cannot without the heart and langs within it. (A. C.
D. 2853.)

Unless there exists sonle\vbere on earth a chnrch where the Word is, and where by lllcnns of it the Lord is kno\vn, t.here cannot be conjunction with heaven; for the Lord i~ God of heaven and earth, and \vithout the Lord there is no salvatioD. It suffices that there he a church where the 'Vord is, althol1gh it (onsi:;t of 8 few conlparatively; through this the Lord is yet present everywhere throl1ghont the whole eart.h, for through this heaven is conjoined wit.h the human race. (S. S. n. 104.) It is known that [the character ot] a church is according to its doctrine; and that doctrine is from the 'Vor(1. But yet doctrine does Dot estahlish a church; but the integrity and purity of the doctrine, consequently the understanding of the \Vol'd. (T. C. R. n. 245.) The Lord is present \vith man throngh the reading of the Ward; but He is conjoined to him by Dleans of and accordmg to bis understanding of iruth from the Word. And in

~22

THE OHUROH.

proportion as the Lord is conjoined to man, the ~hurch is in him. (S. S. n. 78.)
WBBBB THE SPBCIFIO CaURCB 18.

The cburch is nowhera else than where the Word is rightly understoo; and snch as is the uner3tanding of the \'Tord among those ,vho are in the church, snch is the church. (S. S. D. 79.) That there nlay be a church there must he doctrine from ~e 'Vol'd; because ,vithout doctrine the \Vor is Dot understood. Yet doctrine alone does Dot constitute the church with nlan, but a lire accoriug to doctrine. From this it fullo\vs that faith alone dues not constitute the chureh, but the life of faith, which is charity. Genuine doctrine is the doctrine of charity and of faith together, and not the doctrine of faith w'ithout the other; for t.he doctrine of charity and of faith together is the dOtrine of life, but not the doctrine of faith without the doctrine of charity. (H. D. D. 243.)
Wso
CON8TITDTB TBB SPEOIFIO CaUROB.

It is one thing for the church to be with a nation, and another for the church to be in a nat.ion. As for example, the Christian church is with those \vho have the \Vord, and from doctrine preach the wrd; but yet there is nothing of the cburch in them unless they are in the marriage of good and truth; that is unless they are in charity towards the neighl'our, an thence in faith; or unless the internaIs of the church are within the externiLl8. CA. C. D. 4899.) He who is Dot in spiritual goo, that is in the good of charity, and in spiritual truths, that is in truths of faith, is Dot of the church although he was born \vithin the church. . . . They that do Dot live according to the \Vord, or according to doctrine from the WoId, so that it is the rule of life, are Dot of the church, but are out of it; and tbose who live in evil, thu~ \vho live contrary to doctrine, are farther out of the church than the Gentiles who know nothing at aIl of the \Vord, of the Lord, and of the Sacraments. For, aince they know the goods al'. truths of the church they extinguish the ChUl~h \\'ithill them; \vhich the Gentiles cannot do because they do no Dot know them. (A. C. n. 6637.)
TBB CaUROH 18 ONB TBING AND RELIGION ANOTBEB.

The church is one thing and religion another. . The church ia called a church from doctrine; and religion is called religion

THE CHUROH.

323

trom lire according to doctrine. AlI doctrine ie called truth; and its good also is truth, because it only teaches it. But everything of life accoring to those tbings whi~h doctrine teaches is called good; doing the truths of doctrine likewise is good. Thus is the church distinguished from religion. But wh~re there is doctrine and Dot lire it cannot be said that there is either a church or religion; because doctrine looks to lire, as one with itself,-just as do truth and good, faith and charity, wisdom and love, understanding and ,viII. There is therefore no church where there is doctrine and Dot lire. (A. R. IL 923.)

WHO AU IlKANT BY GBNTILBII

In many places the 'Vord refers to those that are in darkness,

in the shadow of death, and in thick darkness, \vhose eyes the Lor will open; and by them the Gentiles are meant, who have been in good worka but Dot in any truths, because they have Dot
kno\vn the Lord, neither were in possession of the 'Yord Precisely similar to these are they in the Christian ,vorld who are in works aloue, and in no trutl1s of octrine. They know of the Lord it is true, but yet do Dot approach Him; and they possess the Word" but do Dot search after the truths therein. (A.It n. 110.)

Tu

GooD AND TRUTS AHONG THE GENTILE 18 NOT OON8TITUE~T

01' THB

CnUftOH.

That the good of lire may be [constituent] of the chureh there must be doctrinals fronl the \Yord which are irnplante in that good. Withuut doctrinals it is indee the good of liCe, but Dot yet good [constituent.] of the church; thus not yet truly spiritual, save only as tu its capacity to become so. Sucb is t.he good of liCe among the Geutiles who have Dot the 'Yord, and therefore do not know of the Lord. (A. C. n. 3310.) The Gentiles who are out of the church can be in truths, but Dot in truths of faith. . . . Trutbs of faith are aIl doctrinals conrning the liCe eternal, concerning the Lord's kingdoln, and concerniug the Lord. These cannot he kDO\\'D ta them, because they have Dot the \Vord. (ib. n. 204~.)

Tu
NBOESSITY TIlAT THERB SBOULD ALWAY8 BB

CnuBOIL

The human race, even those who are out of the church, derive life !rom the church"of the Lord on earth. The reason is entirely

124

THE OHUBOn.

unknown to any one. But that 80metlling May be known of it, it may h~ stated thai the whole bunlan mee on earth ~ like the body \vith its parts, in "yhich the church is as the heart; and unleAA there were a church, \vith ,vhich as with a kind of heart the Lord. lllight he unit~d, through heaven and the world of spirits,
there would be a disjullction; and if there were a disjunction of the hUl11nn race from the Lord it would instantly p~rish. This is the rcason why froIn the first creat.ion of man there has al \vays been sorne church; and thnt as often as the church h~bJUl1 to perish it still remained \\Ti th sonle. This also "'as the reason of thp Lord's advent into the \vorld. U nless in His l)iville luercy He had conIe the ,,'hole hUluan race on this earth \vould have perishl1d; for the church "'as tlleD at the point of destruction, so that there was scal'cely any sUl'viving good and trut.h. The reason \vhy the humnn race cannot live unless it is conjoined with the Lor, through hen ven nud the \vorld of spirits, is because in himself regarded nlan iH far viler th an the brutes. If he \vere . left to hitnself he ,vould rush headlong to his 0\\'11 destruction, -and that of aIl ot.hers; for he deRires notlaing but the ruin of thelll and bimself. His order of lUe shonld he that one shonld love another as hitn~elf; but no\v, each loves hitnself llJore thon otbers, and consequently llates aIl others. \Vith the unreasoning anInals it is quite difrerent, It is their order, according to \vhich tbey live. Thus they live entirely in ngl'eenlel1t ,,it h the order in \\'hich they exist; but nlan altogether contrnry to Ilis order. Unless therefore the Lord shoul have compassion upon hitn, and conjoin him to Hbnself by the uugels, he would not be allIe ta live a lnoment. Man does not kllO\V tbis. (A. C. 11. 6:37.)
THS CBUROB

rH

HEAVEN COULD NOT SUBSIST WITHOUT A CHUBOH ON TUE EARTn.

It should he known that there is a chuTch in the heavens as weIl as on earth; for the Word is there; there are tenlples, and preachings in theul; there are nlinisterial and priestly offices. }"or aH the angels there \\"ere DIen; and their departure out of the world was onlya continuation of their life. They also ar(~ therefore perfect~d in love and wisdom, every one according to the degree of affection for truth Rud good \v hich he tuok \vith him froul the world. l'he church among theln is meant here (Rev. xii. 1) by the ,vonlan clothed \\yith the SUD, who had upon her haad a crown of t\"elve stars. And because the church in the heavens callDut suhsist nnless there is also a church on earth, which is in concortlant love and wisdom, and because tbis ,vas about to be, thereforc the moon was seen under the feet of the wom&n; by which here in particular a faithis signified~-ofsU\1h.

THE OHURCH.

3211

quality as it is at the present day,-by whidh t}teTe is no conjUllction. The reason wby the chllrch in the heavens cannat 8ubsist unless there is a church on earth, in conjnnction with it, is that heaven where the angels are and the church where men are Ret aa oue, like the interllal an externa1 in man. And the internaI in man cannot subsist in its state unless an externa1 ie conjoiucd ,vith it; for the internaI without the external is as a bouse without a foundation; or as see upou the ground and Dot in the ground; and 80 like Rllything without a fgothold; in a word as a cause without an effect in ,vhich it JlU\Y existe From these considerations it Inay appear how a\'solutely neoessary it is that there should he a church sOlue\vhere in the \vorl, where the Word is, and by means of it the Lor is kno\vn. (A. R n. 533.)
\V DEN
A CHURCR 18 NEAR IT8

E~D

A NEW CHURCH IS RAISED UP.

Whcn the en4 of a church is at hand, it is provided hy the Lord that a Dew church shall 8ucceed; 1.ecBuse without a churcb in which the 'Vord is, and in \\'hich the Lord is kno,vn, the world cannat subsiste For \vithout the 'Yard, and tbe kno\vledge and ackno\vlegment thcrefrom of the Lord, heaven cannot be conjoilled to the human race; nor therefore can Divine truth proceediug from the Lord flow in \\'ith ne.w life; and without cOIJjnnction ,vith heaven, and thereby with the Lord, Inan wo\d Dot ue man, but a beast. Bence it s that a new church is always provided by the Lord when an old church comes to its end. (A. E. Il. 665.)1
TBBBB HAVB BIIlIN IN GENERAL l'OUB OUUReR. ON THB EARTIT.

That there have been four ch 11 rches in general on this earth ainoe .its creation, one succeeding another, can he seen both from the bistorical and prophetical \Vord; especially in Daniel, where these four churches are dcscried by the image seen by Nebuchadnezzar in a dream (chap. ii.), and after\\'ards by the four beasts coming up out of the sea (chap. viL). The tiret chureh, which is to he called the ~fost Ancient, existed before the flood; the consulnmation or end of t.his is described by the flood. The second church, ,vhich is to be called the Ancient, was in Asia, and in part in Afrien; this was consummated and destroyed by idolatries. The third church W8S the Israelitish, ,vhich ehJ'8,n with the promulgation of the decalogue upon Mount Sina, and ~ontinued through the 'Vord ,vritten by l'loses and the prophets, and ,vas consummated or ended by the profanation of the \Vord; the fullles8 of which profanation was at the tinle when the Lord
J The church eannot he raised up anew in &DY nation until it is entirely vastated. ~See page 745.)

826

THE OHUBOH.

came into t.he world,-and tberefore Him who was the Word they crucified. The fourth church is the Christian, cstablished by the Lord through the evangelists and apoatles. Of this tbere have been two epochs; one from the titne of the Lord to the conneil of Nice. and the other from that conneil to the pre.sent day. But in its progress this cburch was divided into three parts, the Greek, the Roman Catbolic, and the Reformed. They are aIl llowever called Christian. Besides, within each general chnrcb there have been several partieular churobes, which, although they have withdrawn have yet retained the name of the general; as the heresies in the Christian churcb. (T. C. R n. 760.)
GENERAL CHARACTER OP THEBE ,FOUR CaURCHES.

In the most ancient titnes "lnen were informed concerning heavenly things, or the things whicll relate to eternallife, by immediate intercourse with the angels of heaven.. For heaven then act~d as one with the nlan of the church, for it flowed in through the internaI man int.o their external; whence they had Dot only enlightenment and perception, but o.lso converse witb the angels. This time was called the golden age, from t.he fact that nlen were then in the good of love to the Lord; for ~old signifies that good. These things are also described by the Garden of Eden in the Word. Afterwards inforrnation concerning heavenly things, and concerning tlle things that relate to ~ternal life, ,vas given by such tbings as are called correspondences and representations; the knowledge of which was derived from the most ancient men, who had immediate intercourse "'ith the angels of heaven. Heaven then flowed into these things \vith them and enlightened them; for correspondences and representations are external fonns of heavenly tbings. And men were then enlightened in proportion as they were in the good of love and charity; for aU Divine influx out of he aven ie into the good in YDan t and through the good into truths. And because the man of the church at tbat time was in spiritual good, which good in its essence is trutb, thosc time.'J were called the silver age; for sil ver signifies such good. But when the knowledge of correspondences and representatioDs was tUl'ned into magic, that cl1urch perished; and a tl1ird succeeded, in ,vhich aIl wOrRbip ,vas indeed perforJned by things allnost similar, but yet it \\7a~ unknow'n "'bat tl1ey signifiE'd. This cllurcb was estahlished among the Israelitish and J ewish nation. But as infornlation concerning heavenly things, or the things which relate to eternal life, conld Dot be commnnicated to them by influx iuto theil' interiors, aud thus by enlightenment, therefore angels from heaven spoke 1.y the liying voice with sorne of theln, and instructed them conceming externa!

THE OHUROH.

327

things; and little concerning internaI thin~, because tbey oould not comprehend them. Those who ,vere in natural good received ihese things devoutly; and those times were tberefore called the brazen age, for brass signifies snch good. But when Dot even natural good renlained with the man of the church, the Lord came into the world and reduced aIl things in tlle heavens and in the hells to order; to the end that man may receive influx frOlll Him out of heaven, and be enlightened, and that the hells should Dot prevent and let in tbick darkn.. . s8. Then a fourth chllrch began which is cnlled Christian. In this church information conceruillg heavellly things, or concerning the things that relate to eterual lire, is communicated ~ole]y hy means of the Word: through this man has influx aud enlightenment. For t.he or was \vritten by pure corresponrlences and pure repre~eIltatives, which signify heavenly things,-into which the angels of heaven corne when man !eads the Worel. Bence by nlcans of t11e 'Vor a conjUil ction of heaven with the church is effected, or of the angels of heaven with the men of the churcb; but ouly ,vith those therein ,vho are in the good of love and of charity. But because the nlan of this church has even extingn.ished this good, he cannot therefore be informed by any influx, and by enlightenment from the 'Vord,-except concerning sorne trntbs which are Dot connect.ed with goo~. IIence these times are w bat are called the iroll age; for iron denotes truth in the ultilnate of order. But ,,~hen truth is snch it is of the qunlity described in Daniel: " Thou sawest iron mixed witk miry clay; they shall mingle t,1ullzsel1Je8 by the seed of man, intt they shall not cleave one to anothtr, even as iTon not mixed with clay" (ii. 43). }"rom these facts it may be seen ho,v revelations bave succeeded. from the most ancient times do,vn to the present; and that at this day revelation is only given through the 'Vord. But genuine revelation is with those ,vho are in the love of truth for the sake of truth, and Dot with those ,vho are in the love of truth for the sake of hononr and gain as ends. For, if you ,,"ill believe it, the Lord is the 'V'oro itself, sinee the 'Von! is Divine truth, and Divine trnth, Lecause from the IA>rd, is the Lord in beaven. They therefore who love Divine trut.h for the sake of Divine truth love the Lord; and heaven flo,vs in with those who love the Lor, and enlightens them. -But they that love Divine trnth for the sake of honour and gain as ens, turn themselyes R,vay From the Lord to thenlselves and to the world; and therefure with thenl thel'e can he no influx and enlightenment. l'heyalse, because in the sense of tho letter they keep their mins fixed upon themselves and upon their own faIne and glory, interpret that sense in conformity with sucb things as favour their loves. CA. C. n. 10,355.)

"r

THE FIRBT OR MOST ANCIENT CHURCH.

TnIS church above aIl the churches on the wl101e globe wu Croln the Divine; for it was in the good oflove to the Lord. Theil volunt.ary and intellectual part nlade one, thus one nliud. They therefore had a perception of truth fronl gooe]; for the Lord flowed in through RU internaI way into the good of their \vill, and through this into the good of the understandiug or truth. Rence it is that tbat church in preference ta the otbers "l'as called Man 1 (AGam), and aiso a likenesa of God. CA. C. n. 4454.) The }fost Ancient church had immediate revelation from the Lord tbrougb their fello\vship with spirits and angels; and also by nleans of visions and dreams,-frolll which it ''''as given them, in a general ,vay, ta know what was good and true. And whcn they knew generally, then by meallS of perceptions they confirnled these general goods and truths as principles, y innumerable other things. which were the particulars or single things of the generals ta whicb they related. General [perceptions] were thus daily confirmed as principles. Whatever ,vas Dot in agreenlent with general principles they perceived "'as Dot true, and \vhatever was accordRnt with them tl1ey perceived to he true. Such also is the state of the celestial angels. In the l\Iost Allcient church the gellerals ,vhich \\1ere as principles '\\~ere celestinl and eternal verities; as, that the IA)rd goverus the univen~e; that aIl good and truth are from the Lord; that aIl lire is froln the Lord; that man's proprium is nothing hut evil; and that in itself it is dead; with other like things. They received from the Lord a perception of illTIUDlerable f!lings confil'Jning, and harmonizing ,vith them. Love, with them, was the principal of faith; and through love it \vas given them of the Lord ta perceive ,vbatever was of faith; and therefore faith with them was love, as 'vas said before. (ib. D. 597.) The 'Vrd in the l'fost Ancient ChUTCh, ,vhich ,vas before tlle flood, was Dot a ,vritten Word, but ,vas revealed to every one \"ho wa.c; of the church; for they were celestial lllen, and so ",ere . in the perception of good and truth, like the angels, ,\\'ith wllom
1

The word .dam D~~ 8 the Hebrew generic word for man; correspondiDg

with the Latin komo, and with our word man in the sense of mJlukind.

'l'HE MOST ANCrENT OHURCH.

329

81so tbey bad fello,vship.

their hearts. (ib.
D.

They thus had the "lor inscribed on 2896.)

()lP

Tu W 01t8HIP

THE }.{OST ANOIENT CHUROIL

The man of the Most Ancient church l1ad no other tllan internaI worsllip, snch as there is in heaven; for ,vith them heaven HO communicated with man thnt they made one. This communication was the perception of which sn much has been said abovc. And being thus angelic they \vere internaI men; sensible indeed of the external things relating to their bodies and the world, but Ilot caring for them; perceiving in aIl oqjects of sense something Divine and heavenly. Thus, for example, when t,hey S&\V any high mountain, they did not receive the idea of a mountain, bllt of height, and froln height they had a perception of heaven and of the Lord. Hence it came to pass that the Lord was said to dwell on high; and that He Himself was cnlled the Highest, and the Most Exalted; and that the worship of the Lord was afterwards offered up on mountains. And so in other things. Thus, ,vhen they perceived the nlorning, they did not perceive the morning itself of the day, but the heavenly sLat& which was like the morning and day-da\vn in their Dlinds. Rence the Lord was called the }Iorning, the East (Oriens), and the DaySpring. So ,,hen they beheld a tree, and its fruit and leaves, their attention was Dot occupied ,vit.h these, but they sa,v in them as it were man represented,-in the fruit, love and charity; in the leaves, faith. Renee too the man of the church '\\as not only compared to a tree and so to a paradise, and ,vhat wns in to fruit and leaves, but they were even so called. Snch are they who are in heavenly and angelic ideas. Rvery olle can recognise the fact that the general idea go'verns aIl particulars,thus, aIl the objects of sense, both those that thcy see and those that tbey hear; and even 80 that they pay no attention to the object.,s, except in so far as they flo\v in ,vith one's gcneral idea. Thus, 10 him who is orjoyful mind aIl things that he sees and hears appear as it were smiling ano joyful; and to him who ie of sorrowful rnind, aIl things that he secs and hears appear as if sad and sorrowful So with aIl othel things. }"or the general affection is in the particular t.hings, and nlakes one see and hear particular things in the general affection. Otherwise they do not cven appear, but are as if they were absent, or AS nothing. Thus it was with the man of the l\fost Ancient chnrch; ,vhatever he sa\v witb his eyes was to hinl heavenly; and thug with him each an aIl things were as if alive. From this it is evident what the nature of his Divine worship was; that it was interual, and iu no respect externa1. (A. C. n. 920.) 2'1

mm

330

T.HE !tIOST ANOIENT OHUROH.

THE MOST ANCIENTS PERFORMED 1I0LY WOR8HIP IN TENTS.

The reason why a tent is taken in the Word to represent the celestial and holy things of love is, that in ancient times they performed holy ,vorship in their tenta. But \vhen they began to profane tents by unholy worship the tabernacle ,vas built, and after\\'aros the temple; and thel'efore w hat the tabernacle and afterwards the telnple r(lpresented was also signified by tents. For the sarne renSOll R holy man ,ras called ft tent, and a tabernacle, and ah.;o a temple of the Lord. l~hat a tent, a tabernacle, and a tenlple have the same signification is evident in David: "One !lting ltat~e l des;i'red 0.( Je7lovah, that toiil I seek alter; t7wt l ma,!! du:ell in the house of Jeltovnh ail tlte days of rnJ/life, to behold the beauf?1 of Jcllova h, and to inq7tire in Hi" te11~ple; for ,in the time of trou"ble Ile slUlll /tille me in His tabernacle; in the secret of His tent s7zall He hide tlle; He shall set 1ne 'Zip upon a rock. .r1nd MW ~ltall1nine head he. lifted up ab01,e 'lll.,.ine entm'ies round about rll-C, (lM I will Offi1 in His tent sacrifices of t~lwuting" (Psalm xxvii. 4-6). In the higllest sense the Lord as to His Ruman essence is the tent, the tahernacle, and the t.elnple. Hence every celestial nlan is so called; and everything celestial and holy. And because the 1\fost Ancicnt church ,vas more beloyed of the Lord than any which succeeded, and they then lived apart or in t.heir own fanlilies, and celebrated so holy \vorship in their ten ts, tberefore tents "'ere accounted more holy than the tenlple which ,vas profaned. ln remernbrance thereof the fcast of tabernacles ,vas instituted, when they gathered the increa5~ of the land; dUrillg which they dwelt in tabernacles,like the most ancients (Levit. xxiii. 39.44; Deut. xvi. 13; Hosea xii. 9). (A. C. n 414.)
THE },!08T ANOIENT CHURCH WAS COMPOSED OF SRVEBAL DIFFEBBN'l'
CUURCHES.

By tlle name~ Wl1ich follo,v, as Seth, Enos, Canaan,~lahalaleel, \ Jare, Enoch, 1\fethusela.h, Lalnech, and Noah, so many churches are lneant, of \vhich the first and principal was tbe one callec1 ~ran.l Of these churclJfs the chief characteristic was perception; and therefore the aifferences of the churches of that time w{'re chiefly differences of perception Concerning perceptiun it lnay here he mentioned that in the universnl heaven there prevails only perception of good and truth; and it is snch that
1 See note p. 828. For a full 8crount of the succtlssive propagations of the Most A ncicllt church, ilHlicattd by the valious names in Genesis, fl'Om Adam to Lamech, or to Dear the time of the delugt', see A. C. 468586. F.

THE MOST ANOIENT OHURCH.

331

BO tbat one society has "not the sarne perception as another. 'fhere are genera and species of perceptions there, and the genera are illnumerable, and the species of each genus are Iikewise innumerable; of which by the Divine mercy of the Lord hereafter. Since there are innumerabIe genera, and iunumerable species of each genus, and still more illDumerable varieties in each species, it can he seen how little,-almost nothing,-the world knows at this day about spiritual an celestial things, when it does not even know what perception is, and if told does Dot believe that it exista. And so with other things. The Most Ancient churcb represented the ceIestial kingdom of the Lord, even as to the generic and specific differences of perception. But as what perception is, in its Most ~neral character, is at this day utterly. unknown, if the genera and species of the perceptions of these churches were described, nothing but atrange and unaccountabIe things would be toId. They were for that reason diRtinguished into houses, families, and tribes, and contracted lnaniages within the bouses and families,-in order that genera and species of perceptions might exist, and be derived no otherwise than according to propagations of native qualities from parents. Those who were of the Most Ancient church therefore d,vell together also in heaven. (A. C. n. 483.) These three chnrcbes, ~Ian, Seth, and Enos: constitute the Most Ancient church; yet with a difference of perfection as ta their perceptions. The perceptive faculty of the first church here and there diminished in the succeeding churches, and became more general. Perfection consists in the faculty of pereeiving distinctly; which is diminished ,vhen the perception becomes not so distinct and more general. Then in place of the clearer perception an obscurer succeeds; and so it begins to pass awny. (ib. n. 502.) Enos, as was said, is the third church,-one of the 1\fost Ancient, but less celesti~l and consequently less perceptive than the church Seth; and this was not 80 ceIestial and perceptive as the parent church callcd 1.fan. These three, which constitute the }'Iost Ancient church, relatively to those that folIow, are a.CJ it were the kcrneI of the fruits or seeds; and the following compare, relatively, to their investing melnbrane. (ib. D. 505.)

it cannot he described,-"'ith innumerable differences,

PEROEPTION IN THE ~IoST ANOIENT CauRcB.

With the man of the Most Ancient chnrcb there was ground in his will, in which the Lord inseminated goods; in consequence of which he wu enabled to know and perceive what was true, or

THE MOST ANCIENT CHUROH.

by love to obtain faith; but were this the case DOW man must necessarily perish eternally, since his will is altogether con-npt Hence it may he seen how insemination into the will and understanding of man is effected. The man of the 1tfost Ancient church had revelatioDB, by which from infancy he was initiated into the petception of goods and truths; and as these were in8eminated int.o his will, he had a perception of innumerable othen without fresh instruction; 80 that froOl one general trnth he became acquainted with particulars and least particulars from the Lord,-whicb man Dlllst now learn, and thus know. It is 8carcely possible, however, now to acquire a thousandth part oC the kno\vledge ,,,hich they possessed; for the Otan of the spiritual church kno\\'s only what he learns, and wltat he thus kllO\VS he retains and believes to he true. Y00, if he learns \vhat is faIse, and this is impressed upon him as if it were tnte, he believes thia also; for he bas no other perception than that it is 80 because he . bas been 80 persuaded. (A. C. n. 895.)
DIGNmBB AND RICHES AlI0NG TIIB MOST ARCIENT

Mu.

Dignities and riches in the most ancient tinles were entirely different from what thcy gradually becatne after\vards. In the most allcient times dignities were none other tban such there are among parents and children; which were dignities of love, full of respect and vcneration,-not on account of tbeir birth from them, but because of instruction and ,,isdom received fronl them, wbich is a second birtb, in itsclf spiritual, because it was of their spirit. This in the most ancient times was the only dignity; because tribes, families, and bouses then dwelt separntely, and not as at this day nnder elupires. It Wag the father of the family in whom this dignity resided. Those times were called hy the ancients the golden age. Dut after those times the love of rule from the mere delight of that love gradually entered; and becanse there entered at the sarne time enulit.y and hostility against those ,vho would Dot Bubolit, then of necessity tribes, families, and bouses gathered thernselves into communities, and set over them one whom in the be~inning they called a jud~e, afterwanis a prince, and finally a king, and emperor. And tlten they began also to protect thelnselves by to\vers and bui\varks and \al1s. From the jut1ge, prince, king, and emperor, as from the hend into t.he body, the lust of ruling entered into many like a contagion. Renee arse degrees of dignity, and aIso honours according to them; and with them the love of self, and prie in their o"~n prudence. Something similar took place with respect to the love ~f riches. In the m08t ancient times, when tribee

as

THE MOST .AlvOIENT OHUROH.

333

and families dwelt separately from each other, there was no otber love of riches than that they might posseBs the necessaries of life ; wbich they procured for themselves by fiocks and herds, and by fields, pastures, and gardens, which furnisbed them with food. Among the necessaries of their liCe ,vere also suitable houses, fUfnished wit.h aIl kinds of seful things; aud also clothing. The parents, children, men-servants, and mai-servants in t.he house, were occupied in the care and service of aIl these things. But aller the love of ruling entered, and destroyed this commonweal, the love of possessing riches beyond their necessities also entered, and l'Ose to such a height that it desired to possess the wealth of aIl. These two loves are like kindred; for they who desire to mIe over all things desire aIao to possess ail things; for thus aIl become servants, and they alone ruasters. (D. P. D. 215.)
TBB FOOD OP TBB MOST A.NclBl~T

MD.

Eating the flesh of animaIs, considered in itself, is somewhat profane; for in tlle most ancient times they nevel ate the flash of any beast or bird, but only grain,..:.-especially bread made of wheat,-tlle fruits of trees, vegetabIes, milks, and such things as are made from them, as butter, etc. To kill animaIs and eat their flesh was to them ulllawful, being regarded as something bestial l'bey only took from thern uses and services, as is evidellt from Gell. i. 29, ~O. But in the course of time, ,vhen Inankilld became cruel like wild beas~q, yea, more cruel, then first they began to kili animals and eat tbeir flash. And because man had acquired such a nature. the killing and eating of animals was permitted, ad is permitted at the present <lay. (A. C. n. 1002.) A
REMNANT OF THE MOST ANCIENT CHURCH IN THB

LAND OP CANAAN.

Remaina of the Most Ancient Church, which was Celestinl, were still in the land of Canaan rwhen the IBmelites took ~session] ; and especial1y among those there who were called Hittites and Hivites. That they were not elsewhere was because the Most Ancient Chnrch, which was called Man or Adam, was in the land of Canaan; and therefore the garden of Eden was there, by which the intelligence and wisdom of that

churoh were signified.

(A. C. D. 4447.)

THE SECOND OR ANCIENT CHURCH.

NOAH signifies a new church, which must he called the Ancient church.-to distinguish between the Most Ancient, which was before the flood, and that which existed after the flood. The states of those churches were entirely different. The characteristic of the Most Ancient church was, that they had a perception of good and tbence of truth from the Lord; the characteristic of the Ancient church, or Noah, was that they possessed a conscience of what is good and true. Such as the differellce is between having perception and having conscieDc~ such was the difference of state bet,,"een the J.,lost Ancient church and the Ancient churoh. Perception is not conscience. The celestial have perception; the spiritual have conscience. The ~lost Ancient church was celest.ial; but the Ancient wu spiritual. (A. C. n. 597. See also p. 293.) The ~Iost Ancient church from love had cognizance of whatever was of faith; or what is the same, from a ,,,ill for good they had an understanding of truth. But their descendants derived,from what was hereditary too,-that lus ta which are of the will domillated among thenl; in which they even inlmersed the doctrinal truths of faith. . . . When therefore the Lord foresaw that if man remained 80 constituted he would perish eternally, it was pl'ovided of the Lord that the ,vil1 should be separated froln the understnndillg; and that man should be formed, Dot as before by a will for good, but that through the understanding of truth charity should he given him, which appeara as if it were a will for good. This ne\v church which is called Noah was 50 constituted; and ,vas therefore of an entirely different charactR..r from the Most Ancient churh. (ib. D. 640.) The Aneient church, as was said before, was of a different character from the Most Ancient; for it was spiritual, which is snch that a man is born again by means of the doctrinal truths of faith. When these are iruplantAd, a conscience is insinuated into binl that he may not aet contrary to the truth and good of faith; and thus he is endowed with charity, which governs his conscience, and froln which he begins to act. Renee it is evident that a spiritual man is not one who believes that faith is saving

THE ANOIENT OHUROH.

335

without charity, but who makes charity the essential of faith, and acts from it. (ib. n. 765.) . The state of the Most ncient church was such that they ha<! internaI communication with heavell, and 80 through heaven with the Lord; they were in love to the Lord,-and aU who are in love to the Lord are as angels, only with the difference that they are clothed with a material body,-L.and their iuteriors were opened, and continued open even from the Lord. But it was otherwise ,,,ith this new church, 'v hich ,vas Dot in love to the Lord but in faitb, and by faith in charity to\vards the neighbour. They could Dot, like the lllost ancients, have internaI communication with heaven, but only externaL I~ut to describe the nature of these two kinds of communication \vould he prolix. AlI men, even the ,vicked, have comulunication with heaven, through the angels who are with them; but with a difierence ~'l ta degree, in that it is nearer or more renlote. Other\vise man couid Dot existe The degrees of cOIDmunicatioIl are iudefinite. The spiritual Dlan can never have such communication as the celestial man; for the reason that the Lord dwells in love, and Dot so much in faith. . . . Since those tinles heaven has never been opeu, as it was to the man of the l\iost Ancient chnrch. ACter that it is true many talked with spirits and angels,-Moses, Aaron, and others,-but in quite another manner; of which, by the Divine mercy of the Lord, hereafter. (ib. ll. 784.) The Ancient church, which was established by the Lord after the flood, "as a representative church;. ,vhich was sueh that each and aIl of it.CJ externals of worship represented celestial and spirituAl things which are of the Lord's kingdom, and in the lughest sense Divine things themselves of the Lord; and its internaIs of worship each and ail had reference to.charity. That church wa,.q spread t.hrougbout much of the Asiatic \vorld, and over many kiugdoms there; and although they differe as to doctrinals of faith, yet it "ras one church, because they aIl everywhere made charity the essentiai of the churcl~ (ib. n. 4680.) Noah, Shem, Ham, and Japheth, although four, yet constitute one. In Noah, by whom the Ancient church in general is meant, are contained as in the parent, or seed, the cilurehes derived from it. . . . Ail these chul"ches, called Shem, Ham, and Japheth, together constitute the church which is called the Ancient church. (ib. n. 773.)
T":B
BONT

OauBOs

WAB IN REPRESENTATIVES AND SIGNIFlo... TIVE8.

The truths

p08sess~d by

the ancients are at this day entirly

forgotten; insomuch that scarcely any one kno\vs that they ever

336

THE NOIENT OHUROH.

were,'and tbat they could be other than what are taugbt st thi! day. But they were quite different. They had repr~~ntativ(J.s and significatives of the celestial and spiritual things of the Lord's kingdoul; and ~o of the I~rd Himself. And those that underst.ood such representatives and significatives were caUed ~se; and they also \Vere wise, for they were thus able to talk with spirits and angels. l~'or angelic speech,-which is incomprehen8ible to man, because it is spiritual and celestial,-when it descends to man, who is in the natural sphere, falls into representatives and significatives such as are in the 'Vord. Rence it is that the 'Vord is a holy book; for the Divine cannot ot.hnrwise he presented beforc the llatural man so that there may he full colTespondence. And as the ancients were in representatives and significatives of the Lor's kingdom, in which there is nothing but celestial and spiritual love, they also ha<! doctrinals 'v hich related only to love to God and charity towards the neighbour; from whicb doctrinals also they were called wise. From these doctrinale they kllew that the Lord would come into the world; and that Jehovah would he in Him; and that He would make the hnrnan in Himself Divine, and would thus save the human race. From these doctrinaIs tbey also knew what charity is,namely, an affection for serviug others withont any vie\v ta recoIn pense ; and what the neighbour is towards whom charity should be exercised,-nanlely, aIl in the universe, but J'et to each with discrimination. 1'hese doctrinals at this day are entirely lost; and in place of them are doctrinals of faith, \vhich the ancients accounted as relatively nothing. (A. C. D. 3419.)

TBB

W ORSHIP

OP Ting ANCIENT

CauncR.

The most ancient people who were before the flood saw in each and aU things,-as in mountains, hills, plains, valleys, in gardens, graves, and forests, in rivers and waters, in fields and gro\ving crops, in trees of every kind, in aninlals 81so of evcry .kind, and in the luminaries of heaven,-something representative and significative of the Lord's kingdom. Their eyes, ho\\~ever,-8till less their minds,-did not d\vell upon the vitiible objects; but to them they were the rneans of thought concerning tbings celestial and spiritual in the Lord's kingdom; and t.bis to sncb a degree that there was nothing in universal nature that did Dot serve them as meana. It is indeed true in itself that eacIl and aU things in llature are repn::.;entatlve; whih at this day is a mystery, and scarcely believed by any one. But after the celestial which is of love to the Lord perished, mankind were DO longer in that state; that is, in IL stu.te to see the celestial and spiritual

THE

A.i."CIE~VT OHURCH.

337

things of the Lord's kingdom by out,vard objecta as means. But yet the annients after the flood, from traditions and the cullections of sorne, knew that they were significative; and because they w'pre significat.ive they accounted thenl holy. Rence the representative worship of the Ancient church; which church, as it ,vas spiritual, was not in the perception but in the cognition that it ,vas so; for it was in ft state relatively dinl. Still, however, that churcb did Dot .worship external t.hings, but by .external thillg3 were reminded of internaI; and !lence, \vhen they ,vere in those represent.atives and significatives they \\'ere in holy worship. l'hey indeed conld be so because they were in spiritual love, that is in charity,-\vhich they Dlade the essential of ,\?orship; and therefore what is holy from the Lord could flow into ther worship. (A. C. n. 2722.) l'he doctrinals of the Aucient churcb,-collected fro Ill nlen of the ~Iost Ancient church,-consisted solely of things significative, and so, as it were, enignlatical; namely, of \vlJat the tbings on earth signified,-as that IDountains, the morning, and the east signified things celestial, and the IAn-d; and trees of different kinds ,vith their fruits, man and what is heavenly in hiln; and so ,vith other things. ,Of such thiDgs did the doctrinals cousist which "'ere collected froni the significatives of the Most Aucient church; and therefore ther writings also were of a slnilar character. And because in such things they admired and seemed to themse.lves to behold what is Divine and beavenly,-and also because they adnlired what ,vas anciellt,their ,vorship fl'Onl sinlilar things WB..') begllu and perntitted. Bence their worship upon nlountains, and in groves in the midst of trees; hence their statues under the open sky; anel at length their altars and burnt-ofterings,-which afterwards became the principal things in \vorship. (iO. n. 920.)

an

THE ANOIENT STYLE OF WRITING.

The most ancient manner of writing was repre~ent.ative of

things, by persons and by words \vhereby they meant entirely different Dlatt.ers from what were apparently expressed. Then profane writers thus joined their histories together, even matters
of civil and moral life; and in fact so tl1at nothiug ,vas 'precisely as it was written, as regards the letter, but nnder these tbings there ,,"as another meaning. To snch a degree \\'85 this the case that they presented aIl affections as gods and goddesses ; to whom the heathen afterwards instituted Divine worship. That this was so IDust be known to every man of letters; for sach ancient books are still extant. This method of writing

338

THE ANOIENT OHURCH.

tlley erived from the rndst ancient people, who lived before the flood; and ,vho represented to themselves things heavenly and Divine by the things that were visible on earth and in the ,orld; and thus filled their rninds and souls with joyous and delightful perceptions, ,,hen they beheld the objects of the universe,especially sneh as ,vere beaut.iful on account of their forUl and order. Therefore all hooks of the church in those times "ere thus '''ri~ten. Snch is the book of Job; i~ tllitation of them, such is Solomon's Song; and such \\'ere the t,,o books menlioned by Moses in Nunlb. xxi. 14, 27; besides rnany ,vhich have been lost. This style f writing ,vas thereafter vencrated, both among the Gentiles and among the descendants of Jacob, ou account of it3 antiquity; insomueh that whatever ~Tas not so written they did Dot reverence as Divine. And tllerefore when they were act.ed on by the prophetie spirit,-RS was Jacob (Gen. xlix. 3-17); Moses (Exod. xv. 1-21; Deut. xxxiii. 2 to the end); Balaam, who was of the sons of the east from Syria, where the Allcient church tllen ,vas (Numb. xxiii. 7-10, 19-24; xxiv. 59, 17-24); and as \\~ere Deborah and Barak (Judges v. 2 to t.he end); Hannah (1 Sam. iL 2-10), and many others,-they spoke in a similar manner, and this for several hidden reasons. ...t\nd although they did Dot understand thetn, and but very few knew that they signified heavenly things of the Lol'd's kingdoln and church, Jet. tollched and nlled with a\\'e, they \Vere sensible of the presence of ,vhat wa,..q Divine and holy in them. But t.hat the historical parts of tbe 'Vord are shnilar,-namely, represent.ative and significative of the celestial and spiritual things of the Lord's kingdom, as to every single nanle and word,-has not yet been recognized by the learned ,vorld; only that the "lord as to tbe least jot was inspired., and that there are heavenly areana in each and all tbings therein. (A. C. n. 1756.)

THE DEOLINE OF THE ANCIENT CaURCB.

'Vith the churches after the flood the case was this :-Tbere ,vere three churehes which are special1y mentioned in the Word; namely, the first Ancient church, ,,"hich was named from Noah; the second Ancient church, which was named from Eber; and the third Ancient ehureh, which was named from Jacob, and afl~r"'ards from Judah and Israel As regards the first church, that ,vhich was called Noah, it was as the parent of those that follo\ved; and, as is usual ,vith cburches in their beginnings, it ,vas more spotless and innocent; as appears too fronl the first verse of this chapter (Gen. xi.). where it is said that it had one lip, that is one doctrine,-namely, charity in aIl

THE ANCIENT OHUROH.

339

things,-as essential. But this cburch also, as is nsna! with churches, in process of tlne began to faU a,vay; and this ehiefly from the fact that many of t.hem began to divert worship to themselves, that thus they lnight he distinguished above others: "For they said, Let 'US build 'US a city and a tower, and the head thereof in, heavfm; and let 'lIA make 'llS a name" (vor. 4). Snch could not be otherwise than as a kind of leaven in the cburch, or as a firebrand producing a conflagration. When COllsequently the danger of profanation of what is holy ,vas imminent, the state of this church, of the Lord's providence, was changed, so that its internaI worship perished and the externa1 remained This is here (ver. 7-9) signified by .Tehovah confounding the lip of the 'v hole enrth. FroIll this &Iso it appears that snch worship, which is callccl Rabel, did not prevail in the first Ancient chut"ch; but in succeeding churches, \vhen men began to he ,,orshipped as gods, especially after deatll,-whence came so many gods of the Gentiles. (A. C. ll. 1:327.) They who at the time of the Ancient church separated faith from charity, and 'made faith the esseutia1.of the church, were called Hanl.1 But in process of time this church turned away ta idolatrous, and in Egypt, Babel, and elsewhere, to nlogical [practices]; for they began to worship external things ,vithout internl,-and as they thus departed from charity heaven receded from them, and in its place came spirits from hell who 100 them. (ib. D. 4680.)
THB
SECOND ANCIENT CaUROH, OALLED EsER, AND ORIGIN OP SACRIFICIAL WOR8BIP.

The fi1'8t Ancient church, signified by Noah and bis sons, was confined to a few, as is evident from the llations nlentioned,2 but extend~d over many kingdoms; certainly over Assy ria, Mesopotamia, Syria, Ethiopia, Arabia, Libya, Egypt, Philistin, as
no~

Bee p. 153. The author teaches tbat the most ancient of the four styles in whicb the Word s writuan (see p. 124),-consistin~not of actual but of composed historical narratives,--ntinnes own to the mention of Eber, in the eleventh chapb'r of ~nesis, where tnte history in the letter of the \Vord begins (A. C. n. 14031407). But in the tcnth chapter, and the eleventh to that point, he states, the st}'le becom~8 intermediato between that of composed and of actual history (ib. n. 1140); anJ the Dames in the ~nealogies of Noah and bis sons,-though no~ names of persons, for snch persons never existed,-were the Dames of nations Rmong whom the Ancient church was sprea(l, and 10 whont it descended in its suceessive deline, as by spiritual ~encratioJ1s (ib.). The successive generations Dlark the actual downward ste1>s 01 tbis declension; and the several Dames in el\Ch ~eneration, the distinguishin~ charncteristics of the several branches of th. eh1lrCh, among the ditf~reut lle0l)l~s with whom the church oxisted, in each general stage of ita declension.
1
1

340

THE }."CIENT CHUROH.

far as T.vre and Sidon, and over the \\'hole land of Canaa.n, on this and on tlle otber side Jordan. But a killd of externa1 worship after\vards began in Syria, ,,'hich in process of time 00came \,'idely spread,-anJ in faet over many countries, especially in the land of Canaan,--\\'hich was difl(~rent from the ,vorsbip of the Ancient church. And as sOlue\\'hat of a church thence arose which ,vas separate fronl the Ancient church, there sprung therefrom a quasi new ehurch, ,vllich may therefore he called & second Ancient ehurch. l'he first institutor of it was Eber; for which reason that church "'as llanletl fron} Eher. At that tinle, as has beeu said before, aIl "'ere distingnished into hou ses, falnilies, and nations. ()ue nat.ion ackno\\'ledged one father, from \vllonl it also derive its naIne; and thus the nation ,,,hich ackno\\'lecl~e(l Eber as its fatl1er ,,-as called the Hebrew nation. (A. C. n. l'2:{ft) [l'his forlu of society had continned down to theID from the most ancient tillles. 1 ib. n. 470, 471.] As regards }:her heing the tirst foullder of a second Ancient chl1rch, by ,,'holu that church is signified (Gen. x. 24, 20; xi. 14, scq.), the cru;c is thi~ :-l'ho first Ancient church, 80 widely extended aM ,vas said over e~pecial1y the Asiatic ,vorld, in the course of tinle,-BS aIl churches c\'(~ry\\'here are ,vont,-degellerated, and '\\'as corrupted by inllovators, both as to its external and internaI "'orship; and this in varions places. Especially by the fact tbat aIl the significatives and representativcs \\'hich the Ancient chul'ch received orally froln the l\rost Ancient church,-all \\'hich had refer~nce to the Lord and His killgdom,-\\'ere turnpd to idolatrons an alnong sorne nations to magical [purposesJ. That the universai ehurch nlight Dot perisb, it was perluitte by the Lord tl1at significative and repres~nta tive worship should he som~\\'here restored; which "'as done by Eber. This worship cOllsisted chiet1y in things externat The externals of worship \\'ere higb places, groves, statues, anointings,-besides priestly offices and thillg8 belonging to the priestly fUllctions, and many other thillgS \vhich \\?ere called statutes. The internaIs of worship "'eTe doetrinals, from the antediluvian period,-eRpecinlly froul those who ,,'ere called Enoch,! who gatl1ered tugether the perceived trnths of the l\Iost Ancient church and formed doctrillals from them. These were their Word. Of these exterllals and internaIs did the Vtorship establisl1e by Eber consist,-but increased, and also changed. &pecially they began to prefer sacrifices to other rituals,-\vhich in the true Ancient church \"ere unkno,vn; except that they were pernlitted among 'SOUle descendants of Hanl and Cauaan therein, who were idolaters, lest they should sacrifice their sons and daughters. (ib. n. 1241..)
1

Bee p. 832.

Bee p. 146.

THE ANCIENT OHUROH

341

The kind of new church beWln by Eber, called the Hebrew church, was in Syri& and Mesopotamia, and also ROlong sorne nations in the land of Canan; but it ditfered from the Ancient church in' that it pIaced the essential of external worship in sacrifices. It acknowIedged indeed that the internaI of worship was charity, but not so much iD healt as the Ancient churcb. (ib. D. 4680.) The }Iost Ancient church, which was before the flood, neyer kne,v any.thing of sacrifices; Dor did it ever come into ther nlinds that they should ,vorship the Lord by the immolation of aonnals. The Ancient church, ,vhich ,vas after the flood, ,vas aiso ignorant of them. This church indeed ,vas in representatives, but they had no sacrifices. l They were in fnet first instituted in the succet'ding ,vhich was called the Heure\v church, and from thence ,vent forth to the nations; from thence also they de8cended to Abraham, Isaac, and Jacob, and 80 to bis posteritjl (",. n 2180.)
SACRIFIOES WEBB AT PIRST OFPERED TO fTEHOVAlI, AND AFTDWARD8 BECAME InoLATRous.

Their worship was sllch as was afterwards restored among the post.erity of Jacob; and it.s chief characteristic consisted in the fact that they called Jehovah their God, and otrered sacrifices. The lIost Ancient church with one mind acknowledged the Lord, and called Him Jehovah,-as appears from the first chapters of Genesis, and also from other parts of the Word. The Ancient church, that is the chllrch after the flood, also acknowIedged the Lord and called Him Jehovah,-especially those who had internaI worship, and \vere called sons of Shem; but the others, too, who "pere in externaI ,yorship, ackno\vledged Jehovah and "porshipped Him. But when internaI worship became external, and when it became even idolatrous, and when each nation began to have its own god which it worshipped, the Hebrew nation retained the naIne of Jehovah, an called Jehovah its God; and in this they were distinguished from other nations (1b. n. 1343). But this church also became idolatro118; and at Iength it pleased the Lord to establish a new
1 It should he noted that the Bcconnt of the offerings of Cain and Abel (Gen. iVe 8-6), and of Noah's sacrifice, is in tho part of the 'Vord which the author statRs is Dot actunl hi~torr. or the latter in pa.rticular he says,-" What is snid of Noah (Gen. viii. 20), that he off~re hurut-olferings to Jchovnb, is Dot actunl history; but.,88 made historical, becau8e by bunlt-otferings the holines.ct of l\'orship was aignifietl.-88 Illay there he seen" (A. C. n. 1343), Such coolposed hLitorical narrations, which ,,-ere Dot actual fQ(~ts but rncrc rcpresentative descrirtions, appttar 10 have been the mental types which the gros." spusualism of the chureh in il. lut decline realaud, or rather ulaterialized in olltw&l aacrifi(X&

342

THE ANCIENT OHURCH.

church among the posterity' of Abraham by Jacob, and to in troduce amollg that nation the external worship of the Ancient church. But that nation was such that it could Ilot receive any internaI of the cburch; because at heart they "'ere entirely opposed ta charity. (ib. n. 4680.)
ALL
'raB NATIONS 'WBIOB ADOPTED SACRIFICIAL WOR8BIP WBBII OALLED HEBREWS.

From the nation which dcrived its name from Eber as ita father, aIl were called Hebre\\'s \vIto were in siInilar worship; because there the new worship began. . . . That the posterity of Jacob was not the only Hehrew nation, but that al! who had such worBhip were called Hehre\\s, is evident fronl the fact that the land of Canaan was called th'e land of the Hebrews even in the tinle of Joseph: "Joseph said, 1 u'as stolen out of tM larul 0/ the Hebrews" (Gen. xI. 15). That there ,vere sacrifices among the idola~rs in the land of Canaan is abunantly evident; for tbey sacrificed to their gods,-to Baal and otbers. It appears, moreover, tbat Balaalll,-,vho was from Syria where Eber dwelt, and whence the Hebrew nation came,-not only oflered sacrifices before the posterity of Jaco canle inta the land of Canaan, but also' called J ehovah his God. 'Tbat Balaam ,vas from 8yra, whence came the Hebrew nation, may be seen in Nunlb. xxii. 39; xxiii. 1-3, 14, 29; that he called Jehovah bis God in chap. xxii. 18, seq. (A. C. n. 1343.) W orship was signified by tbe altar, because it was signified by the burnt-offerings and sacrifices tl1at were offered upon i~ in many passages of the 'Vord, too nunlerous to ue cited. And because idolatrous worship was signified by the altars of the nations, it was commanded that they should he everywhere destroyed (Deut. vii 5; xii. 3; Jl1dges li. 2; and elsewbere~ Bence it appears that altars ,,ere in use among aIl the posterity of Eber, and 80 among those ,vho were called Hebrews,-who for the most part were in the land of Canaan and immediately around it, and 81so in SYloia, whence .Aram came. (A. E. D. 391.)
OTHERS OF THE ANCIENT CHURCH ABOUINATED SACRIPICES, AND ABOMINATED THE HEBREWS ON AOCOUNT OF THEJI.

That there were altars in the land of Canaan and immediately arount! it, is certain from the altars that are mentioned there, and which were destroyed. That they existed also in Syria is clear from the altars erected by Bulaam, ,vho ,,as from SJria (Numb. xxiii 1), and from the altar in Danlascus (2 Kinga xvi

THE

A},'CIE~YT

CHURCH.

343

10-15); and from the fact that the Egyptians abominated t.he Hebre\vs on account of their sacrifices (Exod. viii. 22), even to such a degree that they woultl not eat bread with them (Gen. xliii 32). The reason was, that the Ancient church,-whirh was a representative church, and extended over a great part nf the Asiatic world,-had no knowledge of sacrifices, and, wh en they were instituted by Eber, looked upon them as abominable, in that they would propitiate God by the slaughter of varions aninla1s, and thus by blood. The EgyptisllS were also among those who )vere of the Anciellt church; but that church became extinct among them, because they applied representatives to magical purposes. l'he reason ,,,hy they ,voul not eat brea with the Hebre\\rs ,vas, that spiritual cOllsociation was st that tinle represented, and therefore signified, by dinners and 8uppers,-\vhich is consociation and conjunction by things that appertain to the church; and by brea in general all spiritual food ,vas signified, and therefore by dining and supping aIl spiritual conjunction. (A. E. n. ;391; see also A. C. D. 1343, . et al.) That sacrifices, in which the Hebrew church made its worship chiefly to consist, were an abonlillation to the Egyptians appears in ~{oses :-" Pharao/" sa id. Go '!Je, sacrijice, . . . in the land. But Moses said, It i8 'Mt mut 80 to (lo; for WB skall sacrifice the abom.ination 01 the E!l!JPtians to Jehovah our God. Lo, if Wt sacrifice the abomination of the Egyptians, in their eyes, wiJJ, fJu1J Mt stone 'U81~' (Exud. viii 25, 26.) (. C. D. 5702.)
GBADUAL DESCENT 01' THE HEBREW CBURCH TO InoLATRY.

Eber was a nation,-ealled the Hehrew nation, from Eber

88

its father,-by which is signifled the worship of the second Ancient church in general. (A. C. D. 1::342.)
This Second Ancient church, from a kind of internaI worship, degenerated and was corrupte until at last it becalne idolatrons, -as cburches are wont to do, in that they pass from their internaI things to external, and end at last in lnere externals,l internaI things being blotted out of remelnbrance. (lib. ll. 1356.) The kind of ne,v church begun hy Eber, . . . though it differed from the Ancient chllrch in that it placed the esaential of external worship in 'sacrifices, yet acknowledged that the internaI of ,vorship is charity; but Dot so much in heart as the Ancient church. (ib. n. 4680.)
1

The author teaches (A. C.

D.

4825, al.) that the principle of idolatry does

Dot col188t in the worship of idols and graven imagea, but ID extemal worship
without internaI.

344

THE ANOIENT OHUROH.

Peleg [the first in descent from Eber] was a nation 80 called, from him as its father, by which external worship is signified . . . Reu [son of Peleg, and second in descent from Eber] was a nation so cnlled, from him as its father, which' signified worship still more externat . . . Serug [son of Reu, the third in descent] was a nation so named, from him as its father, by which is signified worship in the externals. . . . Nahor [son of Serug, the fourth in descent] was a nation 80 nanled, from him as its father, by which is signified worship vergillg upon idolatrous. . . Terah [son of Nahor, and father of Abraul, Nahor, and Haran,the fifth in d~scellt frolll Eber] was a nation so named, from him as its father, by which idolatrous worship is significd. . . Abram, Nahor, and Hamn "'ere persons, from who~ also nations were named \vhich ,vere iolaters. (ib. n. 1345-1355.) That this church d~generated to such a degree that a large part of them dicl not acknowledge Jehovah as God, but worshipped other gods, is evidbnt in J oshua :-'( Joshua said 'Unto

aU tlte people, Titus saith Jehovah the God of lsrael, Your fathtrs d1l'elt cm, the other side of tlte ri1:er in old time, even Terah tlu father 01 Alrra7l1, and the father 01 NaJwr, and they served other gods. . . . Now t"-ere/ore lear Jehovah, and seree. Him in sin.cerity and 1n trut!; and put awny tlte gods which '/Jour fatlters Ber1'eO, be!Jond the river, and in E!f!IPt, and serve '!le Je/lovah. And if il seent evil in '!Jour eyes to sert-e JeJwvah, clwose '!le this day whom ye u'ill serve; whether tlle gods 'lchich. gour lathers served tuho were beyond the rit-cr, or tlle gods of tlte A morites" (xxiv. 2,
14, 15). It is here very manifest that Terah, Abram, and N ahor "'ere idolaters. 1'hat N ahor ,vas a nat.ion, in ,,,llich there wa.q idolatrous ,vorship, is evient also from Laban the Syrian, who dwelt in the city of Nahor,l and ,vorshippe images, or teraphim, ,vhich Rachel took n\vay (Gen. xxiv. 10; xxxi 19, 26, :32, :34). And it appears from Gen. xxxi. 53, that there was one god of Abraham, another god of Nahor, and another of their fat.her Terah. It is tlJerefore evident ~lO\V much this church decline among this nation into idolatrous worship. (ib. D. 1;)56.)
IDOLATRY OP TBB HOUSE OP 'fERAIT, WHILE TBERE WERR OTHEB HEDREW NATIONS TBAT RETAINED THE 'VORSHIP OF JEHOVAH.

In Syria whence Abram came tbere lingered renlains of the Ancient church, and many fanlilies there retained the worship of that church,-which is evident from Eber, who was of that - country, from whom the Hebrew nation descended; and they likewise retained the name of J ehovah, as has already been
1 u Citiee," the Author states, "were but Camilies whieb dwelt togetber i ad man1 Camilles conatituted a nation." (A. C. Do 1358.)

THE ANOIElfT OHUROH.

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clea~ly shown, and as appears from Balaam, who was from Syria, and offered sacrifices, and called Jehovah his God. 1 But it was Dot so with the house of Terah, the fatller of Abram and Nabor. This was one among the families of nations there which had not only lost the naIne of J ehovah, but also served other gods; and in place of Jehovah they worshipped Shaddai, whom they called thell gode It is expressly declared concerlling Abram that Jehovah was not known to him; and that instead of Jehovah they worshipped Shaddai, whom t.hey called their god :-" l appeared unto AbraM/ill, unto Isaac, and ltnto Jacob, in God Sluuldai j but

hg My nal1te Jehovah was I Mt 1.:1Wwn to them" (Exod vi 3). (A. C. n. 1992, 1356.) The ancients designated the one only God by various names, according to His attributes, and according to the various things
tbat are from Him; and as they believed thRt temptations too are from Him, in time of temptation tbey called God, Shaddai. Yet by this name they did Dot mean another god, but the one only God \vith respect to temptations. But when the Ancieut church declined they began to worship as many gods as there were names of the one God, and also of themselves adde Inany more. This at length 80 prevailed that every family had its god, and distinguished it entirely from the rest that wel'e \yorshipped by others. l'he family of Terah, from \\'hon! Abram came, worshipped Shaddai for its god. Hence not on1y Abrahaln but Jacob also, and in the land of Canaan too, acknowIedged him as their gode Ilut this was permitted them, that they Illight Dot be forced from their religion; for no one is forced from what he regards as hoIy. But as the ancients meant by Shaddai Jehovah Himself, or the Lord,-who '''as so called \vhen they were 8ufferin~ temptations,-therefore Jehovah or the Lord took this name with Abraham (as appears fronl Gen. xvii. 1), and a180 \vith Jacob (xxxv. Il). That not only temptation, but aIso consolation was signified by Sbaddai, is because consolation follows after aIl spiritual temptationa. (ib. D. 5628, 3667.) Hence it appears that in bis youth Abralu was, like other Gentiles, an idolater; and that up to this time (Gen. xvii 1). while he \\'as in the land of Canaan, he had not rejected from bis miDd the god Shaddai,-by which, in the literai sense, the .name of the god of Abram is denoted. And that the Lord ,vas first reprcsented before them by this name,-that is before Abram, Isaac, and Jaeob,-appears from the passage just cited (Exod. vi. 3). The reason why the Lord was \villing fil'st to be represented before them by the DalDe Shaddai waa, that the Lord
l Tbat he \ras of Syria, see Numb. xxi 7 ; thut he offered sacrifi<'es, xxii. 39, 40; .(xiii. 1-3, 14, 29 ; that he called Jehovah lrls Guel, xx. 8, 18, 18, 31; xxiii. &. 12, Id. 28

346

THE ANCIENT OHURCB.

is never willing suddenly, much Jess in a moment, to destroy

the worsbip inseminated from infancy; for this would he to pluck up the root, and 80 to destroy the holy [principIe] of adoration and worship, 'v hich the Lord never breaks but bends. The holy [principle] of \vorship inrooted from infancy is of snch a nature that it does not endure violence, but slow and gentle bending. The sarne takes place with Gentiles who in the life of the body worshipped idols and yet lived in mutuai charity; in the other lire the holy [principle] of their worship, being iurooteJ from their infancy, is not taken a,,ay in a moment, but gradually. For the goods and truths of faith can easily he irnplanted 1:1 those who have Iived in mntnal charity,-which theyafterwanls receive v.Tith joy; for charity is the very ground. l'hus it came to pass with Abrahalll, Isaac, and Jacob; the Lord 8uffered them to retain the nRITle of the god Shaddai,-insomuch that He said He was God Shaddai,-and this on account of iLs signification. Sorne illterpreters render Shaddai, the Al1nighty; others, the Thunderer; but it properly signifies the 1'crllpter, and arter temptati~ns, the Bene/actm,-as is evident from J oh, \vho so often Dlentions him, because he was in t.emptations. . . _ l'bat sucb is its signification nlay also appear from the ,vord Shaddai itself, which means de-vastation, thus temptntion; for temptation is a species of devastatioll. . . . As be was t.bus held to he the god of truth,-for devastatioll, temptation, cbastisement, and rebuke are never from good, but front truth,-and as the Lord was represented by him to Abraham, Isaac, and Jacob, therefore the nanle wa.~ retained in the prophets also; but Shaddai there tlignifies truth. (ib. n. 1992.) "And He saill, I am God, the God of thy fa.tker" (Gen. xlvi. 3). . III the- original language God is here named in the first place in the singular, and in the second place in the plural; that is, He is first called El, and then Elohim. The reason is that by God in the first place it is signified that He is One and alone; and in the second place, that Ile has many attributes. Benee cornes the word Elohim, or Gad in the plural,-as almost e\l'erywhere in the 'Vord. As there are many attributes, and the Ancient church gave to each a naIne, their posterity,-among whorn the kno\vledge of such things ,vas 10st,-believed there were many gods, and each farnily chose one of t.hem for its god; as fur exalnple, Abram chose Shaddai; Isaac, t.he gd who W88 called Pachad, or Dread (Geu. xxxi. 42, 5:3). And because the god of each was one of the Divine attributes the Lord said 10 Abram, "I am God Shaddai" (Gen. xvii. 1), and .here, to Jacob, le I am the God of thy father." (ib. n. 6003.) cc A.nd offered sacrifices unto the God 0/ his fatker Isaac" (xlvi 1). . . . l'bat ,Jacob sacrificed to the God of his father Isaac in-

THE ANOIENT OHUROH.

347

dicates the character of the fathers of the Israelitish and J ewish nation; namely, that each of them worshipped his own god. That the God of Isaac was another god than his own is plain from the facto that he sacrifieed to hiln [as the God of Isaac], and that in the visions of the night it \vas said to him, " I am God, ~ God of thy father;" and also from the fnet that he 8ware by the same,-of which in Gen. xxxi. 53 :-" Th.e God of Abraham, and the Gad 0/ Nahor,judge bet-u!een us, the God of their jather. TJum, Jaoob sware by the ])read 1 0/ his father Isaac." And it is a180 evident that Jacob did Dot acknu\vledge Jehovah st the 00ginning, for he said :-" 11 God will be u'th me, and willlceep me, in this way that l go, and will give me bread io eat and raiment

to put on, and I return in peace to my jatMl"S /wuse, then skall

Thu8 he acknowledged Jehovah conditionally. It was their custODl to ackno'\\?ledge the gods of t.heir fathers, but each his own in particular. This they derived from their' fathers in SyriB; for l'erah the father of Abram, and also Abram himself when in Syrla, ,vorshipped other gods than J ehovah. Bence their posterity, who were called Jacob and Israel, were sucb that in heart the)" worahipped the goda of the Gentiles, and Jehovah only with the mouth, and as to name merely. l'he reason why they were so was, that they were only in externals, witbout any internaI; and such cannot but believe that ,vorship consists merely in calling upon the name of God, and saying that He is their God,-this, so long as He is favourable,-and that Dothing of worship consists in the life of charity and faith. (ib. n. 5998.) It was enjoined upon the family of Abraham to acknowledge Jehovah as their God; but yet they did Dot acknowledge Him, except as another god, by WhOlD they might distinguish themselves from the natioDs,-thus only in name. And therefore did they so often turn aside also to other gods; as appears in the historical parts of the W ordo (ib. n. 4208.)
THE

Jehovah be my God" (xxviii 20,21).

N AllE

AND W ORBHTP OF J EBOV AB AGAtN L08T BI THB P08TERITY OF JACOB IN: EoYPT.

The posterityof Jacob in Egypt, together with the extemal' worship of Jehovah, lost also the knowledge that their God W8S called J ebovah. }'or this reason they were first of ail instructed (Exod. i.) that Jehovah was the God of the Hebrews, and the God of Abraham, of Isaac, and of Jacob. . . . That they had lost both the name and worship of J ehovah appears from these
1

Tllat il, the object of dread.

348

THE ANaIENT OHUROH.

words in Moses :-" Moses said unio God, Behold, whm l come tl/MO the children of Israel, and shall Bay 'lInto tltem, The God of '!/our father kath sent me U1ttO '!JOU, and they s/tail Bay 1lmo me, Wkat is His name? wkat shall I say unto tkeln.? A.nd Gad Baid 'ltnto Moses, 1 AM WHO 1 A~f; and He saUl, Thou shalt sa!! unto the children of Israel, 1 AM kath sent me unto '!I0U. And God said mureover 'Unto Aloses, Thus shalt lMU, say u1lJo the children of Israel, Jehovah the God of yoltr fathers, tlu God 0/ Abraham, the God of Isaac, and the God of Jacob, kath 8e1lt m, unto you. This is My name for ever" (Exod. iii. 13-15). From this it is plain that even l'Ioses did not kDOW Him, and did not kno,v that they were to be distinguished from others br the name of Jehovah, the God of the l Iebre\vs. (A. C. n. 1343.) cc And [zohenJ they shaJl salI unto me, What is His M1ne? what shall I say U'1!to the1n 1" 'Vhat the posterity of Jacob wa, appears from this question that Moses asked; nameIy, that they Dot only had forgotten the name of Jehovah, but also acknowledged a plurality of gods, of whom one wns gr~atel thali allother. Renee it was that they ,vished to know His name; and tl1ey believed it "'as enough to acknowledge God as to His name. The reason why they were such was, that they were in externals alone, without internaI [principIesJ, and they who are ,,"'ithout internaI [principles] cannot ot.her\vise think of God, because they can receive nothing of the light of heaven, ,vhicb may el1lighteu their interior [mindsJ. To the inteut therefore that they might ackno\vledge Jehovah, it ,vas told theln that the God of tbeir fathers, the God of Abraham, the God of Isaac, and the God of Jacob, ,vas seen, and that He sent. Thus they ,vere induced W acknowledge J ehovah from a blind veneration for their fatbers, and not from any internaI perception. Tt was indeed sufficient for that people to worship Jehovah only as to name, because they were incapable of receiving anything but the external of a church, thus that which only repre~ente its internaI. This, too, was established amung them, for the pUl"pose that what they represented nlight be caused to appear in internaI fonn in lleaVeD, and that there Dlight thus still be some conjunction of heaven with man. (ib. n. 6877.)
WBY SACRIFIOIAL WORSHIP, IN IT8ELJ' NOT ACCEPTABLE TO TBI LORD, WAS YET OOMKANDED TO THE CUILDREN OF ISRAEL.

It bas sRcrificial 25, 26; were so sacrifices

been shown that the [Hebrew] nations were in worship. And it is evidcnt from Exod. v. :3; X. xviii. 12; xxiv. 4, 5, that the posterity of Jacob before they departed out of Egypt, thus before were commanded through Moses on mount Sina.

THE Al{CIE.VT CHUROH.

349

This is especially evident from tpeir idolatrous worship before the golden calf; of which it is thus written in Moses :-" .A.a1on built an altar before the calf; and Aaron made proclamation and said, To-morrow 18 afea8t to Jelurvah. And they rose 7tp early on the morrow, and offered burn,t-ojJringtl, and brought peact-offirings; and the people sat doum io eat and to drink, and rose up to play" (Exod. xxxii. 5, 6). This took place while ~foseA \vas on moullt Sina, and thus before the cOlllllland concerning the aItar OJl sacrifices came to them. That comnland wa8 given for the reason that sacrificial worsllp with them, as among the Gentiles, had beconle iJolatrous, and they could Dot be withdrawn fronl . that ,,orship because they believed there was especial holiness in it; and wllat is once inlplanted from infancy a8 holy,-the l)lOre if from forefathers an it is thus iurooted,-this, unless it he directly against order, the Lord never breaks but bends. This is the reason why it ,vas prescribed that sacrifices should be so instituted 88 is written in the books of Moses. But it is very nlanifest from the prophets that sacrifices were never acceptable to J ehovah, and therefore were only permitted and tolerated for the reason mentione. l t is thus written of them in Jeremiah :-Thus saitll~ Jehovah of Hosts, the God of Israel: Put '!JOU1 burnt-offerings unio '!Jour sacrifices, and eat .ftesh. For l spake 'Mt unto YiJUr fathers, nor com7nanded them, in tll.e day tJtat l brought tltem out of the land of Egypt, concerning the 'I1latter of burnt-offmngs and sacrifiees: But this ward I commanded them.. s0.1(ing, Obey M.lJ 'l'oiee. and 1 'llill he gour God " (vii. 21-23). In David :-" Sacrifice and offering 1.'hou didst 'Mt de8ire. burnt-offering and sacrijicts for sin hast TllO'U 'Mt required. . . . l have duired to do Thy will, 0 'In,!! God" (Psalm xl. 6, 8). In the same :-" I will take no bullocJc out 0/ thy house, nor he-goats out of tlty lolds. ... Offer 'ltnto God the sacrifice 0/ tha'flksgiving" CL 9, 14). And ~crain:-u Thou deli9hlest 'Mt in sacrifice, that 1 tiJwuld give il; ThO'U acceptest not burnt-offeri'l'{J. The sacrifices of God are a broken spit" (li. 16, 17; cvii 22; cvi. 17). In Hosea :-" l desire mercy, and not saC1iftce; and the IC'MWIedge of God more than burnt-offerinrJ8" (vi. 6). Samuel said to Saul, Ct lIat! Jelun'ah delight in burnt-offerings and sacrifict81 ... BeJwld to obe]/ i8 better than sacrifice, and to hearken than the fat of rams" (1 Sam. xv. 22). nd in 1\licah :_U Wherewith shall l come be:fore Jelurvah, and bow m'!Jsel/ be/ore tlte high God? Shall l come bifore Him with burnt-offerings, u'th calves the sons 0/ a lIear 1 JJTill Jelurvak have pleosllre in tlUJWJaruis 0/ rams, in ien thousands 0/ riters of oill . . . He kath showed thee, 0 man, what is goo; and what doth Jehovah require 0/ tllee but to do justl,!!, and to love mercy, and to humble tltyself to walk with God 1" (vi 7, 8). Bence DOW it is plain that sacrifices were not com

350

'l'HE ABOIENT OHUROH.

manded, but permitted; an4 that notbing W8S regarded in sacrifices but the interna!; and that it \vas the internaI and not the external that was pleasing. And indeed for this reason the Lord abrogated tbem; as was foretold by Daniel, in tbese word&, referring to the Lord's coming :_U In tlu midst of the tDUk H. ikall caUle tlu sacrifice and the oblatifm, ta CM8e." (A. De

c.

2180.)

THE ErrBBNALB 01' THB ANCIENT CaURCIIEB WEBB BESTOBED Df THE ISRAELIT18H CaURes.

The rituals and statutes w 11ich were commanded througll Moses to the posterityof Jacob were Dot ne\v, but existed hefore, in the Ancient churches, and were only re.C)tored aOlong the children of Jacou. They were rest,ored ~cause among other nations they became idolatrous, and in Egypt and in Babel were tumed into magic. (A. C. D. 6846.) As regards the faet that the new church which was established among the posterity of Jacob appears in external form like the Ancient, it should be known that the statutes, judgments, and laws commanded through ]\foses to the Israelitish and Jewish nation were Dot different from those that existed in the Ancient church,-as those concernillg betrothals and marriages, concerning servants, concerning animaIs which were fit and unfit for food, concerning cleansings, concerning fcasts, tabernacles, the perpetuaI fire, and many other things; also concerning the altars, burnt-offerings, sacrifices, and libatiuns, which were received iD the second Ancient church, instituted by Eber. That these were kno\\"11 before tbey were commanded to t.hat nation is very plain from the hi.storical parts .of the "Tord. To show only that altars, bumt-offerings, and sacrifices were known: Tt is related of BaIaatn that he required that seven altars should be built, and that burnt-offerings and sacrifices of bullocks and rams shonld be offered upon them (Numb. xxiii. 1,2, 14, 15, 29); and D10reover it is said of the nations in many places that their altars were destroyed; and aIso of the prophets of Baal whom Elijab slew, tltat they offered sacrifices. It is therefore evident t.hat the sacrifices commanded to the people of Jacob were Dot ne". 80 neither were the other statutes, judgments, and 18"18. But because these things among the nations had become idolatrous. -especiRlly through the fact that by means of such thiD~'8 they worshipped SODle profane god, and 80 turned to infernal what Iepresented things Divine, in addition to "1hich they had added nlany things,-therefore, in order that the representativt' worsbip 'W bich was of the Ancient church might he restored, the saUle

THE ANOIENT OHUROH.

351

were recalled [00 the service of Jehovah]. Henee it appears that the new church which instituted among the posterity of Jacob appeared in externat form like the Ancient churcb. (ib. n. 4449.) The representatives instituted among the posterity of Jacob were not exactly similar to those that were in the Ancient church. They were for the most part similar to those that e~isted in the church instituted by Eber, which was called the Hebrew cburch. In this there were many new [ceremonials] of worsllip,-such as burnt-offerings and sacrifices, besicles others, -which were unknown in the Ancient church. The internaI of the churoh was Dot so much conjoined with these representatives as with the representatives f the Ancient church. (ib. n. 4874.)

".8S

W HBN

THE CHILDRBN 01' ISRAEL l'1B8T CON8TlTUTED A.. CBUROB.

The sons of Jacob themselve8 did not constitute any eburch, but their posterity; and this Dot until after they departed out of Egypt; and not actually until they came into the land of

Canaan.

(A. C. n. 4430.)

EorPTIAN HIEROGLypmes WKIUI PBRVEBTED REPRESENTATIVES O.

THE ANClBNT CHUROH.

"AM Pharaon, Baid, .. I 1cnow not Jelwvah" (Exod. v. 2). . . . In the R!1cient time the Eg)7ptians knew J ehovah; for the Ancient church was also in Egypt,-as may be clearly seen from the faet that they had among them the representat.ives and significatives of that church. The Egyptian bieroglyphics were nothing else; for spiritual things were signified by thew. They a1so knew that they actually corresponded. And as they began to make use of sucb things in their sacred WOrsllip, and to worship them, and st length also to tum them into magical appliances, and 80 to be associated with the diabolical crew in hell, by this meRna they entirely destroyed the Ancient church among them. Rence it is tllat by the Egyptians, in the ,Vord, perverted knowledges of the ehurch are signified, an falsities which are contrary to the truths of the church. When ])ivine worship was thus perverted in Egypt, then also it was no longer pernlitted them to worship J ehova.h, and at length not even to know that Jehovah was the God of the Ancient church; and this in order that they might Dot profane the name of J ~hovah. (A. C. n. 7097. Bee also p. 171.)

THE THIRD OR 18RAELITI8H CHURCH.

TUE third ChUTC.h was the Israelitish. It was begun by the promulgation of the Decalogue upon Mount Sina; was continued through the Word written by Moses and the Prophetsj and was consunlmated, or ended, by the profanation of the 'Vord. The fulness of .t,bis profanation was st the time when the Lord came into the world; ,,herefore He who was the Word was crucified. (T. C. R. n 760.) The Israelitish Church wOl'8hipped Jehovah, who in Himself is an invisible God (Exod. xxxiii. 18-23), but noder a human form, which Jebovah God put on by means of an angel; in wbich forD1 He appeared to Moses, Abraham, Sarah, Hagar, Gideon, ,Tosllua, and sometimes to the Prophets. This human form was representative of the Lord who wa.') to come; and because this was represeotative, eacll an aIl things of ther church also "~ere lnade representative. It is known that the sacrifices and other things of ther worship represented the Lord who was ta come, and that when He came they were abrogated. (ib. n. 786.)

THIS WAS NOT A TRUE CHURCH, BUT llERELY REPRESE.~TATIVB, OB

THE REPRESENTATIVE OF A CUURClL

A church merely representative is the resemblance of a church; it is not a church. (A. C. D. 3480.) The cllurch instituted ROlong the Jews, as regards them, ,vas Dot a church, but only t.he representative of a church; for, that there may he a church there must he in the man of the church faith in the Lord, and also love to Him, as weIl as love towards the neighbour. These constitute the church. But thcse were Dot in the people who ,vere called Jacob. For they did Dot acknowledge the Lord, and therefore were Dot willing 10 hear of faith in Him,-still less uf love to\vards Him; and Dot even of lo\ye towards the neighbour. For they "l'ere in self-love, and in the love of the world; \vhich loves are entirely opposite to love to the Lord and love to\yards t.he neighour. Snch a character

THE ISRAELITI8H OHUROH.

was in-rooted in that people from tbeir first parents. Hencp. it is that no church could be instituted, but that t.he things of the cburch could only be represented. among that people. l'he church is represented wben man places worship in externals,-but in sncb extemals as correspond to heavenly things. Theu internai things are represented by the external; and the internaI are upen to heaven, wit.h which there is thus conjunction. Therefore, in order that the Israelitish people might be able to represent, when their interiors were without the faith an love of heaven,-even full of the love of serf and the world,-those interiors were overveiled The externals could thus communicate ,vith spirits, and by them with angels, without internaIs; whereas if the internaIs had not been overveiled they ,,~ould have been open, and then the representative would have beeu destroyed, becn.use things aboIninable would have burst forth and cuntaminated. That people Inore than others could be thus overveile<1, because they adored the externais [of wOl'ship] more than others, and supposed the hoIy, yea, the Divine t be in tbem. (ib. n. 8788.)
TBB
DIFFEBENCE BETWEEN A REPRESENTATIVE CHUBOB ARD THE REPRESENTATIVE OF A CHVROH.

A church is representative when there is internaI ,vorsbip in the externa1; but the representative of a church is when there is no internaI \vorship, and yet there is external In each case there are nearly similar external rituals,-namely, sin1ilar statutes, similar la\vs, and similar precepts; but in a representative church the externals so correspond ,vith internaIs as tu Dlake one, while in the representative of a church there is no correspondence, becallse the externals are eitl1er without internaIs, or at variance with them. In a representative church celestial and spiritual love is principal; w bile in the representative of a cllurch corporeal and worldly love is principal Celestial and spiritual love is the internaI itself; and where there is no celestial and spiritual, but only corporeal and worldly love, the externa1 is ,vithout an internat The Ancient church which existed after the flood ,vas a representative church; but that which was established among the posterity of Jacob was mereIy the representative of a Chl1fCh. But that the distinction may appear more evident, let it be il1ustrated by examples :-In the representative church the Divine ,vorship was upon mountains, because rnountains ~ignified celestiallove, and in the higbest sense tbe Lord; and ,,~hen they were holding their worship on mountains they ,vere in its bnliness, because they were then at the same time in celestial love. In the representative church Divine worship was also in

354

THE 18RAELITI8H OHUBOH.

groves, because groves signified spiritual love, and in the highes\ sense the Lord in respect to that love; and when they were ]laving their \vorship in groves they "gerc in its holiness, l-ecause at t.he saDle titne in spiritual love. In the representative churcb, when tbey celebrated Divine ,,orship they turned their faces to the rising of the sun, because the rising sun also sgnified celestiallove. Aud when they gazed upon the lDoon they were filled likewise with a certain holy veneration, because the moon signitiet! spiritual love; so when they looked up to the starry heaven, because this signified the angelic heaven, or' the Lord's kingJom. In the representative chu.rch they !lad tenL3 or tabernacles, and Divine woship in them ; and it ~7as holy because tents or tabernacles signified the holiness of love and worship. So in nUDlber less other things. ln the representative of a churcb, in the beginning Divine wotship was indee<l in like manDer on nlOUDtains, and also in gro~es; they looked like\vise toward the riSillg oF the sun; and also to the moon, and to the stars; and moreover worship wa.~ in tnts or tabernacles. But because they \\~ere in external ,vorship withont internal, or in corporeal and worldly love, and not in celestinl and spiri tual love, and so '\\~orshipped the rnountains and groves themselves, and alao the snD, the mOOD, and the stars, as ,vell as their tenta or tabernacles, and thereby made those l'ituals idolatrous which in the Ancient church were hoIy, therefore they ,vere restricted to one CODlmon mountain, namely, t.o the mountain where Jerusalem ,vas, and ,,'here at length Zion was; and to the rising of the sun [as secn] therefrom and from the templ~; and also to one common tent, whicb was called the tent of the congregation; and finally to the ark in the temple. And this was done to the intent that the representative of a cllurch might exist when they ,vere in a holy externa1; otberwise they ,vould have profaned holy thiugs. From this it may he seen \v hat the distinct.ion is bet\veen a representa. tive church and the representative of a church. In general, that they who were of the representative church, as to their interiors, communicated with the tbree heavens, to which the externals served as a plane; whereas they who \vere in the representative of a church did Dot communicate with the heavens as to their interiors,-but J'et the extenlals in whi(~h they were held could serve as a plane; and this llliraculously, of the Lord's Providence, to the intent that something of colnmunication migbt exist het\veen beaven and man by a certain semblance of a church. For without communication of heaven with man by something of a ehurch the race would perish. CA. C. n. 4288.)

THE 18RAELIT18H OHUBOH.

TIDI

REPRESENTATIVB OF' A CUUBOB COULD NOT BE BSTABLISBED 'IILL ALL KNOWLEDGB OP Il\TERNAL THINGS BAD BEEN LOST.

The representative of a church cotd DOt be established among the Je\vs until the time when tbey were altogether vastated, that is, when they had no knowledge of the internaI things [of worship]; for if they had had a knowledge of internaI things, they wight have been affected by them, and thus might have profaned them. }'or holy things, that is internaI truths and goods. may be profaned by tho8e who know and acknowledge them, and still more by those who are affected by them; but not by those who do Dot acknowledge. \Vorship is made external to prevent the violation of tLe internal On this account internaI truths were Dot made known to the J ews. l t \\ras therefore provided of the Lord tllat the genuine representative of the church, that is the internal, should depart from the posterityof Jacob before they came into the representatives of the land of Canaau, insomuch that they did Dot know &llything at aIl of the Lord. They indeed expected that the l\Iessiah would come into the world; but to the intent that He ,might raise theul to glory and eminence above aIl the nations of the earth, Dot that He rnight save their soms to eternity. Nay, they knew nothing whatever of a heavenly kingdoffi, nor of a life after death, nor even of charity and faith. That they rnight be reduced to this ignorance they were kept for severai hundre years in Eg.ypt; and when they W'ere called out thence, they were ignorant of the very name of Jehovah (Exod. iii. 12-14). And moreover they lost aIl the . worship of the representative church; insomuch that after the precepts of the dpcalogue had been proffiulgated in their presence from Mount Sina, within a Dlonth of days they relapsed to ~ayptian wo~hip, which was tl)at of a golden calf (Exod. xxxii). And because that nation which was brought forth out of Egypt was of snch a character, they aIl perished in the wilderness. Nothing more indeed was required of them than to keep the statutes and commandments in external form, inasmuch as this was to do what was representative of the church; but those who had grown up to lnature age in Egypt could Dot be brought to this. Their children however could be, althtJugh with difficulty,in the beginning by miracles, and after\vards by fears and captivities; as appears from the books of J oshua and J ud~es. Hence it appears that every gennine or internaI represelltative of the church departed froln them before they came into the land of Canaan, where the externat representative of a church wu begun among them in full forme ~For the land of Canaan was the very land itself where ftlpresentatives of the church could he

 356

THE ISRAELIT18H CHUROH.

prescnted, inasmuch as aIl places and aU boundaries thei-e representative from ancient times. (A. C. n. 4289.)

were

TUE JEWIBH CBURCB, WITB ALL TUINGB APPERTAINING TO !T, WAS REPRESENTATIVE OP ALL THING8 OF THE CBUR<'S IN HEAvmr AND ON &BTS.

That from being idolatrous the church became representative no one can know unless he knows wbat a representative is. The things \\'hich were represented in the Jewish church, and in the "Tord, are the Lord and His kingdonl; consequently the celestial things of love, aud the spiritual things of faith. These are what are represented, besides Inany tbings which pertain to them; as for in:5tance all things belonging to the church. The things representiug are either persous or things, in the world or on eart,h; in a word, aIl things \vhich are objects of sense,-in...c;omuch that there is scarcely any object that may not be a representative. But it is a general law of representation that nothing turus upon t.he person or upon the thing ,vhich represents, but upon that itself ,,,hich is represented. As for exanlple: f:very king, whoever he ,vas, in Judah and Israel, yea, in Egypt and else\v here, coul repl'esent the Lord; the regal function of kings itself is representative. So could the worst of aU kiD~, as Ph araoh, wllo exalted Joseph over the land of Egypt, Nebuchadl1ezzar in Raylon (Dan. ii. 37, 38), ~aul, and the other kings of J udah and Israel, of ,vllatever character they \\'ere. The anointing itself involved tItis; 'VIJel1Ce they \vere called the anoillted of J ehovah. In like nlanner aIl priests, ho\v many aoever they were, represellted the Lord; the priestly function itself is representative. I->riests like\vise ,,,ho \\?ere evil and inlpure; becau~e in representatives llotlJng turns upon the c11aracter of the person. Nor did men only represent, but aiso beast.~: As ail those ,vhich ,vere offcred in sacrifice; lambs and sheep represented things celestial; doves and turtles things spiritual; like\vise rams, goats, bullocks, and oxen,-hut lo\ver Nor, as was said, did tlJings celestial and spiritual things. animate alone represent, but also inanimate things: As the alt.ar, yea, the stones of the aitar; and the ark and tabernacle, with aIl that ,vas in them; and also the temple, with aIl things thereio, as every one nlay know,-thus the lalops, the bread, and Aaron's gartnerits. Nor v.'ere these only representative, but aU the rites too that were observed in the J ewisb cllurch. In the Ancient churches representatives extended to aIl ajects of the senses; as to Illountains and hills; valleys, plains, ri vers, brooks, fountains, and puols; to groves, and to trees in general, and each species of tree in particularl-insomuch that every tree had some

THE ISRAELITISH CHUROH.

337

certain signification; aIl which afterwards, ,vhen the significative church ceased, becanle representative. ~'rom aIl this it may be seen wbat is meant by representatives. And as things celestial and spiritual, that i~ the things of the Lord's kingdom in the heavens and orthe Lord's kingdom on earth, could be represented not only by men, '\\"hoever and \vhatever they were, but aiso by beasts and even by things inanimate, it is evident what a representative church is. The representatives had this effect: That all the things that were done accor4ing to tlJe rites conl~anded appeared holy before the sight of spirits and aIl gels ; as when the high priest ,vashed himRelf with water; when he minist.ered, clothed in his pontifical garments; \vhen he stood before the lighted candIes ;-whatever he was, even though most impure and in his beart an iulater. 80 also the other priests. For, as ,,as said, in representatives not.hing turned upon the person, but upon that itself which was repl'esent~d, quite apart from the person,-just as it was apart from the oxen, bullocks, and laInbs that were sacrificed; or from the blood \vhich \vas poured out around the sItar; as also apart from the aitar itseIf, and 50 011. After aIl internaI worsLip was lost, and wh en worship had become Dot on]y merely external but also idolatrous, this representative church was instituted; in order that there nlight be sorne conjunction of heaven ,vith earth, or of the Lord through heaven with man, even after the conjunct.ion by the internaIs of worship had ceased. (A. C. n. 1361.) That the representative'of a church might exist among them, 8uch statutes and such la\vs were given them as were entirely representative, by manifest revelation. So long therefore as they were in them and strictly observed them 80 long they could represent; but when they turned away from them,-as to the statutes and law8 of other nations, and especia]ly to the worship of another god,-they deprived themselves of the capability of representing. For this reason they were driven to laws and to statutes truly representati\'e by external means,-which were captivities, sconrges, threats, and miracles,-and ""ere not brought to them by internaI means, as they are who have internaI worship in the external. (ib. n. 4281.) No one who t]links soundly can believe that the different animaIs which were sacrificed had no other signification than sacritices; or tllat an ox and young bullock or clf signified the Barne as a sheep, a kid, and a she-goat; and these the sarne as iL lamb; and that the same was signified by turtle-doves and young pigeons. In truth eacb animal had its special signification; as may sufficiently appear from the fact that one was never offered in the place of another; and that those "~ere expressly named which should he offered in the dail,Y burnt-offerings and sacrifices,

. 358

THE 18RAELITISH CHURCH.

in tbose of the Sallbaths and feasts, in the freewill offerings, in the offerings of vo,vs and of thanksgivings, in the trespass and sin off~ring8, and which were to he usoo in offerings for purification. This \\Tould never have been unless sorne special thin~ were represented and signified by each aniInal. But what each in particlar signified it would be too prolix here to explain. It is sufficient here to know th&t things celestial are what are signified by the animaIs, and things spiritual by the birds; and that by each individual one some special celestial or spiritual reality is signified. The tTewish ehurch itself, and a11 things pertaining to that cb urch, "~ere representat.ive of sucb realitiea as are of the Lord's kingdom; wllere there is nothing but what is celestial and spiritual, that is, nothing but what is of love and faith. This too is evident enough from the signification of the clean and useful beasta; \"hich, because in the 1tlost Ancient churches they signifled celestial goods,afterwardB,-when worsbip merely external, and thi~ representative, was held in esteem and acknowledged,-became representative. (ih. n. 1823.)
ILLU8TRTIO~ OP WlIAT A REPRESENTATIVB CaUROI! IS, BD WHY IT lB.

Tbere are tbree heavens, the inmost or third, the middle or second, and the ultimate or first. In the inmost heaven the good of love to the Lord reigns; in the midd]e heaven the good of chnrity towards the neighbour reigns; and in the ultilna~ heaven tltoEe things are representerl ,vhich are thought and said, and which exist, in the nliddle and inlDost heaven. The representatives ,\\'hich exist there are innumerable,-such as paradises, gardens, forests, fields and plains; cities, palaces and bouses; as . weIl as flocks and herds, and animaIs and bird'i of many kinds, and innumerable other things. T~ese appear before the eyes of angelic spirits there more clearly than similar things in the ligbt of mid-day on earth; and what s wonderful, what they signify is also apperceived. Such things likewise appeared to the prophcts, 'vhen their interior sight was opened, which is the sigbt of the spirit; as horses to Zechariah (vi. 1-9); animaIs, which were cherubim, and after\\'ards the Ne\v Temple with aIl things appeltainin~ to it, ta Ezekiel (i. ix. x. xl. xiviii.); a candlestick, thrones. aniula]s, which a]so were cherubirn, horses, the New Jerusalern, and many other things, to John,-of which in the Apocalypse; and ho~es and chariots of tire to the boy of Elisha (2 J{inW3 vi. 17). Sinlilar things appear con:'inually in heaven, before the eyes of spirits and angels, and are the natura! fonus in which the internaI t.hings of heaven terminate, and in wbicb

THE ISRAELITISH OHURCH.

359

they are figured; and which Rre thus viaiLly presented before the very e}'es. These are repre..;;entations. l'he church therefore is representative wheu the internaI holy things which are of love and faitb, from the Lord and to the Lord, are presented by forms visible in the world; as in this chapter and the following (Exod. xxv. xxvi.) by the ark, the propitiatory, and the cherubim, by the tables tllercin, by the candlestick, and by the other things of t.he taberuacle. For that tabernacle "ras 80 constructed t hat it should represent the three heavens, and aIl things that are therein; and the ark, in which was the testimony, represented the inmost heavell, and the Lord HiInself there. For this reason the form of it was $hown to ~foses in the Dlount, J ehovah tIten saying, CI T/tat they s?uJuld make Jo',- Him a sanctuary, and He would d1IJell in tlte midst of thel1l," (ver. 8). Every one who i$ gifted \vith any faculty of interior thought rnay percei ve that Jellovab could not d\vell in a tent, but that H~ d\\clls in heaven; and that that tent could not be called a sanctuary unless it had reference to heaven, and to the celestial and spiritual things whicll are there" Let every one think within himself what it would be for Jehovah, the Creator of heaven and earth, to dwell in a smsll habitation made of wood overlaid with goId, and compassed about with curtains, unless hcaven and the things of heaven had been represented therein in form. For the things which are represented in forro really appear in similar form in the ultimate or tirst heaven, before the spirits who are there; but in the higher heavens the internaI things which sre represented are perceived,-\\"hich, as was said, are the celestial things which are of love to the Lord, and the spiritual things which are of faith in the Lord. Such were the things ,vhich filled heaven when ~foses and the people were in a holy externaI, and reverenced the tabernacle as the habitation of Jehovah Himself. It is plain fronl this ""hat a representative is, and that by means of rcpresentatives heRven, and so the Lord, could he present with man. Thcrefore, wh en tlle Ancient church came to its end a representative church wns e.qtablished, among the Israelitish people, that by such means there Dlight be a conjunction of heaven, and 80 of the Lord, with the human race; for without conjunction with the Lord through heaven mankind would perish, for man derives his lire from that conjunction. But those representatives ""ere on]y the external means of conjnnctioD, with which the Lord conjoined heaven miraculously. And when conjunction by these aIso perished the Lord came into the worl, and opened the interna! things themselves which were represented,-,vhich are the things of love and of faith in Him. Now, these conjoin. But yet the sole mediuJn of conjunction st this day is the 'Vord; ainee this is so written that aIl and the singlo

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THE IBRAELITI8H OHUROH.

things therein correspond, and tberefore represent and signify Divine things which are in the heavens. (A. C. n. 9457.)

WUAT IT 18 :roB TaB LoRD TO BB PRESENT REPRMENTATIVBLY.

'Vhat it is to be present representatively may be briefly explained. A man who is in corporeal and worldly love, and not at the sanle time in spiri~ual or celestial love, has none but evil spirits present with hitn,-even when he is in a holy external; for good spirits can by no means he present with such a luan, sinee they perceive immediately what is the quality of a man's love, It is tha sphere which is exhaled from his interiors that spirits so manifestly perceive, just as a man perceives by smell fetitl and offensive substances which Boat about him in the air. Tbat nation [the Jewish], which is here treated of, as regards good and truth or love and faith was in such astate. Yet in order that they might aet as the representatives of a church, it was rniraculously provided of the Lord tbat when they were in a holy external, although surrounded at the same time with evil spirits, the holy [sphere] in which they \Vere might ne,crtheless be elevated into heaven; and this by good spirits and angels,-not within them, but without them, for within them was nothing but emptilless or uIlcleanness. Communication \V88 not therefore given with the very man, but ,vit.h that holy [external] itself in which they were when they performed the statutes and precepts which ,vere aIl representative of the spiritual and celestial things of the Lord's kingdom. This is ,,~hat is meant by the Lord beiug represelltatively present \\'ith that nation. But the Lord is diflerently present ,vith those withill the church ,vho are in spiritual love and thence in Faith. With tllese t.here are good spirits and augels present, Dot in external worship only but also at the sarne time in internal With these therefore there is conlffiunication of heaven with theluselves; for the Lord Oows in through heaven by their internals tJto their externals. To them the holy [external] of worship is of benefit in the other life, but Dot to the former. It ie the sanle with priests and presbyters ,vho preach what is bolyand yet live wickely and believe wickedly. Good spirits are Dot present with thern, but evil, even when theyare in worship apparently holy in its external forme For it is the love of self and of the world, or the love of securing honours and acquiring gain and reputation for their sake, ,vbieh inflames them, and raises an affection of what is holy,-sometimes to sucb a degree that notbing of simulation is apperceived, and then is Dot credited by themselves; when yet they are in the miwt of

THE 18RAELITISH OHUROH.

36l

evil spirits, who are then in n similar state and draw near an inspire them. (That evil spirits can be in such a state, and are so when theyare in externals, and are inHated with the love of self or of the world, it has been given me to know front manifold experience, of which, by the Divine mercy of the Lord, in t.he narrations which followat the end of the chapters.) These have no com~unication with hcaven in themselves; but they have who hear and receive the words from their mouth, if t.hey are in a pious and holy internaI. For it matters Dot fronl \V hOIn the voice of good and truth goes forth if only their life he Dot openl.v wicked, for this scandalizes. That such 'was the nation descended from Jacob, namely, that it ,,"as enconlpassed with evil spirits, and yet the Lord was representatively present with tbem J may he seen from many passages in the 'Vord. There was indeed nothing which at heart they worshipped less than Jehovah; for as often as miracles ceased they immediately turned to other gods and became idolaters; which was a manifest indication that at heart tbey ,vorshipped other gods, and only conf~ssed Jebovab with tbe mouth,-and in fact Dlerely to the end that they might be the greatest, and pre-eminent ovcr aIl the nations round about. 'fhat at heart this people, and among them Aaron himself, worshipped an Egyptian idol, and only with the mouth confessed J ehovah, on account of His miracles, is clearly evident from the golden calf ,vhich Aaron made for them,-and this but a month of days after they had seen 80 great miracles on 1flount Sinai, besides what they saw in Egypt,-of which in Exod xxxii. That Aaron also was of sucb a character is distinctly related in the same chapter (vers. 2-5, and especially ver. 35). Besides many other passages concerning them in the books of Moses, in the book of Judges, in the books of Samuel, and in the books of the Kings. That they wcre only in external worship, and not in any internai worship, is evident also from the fact that tbey were forbidden to come near to Mount Sinai when the law was promulgated, and that if they touched the mountain dying they would die (Exod. xix. 11-13; xx. 19). The reason was that their internai man was unclean. Again, it is said, ce That J ehovah dwelt with them in the midst 0/ their uncleanne8SU;" (!vit. xvi. 16). The c1taracter uf that nation appears also from the song of l\loses (Deut. xxxii. 15-43), and from Many pasRages in the prophets. It may be known from aIl this that there was no chureh with that nation, but only the representative of a church; and that the Lord was present with it only repre.. sentatively_ (A. C. n. 4311.)

29

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THE 18RAELITI8H OHUROH.

WHAT THB KINGDOMS OF JUDOES, PRIESTS, AND KINGS SIGNIIIIBD, dB "UT THE JBWS WERE DIVIDED INTO TWO KINGDOlI8.

Tn the representative church among the posterity of Jacob there ,,as first a kingdom of judges, afterward~ a kingdom of priests, and finally a kingdom of kings; and by the kingdom of judges Divine truth frolll Divine good ,vas represented; by the kingdom of priests, who were aIso judges, Divine good "Pas represented from which Divine truth is derived; and by the kingdom of kings Divine truth was represented without Divine good. But when to the regal office something of the priesthood too W88 adjoined, by the kings was then represented aIso Divine truth in which there ,vas 80 much of good as there was of the priesthood attached to the regaloffice. Ali these things in the Jewish church ,vere instituted in order that the states of heaven nlight be represented by them; for in heavon there are t\\'O kingdoms, one which is called the celestial kingdom, The and another which is called the spiritual kingdom. ce]estial kingdom is w hat is called the priesthood, and the spiritual kingdom is what is called the royalty of the Lord. In the latter Divine truth reigns, in the forrner Divine good. And becanse the representative of the celcstial kingdom began to he destroyed when they sought a king, therefore, in order that the representative of the Lord's kingdoul in the heavens might still he cOlltinued, the J ews ,vere separated from the Israelites, and the celestial kingdom of the Lord "yas represented by the Jewish kingdonl t and His spirit.ual kingdom by the Israelitisb kingonl. Those ,vho know tbese things may know the reasons why the forms of government among the descendants of Jacob were successively chnnged; why a]so when they asked a king it was said to them of J ehovah by Samuel, that by so doing they rejected J ehovah, that He should Dot reign over them (1 Sam. viii 7); and that then t.he right of a. king was declared to them (ver. Il 8eq.), by which Divine tnlth without good is described. Those who know the things above mentioned may &lso know '\vhy sometlling of the priesthood was grallted to David; and a]so why after the t.ime of Solomon the kingdom was divided iuto two, t.he Jewish and the Israelitish kingdoms. (A. C. n. 8770.)
WSY TBJI JBW8 ABOVE ALL OTHERS OOULD ACT AS A' RBPRESENTATIVB

CBtJRCB.

The nature of their fantasies and lusts no one can know unless he has had CJome intercourse with them in the other life; and

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this was granted me in order that 1 might know; for at differellt times 1 have there conversed with them. They love themsel,"es and love worldly wealth more than aIl others; and besideR, above aIl others they fear the 108S of honour, and also the loss of gain. And therefore at tbis day, as formerly, they despise others in comparison with themselves; and also with illtensest 'application they acquire to themselves wealth. And they are moreover timici Recause such from ancient times had been the character of that nation, therefore they could above other nations he held in a holy external without aDY holy internaI; and thus could represent in an external form the thillgS ,vhich are of the church. These fantasies and these Iusts are what caused such contumacv. This also appears from many. things that are related of them in the historical parts of the 'Vord. After they were punished they could be in such external humiliation as no other nation; for whole days they could lie prostrate on the ground and roll themselves in the dust, and not rise up until the third day; for many days they could bewail, go in sackloth, in tattered garments, with dust or ashes sprinkled on their beads; could fast continually for many days, and Dleanwhile burst forth in bitter weeping; and this merely fronl corporeal and earthly love, and from foor of the 108S of I.re-eminence and worldIy \vealth. It certainly wu Dot anything internaI which affected thelD, for they did Dot know at aIl, or indeed wish to know, what was internal,-as for examp1e that there is a life after death, and that there is eternal salvation. It is tberefole evident that, sncb being their character, it could not but he that they were deprived of every holy internaI; for tbis character in no wise agrees with such a holy external; theyare in fact entire1y cOlltrary. It is also evident that they beyond others could act as the representative of a chureh; that is to say, could represent hoIy tl1ings in an external form without any holy internaI; and so that by that nation there cOld be something of communication with the heavens. (A. C. n. 4293.) Representative Divine worship was yet instituted with that nation; for representative worship could be instituted with any nation that had holy externals of worship, and worshipped almost idolatrously. For what is representative has no reference to the person, but to the thing; and the inclination of that people above every other was absolutely to ,,urship external tbings as 110ly and Divine, ,,ithout any internaI; as for instance to adore their fathers, A braham, Isaac, and Jacob, and afterwards Moses and David, as deities; and likewise to account as holy and Divine and to worship every stone and every [piece of] wood that W8S inaugurated into their Divine worship,-as the ark, th tables therein, the lamp, the altar, the garments of Aaron, the

864

THE ISRAELITISH OHUROH.

urim and thummim, and afterwards the temple. By means of 8uch things at that time there was granted, of the Lord's PlOvi.. dence, a communication of the angels of heaven with man; for there must 80mewhere be a churchJ or the representative of 8 cburch, in order that there may be communication of heaven with the human race. And because they above every other nation could place Divine worship in external things. and thus aet as the representative of a church J that nation was adopted. CA. C. n. 8588.)
WBY IT 18 Jmr..tBVED THAT THE JEW8 WEBB OHOSBN ADOVB OTBKBS
l'OR THEIB GOODNES8.

They tbat know nothing of the internaI sense of the Word cannot believe otherwise than tbat the Israelitish and Jewish nation was elected above every otller naLion, and tlJerefore that they were more. exeellent,-as they themselves also belie,"ed. And what is extraordinary, not only that nation itself believes this, but Christians also believe it; although they know that nation is infiltby loves, in sordid avarice, in hatred, and in arroganc.e; and besides, that they lnake light of and even hold in aversion the internaI things which relate to charity and faith, and which relate to the Lord. That even Christians believe that nation was eleeted above others is because t.hey believe that the election and salvation of man is of mercy, ho,,"ever a man lives, and thus that the wicked enn be received into heaven equally with the pious and the good,-not considering that election ie universal, namely, of aIl who live in good; and that the mercy of the Lord is towards every man who abstains from evilJ and wills to live in good, and thus who entiers himself to he led of the Lord, and to be regenerated,-,,,,hich is effected by tlle continu.. ance of his life. Bence it is that very many even in the Christian world too believe that that nation will be ~0'8.in elected, and ,,"iU then he brought baek again into the land of Canaan; and this also aceording to the sense of the letter. (A. C. n. 7051.) The cbildren of Israel are called the people of Jehovah, Dot because they were better than otber nations, but because they represented the people of 'Jehovah, that is, those who are of the Llrd's spiritual kingdom. That they were not better than otber nations iq evident t'rom their life in the wilderness, in that they did not believe at aIl in Jebovah, but in beart believed in the gods of the Egyptians; which is manifest t'rom the golden calf that they made for themselves, and whicb they called their gods that brougbt tbem forth out of the land of Egypt (Exod. xxx. 8). It is evident also from their life afterwards in the land of
>

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Canaan, of which we read in the historiea1 parts of the Word; and from what is said of tbem too in the prophetical parts of the Word, and finally by the Lord. Henee also it is that fe\v of them are in heaven, for tbey have reeeived a lot in the other life aceording to tIleir life. Be Dot therefore willing to believe that they before others were elected for heaven. Those who so believe do not beli~ve that the life of every one remains; nor believe that man must be prepared for heaven by his whole life in the world, and that this is done of the Lord's mercy,-and that they are Dot admitted into heaven 'of mercy &loue, howsoever they baye lived in the world. To such an opinion of heaven and of the Lord's mercy the doctrine of faith alone leads, and of saIvatin by that faith witllout good works. For they who are in this doctrine are Dot concerned about the life. Bence they even believe that evils can be \viped away, as filth with waterj and thus that a man can he transmitted into the life of good and consequently admitted into heaven in a moment; not knowing that if the life of evil were taken away from the evil they would have nothing of life at all; and tl1at if t.hey who are in the life of evil were admitted into heaven they would feel hell within them, and the more grievous the more interiorly they were in heaven. From aIl this DOW it may he seen that the Israelites and Jews were not elected at alla but only accepted to represent the things ,\\"hich are of heaven; and that it was expediellt that this should be done in the land of Canaan, because the church of the Lord had been tllere from the most ancient times, and all places there were therefore become representative of things celestial and Divine. Thus also a Word could be written there wherein the names would signify such things as al"e of the Lord and of His . kingdom. (A. O. n. 7439.) Tu Jus
WEBB NOT OHOSEN, BUT WEBB URGENT TO DB A l'BOll THE LoVE 01' PRB-EKINENOE.

CBURCB,

That the descendants of Jacob were Dot chosen, but were 8Olicitous that there might be a church with tbem, appears in many passages of the 'Vord, from its internaI historical sense; and plainly in the following: cc Jehovah sait/, unto Moses, Go 'Up kenu, tkou and the people, whicl" tkou hast caused to go 'Up out 0/ the land of Egypt, unto the land which l 8ware unto Abraham, [8lUlC, and Jacob, saying, Unto thysud Wll give il. ... I 'Will flOt go up in, the midst 01 thee, for thou art ft stijf-'1l.ecked people; lest l C01ISUl1l,e thee in, t"M way. Wken the people Mard tkis evit word they '1Iuyu/rned, and they put every O'M his adornment Irom upon, Aime AM M08e8 too1c the lent, and St1etCked it fur kimsell

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withO'ld tM camp, by remO'lJ'ing far from, th.e ca'nl,p; aM Mosa

said unto Jekuval~, Bee, Thou sayest 'UIIlio me, Cause thi8 pwple to go '"'P, wMn Thou hast 'lWt made l.,"1WUJ'I1, to me wltmn Thou wilt smd witll, me. . . Nuw, therefore, 1 pray Thee, if 1 hat:e lound grace i" TAins eyes, make Jcnown to me, 1 pa!l Thee, Tlty UlLY, tltat 1 111411 1C'Iww 01 Thee. that 1 have 1000(,nd grace in Thine eyes; and see that this nation is Thy people. He said theref01~e, My laces shall go until 1 skall give thee rest" (Exod. xx xi.). 1t is here said. that Moses caused the people to go up out of the land of Egypt; and
afterwards that they laid aside their adornment, and DiOU rned; and that Moses stretched his tent without the camp, and so Jehovab assented; thus clearly, tbat they thenlselves were urgent. Again:

"Jelwvak sal unto Moses, How long will this people prO'DO~ lIe 1 and MW long will they 'Mt believe in Me,IO'r all the sigm which l have shewed in, the midst 01 the1n? 1 wl 81nite them with pestilence, a'fUi, extingui8h tltem, and will makI!, thee into a greater 'JUltion and mightier tItan tltey." But Moses supplicatp.d, and Jehovah heing entreated said, " I will be propitious accordinu ta Thy 'u;ord; nevertheless 1 lire, and the wlwle earth shall he filled with the glory of JeJwvah. P'or as to all these 1Iten who have sun, ltf.1J glory, and l[y 1Itiracle.s, whick 1 did in Egypt, and in tM 'U~derness, and yel have temptcd Me these ten times, and have 'Mt obeyed Aly 'Voice, ijtltey sltall Bee tM land 'UJicll, I8Ware unto tkeir fathers, all that have provoked Me shall not see it j in thil wilderness &hall tJteir carcases jq,ll together; . . tkeir children I will bring in" (Numb. xiv.). From this also it appears that Jehovah purposed to extinguish them, consequently

ma

not to establish a church aInong them, but that they were urgent, and therefore it was done. tA. C. n. 4290.) They were urgent that a church should he instituted among tl1cnl; but this was for no other end than that they might he distinguished above all nations on the whole globe. For beyond others they were in the love of self, and they could Dot be exalted to eminence over them by other Dleans than that Jehovah, and thus the cburch also, should be among them; for where Jebovah iR, that is the Lord, there is the church. That this was the end is evident from many passages in the Worel; as froln these wors also in this chapter (Exod. xxxi.): "Moses

,aid, Wkerein skall it becom.e ~'"1wwn here t/w,t 1 have lound fa1J01llr in Thine eyes, I a1Ul Tky people? Is it not in Thy going with 'US. and our being rendered excellent, I and Thy people, above ail t~ people that are DA t1u laces 01 tM larth,l" (ver. 16.) (w. n.
10,535.)

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WHY

THE JEW8 ARE OALLED IN THE WORD A HOLY PEOPLE.

The reason wby that people is called in the Word the people of J ebovah, the chosen and beloved nation, is that by J udah there the celestial church is meant, by Israel the spiritual cburch, and 80mething of the church by aU the sons of Jacob; and by Abraham, Isaac, and Jacob, the Lord Himself aIao is meant, as weIl as by Moses, Aaron, and David. (A. C. n. 10,396.)
THE EaRONEOUS BELIEJ' THAT THE JEWS ABE AGAIN TO BE Cao8EN.

The character of that nation is snch, that above aIl other nations they adore external things, thus idols; an that they wish to know Ilothing st all about internaI things. For of aIl uations they are the most avaricious; and avarice such as theirs, by which gold and silver are loved for the sake of gold and silver, and Dot for the sake of any use, is an affection the mORt earthly, and draws the mind down entirely into and immerses it in the body, and 80 closes the interiors that nothing st all of faith and love from heaven can enter. It is therefore plain how much they err who believe that nation will again be chosen, or that the Lord's church will pas8 agaln to them, others being rejected, -when yet you shallconvert stones to faith in the LoI'd befOI~ them. lt is elieved the church will pass again to them, because in many places in the prophetical parts of the 'Vord it is said that they are to retum; and it is not known that by J udah, by t.Tacob, and by Israel there, that nation is Dot meant, but those 'Wit.h whom the church exista. CA. C. n. 8301.) ln Jeremiah it is written: "Behold, the days come, elwvah, that I uill sow tM kouse of Israel and the ho dal" with the seed of man, and 'llJitk the 8ced 0/ be . Behold, tM days come, 8ait}" Jelwvah, that I will make w cooenant witk the MUl8e 0/ 181'ael, and with the Muse oh ' Udak. . . . But this Bkall he the covenant that 1 will 1nake U/th tlte Muse of Israel. After those days, 8aitk Jehovak, 1 will pui1fy'la w in th:- ir inward parts, and write it upon tkeir kearts, ani u"'tll be the~r f!od, and tluy Bhall be My peuple" (xxxi 27,31'1$3). By the com!n~ da)'s bere the advent of the Lord is meanCi; and therefore It 18 not meant that a new covenant would thtn be made ,vith the house of Israel and with the house of Judah, but with a new church that wu tu be established by the Lord,-which is meaut by the bouse of Israel and by the house of Judah in \vhose inward parts the law would be put and upon wh~se hearts it would be \vritten. It is well known that this did not t,ake place \\9ith the bouse of

368

THE ISRAELITISH OHUROH.

.... "

Israel and with the house of J udah; for they entirely rejected any covenant with the Lord, and in like manner they reject it also at this day. A covellant signifies conjunction with the Lord by love ta Him; by which conjunction the law or Divine tnltb is put in them, both in doctrine and in life,-which is the law in their in~ard parts; and written upon their heal"ta To sow the house of Israel and the house of Judah with the seed of man, and with the seed of beast, signifies to reform those who are of the new church, hy nu.~ans of the truths and goods which are of intelligence and affection; seed is truth; man is intelligence; and l.east is the good of affection. That beast signifies t.his, will be shown hereafter. Again, in Zechariah: " Yea; many peoplp. and strong nations shall corne to seek Jehovak of Hosts in Jerltsalem, and to pray be/ore Jehovah. Thu.s sa.ith Jehovah of Hosts, In those days ten men shall tal:e hold, out 01 al/, languages 01 the nations, even shall taJ.~e hold 0/ the skirt of him that is a Jew, saying, JVe will go 'Witk '!I01t; for we have Mard tJtat God is 'Witk '!Jou" (viii. 22, 23). ThoBe who do not kllOW that by a Jew they are mpant who are in love to the Lord and thence in truths of doctl'ine, may easily he led to heIieve that these things are said of the J ews, and of their introduction into the land of Canaan; and that aIl others who dedire to be saved shall then take hold of the skirt of their garnlent praying that tbey may he permitted to go with them. But ,vhen it is known that these things are not said of any introduction into the land of Canaan and to Jerusalenl there, and that by ft, Jew they are not meant who are of that nat.ion; but tbat by,Jerusalem the new cllurch is meant that would be established by the Lord, and by a Jew , every one ",ho is in the good of love to the Lord, and by the '" ',~ ..8kirt of a Jew truth from that good, then it may be understood 'V~ aIl things in tbis chapter and these words in particI11ar Signlfy. ~or the subject here spoken of is the calling together and accession Qf the Gentiles to the Church; and by a J e'v they are Dleant who acknowledge the Lord Rlld love Him; by the taking hold of his skirt is signified tbe desire of knowing truth from him; and by tqn Dien out of aIl the language.~ of the nations aIl are meant of whateyer religion. Ten men signify all ; and the languages of aIl nations, their religious principles. }"rom aIl this it may be seen hw far they wander who believe that at the end of times the Je"'s't will be converted to the Lord, and introduced into the land of Oanaan. They are those who believe that by the land, by Jerus~em, by Israel, and by Jl1dah, in the 'Vor, are meant the land o~ Canaan, the city of Jerusalem, the Israelitish people, and the Jewish nation. But those who hitherto have 80 believed areJ to be excused; because they knew nothing of the spiritual sens~ of t.he W ord, and therefore did Dot

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369

they shall bring all '!Jour brethren out 01 all nations for an offering ttnio Je1wvah, upon horses, and in chariots, and in carriages, and 'U]XYn 'nulles, and upon swift beasts, to My holy mou.niain Jerusalem, saith Jehovah, (18 the children 0/ Israel bring a.n oifering in a clean ",.ssel inio the hou.se 0/ .JelUJ1)ah. ... l!'or as the new keavens and tke 1UJ10 earth which 1 will make s1tall re'main belore Me, saith JeJwvah, so shall '!Imr sud and '!Jour name remain" (lxvi. 20, 22). By the new heaven and the new earth are rneant the heaven and the church from t.hose who would be saved by the Lord after the glorification of His Human. In the sarne prophet: "I will lift up Jfine hand to the Gentiles, and set up My standard to the people: and thell shall bring thy sons in their bosom, and tlty da-ugltters the,!! shall carry upon the slwulders. A. nd king8 shall 'he thy n:ursi'1l{/ fathers, and their queens thy nursi'ng rnothers: they s1w1J, bow doun1, to thee with their face toward the earth, and lir.k up the dust of thy feet" (xlix. 22, 23). This whole chapter relates to the coming of the Lord, and to the salvation of those who receive Him,-as is very manifest from verses 6-9; and therefore Ilot to the salvat,ion of the J ews, still less to their restoration to the land of Canaan. That the J ewish nation was Dot llleant in the passages adduced is evident also from the faet that it was the worst nation at heart, an-d was idolatrou8; and that they were not led into the land of Canaan on account of any goodness and uprightness of heart, but becRuse of the

know that by the land of Canaan the church ie signified; by Jerusalern, the same as to doctrine; by Israel, those that are of the ~pil'itual church; and by Judah, those that are of the celestial cIlureh; and that w here their introduction into the land of Canaan is referred to by the prophets, the introduction of the faithful into heaven and into the church is meant. This introduction even oook place when the Lord came into the world; for then aIl those who lived in the good of charity, and ,,orshipped God under the hUlnan form, were introuced into heaven,-who were reserved under heaven until the Lord's conling, and introduced after He had glorified His Human. These are they ",ho are meant, in nlany places in the prophetie ""'ord, where the captivity of the children of IsPael and Judah a.na the bringing of them back into t.he land are spoken of. They also are meant who WeTe to be introduced from the earth into the church, and thence into heaven, arter the cOlning of the Lord; Dot only ,vhere the Christian religion is received, but also everrwhere else. The two following passages may be taken as an example of those from which the Jews persuade thenlse]ves, and also Christians believe, that the J ewish nation will return into the land of Canaan, and be saved in preference to others. In Isaiah: ,; Tlun

370

THE ISRAELITISH

OHUR~H.

promise made to their fathers; that tl1ere were with them no truths and goods of the church, but only falsities and evils; and that therefore they were rejected and expelled from the land of Canaan, as is evident from aIl the passages in the 'Vord where that nation is described CA. E. n. 433.)

WBY THE JEWS HAVE BEEN PREsERVE UNTO THIS DAY.

Because the trille of J udah, more than the other tribes, was of
t his character [tlJat they could be in a holy externaI, and 80 keep

holy the rituals \vlaereby the heavenly things of the Lord's kingdom were represented], "and at this day, as formerly, keep holy the rituals ,vhich can he observed out of Jerusalem, and also have a 8acred veneration for their fathers, and an especial reverence for the Word of the Ol Testaluent, and it was foreseen tha Christians ,vould almost rejeet it, and would likewise defile its internaIs with things profane, therefore that nation has been hitherto preserved,-according to the Lord's words in Alatthew (xxiv. 34). It would have been otherwise if Christians, as they were acquainted with internaI things, had also lived as internai men. If this had been 80, that nation, like other nations, before lllany ages would have been eut off. (A. C. n. 3479.)
TUB LAND CANAAN,

OP

IN RESPECT TO THE CHURCHBS TBBRE.

The Most Aneient ellurcll, which was celestial, and before the flood, was in the land of Canaan; and the Ancient church which was after the flood was also there, and in mallY eountries besides. Hence the origin of the faet tbat aIl the nations there, and also aU the lands, and all the rivers there were elothed with 'representatives; for the most ancients, who were celestial men, perceived through aIl the objects that they SRW such things as helong t.o the Lord's kingdolD; and 80 through t.he eountries 000 and the rivers of the land. Those representatives, and &80 the representatives of the places there, remained in the Ancient church. The 'Vord in the Ancient ehurch had also representative names of places therefrom; as also the Word aftel' their time, which is called Moses and the Prophets; and because it was so Abraham was commaned to ~o thither, and a promise was made to him that his posterity shoulcl possese that land. And this not for the reason that they were bet.ter than other nations,-for they ,vere among the worst of all,-but that by them a represent.ative ch~reh migltt he instituted, in which nothing should turn upon .person or upon place, but upon the things which were repre

THE IBIlAELITISH OHUROH.

371

sented; and thus the names 000 of the ~{ost Ancient and of the Ancient church were retained. (A. C. n. 3686.) There ,vas a church in the land of Canaan from the most ancient times; whence it came to pass that aU places there, and which were circumjacent in whatever direction, with the mountains and rivers, that are luentioned in the '\Vord, became representative and significative of snch thillgS as constitute the internaIs of the church, which are what are called its spiritnal things. (IL D. n. 5.)
WllY THE ISRAELITES WERB EXPELLED FROM THE LAND OF CANAAN.

As the Israelitish nation ,vere in externa]s, without internaIs, and J'et something of the church was to be establis4cd among thern, it was provided of the Lord that communication with heaven miqht still he effccted, through the rcpresentativcs which constitutea the externals of worship with that nation. This comulunication, however, was effccted miraculously. But, that this lnight he, two things were lequisite; one, that the internaI within thcm should be entircly closed; and the other, that they might be in a holy external while engaged in worship. For,when the internaI is entirely closed, then the internaI of the church and of worship is neither denicd nor acknowlcdged; it is as if there were none; and then there can he a holy extemaI, and it can even he exaltcd, because nothing opposes and prevents. This nation was therefore nlso in entire Ignorance of internai thinps,-which are the things pcrtaining to love und faith toward.s the Lord, and to eternailife by me,ans of them. But as Boon as the Lord came iuto the ,,"orld and revealed Himself, and taught love and faith in Himself, then that nation as they heard these things began to deny them, and so could no longer be kept in such ignorance as before. Therefore they were thcn drivcn out of the land of Canaan; that they rnight Dot deme and profane internaI things, by deniaI, in that land where, from the most ancient times, aIl places were made representativc of such things as pertain to heaven and the church.. (A. C. n.lO, 500.)

"

THE FOURTH, OR FIR8T CHRISTIAN CHURCH.

THE Christian clntrcb in its essence is the same with the lepresentat,ive church as to its internaI fonn. But the representatives and signi6catives of that church were ahroWlted arter the Lord canle into the world, Lecause each and aIl of them reprenellted Him, and conseqllently the things ,vhich are of His kingdom; for these are froDI Him. and so ro speak are Rimself. But bet\\?een the Most Ancient church and the Christian the difJerence is as bet"'eell the light of the sun by day and the light of the moon and stars y night; for, to see goods hyan internaI or prior way is like seeing in the day by the light of the sun, while to see byan externa1 or posterior way is like seeing in the night by the light of the moon or stars. There ,vas almost the same difference bet\veen tlle Most Allcient church and the Ancient; only t.hat they of the Christian church were capable of being in fuller light. if they had ackno\vlcdged internaI things, or had believed and done the truths and goods which the Lord . taugLt. The good itself is tlle salne to each, but the difference is in seeing it clearly or dimly. They who see clearly see innumerable arcana almost as the angels in heaven, and are also affected by ,vhat they 8ee; but they that see dimly scarcely Bee anything without douht, and the things wl1ich tohey see also nlix thelllselves with the shades of night, that is, with falsities; nor can they be interiorly affected by them. (A C. D. 4489.) The externals of the Anciellt church were all representative of the Lord and of the celest.ial and spiritual things of His kingdom; that is of love and charity and of faith thence, consequently of such things as are of the Christian church. Rence it. is that ,,'hen the exteruals which belonged to the Ancient and also to the Je\vifih chureh are unfolded, and as it were unswathed, the Christian church appears. This was signified by the rending asnnder of the veil in the temple (Matt. xxvii. 51). (ib. n. 4772.) The Lord abolished the representatives themselves of the .1 e\vish cburch because the greatest part of them referred to Hitn ~ for the shadow vanishes when the form itself appears.

THE FIRST aHRISTIAN OHUBOe.

373

He established therefore a new churcb, which sbould Dot like the former be led bJ' representatives to things internaI, but which should know them without representatives. And in place of those representatives He enjoined certain external things only, name1y Baptism and the Holy Supper; Baptism, that by it they might remember regenerati~n; and" the Holy Supper, that they might thereby remember the Lord and His love towards the whole human race, and the reciprocal [love] of man to Him. (ib. n. 4904.) In the end of the church, when there is no faith because there is no charity, the interior [truths] of the Word are made known which are to serve the new church fo~ doctrine and lire. This was effected by the Lord Himself when the end of the Jewish church was st hand; for then the Lord Himself came intQ the world and opened the interiors of the Word, especially those concerning Himself, concerning love to Him, concerning love towaros the neighbour; and conceruing Faith in Him,-which before lay hidden in the interiors of the Word, being in its representatives, and thence in the single things of the church and of worship. The truths tl)erefore which the Lord unfolded were the interior truths-and in themselves spiritual-which afterwards served the new church for doctrine and life, according. to what was just said aboya. But yet those truths were not immediately received, nor till after a considerable lapse of time, as is well known From eccle.siastical history. The reason was that they could not he received until aIl things in the spiritual world were reduced to order; for wiLh men the spiritual world is CODjoined to the natura! world. l'herefore unless that world had first been reduced to order the goods of love and truths of doctrine could not Le understood nor perc~ived by men in the natural \vorld. This ,vas the reason why so long a tinle intervened before the Christian chnrch was universally established in the European world; for aIl the effects which exist in the natura! world derive their origin from causes in the spiritual world, especially those that concellln the things of the church. (A. E. ~ 670.)
TBB PRnlITIVB CONDITION AND SUBSEQUENT DBGENBRATION OP TWS CHRISTIAN CHURCB.

The Christian church, From the time of the Lord, has passed tbrough the several periods from infcncy to extreme old age. Its infancy was during the time in which the Apostles lived, and preached io the whole world l-epentance and faith in the Lord Gad the Saviour. That they preached these two is evident from

374

THE FIRST OHRISTIAN OHUBOH.

tbese words in the Acta of tbe Apostles :_CC Paul testijietl to lM Jews, and also to tlu reeks, repentance toward God, aM faith in, our lord ,T,,8U8 Christ" (ch. xx. 21). . . . The chureh established by the Lord through them is at this day 80 nearly consummated that scarcely any remnant of it is left; and tbis has conle to pass because they bave divided the Trinity into three persons, each of which is God and Lord. And from this a sort of a frenzy has been diffused into aIl theology, and 80 into the church which from tbe name of the Lord is called Chri~tian. It is called frenzYJ because the minds of men have been driven by it to such distraction that they do not know whether God is one, or whether there are three. He is one in the word of the mouth, but three in the thought of the mind. The mind is tberefore at variance with its mouth, or the thought with its utterance; from wbich variance it results tbat there is no God The prevailing naturalisrn of the day is from no other source. Consider, if you please, when the mouth says one and the mind thinks three, whether within, where they meet (in media via), the one does Dot in tum destroy the other. Consequently a man sca,rcely thinks of God, if he does think, otherwise than from the bare word, without any sense which involves a cognition of it. (T. C. R. n. 4.) In the primitive cbnrcb, after the Lord's advent, a]1 the mernbers of the church lived as brethren among one another, and a180 called each other brethren, and mutually loved one another. But afterwars, in the course of timEl, charity diminished and vanished away. As charity vanished, evils succeeded; and with evils falsities also insinuated thenlselves. Rence arose schisms and heresies; which would never have been if charity had lived and ruled. Then a schism would not even have been called. schism, nor a heresy heresy, but a doctrinal [belief] according to the opinion of him who held it; which they would have 1eft t.a the conscience of every one,-if only it did not deny t~e principles, that is, the Lord, eternallife, and the Word; and if it was not against Divine order, that is contrary ta the precepts of the Decalogue. (A. C. D. 1834.)
TmI
Cmm.

PRE8BNT STAD OP THIB CHRISTIAN

1 have been told that good of t,he will, which was enjoyed by the men of the Most Ancient church, was entirely lost among the antediluvians; and that at this day, among the men of the Christian churcb, good of the understanding is beginning to perish, insomuch that but little of it rp.Dlair'J,--for ;:he reason that tl1ey believe nothing unless they comprehend it by the

THE FIRST CHRISTIA.A.V' CHUROH.

375

senses, and tl1at at this day they not only reason from the senses concerning Divine arcana, but also by a philosophy unknown to the ancients. Through this means th~ light of the ullderstanding is entirely darkened; and the darkue@s is become so great that it can scarcely be dispelled. (A C. D. 2124.) That within the church 8t this day faith is 80 rare tltat it can scarcely be said to exist at aU, was Inade evident from many of the learned and mallY of the simple, whose spirits after death were examined as to what their faith had been in this world It was found that every one of them supposed faith to be merely believing and persuading thenlselves that the truth is 80; and that the more learned of them made it to consist entirely in belicving, with trust or confidence, that they are saved by the Lord's passion and His intercession; aud that hardly one atnong them knew that there is no faith if there is no charit.y or love. Nay,it was found that t~eydid not know what charity to the neighbour is, nor the difference bet\veen thinking and willing. For the most part they turn their backs upon charity, saying tbat charity does nothing, but that faith alone is effective. 'Vhen it was replied to them that charity and faith are one, as the will and the understanding are one, and that charity has its seat in the will, and faith in the understanding, anel that to separate the one From the other is as it were ta separate the will from the understanding, tbey did not comprehend. It was thus made evident to me that 8carcely any faith exists st the present day. . . . Sucb then is the state of the cburch at this day; namely, that there is no faith in it because there is no charity; and where there is no charity there is no spiritual good, for that good exist.s from charityalone. It was declared from heaven that t.here is still good with sorne, but that it cannot be called spiritual, but natura! good; because essential Divine truths are in obscurity, and Divine truths introduce to charity, for they teach it, and regard it as their end and aime There can therefore be no other charity than such as accords with the truths which form it. The Divine trnths from which the doctrines of the churches are derived relate to faith alone; on which account they are called the doctrines of faith, and have no reference to life. But truths which regard faith alone, and not lire, can:not make man spiritual; for so long as they are external to tbe life they are only natural, being merely known and thought of as corntnon things. Hence it is that there is no spiritual good at the pregent day, but only natural good with sorne. (L J. D. 37, 38.) CI Ail these are the beginning of sor'I'OW3. Then &hall they delive7' 1I()'U, into trilndation, and shall kill '!fou; a'1Ul '!le shall be hated of all 'f&lltions,/or My Mmt'S sake. And then sltall many'he offended, and shall betray one another, and ,91w,ll hate one another. AM

376

THE FIR8T OHRISTIAN OHUROH.

man,!! faZse propkets shall rise, and shall seduce ma""g. AM beca'U86 iniquity ihall i1WT~e the charity 0/ manJj ihall wax cold. But he that shall remain steadfast unto the end, the same shalllJ, saved. .A. nd th.is gospel of the kingd01n shall he preached in all the inhabited world for a testimony 'llnto all nation8. .A nd then ihall the tITIil he" (Matt. xxiv. 8-14). By these words the second state of
perversion of the chureh s described; which is, that good and truth would he despised, and also turned away from, and tbat thus faith in the Lord would expire according to the degree in which charity would c~qe. . . . That sucb is the church does Dot appear to those who are in the church; namely, that tbey despise and are averse to all things which are of good and trllth, aud that the~' bear enmities against those things, and especially against the Lord Himself. For they frequent the temples, hear preaching, are 'in a kind of holy [state] wbile there, attend the Holy Supper, and sonletimes conve~e among thenlselvs in a beconling manner concerning these things. Thus do the Lad equally with the good; they also live among thelllseives in civil charity or friendship. Rence it is that to the eyes of men no contempt appears, stilliess aversion. and less still enmity against tbe goods and truths of faith, and thus against the Lord. But t.hese are externa.l forms by which one seduces another; and the internaI forms of the men of the church are quite unlike, even entirely contrary to the external forols. The internai forms are what are here described, and are of such a character. The real quality of these appears to the life in the heavens. For the angels do not attend ta any other than interna! 'things, that is to ends, or to intentions and volitions, and tQ t.houghts from these. How unlike these are to the externals may be clearly seen from th08e wbo cOlne from the Christian world into the other life; it is the internaIs aIone according to which they think and speak in the other life, sinee the externals are Ieft ,vith the body. And there it is mauifest that, although snch appeared peacable in the world, yet they entertained hatred to one another, and hatred towards aIl tbings of faith, especially towards the Lord. For when the Lord is orny named before them in the other life, a sphere Dot ouly of contempt, but even of aversion and enmity RoC78.inst Him, lllanifestly goes forth froID and surrounds them; even from those who in appearance talked piously of Hitn, and who also ~ad preached. So when charity and faith are mentioned. Such are they in the internaI form, which is tllere made manifest, tbat if external . lestraints ha<! been reIDoved while they lived in the world, that S, if they had not feared for life, and the penalties of the laws, and especially if they had not feared for reputation on account of the honours which they aspired ta and sought to obta.inw

THE FIRST CHRISTI_\ fJHURCH.

377

and the wealth which they desired and eagerly strove arter, they \\yould from intestine hatred bave rushed one 800llinst ~nothE;r according t.o their impulses and thoughts; and without any conscience they would have seized the goods of others, and witbout conscience would also have cruelly murdered especially the inoffensive. Such are Christians at this day as to their interiors, except a few who are Dot known. From this it appears what tht' quality of the church is. (A. C. D. :3-186-3489.) " For the'lt skall he great trihul(l tiofl" suclL as was 'Mt from tlu

btgianing of.tlu 'lI.J()rld to tkis time, 'M, nor ever shall be; a1Ul ezcept tJwse days skould he sJwrtened, tlure sMuId no jlesA be saved" (~Iatt.
xxiv. 21, 22). This is said of the last time of the church, when the judgment takes place. ThaL such is the state of the church at tls day ruay be known from these considerations alone: That in the greatest part of the Christian world are those who have transferred to themselves the Divine power of the Lord, and would he worshipped as gods, and who invoke dead men,-and scarce any there invoke t.he Lord; aud that the rest of the church make Gad three, and the Lord two, and place salvation, Dot in amendment of life, but in certain ,,ords devoutly uttered wit.h the breath,--thus Dot in repentance, but in confidence that they are j ustified and sanctified, if only they foid their hands and look upwards, and utter some custornary form of prayer. (A. R. Do:

263.)
TIIB
END OP TUB FIB8T CHRISTIAN CHUROJL

The greater part of mankind believe that when the last judgment comes all things in the visible world are to be destroyed, that the eartb will he consumed by fire, the sun and the mon will he dissipated, and the stars will vanish away; and that aftel-wards a new heaven and a ne\v earth will spring forth. This opinion they have taken fronl Prophetie revelations, wherein such tbin~s are ment.ioned. But the last judgment is nothing else than the end of the church with one nation, and its. beginning with another; which end and which beginuing take place \vhen there is no longer any acknowledgment of the Lord, or, what is the aame, when there. is no faith. Tbere is no acknowledgment or no faith when there is no charity: for faith cannot exist except with those who are in charity. That then is the end of the church and its transfer to others, clearly appears frOllt all that the Lord Himelf taught and fOl'etold iu the Evangelists concerlling tbat last day, or the consummation of the age; namely, in l'Iatt. xxiv., Mark xiii., and in Luke xxi. But as these teachings canDot he conlpl'ehended by any one without the key, which la their internaI sense, it is permitted to unfold in orer the things which
30

378

THE FIRBT OHRISTIAN OHURCH.

are therein, beginning with these words in Matthew: " TM disciples came to Jesus, saying, Tell us wMn shall these thillgs he, and what is the sign of Thy oorning, and 0/ the consummation of the age. And J~tl8 answeri11{J. said unto tltem, See {kat 'IW one stdl!U '!JO'lt,. for many shall C01ne in My nante, saying, l am Chmt, and shall seduce many: but '!le shall lU!ar of wars and rumours 0/ wan; st'e tJt,at ye be Mt disturbed; for all these thi'Tl,gs m'ust need8 be, bill the end is not yet. For Mtion shall he stirred 'llp against nati01l, and lingdom against kingdom; and there shall he famims, and pelltilences, and earthqua~~es. But ail these thi1lgs are the beginfli1l9 of sorrows" (xxiv. 3-8). Those who adhere to the sense of the letter cannot know whether these, and the particulars wbich follow in this chaptcr, ,vere spoken of the destruction of J,erusalem and the dispersion of the J e\vish nation, or .of the end of days, which is called the last judgnlent; but those who are in the internaI sense see clearly that the end of the church is here treated of, ,vhich end is ,vllat here and else\vhere is called the coming of the Lord, and the consummatioll of tlJe age. And as this is tbe end here nleant, it nlay he known that aIl the above particulars signify thillgS pertaining to the church; and what they signify is evideut from the particulars, in the internaI sense. As that " many shall C01ne in Jfg name, saying, I am Christ, afUl shall seduce many.t' Here name does Dot signify a nante, nor Christ, Christ; but name signifies that by nleans of ,vhi~h the Lord is worsl1ipped, and Christ signifies the very truth. Thus the signification is that tbere would conle those ,,-ho '\"ould say, This is of fait,h, or, This is true, when yet it is neither of faith, nor true, but faise. That they should hear 0/ wa'rs a.nd, ntmour.~ of wars, is, that there would be disputes and quarrels concerning truths, which are wars in t.he spiritual sense; that Miion

shouJd

me

up against nation, and kil1gdom against l.,-illgdo-m,

sigtlifies that evil \vould cornbat with evil, and the faise with the false; and there sltall be famines a.'1Ul pe.'Jtilences, and eart/tquakes i'll, lliuers placcs, is that thcre would no longer he aDY cognitions pf good and of trllth, and thus that the state of the church would be changed, which is [spiritually] an earthquak~ .. (A. C. D. 3353.) "But immediately after the a.f!lictlon of those days" signifies the state of the Church as to the truth which is of faitb, which state is treated of in "'hat precedes; desolation of t.ruth throughout the \Vord is ca.Iled afflictiun. Bence it is evident that these \l'ords signify tha.t 'v hen there is no longer any faith tbere win he no charity_ For faith leads to charity, because it teacheswhat charity is; and charity receives its quality from the truths which are of faith, and the truths of faith receive their essence and their life from charity. Ct The sun shall be darlcened, and lM moon MaU fWI

THE FIR8T

aHRI~TIAN

CHURCH.

379

give her ligkt," signifies love to the Lord, which is the sun, and
charity towards the neighbour, which is the tnoon; 10 he darkened ,.nd Dot give light signifies that they would Dot appear, thus that they would vanish. The reason of this signification of the sun and moon is that in the other life tbe Lord appears as a suIt to those in heaven who are in love to Him, who are called celestial, and as a moon to those ,,,ho are in charity to,,'ards t.he n~ighbour, who are called spiritual The sun and moon in the heavens, or the Lord, are never darkened, Dor lose their light, but shine perpetually. Thus neit\her with the celestial is love to Him at any time obscured, nor charity towards the neighbour with the spiritual, in the heavens; nor on earth with those with whom those angels are, that is with those who are in love and in charity. But 88 10 those who are in no love and charity, but in the love of self and of the world, and thence in hatreds and revenge,-tlley bring tbis darkness upon themselves. The case is the same as with tlle sun of the world; the sun shines perpetually, but when clouds interpose thernselves it does not appear. CI And the stars skall fall from Ma/ven," signifies that cognitions of good and truth shall be lost. Nothing else ie signifie in the Word by stars, wherever they are mentioned. "And the p010t1'S 0/ the hea'liert8 shaU he s1uilan," signifies the f-oundations of the Church, which al-e said to be moved and shaken wheu these things perish; for the church on earlh is the foundation of lleaveu, since the infl\lX of good and tTuth through the heavens from the Lord ultimately terminates in the goodti and truths of the man of the church. Thus when the man of the cburch is in such a perverted state as no longer 10 admit the influx of good and truth, the powers of the heavens are said to he shaken. On this account it is al\vRYs provided by the Lord that somewhat of the church should ~. main; and that when an old church perishes a new ohurch shouht he established. (tD. De 4060.) That the Christian Church 8S it s to-day is so far consummated and dcvastRted, cannot he sean by those on earth who have confirmed themsclves in its falsities; because the confirmation offalsity is denial oftruth. It therefore veils the understanding, as it were, and thereby guards it, lest anything else should secretly enter which might pull up its cords and stakes, wherewitb, like a firm tent, it has built and fashioned its system. . . For this reason it is, that every church, built up of tbose who see by such confirmations appen,rs to itself 88 the only church in the ligbt, and aIl others which <litrer from it appcar to he in darkness. For, tbose who see by sucb confirmations are Dot unlike owls, which see light in the shades of, night, and in the dnytime see the sun and its rays 'as, thick darkness. (T. C. R. n. 758, 759.)

THE SECOND COMING OF THE LORD.

ct

And tlum shall appear the sign of the Son of Man in heaVt/ll,"

ihall see the Son 01 Man coming in the clou/da 0.1 tM keavens, wit/l, pou:er and great glory," signifies that then the \Vord shall he revealed as to its internaI sense, in wbich the Lord is. The Son
of Man is the Divine Truth which is therein. The clouds are the literaI sense; po\ver is predicated of the good, and glory of the trllth that are therein. This is the coming of the Lord which

(Matt. xxiv. 30), signifies the appearing then of Divine Truth; a sign denotes an appearing; the Son of ~fan is the Lord as to Divine Truth. It is this appearing, or tbis sign, about whicb the disciples inquired when they said to the Lord, U Tell 'US wken sJudl tkese thi'1l{J8 come to pa88, and what is the sign of Thg corning, and of the comummation of the age" (ver. 3). :For they knew from tbe Word that when the age was consunlmated the Lord would come, and they knew from tbe Lord that He would come again; and they understood by this t~at the Lord would come again into the world, Dot kno\\yillg as yet that 88 often as the church bas been vastated, so often the Lord bas come. Not that He bas come in person, as when by nativity fIe assumed the Human an.d made this Divine, but by appearings,-either manifest, as \\1hen He appeared to Abraham in MaJore, to Moses in the bush, to the people of Israel on Mount Sinai, and to J oshua when he entered the land of Canaan; or Dot so manifest, as through the inspirations whereby the 'Vord [was given], and afterwards through the 'Vord. For the Lord is present in the 'Vord; for ail things of the 'Vord are from Him and relate to Him, as is evident from what has been so frequently shawn before. This is the appearing which is here signified by the sign of the Son of 1.fan, and of which this verse treats. cc And then shaU all t"M i1'ibes of the eartn, moU""," signifies that aIl who are in the good of love and in the truth of faith ahall he .in grief. That mouruing has this signification may he seen in Zechariab, chap. xiL verses 10-14; and tribes Sigllify aIl things of good and truth, or of love and faith, consequently those who are in love and faith. They are called tribes of the earth, because they that are within the church are signified; the earth is the church. " And theg

l'HE SEOOND C041II..YG OF THE LORD.

381

is here meant; and Dot that according to the letter He will appeal' in the clouds. \Vbat now follow8 concerna the establiahment
of a New Church, which takes place when the old 8 vastated and rejected He sluIll Be'1Ld forth HiB angels with a trumpet and a grUJi, 'IXJice," signifie.s election; not that it is effected by visible angel$, still less by trumpeta and by great voices, but by an influx of holy good and holy truth from the Lord through the angels. Therefore angels in the 'Vord signify something appertaining to the Lord; here things which are from the Lord and concerning the Lord. By a trumpet and a great 'voice e,angelization is signified, as also elsewhere in the Word. cc And they skalt gatker togetker the dut, from tlu fmJ,1' wi'1U, from tM end of tlu keavens even to the end of th.em," signifies the establishment of a New Churoh. The elect are they who are in the good of love and faith; the four winds, Crom which they shall he gathered together, are aIl states of good and truth; the end of the heavens even 10 the end of them are the interna! and ext~rnal things of the Church. These things then are what are signified by those words of the Lord. (A. u. n. 4060.)
1(

THIS SECOND COMING 01' THE LoRD I8 NOT A COMa lB' PBB80N', BUT IN THB 'VOBD, WBIOH 18 PROM Hill, AND 18 HDI8BLP.

It is written in mauy places that the Lord will come in the clouds of heaven; Lut as no one has known what was meant by the clouds of heaven, men have believed that He would come in them in Person. That the clouds of heaven xnean the W ord in the sense of the letter, and that the glory and power in which He will also then come mean the spiritual sense of the W ~rdJ bas hitherto been hidden; because no one hitherto has even conjectured that there is any spiritual sense in the Word, such as this in itself is. Now, since the IA>rd has opened to me the spiritual senRe of the ,Vord, and has granted me to he in company with angf!ls and spirits in their world, as one of them, it is disclosed that by the clouds of heaven the Word in the natural sense is meant, and by power the Lord's rnight through the Word. That the clouds of heaven have this signification may he seen from these passages in the W ord :_cc There '8 none like. umo t1u God of Jeshurun, w/w rie/eth 'upon the htavm, aM in His greatness upon the clouds" (Deut. xxxiii. 26); cc Sing unto God, praise His narne, e:rJ,ol Him w1w rideth UPO'fl, the clouds" (Ps.. hviii. 5); " JeJwvah rideih upon a suift cloud" (Isa. xix. 1). That the Lord is the 'Vord is very certain from these words in .Tohn: "['II, tlu btginni'll{/ WaB th" Word, and the W(J'rd WaB Wh

God, and tlu Word

waB

God, .. and tlL6 Word'U'a8 madejleih,"

382

THE SEOOND OOMINO OF THE LORD.

(i. 1, 14). The Word here means Divine Truth; for Divine truth among Christians is from no other source than the 'Vord. It is the fountain whence aIl churches hearing the name of Christ draw living waters in their fulne:).~; although it is as in a cloud, in which its Datural sense is, yet it is in glOlY and power, in which its spiritual and celestial sense s. It has been shown in the chapter on the Sacred Scripture, and in the chapter on the Decalogue or Catechism, that there are three senses in the Word, the natural, the spiritual, and the celestial, one within another. It is therefore clear that in John the 'Vord means Divine Truth. . . . :FrolD a11 this it is plain that DOW also the Lord will appear in the Word. The reason why He \\yill not appear in person is, that ainee His ascension into heaven He is in the glorified Human; and in this He cannot appear to any man unless He first open the eyes of his spirit; and these cannot be opened with any one who is in evils and thence in falsitiesj thus not with any of the goats which He sets nt His left hantl Therefore when He manifested Himself to the disciples He first opened their eyes; for it is said, "And tkeir eyes Uv:r6 ope'lUd, and they knew Him; and He vanished out of their sight" (Luke xxiv. 31). The same occurred with the women at the sep\chre after the resurrection; and therefore they then also saw angels sitting . in the sepulchre and talking witb them, whom no man can see with the material eye. Neither did the apostles see the Lord in the glorified Human l?efore the Lord's resurrection with the eyes . of the body, but in the spirit,-\\'hich appears after \vaking as if it ,vere in sleep. This is evident from His transfiguration before Peter, James, and J uhn, in that " their eYe8 were heavy with sleep " (Luke ix. ::3 2). 1t is therefore vain to think the Lord will appear in person in the clouds of heaven; but He will appear in ,the Word which is from Him, thus which is Himself. (T. C. R.
D. 776,77~)

TBI8

SECOND CO)lING 01' THE LoRD lB EFFECTED DY )(BANS or A. ~IAN, TO WHOM THE LORD HAS MANIFESTED HIlt:8ELF IN PERSOK, A~D waOM HE BAS FILLED WITH HIS SPIRIT, TO TEACa TUB DOCTRINES OP THE NEW CauseR FROM HulSELI', THROUGlI THB WORD.

Since the Lord cannot nlanifest Himself in Person, as shown just above, and yet has foretold that He ,vould come and estabbsh a New Church, which is the New Jerusalem, it follows that this will he effected by means of a man, who ie able Dot ouly to receive the doctrines of that church into his understand ing. but also to publish them by the press. 1 testify in trutlt,

THE 8EaOND COMING OF THE LORD.

383

tbat the Lord manifested Himself to me His servant, and sent me to this office; and that afterwards He opened the sight of my spirit, and so intromitted me into the spiritual world, and has granted me to see the heavens and the hells, and aIso to converse with angels and spirits, and this DOW continually for many years; likewise that fronl the first day of that calling 1 have Dot received allything \vhatever relating to the doctrines of that church from any angel, but from the Lord alone, while 1 was reading the ord. To the end that the Lord might continually he present, He has opened to me the spiritual sense of IIis 'Vord, in which Divine Tnlth is in its light. And in this light He is continually present; for His presence in the \Vord is no otherwise than by the spiritual sense. By the light of this He passes through into the shade in which the sense of the letter is; comparativelyas the ligbt of the sun in the daytime does through an interposing cloud. (T. C. R n. 779, 780.) It has been given me to perceive distinctly what cornes from the Lord, and ,vhat from the angels; what has come from the Lord has been "1ritt,en, and what from the angels bas not bean written. (A. E. n. 118;~.) Tke things which 1 hal'6 lear1'/d in represe?uations, in, visions, and fron" conversations with spirits, and wi~h angels, are from, the Lord alone. 'Vhenever there has been any representation, vision, or con versation, 1 was kept interiorly and most deeply in reflection upon it, as to what therefrom ,vas useful and good, thus as to what 1 might .learn, (which reflection was not particularly observed by those who produced the represent.ations and visions, and who conversed; nay, sometimes they were indignant when they perceived that 1 was reflecting). Thus have 1 been instructed; therefore by no spirit, nor uy any angel, but by the Lord only, from whom is ail truth and good. On the contrary, when they wished to instruct me on various subjects, there was scarcelyanything but was false; for ,\\"hich reason 1 was prohibited from believing anything they said; nor WM 1 permitted ta infer any sucb thing whatever a.~ was 'of their proprium. ~Ioreover, when they wished to persnade me, 1 perceived an in terior or inmost persuasion that it is SO,-Dot as they wished; at whicb also they marvelled. The perception "as manifest, but cannot easily be described to the apprehension of man. (S. D. n. 1647.) The things related by me are Dot miracles, but are pl00fs that for certain ends l have becn introduced by the Lord into the spiritual world. In order that the true Chlistian religion might be unfolded, it

,V

384

THE SEOOND GOMING OF THE LORD.

was necessary tbat one should be introduced ioto the spiritual world, and receive from the mouth of the Lord genuine trnths
out of the W ord. In addition to the most evident proofs that the spiritual sense of the W ord has been laid open by the Lord through me, who ever before [bas had snch experiences] sinee the Word was re vealed in the Israelitish writings 1 And this sense is the very Sanctuary of the Word. The Lord Himself is in this sense with His Divine; and in the natura! sense with His Human. Not even one jot of this could be opened but by the Lord Himself. This excels (prstat) aIl the revelatins that have been made hitllerto ainee the creation of the world. The manifestation of the Lord and immission iuto the spiritual world excels aIl miracles. This has not been wanted to sny one in the aame manDer as to me sinee the creation of the world The men of the golden age talked indeed with an~els; but it was not grnnted them to be in any othertban naturallight; while to me it has been gmnted to be both in natuml and in spiritual light. at the saUle time. Thereby it has been ~nted IDe to see the \vonders of heaven; to he anlong the ang-els, as one of thenl; and at the same time to receive Divine Tnlths in the light, and 80 to perceive and teach them,-and therefore to he lad of the Lord. (Invitati,rm to the New Churck, n. 29, 38, 44, 52.)

lIow THE
RS

LoRD's ADVENT BBCOMBB EFFECTIVB IN THE INDIvmUAL

MA..1(.

The Lord's presence is ~rpetual with every man, the evil weIl as the good; for \V1thout His presence no man lives. But His advent is to those only who receive Him,-who are those that believe in Him, and do His Co~mandlnents. The effect of the Lord's perpetuaI presence is, that man is made rational, and that he can become spiritual. This is effected br the light proceeding from the Lord as ft sun in the 8~itu81 world, wbich man receives in his understanding; and that light ls the truth by which he has rationality. But the Lord's advent is to him \vho conjoins hcat with that light, tbat is, love with the truth; for the heat proceeding from that same Bun is love to God and towarJs the neighbor. The mere presence of the Lord, una enlightenment of the understanding thereby, may he compnred to the presence of the light of the sun in the world; unless it is cOl\ioined ,vith heat nll things on earth become desolate. But the ad vent of the Lord may he compared to the advent ofbeat, which takcs place in the springtime; and beco.use heat then conjoins itself wlth the light, the earth ie soften00, secds shoot forth and beur fruit. Such a parall(\lism exists hetween the spiritual tbings in ,vhich a man's sEirit dwclls, and the natural things in which his body lives. (T. C. R. n. 774.)

THE FIFTH OR NEW CHRISTIAN CHURCH.

IT was foretold in the Apocalypse, chap. xxi., xx., tbat at the end of the former cburch a New Church would be established, in which this should he the priulary doctrine: That God is One, both in person and in essence, and that the Lord is that God. This Church is what is there nleant by the New Jerusalenl; into which no one can enter but who acknowledges the Lord alone as God of heaven and earth. 'Vherefore this ehurch is there ealled the Lamb's Wife. And this 1 anl able to proclaim: Tbat the whole heaven acknowletlgcs the Lord alone, and that whoever does Dot acknowledge IIim is Dot admitted into hea.vell; for heaven is heave~ from the Lord. This acknowledgment, from love and faith, itself effects that those ,vho are in heaven are in the Lord and the Lord in them; as He Himself teaches in John: " At that day '!Je shall knov) tltat l am in My Father, and '!Je in Ale, and 1 in, '!Jou" (xiv. 20); and in the sarne: U Abide in lIe, a1ul [ in YOlt, 1 am the vine, lIe are tlte branches; he tlUlt abideth in Me and 1 in him tlte same b-ri'TVJeth jorth much fi uit ; for uitlwut Ale ye can do nothi'llg. If a 1nall, a1:Jid6 'Mt in Me M is (!(t.'lt fortIL" (xv. 4-6; also xvii. 22, 23). The reason why this was Dot seen belore from the Word, is that if it had been seen it would not have ~~n received; for the Last J udgtnent was Hot yet aceomplished, and before tbat the power of hell prevailed over the po\ver of heaven,-and man is in the lllidst between heaven anfl hel!. If therefore tItis had been seen hefore, the devil, tllat L'\ hell, would have plucked it from the hearts of men, and I1Joreover \vould have profaned it. This condition of the power of hell was ent.irely broken by the Last Judgment, which has DOW been accomplifihed. Binee that, that is, DOW, every man who will can be enlightened, and he wise. (D. P. D. 263.)
Tms
NEW CHURCB 18 8IGNII'IED DY THE

NEW J ERUSALBJI.

That a New Church is meant by the New Jerusalem coming down from God out of heaven (Rev. xxi.), is because Jerusalem

386

THE NEW CHRISTIAN CHURCH.

was the metropolis of the land of Canaan; and trere were the temple and the altar, there the sacrifices were offe.'red, and thus there the actual Divine worship ,vas performed to \\"hich every male in the land "'as commande to go up three tJnes in the year; and because the Lord was in Jerusa1em, and taught in its temple, and aft.er\\ards glorified His Human there. Hence it is that the church is signified by J erusalenl. That tl1e church is Ul~nt hy J erusalem, is very evident. fronl the prophecies in the ld Testalncnt repecting the new cburch to be inst.ituted by the Lord, in thnt it is there called J erusalem. Only those passages shall be adduced from which every one endued with interior reason ruay see that the church is there meant by J erusalem. Let these passages only bA cited therefrom: "Belwld, 1 crcate a new lt~awn and a new earth; the for'nzer shall 'Mt he relrle1noeJ'td. .. " BcJwld I create Jerusalem a Trjoicing, and her pecrple a jog, and l toill re,joice over Jentsalern, and joy ot"er My people. ... 1'1um, the 'WOlf and the lam.b shall feed together; . . . they &hall not do evil in aU tl~e mountain 01 My ltoliness" (Isaiah lxv. 17-19, 25). Ci For Zion's sake l will 'JUJt lwid my peau, and for Jerlu~alem's~ 1 will 'Mt rest, unt1~l the riglueousness thereol go forth as brightnas, and tlu salvation the'reof as a lamp that burneth. Then flte natilnl,$ shall see thy righteousness, a.nd all kin[J8 th,!! glor!l; and thou shalt be called b.lJ a new name, which the 1Jlouth of JelUJ'lJah shall name. And thou skatt be a crozon qf glory .. and a royal d:ulem ift ~he hand 0/ thy God. .. Jelwvah shall deligltt in thu, and th!! land shall be married. .. Beho!d, thy salvation c01neth J. beho/d, His rcu"ard is 'With Hi1n. . _. And the,!!shall call the,J1, TM ll.oZy People, The redeemed. of Jelwvah; and tltou sJw.lt be calLed city 80ught lor, 'Mt forsaken" (lxii 1-4, Il, 12). " Awa.ke, awake,put on thy sf.rength, 0 Zion; P?tt 01i the garments of th,!! beau/y, 0 JC11Ir 8ale1n, the city of holiness,. for he~iorth tker6 s},,(Jll '1W 'I1uwe COfIU into tltee the uncirC1tmcised a.nd tlle unclean. Shake tk'!fStlf ,/rom the dust; 'arise, sit down, 0 JetrU8alcrn. " .. The people shall knovJ my nante in, that da,!!, for il is l that speak, bchold, it is I. ... Jehovah kath comforted His people, He kath redeemed JeMlsal.em " (Iii. 1, 2, 6, 9). cc Thus saith Jehovah, l an~ returned 'unto Zio'A, and will dwell in the '1nlst of Jerusalem; wlwrifore Jerusalern, sh,all be called tl~e City of Truth, and the il!O'ltntain of Jelun:ah of Hlists, the Holy lJfounta-in" (Zech. viii. 3). "Tlun shall '!le know that l am Jehovah '!Jour God, d'ltelling in Zion the mo1tntain of lwliness; and Jerusalem shall be Holiness. " .. Andit shaU rom, to PflSS in tl~at day that the mountai1l8 shall drop dowu, new tDnt, and the hills 'shall jlow 'With milk, . . . and Jerusalem shall alr f1om generation to genera.tion JI (J oel iii. 17, 20). " l'II, that day shall the branch 01 JeJwvah be beautiful and glorious. .. And il shall come to pass tkat he that i8 lift in Zion, and lu that Tt-

THE NEW OHRI8TIAN CHl!ROH.

387

mainet}" in Jerusalem slutll he called lwly, everg one t'tat il) uwittcn, amonu the living in JerU8al~lJl," (Isaiah iVe 2, 3). "At t1l,at time tMy shall call Jerusalem the Throne 0/ Jckovah, and all ?tations skall be gatkered into it, on accouu,t 0/ the ",al1le 0; JehoVlth al Jerusalem j mither sJudl they walk any 11lQre after tlte slubbOll/1l,t1B of tlteir evil heaTt)J (J cr. iii. 17). "Lool,; upon Zion, the city 01 our jestivit'ieB: 1.'hine eyes shall see Jerusulc1n (f, quiet Hltbitlttion, a TtibenULCle tkat shall not he talen clown; not one of tlte stakes tlureoj shall evtr be removed, neither shall any of the carcls tlureof De broken" (Isaah xxxiii 20). That by J erusalem here the church is meant \vhich was to he institllteti by the Lord, and not the 'Jerusalem inhabited by the J ~,vs, is manifest from every part of its description in the passages adduced; as that Jehovah .God ,vou1d create a new heaven and a Dew earth, and a1so at the Jl'ame time J erusalem; and that this J erusalenl ,vourd be a crown of glory and a royal rliadem; that it WM to be called lIoliness, and the City of l'ruth, the Throne of ,Jehovah, a Quiet Hahitation, a Tabernacle that shall Dot be taken do\\'n; that there the wolf and the lamb shall feed together; and there it is sai the mountains aha11 drop ne'v ,vine, and the hills shall tlO\V ,vith milk, and that it ahaII abide frOID generatioll to generation; and, besides nlany other things, it is also said of the people there that they should be hoIy, every one \vritten amollg the living; and that they shou1d be called the lteeelned of J ehovah. Moreover, in
aIl these passages the comiug of the Lord is referred to ; especially His second coming, when Jerusalem ,vill be such as is there described. For before she \vas Dot lnarried, that is, made the bride and wife of the Lanlb, as is sai of the New JerusalelD in the A pocalypse. l'he foriller ch urch, or that of the present day, is meant by J erusalenl in Da.niel; and its beginn ing is there described by the$e words: "Know and percei've tllat j1~Oll" the

goi7lg jUl'th 0/ the ward lor resloring and building J erUSJalem, C1Jffl to the Prince Messiak, shall he seven weeks; alter that in sixtY and two v;eekIJ tlte street and the t7ench shall he restored and buiU, but in troublous ti1JU!,8" (ix. 25). And its end i~ there described by tbesc words: "At length upon the bird of abollltinations shall b6 de8o!..ation, and t'Den to the co-nsummation and decision it shall drop 'Upon the devastation" (ver. 27). These 1ast are what are meant by the Lordts v.'ords in Matthew: " JYhen '!le shall see the abon"inat'ion 0/ duolatnl" foretold by Daniel the lJ1"plut, standing in the koly place, let I~im that readeth observe u'ell" (xxiv. 25). That Jerusalem in the passages above quoted did Dot nJean the Jerusalem inhabited by the J ews, may be seen from the passages in the 'Vord where it is said of this that it was utterly l08t, aD,l that it was to be destroyed. (T. C; R. n. 782.)

388

THE NEW OHRISTIAN CHUROH.

THE NEW HEAVEN AND THE NEW EARTH.

"And I t,aw a 'tlew kea'Den and a nellJ earth" (Rev. xxi 1),
signifies that a new beaven was formed hy the Lord from among Christians, which at this day is cal1ed the Christian heaven; where they are \vho had ,,"orshipped the Lord and lived according to Ilis cOlumandnlents in the \Vord,-in WhOlll tberefore there is charity and faith. In this heaven are also all the infants of Christians. A natura1 heaven visible to the eyes, and a natura! earth inhabited by Juen, are Dt meant by a new heaven and a new earth; but a spiritual heaven is Ineant, Rnd the earth of that lleaven, '\" 1Jere allgels d \,'ell. That this heaven and the earth of this heaven are Ineant, everyone luaJ see and acknowledge if he can but withdra\v hilllself sOlllc,,hat from a Dlerelv' natural and Inaterial conception when he rends the \Vord It 18 plain that an angelic heavell is meant; fol' it is said in the verge innnediately follo\\,ing, that he saw tIle holy city Jerusaleln conling down fronl God out of heaven, prepnred as a brille adorne for her husband; by which no Jerusalelll escending is nleant, but a church. And the church upon earth cornes do\\n fronl the Lord out of the angelic heaven, because the angel~ of heven and llJ~ll on earth in aIl things relating to the church forID one. It nlay he seen fronl this how naturally and materially they have thought and think, who, fronl these ,,ords and tbose that follo\v in this verse, hnve fabl'icated the dogilla of the destruct.ion of the world. and of a new creation of aIl things. This ne\V heaven is severaI times previously referred to iu the Apocalypse, especially in chap. xiv. and xv. It is callen the Christian heaven because it is distinct from the anciellt heayens, which were composed of the men of the church before the Lord's conling. These ancient heavens are above the Christian heaven; for the heavens are like expanses one above the ot.her. It is the sanIe with each heaven; for each heaven by itself is distinguished into three heavens, an inmost or t.hird, a luiddle or second, and a lowest or first heaven. 80 it is with this new heaven. 1 have seen those' who are there and conversed \\?ith them. In this new Christian heaven are aIl, from the first fornlation of the Christian church, who have ,,'orshipped the Lord and 1ived accordillg to His cornmandTnents in the \Vord, and WllO thel'efore were in charity and at the saIne tinle in faith from the Lord through the 'Vord,and thus who were Dot in a dead but a living faith. AlI the infants of Christians are likewise in that heaven, because they are educated by angels in those two essentials of the church; which are, an acknowledgment of the Lord as the God of heaven and earth, and a lire according to the commandments of the decalogue. (A. R D. 876.)
01

THE NEW OHRISTIAN OHUBOH.

389

It is according to Divine order that a new heaven sboul he fonned before a New Church on earth. For the church is internaI and extemaI, and the internaI church forma one with the church in heaven, that is with heaven; and the internaI musi be formed hefore the extemal, and afterwal'ds the extemal by the intern~l. That it is so is known among the clergy in the world. As this new heaven which constitutes the internaI with man increase~, the New Jerusalenl, that is the New Church, cornes down from that heaven. This canuot thCltefore come to pass in a moment, but takes place as the falsities of the former church are rcmoved. For what ie ne"," cannot enter where falsities have previously been ingenerated unless these are eradicated; which will he effected among the clergy, and so among the laity. (T. C. R.

n. 784.)
Au TmNGB MADE NEW.
Cl And He that sat upon the tkrone said, Behold, l malce all things 'MW. A nd He said unio me, Write, for these word.'l are true and faithful" (ver. 5). This' signifies the Lord saying these

things, concerning the last judgnlent, to those who should come into the world of spirits, or shoul ie, from the tirne w hen He was in the "7orld until no\v; namely, that the former heaven with the former earth, and the fornler church, \vith each and all things in them, should perisl1, and that He would create a new heaven ,\'itll a new earth, and a ncw church, which should be called the New Jerusaleln; and that they Inay know tl1is of a certainty, and keep it in reruenlbrance, beeause the Lord Himself has testified and declared it. The things contained in this verse, and in the following as far as the 8th inclusive, were said to tbose in the Christian world who should come into the world of spirits,-which is immediately after death,-to the end that tbey 'might Dot suifer themselves to he seduced by the BabyIonians 1 and dragonists. Fort as ,vas said above, all congregate arter death in the world of spirits,-and they incline to association with one another, as in the natural world,-,,here they are in company with Babylonians and dragonists, who continually bum with the desire to lead astray; and who were also permitted. to form heavens, as it \vere, for themselves, by imaginative and illusive arts,-by whicb, too, they were able to Dlislead. Lest this should Be done these words were spoken by tbe Lord, that they might certainly know that tl1ese heavens with their earths would perisb, and that the Lor would create a new heaven and a ne\v earth; at which time tbose that nid Dot suffer tbemselves to be 1ed astray would he saved. But it should be known that these
1

Bee note, p. 172.

390

THE NEW CHRISTIAN OHURCH.

things were said to those who lived from the Lord's time down to the last judgment, which was executed in the year of our Lord 1757,-because these could have been led ast.ray. But this they cannot be hereafter there, because the Babylonians and dragonists have been separated and cast out. (A. R. D. 886.)

Ta.
CI

VISION 01' THE ROLY CITY.

And 'lu carritd me away in the spirit to a great aM high and showed me that great city, the holy Jerusalem, tUscendi1l9 Dut of heaven from God" (ver. 10). This signifies that J ohu ,vas translated into the third heaven, and that his sight was t.here opened, and the Lord's New Church \vas manifested before him, as to doctrine, in the fOfln of a city. ct He carried me away in the spirit to a great and high mountain," signifies tbat John was translated into the t.hird heaven, where thev are who are in love to the Lord, and in the genuine doctrine of t'rut.h from Rim. Gre~t is also predicat~d of th~ good of love, and high of truths. Canied away into a mountain signifies taken up into the third lleaven, because it is said ct in the spirit," and he who is in the spirit as to his rnind and i~s sight is in the spiritual world; and there the angels of the third heaven dwell upon mOllntains, the angels of the second heaven upon hills, and the angels of the lowest heaven in valleys among the hills and mountains. 'Vhen, therefore, any one in the spirit is taken l1p into a mountain, it signifies that he is taken up into the third heaven. This elevation is effected in a moment, because it is done by R change of state in the nlind. ." He showed me," signifies that bis sight was then opened, and manifestation. cc That great city. the holy J ernsalem, descending out of heaven Y'J1ifies the Lord's New Church; for this reason it is fronl God," si b called holy, and is said to descend out of heaven from God; it was seen in the form of a city, because a city signifies doctrine, and the church is a church by virtue of doctrine and life according to it. l t ,,"as seen as a city a1so in order that it might he described as to its eyery quality; and it is described by its wall, its gates, its fonndations, and various dimensions. The churcb 18 descrihed in a similar manner in Ezekiel, where it is also said that the prophet was led in the 'lJsicms of Cod 1tpon a 'CeT'!J kig mO'llntain, and saw a city on tl,e south, u:hich tM angtl also measured as to ils wall, and gates, and as to its brearllh aM height (xl. 2, and follo\ving verses). The sa tue is meant by these ,vords in Zechariail: cc Then said I unio tM Q'ngel, WlIither goest tkou 1 And he Baid unto me, To measure Jerusalcrll, iD ste 'uJhat is the breadth t'Mreof, and what is the lengt1l, tkereoj" (ii 2} (A. R. n. 896.)
mountai'l~,

THE NEW OHRISTIAN OHUBOH.

391

THE

CITY FOUR-SQUARE.

ft And the city liet]" fO'Ur-8qu~are" (ver. 16). The l-eason why the city was seen fonr-square is tllat a qua<Jrangle or square signifies justice, for a triangle signifies righteollsness,-all these in the ultimate degree, which is the natura1. A quadrangle or a square signifie.~ justice because it has four sides and the four sides look to the four quarters, aud to look equally to the four q nartera is to look at aIl things from justice. l'herefore three ~tes from each quarter opened into the city; and it is said in lsaiah, " Open '!Je the gata, that the righteous nation, 'I.c/L'ich l~~peth truths, may enter in" (xxvi. 2). The city lieth four-square, that the length and breadth thereof might he eqnal; and by the length is signified the good of that church, and by the breadth it.s trnth ; and when good and truth are eqnal tbere is justice. It is frOll1 this signification of a square, that in comnlon speech a man is said to he square, who inclines neither to this side nor that from injustice. Because four-square signifies justice the altar of burnt-offering was four-square, by which \vorship from good and thence from celestial truth was signified (Exod. xxvii. 1); and the altar of incense, by whicll ,vas signified ,,orship fronl good and thence from spiritual truth, ,vas also four-square (Exod. xxx. 1, 2; xxxix. 9). And the breastplate of judgment too, in whieh was the Urim and Thummitn, was fout-square doubled (Exod xxvi 15, 16); besides other things. (A. R n. 905.)

TUE CITY PURE GOLD.

CI And th8 city 'Wall pure ,qold like unto pure glaJJ8" (ver. 18) signifies that therefore the aIl of that church is the good of love, llowing in together with light out of heaven, from the Lord. By the city or Jerusalem the Lord's 'New Church is meant, as to every thing pertaining to it, viewed interiorly or within the wall ; by gold the good of love from the Lord is signified; and like unto pUl-e glass signifies pellucid, from Di ville "'i&<10111,-and sinee this appears in heaven as light, and flo\\'s fronl the Lord as the sun, by" like unto pure glass" is signified, flowing in togcther with light from heaven, from the Lord. . . . Since the good of love does not exist by itself or separate froJn the trut.lls ot" wisdom, but that it may be the good of love must he fornleo, and it is formed by the truths of wisdom, therefore it is here said pure gold Iike untc pure glass. For the good of love without the truths of wisdonl has no quality, because it has no fonn; and its form i~ according to its truths.flowing in, in their order and connection, together with

392

THE NEW OHRISTIAN OHUROH.

the good of love, from the Lord; thus in man it is according ta reception. It is said in man, but it is not meant that it is of the man, aB bis own, but of the Lord in him. From these considerations then, it is plain that by the city being pure ~old like unto pure glass, it is signi6ed that therefore the aIl of that church is the good of love, flowing in with light from heaven, from the Lord. (A. R. n. 912.) .
TBB
TWBLVE FOUNDATION8.

" The jirst fourulat'lo'fl, U"ll8 jasper,. the second, Bapphire ,. tl third, chalcedony, the fourlk, ernerald; tlte fi/th, sardonyx; tJu sixt}", sardiu8; the seventh, chrysolite; the eighth, beryl,. the nimh, topaz,. the tenth, chrysoprasus, tlle tleventh, jacinth,. the twdftA, ametky8t" (ver. 19, 20). This signifies aIl things of that doctrine in their order from the literaI sense of the Word, with those who immediately approach the Lord, and live according to tlle cornmandments of the decalog'ue by shunning evils as sins; for these and no others are in the doctrine of loye to God, and of love to,vards the neighbour, which two are the fundamentals of religion. The twelve foundations of the wall signify aIl [tmths] of doctrine of the New Jerusalem, from the literaI sense of the Worel. Precions stones in generai signify al1 truths of doctrine from the Word translucent by tlle spiritual sense; here by each stone sorne truth in particular ie aignified .thus translucent. There are in geneTal two colours ,,'hich prevail in the precious stones, red and white; the other colours, as brreen, yellow, blue, and nlany others, are composed of these by the mediation of black. Br the colour red the good of love is signi6ed and by the colonr white the trut.h of \visdom. Red signifies the gocxl of love be~~~se it rlerives its origin frOIU the fire of the SUD, and the fire of the sun of the spiritual world in it.s essence is the Lord's Divine love, thus the good of"love; and ,,"hite signifi~,s the tnlth of wisdom beco,use it derives its origin from the light which proceeds from the tire of that sun, and that proceeding light in its essence is Divine wisdom, thus the truth of wisdom; and black derives its origin from their shade or shadow, which is ignorance. But to explain sepamtely \vhnt ~ood and what tmth is signitied by each stone, would he too prolixe But yet that it ma}" be kno\vn what good and what truth each stone in this order signifies, see the explanation given at chap. v ver. 5-8, where the twelve tribes of Israel are treated of; fori'the same is here signified by each stone as there by each tr::lbe mentioned, ainee by the tweive tribes there described a11 the rJoods and truths of the church and its doctrine in their oyt.rier are likewise signi.fied. It is therefore said also in this Cbf Jpter (ver. 14) t1&at

THE NEW OHRISTIAN OHURCH.

twelve foundations were uritten the Rame~~ of tlll, lwelve apostles of the Lamb; and by the t,velve apostles aIl things of doctrine concerning the "Lord are signified, 'and concerning life according to His commandments. l'he sarne also is signified by these twelve stones as by the twelve pl'ecious stones in the reast- , plate of Aaron, which ,vas called the Urim and Thummim,-of which.in Exod xxviii. 15-21, and wllich are separatelyexplained in the Arcana Clestia,-with the difference, that upon those were the names of the twelve tribes of Israel, and upon these t.he names of the twelve apostles of the Lamb. That the fonndations are of precious stones is also said in Isaiah: 0 tJwu ajJlicted, . . . bekold, I wllay thy sme& with jai? colours, and lay thy foundations with sapphires, . . . and thy gates of ca.rbuncles, . . . and all thy children shall b6 tauglli, of Jehovak" (Isaiah liVe Il, 12). By the afBicted the church is meant that was 10 be established by the Lord among the Gentiles. In the sarne: "Therefore, thuJJ saith the Lord Jelwvah, Belwld, I lay in Zion for a foundation, a Mme, a tried stone, a precioU8 corner stone, a 81/,re foundation. . . . Judgment also Will l lay to the line, and righteo'ilsness to the pl1('1J1/fnet" (xxviii 16, 17). ~ipce aIl truth of doctrine fronl the 'Vord must be founded upon the acknowledgment of the Lord, tberefore the Lord ie called the Stone of Israel Jen. xlix. 24) ; and the Corner Stone, which the builders rejected (~fatt,. xxi. 42); Mark xii 10, Il; Luke xx. 17, 18). That the corner stone is the foundation stone appears froln J erem. li. 26. The Lord also in many places in the W ord is called a ro~k; therefore by the rock He meant Himself when He said, " UpO'fl, this ,ock willi build 'Iny chureh" (Matt. xvi. 18, 19); and also when He said, " Whosoever Mareth my sayings and doeth tltem, is to be likened 'ltnto a prudent
le

m thes6

man, who buildeth a house and layeih the .foundation upon a rock" (Luke vi. 47, 48; ~fatt. vii. 24, 25). Dy a rock the Lord as to the Divine truth of the Word is signified. (A. R n. 915.) THE
cc

TWELVE GATE8 OF PEARL.

.A n the twelw gates wtre twelve pearls; tve'ry o-ne of the gat of one pearl" (ver. 21), signifies that the ackno\vledgment and cognition 1 of the Lord conjoins into one aIl cognitions of truth and good which are from the 'Vord, and introduces into the church. By the twelve gates are signified, in a summary, the cognitions of truth and good by which Juan is introduced into the church; by twelve pearls also cognitions of truth and good in a summary are signified. He~ce it is tllat the gates were pearls. Every gate was of one pearl because all cognitioDs of
tDa8
1

Bee note, p.

28~.

31

394

THE NEW OHRISTIAN OHUBOH.

truth and good, which are signified by gates and by pearls, have reference to one cognition, which is their containant; which one cognition is cognition of the Lord. It is called one cognition, although there are several whicb constitute that one, because a cognition of t.he Lord is the llniversal of aIl things of doctrine, and hence of all things of the churcb. From this ail matters or' worship derive their life and soul; for the Lord is the all in all of heaven and the ehureh, and therefore the aIl in aIl of worship. The reason ,vhy the acknowledgtnent and cognition of the Lord conjoins into one aIl cognitions of truth and good from the Word is, that there is a connection of aIl spiritual truths; and if you will believe il, their conneetion is like the connection of aIl the members, viscera, and organs of the body. Therefore, as the soui contains and holds aIl these in their order and connection, 80 that they are felt no otherwise than as one, so the Lord contains and holds together aIl spiritual truths in man. That the Lord is the very gate througb \vhich men must enter into the cburch and thenee intI) heaven, He Himself teaches in John: "I am the door J. by Ale if any man enter in, he s'hall he saved" (x. 9); and that t.he aeknowledgment and cognition of Him is the pearl of great priee, is meant by these words of the Lord in }Iatthew: , The kingdom ofheaven 13 like unio a merchant-man seeking goodl!! pearls; who, when he had found one pearl of great priee, went and 801d all tlLat he had, and bouglu it" (xi. 45, 46). The one pearl of great priee is the acknowledgment and cognition of the Lord.

(A. It n. 916.)
THE TEMPLE OF THE CITY.

" And I saw no temple t"Mrein,. for tM te'lnple of il is the Lord God Almighty, and the Larnb" (ver. 22). This signifies that in this church there ,vili he no external sepamte from the internaI, because the Lord Hinlself in His Divine Human, from ,vhom is the aIl of the church, is alone approached, worshipped, and adored. 1 saw no templfl therein, does Dot mean that in the New Chureh ,vhich is the New Jerusalem there will Dot he temples, but that in this church there will Dot be an external separate frOln the internaI; the reason is that by a temple the church as to its ,,"orship is rdgnified, and, in the highest sense, the Lord Himself as to His Divine IIuman, who is to he worshipped. And because the aIl of the church is from the Lord, therefore it is said, "For the Lord God Almigbty and the Lamb is the Temple of it," by which the Lord in His Divire Hurna.n is signified; by the Lord God Almighty is meant the wrd from eternity, who is Jehovah Himself; and by the Lamb His Divine IIuman is signified. (A. R ll. 918.)

THE NEW aHRISTIAN OHURCH.

895 CITY.

THB TREE
H

OF

LIFB

IN THE MIDST OP THE

[ft the midst of the street of it, and of tM river cm this side and (kat, WQ.8 the tree of life, whick bare twelve manner of .fruits" (Rev. xxii 2). This signifies that in the inmost of the truths of doctrine and thence of life in the New Church is the Lord in His
Oft,

Divine love, from whom flowail the goods that man does apparently as of himself. In the midst, signifies in the inmost and thence in aIl things around; by the street the truth of the doctrine of the church is signified; bya river is signified Divine truth in abundance. On either side, signifies on the right hand and on the left,-and the truth on the right hand is that which is in clearness, and on the left band that Wllich is in ob. scurity; for in heaven the south, hy which truth in its clearness is signified, is on the right hand, and the north, by which truth in obscllrity ia signified, is on the left. By the tree of life the Lord as ta the Divine love is signified; by fruits are signified the goods of love and charity, which are called good worka; by twelve aU are signified, and it is predicated of the goods and truths of the chnrch. From these particulars collated into one sense it follows that, Il In the midst of the street and of the river, on this side and on t.hat, was the tree of life bearing twelve manner of fruits," signifies tbat in the inmost of tbe truths of doctrine and of life in the New Church ie the Lord in His Divine love, from whom flow aIl the goods that man does .apparently as from bimself. This is the case ,vith those who approach the Lord immediately,.and shun evils because they are sin3, thus who will he in the Lord's New Church, which is the New J erusalem. For tbey that do Dot approacb the Lord immediately cannat be conjoined with Him; nor therefore with the Father; and hence cannot be in the love which is from the Divine. For looking up to [Him] conjoins,-not intellectual looking alone, but intellectual looking from an affection of the will; and there ie no affection of the will unless a man keeps His commandmentB. Therefore the Lord says, CI He tW Wh My comma'lUiments, and ketpetk them, he it is tW lovetk Me, and . l will love him, and mani/est Myself to hi1n" (John xiv. 21-24). It i8 said, in the inmost of the truths of doctrine and thence of life in the New Churcb, because in spiritual things aIl exist and aIl proceed from the inmost, as from :lire and light in the centre ta the circumferences; or as from the SUD, ,vhicll in foot is the centre, heat and light proceed to aIl parts of the universe. It is thus the sarne in least things as in the greate.~t. Recause the inmost of aIl truth is signified, therefore it is said. te in the midst of the street and of the river," and not on eithe:

396

THE NEW O!lRI8TIAN OHUROH.

side of the river, although this is meant. That aU the gools of loye and of charity exist and proceed fronl the Lord, because He is in the inmost, is plain from the Lord's own words in J ohu : ,Teaus said, ,CC.As the branch cannot bear fruit of itself, except it abide in th.e vine, no more can '!Je, except 'He abide in Me. l am lM

Vine, ye are the branches; he that abideth in Me, and I in him, the sal1U bringeth fort'" mueh fruit,. jor u"ithout Me Y6 can do nothing" (xv. 4-6). (A. R n. 933.)
THB LEAVB8 OP THB'TaRE POR THB REALING OP THB NATIONS.

t'And the leaves of the tree were fO'l' the healing o.f the nations" (ver. 2), signifies rational truths therefroln, by which they who are in evils and tbence in falsities are led to think sanely and to live becomingly. By tlle leaves of the tree rational truths are signified; by the nations they are signified who are in goods and thence in truths,-and, in the opposite sense, tbey who are in evils and thence in falsities. Here those who are in evils and thence in falsities are signified, because it is said "for the healing of them ;" and those wh are in evils and in falsities thence cannot be healed by the Word, for they do Dot read it, but if they are strong in judgluent they can be healed by rational truths. A similar signification to that of this verse is contained in the following froID Ezekiel: "Behold waters went forth fram under the th'l'cshold of the hou8e . f10'11t Wh1ck there was a river, upon wltose bank on tl~is side and on tltat were very many trees 0/ meat,1chose lea/ doth 'ILot JaZZ, neitker shall he oon81tmed j every mont'" it springeth again; . . . and the fruit thereof is for 'Ineat, and the lea! t'ht/roof for metlicinJ;" (xlvii. 1, 7, 12). Here also
the Ne\v Church is referre to. Leaves signify rational truths, because by a tree man is signifled, and therefore aIl things pertaining ta a tree, as the branches, leaves, flowers, fruits, and seerls, signify corresponding things. in Dlan. By the branches are signified the sensual and natural truths in man; by the leaves, his rational truths; by the flowers, the earliest spiritual trutl1s in the rational [mind]; by fruits, the goods of love and cl1arity; and by seeds, the last and first [principles] of man. That leaves signify rational truths is very evident From those seen in the . spiritual world; for there too trees appear, with leaves and fruits, and there are gal'dens and paradises of theln. Among those ,vho are in the goods of love and at the same time in the truths of wisdom, there appear luxuriant fruit trees, with beautifulleaves; and among those who are in truths of eome wisdom, and speak from reason, but are Ilot in the goods of love, treea full of les ves appear but without fruits; and among those who are neither in

THE NEW CHRISTIAN OHUROH.

397

goods nor in trut.hs of wisdom no trees appear unless denuded of t.heir leaves, as in winter-time in the world. The man who is Dot rat.ional is nothing eIse than such a tree. llational truths are those which immediately recive spiritual trnths. For the rational [faculty] of man is the first receptacle of spiritual truths ; ainee in the rational of man there is, in sorne fOl'm, a perception of truth which the man himself doe~ Dot see in thought, as he does the things \vhicb are under the rational, in the inferior thought that connects itself ,\\'ith externa1 sight. Rational t.ruths are like,,ise signified by leaves in Gen. iii. 7; vill. Il; 18a. xxxiv. 4; Jer. viii 13; xv. 8; Ezek. xlvii 12; Dan. iVe Il,12; Psa. . i. 3; Lev. xxvi. 36; Matt.. xxi 19, 20; xxiv. 32; Mark xiii. 28. But the signification varies according to the kinds of trees; the leavcs of the olive and the vine signify rational truths froln celestinl and spiritual light; the leaves of the fig tree, rational truths froln naturallight; and the leaves of the fir, the popIar, the oak, aud the pine, rational truths from sellsual light. The leaves of these last kinds excite terror in the spiritual world when they are shaken by a strong wind. These are what are meant in Levit. xxvi 36; Job xi. 25. But with the leaves of the former it is not so. (A. R. n. 936.~
BEEING THE FACE 0);' THE LoRD.

".And they shall Bee His face; and His name shall be iA t'Mt,. forekeads" (ver. 4). This signifies that they will turn themselves to the Lord, and that the Lord will turn Hhuself to theIll, because they ,vill be conjoined by love. To see the face of God and of the Lamb, or of the Lord, does not nlean to see His face, because no one can see His face, as He is in His Divine love and in His Divine wisdom, and live; for He is the sun of heaven and of the whole spiritual world. l"'or, ta see His face as He is in Himself would he as if one should enter into the sun; by the tire of which he would he consumed in a moment. Yet the Lord sonletinles presents Himself to the sigl1t out of His sun; but He then veilsHimself, and thus presentsHimselfto their sight, -which is done by means of an auget As He also did in the world, to Abraham, Hagar, Lot, Gideon, Joshua, and othel~; and tbcrefore those angels were called both angels and Jehovah, for the }lreSence of J ehovah ""as in them from afar. But here "they ahall see His face," does Dot mean thus to see His face; but to see the truths which are from Him in the Word, and through them ta have cognition of and acknowledge Him. For the Divine truths of the' 'Vord form the light in which the angels are, which proceeds from the Lord as a sun; and as they con

398

THE NEW OHRISTIAN OHUBOH.

stitute the light, they are as mirrors in which the Llrd's face ia seen. That to see the Lord'a face signifies to turn to Him will be shown below. The name of the Lord in their foreheads signifies that the Lord loves them and turns them to Himself. The name of the Lord signifies the Lord Himself, bo~ause it signifies every quality of Him whereby He is known, and according to which He is worshipped; and by the forehead love is signified; and written in the forehead signifies the Lord's love in them. From these considerations it may appear what is properly signified by these words. But the reason why it signifies that tbey will turn tbemselves to tbe Lord and the Lord will turn Hilnself to them is, that the Lord looks at aIl who are conjoined with Him by love in their forehead, and so turns them to Hinlself; ,vherefore the angels in heaven turn their faces only to,vards the Lord and the sun, and what is relnarkable, this is done in every turning of their bodies. Bence it is in cornmon speech that they have God always before their eyes. It is the sarne with the spirit of a man who lives in the world and by love is conjoined to the Lord. (A. R. D. 938.)

THE LIGHT 01' THB CITY.

Ct . rul there ihtl.~e no ""ight there; and t~'!I need 'lU) la'lnp, neithcr light of tlLe 8un';'"~t/~ Lord God giveth thent ligh,j" (ver. 5). This signifies that in le New Jerusalem there will he no

fal8ity of faith, and that men ere will Le in cognitions concerning God not from Datural light,' hich is from ther own intelli gence and from glory arising from ride, but will be in spiritual light from the 'Vord from the Lord one. "There shall he no llight there,U signifies the sarne as abo l'e, chap. xxi., where these t he shut at aIl by day, words occur: "A nd the gates of it slLai for there shall he no night tltere JJ (ver. 25), by which is signified, that theyare continually received iota the New Jerusalem ""ho are in truths from the good of love from the JJrd, because tbere is DO falsity of faith there. "They need DO Dlp, neither light of the SWl, for the Lord God giveth them lig " signifies the sarne as above, in chap. xxi., where are these w ds: C" ..And tM city had no need 0/ the, sun, neithe". of the moO'n, to i'l~ in it, for the glory 0/ God ditl lighten it, and t"M Lamb is the la p thereof" (ver. 23), which signi(y that the men of that church . 1 Dot he in the love of self and in their own intelligence, and Ile ce only in naturallight, but in spirituallight from the Divine t th of the \\~ord from the Lord alone. But instead of the moon, ich occurs there, the word lamp is used here, and instead of the s ln there, it is here said the light of the sun i and by the moon :9

THE NEW OHBI8TIAN OHUROH.

399

'WeIl 88 by a lamp, natura! Iight from tbeir own intelligence is signified, and by the light of the sun is signified the gl~ry arising !rom pride. But it shall be briefly explained what is meant by natural light from the glory arising from pride. There is a nntural light from the glory arising from pride, and also from glory that is Dot from pride. Light from the glory arising from pride is in those who are in the love of self, and thence in aU manner of evile; which if for fear of 10ss of reputation they do Dot commit, and even condemn, as contrary to morality and against the public good, yet tbey do not regard them as sins. These are in natura! light froIn the glory arising from pride; for love of self in the will becomes pride in tbe understanding, and this pride from that love can elevate the understallding even into the light of he.aven. This [capability] is grant.ed to man in order that ha may he man, and tbat he may be capable of being reformed 1 have sean and heard many consummate devils who understood arcana of angelic wisdom when they heard and read them like the angels thelDselves; but the instant they returned to their love and their pride therefrom, they not only understood nothing of them, but even saw the contrary from the light of the confirmation of falsity within themselves. But natura! light from glory not from prida ie in those who are in the delight of uses from genuine love to the neighbour. The natum! light of these is also rational light, ,vithin w hich interiorly there is spirituallight from the Lord The glory in them is from the brightness of the light fiowing in from heaven, w here aIl thiugs are splendid and harmonious; for in heaven all uses are resplendent. The pleasantness in the ideas of thought in them from these is perceived as glory. It enters through the will and its goods, into the understanding and its truths, and in these becomes manifeste (A. R. n. 940.)
TUB NEW JEBUSALJDI THB BRIDE .AND WIFB OP THB LORD.

It is said that John saw the 110ly city New Jerusalem coming down from Gad out of heaven, and here (Rev. xxi. 2) that he saw that city prepared as a bride for ber husband; froln which also ft is evident that the church is Dleant hy J erusalem, and that he saw this, first as a city and afterwards as a virgin bride,-as a city representatively, and as a virgin bride spiritually. Thus that he saw it under a twofold idea, one within or abovc the other,-just as the angels do, who, when they see, hear, or read of a city in the Word, in the idea of their lower thought perceive a city, but in the idea of their higher thought perceive the church 88 to doctrine; and if they desire, and pray to the Lord, they aee

400

THE NEW OHRISTIAN OHUROH.

it as a virgin,:.....-in beautyand apparel according to the qualityof

the church. Thus has it also beeu granted me to see the church. By "prepared" is signified, attired for her espousal; and the church is no otllerwise Inade ready for espousal, and afterwards for conjunction or marriage, than by the Word; for this is the only medium of conj unction or marriage, because the W ord is fronl the Lord and concerning the Lord, and thus the Lord; and therefore it is cal1ed also the covenant, and a covellant signi6e., spiritual conjunction. For this end indeed the 'Vord was given. l'hat tbe Lord is meant by "husband" is plain fropl verses 10 and Il of this chapt.er) where Jerusalem is called "the bride, the Lamb's wife." From aIl t.his it may be seen, that by JeruRalem (( prepared as a bride adorned for her husband" tbat ChUTCh is signified, conjoincd with the Lord by the Word. (A. R. n. 881.)
MEKORABlLIA C\)KOERNI~G THE TABERNACLE AND TEMPLE Oi' THE
ROLY CITY.

While 1 was engaged upon the explanation of the xxth chapter [of the Apocalypse], and was meditating upon the dragon, the beast, and the false prophet, one appeared to me, and asked, cc What is the subject of your meditation 1" 1 said, "The false prophet." He then said, " 1 willlead you to a place where they are who are meant by the false prophet." He said they were the same tbat are nleant in chap. xiii. by the cc beast out of the earth, which had two horns like a lalnb, and spake like a dragon." 1 follo\ved bin). And 10,1 saw a multitude, in the midst of \vhich were prelates, who taught that nothing but faith saves man, and that works are good, but Dot nnto salvation; and yet that they are to be taught from the Word, in order that the laity, especially the simple, may he kept more strictly under the rest.raints of obedience to the magistracy, and forced, as if from religion thus in teriorly, to exercise moral charity. And then one of tbeul seeing me said, ,,\,rould you like to see our temple, in which there is an image representative of on! faith r' l,vent and saw it. nd behold it was lnagnificent! And in the midst of it there ,vas an image of a woman clothed in a scarlet robe, holding in her ri~ht hand a gold coin, an in ber left a string of large penrls. But both the temple and the image were produced by fantasies; for infernal spirits can represent magnificent things by fantasies, by closillg the interiors of the mi~d and opening only its exteriors. But when 1 considered that they were illusions of tItis kind, 1 prayed to the Lord, and suddenly the interiors of my rnind ,vere opened, and then instead of a magnificent temple 1 SR'V a house full of chinks and crevices !rom

THE NEW OHRISTIAN OHUROH.

401

tlJp t{) bottom, in which nothing was coherent; and instead ot the woman 1 saw hanging in that house a form, of wbicb the head was like a dragon's, the body like a leopard's, and the feet like those of a bear,-thus like the beast described as rising out of the sea in Rev. xiii.; and instead of a floor was a marsh, in which there was a IDultitude of frogs; and l was tolrl that beneath the marsh there was a large hewn st.one, under which the \Vord lay, \\'ell hidrlen. Seeing this, l said to the juggler, cc ls this your temple 1" And he said, c, It is." But then suddenly his interior sight aiso was opened, an~ be saw the same as 1. Seeing which, he cried out in a loud voice, " What is this, and when~e is it 1" And l said, " It is from the light of heaven, which discovers the quality of every forme And here is the quality of your faith separate froln spiritual charity." Then immediately; an east ,vind blew and caITed away everything that was there, and a180 dried up the marsh, and 80 laid bare the stone under \vhich the \Vord Jay. And then there breatl1ed a vernal warmth from heaven, and lo! in tlle sarne place there appeared a tabernacle; as to out,vard form, plain and simple. And the angels ,,'ho were with me said, " Behold the tabernacle of Abraham, as it \vas when the three angels came to him and announced the future birth ot 18aac. It appears simple to th.e eye; but according to tl1e influx of light frolll heaven it is more and more magnificent." And it W8.CJ granted them to open the ]leaven in ,vhich the spiritual angels d\vell, ,vho are in wisdom; and then by the inflowing light from f,11ence the tabernacle appeared as a temple, like that nt Jerusalem. And ,vhen 1 looked into it, 1 sa,v the fonndationstone under which the 'Vord \vas deposited set round about with precious stones, from which as it were lightning flashed forth npon tlle \\9alls, on which there were forms of cherubim, and beautifully varie~ted them with colours. 1 was wondering at; these things, when the angels said, "Yon shall see things still more wonderful." And it ,va~ given them to open the third heaven, in which the celestinl angels d,vell, who are in love; and then by the inflo,ving light from thence that ,vhole temple vanished, and in its place the Lord alone ""as seen, standing upon the foundation-stone, wllich was the \Vord, in the same farm in '\\~hich He ,vas seen by John (Rev. i.). But as a holiness then filled the interiors of the rninds of the angeIs, from which they had a strong inclination to fall prostrate on their faces, the way of the light from the third lleaven was suddenly closed by the Lord, and the way of light from the second heaven "9as opened, by which the fornler appearnnce of the temple returned, and al80 of the tabernacle, but ,vithin the te1l1ple. By these things it was il1ustrated wbat ie meant by the words in this chRpter: "Behold, the tabernacle of God is witk men, and He will dwell with

402

THE NEW OHRISTIAN CHUROH.

t'Mm" (ver. 3); and by these: C( And I saw no te'lnple in the NeLD Je'fusalem,. for the Lord God Omnipotent and the Lauw are tkI temple of it" (ver. 22). (A. R. D. 926.)
THE NEW CaUROH IN THE HEAVEN8 SIGNIFIBD BY TBB WOJIAN

CLOTHED WITH THE

Sux.

cc A. woman, clotheil toit! the $lit"", a1ul the moon under her feet" (Rev. xii']), signifies the Lord's New Church in the heavens, which is the new heaven, and the Lord's New Church about to be on earth, which is the New Jerusalem. That by this "roman the Lord's Ne,\p Cllurch is signitied, appears from the part.ic,ulars , in th~ chapter understood in the spiritual sense. The churoh is signified by a woman in other parts of the 'Vord also; and the church ie signified because the church is called the bride and wife of the Lord. 8he appeared clothed with the sun becauae the church is in love to the Lord; for it acknowledges Him and does His commandments, and this is to love Him (John xiv. 2124). The moDo ,vas seen under the feet of the ,,"oman because the church on earth is meant, w hich is not yet conjoined with the church in the heavens. The mopn signifies intelligence in the natural man, and faith; and its appearing under the feet signifies that it is about to be on earth. Otherwise, ,vhen it is conjoined, that church itsclf ie signified by the fect. (A. R. n. 533.) "And u}Jon her head a CTQW1I, of twelve stars," signifies its wisdom and intelligence, from cognitions of Divine good and Divine trllth from the \Vord. The crown upon her head signifies wisdom and intelligence; the stars signify cognitions of Divine good and Divine truth from the "Tord; and twelve signify aIl things of the church w hich relate to its good and truth. l'hus the crown of twelve stars upon the woman's head signifies the ,visdom and intelligence of the New Church, from cognitions of Divine good and Divine truth from tlle Word. cc And she, being with child, cried, travailing in biTtn, and pai'lUll to be delit"c'rcd" (ver. 2), signifies the doctrine of the Ne\v Church about to conIe fort.h, and its difficult reception on account of the resistance of those who are meant by the dragon. To he with child signifies the doctrine about to come forth; because the child which was in the womb,-whose birth is spoken of in ver. 5,signifies the doctrine of the New Church. For in the spiritual sense of the 'Vord by being with child, travailillg, and bringing forth, nothing is signified but the conception and bringing forth of things which are of spiritual life. cc She cried, travailing in birth, and pained to he delivered," signifies difficult reception of that doctrine, because of resistance from those who

. THE NEW OHRISTIAN CHURGH.

403

ale meant by the dragon. This is plain from what folIows in this chapter; as that the dragon stood before the woman ,vho wu ready ta he delivered, to devour her child; and afterwards pursued ber into the wilderness. (ib. D. 534, 535.) cc .And behold a great red dragon " (ver. 3), signifies those in the Reformed church who make God tbree, and the Lord t,vo, and who separate charity from faith, and hold the latter,-and Dot together ,vith the former,-to he saving. It is these ~?ho are meant, here and in what follows, by the dragon. For tbey are opposed to the two essentials of the Ne\v Church, which are: That God is one in essence and in person; in whorn tbere is a trinity; and that the Lord is that God: And thaL charity and faith are one, as the essence and its form; and that none have charity and faith but those who live according to the commandments of the decalogue, which are cOlnmandments that ev ils are Dot to he done. And in 80 far as auy one, by shunning evil8 as sins 8{,rainst God, does not do them, in so fur he does the goods which are of charity, and believes the truths which ar~ of faith. . . By those who make God three, and the Lord t,vo, they are meant who think of tbree persons as of three Goda, and separate the Lord's Human from His Divine. And who thinks otllel',vise, or can think otherwise, that prays, according to the formula of faith, " That God the Fatber, for the sake of the Son, will send the Roly Spirit 1" Does he not pray to God the :Fnther as to one God, and for the sake of the Son as another,cand concerning the Holy Spirit as a third 1 It is plain that though one in his thought shall make the three persons one Gud, yet he divides them,that is ivides his conccption,-when he thus prays, into three Gods. The sarne formula of faith al50 makes the Lord two; for tl1e Lord's Human alone is then thought of, and Dot at the same time Hi::~ Divine; sinee" for the sake of the Son" is for the sake of the Humanwhich suffered ontbe cross. . . . Now,becausethese t,vo essentials of doctrine in the Reformed churches are falsities, and falsities devastate the c1urch,-for they take awa.y its truths sud goods,-therefore they were represented by a dragon. The reason is that by a dragon, in the 'Vord, the dev~tation of the church is signified; as may appear from the following passages: u 1 will make Jerusalem heaps, a habitation of dragons, and 1 uill make the cilies of Judah desolate" (,Ter. ix. Il). Behold, ... a ureat commotion out of the north country, to make tM c,ities 0/ Judah daolate, a habitation of dragons" (Jer. x.22). fi Hazor slutll be a ha1Jitatioo 0/ dragons, even a desolation for ever" (J er. xlix. 33). " That il may be a habitation 0/ dragons, a court lor owls" (Isa. xxxiv. 13). " In the haln"tation 01 dragons where each la.y" (Isa. xxxv. 7). " l will go stripped and naked, l will 'Jnake a wailing l'1~ tM draq0'A8, and 'I110U1-ning tU t}~ ouls " (~lic. i 8). " l cried,

404

THE NEW OHRISTIAN OHUROlI.

I am a brother to dragons, at'"d a c01npanion ta ouls" (Job xxx. 28, 29). cc The wild beasts ... sJurll cry in their desolate koU8e8, and dr'agons "n their pleasant palaces" (Isa. xiii. 22). ce And Babylm shall become lteap.tJ, a habitation 0/ dragons, an, astonishment and a hissing " (J er. li. 37). CI Thou hast sore brokcn 'U8 in .th~ place of dragons, and covered 'US witli the shadow of den.tk" (PaR. xliv. 19). " l have laid the mountains of E~a1t and hiIJ hertage u'aste for the dragons of the uilderness" (~fal. i. 3). And
other passages; as Isa. xliii. 20; Jer. xiv. 6; Psa. xci. 13, 14; Deut. xxxii. 33. That by the dragon here they are meant who are in faith alone, and reject the ,vorks of the la,v as not conducive to salvation, has sonletinles been 11lade nlanifest to me in the spiritual ,vorld by living experience. 1 laRve seen many thousands of them assembled in a cro\vd; and froni a distance they appeared as a dragon ,vith a loug tail, that seemed covered with spines like a thorn, \vhich signified falsities. Once also a still greater dragon ,,"as Reen, '\'hich raising his back lifted up Ilis tai1 to\vards heaven, with an effort to dra,v do,vn the stars from thence. Thus it was nlanifested before my eyes that no othera are meant by the dragon. (ib. n. 537.) "Ha1;ing seven lteads," signifies insanity from the falsification and profanation of the truths of the 'Vord. The head signifies wisdom and intelligence; and, in the opposite sense, insanity. And llere by tl1e seven heads, because they ,vere of the ragon, insanity fronl the falsification and profanation of the truths of the W ord is properly signified; for seven is predicated of things hoIy, and in the opposite sense of things profane. It therefore'follows tllat upon Ilis heuds there appeared seven diadems, and by diadems the truths of the 'Vord are signified,-here, falsified and profaned. (ib. D. 538.) "And ten horns," signifies much power. A born signifies power; and ten signifies luuch. Tt is said that the dragon has much po,ver, becanse the salvation of man by faith. alone, ,vithout the "l'orks of the Iaw,-which faith is meant by the dragon,captivates the mil1ds of nlen, and then confirmations produce conviction. It captivates, becau~e \vhen a man hears that the daUlnation of the 1aw is taken a\vay, and that the Lord's merit is ilnputed to him through faith alone therein, he can indul~e in the pleasures of lllind and body without any fear of hell. Bence is tha po,ver ,vhich is signified by the dragon's ten horns. That such has beeu his power, is very plain fronl the reception of that f31th througholtt the ,vhole ref~med Christian world. (ib. D. 539.) ({ And set'en diade.1n8 'ltpon hJ heads," signifies aIl the truths of the ,Vord falsified ann profaned. Dy diadems, or by precious stones, the truths uf the \Vord are signified; in particular, the truths of the literaI sense of the 'Vor,-but hare, those truths falsified and

THE NEW OHRISTIAN OHUROH.

405

profaned; for they were seen upon 'the seven heads of the dragon, which signify insanity from truths ftsified and profaned. . . . The trnths of the litera} sense of the Word are signified by diadems or precious stolles because, to the ayes of the angels, all things of the literaI sense of the 'Vord admit light from its spiritual sense through them, thus light from heaven, in which the spiritual truths of the 'Vord are; for a stone in the 'Vord signifies truth in the ultilnates, and therefore 8. precious stone is that truth peilucid The reason why the truths of the 'Vord falsified and profaned are also called diadems is, that they have a lustre of themselves, with ,,,honlsoever they are,-as diadelns on earth, in whosesoever hand. It has somet1nes been given me to see adult.erous women adorlled with diadems, when they first came from the earth into the \\'orld of spirits; and a180 J ew~ selling diadems, which they had procured fronl heaven; from which it was evident that evils and falsities with them do not change the light and lustre of the truths of the 'Vord. Silnilar things are therefore signified by the ten diadelDs upon the horus of the beast that rose up out of the sea (Rev. xiii. 1); and by the precious stones on the woman sitting upon the scarlet coloured beast (xvii. 3-5). That the truths of the 'Vord are what are signified by diadems plainly appears in the Apocalypse, in that many diadellls \vere seen upon the head of Him who sat on the white borse, whose name was The 'Vord of God (xix. 12, 13). (ib. n. 540.) " .And his ta drew the third part of the stars of heaven, and did cast them to the earth U (ver. 4). This signifies that by falsifications of the truths of the Word they have estranged aIl spiritual cognitions of good and truth from the churcb, and by applications to falsities have entirely destroyed thenl. By the tail, where the reference is to those who have confirmed heretical doctrines froDl the 'Vord, the truths of the Word falsified are signified; the stars signify spiritual cognitions of good and truth; the third part signifies aIl; to draw from heaven and cast them to the earth. signifies to estmnge from the cburch and entirely destroy them. For \vhen they are drawn from heaven they are also dra\vn from the church, because every truth of the 'Vord is insinuated by the Lord into the Dlan of the church through heaven; and truths are drawn away only by falsifications of them in the \Vard) since the truths of heaven and the .chl1fCh are there and therefrom. That aU truths of the Word have been destroyed by those \vho are meant by the dragon, nlentionec1- above, cannot he believed by any one in the world; and yet they have been 80 completely destroyed that Dot one doctrinal truth remaina. This was put 10 the test among the learned of the clergy in the spiritual \vorld, and was found ta be 80. The reasons 1 know, but will here mention

i06

THE NEW OHRISTIAN aHURGH.

only one of tbem :-They assert that whatever proceds from man's will and judgment is not good; and that therefore the goods of charit.y or good works, because they are done by man, contribute nothing to salvation, but faith alone; when yet the one thing by virtue of which man is man, and by which he is conjoined with the Lord, is, that he can do good and elieve tmth as of himself, that is from his own will according to his own judgment. If this one thing were taken away, at the aame time everything that is conjunctive of man \vith the Lord and of the Lord with man would aIso be taken away. For this is the ability of love ta reciprocate; which the Lord gives ta every one who is born a man, which He aIso preserves in him to the end of bis life, and afterwards to eternity. If this were taken away from man every good and truth of the V{ord would also be taken away from him; insomuch that the \Vord ,vould be nothing but a dead letter aud an empty volume. For th~ W ord teaches nothing else than the conjunction of nlan with the Lord through charity and faith,-both, from man as of himself. They who are meant by the dragon referred to above have sundered this only bond of conjunction, by asserting that the goods of charity or good worka which proceed from man, and from his will and judgment, are only moral, civil, and political works, by which D18n has conjunction with the world, and none at aIl with God and with haven; and when this bond is thus broken there ie no doctrinal truth of the 'Vord remaining. And if the trnths of the 'Vord are applied to confirm faith alone as saving without the works of the law, then they are aIl falsified. And if the falsification proceeds 80 far as to affirm tlJat the Lord did Dot ('.omn.and good worka in the Word for the sake of man's conjunction with Himself, but only for the sake of his conjunction witb the world, then the truths of the Word are profaned; for thus the Word becomes no longer a holy but a profane book. (ib. D. 541.) "And the dragon tltood before the woman who 'Was 'l'eady to be delive:red, to devo7/;r her child as soon, as SM sMuld bring forth." This signifies that they who are meant by the dragon will be active to extinguish the doctrine of the New ChuTch at its very birth. The woman signifies the New Churcb. To bring forth signifies to receive goods and truths of doctrine from the 'Vord; the child which she would bring forth signifies the doctrine of the Ne\v Church. To devonT signifies to extinguish) because the Cllild signifies doctrine; and when in relation to the child it is said u to devour," in relation.ta the doctrine it is said "to extinguish." This is at its very birth; for it is said that the dragon stood before the woman, to devour ber child as soon as she should bring forth. (ib. n. 542.) If And she brcrught fortA a male child" (ver. 5), signifies tbe

THE NEW OHRISTIAN OHUROH.

407

doctrine of the New Church. By a son in the Word trntb ot doctrine is signified, and understanding and thought of truth and good therefrom; and by a daughter the good of doctrine is signified, and a will and thence affection for truth and good; and by a male child is signified truth conceived in the spiritual man and born in the naturaI. The reason is that in the W ord generations and births signify spiritual generations and births, ail which in general relate to good and truth; for nothing else is begotten and born of the Lord as a husband and the church as a wife. Now, as the woman who brought forth signifies the New Church, it is plain that the male child signifies the doctrine of that church. The doctrine ,vhich is here meant is THE DOCTRINR OF THE NEW JERUSALEM, published in London in 1758; and also
THE DOCTRINE CONCERNING THE LORD, CONCERNING THE SAC RED SCRIPTIiRE, AND CONCERNING LIFE, ACCORDING TO THE COM~IAND )lENTS OF THE DECALOGUE, published in Amsterdam. For by

doctrine aIl the truths of doctrine are meant; because doctrine is the complex of them. 'Vhen these doctrines were written the dragonists stood around me, a.nd laboured together with all their fury to devour, that is, to extinguish them. This strange circumstance 1 anl permitted to relate, because of a truth it thus occurred The dragonists who stood around me were from every part of the reformed Christian world. (ib. n. 543.) " Who WaJl io fud all nations 'With a roll of iron," signifies,Which [doctrine] will convince aIl who are in deRd worship from faith sepal-ated from charity, that are willing to be convinced, by truths from the literaI sense of the 'VOl-d, and at the sarne time by rational [considerations] from naturallight. This is said conceming the doctrine of the New Church, bec8use concerning the male child by which that doctrine is signified. To feed signifies to teach and instrnct; here, to convince those who are willing to be convinced. Nations signify those who are in evils of life; hare, those who are in dead wo~hipt from faith separated from charity, for they are here treated of, and they are in evils of life. For while charity is separated there is no good of life; and where there is no good of life there is evil." (ib. n. 544.) And her ckild 1Vas cauglu up unto God and His throne," signifies that the doctrine is protected by the Lord, and guarded by the angels of heaven J because it is for the New Church. (ib. n. 545.)
CC

THE NEW CauneR

lB FIR8T EsTABLI8BED AMONG A

FEW.

"And the woman, fled into the 'Willrness" (ver. 6), signifies that the church which is the New J erusalem is at first among a few. The New Church is sigllified by the woman; and the

40S

THE NE1V OHRISTIAN OHUROH.

wildemess signifies where there are no longer any trutbs. That it is first among a few is signified, becaUBe it follows, cc Where she bath a place prepared of God, that they should feed her there a thousand two hundred and sixtY days;" by which its state at that t.ime is signified,-that meanwhile it may be provided for anlong a larger number, until it increases to its appointed [state]. (A.. R. D. 546 ) " Wkere SM kath a pla prepared of God, that theg sJundd jeu], Mr tMre a thousand two hundred and sixtY days," signifies the state of this church at that time, that mean\vhile it may he provided for among a lal'ger number, until it increases to its appointed [state]. By place state is signified; and to feed signifies to provide for its increase,-for thus the church is fed. Bence to have a place prepared of Go<! that they may feed ber, signifies the state of tlie churcb, that mcanwhile it may he provided for among a greater number. "A thousand two hundred and sixtYdaya" signifies to the end, and the beginning; that is,to the end of the former church and the beginning of the new,the sarne as " time, and times, and half a time" in ver. 14,-thus also to its appointed [state], that is until it cornes forth, as was provided. It is of the Lord's Divine providence t.hat the church sbould first exist among a few, and successively increase among a 1arger number; because the falsities of the former church must first be removed. :For not before can truths be received; becanse truths which are received and implanted before falsities are removed do Dot remain, and are also refined away by the dragonists. The case ,vas similar with the Christian church, in that it successively increased from a few to many. Another reason is that first a ne\v }leaven is to he formed, which shal1 aet as one with the church on earth. e therefore read that John cc saw a Ml.O keaven, and tlu Holy Jerusale1n coming down Jrom God out of Maven" (l~ev. xxi. 1, 2). It is certain that a new chlU'~h will arise, which is the New Jerusalem, for it is forctold in the Apocalypse (chap. xxi. xxii.); and it is also certain that the falsities of the former church must first he removed; for tbese are the subject of the Apocalypse as far as chapter xx. (ib. n. 547.) There are several reasons why this New Cburch whicb is called the holy Jerusalem will first begin among a few, afterwards enlbrace a larger number, and finally he filled :-First" because its doctrine, which is the doctrine of love 10 the Lortl and charity tow'ards the neighbour, cannot be acknowledged and hence eannot be received, except by those who are interior]y atrected by truths,-who are no others than those tbat can see them; and they on1y see them who have cultivated their iDteilectual faculty, and have not destroyed it in themselves by

"r

THE NEW OHRISTIAN OHUROH.

409

the loves of self and the world. A second reason is, that the doctrine of that Church cannot be acknowledged, and bence cannot he received, exc~pt by those who bave not confirmed themselves, in doctrine and at the sarna time in life, in faith alone. If confirmed ooly in doctrine it does Dot prevent; but if they have confirmed themselves at the sarne time in life it prevents; for then they neither know nor ,vish to know what love to God and charity to,,"ards the neighbour are. A third reason is, that the New Church on earth illcreases according to it8 incresse in the w>rld of spirits; fol' spirits from thence are with nlen, and are from those '\\~ho \\'ere in the faith of their church \vhile they lived in the world; and no otbers of them receive the doctrine but those that have been in an affection for spiritual trutb. Theyalone are conjoined with heaven, where that doctrine"is, and conjoin heaven with man. Their number in the world of spirits DOW daily iDcreases; and therefore, according to their increase, this church which is called the New Jerusalem incrcases on earth. These too were the reasons why the Christian chllrch increased so slowly in the European world alter the Lord left the earth, and did not come to its fulnes8 (ad plenum) until after an age had elapsed. (A. E. D.732.) It is said that " The woman,.fled into the wilderness, where SM kath a place prepared 0/ Godj" and after\vards that "ske received the wings of an eagle and fielO to her 0'W'Jl, place,"-which signifies that the church which is called the New Jerusalem ,vill abide among those who ~re in the doctrine of faith separate [from charity] '\\?hile it mcreases to a full [state] (in plenum), until it is provided for among a larger llumber. But in that ohurch are the dragons, who separate faith from good works not in doctrine only but also. in life; others however in the sarne churcb, who live the life of faith, which is charity, are Dot dragons although among them. . . . The church consisting of those who are Dot dragons is meant (ver. 16) by the eartk whick helped the woman, and swa/Jowed up the flood which the dragon cast out 0/ his m.outh . . By tbese the New Church which is called the holy Jerusalem is helped, and also increases. (ib. n. 764.)
TuB
DOOTRINB OP TUB NEW CBURCB 18 FROM HEAVBN, BBOAU8B FBOK THB SPIRITUAL SENSE OF THE W ORD.

D.7.)

The doctrine of the New Church is from heaven, because it is from the spiritual sense of the Word, and the spiritual sense of the Word is the same as the doctrine which is in heaven.l (H. D.

) This might aeem at variance with the author's very expliclt teaching else wben (aee p. 117), that c, The doctrine of the Church ahould be drawn Crom the

32

410

THE NEW OHRISTIAN OHUROH.:

The doctrines of the church in very many instances recede nom the literaI sense of the 'Vord. It should be known that the truc doctrine of the churel. is what is called the internai sense; for in the internaI sense are such truths as are with the angels in heaven. . . . They who teach and learn only the literaI sense of the W ord, without the reglliatin~ doctrine of the churcb, comprehend only those things that belong 10 the natural or external man; ,,,hile those who teach and learn from true doctrine ,,hich is from the Word understand also the things that belong to t.he spiritual or internaI man. The reason is that in the externa1 or literaI sense the 'Vord is natural, and in the internaI sense it is spiritual. (A. C. n. 9025; also 9424.)
ALL THE DOCTRINES OP THE NEW CHURCH ARE E~SENTIAl&

The essentials of the church, wl1ich conjoin themselves with faith iu one God, are charity, good ,vorks, repentance, and a life according tu the Divine laws; and as these, to~ether with faith, affect aud move the will and thought of man, they conjoin man to the Lord, and the Lord to man. . . . AlI the dogmas or octrinals of the Ne\v Church are essentials, in each of which is heaven and the church; and they look to this as their end, that man may be in the Lord, Bud the Lord in
literaI sense or the Word, and confirmed by it. U In rP.ality however the two are in perfect hnrmuny, Rnel only different and very important phases of the same trnth. In another lllace (S. S. D. 55) he teaches that, "In the literaI sense the Word ie as a man c othed, W]l08C fnec and hans are nakcd; aIl tlain~8 therein which relate to man's life, and so to his sa1vation, are naked, and the rest are clotbod, JI The very doctrine of the W ord is its internaI sense (A. C. D. 9424, et al.), and those Varts of the Word which ore naked, or where the doctrine of the internaI sense is uncovered in the letwr, are the parts where genuine truth or tme doctrine is tau~ht in the lettpr. But this genlliue trnth can only he seen by thos6 who are en light~ne<l by the Lord; a.nd when the church had sunk so low that all power to di8tingnish the true doctrine of the Word had heen lost,-when "the BUll wa8 dal'kened, and the Jl100n had ceased to ~ive hf'r light," the true doctrine cOll1d only be f~storeel uya new revclation. 1t was tbf"n necessnry tho.t one should he enlightene in the Hpiritllal 8f'n~ itsplf of the Word, in orer that in the light of that sense he might fully and <:"t'rtninly see which are the uncovere.<! parts where the literal coincides with the spiritual sense, and genuine truth or the true doctrine of the church i8 taught. Thus it is troe, both that the genuine doctrine of the chul'ch i8 from the spiritual sen!ote of the 'Vord, and tbat it nlust he drawn from the literaI scnSfI, an.1 confirnlPd by it. But the doc-trines Iying nnco\"('rOO in the lettE-f of the 'Vord are ~eneml truths (A. R. n. 3i8, et al.) ; and as the unco\-ered face ls the inflex to the whole man, 80 th('se general tnlths involve 811 the parti<:"ulal"S of doctrine contnin('d in the intemalsensa itself. Now, it has pleased the Lord in this fulness of time, for the use of this future" cro\vn of a11 the rhureht's, U not only 10 enlighten the nlinti of one raiS(id up for the l'urpOBe, to see and teach the genuine doctrine thus contained in the Ietter of the Word, but also tu reveal vt"ry many of the particulars of doctrino contained within thcse general truths; in other words, to reveal the spiritual sense whi~h ia the doctrine itself of the 'Vord. ,800 also pp. 122, 123.)

THE NEW CHRISTIAN CHURCH.

411

man, according to His words in John xiv. 20; and xv. 4-6. (B. E. n. 96, 97.)

TuI8 CHURCH 18 TO BE THE CaOWN 01' ALL THE CUURCBE8, AND.

18 TO ENDURE FOR

Ev ER.

This church is the crown of 11.11 the churches that have hitherto existed on the globe; because it ,vill worship the one visible God, in whom is the invisible God as the soul is in the body_ Thus and no otherwise can there be conjunction of God with man; because man is natural, and therefore thinks naturally, and conjunction must be in the t.hought, and 80 in the affection of bis love; and this is effected when man thinks of God as a 1.lan. Conjunction with an invisible God is like conjunction of the vision of the eye wit,h the expanse of the universe, of which it sees no limit; and like sigllt in mid ocean, w hich falls into the air and into the sea and ,anishes. But conjunction with a visible God is like seeing a man in the air or on the sea, spreading forth bis hands and inviting to his arms. For aIl conjunction of God with man must aIso he a reciprocal conjunction of man with God; and there cannot he this latter reciprocation except with a visible God. That titis churcll is to succeed the churches which have existed since the beginning of the ,,"orld; that it is to endure for ages of ages [in scula sculorttm]; and thus is t{) he the crOWll of aU the churches that have existed hefore, was prophesied by Daniel:-First, when he told and explained to Nebuchadnezzar his dream concerning the four killgdoms,-by ,vhich are meant the four churches represented by the image seen by pim,-saying, cc In their da'!}8 the God of heaven snall cause to a'lise a king-

dom, 'lohich for ages shall 'Mt be de8trO'!Jed ,.... and it shall .. ,_ consume ail t/wS8 kingdorns; and it shall stand jor ages" (Dan. iL 44); and this was to be done by "A stone 'Which became a great rock, filling tM u'kole earth" (ver. 35). By a rock in the 'Vord the Lord as to Divine truth is meant. And elsewhere the sarne prophet says, " I saw in the 'D'isWns of lM night, and be/wld, toiih lM clmlds 0/ heaven, aB it were tM Son of Jfan; . and there 'Wll8 given Him dominion and lI/ory, and a kingdom; and oll pfXJ]Jlu, nations, and tongues sludl 'lt'orship Him. Hia dominion is the dominion of an age wl"ich will 'Ilot pass a11'a'!l, an(l His kingdom one 'U'hich shall 710t he destroy'd," (vii. 13, 14). And
this he says arter he saw the four great beasts coming up out of the spa (ver. 3), which aIso represented the four former churches. Tbat these things were prophesied by Daniel (-o"lcerning the present time, is evident from bis words in chap. xii 4; and from

412

THE NEIV CHRISTIAN OHUROH.

tl1e Lord's words in J-fatt. xxiv. 15, 30. Similar things are said in the Apocalypse ': The sel,enth a-ngeZ 80unded; then there wer~ great voicea in heaven, sayi1l!J, The kingdo11UJ [of this world] ar~ hecome [the kingdom] of our Lord and of His Christ, and He sJwJ,l reign for age8 of ages " (xi. 15).
U

Moreover the other prophets have, in many places, predicted of this church what its character ,viII be; from which these few passages shall he adduced. In Zechariah: "There shall he t>M day which shall he krwwn to Jchova1l" not day nor rtigkt, . . . for about the time of evening there shall he light. In that day livi1llJ waters Bhall go /orth out 01 JerwJalel1~, . . . and JelunJah, shall he King over all the earth. In that day shall there he one Jehovak, and His name one" (xiv. 7-9). In Joel: "It shall CO'Tne io plUlS in that day, tltat the mountains s/i,all drop doum MW wi'M, and the hills 8hall flow 1t"th mill;, . . . and Jerusalem shall remain to generation and generation" (iii. 18, 20). In J eremiah: ".A.t that time they shall call Jtrusalem the throne of Jehovah; and ail tM nations skall he gathered together, on account 0lthe name of Jehova/l" to Jerusalem; neither shall tMy walk any rnore after the 8tubbornness of tlLeir tnil heart (iii. 17; Rev. xxi. 24, 26). In Isaiah: "_Thine eyetJ sll,all see Jerusalem a QU1:et habitation, a tabernacle tkat shall not he taken dou-n; ils stakes shall rtever be rtmovt, and its cords Bhall Mt he brol.en" (xxxiii. 20). In these passages by Jerusaiem is meant the holy New Jerusalem describe in Rev. xxi.) which meaDS the New Church. Aga.in in Isaiah: CI There shall go f01th a Rod out 0/ the stem of Jesse, . . . and righte0usntJJ8 shall be the girdle 0/ His loins, and t'rUth t/t.e girdJe 0/ His thigh8. 1Vherefore the wolf shall du'cll with the lamb, and t~ leopard shalllie doum with the'~'"1:d, and the cal.f and the yuung liot" and tlw fatling together, and a Little c1l,ild shall lead them. And the cow and the be.aT shall . feed, their young ones shall lie doum, together, . . . and the suc~ing child shall play on the n.ole of the a8p, and tM weaned child shall put h'is hand over the den 0/ th6 cockatrice. They ,hall rwt hurt nor destroy in ail tM mountain of Afy holine88; for the earth slutll be f'ltU of the k7UJ'Wledge 0/ Je}Lovah. . . In that day there sha.ll be a RoDt out of Jesse, which standetk for an ensign 0/ the people; alter it shall th6 Gentiles seek; and Hl rest shall be glorious" (xi. 1, 5-10). That sucb things have Dot yet come to pass in the churches, much less in the last, is weIl known. In J eremiah: l i Behold the day, come, .. in 'lchich 1 uill malce a 'MW covenant. ... And tkis 8hall he the covenant: .... l uill put My la10 in thei,r i'll/lcard parts, and write it on theit luart; and 1 "till be their God, anil they shall he My people; . . . they shall ail knuw Ale, from t"M least 0/ the1n even to the greatest of them JI (xxxi 31-34; Rev. :ni 3). That these things have not hitherto taken place in the
U

THE NEW OHRISTIAN OHUROH.

413

cburches is also known.

The reason has been tbat they have

Dot approached a visible God, whom aIl shall recognize; and He is the 'Vord or law which He will put in tbeir inwaro parts and write upon their hearts. In Isaiah: cc For Jerusalem's sa/ l will
Mt rest, until the righteO'U8fl,t,S8 thereoj go fort}" as bright'1U88, a'lUl the salvation thereof as a lamp that burneth. . . . .'lUi, tkou shalt

be called by a new name, whick the mouth 01 Jehovak &hall name. And thou skalt he A CROWN OF GLORY AND A ROYAL DIADEM in tM . kand 01 thy God. . . . Jehovah &hall ckiight in thee, a1ul thy land 8HALL BE M:ARRIED. Behold, thy Salvation col1zeth; biJwld, His rtward i8 with Hi'Ob. .. And they shail cali them, The people of . Holiness, The redeemed of Jehovak; and tkou skalt be called, A city 801/'ght out and 'll,ot Jorsaken" (lxii 1-4, 11, 12). (T. C. Rn. 787-789.) This new and trne Christian Church, it is to be proved from the \Vord of both- Testaments, will endure ta eternity (in ternum), and was foreseen from the foundation of the world It is to he t.he cro\vn of the four preceding churches, because of its true faith and true charity. (Cor. p. 70.)

FOIDfATION OP THE NEW HBAVD.

"And I 8aw, and, lo! a Lamb stood 'Upon Mount Zion, and toith him an, hundred lony and Jour thousand" (Rev. xiv. 1). This signifies the Lord, DOW in the New Heaven, gathered from tbose in the Christian churches who have acknowledged the Lord &loue as God of heaven and earth, and have been in truths of doctrine from the good of love from Him, by means of the Woro. . . . The one h1trulred fortY and four th0u8and were ~reated of in the seventh chapter; but there [the circumstance] that they werE' lW.led upon tluir /orekeads, thus, that they were distinguished and separated from others. Hern now [it is taught] that they were gathered together in one; and that of them a heaven [was formed]. . . . This heaven is the New Heaven from which the Holy J erusa]cm, that is the New Church on earth, will descend (A R. n. 612.)

TIlB NEW

CBUROB FROM Tms NEW HEAVEN IS Ta BIl DISTINCT J'ROX TBE FOlUlER CSUROB.

It should be known that when any ChUTCh becomes no church, -tbat is when charity perishes,-and a new church is established by the Lord, seldom if ever does it take place among th088 with whom the old church existed, but among tbose with whom

414

THE NEW OHM81'IAN CHUROH.

there .was before no church, that is among Gentiles.1 It was 80 when the Most Ancient church perished; then a new church called Noah, or the Ancient church \vhich existed after the flood, was established anlong Gentiles, that ie among those with whom there was no church before. In like Inanner when this church perished, the semblance of a church was established among the descendants of Abraham from Jacob; thus again among Gentiles, for Abranl when he was called was a Gentile; the posterity of Jacob in Egypt becsme still more Gentile, insonluch tl1at they werc entirely ignorant of J ehovah, and therefore of aIl Divine worsbip. After this semblance of a church ~vas consummated, then the Primitive church "yas established aluong Gentiles, the J~ws beillg rejected. 80 will it be with this church, which is called Christian. (A. C. D. 2986.) The destruction of this [the first Christian] church is foretold by the Lord in the Evangelists, and through John in the Apocalypse; which destruction is what is called the last judgment.. Not thatr then heaven and earth are to perish; but that a llew cl1urch will be raised up in sorne part of the eartb, this church still remaining in its external ,vorship,-as the J ews in ~Iheirs; in ,vhose worship it is weIl enough" knO\VD tbere is nothing oC charity and faith., thus nothillg of the church. (ib. n. 1850.) 'Vhen the church is fully devastated a Ne\v Church will be established, iuto which they who are of the former church will be invited. (A. E. D. 948.) " And His wife kath rnade hersrlf ready." This signifies that they who will he of this New Chureh, which is the New Jerusalem, are to be gathered together, inaugurated, and instructed. That by wije the Lord's Ne\v Church is signified, which is the New Jerusalem, is clearly Dlunifest from the following (twentyfirst) cllapter, where these \vors occur :-" I saw the holy city

New Jerusalem descend"ing from God out 0/ /wa'cen, prepared as a lrrid.e adorn,ed for her husband)) (ver. 2). An in the sanIe chapter: " There ca'lne unto me an angel .. soying, Conte ltitlwr, l u:ill show thu tM bride, the Larnb's 1l~ife . ... .And he showed me that great city, tlte lwly Jerusale1n, descending out 0/ heaven J'1om God" (ver. 9,10). By [the expression] "lIJ wife hath made herselfready," it is signified that they. ,\~ho will be of this New Church of the

Lord are to be gathered togeiher, inaugurated, and instructed And because this is sigllified by "kath rnade lu:rself ready," it follows that that ,vife id to be "arrayed in fim li1lcn, clean anD, bright," by which inauguration by instruction is signified. And therefore the subject of the white horse also follows, by which is eignified the understanding of the \Vord [revealed] for them b)" the Lord. (A. R. D. 813.)
1

As to who are meant by Gentea see p. 323.

THE NEW OHRISTIAN OHUROH.

415

By the New Jerusalem is meant a new church or congrega. tion; the doctrines and articles of whose faith cannot shine in their true splendour, and give light ta others, without the Divine aid; because they are only figuratively described in the Apocalypse, that is, according to correspondence. (Uter to Oetinger,
Swed. Doc., p. 208.)
THE NEW CHURCB AT JrIR8T ExTERNAL.

The New Church in its beginning will be externat (A. E. D.403.) Every church in its beginning becomes acquainted only with the general [principles] of doctrine; for it is then in its simplicity, or as it were in its childhood. In the course of time it adds particulars; which are part.ly confirluations of general principles, partIy additioDB,-which yet are Dot repugnant to the general principle,-and also explanations, that open contradictions may be analyzed, and Dot clash with what common sense dictates.

(A. C.

D.

4720.)

TUB NBOBSSITY OP ORDER, INTERNAL AND ExTBRNAL. WllO does not see that there is no empire, kingdom, dukedom, republic, state, or household, that is Dot established by laws, which constitute the order and so the form of its government 1 In each of thenl the laws of justice are in the highest place, political laws in the second, and economical la'''8 in the third. If compared with man, the laws of justice constitute the head; political laws the body; and economical laws the clothing,wherefore these, like garments, may be cbanged. But as regards the order in w hich the church is established by God, it is,-That God, and a180 the neighbour towards ,vhom order is to be exercised, is in ail and every thing of it. l'he laws of this order are as many as the truths in the "Tord. The laws which relat.e to (~od constitute its head; the la,vs that relate ta the neighbour constitute its body; and cerenloniallaws form its clothing. For unless these preserved the former in their order it would be as if the body were made bare, and exposed to the heat of summer and the cold of winter; or as if the roof and walls were l'emoved from a temple, and the sanctuary, the altar, and the pulpit, daily stood thus openlyexposed to various kinds of violence. (T. C. R. n. 55.)

BAPTISM.
BAPTlSM: was instituted for a sign tbat a man is of the church, and for a memorial that he must he regenerated; for the washing of Baptism is 110 other than spiritual washing, or regene~ tion. AlI regeneration is effected by ~he Lord, by means of the truths of Faith and a lire according to them. Baptism therefore testifis tl.at a man is of the church, and that he can he regenerated. For in the church the Lord is acknowledged, who aloDe regenerates; and there the Word is, wherein are the trnths of faith by which regeneration is effected. The Lord thus teaches in John :-" Excf!!JJt a man he bom 01 water and of the Spirit he ca.nnot enter into the ll:ingdom of God." .In the spiritual sense water is the truth of faith from the '" ord; the spirit i.s life according to it; and to be born of them is to he regenerated by them. Bince every one who ie regenerated also endures temptations, which are spiritual cornbats against evils and falsities, therefore t.hese a180 are signified by the ,,,aters of baptism. Because baptisln is for a sign and a mernorial of tbese things, a man may be baptized as an infant; and if not then, he may be as an adulte Those who are baptized should therefore know that the Bapti8m itself confers neither faith nor salvation; but testifies that they may receive faith, and that they may he saved if theyare regenerated. From this it is evident what is meant by the Lord's words in Mark :-" He that believeth and is bapt'l~%ed s'hall he saved; but lai tlurt believeth 'fLot shall he condemned" (ch. xvi 16). He that believeth is he who acknowledges the Lord and receives trnths from Him through the W ord; he that is baptized is he who is regenerated by meana of them by the Lord (H. D. De 202-208.)

BAPTI8M COlDrlANDED.

That baptism was commanded is very manifest from the bap.. tism of John, in the Jordan, to ,vhich there went out aIl Judea

BAPTIS.V.

417

and J ernsalem (Matt. iii. 5, 6; Mark i 4, 5); and front tl1e fact that the Lord our Saviour Himself was baptized by John (Matt. ili. 13-17). He moreover commanded the disciples that tbey should baptize aIl nations (Matt. xviii 19). (T. C. R. D. 668.) The reason why the Lord Himself ,vas baptized by John was, Dot only that He might illstitute baptism for the future, and lead the way by His example, but also because He glorified His Humanity and made this Divine, as He regenerates man and makes him spiritual. (ib. n. 684.)

THB FIR8T UBE OlP BAPTI8JL

TM first 'U88 of Baptism i8 introduction into the Christian church, and then, at the 8a'lM lime, insertion arnong Ohristia1l,s in the spiritual world. . . . BaptiSJIl was instituted in the place of circurncision; and as circurllcision was a sigu- that the circumcised were of the Je\vish church, so Baptism is a aigu that the baptized are of the Christian church. But the sign effects Dothing more thall that they may be known; as the swaddlingclothes of different colour placed upon the infants of two mothers, tbat they may be distinguished, Rnd not changed. . . . Not only infants are baptized, but also all foreign proselytes, young and old, who are converted to the Christian religion, and this before tbey have beeu instructed, nlArely upon a confession tbat they desire to emrace Christianity. This too did the Apostles, according to the Lord's comnland that they should malce disciples of all nations, a1Ul baptize them" (Matt. xviii. 19). _ . But this is done on earth. In the heavens, on the other hand, the infants are introduced by Baptism into the Christian heaven; and angels are assigned thetn there by the Lord, who take care of them. As soon therefore as infants are baptized, angels are appointed over them, by whom they are kept in astate to receive faith in the I~ord. But as they grow up, and come to act of their own right and of their own reason, the guardianangelR leave them, and they draw to themselves sucb 8pirits as make one wit.h their life and fnith; from which it is plain that Baptism is also insertion among Christians in the spiritual world. (T. C. R n. 677.) The reason why not only infants but in fact all are inserted by baptism among Christians in the sph-itual world, is, that in that world peoples and n9.tons are diBtinct, according to tbeir religions. Christians are in the centre; }Iahomedans around them; after them idolaters of varions kinds; and at the sides the Jews. 1
CI

1 The reader should not think of this as or an arrangement in space, but rather according to state. A little reflection will show an arrangement to sorne extent

418

BAPTISM.

Moreover, ail of the same religion in 11caven are arranged in societies, according to the affections of love to God and to\\~ards tlle neighbour; and in hell, in congregations, according t:o the affections opposed to these two loves, thus according to the lusts of evil. In t.he spiritual world,-by which we mean both heaven and hell,-all things are nlost distinctIy organized, in the .,vhole and in every part, or in geueral and in every particul81. Upon the dist.inctive organization there the preservation of the whole universe depends; and there could not be this distinctiveness unless every one after he is born were knovln hy sorne signs [sho,,"ingJ to \vhnt religious body he belougs. For ,vithout the Christian sign, '" hich is Baptisln, sorne l\faholnedan spirit or one of the idolaters rnight attach 11lnself to Christian infants ne\vly born, and 81so to children, and breathe int.() tllenl an inclination for his religion, and so distract their ruinds Hlld alienate them from Christiallity; ,vhich \vould be ta distort and destroy spiritual . order. (T. C. IL 6.78.) The }'IahoInedans, as aU the Gentiles, who acknowledge one God, and love justice, and do good from a religious nloti\"e. bave their beaven; but outside of the Christian beaven. (ib. n. 832.) Infants and children orn witbout the Christian church, [who depart this life in infancy or childhoodJ arter reception of faith in the Lord, are designated for the heaven of their religion y other means than baptism; but they are Dot internlingled ,vith those ,vho are in the Christian heavell. (ib. D. 729.) Every man as ta his spirit, although he does Dot know it, is in society with spirits while he lives in the body. Through them a good man is in an angelic society, and an evil man in an infernal society. (H. H. D. 4::JS.) This first use or baptism is, that it is a sign in the spiritual \\orld, that the baptized is a Christian,-\\'here every one is in serted in the societies and congregations there, according 10 the quality of the Christianity within him or ,vithout him.1

(T. C. R.

D.

680.)

similnr, althou~h less pcrfect, in tbis world. Christians here are in the eentre,the centre of light and civilizo.tion; others are grouped around them, and, in 1 common and inlportant aspect, are considered nearer or more remote from Chriltondom according as they have more or less of the Iight and liCe \\"hich charsetClize it. 1 What the author means by the Chrlstianity with6ut 0. man may he gathtred from the following in the Doctrine of the Sacree/, &nplurc :_U The cbnrch is in trHlll; the church which is witbout him ia the church among the many who have the church in them. ft (S. S. De 78.)

BAPTISM.

419

JOHN'S BAPTJ8JI AS AN ILLUSTRATION OP THE EFFECT OP THE SIGN OP BAPTISK IN THE SPIRITUAL WORLD, AND TBENCE UPON TUB BAPTIZED ON EARTH.

Baptism ~ 1101y, and a sacrament, because it is a sign and a memorial that the man can be regenerated by the Lord, by means of tl'uths from the Word,-a sign for heaven, and a Dlemorial for man; and that a man is int.roduced by it into the church,-as the children of Israel by passing over the Jordan were introduced into the land of Canaan, and as the inhabitants of JerusaleIll were prepared by the Baptism of John for the reception of the Lord. }'or without that sign in laeaven before the angels, the Je\vs could not llave subsisted and lived at the cOJning of Jehovah, that is of the Lord, in the flesh. (A. R n. 77G.) The Baptism of John prepared the heavens, that the Jewish people might subsist when God Himself sbould appear aDlong theln. (Letter to Beyer, Swed. IJoc., p. 170.) John WM the propLet who was sent tu prepare the way of Jehovah God, \vho ,vas to descend into the ,vorld and accomplish the work of redenlption. Ile prepared that way by aptism, and then by annoullcing the coming of the Lord; and without that preparation all there woul have been smitten with a cursa, and would have perished. Cf. C. R. n. 688.) The reason why a way was prepared by John's Baptism ,vas, that by that baptism they were introduced into the future churcll of the Lord, and in heaven were inserted alDong those ",ho expected and desired the ~Iessiah, and so were guared by angels, that devils rnight not reak .forth fronl hell and destroy tbem. . . . If the way had not been prepared for the descent of J ehovah into the world by means of Baptism, the effect of whicll in beaven was that the hells were closed, and the Jews were guarded from total destruction [they would have pcrished]. (w. D. 689.) After quotation and exposition of sorne illustrative and confirmatory passages from the ""or, the author ads : These few examples il1ustrate with what a curse and destruction the Jews wOl11d have een smitten, if they had Dot been prepared by the Baptis III of John to receive the Messiah, who was J ehovah God in the hunlan form, and if He had not assumetl the H uman and so revealed Hims~lf. And they \vere prepared by this, that in heaven they were enrolled and nUlnbered among those who in heart expected and desired the Messiah; in consequence of which angels were then sent, and became their guardians. (ib. D. 691.)

420

BAPTIBM.

Tu

SEOOND USE

or

BAPTJ8JI.

The second use of Baptism is, that the Christian may k'MW and ack1Wlvledge tM Lord JC8118 Christ, the Redeemer a'nd, Saviour, and folLow l1i1n. This second use of Baptism, which is that one may
knO\\" the Lord the Redeemer and Saviour Jesus Christ, in.. separahly follows the first, whieh is introduction into the Christian church, and insert.ion among Christians in the spiritual ,,'orld. And what is this first use ,,'ithout the second but a mere name? . .' . To bear the name of a Christian, of one belonging to Christ, .and Dot acknowledge Hiol, and follo\v Him, that is, live accord.. ing to His comlnandments, is as empty as a shadow, as a smoke, and useless as a blackened picture. For the Lord saYR,-" Wh.y call ye me Lord, and do not the things uhich l say?" (Luke vi. 46);
cc Many 1J.~ill say 'unto Me in tltat da.11, LO'rd, Lord. ... And the" u-ill I profess 'lImo them, I never ~-rtew '!Jou" (Matt. vii. 22, 23). (T. C. !{. D. 681.)

THE

TUIRD USE OP BAPTI8IL

The third U86 of Bapt;m, which is ils final use, is that the man, skall be regcn~ated. This is the very use for the sake of which
Baptism was instituted, and is thus its final use; because a tru6 Christian kno\ys and acknowledges the Lord the Redeemer, Jesus Christ, who as He is the I{edeemer-is also the Regenerator; and beeause a Christian possesses the \Vord, in which the means of regcneration stand plainly de~cribed,-alld the means therein are faith in the Lord and cQarity towarrls the neighbour. This is the sanle as what is said of the Lord, that,-" He skall baptize 'unth the Hoig Spirit and 'IJ.lith fire." The Holy Spirit means the Divine truth of fait.h; and fire, the Divine good of love or charity, both proceeding from the Lord; and by these two ail regeneration is effected by the Lord. (T. C. R n.684.) From what has been said before, and DOW, it may be seen that the three uses of Baptism coher<t as one,-after the sarne nlanner as the first cause, the nleiate, whieh is the efficient cause, and t.he ultimate cause, .which is the effect; and the end itself for the sake of ,,~hich the former existe J."or the first use is that one may be named a Christian; the second, follo\ving from this, is that he IDay know and acknowledge the Lord the Redeemer, Regenerator, and Saviour; and the tbh'd is, that he may he regenerated by Him; and when this is done he is redeemed and saved. Sinee these t.hree uses follow in order, and unite in the last, and hence in the conception of the angels cobere as one,

BAPTISM.

421

therefore when Baptism is perfonned, read of in the Word. or mentioned z the angels who are present do not llnderstand Baptism. but regeneration. Wherefore, by these words of the Lord, cc Whosoever believetk anil is baptized shall be sa'Ved, 1mt who80~lJer believeth 'Mt shall he conde1nned" (Mark xvi. 16), it is understood by the angels in heaven, that he who acknowledges the Lord and is regenerated i'J saved. (ib. D. 685.) s regards the Baptism of John, it represented the cleansing of the externa.1 man; but the Baptism which is at this day among Christians represents the cleansing of the internaI man, which is regeneration. We therefore read that John baptized with water, but that the Lord baptizes with the Holy Spirit and with tire; and for this reason the Baptism of John is called the Baptism of repentance. . . . The J e\\'8 that were baptized were merely external men; and the externai man cannot become internaI without faith in Christ. It may be seen in the Acta of the Apostles (ch. xix. 3-6) that tho8e who were haptized with the Baptism of John became internaI DIen when they reccived faith in Chl"ist, and were then baptized in the name of Jesus. (t. n. 690.)
BAPTIBM ITBELF BAB NO SAVINO EPFlCACY.

He who bclieves that baptislll contributes anything to the salvation of al man, unIcss he is at the sarne time in the truths of the church and in a life according to them, is greatIy mistaken. For baptism is an exterI'.al rite, which does nothing for salvation Wlthout its internaI; but when the external is conjoined with the internaI it does. The internaI of baptism is, that by means of truths from the W ord and through a life according to them, evils and falsities are removed hy the Lord, and man is thUB regenerated,-as indeed the Lord teaches in Matthew xxiii. 26, 27. (A. E. n. 475.)
BAPTI8M WITH THE IIOLY SPIRIT.

It s said in John, that the Lord" baptized with the .tioly

Spirit," and in Luke, that He baptized "with the Holy Spirit and with me." In the internaI sense, to baptize signifies to regenerate; to baptize with the Holy Spirit and with fire, is to
regenerate by the good of love,-fire, is the good of love. . . The Roly Spirit signifies, the Divine truth proceeding from the Lord; firc1 s~nifies the Divine good proceeding from Him ; and baptism 81gmfies regeneration by the Lord, br means of Divine truths from the W ord. (A. C. n. 9229; A. E. n. 475.)

THE HOLy SUPPER.

IN order that every one who repents should look to the Lord alone, the Holy Supper was instituted by Him, which to those who repent confirms the remission of sins. It confirms, because . in that supper or communion every one is kept looking to the Lord only. (D. P. D. 122.) Baptism is introduction into the churoh; but the Holy Supper is an introduction into heaven. These two Sacramenta, Baptism and the Holy Supper, are as two gates to eternal lUtBy baptism, which is the first gate, every Christian man is intromitted and introduced into those things which the church teaches from the Word concerning anot.her liCe; aIl which are means wherehy a man may he prepared for and led to heaven. The second gate ie the Holy Supper; through this every man ,vllo has sutlered himself to he prepared and led by the Lord, is intromitted and introduced into heaven. (T. C. R. n. 721.) The Holy Supper ,vas instituted' by the Lord that by means of it tbere may be a conjunction of the church wit.h beaven, and so ,vith the Lord; it is therefore the most holy thing of worship. But ho\v cQnjunction is effect.ed by it, is Dot apprehended by those who do not kno,v allything of the internai or spiritual sense of the 'Vord; for they do not think beyond the extemal sense, which is the sense of the letter. From the internaI or spiritual sense of the Word it i~ known what is signified by the body, and blood, and what y the bread and "Tine, also what is signified by eating. In that sense, the body or flesh of the Lprd is the good oflove, as is the bread lil{ewise; and the blood of the Lord is the good of faith, as aIso is tlhe ,vine; and eating is appropriation, and conjunction. The angels who are attendant on man ,vhen he receives the Sacranlent of the Supper understand these things no other\vise; for they perceive all things spiritually. Hence it is that ,vith luan the holiness of love and the holiness of faith tben flow in from the Lord. From this is conjunction. From these considerations it is evident that when a man takes the bl'ead, which is the body, he is conjoined to the Lord by

THE HOLY SUPPER.

423

means oC the good of love to Him from Him; and \vhen he takes the wine, which is the blood, he is conjined to the Lord by means of the good of faith in Hinl from Him. But it should he known that conjunct.ion with the Lord by means of the Sacrament of the Supper i8 effected only ,vith those who are in the good of IQ.ve and faith in the Lord froni the Lord 'Vith these there is conjunction by meana of the Holy Supper; with others there is presence, but not conjunction. ~Ioreover, the Holy Supper includes and comprehenda aIl the Divine worship instituted in the Israelitish church; for the burntofferings and sacrifices, in which the worship of that church principally consisted, were called in one ,vord bread; hence also the Holy Supper is its cOlnplenlent. (H. D. D. 210-214.) They come to the Holy Supper worthily who are in faith in the Lord, and in charity to\vards the neighour, thus who are regenerate. (T. C. R. D. 722.). [Every one is regenerated by ahstaining from the evils of sin. T. C. R. n. 510. The state of regenerat.ion begins when a man determines to shun evil and do good. ib. D. 587.] To those who come to it worthily the Holy Supper is as a signing and sealing that tl1ey are chilren of God; because the Lord is then present, and introduces those who are born of Him, that is who are regenerate, into heaven. l'he Holy Supper effects this because the wrd is then present even as t.o His Hutnan; for it was shown aLove that in the Holy Supper the Lord is whol1y present, and nlso the whole of His redemption; for He says of the bread " ThJ is My body," and of the wine, "This is My blood." Consequently He then admits them into His body; and the church and heaven constitute Ilis boy. The Lord is indeed present whenever man is being regenerated, and by His Divine operation prepares him for heaven; but that He may actually enter, a man must actually present himself to the Lord. And because the Lord actually presents Himself to man, a man must sctually receive Hitn,-and not as He hung upon the cross, but a.~ He is, in His glorified Human in which He is present. The budy of this is Divine Good, and the blood is Divine Truth. These are given to man, and hy ihem man is regenerated, and is in the Lord and the Lord in hinl; for, as ,vas sho\vn above, the eat.ing whi<:h takes place in the lloly Sl1pper is spiritual eating. Froln all this, rigbtly apprehenrled, it is plain that the Holy Supper is as a signing and sealing that they who worthily approach it are children of God. (ib. n. 728.) Conjunctioll ,vith the Lord by means of the Holy Supper may he illustrated by the conjunction of the families descended frolu one father. From him descend brethren, and relations in succession by marnage and by bloo; and they all derive something

424

THE HOLY SUPPER. .

from the first stock They do not, ho\\ever, thus derive flash and blood; but from flesb and blood they thus derive the sou! and hence inclination to similar things, whereby tlley are CODjoined. The very conjunction indeed commonly appears in their faces, and also in their manners; and they are therefore called. one flesh (Gen. xxix. 14; xxxvii. 27; 2 Sam. v. 1; xix. 12, 13; et 01,.). It is sinlilar in respect to conjunction with the Lord, who is the Father of al1 the faithful and ~lessed. Conjunction with Him is effected hy love and faith, on account of whicb two t.hey are calle Olle flesh. Bence it is that He said :_u He that eatet}" My.fiesh aM drinlth My blood dwelletk in .I.'le and I in, kim" (John vi. 56). 'Vho .does DOt see that the bread and wine do not eflect this, but the good of love which is meant by bread, and the truth of faith which is meant by wine, which are the Lord's own, and proceed and are communicated from Him alone 1 In trllth aIl conjunction is effected by love; and love is not love without confidence. Those who believe that the bread is flesh and the \vine blood, and are Dot able farther to elevate their thought, may remain in this bellef; but ought not to, think otherwise"than that there ie a eomething most holy [in the Sacrament], that is conjunctive with the Lord, which is attributed and appropriated to man as bis although it continually remains the Lord's.

(ib.

D.

727.)
DIVINB POWER IN THE SAORAlfF..NTS, BY CORBESPONDENCJi&

That there is the greatest power in cOlTe.CJpondences is shown by the fact that heaven and the world, or the spiritual and the natural, are together in them; and that for this reason the W ord wW\ written by pure correspondences; wberefore it is the conjunction of man with heaven, and so with the Lord. The Lord is thus in things first, and at the s~me time in things last. }"or the sarne reason the Sacraments were instituted by correspondences. (Invitatw" t9 the NfAD (JAwMJ n. 59.)

THE PRIE8THOOD.
TM MAl/l'cl
Oft

earth comes duwn, frQm the Lord out of the angelic

Wt1m; beca'U8e the a"'1leZs of heavm and men on ea'rt1&, in all tkingB N!latWlg to t1e churek, 'ITUJke one. (A. R. n. 876. Also n. 486.)
A
PBIB8TBOOD AIm EocJLEu8TIOAL GOVEBNIIENTS IN HBAVBN.

It should he known that there is a church in t.he heavens as wall as on earth. For the Word is there; there are temples, and preachi.n28 in them;' there are ministerial and priestly offices. For al1 the angels there have been men, and tbeir going thither out of the world was only a continuation of their life; therefore they 000 are perfected in love and wisdom, every one according to the degree of affection for truth and good which he brought with hiOl from the world. (A. R. D. 533.) The doctrine of the New Church is from heaven, because it is from the spiritual sense of the Word, and the spiritual sense of the \Vord is the same with the doctrine that is in heaven. For the church is in heaven as weIl as on earth. For the W ord is there; tbere is doctrine from the W ord; there are temples, and sermons delivered in them. For there are ecelesiastical and civil governments there. ,In a. word, there is no d1ffe:rcnce bctween tlu thi'II{J8 whick are in hea'Ve1& and t/wse that are on earth, e:rxept tkat in heaven all tkings are in a state of greater perfection; because there all are spiritual, and spiritual things iIumensely exceed in perfection those that are nat.ura1. (H. D. n. 7.) In the societies of heaven there are superior and inferior mlers (pr.,fecti), all ordered and su bordinated by the Lord, according to tbeir wisdom and intelligence. The highest oC them, who excels tlle others in wLCJdom, dwells in the midst, in a palace 80 magnificent that nothing in aIl the world can be compared with it. Its architectural qualities are so amazing that oC a truth 1 can say they cannot even as to the hundredth part be descrihed in naturallangua~e; for the art itself is there in its I)wn skill. . . . The subordinate rulers have similar palaces, the
33

426

THE PRiESTHOOD.

splendour and magnificence of which are according to the degree of their ,visdom; and they have wisdom according to their loye of uses. Such things are Dot possesserl by them only, but also by the inhabitallts, all of whon1 love uses, and perfonn U8es by various enlployments. (A. E. n. 1191.) In beaven as on earth there are various administrations; for tbere are ecclesiastical afiairs, civil aflilrs, and domestic a'flairs. AlI things in the heavens are established according to Divine order, w hich is cvery"~llere guarded by me9.ns of adlninistrations by the angels; the \viser angels having charge of the things which l)elong to the general good or use, and the less wise of those t1aat belong to particular goods or uses, and so on. They are su bordinated just as in Divine order the uses are 8uoordinated. Hellce also dignity is attached to every employment according to the dig-nity of the use. And yet no angel aITogates dignity to binlself, but ascribes it aIl to the use. And because the use is the good that he performs, and ail good is from the Lord, he ascribes it aIl to the Lord. Those are in ecclesiastical [administrations] in heaven who in the ,vorld lovet! the 'Vord and earnestly sought after the truths thereill, Dot for the sake of honour or gain, but for the use of lire, Loth for themselves and others. According to their love and desire of use they are in illustration and in the light of wisdom there; into which t.hey also come from the 'Vord in the heavens,\vhich is Dot natural, as in the world, but spiritual. These perfornl the office of preachers; and according to Divine order there, those are in superior station who excel others in wisdom, from illustration. (II. H. n. 388, :~89, 393.) Divine ,,orship in the heaven8, as to externals, is Dot unlike Divine w'orship on earth; but as to internaIs it is different. Just as on earth, there are doctrines in the heavens; there are preachings; and there are telnples. The doctrines agree as to essentials; but those that arc ll~ld in the. higher heavens are of more interior wisdom than thosa in the lower heavens. The preachings are accordinf: to the doctrines. And as there are houses and palaces, there flre also tenlples in which the preacbiug is performc<1. . . . The preachings in the temples serve onlyas means of instruction in nlatters relating to life. . . . They are fraught ",ith sneh ,vi~dom that no preachings in the world CaTI he comparel! "'ith theln; fur in the heaveus they are in interior light. The telnples in the spiritual killgdom appear as of stone; and in the celestial kingdoDl, as of wood. For the reason that stone corresponds to tl'uth, in which they are who are in the spiritual kingdolll; and wood corresponds to good, in whicb they are \vho are in the celestial killgdom. In this kingdom the sacrud edifices nre uot called temples, but bouses of God. [Because ce temple"

THE PRIE8THOOD.

427

""r

signifies what is spiritual, and le house of God" what ie celestial. A. C. n. 3720.] (H. H. D. 221-223.) The preachers are aIl from the Lord's spiritual kingdom, and none from the celestial kingdom; ber,8.use tbose who are of the spiritual kingdoIn are in trnths from good, and all preaching is from truths. (ib. 225.) As the celestial augels are st.ill perfected in wisdom by hearing, therefore there are intermediate angels called elestial spiritual a &noels who preach and teach truths in their temples; which are calle<! houses of God, and. are of wood. CA. E. D. 831.) There are angels interlnediate between the spirit.ual and the celestial heaven, who are called 8piritual celestia1. ~fany of these are preachers in the highe.~t heaven. (S. D. Pt. vii. Vol. 2.2.) The preachers in heaven are aIl appointed by the Lord, and hence are in the gift of preaching. None besides them are permitted to teach in the temples. They are called preachers, and Dot priests (sacerdotes), because the priesthood of heaven is. the celestial kingdom; for the priesthood signifies the good of love to the Lord, in which they are who are in that kingdom.1 (H. H. n. 226.) The following was an occurrence in the intermediate state called the world of spirits :-1 looked around, and saw two angeis standing and conversing not far from me. One was clad in a ,yoollen robe, resplendent ,vith flaming pl1rple, and under this a tnnic of shining lin en ; the other in sirnilar garments of scarlet, ,vith a mitre, on the right side of which several rubies were set. 1 approached them, and with a salutation of peace reverently asked, " For what purpose are you here below 1" They answered, e have descended hither from heaven by the Lord's command, to talk with you about the blessed lot of those who from the love of uses desire to ruie. 'Ve are worshippers of tne Lord. 1 am the prince of a society. My companion is the highest priest there [summus sace1dos]. And the prince said that he was the servant of his society, because he served it by performing

1 Althoogb it is here said tbat the yreachers in hcaven are Dot ealle priests,because the representative chl\ractflr 0 the priesthood is filled in beaven by "the celestial kingdom,"-yet it is evident tbat they Are what are called prieats on Nrth; for, 88 will he observed in the extrncts th nt fol1ow, the author nearJy everrwhere else deldgnates them priests, in describing their office, and in interpretlng the language of angels to men. And it appears, moreover, that they are called prit-sts on earth. for the very reason on nccount of which they cannot properly he 80 called in heaven,-thnt is on ar.connt of the reJlresentative si~nification of priut (see below. p.435~ In like manner, and for a 8lD1ilar reason, the author states tbat in the celestla! kingdom "the sacred edifices are Dot called temples, f' and yet in the same paragraph he caUs thcm tcmplt's; and more exprt'SSly in the passage jUBt ~ooted aboya from A. E. n. 831. For a similar representntiva rea800, we are informed, priests in heaven do not minister at marringe ceremonies, but at betrothals; and yet that on eatth it is litting that they minister at mar liage ceremonies. (C. S. L. n. 21, cited below, 429).

r.

428

THE PRIESTHUOD.

uses. The other angel said that 'he was a minister of the chnrch there, because in serving he administered sacred things for the uses of tbeir BOuIs; and that they were both in perpetuai joys, from the eternal happiness that is in them from the Lord. They said that aIl things in that society are resplendent and magnificent,-resplendent with gold and preciouB stones, and magnificent with palaces and paradises. "The reason is that our love oC ruling is not from self-love, but from the love of uses; and because the love of uses is from t.he Lord, aIl good uses in the heavens are resplendent and refulgent. And because in our society we are aIl in tl1is love the atmosphere appears golden, from the light there, which it derives from the ll81ue oC the sun; and the sun's fiame corresponds to that love." This being said, there appeared to lne also a similar sphere around them; and there ""as perceived an aromatic fragrance from it; wbich also 1 remarked to thenl, and begged that they would add .80mething more to what they had said ahout the lo\"e of uses. And they continued, saying,-" 'l'he dignities in which we are we indeed sought after; but for 110 other end than that we rnight he able more fully to perform uses, and more \yidely ta extend them. 'Ve are also surrounded \vith bonour; and we accept it, Dot for ourselves, but for the good of the society. For the brethren and associates who are of the people there scarcely know but that the honours of OUT dignities are in ourselves, and CODBequently that the uses we perform are from ourselves. But we feel otherwise; we feel t.hat the honours of the dignitiffi are without ns, and that they are as the garments "'ith which 'we are clot.hed; but tllat the uses we perform are from the love of them withill us from the Lord. And this love receives its blessednes8 from communication by uses with others. And we know by experience, that 80 far as we perform uses from the love of them that love increases, and \\'ith the love the wisdom by which the conlDiuuication is effected; and that so far as we retain the uses in ourselves, and do Dot comnlUDicRte them, the blessedness perishes; and then use becomes 8S food hidden in the stomach J wbich does not by being dispersed nourish the body and its parts, but remains undigested, whence nausea arises. In a word, the whole heaven is nothing but a containant of use, from its first things to its last. What is use but active love to the neighbour 1 And wbat keeps the heavens togetheT but tbis love 1" Hearing this, 1 asked, "How can any one know whether he is performing uses frol1l scIf-love, or from the lo\'e of uses 1 Every man, both good and bad, performs uses, and performs uses from sorne love. Suppose there he a society in the \\'orld corn.. posed of mere devils, and a society composed entirely of angels; 1 think the devils in their society, !rom the fire of self-love and

THE PRIEBTHOOD.

429

the blightllesB of their own glory, wonld perform as many uses as the angels in theirs. Who theu can know from what love and from ,vhat origin uses are ?" To this the two angels Tcsponded, _cc Devils perform uses for ther own sakes, and for reputation, that they may he exalted to honours, or acquire \vealth; but nngels do Dot perforlD uses from sucb motives, but for the sake of the uses, from the love of them. 1\{an cannot discern [the qualities of] these uses; but the Lord discerns them. Every one \vho believes in the Lord, and shuns evils as sins, performs Lis uses from the Lord; and every one who does Dot believe in the Lord, nor shun eviIs as sins, does uses from him.. . self, and for bis own sake. This is the distinction between uses performed by devils, and uses perfornle by angels." These things having been said, the two augels departed; and were seen, from a distance, carried like Elijah'ln a chariot offire, and taken

up into their heaven. (C. L. D. 266. Also T. C. R. n. 661.) The author describes a marriage caremony in heaven, at which
ten strangers from the world of spirits ,vere present, and narrates a eonversation they had witb a wise. angel there; the latter part of which is as follows : They afterwards asked whetber it is Dot appropriate that a priest be present and minister at these ceretnonies 1 The wise man answered, "It is appropriate on earth, but Dot in the heavens; on account of the representation of the Lord Himself and the church [by the bridegroom an bride]. This is not known on earth. But even with us a priest ministers at betrothals, and hears, receives, confirms, and (,'()Dsecrates the consent. Consent is the essential of marriage; all the other things w hich follow are its fornlalities." . . . . After this festive assembly aIl who had been invited to the wedding departed, and also those two men, with their angel. It was late in the evening, and they retired to rest. At da\\'n they heard a proclamation, Ta-DAY IS THE SABBATH; and they arase, and asked the angel why it was. He answered, ., It is for the worship of God, which recurs at stated times, and is proclalued by the priests. It is performed in our temples, and continues about two hours. If you please, therefore, come with me and 1 will conduct you there." And they made readyand accompanied the angel, and entered. And 10, there was a large temple, suited to about three thousand, semi-circular, with steps or seate extended around in a continuous sweep, according to the form of the temple; the hinder seats more elevated than those in front. the pulpit in front of thetD \vas a little withdrawn from the ,~ntre. The door was behin the pulpit on the left. The ten strangers entered, with their angel conductor, and t.he angel assigned thent places whe-re they shoulci Ait. saying to them,

430
cc

THE PRIE8THOOD.

Every one who entera into the temple knows bis place; he it from something implanted within hiIn, and cannot ait elsewhere. If he ait in any other place he hears nothing, and .perceives nothing; and he also disturbs order, from which dsturbance it results that the priest is not inspired" 'Vhen they were assembled the priest ascended the pulpit and preached a sermon full of the spirit of w8dom. The discf)urse "'"as on t.he holines8 of the Sacred Seripture, and on the CO11.1 unctian of the Lord with both the spiritual \vorld and the natural by means of it. In the state of illustration in which he then ,,as he fully demollstrated that that Holy Book was dictated by the Lord J ehovah; and that therefore He is in it, even so that He is the wisdom therein; but that. the wisdoln which is Himself therein lies concealed under the sense of the letter, and ie Dot opened except to those \\"ho are in truths of doctrine, and at the sarne time in goods of life, and so are in the Lord and He in thelu. To the discourse he added a votive prayer and descended. The hearers having departed, the angel requested the priest to speak a few words of pesee with his ten cODlpanons; and he came to them, and they conversed about half an hour. He spoke of the Divine Trinity,-that it is in Jesus Christ, in whom aIl the fulness of the Divinity dwelleth bodily, according ta the declaration of the Apostle Ilaul; and afterwards of the unity of charity and faith,-but he said, "the union of charit.y and truth," because f;lith is truth. After an e~J1re88ion of thanks they went home. (C. L. 11.21, 23, 24; 8180 T. C. R. D. 748, 750, 751.) At the beginning of the series oC narrations of which the preceding is the last, the author says : "1 foresee that Inany who read t,he tl)ings that follow will believe they are fictions of. the imagination; but 1 declare in truth that they are not fictions, but ,vere trnly done and seen; and that 1 SRW thenl, not in any state of the nlnd asleep, but in a state of full \vakefulness. l"or it has please the Lord to manifest Himself to lne, and to send me to teach the things which shall he or the New Church ,vhich is nleant by the New Jerusalem in the Apocalypse. :For thi8 purpose He has opened the inte~ors of my mind and spirit; by which it has been granted me to he in the spiritual world with angels, and at the sanle time in the natura! world with man; and this now [1768] for twenty-five years." (C. L. n. 1.) And at the close of this narration he adds : " 1 ngnin avar in truth that these things were done and said as thcy arc relatcd1 in the society of heaven to which the angel conductor bclongoo.." (ib. D. 26.)
knO\\'S

THE PRIE8THOOD.

431

PBIBSTHOon AND EcoLBBIABTICAL GOVERNKINT8 LIIlEWI8B ON EABTB.

There are two [classes of affairs] among men ,,bich must be in order, namely those that are of heaven, and those that are of the world. l"hose that belong to heaven are called ecclesiastical, and those that are of the world are called civil [affaira]. Order cannot he maintained in the world without rulers (prfect~), \vbo shall observe ail things that are done according to order, and that are contrary to order; and who shali reward those that live according to order, and punish those that live contrary to order. If this be Dot done the human race must peri'3h. For the desire to rule over others, and to possess the goods of others, -,vhence come enmities, .envyings, hatreds, revenges, deceits, cruelties, and many other evils,-is inborn in .every one, from what is hereditary. Unless therefore men were kept in restraint, by laws, and by rewards suited ta their loves for those that do good,-which are honours and gain s,-and by punishments, against those loves, for those that o ill,-which are the 10ss of bonours, of pOHSessioDS, and of life,-the human race would perish. There must therefore be those in authorit.y who shall keep associations of man in order; who should be learned in the laws, men of wisdom, fearing God. Among the rulera alsu there must he order; lest any, from caprice or ignorance, should pernlit evils which are against order, and so destroy it. This is guarded against when there are men higher and lower in authority among ,,~hom there is subordinat.ion. Rulers (prfectt) over those [affaira] among men \vhich belong to heaven, or over ecclesiastical [affairs]) are called priests, and their office is called the priesthood; and rulers over those [affairs] among men which are of the world, or over civil [affairs], are called magistrates, and their chief, where there is such a form of government, is the king. As regards 'l)riests, they ahould teach men the way to beaven, and aiso lead them; they ahould teach theol according to the doctrine of their church) from the W ord, and should lead them to live according to it. Priests who teach truths, and lead by thcln to the good of 1ife, and RO to the Lord, are good shepherds of t.he sheep; and those who teach and do not lead to the goof of lire, and so to the Lord, are bad shepherds. Priests .ought Dot to claim for themselves any power over the souls of men, for they do not know in what state the interiors of a man are. Still less ought they to claim the po\ver of opening and shutting heaven; for that power belongs to the Lord alone.

THE PRIESTHOOD.

Priests should have dignity and hODOur (\n account of the hoIr tbings which they administer; but those tbat are wise reoder the hODour to the Lord, from whom these holy things are, and Dot to themselves; and those who are Dot wise attribute the honour to themsel"es. These rob the Lord of it. They who attribute honour to themselve8, on account of the holy things they ad minister, prefer honour and gain to the salvation of the souls which they ought to care for j but they who render the bORour to the Lord, and Dot to themselves, prefer the salvation of 80uls before honour and gain. No honour of aoy function is in th~ person, but it is adjoined to llim according 10 the digllity of the thing which Ile administers. And what is adjoined does not belong to the person himself; and is also separated from him with the function. Honour in the person is honour of wisdom and of the fear of the Lord. As priests a the rnlers for the administration of those things which belong to the Divine law, and to worship, 80 kings and maWstrates are for the administration of those things whicb belong to the civil law, and to judgment. (H. D. n 311-319; and A. C. D. 10,789-10,798; also A. R D. 854.) The common good consista of these [elements] : -That in tbe society or kingdom there be, 1, 'Vhat is Divine among the people. 2, That there be justice among them. 3, That there he morality.among them. 4, l'hat there be industry, skill, and uprightness. 5, That there be the necessaries of life. 6, That there be the things necessary for resources. 7, That there he the things nece,ssary for protection. 8, That there be a sufficiency of employments; for this is the source of the three preceding [kinds of] necessaries. From these 'the co~mon good results; and it does Dot come out of the very [sOciety] itself, but from the individuals there, and through the goods of use which the indiviuals perform. Thua, even what is Divine exists there through ministers; 1 and
1 Rightly interpreted,-that ie, by the light of the author's own teachi~ elsewhere,-the doctrine that the Divine exista in human society through miolsten, or men in the priestly office, is by no means opposed to the crdinal trnth tha~ the Divine Word is the flctual source of Divine lUe and light in the world ; nor to the concurrent truth whic'h he 80 strongly incnlcatcs, that it is the pririlrge and dutll of every man 10 go for himsclf to the 'Vord, with the lawp of genuine doctrine, and draw out freely for his dnily spiritual nourishment. AIl his utfd' ances bearin~ in any wise upon the 8ubject of the priesthood and of extt'rnal wor ship seem to converge to thls, as the trne explanation: That in the course of me "the Divine " would cease to exist among a peopl~, private worsbip, and the }lrivate stutly of the Word would ceRse, and religion beoome extiDguished, in the absence of sta~d public worship. But public worship would f(l'8dually CHIe to be maintai~ed if tbere were Dot men wh068 8~cial use and duty it is to lead in aD(l a<iJuinister the things belon~ng to it (H. D. 31131j). Therofore "the Divine " would ceftS~ to exist notwitbstanding the Word and revelation from tM Word, there were not ministera; even &8 justice would ceaee ta exi.st. bonver

THE PRIESTHOOD.

433

justice, througb magistmtes and judges; tbrough t.he Divine and the j uet morality exista; and the necessaries of lire through employment.s and commerce; and 80 OIL TM Doods of 'USe whill individ'uals perform, and from 'Ukick

the common good exists, are ministries, fttnctions, offices, and variou.cr employments. By ministries are meant priestly offices, and the duties of them; by functions, various offices of a civil nature; by employments are meant labours, as t.hose of artificers, ,vhich
are many; by offices are Ineant various pnrsnits, businesses, and

services. Of these four the common,vealth or society consists. Those who belong to the ministries provide that there may be what ie Divine; the varions civil funct.ionaries, that there Inay be justice, tllat there may he morality, and that there may be indnstry, skill, and uprightness; the varions workmen, that there may he the necessaries of life; and merchants, that there may e the things necessary for employrnenta; soldiers, that there may be protection; and these last especin.lly, and also agriculturists, that there nlay be a sufficiency of resources. Such is the form of heaven that every one tllere is in SOlne ministry, office, employment, or work. Sncb alao are aIl the beavenly societies, in order that no one may be useless. . . . From heavenly society chiefty it has been given me to know Dot only that individuals arranged according to tlle varieties of affections forln the COlnmOll good, but aIso that every one derives his own good from the conlllion good. In like manner on earth ; for so eartbly society corresponds to heavenly society. . . . Thero is [in heaven] what is Divine, there is justice, there is uprightness, there is ,visdolll, and there is skill; and the community ins})ires these into the individuals when [each] part, who is an angel, is in charity. (Ch. D. 65, 66, 69-72.) By fruits and worka in the 'Voro it is meant that one should rightly, faithfnlly, sincerely, and justly perform the dutY and
just and pure the luws if thtare were not judges to administer them. So when the outhor teaches elsewhere, in an exactly parallel passage (see p. 487), thnt the Holy Spirit, in descending from the Lord through heaven to DIen, cc in the church puees chiefly throu~h the ch'r~y to the laity, . . . by preachings accortling to the rectption of the doctrine of truth tht'~from, and also br the 8acmment of the Holy Supper accordin~ to repentance before it," the language does not necessaril, bear the extreme interpretation that there is but little influx of the Holy Spint into men except diredly throul(h these ministrations; and his whole teacbing on the operation of the Roly Spirit forbids this interpretation. But these ministra. tions are es8t'ntial means by which Ct the Divine" continues to exist among a people; and in this way and in this sense it is that chit'fly through these nlinist;ratiolbS t1l0 Holy Spirit p8:88e8 from the Lord through heaven to the men of the ehurch. No one acquamted with bis writin~ can pN-sume that the Anthor in tb~e pa88fl~s presct'ibes for the New Church the Romish dogma of pri~stly inter. cessiOD. What he reaUy teaches here jg the true doctrine of which this dogma is perversion. But the language of both passages is terse and ~tical; for snch is the character of the works,-and neMS to be studied in the bght of the author's own teachiDgs elaewhere.

434

THE PRIEBTHOOD.

work of his office. When he does this he consults the common or public good, thus that of the country, of society larger and smaller, and of the feJlow citizen, the companioD, and brotber,,,hich are the neighbour in the extended and the limited sense. }"'or then ever'y one, \'1 hether he he priest, or ruler and officer, or . merchant, or labourer, daily perforuls uses; the priest [sacerdos] by preaching, the ruler and officer by administration, the Inerchant by comnlerce, and the labourer by his \\'ork. l'or example, the judge 'vho judges rightly, faithfully, sincerely, and justly, as often as he judges performs a use to the neighbour; the Inin~ster (1ninister) like\vi::>e, as often as he teaches (doctt); and so the others. l'hat suell uses are meant by the goods of charity, and by works, is lllanifest from the Lord's goverllment in the heavens; for in the heavens a~ in the world aIl are in . sorne function or ministratioll, or in sorne office, or in sorne work. (D. 'V. in A. E. xi. 4.)
THAT THERE 18 TO BE A PRIESTHOOD IN THE NEW CUUBCB
TYPIOALLY SllOWN IN A SYHBOLIO TEMPLE.

One day there appeared to me a magnificent square temple, the roof of which "~as in the forol of a crown, arched above and elevated round about. Its ,valls ,vere continuous windows of crystals; its gale of pearly substance. '\J'thin, on the south side towar the west, v.as a pulpit; on which at the right hand lay the open '\Tord, surrollnded \vith a 8phere of light, the hrightness of which encircled and il1unlinated the ,vhole pulpit. In the midst of the temple was a Sa)~ctllary, ,vith a veil before it,-but DOW lifted,-wherein stood a cherub of gold, ,vith a S\\~ord in hand, which waved rapidly to and fro. '''l'hile 1 ~'as beholding these things th~re flo\'"ed illto my lneditation [a perception of] ,vhat they severally significd, nanlely :-l'hat the temple signified t11e Ne\v Church; thA gate of pearly subst.ance, entrance into it; the ,,indo,vs of crystals, the truths \vhich enlighten it; the pulpit, the priesthood and preachings; the open Word thereon and illulninating the upper part of the pulpit" its internaI sense revealed, which is spiritual; the sanctuary in the Dlidst of the temple, the conjunction of that church with the angelic heaven; the cberub of gold within, the 'Vord in its literaI sense; the S\vord rapidIy waving in his hand signitied that this sense can he turned every way, if only it he mnde applicable to some tru th; the lifting of the veil before the cherub signified thflt . no\v the 'Vord is laid pen. Afterwards, when 1 came nearer, 1 8tt\V within over the gate Now IT lB PERMITTED; which slguified that no\v it is permitted to enter intellectually into the my~~ries of faith. CT. C. R. D. 508.)

THE PBIE8THOOD.

435

THE PRIESTLY O'FICE RgPRESENTATIVi.

The priesthood is representative of the Lord as to the work of salvat.ion. (A. C. D. 9989, 9809.) The priesthood is one of the representatives that exist cven nt the present day. . . . AlI priests, ,vhoever or \vhatever tbey arc, by the priestly [office] itself represcnt the Lord. . . . The priestly [office] itself is holy, whatever the character of hln who ministel's. Hence it is, that the Word ,vhich a \\'icked nlan reads is equally holy; also the Sacralnent of Baptisul, and the Holy Supper, and the like. From this aiso it is evident that no priest can alTogate to himself auy of the holiness of his priesthood. lJl so far as he arrogates anything of thi3 to hilllself, or attributes it to himself, he places the cllaractel' of a spiritual thief, or the mark of spiritual theft UpOll birn. And in so far 100 as he does evil, ihat is, acts contrary to justice aud equity, and contrary to good aud t~uthJ the priest puts off the re. presentation of the holy priesthoodJ and represents the opposite. (ib. n. 3670.)
INAUGURATION INTO THE PRIESTHOOD BY A !{,EPRESENTATIVE Rl'l'E.

Because a clergylnan is to teach doctrine frOlli the 'Vord ooncerning the Lord, and concerning redemption and salvation y Him, he is to be inaugurated by the solenln promise [sponsionem] of the Holy Spirit, and Ly the representation of i ts translation; but it is received by the cl~rg)'man according to the faitb of his

life. (Canons, p. 29.) ConlmunicatioD, translation, and also reception, are signified by the laying on of ltnllds. (A. C. n. 10,023.)
The reason why the Iaying on of hauds signifies communica-

tion and r~ceptioD is that the hands siguify po,ver. (ib.) The arms and bauds, in the 'Vord, signify po\ver, and the right hand superior power, because the body determilles its po\vers
chiefly iuto the arms and bands. (D. L. W. D. 220; see also A R. ll. 55.) The [fRculties] tbemselves of n.lan's understandin:; and will are in the head; and in the body are action .and obedience according to them. To place the band upon the head th~refore [iD ancient tinles] was repre~entative that a blessing was comD1Uhicated to the ullderstandiug and will, thus to the real lllan. The same ritual renlaina even to this day, and is in use ininaugurations; also in benedictions. (A. C. D. 6292.) Beoause touching, and the laytng on of hands, signifies the

436

THE PRIE8THOOD.

communication and transfer of what is with one, to anotber, therefore the laying of hands on the heads of those who are inaugurated and blessed has been received in the churches from ancient times j as it ,vas also commanded Moses that he should do to Joshua (Num. xvii. 18-23 j Deut. xxxiv. 9). (A. E. n. 79.) 'l'he reason whv even communications of the mind are effected by the touch of the hands is that the bands are the ultimates of a man, and the first things of him are at the sarne tinle in the ultimate or las t, wherel)y aIl things that are intermediate, both of the body and of the mind, are kept in unbroken connection. Bence it is that Jesus touched infants (Matt. xviii 2-6; }Iark x. 13-16) j and tbat, by a touch He healed the sick; and that those who touched Him were made whole. Renee alsa it is that inaugurations into the priesthoorl, at this day, are effeeted by the laying on of hands. (C. L D. 396; see also A. C. n. 878.)

TuB FALSITY NlIVBBTBELESS 011' THE DOGJlA 01' APOSTOLIO SUCCESSION.

The [apostolic] succession is aD invention of the love of ruling from self-love; as also the translation of the Holy Spirit from man to man (ab homine in hominem). (A. R D. 802.) The holy [efllu1ence] whieh is meant by the Holy Spirit is Dot transfened from man ta man (ab homine in ltominem)1 but from the Lord through man ta man.1 (Canons, p. 29.)

TuE GIFTB AND OFFICES 011' THE PmESTHOOD.

Priests are appointed for the administration of those thinga wbich are of the Divine Law, and of ,,'orship. (H. D. n. 319 j also A. C. n. 10,799.) The Holy Spirit ie the Divine [effiuence] that proceeds!rom the One, Infinite, Omnipotent, Onlniseient, and Omnipresent Gad. The Holy Spirit in its essence is that Very God; but in the subjects where it is received it is the Proeeeding Divine. . The Divine [efBuence] which is called the Holy Spirit, proceeding from God by His Humallity, passes through the angelic beaven, and through this into the. world; thus. through ange1s into men. , Thence rit passes] through man to man, and in the ch~h
1 From this, in connection with the precedingpassage, it would ap~ tha tht downa of Apostolic s~lccession originated, .. have m08t other 1'aWties, b the perveraion of a truth. . .'

THE PRIE8THOOD.

437

especially through the clergy to the laitY; 1 what is holy is given continually, and recedes i( the Lord he Dot approached. The Proceeding Divine which is called the Holy Spirit, in ils proper sense, is the Holy Word and the Divine Truth therein; and its operation ie instruction, reformation and regeneration, aLd thence vivification and salvat.ion. The Divine [eftluenceJ, which is meant by the Holy Spirit, proceeds from the Lord through the clergy to the lait y Ly preachings, according to reception of the doctrine of truth thence; and by the Holy Supper, according to repentance before it. (Coronis, pp. 26. 29.) The Divine virtue and operation whicl" are mea'T&t by the sending of the Holy Spirit, witk the clergy in particular are illustration and imtruction. The operations of the Lord considered in the preceding section, -which are reformatioD, regenerntion, renovatioD, vivification, Ranctifieation, justification, purification, the remission of sins, and tinally salvation,-flow in from the Lord v,rith the clergy as ,vell as the laity ; and are received by those who are in the Lord and the Lord in them (John vi 56; xiv. 20 j xv. 4, 5). But the reasons why with the clergy in particular there is illustration, and instruction, am, that these pertain to their office, and illangnration into the ministry carries them with it. (T. C. R. D. 146.) The good of the priesthood is to eare for the salvation of souls, to teach the way to henven, and to lead those who are taught. In the degree that a priest is in this good, from love and its desire he aequires the truths that he is to teach, and by which. he is to l~ad. {Life, n~ 39.) Jesus said three times to Peter, " Lovut tb Me 1" and Peter three times replied that he loved Rim. Jesus said three titnes, c, Feed My lambs, and .Afy sheep n (John xxi. 15-17). To feed Iambs and sheev denotes the uses or goods of charity with those who preach the gospel, and love the Lord. (D. W. in A. E. xi 3.) Priests ought to teach the people, and to lead. them by truths to the good of life; but yet they ought not to compel any one, ainee no one can he compelled to believe contrary to what from bis heart he thinks to be true. He ,vho believes <1ifferently from the priest, and makes no disturbance, should he left in pesee; but he who makes disturbance should he separated; for this. 100, is of order, for the sake of which the priesthood is established. (H. D. n. 318.) Good may he insinuated into anotber by any one in 8 country; but not truth except by thosc who are teaching ministers; if others insinuate truth heresies arise, and the church is disturbed and rent asunder. (A. C. n. 6822; see aOO pp. 427, 439.)
J

Seo note p. 432.

438

THE PRIE8THQOD.

Among the externals of worship wit.h priests is preaching, and also teacbing private1y; and '\\"ith every one the jnst.ruction 'of children and servants in religions matters. (Ch. D. 101.) Jfarriage ought to he consecrated bg a priest." The reason is, tbat marriages in themselves considered are spiritual and therefore hoIy. For they descend from the heavenly marriage of good and truth, and tbings relating to marriage correspond to the Divine marriage of the Lord and the church; and hence theyare from the Lord llimself, but according to the state of the church with the contracting parties. Now because the ecciesiastical order on earth administer those things which are of the priesthood with the Lord,-that is, those ,,hich are of His love, and so those also which pertain to biessing,-it is proper that marr&geS shouid be consecrated y His ministers; and tl1en, because they are a1so the chief witnesses, that the consent to the covenant be heard, accepted, confirmed, and so, 000, establisbed by them. (C. L. n. 30S; also ib. n. 21.)
CHARITY IN THE PRIEST.

If he looks to the Lord and shuns evils as sins, and sincerely, jllst1y, and faithfully does the work of the ministry enjoined u1'on bim, he does the good of use continuaIIy, and becomes charity in forme And he does the good of use, or the work of the ministry, sincerely, just1y, and faithfully, ,vhen he is affected for tbe saivation of BOuIs. And in proportion as he is thus affecte<! truths affect him, because it is uy means of them that he leads souls to heaven; and he leads souis by Ineans of truths to heaven when he leads tbem to the Lord. His love then is to teach truths diligently from tbe 'Vord; becau8e when he teaches them from the "or ord he teaches them from the Lord. }'or the Lord Dot on1y is the "lord, as He says in John (i. 1, 2, 14), but He is aiso "the Way, the Truth, arul the Life U (John xiv. 6), and the ])00'1'. He therefore who enters the fold by the Lord as the door is a. good sbepherd; and he who does not enter the fold by the Lord as the door is ft, bad shepherd, who is called cc a thief aM a robber " (John x. 1-9). (Ch. D. 86.) The priest who teaches tTuths from the Word, and leads by tbem to the good of lire and so to heaven, practises charity in an eminent degree; because he exercises care for the souls of the men of bis church. (T. C. R. n. 422.)
CHARITY TOWARD8 THE PRIEST.

Since man was born for eternalllfe, and is introduced iota it by the church, he ought to love the church as bis neighbour in a

THE PRIE8THOOD.

43V

higher degree. . . . It is not meant that the priesthooJ ought to he laved in a higher degree, and from it the church; but that the goad and truth of the church ol1ght ta be laved, and the priesthood on account of them. The priesthood only serves; and according as it serves it ought ta be bononred (T. C. R D.415.) It is one of the general uses of charity to make the contributions that are suitable and necessnry for the ministry of the church. Which goods become uses of charity in so far as tl10 church is loved as the neighbour 'in a higher degree. (D. W. in A. E. xi 5.)
WHY PRIE8T8 ARB CALLED PA8TORS.

To feed Bignifies, to in,struct. The eustom of calling those who teaeh, pastors, and those who are taught, the flock, is 'derived from the W ordo The reason \vhy thcy are Ba called rin the Ward] has not hitherto been known, and shaII therefore De explained :-ln hen.ven, where aIl things that appear before the eyes are representative, thcy reaUy rcpresent under the natural appearanee the spiritual things which the angels are thinking of und affectcd by; thUB they present their thoughts and affections before their eycs in such forms as are in the ,,"orld, or in Iike forms of natural things,-and this from the correspondence established by the Lord between spiritual things and natura1. It is fro~ thia con~espondence that Hocks of sheep lambs, and goats appear in heaven, fcedine; in green pastures und in gardena also,-which appearances spnng from the thoughts of those who are in goods and truths of the church, and think from thern intelliO'entlyand ,\\Tisely. Renee it is, then, that the flock, pasturet!ecding, and pastor (shephcrd) are so oftcn mentioned in the W ord; for the W ord in the letter s composed of 8uch things~'as appear before the eycs in heaven, by which 'the spiritual things are Bignified that correspond to them. (A. E. D.482.)
OF
SOKE, IN THE ornER LIFE, WHO DI8DAINED THE PRIESTLy OFFICE.

There were sorne who disdained the priestly office, saying that the priesthood is universal, that is, with aIl. Sorne of them read the W ord diligently enough, but as they lived wickedly they drew therefrom abominable dogmas,-of which there ar~ many. These also were cast out of heaven, but behind; for the reason that they preached clandestinely, and were willing thU8 secretly to subvert the doctrine of the church. (S. D. n.

4904.

~e

also pp. 427, 437.)

MARRIAGE.
IT 8 evident from the book of Creation, and at the same time the Lord's words, that from creation there was given to man and woman an inclination and also a capability of conjunction, as into one. In the book of Creation, which is called Genesi'J, we read: ce Jehovak God builded the rib which he JuuJ, taken /rom lM '1nan into a U'Dman, and brought her io the man. And tM ma" sa id, This 'MW is bone of mg bones, and jiesk of mg jlesA. S1u
shall he called JVom.an, heca'UJJe she U'a8 tuJce1l, out of l1Ulft. TMre-. fore shall a man leave hi8 fatlter and kis motlter, and 8kall dm. unto kis wife; and thell &hall he one jlesh" (il. 22-24). The Lord. also sA.}s the aame in Matthew :_CC Hat'e ye not read, that He whick made them from the beginning made them male a"d lemale, and said, For this cause sll.all a man lea1:e fatlter and ,(J'wtlter, Q.M shall cleave to his wife; a.nd they twain shaU he one jlesk 1 Wherifore they are no 'l7UJre twain, but ()'M Jlesk (xix.
JI

mm

4-6). It is clear from tbese passages that the ,voman \vas created from the man ('l~ir),l and that each has an inclination and capability of re-uniting themselves into one. That the re-union is int.o one man (homo) is also plain from the book of Creation, where both together are called man (luJmo); for we read :-In lM day tlUlt God crcated man (homo), . . . a male and a female crented He them, . . . and called tMir name man (homo)" (v. 1, 2). It is said, " He called their name Adam; " but Adam and man in the Hebre\v tongue are one word. They are both together called Jnan tao in chap. i. 27, and iii. 22, 23, 24, of the SRnle book. One Juan is also signified by one flcsh j a.~ is evident trOITI passages in the Word w here ail flesh is mentioned, meaning aIl mankind. (C. L n. 156.)

THB

NATURE AND ORIGIN OF MARRIAOB.

The origin of love tnlly conjugial is the love of the Lord . to,,"ards the church. Bence in the 'Word the Lord is called the
1 The ftuthor must Dot he understood to mean that thia account is to he interpreteJ li te raIly, an that the woman wu created from the maD after the manner of the literaI sense. He distinctIy states otherwise (A. C. n. 152). But that, Il

MARRIAGE.

441

Bridegroom, and Husband, and the cl1urch the rie, and wife. From this malTiage the church is a church, in general and in particular. The church in particular is a Dlan in Wh01D the churcl1 exista. It is therefore evident, thnt toIle conjunction of the Lord with the man of the church is the.very origin of love tru1y conjugial But it shall be explained ho\v that conjunction cau he the origin. The conjllnction of the Lord with the Juan of the church is the conjunction of good and truth. Good is from the T4)rd, and truth is with man j and from this COlnes the CODjunction which is called the hcavenly marriage. }"roln this malTiage love truly conjugial arises between a \vedded pair who are in such conjunction with the Lord. From this it is plain, first, that love truly conjugial is from the Lord alone j and that it is ,vith those who are in the conj unction of good and truth from the Lord. Becau8e tbis conjunction is reciprocal, it i~ described by the Lord that " they are in Him and Ile in them " (,Toho xiv. 20). This conjunction or this marriage ,vas thus estab]~shed from creation; the man 'was 80 created that he rnight be an understanding of truth, and the \vornan, that she might be an affection of good, that according1y the luan rnight he truth and the woman good. When the underst.auillg of truth \\'hich is \vith the man makes one with the affection of goad which is \vith the woman, there is a conjunction of the two rninds inta oue. This conjunction is the spiritual marnage from \\9hich conjugiallovo descends; for when two minds are so conjoined that they become as one mind, there is love between theln. This lov:e, ,vhich is the love of spiritual marriage, \vhen it descends into tl1e body becomes the love of natural marriage. That this is 80 any one if he will may clearly perceive. nlarried pair who nlutually and reciprocally love each other inwarJly, in mind, a180 mutually and reciproca1ly love each other as to their bodies. It is known, tbat aIl love descends iuto the body froln an affection of the mind j and that without this origin no love exists. CA. ~ n. 98:t) When good united to truth flows do\vn from the Lord into a lower sphere it forms ft, union of rninds; when into a st.ill lower, it forms a marriage. Actual conjugial love la therefore a union of minds from good united to trnth from the Lord. (A. C. n. 2728.) Tbere cannot he wisdom in man except by the love of being wise. A man can by no means be \\'ise if this love is taken away. 'Visdom from this love is nleant by the truth of good, or truth from good. . But when a man has obtained wisdoln and loves it in himsel~ or loves himself on acconnt of it, he forms a
there reconJM, the man wu tint created, and the woman (rom the man; but aftera matlDerinvolved in thataccount,-as he saya ~low (p. 459) oC the formation oC the woman into a wife aCter marriage._u interiorly understood."

84

442

MARRIAGE.

love wbich s the love of wisdom, and s meant by the good of trnth, or good from that trnth. With man there are therefo~ two loves, of which the one tllat is prior ie tl\e love of being wise ; and the other, which cornes after, is the love of wisdom. But this if it remaina with a man is an evillove; and is called pride. or the love of his own intelligence. It was therefore provided from creation that this love should he taken out of the man, lest it destroy bim, and be assigned to the woman; lthat it might beconle conjugial love, w hich makes him whole again. '(0. L n. 88.)
THE HOLINESS OP MARRI AGE.

How boly malTiages are in tllemselves, that is from creation. may be seen from the faet that they are the seminaries of the human race, and as the aogelic heaven is frOID the buman race, are also the ~eminaries of heaven ; that eonsequently by marriages Dot only the earths but also the heayens are filled with inhR.bitants. And as the hUlnan race and a heaven therefrom wherein the vry Divine may dwell as in its OWD, and as it "ere in itseIf, is the end of the whole creation, and their procreation according to Divine order is established by marnages, it is manifest how holy they are in themselves, thus from creation, and ho,v holy they ought therefore to be kept. The earth indeed may be filled with inhabitants by fornications and adulteries as weIl as by. marriages; but not heaveu. The reason is that hell is from adnlteries, and heaven from marriages. . . . When the procreations of the human race are etfected through marri~n-es in whieh the holy love of good and truth from the Lord reigns, then it is done on earth as in the heavens, and the kingdom of the Lord on earth corresponds to the kingdom of the Lord in the heavens. For the heavens consist of societies arranged according tu aIl varieties of affections, celestial and spiritual; from which arrangement arises the form of heaven, ,vhich pre-eminently surpasses aIl the forIns in the universe. A similar form would exist on earth if the procreat.ions there were effected by marnages il! which love truly coujl1gial reigns; for then how many familles soever should successively descend front one father, they wonld come forLh so many images of the societies of heayen, in a similar variety. }"alnilies would tben he as fruitful t.rees of various speeies, from ,vhieh there should spring as many gardp.Ds, in each its o"'n species of fruit, ,,'hich gardens taken together should present the f~rm of a heavenly paradise. But t.bis is said comparatively, because trees signify men of t.he chureh, gardens intelligence, fruita the good of life, and a paradise heaven. It bas been told me from heaven that with the most ancien~ of

JlRRIAGE.

whom the first church on this earth was coostituted,-which was calIed also by ancient writers the golden age,-there was such a
correspondence of the families on earth with the .societies or heaven; for the reason that love to the Lord, mutual love, innocence, peace, wisdom, and chastity in marriages reigned. And it was aIso told me from heaven, that they were then interiorly borrified at adultel'ies, as at the abominable things of hell (A. E. n. 988.) The reason why the love of marriage is so holy and so heavenly is, that it begins from the Lord Himself in the inmosts of man, and descends according to order to the ultimates of the body, and 80 tills the whole man with heavenly love; and induces upon him a form of the Divine love, which is the form of heaven, and is an image of the Lord. (ib. n. 985.)
THE SEX

D18TINOTION OF

18 11f 'lBR SPIBIT.

Sinc man lives a man after death, and man is male and female, and the masculine is one and the feminine another, and tbey are 80 different that the one cannot he changed into the other, it follows that after death the male lives a ~ale, and the female lives a female, each a spiritual man (homo). It is said that the masculine cannot be changed into feminine, nor the feminine iuto masculine, and tbat tberefore after death the male is male, and the female is female; but as it is unknown in what the masculine and in what the feminine essentially consist, this sball here he briefly stated :-The distinction consista essentially in the fact that in the male the inJnost is love, and its vestment is wisdom,-or what is the same, il. is love overveiled with wisdom; and that in the female the innlost is that wisdom of the male, and its vestment is the love therefrom. But this love is feminine love, and is given by the Lord to the wife through the wisdom of the hushand ; and the fornler love is masculine love, and is the love of being ,vise, and is given by the Lord to the husband according to his reception of wisdom. It is from this tbat the male is the wisdonl of love; and that the female is the love of that wsdom. There is therefore, from creation, implanted in eacb a love of conjunction iuto one. That the feminine is from the masculine, or that the woman ,vas taken out of the man, is certain from these words in Genesis: Jehovah God. . . took out one of the ribs of the man and closed 1lp the.ftcsh instead thereof, and He builded the ri1J wll,ich 1~ had taken out of the ma"" into a

woman, and 'MW bruught her unto the '11UJn. And the ",Ul/TI, said, Thu is bone 01 m'li bonu, and fluh of mgftesh, 1umce me skali be called Wom,aft. (Isba), becauBe she was take:n, out of the man (Ish) (ii. 21

MARRIAGE.

23). What is signified by the rib, and ~h3t by flcsb, ,,-il1 b3 shown else\vhere. It follow8 from this primitive formation that the male is born inteIlectuaI, and the female isbom voluntary;l or what is the Bame, that the male is bom into an affection for knowing, understanding, and heiog wse,t. and the fcmule into the love of conjoining herself with tbat attection in the male. And sinee the interiors form the extpriors to their likeness, and the D1BSCUline form is a form of intellect, and the feminine form is a form of the love of tbat intellect, hence it is that the male has a different face, a different voice, and a different body from the female; that ie to say, a barder face, a harsher voice, and a stronger body, and moreover a bearded chin; iD general, a fOrIn less beautiful than the female. They dif1er also in beR.ring and in mannera. In ft, word, nothing ,,batever is alike in them; and yet in the least things there is what is conjunctive. Nay, in the Inale the masculine is nlasculine in every even the least part of his body; and a180 in every ides of his thought, and in every particle of his affection. In like manner tl1e feminine in the female. And 88 the one cannat therefore he changed ioto the other, it follows that the male is male, and the female is female after death. (C. L. D. 32, 33).

TUE LOVB OF THB SBX, AND WITH THOSB WHO COME INTO TIEAVB),

CONJUGIAL LOVE, REMAIN8 AFTER DEATH.

Because the male is then a male, and the female a female, and the masculine in the male is masculine entirely and in his every part, and likewise the feminine in the female, and RS in their single, yea in their very minutest parts there is what is conjunctive, therefore the love of the sex remains with man \homo} after death. Now, because this that is conjunctive was ituplanted frOID creation, and therefore perpetually inbere.c;, it follows that the one desires and breatheR fortIl conjunction with the other. Love in itself regarded is nothing eise than a desire and hen an urging to conjUil ct ion; and conjugiallove, to conjunction into one. For the ulale and female man were so created that.from two they Inay becoloe as one lllan, ur oue flesh; and when they
1 In the originAl the coJTelative terms here Rre i'1ttelkct'IU.iI and fIOlufllarit&. .AI we hRve in English no adjective that is perfectly correlative to int~IltUlJl, the translator, in order to convey prectsely th~uthor'8 meaning without circumlocution, is cODstrainod to use the word volllntar~' somewhat out of its usual sense. As here used it beara the saule relation to the will thnt iftl&lt.etual does to the . und erstan ding. Itl sense would be suggeated but hanily upreued hy the ..ord atfectional, in its common acceptation: th~u The male ia born intellectual &ad the female affectional."

MAIlRIAGE.

445

become one, then tn,ken together they are man (homo) in his fulness; but wi'thout this conjunction they are two, and. each is as it were a divided or half-man. Bince then this that is conjunctive lies inmostly concealed in the loost things of the male, and in the least things of the femal, and thcre is in their lenst things the faculty and desire after conjunction into one, it follows that the mutual and reciprocal love of the sex remains with men (hOOilf~:) after death. The love of the sex and conj~ial love are mentioned [distinctively] because the love of the sex is different from conjugial love. The love of the sex pertains to the natural man, and conjugial love to the spiritual man. The natura1 man loves and desires only external conjunctions, and the pleasures of the body from them; but the spiritual man loves and desircs internai conjunction, and the satisfactions of the spirit therefrom, and these he perceivcs are given with one wife, ,vith whom he enn be perpetually conjoined, more and more, into one; and by so much the more us he is thus conjoined does he perceive bis satisfactions ascending in a like degree, and perceive thcm to be cndurin~ to eternity; but 1he natural man has no thought of this. IIence it is said, that conjugiallove remains after death, with those that come into heaven,-,vho arc those that become spiritual on carth. (C. L. D. 37, 38.) The love of the Bex is love to\vards many und ,vith mnny of the sex, but conjugiallove is only toward one and with one of the sex, and love for many and ,vitll many is a naturallovc ; for it is cornmon \vith bcnsts and birds, un(1 they ure natura). But conjugiallove is a spiritual love, and is pro~cr and pcculiar 10 men; because men ",ocre crcated and arc therefore born to become spirituaL In 80 far thcn as a man becomes spiritual he pnts off the loye of the Bex, und puts on conjugiallove. In the bcginning of marriage the love of the sex appears as if conjoined with conjllgial love, but in the progress of maniage they are separatcd, and then ,vith those \vho are spiritual the love of the sex is put away, and conjugial love instilled; but with those \vho are natural it is otherwise. It is clear now from what has becn said that the love of the sex, because it is with many, and in itAclf is natural, yea animal, is imJ!ure and unchuste ; and because it is vague and unlimited it 18 incontinent. But conjugiallove is entirely different. (ib. n. 48.)

MARRIAOE8 IN THB IIEAVEN8.

As heaven is from the human rac~, and the angels thera are consequently of both sexes; and 8S it is of creation that the

AlARRlAGB.

woman is for the man, and the man for the w"man, tbus thd the one is the other's j und as with both tbis love is inna~ j i' follows that there are JllalTage8 in the heavens as weIl as on earth. Yet the marriages in the heavens are very different !rom the marnages on earth. In the heavens marriage is the conjunction of two in o&e mind It shall first be explained what the nature of this roOnjunction is :-The mind consists of two part.s, of which one is called the undel-standing, the other the will. When these two parts act as one they are called one ntind. In heaven the husband acta the part \vhich is called the understandin~ and the wife the part which is called the will When tilla coojunction, which is of the interiors, descends into the lower things that are of their body, it is perceived anrl felt as love. This love is conjugiallove. It is plain from t.his t.hat conjugial love derives its origin from t11e conjunction of two in one mind. This in heaven ie called cohabitation; and it is said that tbey are Dot two, but one. For this reason a maITied pair in heaven are not called two, but one angel That there is such conjunction of husband and "Yife even in the inmosts, which are of their minds, cornes from creation itself. For the man ie born to he intellectual, thus to think from the understanding, and the woman is born to he voluntary, and thus to think from the will; and this is evidellt from the inclination or connate disposition of each, as also from their form. dispos'ilion, in that the loan acts from reasoD, and the woman from affection. From Jorn", in that the man has a rougher aud less heautiful face, a heavier voice, and ha.rder body j and the woman a milder and l)1ore beautiful fa.ce, a more tender voice, and softer body. There is a similar difference between the understanding and the will, or between thougbt and affection; a sitnilar dlfference a]so et,\veen trnth and good, and between faith and love; for truth and faith are of the understanding, and good and love are of the will Every one, both man and woman, has an understanding and will; but yet in man the understanding predaminates, and in woman the will predominates, and the character of the persan is accord ing to that wilich predolninates. But in mnrriages in the heavens there is no preominance; for the will of the wife ~ also that of the hushand, and the understanding of the husband is that also of the wife, since the one loves to will and to think as the other, thus mutuallyand reciprocally. Bence tbeir conjunction in one. l'his conjunction is an actual conjunction; for the will of the wife ~nters into the understnnding of the hushand, and the understanding of the husband into the ,,;ill of the wife, and this especially when they look each other iD

Iron"

MABBIAGB.

447

the face. For, as has often been stated abova, there is a communication of thoughts and affections in the heavena, and especially of consort with consort, because they mutual1y love each other. From aU this it may be seen what is the nature of the conjWlction of Juinds which constitutes marriage and produces conjugiallove in the heavens; namely, that it is that one wishes l1is own to he the other's, and so reciprocal1y. 1 have been told by the angels, tbat in so far as a marrie<t pair are in such conjunction they are in coujugial love; and ~ so far they are at the same time in intelligence, wisdom, and happiness. For the reason that Divine good and Divine trutb. from which is aIl intelligence, wisdom, a.nd happiness, flow principally into cOlljugiol love. CODsequently, that conjugial loye is the very plane of Divine influx, because it is at the sama. time the marnage of truth and good. (H. H. n. 366-370.) It lias been granted me a180 to see ho\v they are ullited in marnage in the heavens. Everywhere in heaven those that are alike are consociated, and the unlike are dissociated. Bence each society of heaven consists of those that a.re of similar character; like are brought to like, Dot of themselves but of the Lord. In the same manner consort is drawn to consort, whose minds can be conjoined in one. They therefore inmostly love each other at first sight, see themselves to ho consorts, and enter into marliage. Thus it is that all the marriages of heaven are from the Lord alone. l'hey also celebrate a festival, which is attended by a numerous assemblage. The festivities are diffel'ent in different societies. (H. H. n. 383.)

TBB LoRD'S WOBDS OONO.INING :M:ABaGB IN THB HBAVBNLY

WORLD.

In the EvangelistB we read these words :-" Cmai'l'IJ of th6 Sadducees, who say thaJ, tMre is no resurrcction, asked Je8U8; saying, Master, Moses wrote, ... Il any 11l,an'S 1lJother die, having a wife, and . . witlund ckildren, kis brotMr shall taJce hia toif~ and raise up seed unto his brotker. Now tMre were lJeW1I, breth.ren, one after the otht,r of whom too1c a wife; but they die without ckildren. .A.t last the w01lUtn die also. Therefore, in, the 're81.(/rrection, whose mie of them is sMl And Jesus, a'1l8We1-ing, said unto them, The 8Q1I,8 of this age marry and are given 1,'111 marriage, but they whick shall be accounte worthy to attain awther age, and tM rtsl(,rrection Jrom the dead, shall neithsr 'I1WJ1T]J nor he given in marnage; 'Mitker can the,!! die any more ; lor they are like u'flio the angeJ, and are sons 0/ God, being SOM D/ the rew/rrectirm. But thaJ, the dead r'Je again, even ]'loses

448

MARRIAGE.

skowed at the bush, when he calleth the Lord the God of Abraham, and the God of Isaac, and the God of Jacob. For He is 'n.()t tM God of the dead, but of the living; for aU live unto Rim." (Luke xx. 27-38; Matt. xxii. 23-33; Mark xii 18-27.) There are two things which the Lord taught by these words :-First, that man rises again after dcath; and secondly, tbat in heaven they are Dot giveu in marri age. That man rises again arter death, He taught by the 8a~ng that " God is not the God of the dead, but of the living," and'that Abraham, Isaac, and Jacob are alive; and moreover in the parable of the rich man in hell and Lazarus in heaven (Luke xvi. 22-31). And that in heaven tbey are not giveu in lllarriage, He taught by the words: "TJuy tliAic}" shall be accounted worthy to attain another a.ge, neithttr marry nCH are given in marriage." From the words which irnDle diately follo,v,-that they'caonot die aoy more, because theyare like the angels, and are sons of God, being son~ of the resurrectiOll,-it i~ very evidellt that no other marriage is here meant than spiritual rrJarriage. By spiritual marriage conjunction "yith the Lord is meant, and tbis is effected on earth; and when it is The effected on earth it is effected also in the heavens. marriage t.herefore is not performed aga.in in the heavells, and they are not given in Inarriage. This is also meant by the "pors: "The sons of tlLis age 'lJl.arry and are given in '11tarriage, but tkey which are accounted worthy to attain another age neither flUlrry nor are given in marriage:' They are als called by the Lord sons of the marriage (l\Iatt. ix. 15; l\fark ii. 19); and lIere angels, sons of God, and sons of the resurrectioll. That to marry is to be conjoined "yith the Lord, and that to enter into marringe is to be received in heaven by the Lord, is plain from the following passages :-The kingd01n of kea/ven is li/ce unto a man, a king, which made a marNage for his son, and sent fmth sen"anis, and in1iited . . . to the wedrling" (l\fatt. xxii 1-14). cc The kingdo'ln of hea'Ven is liJce unto te1t, 'lJ1-gi7UJ, wh.ich . . . went forth to meet tlte lYride!rroom; flve of whom ... that 'lJWre ready went in to the 'fJUtrriage" (~fatt. xxv. 1, seq.). It is evident from verse 13,-where it is said, "Watch '!le, for '!Je know 'Mt the day '1WJ. the kour in which the Son of Man will come,"-that the Lord here meant Hitnself. From the Revelation also :-" The ti1ne of the marriage of the Lamh is come, and His wife kath made herself ready. . . . Blessecl are they which are .called to the 'lnarriage 81lpper of the Lamb" (xix, 7, 9). (C. L D. 41.) There are nuptials in the heavens, just as on earth; but there, only with those who are in the marriage of good and trut.h. Xor are others angels. Spiritual nuptials, therefore, which are those of the marriage of good and truth, are meant in the. \\'rord. These take place on earth, and Dot arter dea~h. thua Dot in the

MARRIAGE.
heaven~. As it is said of the five foolish virgins who 81so were invited to the wedding, that they couId Dot enter in, bccause they were not in the marria~e of good and truth; for they ha no oil, but only lampa. Dy oil good is meant, and by lamps, trutb; and to he given in ~arriage is to enter into heaven where this marriage is. (ib. n. 44.)

No

PROCREATION 01' OFFSPRING IN HBAVlIlf.

lfarriages in the heavens differ from the malTages on earth in this, that marriages on earth, in addition to [ther other use~~, are for tl1e procreation of offspring; but Dot in the heavens. In place of that procreation tbere is in the heavens aprocreation of good and trntb. The reason why there is this procreation in place of the former is, that marriage in the hcavens is a marnage of good and truth, as \yas sho\vn above; and in that marriage good an trut.h and their conjunction aboya aIl things are loved. The~e, therefore, are what are propagated frOln marriages in the heavens. Renee it iR that in the ord by births and generations spiritual births and generations are signified, w hich are tbose of good and truth; by mother and father truth coujuined to good, which procreates; by sons and dallghters, the tl'uths and goods that are procreated; and by sons-in-Iaw and daughters-in-Iaw, the eonjunctions of these; and so on. It is evident from tl1is that marriages in the heavens are not like marriages on earth. 1'he nuptials in the heavens are spiritual, -Wllich ought Dot to be called nuptials, but conjunctions of millds from tl1e marriage of good and t-rllth; but they are nuptials on eartll, because thcyare Dot onlyof the spirit but also of the flesh. And as in the heavens they are not nuptials, therefore the t\VO consorts are there Dot called h'Csband and wife; but the consort of unother,-from the angelic idea of the conjunction of the two minds in one,-is called by a word which signifies, reciprocally, his [or ber] mut.ual (suum 'lnutuum 1fJicissi1n). Foonl these considerations it may be kno\vn how tlle Lord's words rp.specting marriages (nuptials) in Luke xx. 35, 36 are to be undl~rstood. (H. H. n. 382.) The rea.~on \vhy marriages in the heavens are without prolification, and there is instead of this a spiritual prolificatio~.which is that of love and wisdom, is that the tllird [degree] w hich is natural is ,vanting with those that are in the spiritual \\'orld, .and this ig the containant of things spiritual; and spiritual things witbout their containant do not abide, after the lnanner of those that are procreated in the natural world. And in thewselves regarded spiritual tbings relate to love and wisdom;

"1

450

MABBIAGE.

tbese therefore are wbat are born of tbeir maniages. It is

said that these are born, becaUBe conjugial love perfects an angel; for it unites bim with his consort, wherehy he becomes more and more a man (homo). For, as was said above, a Dlarried pair in heaven are not two, but one angel. By conjugial unition, therefore, they fill themselves \vith the human,-\vhich is the desire to be \vise, and the love of that which pertains to wisdom.

(C. L.

D.

52.)

The conjunction of charity and faith is as the marriage of a husband and wife. AlI natural offspring are born of the busband as a father, and of the "rire as a nlother; so from charity as a father and from faith as a Inot.her all spiritual offspring are born, which are cognitions of good and truth. (T. C. R. De 377.)

A.

MARRlA9B CEREKONY lB'

HVBIf.

Towards evening tbere came a 8wift-footed messenger clotbed in linen to the ten strangers who accompanied the angel, and invited them to a wedding to he celebrated the next clay; and the strallgers greatly rejoiced that they were also to \vitness a marriage in heaven. After this they were conducted to one of the chief counsellors, and supped with him. And after supper they returned, and retired each to his o\vn chamber, and slept llntil morning. Wllen they awoke they heard the son~ of maidens and little girls from the houses around the public place. At this time the affection of conjugiallove ,vas sung. Decply affected and moved by its sweetness, they perceived infused into their jOY'B a blessed delightfulness, which exalted and refreshed theln. Whcn the time was come the angel said, Muke ready, und array yourselves in the garments of heaven which our prince has sent for you. They put them on, and Io! the garnlents shone 88 with a. fiaming light. And they asked the

angel, Why is this?

He replied, Because you are going to &

wedding. With us garments are then resplendent, aud become wedding garments. The angel aft.er\vn.rds eonducted them to the bouse of the marriage, and a porter opened the doors. As soon as they "ere within the tbreshold they were received and saluted by an angel sent from the bridegroom, and were brought in and led to the seats appointe.d for them. Soon afterwards they were invited into an ante-room of the bridaI chamber ; where thcy ohserved, in the centre, a table whereon was placed a magnificent candlestick, with seven branches and sconces, of gold; and against the waHs hung silver lamps, from which wllen lighted the ntmosphere appeared as if golden. At the sides of the candlestick

MARRIGB~

451

they saw two tables on which loaves were placed, in triple

order; and in the four corners [of the room] there were tables on which ,vere crystal cups. While they were observing these things, lo! a door was opened from a room nex.t to the bridaJ. ..dlls coming out, and after them ohamber, and they saw six vi~ the bridegroom and bride holding each other by the hand, and

leading each other to an elevated seat \vhich was set over against the candlestick, whereon- they seated themselves, the bridegroom on the left, a.nd the bride at his right band; and the six virgins stood at the side of the seat next to the bride. The bridegroom was clad in a radiant pllrple robe and tunic of shining linen, with an epbod, on which was a plate of gold set &round with diamonds; and on the plate a young eagle was engraved,-the nuptial badge of this society. And the bride wore a scarlet mantle, and under it an embroidered dress, reach~ ing from the neck to ber feet, and below the breast a golden girdle, and on her bead a coronet of gold, set wit.h rubies. \Vhen they ,vere thus seated the bridegroom turned to the bride and plaeed on her finger a gold ring, and drew tortb bracelets and a necklace of pearIs, and fastened the bracelets upon her wrists and the necklace about her neck, and said, Accept these pledges. And wben she accepted them he kissed her, and said) Now th ou art IDine; and called her his wife. This heing doue the guests eried out, A bles~ing on you. This each one by himself said,. and then altogether; one sent by the prince uttered the same for him. And st that moment the ante-room was filled with an &ronlstic vapour, which ,vas the sigu of $. blessing from heav~n. The attendants then took bread from the two tablos near the eandlestick, and cups, now filled with "~ne, from the tables in the corners, and gave to each of the gtlests bis bread and his eup, and they ate and drank. After this the husband and bis wife &n>se, the six virgins with the silver lampe in their hands,. now lighted, following t.o the threshold; and the married pair entered the bridal cham ber, and the door wu shut. (0. L n. 19, 20.)

CONJUOIAL PA IN HEAVBN.

One moming 1 was

Iookin~

up into heaven, and saw ove! me

expanse above expanse; aud 1 saw that the first expanse which

was near opened, and presently the second which ,vas higher, and 188tly the third which was the highest. And by illustration therefI"om 1 perceived that upon the fiTSt expanse there were angels who compose the first Ot' ultimate heaven; and upon the second expanse. were angels who compose the second or middle

452

MARRIAGE.

heaven; and upon the third expanse were angels w~o compose the third or highest heaven. At first 1 wondered \\?hat and wby this was; but presently a voice was heard frpm heaven, as of a trumpet, saying, We bave perceived, and DOW see, that you are meditating on CONJUGIAL LOVE; and we know that as yet no one on earth kno\vs what love truly conjugial in it.s origin ana in ita essence is; and yet it is important tbat it sbould be known. It bas pleased the Lord therefor 1,0 open the heavens to you, tbat illust.rating 1ight, and thence perception, may fiow into the interiors of your Dlind. With us in the heavens, especially in the third heaven, our heavenly delights are chiefly from conjugial love. By permission given us ,ve ,vill therefore send do\vn to you a married pair that you Jnay see thenl. nd 10! a chariot then appeared descending frotn the highest or third heaven, in which an angel was seen; but aB it approached two were seen in it. At a distance the chariot glittered like a diamond before my eyes; and tbere were harnessed to it young borses, white as SllO'V. And they that sat in the chariot held in their hands two turtle-doves. And theycalled to me, saying, \Vould )l'OU like us to come nearer 1 But take beed then that the eff111gence which is from our heaven whence we have descended, and is flaming, does Dot penetrate 000 interiorly. By the infiux of this the higher ideas of your understanding, which in tbemselves are heavenly, nlay indeed he illustrated; but in the world in ,,,bich you are these are ineffable. Receive rationally tberefore what you are about to hear, and 80 addr~,ss it to the understanding. 1 answered, 1 will take heerl; come nearer. And tbey came, and 10! it was a husband and his wife. And they sai, We are a married pair. From the earliest age, which is called by you the golden age, we have lived happily in heaven; ~nd perpetually in the sanle flower of youth in which you see us to.day. 1 looked at both attentively, for 1 pel'ceived that they represented conjugial love in its life and in its adornment; in its lite in their faces, a~d in its adornment in their apparel For all the angels are affections of love in the human form; the governing affection itself shines forth from their faces; llnd their raiment ie derived to them from the affection and in accordance with it. It is t.herefore said in heaven that bis o\\"n affection clothes every one. The husband appeared of an age interlnediate between manhood and )outh. l"rom his eyes shone forth a light, sparkling from the wisdom of love. His face was as if inwardly radiant from tItis light; anel by irradiation therefrom the akin outwardly was as it were refnlgent. His ,vhole face was thence one resplendent comeliness. He was clothed in a long robe that reached to the ankleB, and under the robe a vestment of bIne, and this was gired about with a golden girdle, on which there were three

MARRIAGE.

458

precious stones,-two sapphires on the aides and in the mile a carbuncle; his stockings ,vere of shining linen interwoven ,vith threads of silver, and his shoes were entirely of silk. This ,\"as the representative form of conjugialIov~\\,ith the husband. And with the wife it was this :-Her face 1 So.\V and did not see. 1 RaW it as beauty itself, and did not see it because t.his was inexpressible to me. For there ,vas a splendour of flaming light in ber face,-sucb light as there is with the angels in the third heaven,and it dimmed my sight, 80 that 1 was simply strl1ck ,vith amazement. Observing this, she spoke to me, saying, What do YOll see? 1 answered, 1 see only conjugiallove and a form of it;. but 1 see and do Dot see" At this she turned herself obliquely frolll her husband, and 1 could then regard her more attentiveIy. Her eyes sparkled with the light of her heaven,-which, as \\"as said, is flaming, and ther6fore is derived from the love of \\'isdom. For in that heaven ,vives love their husbands fron) wisdom and in their wisdom; and husbands love their ,,?ives from that love and in that towards themselves; and thu8 they are united. This was the origin of ber beauty; ,vhich was snch that no painter could emulate and portray it in its form; for there is no such lustre in his colour, nor any sueh beaut,y expressible in his art. Her hair \vas gracefully arrang~d in correspondence with ber beauty, and flowers were inserted in it in the form of coronets. She wore a necklace of carbuncles, and pendent from this was a rosary of chrysolites; and she had bracelets of pearl. She was clothed in a flo,ving robe of scarlet, and under this a waistcoat of purple, which was cla..qped in front with rubies. But what astonished me, the colours varied according to her aspect towards ber husband; and according to this they were also DOW more and DOW less brilliant,-more in a mutual aspect to each other and less in an oblique aspect. After 1 had observed these things they conversed with me again; and \vhen the husbau ',vas talking he spoke as if at the sarne time from his wife; and when the wife was talking ~he spoke as if at the saUle time from her husband; fOT sucb is the union of II1inds froID which ther speech flo\vs. And then 1 also marked the tone of voice of conjugial love; that inwa.rdly it was simultaneous with and a180 a proceeding from the delights of a state of peace and innocence. At length they said, \Va are recalled; we must depart. And then they appeared to he conveyed in Il chariot again as before; and were carried along a paved ,vay among gardens of flowera, out of whose beds sprang olive trees and orange trees laden with fruit; and when they were near thei!' hcaven virgins came to meet them, and received and conducted them in. (C. L. n. 42.)

464
THE

M.ABBIAG,E. P ARTNEBS

STAD 01' )UBRIED

ArrBR DBATIL

There are two Stat~8 through which man passes after eath, an externai and an internaI. He cornes tiret into his external, and after"~ards into bis internaI state. And while in the'extemaI, one married partner,-if both are dead,-meets an recogniaes the other, and if they have lived together in the world they consociate, and for some time live together. And while they are in this state one does not know the inclination of the other to him or ber self, becanse this conceais itself in the internaIs. But aft.erwards when they come into their internaI state the inclination manifesta itse1f; and if it be concordant and sympathetio they continue their conjugial life, but if it be discordant and antipathet.ic they-discontinue il If a man bas had seve raI wives he joins himself to them in succession while in the externa! state; but when he enters the internaI state, in which he perceives the inclinations of the love aa theyare, he then either chooses one or leaves them aIl. For in the spiritual world as weIl as in the natural, it is Dot permitted any Christian to take more than one wife, because this destroys and profanes religion. It is the aame with a woman who has ha<! severai husbands. But they do not attach themselves to their hnsbands; they only present themselve~, and the husbands attach them to thelDselves. It should he known that husbands rarely recognise their wives; but wives easily recognise their husbands. The reason is, t.hat women have an intel'ior perception of love, and men only an ext.erior. (C. L. n. 47.) If they can live together they remain consorts; but if they cannot live together they separate,-sometimes the husband from the wife, sometimes the wife from the husband, and sometimes eanh from the other. Separations take place after death becau.se the conjunctioDs that are formed on earth are seldom formed from any internaI perception of love, but from an extemaI perception which hides the internaI. The externa! perception of love hM its cause and origin from such things as pertain to the love of the world and of the body. Wealth and large possessions especially are [o~iects] of the love of the worldj and dignities and llonours are objects of the love of the body. And in addition 10 these there are also varions seductive alIurements; such as beauty, and a aimulated elegance of mannera, and sometimes also unchastity. And besicles, marrittges are contracted within the country, city, or village of birth or of abode, \vhere no choice is given except as restricted and limited to the families that are knowD,-and ,vit1tin these liInits to those of correspondilJg fortune. Renee it is that marriages entered into in the world

MARRIAGE.

4'55

for the m08t pari; are external, and Dot at the sarne time internal. And yet interna! conjunction, which e a cOlljunction of souls, coDstitutes real marriage; and this conjunction is not perceivable until man puts off the externat and puts on the internaI, which he does after death. Bence DOW it is that separations then take place, and afterwards new conjunct.ioDs with tbose who are 8milar and congenial,-unless these hR.d been provided on earth; which ie done for those who from their early years have loved, desired, and asked of the Lord a legitimate and lovely union with one; and have apurned and, as an offence to their nostrils. detested wandering Iuats. (w. D. 49.)

THUS MAlUUAGB LOOKS TO WHAT IS ETBRNAL.

They who are in love that is truly conjugiallook to what i& eternal, because there is eterllity in that love. And its eternity is frolll the fact that love increases with the wife and wisdom with the hllsband to eternity; and in tbis increase or progression the married pair enter more and more interiorly into the bleasednesses of beaveD, which their ,visdom and love 0/ it togetber have in store within them. If therefore the idea of what is eternal were eradicated, or should by any event escape from their minds, it wo\d be as if they were cast down from heaven. Wbat the state of the married in heaven is \vhen the idea of the eternal escapes from their minds and an idea of what ie temporal enters in its place, came into open view witb me from this experience :-By permission granted, there was once witb me a mamed pair from hea\'en; and then, by a certain worthless wretch speaking artfully, the idea of the eternal in marriage W88 taken from them; which being taken away they began to lament, saying that they could no longer live, and that they felt a wretchedness which they had never felt before. This being perceived in heaven by their fellow angels, the worthless spirit was r~moved and cast down. "Then this was done the ides of what is eternal returne~i to them; whereat they rejoiced with joy of heart, and most tenderly embraced each other. In addition to this 1 have }leard a married pair "'ho cherished, DOW an idea of the eternal, and now an idea of the temporal, in respect to their malTiage. The reason "as that there was an internaI dissinlilitue bet\veen theul. When they were in an idea of the eternal they rejoiced ,,ith each other, and when in an idea of the temporal, they said, ct It is no longer marriage ; " and the ,,ife said, et 1 am no more a wife, but a concuine ;" and the man, "1 am no longer ft husband, but a fornicator." TheJefore, ,,hen their internaI dissimilitude was made known ta them, the

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MABRIAGE.

man went away from the wornan, and the woman from the man. But afterwards, as they were both in the idea. of what is et.ernal in respect to Inarriage, tbey were united to partnera who were in similitude with themselves. Froln these illustrations it may he clearly seen, that they who are in love that is truly conjugial look to what is eternal; and that if this vanisbes from the illmosts of tlleir thought they are disunited as to conjugiallove, though Dot st the aame time as to fricDrlship; for tbis abides in the externals, but that in the internaIs. It is the 8ame in .marrmges on earth. l'he married there, when they love each other tenderly, tbink of the eternal in respect to the marnage covenant, and not at aIl of its end by death; or if they think of this they grieve, yet are revived with hope from the thought of its continuing after their decease. (C. L. n. 216.)
CONJUGIAL LoVE 18 PBRPEarED Ta ETBRNITT.

As love that is trnly conjugial endures to eternity, it follows that the wife becomes more and more a wife, and the husband more and more a husband. The actual reasoD is tbat in a marriage of truly conjugial love each becomes a more and niore interior man (homo). For this love opens the interior3 of their rninds; and as these are opened man becomes more and more a man; and to become more a man in -the case {\f the wife is to become more a wife, and with the busband it i8 to become more a husband. 1 have heard from the angels that the wife becomes more and more a ,,'ife as her husband becomes more and more a husballd, and not 'Dice 'Versa ,. because it rarely if ever occurs that a cllaste wife failR to love her husband, but the return of love by the hU3band fails; and that this fails for the reason that there is no elevation of wisdom, which alone receives the love of the wi~. (C.L. n.20Q) Those ,vho are in love that is truly conjllgial, after deatb wben they become angels, return to their youth and early manhood. Ho,ve\'er worn out ,vith age, husbands become young men; and wives, however worn out ,vith age, beCODJe young women. Ench consort returns to the flo\ver aud into the joys of the age in which conjugial love begins to exalt the life with new delights, and ta inspire sportiveness, for the sake of prolification. luto this state,-first outwardly, and nfterwards more and more interiorly to eternity,-does the man come who in the world had Hed adulteries as sins, and was introduced by the Lord into conjugial love. As they are always growing more interiol'ly young, it follows that love which is truly conjugial continually increases and enters into its delights and satisfactioDs,-which were pro-

MABRIA.{JE.

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vided for it from the creation of the world, and which are the delights and satisfactions of the inmost heaven, arising from the love of the Lord towards heaven and the church, and thcrefore from the love of good and truth for each other; from which loves every joy in the heavens is derived. The reason \vhy mau thU8 grows young in beaven is because he then entera into the marriage of goocl a.nd truth, and in good tbere is an inclination continually to love truth, and in truth tbere is a continuaI inclination to love good; and then the wife lS good in form, and the man is truth in forme From this inclination man puts off aIl the altSterity, dejection, and dryness of age, alld pute on the liveliness, gladness, and freshness of youth,-,vhence the inclination lives and becomes joy. It has been told me from heaven that they have th en a life of love whicb can only be described as a life of joy itself. (A. E. D. 1000.)
TUBY WBO ABE IN LoVE TRULY CONJUGIAL FEEL AND BEB TBEJISELVES TO BE A. UKITED 1tfAN.

1 talked with the angels respecting conjt1~iallove. or the love between two consorts who love each other. [They said] that it is the inmost of aIl loves, and ie such that consort sees consort in his 01' ber ioner and outer nlind (animo et 111ente 1), so that each consort has the other within bim or her. Tbat is, that the image, ye&, tbe similitude of the husband is in the rnind of the wife, and the image and similitude of the wife is in the nlind of the husband; so that the one sees the other in himself or herself, and in their inmosts they thus dwell together. This was represented by angelic conceptions, which cannot be expressed in words. (S. D. D. 440S.) 1 have heard it testified by those who have lived for ages with their consorts in heaven, that they feel themselves to he thus united,-the husband tbat he is united ,,ith the ,vife, and the wife that she is united with the husballd; and feel themselves to he each within the otber, mutually and reciprocally, as also in
1

There are in general four distinct tenns which the author appUes to the

spiritual part of man, each with a ditrereot and very definite signification; vu. ~rit'IU, anim4, mma, and animu& 8piril.w (the spirit) is thp. whole immortal part of man,-aIl that which livE'sas a manafter deatb,-andiuc1udes the ani1na, meu, and a1z,1nU8. Anima. (the aouI), strictly, is the very inmost of man's Rpirit,
the first receptacle of lUe from the Lord (C. L. n. 101, 315, er~); and by derivation it inmost1y pervooes and is the lire of the whole nlind and body below it. J[t/M (the mind) is intermediate between the anima and the anitnus, and in itsclf comprises three disrrete degrecs, m. the hi~hest, middle, Rud lowest (O. L. D. 270). The anima is a .tilllower and outer mind, composttd of "affections, and hence ontward inclinations insinuated principally after birth, by education, association, and consequent habits of liCe." (ib. n. 2'6.) 8ee Chapter on t.he HulU&D Soul.

35

458

MARRIAGE.

the flesl1, although distinct. The reason of this phenomenon, rare on earth, is that the unition of their souls and nlinds is felt in the flesh; because the 80ul forma not only the inmosta of the head, but also the inmosts of the body; likewise the Inind, which is intermediate het,,'een the soul and the body; this 100 although it appears to be in the bead is yet actually in the whole body also. And they saiel that it is from this cause that the actions wbich the soul and mind intend fio,v inatantly from the boy; and tbat it is from this tbat they themselves, sinee tlle rejection of the body in the former world; are perfect men. Now as the soul and rnind closely adjoin themselves to the fJesh of the body, in order that they may operate and produce their effects, it follows that the unition of the soui and rnind with the consort is felt, even in the body, as one fiesh. (O. L. D. 178.)

MARRIAOBS INDUCB UPON THS SOULS AND }[INDS ANOTBER FOBlL

It cannot be discerned in the natural world that marri~es induce anotber forOl upon souls and minds, because there souls and minds are enconlpassed ,vith a nlaterial body, and the mind rarely shines through this; and the luen of this age al30, more than the ancients, learn from infancy to put expressions on their faces by which they profoundly conceal the affections of the mind. This is the reason why the difference in the forms of Ininds before marriage and after maITiage are not distinguished. That nevertheless the fornls of souls and rninds after marriage are different fronl '\\~hat they were Lefore it, manifestly appears from the sanle in the spiritual world. For then they are spirits and angels ; 'l'ho are nothing else than minds and souls in hUlllan form divested of their coverings, which were composed of the eleluents in waters and earths, and of exhalations th~re fl'om difrused in the air,-which being cast off, the forms of t.he minds appear, as they had in,vardly been in their bodies; and it is theu clearly seen tho.t with those who live in marriage and those \\'ho do Dot they are diffe rent. 1n general, "'ith the married there is an inner beauty of the countenance; for the Dlan takes from the ,vife the hflautiful ruddiness of ber love, and the ,\'ife from the man the brilliant lustre of his wisdom. For there the two consorts as to souls are united; and tbere appears besides a hllman fulness in each. This is in heaven; for there are no Inarriages elsewhere [iD the spiritual world], but beneath the heavells are only nuptial bonds which are made and broken

(C. L.

De

192.)

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459

TIIII

WOILUf 18 ACTUALLY FORIIED INTO A WIFB ACOORDING TO TUB DESCRIPTION IN THE BooK OP GENESIS.

It is said in this book tbat the woman was created out of the lib of the man, and that when she was brought to him the man said, " This is 1Jone of my bones, and jlesh of my.ftesh; and she shall he ealled woman (isha), beca'U8e .&he WlU taken out of ma" " (ish) (ii. 2224). .A. rib of the breast in the Word, in the spiritual sense, signifies nothing else than natural truth. This ie signified by the ribs which the hear carried between bis teeth in Dan. vii 5; for by bears they are signified \\ho read the \'ord in the natura! sense, and see the truths therein, without understanding. By tbe brea..qt of a man that essential and peculiar thing is signified which is distinct from the breast of woman. This is wisdom; for truth 8ustains wisdom, as a rib sustains the breast. These things are lignified because it is the breast in ,vhich aIl tbingR of nlan are 88 in tbeir centre. It is therefore evident that the woman wu created out of the man by the transfer of his own wisdom,-that is, out of natura1 truth; and that the love of this was transferred from the man 1,0 the woman, that it might become conjugiallove ; and that tbis was done in order that there may Dot he the love of hinlself in the man, but the love of the wife,-who, from the nature innate in herseIf, cannot but convert the love of himself in the man into his love for her. And 1 have heard tbat this is done from the wife's love it.self, neither the man nor the wife beillg cODscious of it. Bence it is that no one can ever really conjugially love his consort who from the love. of himself is in the pride of bis own intelligence. t 'Vhen tbi~ mystery of the creation of the woman from the man is understood, it can he seen that the woman is likewise as it were created or formed from the man in marriage; and tbis is effected by tbe wife, or rather throngh the wife by the Lord, \\'ho has infused inta women inclinations for becoming 80. For the wife reeeives in herself the image of the nlan, by the fact that she appropriates 10 herself his ilffections; and by the faet that she conjoins the internaI will of the man with her own; and also by tbe fact that she takes to herself the offspring of his soul. From aIl this it is plain that, according to the description in the book uf Creation, interiorly llDderstood, the woman is formed into a wife by means of snch tbings as sha takes from her husband, even from his breast, and inscribes upon herself. (C. L n. 193.) J was once in the midst of angels, and heard tbeir conversation. The conversation was upon intelligence and "'isdom : Tbat a man does Dot perceive but that both are in himself; and thus that whatever he thinks from bis understanding and int-endi

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MRRIGE.

from bis will is from himself. When yet not the lea.qt of it is from the man, save the faculty of receiving the things which are of the understanding and will, from God. And as every man from birth inclines to love himself, lest man should perish on account of the love of himself and the pride of his own intelligence, it was provided fronl creation that this love of tlle man should he transferred to the wife, and be inlplanted in her from nativity, 80 that she may love the intelligence and wisdolD of her husband, and thns her hushand. The \vife therefore continually attracts to herself ber husband's pride in his own int~lligence; and extinguishes it in him and vivifies it in herself, and so turns it into conjugial love, and fills it ,vith pleasantnesses beyond measnre. This was provided of the Lord, that the pride of his own intelligence Inight not so infatuate the man that he should believe that his understanding and wisdom are of himself, and not from the Lord; and thus he willing to eat of the tree of the knowledge of good and evil, and therefore believe himself like God, and even God,-as the serpent, w'hich was the love of his own intelligence, Mid and persuaded. 'Vherefore, aCter eating of it man was cast out of paradise, and the wny to the tree of life was guarded by a cherub. Spiritually, paradise is intelligence; to eat of the tree of lire, spirituallr, is to ha ve und~rstanding and ,,isdom t'rom the Lord; and to eat of the tree of the knowledge of good and avil, spiritually, is to have understanding and wisdom from himself: (w. n. 35:i.)

CORI'uGUL LoVE 18 FUNDAMENTAL TO ALL LOVES, AND THE TREASURY OF AiL JOYS AND DELIGHTS.

Thot there is sucb conjugial love as is described in tbese pages may indeed be acknuwledged from the first state of that love, ,vhen it insinuates and entera into the heart of a yout}l and virgin; that is, with those who begin to love one only of the sex, and 10 desire ber to wifc; and especially during the period of betrothment, while it is lingering and progressing to the Dllptials; Rnd at length at the nuptials, and during the first days which follow tbem. Who does not then acknowledge and consent to these things? That this is the fundamental love of ail loves ? And th at- all joys and aIl delights from first to last are gathered into it 1 And who does Dot know that after this pleasant time these transports gradually decline and pass a\\"ay, till at length they are scarcely sensible of them 1 If then it he said to them, as before, that this is the fllndamental love of ail loves, and that aIl joys and deligbts are gathered into it, they do not consent, nor acknowledge; and perhaps say these things are

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nonsense, or mysteries tbat are incomprehensible. It is evident frOID this that the earliest love of IDRlTiage emulates love which is truly conjugial, and causes it visibly to appear in a certain image. This takes place because the love of sex, which is unchaste. is then cast away, and the love of one of the sex, which is a love tru1y conjugial and chaste, sit.s imp]ant~d in ts place. 'Vho does Dot then look on other women ,vith indifference, and upon bis only one with love 1 (C. L. D. 58.) The reason why conjugial love viewed as ta its essence is the fundamentallove of aIl the loves of heaven and the church J is that. its origin is from the malTiage of good and truth, and from this marriage aIl the loves which const.itute heaven and the church with man proceed. The good of this marriage constitutes love, and the truth of it constitutes wisdom; and when love draws near to wisdom or conjoins itself therewith, love becomes love, all~ when in its turn wisdom dra\vs near to love, and conjoins itself therewith, wisdom becomes wisdolll. Love that is truly conjugial is nothing eIse than the conjunction of love and wisdom. A malTied pair between whom or in whom together this love exists, are an image and fornl of it. And in the heavens, where the faces are genuine types of the affections of their love, aIl are similitudes of it; for it iq in them in general, and in every part. Nowaince a married pair are this love in image and in fOrIn, it follows that every love that proceeds from a form of the love itself is a representation of it. J f therefore conjugial love is heavellly and spiritual, the loves proceedillg from it are also lleavenly and spiritual Conj ngiallove is therefore as the pa~nt) and other loves are as its offspring. Hence it is that from the malTiages of angels in the heavens spiritual offspring are generated, which are [generations] of love and wisdom, or of good and truth. (ib. n. 65.) AlI delights whatsoever that are feit by man are of his love j thl'J)ugh them the love manifests itself, yea, exista and lives. It is weIl known that delights are exalte in the degree that the love is exalted, and also as the incident affections touch the rnling love more nearly. Now, as conjugial love is the fundamental Df aIl good loves, and as it is inscribed on the very least things of nlan, as was shown before, it follows that its deligbts exceed tlle delights of aU loves, and a1so that it imparts delight to thenl according to its presence and at the sarne time its conjunction with them; for it expands the innermost things of the mind, and at the sarne time the innermost things of the body, as the delicious current of its fountain flows through and opens them. It is because of the 8uperior excellence of its use aboya aU others that aU delights from first to last are gathered into this love. Its use is the propagation of the human race, and an

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ange1ic heaven therefrom; and because this use was the end of ends of the creation, it follows that aIl the states of blessedness, happiness, gladness, gmtificat.ion, and pleasure, which could ever be conferred on Dlan by the Lord '~he Creator, are gathered into this his love. That delights follow use, and are ex perienced by man according to the love of the use, is manifest from the delights of the five senses,-sight, hearing, smell, taste, and touch; each of these has its delights differing according to their specifie uses. 'Vhat then must be the delight of the sense of conjugiallove, whose use is the complex of aIl o'~her uses 1 1 know that few will acknowledge t hat aIl joys and aIl deligbts from first to last are gathered into conjugial love; because love that is truly conjugia1, into which they are gathered, is at this day so rare that it is unknown what it is, and scarcely that it exists. For these joys and delight8 are in no other than genuine conjugial love; and as this is so rare on earth it is impossible to describe its 8uper-eminent felicities otherwise than fronl the mouth of anbrels, for they are in it. They have declared that its inmost delights, which are of the soul,-into which the conjuwal [influence] of love and wisdom or good and truth from the Lord first flo\vs,-are imperceptible and therefore ineffable, because they are, delights at the aame time of peace and innocence; but that in their descent they become more and more perceptible,-in the higher [regions] of the mind as states of hles:;edness, in the lower as states of happiness, in the breast as delights therefrom j and that from the breast they diffuse t.hemselves into each and every part of the body, and finally unite in ultimates in the delight of delights. And the angels have related wonders respecting these delights, declaring also that the varieties of them in the souls of conBort8, and from these in their luinds, and from these in their breasts, are both infinite and eterna1; and that they are exalted according to the wisdom in the husbands,-and this because they live to eternity in the fio\vel' of tbeir age; and because to them nothing is more blessed than to grow wiser and wser. (ib. De

68,69.)
CONlUOI.&.L

WI8DOJl AND INTELLIOINOB ABB IN PROPOBTION TO

LovE. The amount and the qua1ityof intelligence and wisdom tbat a man bas is according to the anlount and quality of conjugial love with him. The reason is that conjugial love descens From the love of good and truth, as an effec~ from its cause, or as the natural frOID its spiritual j and all intelligence and wisdom are from the marriage of good and truth, even with the angels of the

MABBIAGE.

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tbree heavens. For intelligence and wisdom are notbing eIse than the reception of liRht and heat from the Lord as a sun ; that is, the reception of Divine truth conjoined with Divine good, and Divine good conjoined with Divine truth; thus it is the marnage of good and truth from the Lord. It wu clearly apparent that this is so from the angels in the heavens. Separated from their consorts they are in intelligence it is trl1e, but Dot in wisdom; but when they are with their consorts they are in wisdom also. And what surprised me, they are in a state of wisdom just in proportion as they turn tbeir faces towards their consorts; for the conjunction of truth and good in the spiritual world is effected by the look, and the wife there is good, and the husband is truth; therefore as truth turns ielf to good, so it is vivified. By intelligence and wisdom is not meant ingenuity in reasoning about truths and goods, but the faculty of see.ing and understanding truths and goods; a faclty which man has from the Lord. (A. E. n. 998.) The tesson why the capability of being wise increases with those who are in love that is truly c~njugial, is that this love with the married is from wisdom and according to it; and also because the sense of this love is the touch, and this sense is common to all the senses, and is also full of delights. It therefore opens the interiors of the mind as it opens the interiors of the senses, and with thenl the organic forms of the whole body. lt follows from this that they ,vbo are in that love, love nothing more than to he wise; for a man is wise in proportion as the interiors of bis mind are opened. (C. L n. 211.)

THE

QUALIPIOATION8 FOR REOEIVING CONJUGIAL

Lov&

None can be in love whicb is truly conjugial but those who receive it from the Lord; who are those that directly come to Him, and from Him live the life of the church. The reason is, that viewed from its origin and its correspondence that love is heavenly, spiritual, hoIy, pure, and clean, beyond every love that exists among the angels of heaven and among the men of the chureh; and these its attributes cannat he given except to those who are conjoined ta the Lord, and are consociated by Him with the angels of heaven. For these shun extra-conjugialloves, which are conjunctions of one with others than ohis or her own consort, as injuries ta the souI, and as tbey would the lakes of heU; and in AO far as consorts shun such conjunctinns, even as to the lusts of the will and intentions from thern, in so far this love is purified in them, and graduaII.y becomes spiritual,-first while they live on earth, and afterwards in heaven. No love can

464

. MABRIAGE.

ever become pure with man; nor with tl1e angeIs. Nor tllerefe can this love. But as the Lord primarily regards the intention, which is of the will, in the degree tbat a man ie in this inteD. tion, and perseveres in it, he ie introduced into and gradually progresses in its purity and boliness. (C. L n. 71.) They that love the truths of the cburcb and do its goods come into this love, and can abide in it, because [t.hey and] no others are received by the Lord; for they are in conjnnction with Him, and on this account can be kept hy Him in tlls love. There are two things which constitute the church and therefore lleaven in man; namely, truth of faith, and good of life. Truth of faith constitutes the presence of the Lord, and good of lire ac<!ording to trutbs of faith effects conjunction with Him; and tllU8 these produce heaven and the church. Truth of faith constitutes the presence of the Lord because it is [of tbe nature] of light. Spirituallight ie nothing else. Good of life effects conjunction because ft is [of the naturel of heat. Spiritual heat is nothing eIse; for it is love, and good of life is of love. And it is known that aU light, even of winter, produces presence, and that heat united with light effecta cunjunction; for fruit and flo\ver gardens appear in aIl light, but do not blossom and bear fmit except when heat conjoins itself ,vith the light. From these considerations the concluHion is obvious, that tl1ey who only know t118 truths of the church cannot be gifted ,vith love that is truly con ju cr ial, but tl1ey that know theln and do it.s goods. (ib. D. 72.) Love that is truly conjl1gial in its first essence is love to the Lor. Rence it is that no one can 1e in truly conjugial lo\re, and in its states of pleasantness, delight, blessedness, and joy, but who acknowledges the Lord aloue, tl1at is the Three in Him. They who go to the Father as a person by Himself, or to the Holy Spirit as a person by Itself, and not to tbem in the T..ord, have Dot cOlljngial love. The genuine conjugiol principle ie given especially in the third' heaven; because the angels there aI'e in love to the Lord, acknowledge Him to be the only God, and do His commandments. To do His commandments, with them, is to love Rim. The commandments of the Lord, ta them, are the truths in which they receive Him. There is 8 conjunction of the Lord with them, and of them with the Lord; for they are in the Lord because in good, and the Lord is in them because in truths. 1'his is the heavenly marringe from which love tbat is truly conjugiol descends. CA. E. D. 995.)
OBSTACLES TO CoNJUGIAL

Lav..

From what has been said respecting the origin of conjugial love it may be concluded who are in tbat love, and who are

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Dot: That they are in conjugiallove who from Divine trutns are in Divine good; and that conjugiallove is, the more genuine in proportion as the truths which are conjoined to good are more genuine. And as a1l the good which is conjoined to truths is from the Lord, it follows that no one can be in love that is truly conjugial unless he ackno\vledge the Lord, and His Divinity; for without that acknowledglnent the Lord cannot flow in, and he conjoined to the truths that are with man. It is evident from these considerations that they who are in falsities are Dot in conjugial love, and Dot at aIl they that are in falsities from evil. Besides, with those that are in evil and thence in falsities, the interiors, which are of the mind, are closed; there cannot therefore be any origin of conjugial love therein. (H. H. n. 376, 377.) Nor can there be love that is truly conj ugial Let\veen one hu~band. and severaI wives; for this destroJs its spiritual origin, which is, that of two there s forlned one olinda It therefore destroys the interior conjuncLion, which is of good and truth; which is that from which com~ the very- essence of that love. .l\farriage with more than one wife is as an understanding diviJ.e between several wills; and aa a man attached Dot to one but to several churches, for thus his faith is distracted 80 that it becomes no faith. l'l1e angels declare that to marry more wives than one is entirely contrary to Divine order. And that they know this from several causes; and in addition to others, fronl' the fact that as soon as they have 8 thought of Iuarriage with more than one they are alienated from interual blessedness and heavenly happiness, and that tben they beCOlue as if intoxicated, because good in them is disjoined from its truth. And as the interiors which are of their mind, come into snch astate from the tuere thought ,vith any intention, they perceive cleal'ly that marl'iage with more than one wife closes the internaI, and causes the lov oflascivionsness tu enter,a love \\"hich lealls away from heaven,-in place of conjubJal love. They say further that man scarcely comprehends this, because there are few who are in gelluine conjugiallove, and they that are not in it know tIlothing at ail of the interior delight that is in that love, but u1l1y know of the deligbt of lasciviousness; a delight which aftt:'l' a brief coha1itation is turne into what ie undelightful. J~ut the delight of love that is truly conjugial not only endures to old age in the world, but alAo becolues the delight of heaven after death; and is then filled with interior delight, which is perfected to eternity. The love of domination of one over the other entirely banishes conjugial love and its heavenly delight; fOf, as was said aboya, conjugial love and its delight consista in the fact
J

466

MARRIAGE.

that tlle will of the one is that of the other, and this mutua1ly and reciprocally. This the love of donlinion destroys in marriage; for he who domineers wishes that his ,vili alone should he in the other, and none of the other's rl~ciprocally in hiInself. There is therefore nothiug- lllutual, and accordingly no communication of any love and its delight with the other, and no reciproca1 retum; yet this communication, and the consequent conjunetion, is the very interior delight that is called 1,I~sed ness in rnarriage. This blesscdness the love of domination ut.terly extingllishes, and with it ail that is heavenly and spiritual in that love, even to such a degree that it is unknown t hat there is (anything heavenly and spiritual in it]. (ib. n. 379, 380.)
LoR

DIFFERENCE OF RELIGION INCOMPATIBLB WITB CONJUGIAL

N either is there love that is tnl1y cOlljugial hetween t,,~o who are of diffeJ:ent religion; sinee the truth of t.he une dues not accord with the good of the other, and two dissimilar and discordant principlas cannot make of two one mind. The origin of their love tal<es nothiIlg therefore from the spiritual. If they cohabit and agree, it is only from natural causes. For this rCfl80n marriages in the heavens are fornled with those that are within t.he sarne 80ciety, becan~e they are in similar good and t.ruth; and Dot with those that are out of the society. (C. L D. 378.) They that are born within the church, and from infancy have imbibed the principles of truth of the church, ought not to unite in marriage ,vith those WllO are out of the church and 50 have imbibed sucb principles as are not of the church. The reason is that there is no conjunction between them in the spiritnal ~'orld; for in that world every one is consociated according to good. and the truth therefrom. And as there is no conj unction between sucb in the spiritual ,vorld, there ought to be no conjunction on earth; for in themselves regarded marriages are conjunctions of the inner and outer minds (animorum et mentium), the spiritual lire of which is from goods and truths of faith and charity. For tbis reason marriages on earth bet\veen those ",ho are of different religion are ever regarrled in heaven as heinous; and Dlore so between those who are of the church and those that are out of the church. This too was a reason why the Jewish and Israelitish nati(\D was J>rohibited from contracting nlarriages ,vith the Gentiles (Dent. vii 3, 4); and that it was utterly heinous to commit fornication with them (Numb. xxv. 1-9). This is the more evident frum tlle

MARRIAGE.

467

origin of conjugial love, which is from the marriage of good and truth. 'Vhen conjugiallove descends from this it ie heaven itself with man. This [heaven] is destroyed \vhen a maITied pair are dissimilar in heart from a dissimilar faith. No\v it is on this account that a maid-servant of the daughters of Israel, that is of those who are of the church, might Dot be sold to a strange people, that is to those who are out of the church; for they would afterwards betroth her, that is he conjoined to her, and so profane those things which pertain to the church. It is therefore said (Ex. xxi 8) that this is to aet perfidiously. (A. C. n. 8998.)

CoNJUGIAL PAIRS ARE BORN :rOB BAOH OTHBB.

For those who desire love that ie truly conjugial the Lord similitudes j and if they are Dot granted on earth He provides them in the heavens. And how they are provided in the heavens 1 have heard thus described by the angels:That the Divine Providence of the Lord respecting marriages, and in marriages, is most particular and most universal; for the resson that ail the enjo.yments of heaven \stream forth from the enjoynlents of conjugial love, as sweet waters by the strealulet of a fountain. And it is therefore provided that conjugial pairs be born, and that they be educatcd for their marriage, both the boy and the girl being unconscious of it, continually under the auspices of the Lord. And arter the required time they SOlnewhere meet, as if by chance, and see each other,-she then a Ioaiden and he a youtb, fit for marriage; and then nt once, as by a certain instinct, they recognise that they are mates, and from a kind of inward dictate, as it were, think within themselves, the young man "8he is mine," and the maiden, " He is mine." And when for sorne time this has been settled in the minds oi both, they deliberately speak to each other, and betroth themselves. It is said, as if by chance, instinct, and dictate; bu~ the meaning is, by the Divine Providence, because when it is unknown this so appears. In }'eality the Lord opens the internaI sinlilitudes, that they may see themselves. (C. L
p~vides
D.

229.)

That conjugial pairs are born, and, both being unconsciolls of it, are educated for marriage, the angels confirmed by the conjugial similitude visible in both their faces; as weIl &CJ by the eterna! union of their inner and outer rninds (anim01unl, et mentiunl,), which could Dot be, as it is in heaven, unless foreseen an provided by the Lord. (ib. n. 316.) Marnages that are interiorly conjunctive can with difficulty

468

MRRIAGE.

he entered into.on earth, because there the choice of interna1 similitudes cannot be provided of the Lord just as in the heavens. For it is restricte in many ways; as, to equals in rank and RtatioD, within the country) city, and village of their abode. And accordingly for the must part external [attractions], and 80 not internaI [qualities] there bind them together. These do not come Corth until aller an interval of marriage, and are ouly kno\vn when they force themselves into the externals. (ib. n. :320.)

TRUB CONJUGIAL LoVE 18 SCARCELY KNOW!f AT TRIS DAY.

Love which is truly conjugial is at this day so rare that it is unknown what the nature of it is, and almost that it exists; because the state of pleasural.le gratifications before marnage is changed after it into a state of iniflerence, from insensibility to them. The reasons of this change of state are more than can here be adduced, but will he referred to hereafter, when the cause:J of coldlless, separation, and divorce are to be laid open in their order; froln which it will he seen, that with 11lOst persons at this day that image of conj ugial love \vhich exists in the first state after InalTiage is so completely destroyed, and with it the cognition of it, that it is not known what conjugial love is, and scarcely that there is such a love. It iq known that every man when he is born is merely corporeal; and. that flOIn corporeal he becoDles more and more interiorly llatural, and tbus rational, and finally spiritual. That he is thus progressive is because the corporeal is as the ground in which the nat.ural, rational, and spiritual in their order are implanted. Thus man becomes more and more a man. AII110st t.he saIne takes place when he entels into nlaITioge. l\fan then becomes a cunlpleter man, because he is conjoilled with a consort with \v honi he acts as Olle man. But tbis takes place in the first state in a certain image, rferre<i to above. 1.'hen like\vise he begins frOll1 the corporeal, and advances iIltO the naturaI,-but in respect to conjugial life and thence conjunction into one. They v.?ho then love corporealnatural things, and only love ratiollal things from them, canDo~ be conjoined with a consort as into one, except as to these externals; and when the externals fail coldness entera into the internaIs, which dis8ipates the delights of that love, as from the lllind 80 fronl the body, and afterwars as frOlll the body 80 from the rnind; and this until no rClllillisceuce is left of the first sWe of their malTiage, and consequently no cognition of it. No\v. as this tal<es place with the lllost at this day, it is plain that it is Ilot knowl1 what truly conjugial.love is, and scarcely that there

MABRIAGE.

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ie snch lOVA. It is ot.herwise with those who are spiritual. 'Vith tbem the first state is the initiation to perpetuaI happinesses; which aTe progressive in proportion as the spiritual-rational of the mind, and from this the natural-sensual of the body, of the one and the ot ber conjoin and unite themselves. But these instances are rare. (O. L. n. 59.)
SEIIBLANOES 01' CONJUGtAL LoVL

There ie a certain resemblance of conjogial love with sorne; but yet there is not conjugiallove if they are Dot in the love of good and of truth. It is a love that appears like conjugial love, but is from canses relating to the love of the world, or of self; sucb 88, that tbey may be served at honle; that they may live in security; that they may live in ense; that they nlay he ministered to in sickness and in old age; for the sake of the care of ehildren whom they love. 'Vith sorne it is cOllstrained, hy fear, -in respect to the married patiner, to repntation, to adversities. Witb sorne it is the love of lasciviousness that induces it. This in the first period appears like conjugial love; for then they emulate something of innocence, sport like little children, and perceive a joy as a somethiug of heavenly origine But in process of time they are not united nlore and closer like those who are in conjugial love, but separated. Conjugial love also differs in married partnera; witb one there may he more or less, with the other little or none. And sinee it differs, to one it mav he heaven, to the other hell Affection and reception determine

this. (A. O. n. 2742.) There are marriages in which conjugial love does not appear, and yet exists; and there are marriflges in which conjugial love appears, and yet does Dot existe The reasons are many on eitber l1and,-knowable in part, from what has been said above concerning love that is truly conjugial, an the causes of coldnesses and separations; and concerning the causes of apparent love and friendship in marriages. But appeamnces in the externals detcnnine nothing as respects the ascription. The one only thing that detennines is the conjngial [prillciple], which has its seat in one's will, and is protected in whatsoever state of marriage a man may 00. This conjugial principle is as the balance in which that love is weighed; for the conjugial [union] of one man with one wife is tbe jewel of human life, and the repository of the Christian religion. And because it is so, that love can exist in one consort, and at the sarne time Dot in .the other. And that love may lie more deeply hidden than t.hat the Dlan (homo) bimself shall observe any tbing of it; and may also he mani-

470

MARRIAGE.

fested in the course of liCe. The rosson ie tha that love accompanies religion in its steps; and religion, becallse it is the maITiage of the Lord and the church, is the rudiment (initiamentum) and inoculation of that love. Conjugial love is therefore ascribed to every one after death according to his spiritual rationallife; and for him to ,vhom thnt love is ascribed marriage is provided after death in heavell, of \ybatsoever quality his marnage may have been in the world. :From tbese (~onsjderations, DOW, there reeults this conclusion :-That it ie Dot to be CODcluded respecting anyone from the appearances of marriage, nor even from the oppearances of fornication, that he has or has Dot conjngial love. Wherefore Judge 'Mtl that YB lie ROt cotidemned (Matt. vii. 1). C. L D. 531.)
8EOOND MARRIAOBS.

[Whether] to marry again after the deatb of a consort depends on the preceding conjugial love. Love that is truly conjugial is as the Bcale of the balance in which the ,inclinations to rcpcated marnages are weiO'hed. In BD far as the preceding conjugial love approaches that love, inclination to another mamage recedeg j and in so far as the preceding love recdes from conjugiallove the inclination ta another marriage is wont to approach. The reason is obvious :-Because conjugial love is in a like degree 8 conjunctioD of minds, which remains in the bodily life of the one after the death of the other; and thita holds the inclination as a balance, ,vith two scales, and causes a preponderance according to the appropriation of true love. But. as at this day no spproach is made to this love, except for a few paces, the scale of preponderance of inclination st the utmost. mises itself to an equipoise j and from this wavers,-and inclines to the other side, that is to marriage. The contrary is the case with those whose preceding love, in the former marriage, receded from love that is truly conjugial. The reason is, that recession from this is in like degree a disjunction of minds; which also remaine in the bodily life of the one aCter the death of the other j and this enters into the will disjoined from the other, and causes an inclination to 8 new cOlljunction,-in favour of which the thonght excited by the inclination of the will induces the hope of a more united, and so more deligbtful cohabitation. (C. L. n. 318.) \Vith those who had Dot a truly conjugial love there is no obstacle or hindrance to their marrying again. There is no spiritual or internaI bond, but onl)" a natura1 or external bond, between those who have Dot had a truly conjugiallove; and if

MARRIAGE.

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an internaI bond does not hold the external together in its order and tenor this does Dot endure,-save as a bundl~ with the fastening removed, which, B.ccording as it ie tossed, or driven by the wind, flows apart. The rason is that the natural derives its origin from the spi'itual, and in its existence is Dothing else than an assenl blage from things spiritual, COInbined. If then the natural be separated from its spiritual, which produced and as it were begat it, it is no longer inwardly held together, but only out,vardly, by the spiritual that encolnpasses and binds it in common, and does Dot bring it together and keep it together in particular. Renee it is that the natural separated froln the spiritual in two consorts produces no conjunction of minda, and 80 none of ,vills, but only 8 conjunction of sorne external affections 'v hich are connect.ed with the senses of the body. The reason why ,vith such there is no ohstacle or hindrance to theiremarrying again is, that they have Dot had the. essentials of marriage, nor therefore are there any snch essentials in them artel' separation by death. They are for this reason then in full liberty to bind their sensual affections, if a widower with any wornan, and if a wido\v with any man they please, in case there lS no legal impediment. Nor do they themselves think of rnarriages otherwise than naturally, and as of ~dvantage on aceount 'of various outward needs and benefits, -which at death can he restored again by another person in place of the former . . . It i~ allowable fur these to nlarry again and ~0'8.in, for the reason above Inentioned; becauae conjunctions that are only natural are dissolved and flow asunder of themselves after death. For external affections at death follow the body, and are entombed with it,-those remaining whieh are connected with the internaIs. (ib. D. 320.) Those ,vho have lived together in love whieh is truly conjugial do not deRire another marria.ge, unless for reasons apart from conjugial love . . . Two such are not separated by the death of one, since the spirit of the departed continually dwells with the spirit of the one not yet deceased; and this even until the death of the other, when they meet again and are re-united, and love each other more tenderly than. before, beeause in the spiritual world. From these faets there follo\\'s this undeniable consequence; that those \vho have lived in love that is truly conjugial do not desire another marriage, and if afterwards they contract Bomething like nlarriage it is for reasons apart from conj ugal love. And these reasons are aIl external; as, if there are little children in the household, and there must be provision for the care of them; if the house is large and provided with servants of both sexes; if the management of affaira out of doors withraws the mind from the concerna of the household; if

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MABRIAGB.

mutual aida and offices are necessities; and other sncb reuoDl. (ib. n. 321.)

The intelligence of wornen t in itself, is modest, refined, pacifie, yield ing, gentle, tender; and the intelligence of men, in itself, is grave, harsh, unyielding, bold, and fond of license. That such is the nature of women and of men is very plain from the body, the countenance, the tone of voice, the speech, the bearing, and Dlanners of each :-From the body, in that men are bard and women soft in skin and flesh. :From the countenancp, in tbat the faces of men are harder, more resolute, rougber, ta\vnier, and also bearded, and therefore less beautiful; and the features of ,vornen are softer, more flexilfle, more delicate, wbiter, and therefore more heautiful Fronl the tone of voice, in tbat the tone of men is deep: and of WOlnen soft. From the speech, in that with nlen it is fond of licence, and bold; and with women modest, and pacifie. From the bearing, in tbat with men it is stronger, and firmer; and with women ,,"eaker, and feebler. From the nlanners, in that with men tbeyare more unrestrained, and with women more elegant. How much from very birth the genius of men diffel's from the genius of women, has been made very clear to me From boys and girls seen in their assemblages. 1 have at different times, through a window, observed them on the street in a great city, where more than twenty gathered in 8 day. The boys, according ta their innate disposition, played by making an uproar, shoutiog. fighting, beating, and thro\ving stones at each other; but the girls sat peacefully at the doors ~f their houses, sorne playing with little children, sonle dressing their dolls, sorne se\ving, on bits of linen, sorne kissing each other. And what 1 wondered at, they yet looked with delighted eyes at the boys, who were . sa different. 1 could plainly see from these manifestations that man is born an understanding, and woman a love; and a180 what the nature of the understanding, and what the nature of the love is, in their beginnings ; Alnd 80 whd.t the understanding of the man in its progress woul he, \vithout conjunctioD with feminine and after that with conjugiallove. (C. L. D.218.) The wife cannat enter illto the proper duties of the man; Dor the man, on the other hand, into the proper duties of the wife; because they differ, as wisdom and its love, or thought and its affection, or understanding and its will In the proper duties of men the understanding, thought., and wisdom &ct the chief part; but in the proper duties of wives the will" affection, and

MA RRIAGE.

love act the chief part. And from these the wif performs her duties, and from those t.he man performs his. Their duties are therefore in their nature different,-rbut yet conjunctive, in a ~uccessive series. It is believed by many that women can per.. fonn the duties of men, if only they are initiated into them, in the saIne manner as boys, from their earliest age; and t.hey can come into the exercise, but Dot into the judgtnent of them, on which the right performance of rluties iD\\"arrlly dependR. For this reason those women who are initiated into the duties of men are bonnd in matters of judgment to consult witb Dlen; and then, if they a1-e free to ehoose, tbey elect that which is favourable to their love. By sorne it is also imagined that women are equally capable of elevating the sight of their understanding, into the sphere of light in which men may be, and of viewing things in the sarne [intellectual] altitude; an opinion to which they have been led by the writings of certain learned authoresses. But these being examined in their presence in the spiritual worlel were found to be products Dot of judgment and wisdom, but of genius and eloquence; and what cornes of these two, from elegance ana beauty in the style of composition, appears as if it were suhlime and erudite,-but only to those who calI cleverness wisdom. The reason why men, on tbe other band, cannot enter iuto the proper duties of womenJ" and rightly perform tbem, is that thcy are Dot in their affections, which are entirely distinct from the affections of men. As the affections and perceptions of the male sex are by creation and hence by nature thus distinguished, therefore among the statutes given to the children of Israel there was also this :_CC A woman aJul not put on the garment of a man, neither 8hall a man p1tt cm 4 1Doman's garment ; for this is an abomination." (Deut. xxii. 5). The reason of tbis was, that in the spiritual \vorld aIl are clothed according to their affections, and the two affections, of woman and of man, cannot he united except [reciprocally] bet\\'een two, and never in one persona (ib. n. 175.)

Tu WIn

8BOULD BE UNDBR TUB GUIDANCE 01' THE HUSBAND.

Since evt'ty law and every precept springs from wl1at is celestial and spiritual, as frOln its beginning, it follo\vs that this law al~o, which is a law of rnarriage, does :-That the wife, because she aets from desire, which i'l of the propriU'I1t,. and not 80 much from reason y the man, is subject to the pru .. dence of the man. CA. C. n. 266.)
36

l
474
MABRIAGE.

TBB BEAUTY

o.

THE ANGBLS OBIGINATBB lPROII CONllJOIAL

Lov&

Tbat is beautiful ""llieh in the sight of the eye is true and good. (D. P. n. 312.) AlI beauty is from good in which there is innocence. Good itself produces eauty when it flows from the internaI man into the external. AlI human beauty is from this origine This may 1)e seen too, froln the faet that no one i~ affected merely by the face of another, but by the affection which booms from the face; and that those who are in good are affected by the affection of good tbat is in them; and in the degree that there is innocence in the good. Thus it is the spiritual in the natural t.hat affects [as beau t.y], and Dot the natural without the spirituaL They that are in good are affected in a similar manner by little children, who appear beautiful to them in proportion as the innocence of charity is in their face, action, and speech. (A. C. n 3880.) Spiritual beauty is an affection for interior trut.h, because truth is the form of good. It is good itself, which is from the Divine in heaven, from which the angels have lire; but the form of their life is by the truths \\'hich are from that good. Yet the truth of faith does not produce beauty, but the affection itself that is in the truths of faith, w hich affection is from good. Beauty from the truth of faith only is like the heauty of a painted or sculptured face; but beauty from an affection for truth, wllich is froln good, is like the beauty of a living face animated with heavenly love. For such as is the quality of the love, or such as is the q uality of the affection heaming from the face, such is the beauty. Renee it is that the angcls appear of ineffable heauty. The good of love beams from their faces by the truth of faith; which Dot only appear to the sight, but are perceived also by the spheres that proceed from them. (ib. n. 5199.) The marriage union of good and truth is the origin of conjugial love. (C. L D. 60.) The angels derive aIl their beaut.y from conjugial love; so tlJat each angel is heautiful according to that love in him. For aU the"angels are forms of their affections; for the reasoD, that in heaven no one is perlnit.ted to feign with the countenance things w hich are Dot of his affection. Their face is therefore the type of their tnind. And consequent1y when they are possessed of conjugiallove, of love to the Lord, of mutual love, of the love of good and the love of tnlth, of the love of wisdom, these loves in them give form to their faces, and present themselves as the tires

MARRIAGE.

4 10
~

..

of liCe in their ayes; to which moreover innocenoe adds itself, and peace, which complete their beauty. Such forms are forms of the inmost angelic heaven, and are truly human forma. . (A. E. n. 1001). Genuine conjugiallove is an image of heaven; and when it is represented in the other life, this is done by the most beautiful things that eyes can ever see or mind conceive. It is represe:lted by a maiden of inexpressible beauty, encompasse with a white cloud; 80 beautiful that it may he said she is beallty itself in essence and in form. It is declared that in the other life aIl beauty is from conjugial love. The affections and thoughts of it are represented by brilliant auras, ~parkling as if with particles of ruby and carbuncle; 1 and this with delights that affect the inmosts of the mind. But as soon as anything unchaste intervenes tbey are dissipated. (A. C. D. 2735.) A form of beauty appeared to me, very slightly presented [ta view], veiled as it were with a kind of cloud lest] should look upon it; and at. the sarne time a percept.ion W8.8 given me that it was the beauty of conjugial love. It was such,-it was given me, from an affection, to perceive,-that scarcely anything can he said of it but that it was beauty itself. For it is conjugial love thus formed, so that it is conjugiallove itself, which constitutes beauty, affecting to the inmostd. Ail beauty is from thia

source.
A

(S. D. n. 4175.)
LIKENE88 OF MARRIAGB IN ALL CREATBD THINGS.

This conjugial sl?here fil1s the uni verse, pervading it from first to last; which 18 evident from the consideration that there
1 The original of this descriRtive cltuse is.- ' Cper auras adama.ntilIal ~ guari ndrini8 et p1J1"OP8lCintla'I'IS. The adjective adamantinw, here and elsewhere in the author's writings, has commonly been rendered by cc adamantine, fI a WON which bas an established meanmg in our langu~e,-referringmereJy to the hard tIU3 of the diamond,-quite difFerent from that intendeJ hy the author, as explained by him, with an excuse for its inadequacy, in A. C. n. 1526. He there speaks of the cc living sparkle of diamond lignt fI (CC natin tn11G lucis tMJmantiflm, H) and adds, Ct 1 cannot otherwise describe the light, for it wu &8 a diamond sparkling in its minutest particles." But in the extrnct ahove he evidently uses the word adafllantinal with reference exclusively to the 8parkling brilliancy of the diamond, apart from its colour. To tranaiate it with "diamond," or "dLlmond like," would therefore he at the least incongruous. The reading of the sentence ahove given is believed to express the author's meaning, as interpreted by the light of the explanRtion just referred to, more exactly than a ~trictly literaI or verbal rendering. But the r~ader will benr in mind that the author is endeavour in~ 10 convey sorne faint suggestion of what is in its nnture inescribable,-being sptritual,-by a oompllT80n confessec.11y inadequate. If the reader would C{lrry this obviously just consideration continually in mind, 8S applicable generally to the autbor'e descriptions of &Cenes and occurrences in the heavenly world, it would undoubtedly beJp to prevent a certain materiality of conception with regard 10 them, and posaibly some substantial misapprebenaion.

476

JlARRIAGB.

are ~es in the heavens, the most perfect in the third or highest heaven; an that on earth, besides the marriages among . men, it is in ail the 8ubjects of the animal kingdom, even do\\n to the worms; and, also, in aIl the 8ujects of the vcgetable kingdom, from the olives and palms clown to the smallest grasses. This sphcre is more universul than the 8phere of heat and light that procecdH from the sun of our world; of which ra3.son may ha convinced, from the fact that it 8 even o~ra tive in the absence of the 8un's heat, 88 in the winter, and in the absence of its li~htl as in the night, cspecially among men. The reason why it lS thus operative is that it is from the sun of the angelic hC:lven, and therc is a constant equalization of the heat anJ ligh.t therefrom, that is, a co~iunction of good and truth; for hcavcn is in perpetuaI Rpring. The changes of good and truth, or of the heat and liglt of that Bun are Dot suoh variations of it as those that take place on earth the chang of the heat ancllight from the Bun there, but arise from the 8u~jocts that receive them. (C. L. n. 222.)

by

OBIGIN 01' TBB LoVB OF INFANTS.

The love of infants is originally from conjugiallove. It is known that moUlers have a more and fathers a less tender 10/e of infante. It is evident from the lovely and winning affection of litt.le girls for infants, and for the images of them which they carry, dress, kiss, and press to their very heart, that the love of infants is inscribed upon the conjugiallove into which womell are borne With boys there is no such affection. It al'pears as if mothers had the love of infants from the nourishmeut of them in the womb from their own blood, and hence from the appropriation of their own lire to them, and so from a sympathetic union. But yet this is not the origin of that love; for if without the mother's knowledge, after birth, another infant be substituted for the genuine one, 8he ,viII love this ,vith just as much tenderness 88 if it were ber own. Besides, infants are Bometimes loved by their nurses more than by their mothers. Tt follows frolU this, tbat that love is from no other source than the conjugial love implanted in every \VOnlan; to ,yhich is adjoined the love of conceivinK, from the elight of Wl1ich the wife is prepared for reception. This is the beginning of that love, which after the birth passes fully over, with its delight, to the oflspring. (C. L. n. 393.) A sphere of innocence fJows iut.o infants, and through them into parents and affects tbem. That infanta are innocent is known, but it hM not been known t.hR.t their innocence 60\V3 into them from the Lord. It flows in from the J~rd because He

an

MABRIAGE.

477

is innocence itself; and nothing can flow in, for nothing exists, lexcept from its beginning, which is its very self... The innocence of the Lord flows into the aDgels of the third heaven, where aIl are in the innocence of wisdoID, and passes through the lower heavens,- but only through the innocences of the angels there,-an 80 inlluediately and mediately into infants. They are scarcely otherwise than as if sculptured forlns, but yet capable ofreceiving life fron} the Lord through the heavens. But if parents did not also receive that influx into their own souls and the inmosts of their minds, they would be aft'ected to no purpose by the innocence of infants. There must he in another a something adequate and homogeneous, through whicb communication may be effected, .and which will produce reception, affectin, and }lence conjunction. Other\vise it would be like soft see9. falling upon flint, or as a 1amb thrown to a wolf: Bence it is then that innocence fio\ving into the souls of parents conjoins itself with the innocence of inf~nts. Experience teaches that this conjunction is effected through the mediulll of the bodily senses,-but especially, with parents, through the sense of touch; 88, for instance, that the sight js inmostly delighted by looking at them, the ear by their speech, the sUlell by the odor of them. That the communication and therefore the conjunctioll (Jf innocences is eflected especially through the medium of the touch, is clearly perceivec.l from the pleasure of calTyng them iu the arma; from embracing and kissing thenl,-particularly' with. mothers, who are delighte \\9ith laying the nlouth and face 01 iufants upon their breasts, and at the sarne tinle witb the touch there of the palnls of their hands; in general it is perceived from tbeir sncking of the breasts, and in yielding them milk; and also from stroking their nak~d body, and from the unwearied labour of washing and swat.hing them upon their knees. lt has severaI times been point.ed out above that the communications of love and its delights between married partners are efiected by the sense of touch. The reason why even communications of the rnind are effected by this sense is, that the hands are the ultimates of a man, and his first [principles] are at the same time in the ultimates; by this means aU things of the body and aIl things of the mind that are intermediate are also held in unbroken connection. Bence it is that Jesus toucbed infants (Matt. xix. 13-15; Mark x. 13-16); and that by the touch he healed the sick; and that they who touched him were healed. Renee also it is that at this day inaugurations into the priesthood are effected by the layjng on of hands. From aIl this it is plain that the innocence of parents and the innocence of infants Ineet each other through the touch, especially of the hands, and so conjoin themselves, as it were by kisses. (w. n. :-395, 396.) . .

478

MABBIAGE.

It is the inmost beaven through which the Lord insinuates true conjugial love. Its beginning or origin is from the inmost heaven; and then [it passes] through the medium of the lower hoovens. From thence also is parental love. For the celestials of the inmost heaven love infants much more than parents,-even than mothers; yes. they are present with infants, and have care of them.1 It was told Dle, indeed, tbat they are present and are watchful over them, that they may be nourished, in the maternaI woulb. They therefore preside over the womb during gestation. (S. D. n. 1201.)

DIITBBBNT QUALITY OP THE LoVE OF INJ-ANTS AND CBJI.tD'" WITH THE SPIRiTUAL AND THB NATURAL.

To appearance the love of infants with married pannera who are spiritual is the sarne as with those that are natura!; but in foot it is more interior and henoe more tender, because that love springs frOln innocence, and from the nearer and so more present perception of it in them. For the spiritual are spiritual in so far 88 they partake of innocence. And in truth spiritual fathers and Dlot,hers, after that they have tasted the 8weetnes8 of innocence in their infants, love their children altogether differently from fathers and Juothers who are natura!. l'he 8pirituallove their children from their spiritual intelligence and morallife. They therefore love them frOID the fear of God and from actual piety, or piety of life; and at the sarne time from an affection for and devotion to uses beneficial to society, thus from the virtues and good morals in thenl. From the love of these, principal1y, they provide for and supply their wants. If therefore they do uot see such virtues in them they withdraw their favour from them, and do nothing for them except from duty. The love of infants is indeed from innocence with fathers and mothers also, who are natural; but this received by them is wrapped about their own love, and they therefore love infants from the one and at the same time from the other,-kissing, embracing, carrying them, pressing them to their bosoms, and caressing them beyond aIl measure,and r~gard them as one heart .and one rnind ,,'ith themselves. And then after their state of infancy, up to and beyond early manhood, when innocence is no longer operative, they do not love them from any foor of God and actual piety, or piety of life; nor from any rational and moral intelligence in them; and they pay litt.le regard,-scarcely any at aIl indeed,-to their internaI afiections, and hence to their virtues and good morals, but onl,. to the outward things towards which they are inclined. To these
1

Matt. xvi 10.

JlARBI.AGE.

479

they attacb, affix, and fadten their love. Hence they also sbut their eyes to their faults, excusing and favouring them. The reason is that with them the love of their offspring is MSO the love of themselves, and this cleaves to the subject outwardly, and does not enter into it, as neither does it into themselves. The quality of the love of infants, and of the love of cllildren, with the spiritual and the natura! is manifestly perceived from them after death. For most fathers when they come illto the other life remember their children \VllO have gone before them; and they become present to and mutua1ly ackuowledge each other. Spiritual fathers only see the~ ask aCter tbeir condition, and rejoice if it is weIl, and grieve if it is ill with them. And after sorne converse, instruction, and admonition respecting the heavenly morallife they separate from them; but before separating they teach them that they ought no longer to be remembered as fathers, becaBe the Lord is the only Father to aIl in heaven,according to His words in Matt. xxi. 9,-and that they never think of them as their children. But natural fathers, as soon as theyobserve that they are living, after death, and recall to mind their children who have gOlle before them, and in acoordance with their longing desire become present also to thenl, al'e instantly conjoined, and cleave to them as a bundle of rods bound together; and the father is then delighted continually by the sight of them, and by converse with them. If the father is told ~hat SOlDe of tbese his sons are satans, and that they bave inflicted injuries upon the good, he none the le.CJS keeps them in a group around him, or in a company before mm. If he hilnself sees that they do harm and commit evils, yet he pays no regard at aIl to these things, nor dqes he dissociate any From hlllself. Therefore, in order that such a mischievous company may Dot continue, tbey are of necessity sent away together into hell; and there before his children the father is placed under guard, alld the children are separated and each is removed ta the place of bis Iife. (C. L n. 405, 406.)
'l"UB REOESSION OF INFANTILE INNOCENOE, AND 'BENOE OP PARENTAL.

LoVE.

In the degree that innocence recedes in infants, affection and

conjunction are also loosened, and this successively, even to separation. 1t is known that the love of infants, or parentall0v8, recedes from parents according to the recession of innocenoe froln them; and that witb man it recedes to the point of separation of children from home, and with beasts and birds even to the rejection of them from their presence and forgetfulness that they are of thel' stock. Fronl this nlso, as from an established fact. it may be seen that innocence flowi~ in on both sides produces the love called parental love. (C. L. n. 398.)

DIVINE PROVIDENCE.
DIVINE Providence is the government of the Lord's Divine love and Divine 'Visdom. (D. P. n. 1.) .AlI that the Lord does is Providence; which, because as it is from the Divine, has within it what is eternal and infinite,-eter naI because it looks to no limit from whicb, Ilor any litllit to which it extends ; infinite because it looks at once in every least particular to the universaI, and in the universaI to every least particwar. This is called Providence. And there is snch in each and all that the Lord does. His doing cannot he expressed by any other word than Providence. (A. C. n. 5264.)

THE

LORD'S DIVINE PROVIDENCE BAS FOR ITS END A HEAVEN THE H UMAN I~AC.

no.

Since heaven is from the human race, and is an alliding witb the I..ord to eternity, it follows that f1jis was the Lrd's end in the creation ; and, as it \\'as the end of creation it is the end of His Divine Providence. The Lord did not create the universe for His own sake, but for the sake of those ,vith whom He ,vill dwell in heaven; for spiritual love is of sucb a nature that it wills to give its own to another, and in so far as it can do this it is in its being, in its peace, and in it.~ blessedness. This nature spiritual love derives fron) the Lord's Divine Love, which is sncb infinitely. Rence it follow8 that the Divine Love, and therefore the Divine Providence, has for its end a heaven; whicb ahall consist of men become and who ara becoming angels, to whorn He can impart all the varieties of blessedness and happiness which are of love and wisdoID, and inlpart them from Himself in them. (D. P. n.

27.)
DIVINB FORESIGDT WITH TllB DIVINE PROVIDENOJL

As regards Foresigl1t and Providence in general: Relatively to nlan it is }~ol'esjght" relatively to the Lord it ie Providence The lA)rd fOl'esaw frolll eternity what the hUlnan race ,\\90uld be, and ,,'hat each indivillual of the human race would be; and that evil "ould continually illcrease, until at length nlan of himself would rush headlong iuto hell. On this account the Lord Dot only pro-

DIVINE PROVIDENOE.

481

vided means by whieh man migl1t be turned from hell and led t<? heaven, but aIso by Providence He eont~nually turns and leads llim. The Lord foresaw, 000, tbat no good eould ever tal{e root in man except in his freedom; for whatever does Dot take root in freedom, st the first approaeh of evii and temptation is dissi pated: This the Lord foresaw, and aIso t.bat of hiInself or of his freedom man would thus incline towards the deepest hell; and therefore the Lord provides,' that if a man should not ~uffer llimself to be led in freedom to hr'aven he might still be turned 10 a milder hell; and that if on th6 other hand he should suifer himself to be led in freedom to goo he may be led to heaven. From this it is plain what Foresight and what Providence are, and that what is foreseen is thus provided for. It is therefore uvident how greatly a man erra who believes that the Lord ,viII not have foreseen, and does not see the least particulars relating to Daan, and that He does not in the least particulars foresee and lead; when yet the truth is that the Foresight and Providence of the Lord is in the very minut~t of all the particulars relating to a man,even in things so exceeingly minute that it is impossible by any power of thought to comprehend one out of myriads of myriads of them. For every least moment of a man's life has a series of consequences following one after another to eternity. For every moment is as a new beginning of sequences; and 80 each and aIl the moments of bis life, both as regards his understanding and his will And as the Lord foresaw from eternity what he ",ould be, even ,vhat he would he 10. eternity, it is evident that Providence is present in the very least particulars," which He governs and bends, as was said, in order that the man may be such,-and this by a continua! moderation of Iris freedom. (A. C. n. 3854.)
DIVINB PROVIDENCE 18 UNIVERSAL AND PARTIOULAB.

The Divine Providence is universal, but universal from the faet that it is in the very least things, and that Dot even a har falls from the head, that 8, that there is nothing so minute, but it is foreseen and aecordingly provided for. (A. C. n. 2694.) It is Jehovah from whom order proceeds. It may therefore be said that J ehovah is order itself; for He from Himself goverlls order, not as is believed in the universal only, but also in the very least particulars. For it is from the least particulnrs that the universal exists, and ta speak of a universal, and separate the particulars from it, would be like talking of a wbole in which there are no parts; tbus like talking of something in which there is nothing. It is therefore most faIse, and a mere creature of

482

DIVINE PROVIDENOE.

the rea.~OD" as it is called, to say that the Lord's l)rovideJ lee ia universal and not at the sa.rne time over the minutest particulars; for to provide and govern in the universal, and Dot at the same time in the least particulars, is Ilot to provide and rule nt all This is philoBophically true; and J'ct it is remarkable that philosophera themselves, even the more distinguished, coneeive and think otherwise. (A. C. n. 1919.) If by Providence in the universal auy one understands the conservation of the whole aecording to an order of Wliversal nature enstamped upon it at its first creation" he does not consider that nothing .can 8ubsist unless it perpetually springs into being; for, as is known in the learned world, subsistence is a pe]'petual coming into existence, thus conservation is perpetuaI creation; consequentIy Providence is continually in the least particu1ars. (ib. n. 6482.)

IN

.ALL THAT IT DOE8 TU DIVINE PROVIDENCE LOOKS TO WHAT I8 INFINITE AND ETERNAL :rROJ( IT8ELi', EBPBCIALLY IN THE SALVATION OP TUB HUllAN RAoIL

That the Divine Providence, in aIl that it does, looks to what is infinite and eternal from itseIf, is certain from the fact that everytbing creatcd from the First, who is Infinite and Eternal, proceeds to ultimates, and from ultimates to the First froln which it sprun~; as was shown in the treatise on the Divine Love and Divine Wisdom, in the Part where it treats of the creation of the universe. And as the First from which it originates is innlostly in aU progression, it follows that the Divine Proceeding or Divine Providence, in aIl that. it does, has regard to sorne image of the infinite and eternal. This it has regard to in all things, but in ~ome it is evident to the perception and in sonle not so. It presents that image to the evidence of perception in the variety of aU things, and in the fructification and multiplication of aIl thin~. An image of the infinite and eternal appears in the variety of things, in the fact that there is no one thing which is the sarne as another, and that there cannot he to eternity. This is manifest to the eye in the faces of men, from the first creation; likewise from their outer minds [ani1ntl, of which their faces are the types; and also from their affections, perceptioDs, and tboughts, for of these their outer nlinds consist.1 Renee it is, that in the universal heaven there are not two angels or two spirits the sarne, nay, and cannot be to eternity. lt is the same with every object of sight in bot.h worlds, the natural as weIl as the spiritual. From these examples it is evident that variety is infinite and eterna1. The image of the infinite and eternal in the fructification and multi-

an

Bee note, p. 467.

DIVINE PBOYIDENOIJ:.

483

plication of aIl things, is cvident in the ~ower inherent in seeds the vegetablc kingdom; and in proldication in the animal kingdom,-especially in the family of fishcs, which if they fructified and multiplied according to their ahility within an age wonl fill the space of the whole "'orld, nay, of the universe. Whcnce it ie plain, that in that power there lies hidden an en~eavour to prop~te one's self to infinity; and as fructifications and multiplIcations have not failed sinee the beginnin!( of creation, and will not fail to eternity, it tllows that in that ability there is also an endeavour to propagate one's self to eternity. It is the sarne with men in respect to their affections, wbich are of love; and their perceptions, which are of wisdom. The variety of both these 18 infinite and etemal; so also are their fructificntions and. multiplications, which are spiritual. No man enjoys an affection and perception 80 like another's that they are the same, nor can they be to eternity; and affections can a180 he fructmed and perceptions multiplied without end. That kno~';ledges can never be exhausted is known. This capabilityoffructification and multiplication without end,or to infinity and etemity, with men is in natural things, with spiritual angcls in spiritual things, and with celestial angels in cclestial things. Such are not onlyaffcctions,perceptions,and kno\vledgea in general, but also cvery cven the least thing of them in pnrticular. They are such because they spring from the InfinI te and Etemal in itself, by the infinite and etemal from itselt: But as the fini te pos8esscsnothingofthat which is Divine in itself,therefore there ie no such thing, not even the loost, in man or nng~l as his own; for man Bnd angel are finite, and only receptacles, in themsclvcs dead. What is living in them ie from the proceeding Divine conjoined 10 them by conti~uity, which appears to them as their o\vn. That this is 80 will he seen in what follows. The Divine Providence looks to what is infinite and ctemal from itsclf, especially in saving of the human race, because the end of the Divine ProvidflDce s a bcaven from the human race; and this being the end, it fl)110\VS that the reformation nnd regeneration of man, Rnd thus bis sslvation, i8 what the Divine Providence especinl1y regards, for beaven exista from the saved or rf'genemted. Binee to regenerate man is to unite good and trnth or love and wisdom in him as they are united in the Divine which proceeds from the Lord, thereforo the Divine . Pro,"idence regards this especially in saving the human race. The image of the infinite and etemal in man no otherwise exi8ta than in the marriage of good and truth. It haB not as yet been knovln that in aIl its progres8 with man the Divine Providence looks to his ctf'rnalstate. But it can look to nothing else; for the Divine is Infinite and Eternal, and
ID

DIVINE PROVIDENCE.

the Infinite and Etemal or Divine is Dot in time, and tberefore to Him aU things future are present. And as such ie the natme of the Divine it follows that the eternal is in each and every thing that it does. (D. P. n. 56-59.) Binee the universal heaven in the Lord's sight is as one man, tberefore heaven is distinguished into as many general societies . as there are organ~, viscera and members in man; and every
general society ioto as many less general or partieular societies as tberc are larger parts of each viscus and organ. (ih. IL 65.) Now sinee by creation Juan is a heavell in the leasi form, and therefore an image of the Lord, and since beaven consists of as many affections as there are angels, and each affection in its Conn is a Dl an, it follows that the continuaI [purpose] of the Divine Providence is, that man may become a heavell in form, and thereby an image of the Lord; and as this is effected through an affection for good and truth, that be may become that affection. This therefore is the continuaI [purpose] oftbe Divine Providence. But its innlost [pllrpose] is, that he may be here or there in heaven, or here or there in the Divine heavenly ~Iau, for tbushe is in the Lord. And this cornes to pass with those whom the Lord can lead to heaven; and as the Lord for~,gees this, he also provides continually that man may become Ruch; for thus every one who suifera himself to be led 10 heaven is prepared for bis place in heaven. It was said above that heaven is distinguisbed into as many societies as there are organs, viseera and members in man. Among t.hese no one part can he in any other place than its own. Since therefore angels are such parts in the Divine beavenly Man, and no angels are created but who have been men in the world, it follows that a man who suifera himself to he lad to heaven is continually prepared by the Lord for his plaee; which is done br such an affection for good and truih as corresponds. To this place also every angelie man after his departure from the world is assigned. This is the inmost of the Divine Providence respecting heaYen. But the man who does Dot suffer himself to he 100 and assigned to heaven, is prepared for bis place in hell For of himself man con Li nuaIly tends to the lowest depth of hell, butis continually withhcld by the Lord. And he \vho cannot he withheld is }lrepared for a certain IJlace there, to which also he . is a.~signed immediately after his departure from the world; and tllis place thcre is opposite to a certain place in heaven,-for hell is in the opposite over against heaven. Wherefore as a man angel is allotted his place in heaven according to bis affection for good and truth, so a man devil is allotted bis place in heU according to bis affection for evil and falsity; for two opposites

DIVINE PROVIDENCE.

485

set in like position over ~oainst each other are held in connection. This is the inmost of the Divine Providence cdncerning hel!. (ib. n. 67-69.) What other end can the Divine Providence have tllan the reformation of the human race and its salvation 1 And no one can be refonned of hinlself by his own prudence, but of the Lord by His Divine Providence. 1 t follows from this that unles8 the Lord leads a man every minute, nay, every loost moment, the man would depart from the way of reformation and persh. Every change and variation of state of the human mind changes an varies something in the series of things present, and hence of the things consequent. Why not progressively to eternity? It is as an arro\v sbot from a bow; which, if in its aim it 8werve in the slightest degree from the mark, at the distance of a thousand paces and more it would deviate immensely. So would it he if every lea.~t moment the Lord did not rlirect the states of human minds. This the Lord does, according to the laws of His Divine Providence; according to which also it is that it appears to man as if he led himself. But the Lord foresees how he leads himself, and continually accommodates [Ilia ProvideqceJ.

(ib.

D.

202.)

That the Providence orthe Lord is infinite, and looks to ,,'hat is eternal, is evident From the formation of t.he embryo in the ,vomb. Lineaments of thil1gS to come are there continually projected, so tbat one thing is always a plane for another, and this without any, error, until the ernbryo is formed. And also afterwards wben it is born, one thing is prepared in $uccession 10 another and for another, that the perfect DJall may come forth, and finally sucb a man as can receive heaven. If the least particulars are thus provided during nlan's conception, birth, and growth, why Dot in respect to his spirituallife t (A. C. n. 6491.)

THE LAW 01' DIVINB PROVIDENCE RE8PECTING MAN's FREEDOK AND

REABON.

It i8 a la'lD of the Di'Vine PrOVlence that man should ad /rom

frudom according io rea.stm. It is known that man has freedom to think and \vili as he pleases, but DOt freedom to say whntever . he thinks. nor to do whatever he wills. The freedom tberefore tbat ie here meant is spiritual, and Dot natural freedoffi, except when they forln one; for to think and will is spiritual, and to speak and act is natural They are in fact clearly distinguished in man; for a man can tbink what he does not speak, and will what he does Dot do,-from which it is pla.in that 'the spiritual and natura! in man are distinct. A man cannot therefore pass

DIVINE PROVIDENOE.

from one to the otber except by determination. This dennination may be compared to a door, which must first he unfastened. and opened. But this door stands open, as it were, with the \\,ho from reason think and will in accordance with the civil laws of the kingdom and the moral laws of society; for they speak what they think, and do as they wilL On the other band, with those who think and wi~ contrary to those laws the door remains as it were closed. He who attends to his volitions and consequent acts will observe that such a dekrmination intervenes, and sometimt$ frequently in a single conversatioll, and in a single action. These things are prenl.8ed that it may be known that by acting froiD freedom according to reason is meant thinking and willing freely, and then doing freely what is accoring to reason. But as there are few who know that this cao be a lawof the Divine Providence,-fl"om the fact especially that man thus bas frE1edom to thillk evil and falsity also, and yet the Divine Providence continually leads man to think and will good and truth,-therefore, that this may be perceived, the development of .the 8ubject must advance clearly; which shall he in the following order: 1 _ . 1. !lfan ltas reason, arul free-will, Of' ratioM.lity and liberty; and thue two faculties are from the Lord in man. . . . As many doubts may arise respect.ing both of these facnlties when one refiects upon them, 1 will, at this threshold of the 8ubjeet, only advance something concerning the freedom in man of acting according to reaSOD. But first it ShOld be known that aIl freedom is of love, insomuch that love and freedom are one; and as love is the life of man freedolD aIso is of bis life. For all the delight that man has is of his love; there is no delight from any other source. And to act from the delight of bis love is to act from freedom; for delight leads a man, as a river that which is carried by it along it.s course. No,v, as there Bre many loves, sorne concordant and some discordant, it foll'ws that there are likewise many varieties of freedom. But in genera.l there are tbree kinds, natural, rational, and Natural freedom every man possesses spiritual freedom. hereditarily. From this a man loves nothing but himself and the world; his first liCe is notbing else. And as aIl evils spriog from these two loves, and evils therefore become [a part] of the love, it follow8 that his natura1 freedom is [freedom] to think and will evils; and when he has confirmed tbem in hirnselC he does them from freedom according to his reason So to act is from his faculty which is called liberty; and
1 The reader will unrlerstand that what follow are only extractl {rom the author's argumtnt, and Dot the comI,lete argument.

DIVINE PROJTIDENCE.

487

to confirm tbem is from bis facultywhich is called rationality. . . . Rational freedom is from the love of reputatiun, for the sake of honour, or for the sake of gain. lt is the deligbt of this love to appear o~twardly as a moral man; and because he loves this reputation he does Dot defraud, he does not commit adultery, he does not revenge, he does Dot blaspheme; and as he abstains from these of bis own reason, from freedom according to bis reason aIso he acta sincerely, justly, chaStely, amicably. Nay, from reason he can speak weIl for these virtues. But if his rationality is only natura! and not st the Bame time 8piritual, this freedom is onlyexternal and Dot interna! freedoDl; for he nevertheless does Dot in,vardly lpve these goods, but only outwardly, for the sake of reputation, as was said. The goods that he does are therefore Dot good in themselves. He can even say that they ought to he done for the public good; but this he does Dot say from a love of the public good, but from the love of bis own bonour or gain. His freedom therefore detives nothing from a love of the pubUe good j nor does his reason, for this assents to bis love. This rational freedoln therefore is interior natural freedom. l'his freedom also, hy the Divine Providence of the Lord, ie left renlaining to every one. Spiritual /rePAJurn, is from the love of eterna! life. N a one cornes into this love and its delights but who regards evils as sins, and for that reason does Dot purpose them, and who at the sarne time looks to the Lord. As soon as a man does that he is in this freedom; for no one has power Dot to pnrpose evils, because they are ains, and therefore Dot to do them, but from an interior or higher freedom, whicb is from his interior or higher love. This freedom at first does not nppear as freedom; but yet it is, and afterwards 80 appears; and then he acts from very freedom according to very reason in thinking, willing. speaking. and doing good and truth. As natural freedonl decreases and becomes subject, this freedom increases; and it conjoins itself with rational freedom and purifies it. Any one can come- iota this freedom if only he will reflect that life is eternal; and that the delight and happiness of lire in time and for time is but as a fleeting shadow, to the delight and happiness of lire in eternity and ta eternity. And this a Inan can think if he will, because he bas rationality and liberty; and because the Lord, from whom tbesc two faculties are, continually gives bim the ability ta do so. (D. P. n. 71-73.) II. Wlutte'ver a man does from Freedom, 'I.lJhether an act of reascm or 'not of reason, if only it he accfY,.ding to his reason, appears to him as his oum. . . . . Every one with ratiunality unobscured can see or comprehend that man cannot be iD any affection of kno\ving, nor in any affection of understanding,

488

DIVINE PROVIDBNOE.

without the appearance that is his; for aIl delight and pleasure, thus every thlng of the ,vi11, is from an affection which is of love. Who can desire to know and desire to undert5tand aoy thing, unirss he has sorne ploosure of affection [in i ? And who can have that pleasure of affection, unless that wlth \vhich he is affected appears as his o\vn? If nothing W(lre his own, but aIl wcre another's, that is, if any one from his affections should pour any thing into the mind of another who had no affection for knowing and understanding it as if of himself, would he receive it? Nay, could he receive it? Would he Dot he like what is callcd a brute or a stock? It is thercfore very evidcnt that although aIl that man perceives and hence thinks and knows, and according to perception \vills and does, flows in, yet it is of the Lord's Divine Providence that it should appcar us man's own; for, as was said,othcr\\yise man would receive nothi~, and therefore could not be gifted with any intelligence and wisdom. It is known that good and truth are all, Dot man's but the Lord's, and yet that thlJY appenr to man as his; and becauso aIl good and truth 80 appears1 aIl things of the church and heaven also, and therefore aIl thlDg8 of love and wisdom, as weIl as of charity and faith, 80 appear; and yet nothinO' of them is man's own. No one cao receive thrse from the Lord, unlcss it appenrs to him that he pcrceiv~ them as of himself. From th~se cODsidertioDs the truth of this matteI is evident; that ,vhatever man does from freedom, whether it is of reason or not of rcaSOD, if only it is nccording to his reason, appears .to him as his own. (lob. n. 74, 76.) III. l Vhatever a man does jram freedom according to his tltought is ll}Jpropriated to him as his own and remains. . It is said that what n man does from frcedom according to his thought al80 remains, because nothing whatever that a man has approjriated to hinlself can be eradicatcd; for it has become [8 part of his love and ut the sarne tinle of his renson, or of hlS will, and at the same time of his understanding,-and therefore of his life. It caD be set 8side indeed, but not cxpclled; and when it is set aside it is transferred as from the centre to the circumference, and there abidcs. This iS'meant by Ruying that it remains. As for example, if in boyhood and ~"outh ft man has appro\)riated to himself SOlno cvil by doing it from the delight of the ove of it,-Bs, if he has indnlged in frand, in blnsphemy, in revengc, in fornication,-then RS he bad done thcse thi~ from freedom according to thought, he has even made them bis own; but if . aftcrwards he repents, shuns them z and looks upon them as sins which must he held in aversion, and thuB fron1 freedom according to reason ahstains from them, the goods are then nppropriated to him to which those evils are the oppositcs. These goods then

tJ

DIVINE PROVIDENOE.

489

form the centre, and remove the evils towards the circurnferences,-farther and farther according to his aversion and abhorrence of them. But Jet they cannot he 80 cast out that it can he said they are extirpated; nevertheless, by that removal they may appear as if extirpated. This cornes to pass through the foot that he is withheld by the Lord from evils and kept in goods. This takes place with respect to aIl hereditary evil, and likewise with respect to all man's actual evil. This too 1 have seen proved byexpericnce with sorne in heaven; \vho because they were kept by the Lord in good 8UPPOSOO themsel ves to he without evils. But that they rnight Dot believe the good in which they were WRS their OWD, they wcre let down from heaven and again let into th(lir evils until theyackno\vlcdged that of themselves they were in evi s, but in goods from the Lord. After this acknov;ledgmcnt tbey were restored ta heaven. Let it therefore be unerstood, that these goods are no othenvise appropriated to man than that they are constantly the Lord's in him; and that in so :&'tr BS a man ncknowledges this, in 80 far the Lord grants that the good appears ta the man as his; tbat is, that to the man he appears to love his neigbbour or have charity as of himself, to believe or have faith as of himself, to do good and understnnd truth, and so to be wise as of himself. From which one who is enlightened enn see the nature.. of and how strong is the appearance in which the Lord wills tbat man should he. And thlS the Lord wills for the sake of his salvation; for no one can he saved without this appearance. (ib. D. 78, 79.) . IV. By means of these tuo facult"es man 18 reformed and re.qenerated by the lArd; and he cannot he refornled and regenerated witMut them . . . The reason why man is regenemted by meana of the two faculties called rationality and liberty, and why he cannot he reformed and regenerated without them is, that by l-ationality he can understand and know what is evil and what is good, and consequently ,,'hat is faIse and what is true; and by liberty he can will what he underst.ands and knows. (ib. n.

82,85.) V. Man can be reffmned and regenerated by means of these two faculties in, 80 far as lte cali, be led by them to acknowledge that all the truth and good that lte thinks and does is trom t"M Lord, and '/I,ot /ram himsclf . . . From rationality man has ability to understalld, and from liberty he bas ability to will, bot.h as of himself; but he cannot be able freely to will what is good, and hence to do it accoring ta reaSOD, unless he is regenerated. An evil nlan can only freely will evil, and do it according to his thought,-whicb by confirmations he makes to appear as o( reason. For evil equally with good can be confirmed j but evil

37

490

DIVINE PROVIDENOE.

is confirrned by fallacies and appearances, which when confirmed l.eeame falsities; and when evii is confirmed it appears as if of reasoD. . Every one who has any thought from interior understanding can see that the po\ver to \vili and the po\ver to understand is Dot from man, but froID Him who ]las Power itself, that is, to WhOUl !>ow'er in itn essence helongs: Only consider from whence power cornes. Is it Dot from Him who has it in its very potency 1 That is, who has it in Himself, and 80 from Rimself 1 Po,ver therefore is in itself Divine. To every power there must be an abundant supply \vhich must he inlparted, and thus a determination by an interior or lligher self. The eye cannot aee of itself; .nor the ear hear of itself; neither can the mouth speak of itself; or the hand act of itself; there must he a 8upply [of power], and a consequent determination from the mind. Nor can the rnind think and purpose this or that of itself, unless tIlere be something interior 01' higher \vhich determines the rnind to it. It is the sarne with the po\\"er to understand, and the po,ver tt) will. These powers cannot be COllferred by any other titan Him who in Himself is able to will Rud ahle to unerstand. Fronl which it is plain that these two faculties \vhich are called rationality and liberty are from the Lord, and llot frorn man. Aud as thev are from the Lord, it follo\vs that man wills notlling whatever' from himself, neither understands from himself, bnt only flS if from himself. That it is 80 auy one can confirm within him, who kno"'s and believes that the will of aIl good and the understanding of aIl truth is from the Lord and not from man. That a ma.n can rece.z.ve 710thing of /I,imsclf, and do notlting of hi11tSelf, the 'Vord tcaehes in John iii. 27, xv. 5. (ib. D. 87,88.) It is said that a Dlan can be refurmed and regenerated in 80 far as, by means of these two faeulties, he ca~ he led to ackno\vledge that aIl the good and aIl the trut.h that he thillks and does is from the Lord, and not from bimself. The reason why a Illan cannot ackno\\'ledge this except througb these two faculties is that these are frOID the Lord, and are the Lord's in man, as is clear fronl \\~hat has been Raid above. It follows therefore that a mnD cannot do this from hitnself, but from the Lord. But yet he can do it as of himself; this [power] the Lor gives to every one. Grant that he believes it to he from 11inlsclf; yet. when he is wise he will aeknowledge that it is Dot from hiInself. Otherwise, the truth that he thinks and the good that he does are not true and good in themseives, for the InnD and not the Lord is in them; and good in which man is, if ii e done for the sake of salvation, is good done for merit; but good in whicb the Lord is is Dot for merit. (ib. n. 87, 89, 90.)

nIVI~"E

PROVlnENCE.

491

VI. The conju/Mtion of the Lord witl~ man, and the reciprocal niunction of m.an 'I.oith the Lord, is effected thro1lglt these t'100 jaculties. . . . Every one can see, from reason alone, t1tat there is no conjunction of minds unless it he reciproeal, and that reciprocation conjoins. If one loves another and is not loved in return, then as the one advances the otheT recedes; but if he is loved in return, as the one advanees the other advanees also, and a conjunction takes place. Love desires to be also loved; this is implanted in it; and in so far as it is loved in retum it is in itself and in its own delight. From these considerations it is plain that if only the Lord loved man, and were not loved by man in return, the Lord would approach and man ,,'ould withdraw; thus the Lord would continually will to come to man and enter in ta hirn, and man wOld turn back and go away. It is so ,vith those who are in hell; but with those who are in heaven there is mutual conjunction. Since the Lord wHls conjullction with man for the sake of his salvation, He also. provides that with man there shall be reciprocation. Reeiprocation with man is, that the good which he purposes and does from freeoln, and the truth \\'hich from that .purpose he thinks and speaks according to reasoD, appear as from llim; and that that good in his will and that truth in his understanding appear as his. They actually do appear 10 man as if from hinlself and as his,-entirely as if they were bis; there is no difference. Observe wbether any one, b~~ any sense, perceives otherwise. TIJe only difference is that man ought to acknowledge that he does Dot do good and think truth from hinlself, but from the Lord; and therefore that the good which he does and the truth which he thinks are Dot his. Thus to think, from sorne love of the will, bccause it is the truth, eflect.s conjunction; for ao man looks to the Lord, and the Lord looks ta man. (ib. n. 92.)

VII. TM Lord keeps these two fac'ultiP$ in man in'D'iolate, and as sacred, in, every proceed-ing of His Divine Providence. The reasonsare that withont these two faculties Inan would Dot bave understanding and ,vill, and thus would Dot be man; and that he could Dot he conjoined with the Lord without these two faculties, and so could not be refornled and regenerated; and also, that without these two faculties man wo\d Dot have immortality and eternallife.
(ib. n. 96.)

VIII. It is tMre/ore of the Divine Providence that man SMuld

tUt jrom /reedom according to reason. To aet from freedom according to Teason, and to aet From liberty and rationality, are the sarne; as a]so to aet from the will nd understanding. But it is one thing to aet from freedom according to reason or from liberty and rationality, and another to act from true freeom accordilig to true reason, or from troe liberty and true rationality.

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DIVINE PROVIDENOE.

For the man who does evil from the love of evil, and confirma it in himself, acts indeed from freedom according to reason; but yet his freedom in itself is not freedoln, or is Dot true freedom. but infernal freedorn, which in itself is servitude; and his reason in itself is not reo.."oD, but is either spurious or faIse reason, or merely apparent through confirolations. And yet both are of the Divine Providence. For if the freedom to will evil, and to make it [appear] as of rea.son by contirillations, "~ere taken away from the natural man, his liberty and rationalit.y would perish, and at the same time his ,vill and understanding, and he could not he led away from evils and he reformed; thus he could not :t>e conjoined to the Lord and live to eternity. Therefore does the Lord so guard freedolD in man, as a man guards the apple of bis eye. But still by means of hia freedoDl the Lord continually leads man away from evils; and in 50 far aa He cau lead him by his freedom, in so far through frcedolu He implanta goods. Thu8 He 8uccp.ssively introduces heavenly freedom in the place of infernal freedom. (ib. n. 97.)

Tu MW

o. SINa

O. TB. DIVINB PROVIDENCE RBSPEOTING THB RBJlOVAL IN THE INTERNAL AND EXTERNAL ~IAN

. It is a law of tM Divine

PrW1LC8

that man, lU of kimself,

should renlove tvils, aB sins, in the t:J:ternal man; and that tk1UJ and 'Mt otherwise the Lord can remove the eviis in, the internal ,nan, and then at tM SQ/tne lime in the external. (D. P. D. 100.) The internaI cannot he purified froID the concupiscences of evil so long as the evils in the ext.ernalloan are not renloved, because they obstruct. . . . The external of a man's thought, in it.c;elf, is of the sarne character as the internaI of his thought; and they cohere, as things of which one is not only ,vit.hiu the other, but one also is from the other. One cannot tllerefore he separated [from a man] unless at the sarna time the other. It is so with everything external which is froln an internai, and wit.h everything posterior which is from a prior, and with every effect which is from a cause. Now since with the evil concupiscences together with 8ubtleties constitute the internaI of thought., and the delightB of concupiscences together ,vith thei:- InachinatioDs constitute the external of thought with tl1em, and these are conjoined \\1ith those in one, it follows that the internaI cannot he purified from concupiscences. so long a.~ the evils in the external man are Dot relDoved. It shouid be known that it is a man's internai will ,vhich is in concupiscences, and his internaI understanding which is in subtl~ties j and that it is his external will which is in the delights of concupiscences, and bis external understanding which

D1VI..Y E PROJDENOR.

49&

is in machinations from subtleties. Any one can see that concupiscences and tbeir delights form one; and that sll'btleties and .. their nu\chinations fonn one; and that these four are in a series, and together make as it were one undle. From \vhich again it is plain that the internaI which consists of concupiscences cannot he cast out, except by the removal of the external which consists of evils. Concupiscence~ through their delight.s prodoce evils ; but whell evils are cOllsidered allo\vable, which cornes to psss by consent of the will and the understauding, then the delights allcl the evils make one. It is weIl kno\\~n that consent ie an net.. This also ie what the Lord says :-If any rnan looketh on the WU1nrl'll: 01 anothcr to lust alter her, he hath cr.nll,1nitted ad1tltery u:il/" /ter already in his Mart" (Matt. v. 28). It is the Hamn ,vith the other evils. (D. P. D. 111.) 'Vhen a man as of himself removes evils, then the Lord purifies the man from the concupiscenceS of evil. The reason is, that the Lord cannot purify him before. }."or evils are in the external man, and the concupiscences of evil in the internai; and they are connected as roots ,vith the trunk. Unless the evils are renloved therefore there is no opening, for they ob~truct and close the door; whicb. cannot he opened by the Lord except by means of the man, as has been shown just aboya. When IJ.S of himself a man thus opens the door, then at the sarne time the Lord extirpates the concupiscences. A further reason is that the Lord acts in the inmost of man, and froln the inmost in the sequences, do\vn to the ultimates; and in the ultimates man is togctller [with t.he Lord]. 80 long therefore as the ultimates are kept closed by the man himself there cannot he any purification; but only a work can be wronght by the Lord in the interiors, of such a nature as is that of the Lord in hell,-of which the man who is in concupiscences and at the same time in evils is a form; which work is only an arrangement that one thing may not destroy another, and that good and trnth may Dot be violated. That the Lord continually urges and entreats man ta open the door to Him, ie plain from the Lord's words in the Apocalypse :_U Behold, l stand al lM door and knock: if an,!! man Mar My voice, and open the door, 1 'Will come in to him, and willsup with him, and he u-ith Me" (iii. 20.) J.{an kno\\'s nothing at all of the interior state of his mind, or of his internaI man; yet infinite things take place there, not one of which cornes to his knowledge. }'or the internaI of man's thoug bt, or his interna! man, is his spirit itself; and there are things as infinite or as innumerahle therei~ as in man's body; nay, even more innumerable; for man's spirit in its form is a man, and aIl the things pertaining to it correspond to all things of man in bis body. Now as a man knows nothing, by any

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DIVINE PBOVIDEJ.VOE.

sensation, of how bis mind or soul operates in all things 01 his body, together and separately, 80 neither does a man know how the Lord operates in ail things of bis rnind or souI, that is, in aU things of his spirit. The operation is continuai; man has no part in it; and yet the Lord cannot purify a man from sny concupiscence of evil in his spirit or interna11nan, so long as the Dlan keeps the external clos~d. It is by evils that man keeps his externa1 closed; each of which appears to him as one, although' there are infinite things in each. 'Vhen a man removes this as one, then the Lurd removes t,he infinite things within it. This is what is meant br the Lord then purif.ring man from the concupiscences of evil in the iuternal, Iuan, and from the evils themselves in the external. (ib. n. 119, 120.) The Lord acta from inmosts and from ultlnates simultaneously; becnuse thus and not otherwise each and aIl things. are held in connection. For the intermediates are in successiv'e dependance, from the inmosts to the ultiruates; and in the ultimates they are together, for }n the ultimates is the simultaneous [o'rcr] of all things, from the first. . . . . The Lord cannot act at the sarne time from inlnosts and from ultiInates except together with man; for man is with the Lord in the ultinlates. As man therefore aets in the ultimates, which .are under his control because subject ta his free will, so the Lord acts from his inmosts and in the things following, down to the ultimate..q. l'he things t.hat are in man's inmost parts, and in those that follow from the inmosts to the ultimates, are entirely unkno\vn to a man; and man is therefore altogether ignorant of how and what the Lord there operates. But as they are connected as one with the ultimates, it is on this account unnecpssary for lllall to know more than that he should shun evils as sins, and look to the Lord. Thus and Dot otherwise Ilis life's love, which by birth is infernal, can he removed by the Lord, and the love of a heavenly life he ilnplanted in its place. (ib. n. 125.) Tm:

LAW 01' THE DIVINE PROVlDENCE RESPEOTING COMPULSION KATTERS 01' FAITH AND OF RELIGION.

nr

It i8 a law of the Divine Prwidence that a man slUJuld 'Mt b& compelled to think and to will, and NJ to believe and love, the things which pertain to religion, by external means; ut tltat a man should bring and sonl,etimes com,pel himself to it. This law r the Divine Providence follo\vs from the t\VO preceding. . . . . Everyone knows that no man can he cOlllpelled to think what he will DOt think, and to will what he thinks Dot ta will; nor tberefore to believe what he does not believe, and by no

DIVINE PROVIDENOE.

495

means what he will Dot believe; and especially can he not he compelled to love what he does not love, an by no DleaDS what he will Dot love. For the spirit or mind of a man is in full liberty to think, will, believe, and love. . . . . A man may he cOlnpel1ed to say tbat he thinks and wills this and that, and that he believes and loves this and that; but if they are not and do not become objects of affection and thence of his reason he yet does not think, will, believe, and love them. A man nlay even be compelled to speak in fsvour of religion, and to set according to it; but he cannot be compelled to think in favour of it froIn any faith, and to desire it from any love. In kingdms where justice and judgmcnt are protected every one is in fsct cODlpelled not to speak against religion, and Dot to act against it; but yet no one can be compelled to think and will in favour of it. For it is within the liberty of every one to think with hell, and to will in favour of hell, as weIl as also to think and will in favour of heaven; but reason teaches what is the nature of the one and of the other course, and what lot awaits the on and the other; and from reason the will has its option and electioll. lt may appear from these considerations that the external cannot compel the internal; but yet this is sometimes done. But that it is injurious will be shown in the following order : -

1. No one is reforme by miracles and signs, becau,se tluy compel.

.... It cannot be denied tbat miracles induce a faith and Htrongly persuade that that is true ,vhich he who perfornls the miracles teaches and says; and that this at first 80 occupies the external of a man's thought that it as it were binds and fascinates him. But a man is thereby deprived of his two faculties called rationality and liberty, 80 that he cannot a.ct from freedom according ta reason; and then the Lord cannot flow in thJ:ough the internai into the externa1 of his thought, but can only leave the man 10 contirm by his rationality that which by miracle ""8.8 made a matter of his faith. Man's state of thought is such) that from the internai of thought he secs a 8ubject in the external of thought as in a kind of mirror; for as was said above, a man can see his thought,-which can only be from an interior thought. And when he sees the subject as in a mirror, he can turn it over, this \vay and that way, and shape it until it appears to himself beautiful. This subject if it is a truth IJlay be compared to a virgin or youth, living and beautiful. But if a man cannot turn a subject this way and that way, and shape it, but only believe it from a persuasion induced by miracle, if then it is a truth it may be compared to a virgin or youth sculptured out of stone or wood, in which there is no life. And it may aIso. Le compared 10 an object that is perpetually hefore the sight, which only is seen, and puts out of sight aU that is on either

496

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sie and tbat is bellind it. And it may he compared to a sound contillually in the ear, that takes away the perception of harmonv t'rom many sounds. Such blindness and deafness are induced upon the human mind by miracles. It ie the sarna with everv thing continned, which is Dot looked st from some l'8.tionalitY before it is confirmed. It ie eVldent from these considerations that a faith indnced by Iniracles is Dot faith, but persu~qion; for there ie nothinR rational in it, 8till les8 is there anything spiritual, because li s only external without the internaI. It is the sarne with all that a man does from that persuasive faith ;. whether he ncknowledges God, or worships Him, at home or in temples, or does good. When only l\ mimcle induces 8 man to ncknowledgment, worship, and piety he acts from the natura1 man and Dot trom the spiritual. For 8 miracle introduces faith by an externa1 way, and Dot through the internaI wav; thus from the world, and Dot from heaven; and the Lord does notenter into man by any other than the internai way, which is by the \Vord, and by doctrine and preachings from it. And because miracles close this way, therefore at this clay no miracles are wrought. That such is the nature of miracles is very evident from the miracles wrought before t.he J ewish .and Israelitish people. Although they saw so many miracles in the land of Egypt and afterwards at t.he Red Sea, and others in the desert, and especially upon Mount Sinai when the la,\' ,vas promulgated, Jet ,vithin a month, while l\108es was tarrying upon that mountaill, they made themselves a golden calf, and acknowledged it as Jehovah who Ied them forth out of the land of Egypt (Ex. xxxii. 4-6). And it is evident again from the miracles performed aft.erwards in the land of Canaan; and yet they as often departed from the worship commanded tbem. It is equally evident from the miracles w hich the Lord wrought before them; and yet they crucified Him. The reason why miracles were wrought among them was, that they were merely external DIen, and were led into the land of Canaan only that they rnight represent a cllurch and its inter naIs by the externals of worship,-and a bad man can represent equally with a good. man. For the externals are rit.uals, an of which among them signified things spiritual and celestial ... And because they could Dot be led by the internaIs of worship to represent these things, they ,vere- 100, nay, driven and com pelled to it, by nliracles. l'hat they could not he led by the internaIs of worship was because they did Dot acknowiedge the Lor,-althollgh the wltole 'Vord, which was with tbenl, treatsoC Hinl alone; and he who does not acknowledge the Lord cannot receive auy internaI of worship. But after the Lord manifested Himself, and W8S received and acknowledged in the churchea as the et-ernal God, miraclea ceased. (D. P. n. 129-132.)

DiVINE PROVIDENOE.

497

II. No one is 'fe/~ 1rg 'Di8ions and by conversations 'toith the departed, beca118e they compel. . . . That no one is reformed by conversations with the eparted is evident from the Lord's words concerning the rich man in hell, and conccrning Lazarus in Abrahanl's boson}. For the rieh man said, cc l praJ/ {kee, fatILer Abraham,

that thou would.est seM Lazarus to mg father's honse for 1 lw/cc fi/ce brethren, that he may test ify unto them, lest they also conle into this place of torment. AlYraham saith unto h'in~, They /tare Moses and the prophets; let them hear them. And /te said. ]{ay, father Abrahal1t, but if one went unto them front tlte dead the,!! tDlYU1d repent. A'TUl he said unto h'im, If they ltear not Af08w and the prophets, neither will t1l,ey he persuaded though one rose f?om t'te dead" (Luke xvi. 27-31). Speaking with the dead \\oultl produce the sarne effect as miracles, of ,vhich just above; namely, that a man ,vould he persuaded and driven to worship
for a short time; but because this deprives a man of rationality, and at the sarne time shuts in his evils, as was said above, this fascination or internaI bond is loosed, and the pent-up evils break forth ,,'itb blasphemy and profanation. But this takes place only when spirits lead into sonle dogma of religion; which is never done by any good spiJit, st.ill less by any angel of lleaven. And yet conversation ,vith spirit.s occur8,-but rarely with the angels of heaven,~and has occurred for many ages back But when it takes place they speak with a man in bis mother tongue; yet only a few words. But those who speak by permission of tbe Lord never say any thing that takes away the freedom of reason; nor do they teach. :For the Lord alone teaches man; but mediately through the Word, in illustration. (ih. D. i34, 135.)

III. No OM is riformed by threats and punishrn,ents, becau.se they campel. . . . To compel man to Divine worship by threats and
punishments is injurions. . . . Foroed worship shuts evils in; which then lie hidden like fires in wood beneath the ashes, that contillually fornent and spread until they burst forth into a flame. But worship that is Dot forced, but spontaneous, does not shut evils in ; 'and they are therefore like fires that at once bum ont and are dissipated. . . . The internaI of thought cannot he coerced by any fesr; but it can be cOllstrained by love and by the fear of losing it. The fear of God, in the geuuine sense) is nothing else. To be constrained by love, and by the fear of losing t, is to compel oue's-self. It will be sho\vn below that to cOTnpel one's-self is not ngainst ~iberty and mtionality. Forced worship is corporeaI, inanimate, uninteI1igible, and sad; corporeal, because it is of the body and not of the nlind, inanimate, because the liCe is Dot in it j unintelligibIe, because the understanding is not in it; and ~ad because the delight of

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]JIVINE PROVIDENOE.

heavell ie Dot in it. Dut worship that is not forced, \vben it is genuine, is spiritual, living, lunIinous, and joyrul; spiritual, hecause there is a spirit from the Lord in it.; living, because there is life from the Lord in it; Inulinous, because t-here is wisdo111 frUln t.he Lord in it; and joyful, because there is heaven fronl the Lord in it. (ib. n. 136, 137.) IV. No one is reformet/, in states that are Mt of rationalityand libtHrty. . There are many states that are Dot states oC ratinalit.y, and of liberty. But in general they Inay he referred to the follo\ving: namely, states of fcar, of misfortunc, of disordered mind, of bodily disease, of ignornnce, unfl of hlindness of the understanding. But Bomething shall be said of each state ln particular. l'he reason why no one is reformed in a 8tote of Fear, is that fear takes away freedom and reason, or libert.y and rationalit)". For love opens tlJe interiors of the Dlilld; but fear closes them. And \vhen they are closed a man thinks little, and onlyof those subjects which then present thelnseives to his outer nJind [anil1lus] or to bis senses. Of suell efiect are aIl the fears that illvade the outer mind. It ,vas 8ho\\"n above tlJat Inan bas an internaI of thought and an externai of thought. I;eal' cao never . illvade the internaI of his thought; this is al \vays in freoooID, because in his life's love. But it can in vade the external of thought, an when it invades this, the internaI of thought is closed; 'v hich being closed, the man ean no longer act fronl freedom aecording to his reason, and t.herefore cannot he reformeJ. The fear '''; bich invades the ex terual of thought and closes the internaI is chiefly the fear of 10ss of honour or of gain. But the fear of civil punisluuents and of out.\vard ecclesiastical punishments does Dot close it, because tbese la\\"s only prescribe pUllishments for those who speak and aet contrary to the civil [interest.s] of tbe kingdoln and the spiritual [interests] of the church; and Dot for those \v ho think cont.rary to tltern. l'he fear of internal punishments does indeed invade the external of thought, yet only for a few moments, or hours, or days; but it is 800n remitted to the freedolD it derive$ from the internaI of thought, \vhich is properly of his spirit and life's love, and is called the thought of the he&rt. On the other hand, the fear of loss of honour and of gain invades the external of a man's t.hought, and when it invaes it closes the internaI of thought from above against influx from heaven, and renders it impossible tLat the nlan can be reformcd. The renson is that the life's love of every man by hirth is the love oC self and t,he ,vorld; and the love of self illakes one with the love of honour, \vhile the love of the worid nlakes one \vith the love of gain. 'Vhen therefore a man is in honour or in possession of wealth, from fear of the 105S of thcm he confirms in himself the

DIVINE PROVIDENOE.

499

means whicb serve him for honour and gain, wbich are civil as weIl as ecclesinstical, both heing of authQrity {ut1aque imptritJ. So does he \v ho is not yet in honour or in possession of \vealth, if he aspires to them; but from fenr of the 108s of reputntion on account of them. It is said that this fear iDvades the externalor thougbt, and closes the internaI frou} ahove against influx from heaven. This is said to be closed \vhen it absol11telyrnakes one\\'ith the external; for then it is not in itself, but in the ex ternaI. But as the loves of self and f the world are infernal loves, and are the fountain heR.ds of all evils, it is plain what the chal'acter of the internaI of thought is, in itself, with those in w hOin these loves are the life's loves, or in whom they govern; naluely, that it is full of the concupiscences of e\'ils of every kind. l'hey do Dot know this ,vho from fear of loss of dignit.y and opulence are strongly persuaded of the religion in \vhich they are; especially if in a religion which involves that they are v."orshipped as deities, and at the sarne tilDe as Plutos in hell. These cao burn as if with zeal for the salvation of souls, and yet from infernal fire. As this fear especially takes away rati<?uality itself and liberty itself, which from their origin are heavenly, it i~ nlUllifest that it so stands in the way that a man cannot be refornled. The reason WllY no one is reformed in a 8tate of MiYortune, if then only he thinks of Go(l and implores His nid, is that it is a st.ate of constraint; and therefore when he cornes into a state of freedOlD he returus into the foriner condition, in \\'hich he had thought little' if anything about God. It is different with those who feared God before, in a state of freedom. By fearillg God is meant fearing to offend Him,-and to offend Hinl is to sin; and this is not of fear, but of love. 'Vho that loves one does Dot fear to do hln wrong 1 and fear it the more the. more he loves 1 \Vith\lut this fear love is vapid and superficial,-of the thought ouly, and Dot of the ,vilL By states of misfortune are meallt states of desperat ion fronI perils,-as in battles, duels, shipwrecks, falls, fires, imnlillent or unexpected 1088 of ,vealth, also 10ss of office and hence of honour, and otlter such things. In these states nione to think of God is Dot from God, but from self. For the mind is then imprisoned as it were in the body; thus is Ilot in liberty, nor therefore in rationality, without which there is no reforulotioll. The rcason why no one s reform~d in a D;ordi~red ~ft{late c!f the lou"er J[ul [anintllsl is that the disorder of the lo\ver rnind takes 8,vay rationality,ana theretore the freedom ofactinO' according to reaSOD; for then the higher mind [ulens] is disordered and unsound, and not a disordcrcd but a sound rnind is rational. Such disorders are states of melancholy,spurious and false consciences, fantasies ofvarious kinds, griefs ofmind [anitnll.,;] on nccount of wisfortunes and anxietics, and anguish of mind [rncnsJ from a

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vitiated condition of the body; things \vhich are sometimes regarded as temptations, but are not 80. For gCDuine temptatians have for their objects things that are spiritual, and in these telnptations the mind is sensible; but those have natural things for their objecta, and in them the rnind is uDsound. No one is refornled in a State of bod-ily Diseast, because the reason is then Dot in a free st.ate; for the state of the lnind depends on the condition of the body. 'Vhen the body is ill the ntind also is ill; if from nothi ng else, yet on account of its ,,"ith dra\val from the world; for a lllilld \vithdrawn from the "~orld thinks indeed of God, but not froul God, hecause it has nut. freedom of reason. Man ha..15 freedolIl of reason froIn the fact that he is in termeiate between heaven all the \\~orld, and that he can think both fronl henven and froni the \vorld; equal1y fronl heaven concerning the world, and from t,he world about beaven. \\TJlen therefore a man is in sicknes9 and thinks of death, and of the state of his soul after death, he is then not in the ,,orld, but is withdra\\'ll into the spirit; in ,vhich state alone no one can he reformed. But if he was refornled before his sickness he Illay he confirme by it. It is tlhe same with those ""ho renounce the world and aIl busineBs tberein, and give thenlselves up solelJ to thoughts about God, heaven and salvation; but of this subject more in another place. If therefore they ,vere Ilot refrmed before their sickness, after it, in case they die, they becomc snch as they were befre. It ie vain then to SUl)pose that any can repent or receive any faith in sickncss; for there is nothing 01 action in that repentance, and nothing of charity in that faitb. In both therefore it is aIl of the mouth, and nothing of the heart. The reason why no one is reformed in a 8tate of Ig7wra'lla, is tbat aIl reforlllation is effected by Ineans of truths and a life according to them. They therefore who do Dot kno\v truths cannot be reformed. But if they desire truths from an affection for thenl, they are reformed in the spiritual world arter deatb. Nor can any one be refornled in aState 0/ Blindness 01 tJu Understanding. 1.'hese also do Dot kno,v truths, nor therefore life; for the understanding must teach truths, and the will do them; and when the does ,vhat the understanding teaches, then its life cornes into accordance ,vith truths. But when the understanding is blillded the ,vill too is closed, and does from freeom according to its reason notbing but the evil confirlned in the understanding, which is falsity. Besides the want of knowledge, a religion that teaches a blind faith also blinds the understandiug. So aIso does the teaching of falsity; for as trutbs open the understanding, so fnlsities close it. They close it above, but open it below; and the understanding open only

,,'in

DIVINE PROVIDENOE.

501

below cannot see truths, but can only confirm whatever it wishes, especially faIsity. The understanding is blinded also by the lusts of eviL So long as the will is in them it actuates the understanding to confirm them; and in so far as the Iusts of evil are confirmed the will cannot be in the affections of good, and from them see truths, and so be reformed. (ib. ll. 138-144.) V. It is 'fUJt contraTY to rationality a1Ul liberty to campel one's Bdl . . . Since the internaI and ex Lel'Hal of the lnind are so distinct as has been shown above, the internaI can even fight with the external, and by conflict force it to agreement. Oontlicts arise when a man tbinks evils to be SillS, and for that reason determines to abstain fronl them; for when he abstaios the door is opened, and then the concupiscences of evil which occupy the internaI of thought are cast out by the Lord, and affections of good are implanted hl their place. This is in the internaI of thought. But as the delights of the concupiscences of evil, which occupy the external of thought, cannot at the sarne time be cast out, a conflict therefore arises between the internaI and the external of thought; the internaI determines ta cast out these delights,-because theyare delights of evil and are Dot consonant ,vith the affections of good in w hich the internaI DOW is,-and to int.roduce delights of goo, which are consonant, in place of the delight.s of evil Delights of good are what are called goods of charity. The conflict springs from this contrariety, which, if it becomes severe iq called temptation. Now, as a man is man by virtue of the internaI of his thought,for this is man's very ~pirit,-it is evident that when a man compels the external of his thought to agreeolent, or to receive the delighLq of his affections, which are goods of charity, he compels hitnself. It is plain that thia is Dot contrary to rationality and liberty, but in accordance with them; for rationality produc~s the confiict, and liberty carries it on. Moreover, genuine liberty together with genuine rationality resides in the internaI man, and ti'om this in the externat When therefore the internaI conquers,-which takes place as soon as the internaI has reduced the external to consent and obedience,-tl1en genuine liberty and genuine rationality is given to man by the Lord; for then the man is taken by the Lord out of infernal freedom, which in itself is servitude, and is brought into beavenly freedolll, which in itself is genuine freedom, and he has cODsociation with the augels. That they who are in sins are servants, and that the Lord makes free those who t.hrough the 'Vord receive truth from Him, He teaches in John viii. 31-36. (ib. n. 145.) AU who voluntarily serve for the sake of freedom compel thewselves. And ,vhen they compel themselves they net from freedom according ta reason; but from an interior freedom" from

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DiVINE PROVIDENOE.

which exterior freedom is looked upon as servitude. 148.)

(ib.

D.

THE DIVINB PROVIDENOB UNaBEN AND UNFELT, TET TO BE KNOWB

AND ACKNOWLEDGED.

lt is a la1JJ of th6 Di'lJine Providencs that man slwuld not perceive and led anything of the operation of Divine Providence, but '!let that he should k1UJw and aclL'"1WWlulge it. The natural man, who
does Dot believe in the Divine Providence, thinks within himself, How can there he a Divine Providence, when the evil are raised to honours and acquire wealth rather than the good? and when rnany sucb things succeed with those who do not believe in the Divine Providence better than wit.h thos& that do believe? Nay. that the faithless and irnpious can inflict injuries, losses, and nlisfortunes, and sonletinles death, upon the faithful and devout, and this with cmft llnd malice 1 And 80 he thinks, Do l Dot see, from very experience, as in the clear light of day, that wily machinations, if onl)" a man by ingenious shre\vdness can make them appear as if reliable and just, prevail over fidelity and justice 1 What remaina but necessities, consequences, and chance, in which there appears nothing of Divine Providence? Are Dot necessities of nature 1 Are not consequences conditions fiowing from natural or civil order 1 And are not lnatters of chance from causes that are unkno"'ll, or from no cause? Such things does the natural man think ,vithin hims(;lf, who ascribes notbing to God but aIl' things ta nature; for he who attributes n6tbing to God does not attribute anything to the Divine Providence either; for God and the Divine Providence make one. But the spiritual man says or thinks otherwise within himself. Although he does not in thought perceive, nor by the sight of the eye discern the Divine Providence in its progression, yet he knows and acknowledges it. Now sinee the above-mentioned appearances and dell1sions therefrom have blinded the understanding, and it can receive no sight unless the delusioDS and the falsities are dispelled which have induced the blindness and the thick darkness, and this can ouly he done by truths, in which there is power to dispel falsities, therefore these truths are to be set forth. If nlan perceived and felt the operation of Divine Providence he would not act from freedom according to reason, nor would any thing appear to hill} as from himself. So if Dlan forekllew events. . . . If man perceived and felt the operation of the Divine Providence he \vould yet be led by it; for the Lord leads ail by His Divine Providence, and man only apparently

]JIT I...Y E PROVIDENOE.

9

503

leads himself, as bas een shown above. If therefore he bad R living perception and sensation that he is led he wonl not be conscious of life, and would then he moved to utteranc~ and action scarcely otlJerwise than as a graven image. If he were still conscious of life, (hen he would be led Lut as one bound with handcuffs and fetters, or as a beast under the yoke before R cart. 'Vho does not see that man would then l.ave no freedom t And if he had no freedom neit.her would he have any reason j for every one thinks from freedom and in free(lnl , and wllatever Ile does not think from freedom and in freedoln does Dot appear to him to be from 11imself, but from anot hpr. Nay, if yon ,,eigh the matter interiorly yon ,,~ill perceive tlant. Ile would neither have thought, nor still less r~ason, and woul therefore Dot be nlan. (D. P. n. 175, 176.) It is also in order t.hat he may act from f..cedonl according to reason that it is not given man to know future events. :For it is known that whatever a nian loves, he desires its effect; and to this, by reaSon, he directs himself. Then, that there is .Dothing that a man revolves in bis reason, which is Dot fronl the love that through thol1ght it may come into effect. If therefore the effect or event ,yere known by Divine 11rediction the reason would acquiesce, and with the reason the love; for love with reason terminates in the effect, and then from this begins anew. The very delight of reason is, that from love it sees the effect in thougbt; not in the effect but before it, or Dot in the present but in the future. Hence it ie that man has what is called hope; which increases and diminishes in the reason as he sees or expects the event. This delight is conlpleted in the event; but after that it is obliterated, together with the thought of it. So would it he with an event foreknown. Because the forekno\vledge of future events takes away the very human, whicb is to aet from frecdonl according to reason, therefore it is given no one to know the future; but it is permitted any one from reason to form conclusions respecting future events; reason, with aIl its attributes, is then in it~ proper life. It is on this account that man does Dot know his lot after death; or know any event before he is in it. For if he knew he would no longer from his interior self consider ho,v tt) act and live that he rnight attain it; but would only from his outer self think that he is to attain it,-and this state closes the interiors of his rnind wherein the two faculties. of his life, w hich are liberty and rationality, chiefly reside. The desire to foreknow the future is ionate with very many, but this desire originates from the love of evil. l t is tberefore taken nway from those ,,~ho believe in the Divine Providence, and trust ie given to them, in that the Lord disposes their lot. And therefore they do Dot

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desire to foreknow it, lest in some way they should intmde themselves upon the Divine Providence. This the Lord teaches by the severai admonitions in Luke xii 14-48. (ib. D. 178, 179.) The Lord therefore who provides aIl tllings and foresees . all things, conceals the operations of His Providence, su that man scarcely knu\vs whetl)er there ever is any Providence; and it is permitted llim to at.tribute t.he things that are accomplished ta prudence, and those t.hat happen 1,0 fortune; nay, to ascribe many things to nature, ralher than that by visible an palpable signs of Providence and of the Divine Presence he sbould untimely cast himself into sanctities in which he does Dot abide. The Lord permits 8uch things also by the other lan of His Providence; certainly, by these; that man should have freedom; and that what he does he should do according to reason, thus entirely as of himself. :For it is better that a man should &Scribe the operations of the Divine Providence to prudence and fortune, than that he ShOllld acknowledge them and yet live as a devil. (A. E. D. 1159.)

TBB

DmNB PBoVIDBNOB BEEN FROM BEBIND, AND NOT III THE FACE.

It i8 given man to 8t.6 tM Divine Providence /rom bekind, but

'Mt in the face; and in a spiritual state, but 'Mt in Ais natural

To see the Divine Providence fronl behind and Dot in the face, is to see it after and not before; and to see it from a spirit.ual but not from a natural state, is to Bee it from heaven anJ Hot froIn the world. Ail \l'ho receive influx from heaveo, and ackno\\'ledge the Divine Providence,-and especially thosc who by reformation have becorue spiritual,-\vhell they see events in a certain wonderful series, they see and confess it as it wer~ from an interior acknowledgment. They do Dot wish 10 see it in the face, that is before it conles to pass; for they fear lest their will should enter into any thing of its order and tenor. It is otherwise with those \vho do Dot admit any influx from heaven, but on1y from the world; especially with those \vho by confirnlation of appearances in thernselves have become naturaL They see nothing of the Divine Providence from behind or aCter it, but wish ta see it in the race, or before it cornes to pass; and as the Divine Providence operates tbrough means, and the means are produced through nlan or through the world, therefore, whether they see it in the face or from behind, they attribute it either ta Dl&n or to nature, and 80 confirm themselves in the deniaI of it. The reason wby they thus attribute it is that ilieir

Btate.

DIVINE PBOVIDENOE.

605

understandiIig is closed from above, and open only from beneatl1, -thu8 is closed towards heaven and open towards the wOl'ld; and
the Divine Providence is not seen from the world, but from heaven. 1 bave sometimes thou~ht within me, whether they would acknowledge the Divine Providence if tpeir understanding were opened above, and they saw as in clear daylight that nature in itself is dead and human intelligence in itself is nothing, but that it is from influx that both appear to be. And 1 perceived that tbose who have confirmed themselves in favour of nature and of human prudence, would not acknowledge; because naturallight flowing in froID below would instantly extinguish the spiritual light flowing in from above. (D. P. 187.)
THE DIVIN!: PROVIDRNCII AND HUJIAN PaUDBNO&

Man's 0W1f, Prudence is Mthing, aM (J'R,ly appears to '!Je, a'n rnoreover ought 80 to appear; but the IJivi'M Providence fi-om tlUl veryleast particulars is universal. It is entirely contrary to the
appearance that man's own prudence is nothing, and it is therefore contrary to the helief of many. nd because it is so, no one who, according to the appearance, is in the belief that human prudence accomplishes everything, co.n be convinced, unless by means of profounder investigation, which must be deduced from the causes; and the causes discover ,,'hence it is. The affections of a man's life's love are known to the Lord alone. Man knows his thoughts, and there(ore his intentions, because he sees them in himself; and as all his prudence is from them he sees this also in himself. If then bis life's love is the love of self he cornes into the pride of his own intlligence, and ascribes prudence to himself; and he gathers ar~uments in favour of it, and so recedes from acknowledgment of the Divine Providence. The sarna he does if the lov~ of the world is his life's love; but yet this does Dot recede in a like degree. It is plain from these considerations that these two loves ascribe 0,11 to man and his prudence; and if they are e~alnined interiorly nothiug to God and His Providence. When therefore perchance they hear that the truth is that human prudence is nothing, but that it is the Divine Providence alone which governs aIl things, if they are thorough atheists they laugh at it; but if they retain something of religion in the memory, and it is said to them that aIl wisdom is from God, they assent indeed at the first hearing, but yet interiorly in their spirit they deny it. There is no thought of man but From some affection of ]1s life's love; and the thought is nothing else than the form of the affection. Therefore since a man sees bis thought, and cannot.
38 .

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8ee the affection,-for this he feels,-it follows tbat from sigl1t, which is in the appearance, and Dot from the affection, which does not come into the sigbt but into sensation, he seta it down t.hat bis o\\'n prudence aecomplishes everything. :For the affection manifesta itself only by a certain delight of thought and pleasure of rensoning upon the subject; and then tbis pleasure and delight make one with the thougbt, in tbose who from the love of self or from the love of the world believe in their own pntence. And thOllght fio,vs in its delight, as a ship in the CUITent of a ri\"er,-to whieh the master does Dot direct bis attention, but only to the sails, which he spreads. A lnan can illdeed reflect upon the delight of bis external affection, wben this nets as one with the delight of sorne bodily sense; but yet he does llot refiect upon the fact that tbis delight is from the delight of his affection within the thought. . . The delights govern the thoughts, and the thoughts al'e nothing ,,-ithont them. But it is believed tbat they are thoughts only, when )yet the thoughts are not.hing but the affections composed into forms by the life's love, that they may appear in the ligbt; for aIl affection is in heat, and thought is in Iight. The affections of external thought manifest themselves it is true in the sensation of the body, yet rarely in the thougbt of the mind But the affections of internaI thought, from which the extemal spring, never manifest themselves to a man. Of these a man kno\vs no more than one sleeping in a carriage does of the road; and is no more sensible of them than of the circumrotation of the earth. Now as a man kno\vs nothing of the things that are being done in the intriors of his mind, which are so infinite that they cannot he limited by numbers; and yet the fewexternal thiugs tllat come to the sight of thought are produced from those tl1at are interior, Rnd the intcrioI' are governed by the Lord alone tl1rough His Divine Providence, and these few external things by Ilim together with man; how enn any one say that his own prudence accolnplishes everything 1 If you sbould see but one idea of thought laid open you would see more wonderful things than tongue can tell. (D. P. D. 191, 197-199.) No one knoVt-8 bow the Lord Ieads and teacbes l\ man in bis internaIs; just as ne does not know how his sou! operates that the eye may see, the ear hear, the tongl.le and the mouth speak, the heart impel the blood, the lungs respire, the stomach digest, the liver and the pallereas distribute, the kidneys secrete, and innunlerahle other things. These operations do not come ta a man's perception and consciousness. 80 w~th tbose that are \\'rougl1t by the Lord in the interior substances and fonus of the Inind, \\'hich are infinitely more. The Lord's operations in these do Dot appear to a man; but the effects appear, which themselves

DIVINE PROVIDENOE.

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are many, and sorne nauses of the effects. These are the exter nals, in ,vhich the man is, together with tbe Lord. And as the externals make one with the internals,-for they are connected in a series,-for this reason he can only be disposed by the,Lord in the internaIs in accordance with what is disposed in the externals by means of the man. (ib. n. 174.) It has been fully shown in the preceding pages tbat if it did Dot appear to man as if he lived from hiuJself, even 80 tbat he does think and will, speak and act just as if from himself, he would not he man. It follows from this that if Dlan did not, as by his own prndence, dispose aIl things that pertain to his activity and life, he could not be led and isposed by the Divine . Providence. For he would he as one who stands with bands down, mouth open, eyes shut, and holding bis breath, in expectation of influx. He would divest himself of the human, which he bas from a perception and sense that he livaa, thinks, wills, speaks, and acts, as of himself; and then at the sarne time he would divest himself of his two faculties by"yhich he ie distinguished from animals, which are liberty and rationality. . . If therefore you would be led of the Divine Providence use prudence, as a servant and minister who faithflllly dispenses the goods of his rnaster. This prudence ie the pound that was given the servants to trade with, of which they were to render an account (Luke xix. 1~-25; Matt. xxv. 14-31). The prudence itself appears to man as bis 'own; and is believed to be bis own 80 long as man keeps inclosed within him the most malignant enemy of God and of the Divine Providence,-which is the love of self. This dwells in the interiors of every luan from birth. If you do not take cognizance of it (for it does Dot ,vish to be recognized) it dwells securely, and keeps the door, lest it should he opened by man and it should thus be cast out by the Lord. Man opens the door by shunDin~ evils as sins, as of himself, with the acknowledgment that it is of the Lord. This is the prudence with which the Divine Providence acta 88 one. (ib.
n. 210.)

THe

Dmn

PROVIDENOB RESPEOTING TEMPORAL TBING&

It is of the Divine Providence that man puts off natural and temporal things by Death, and puts on things spiritual and ernal. Nat.ural and temporal things are the extremes and ultimates into which nlan enters,-which takes place wben he is borD,-to the end that afterwards he may be introduced into things interior and higher. For the extremes and ultimates are eontainanta; and tbese are in the natura! world. But as the

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extrenles and ultimates of nature cannot receiv~ tbings spiritual and eternal, for which the human mind is formed, as they are in thetnselves, and yet man is born that he may become spiritual and live to eternity, therefore man puts them off, and retaina only. the interior natura! [substances] which harmonize and unite witll the spiritual and celestial and serve thelll &oCJ containant8. This is done by the rejection of the temporal. and natural ultimates; which is the death of the body. The Lord by His Divine Providence conjoins Rimself to natura! things by means of spiritual, and to telnporal things by means of eternal, according to uses. Natural and temporal things are not only those that are peculiar to nature, but also those that are peculiar to man in the natural world. Botb of these man puts off by death, and puts on the spiritual and eternal things correspollding to them. He puts thelD on accordmg to uses. The natura1 things that are peculiar to nature relate in general to tiule and space; and in particular to the things which are seen on the earth. l\fan leaves these by death, and in place of them receives spiritual things which as to outward form or appearance are sirnilar to them, but Ilot so as to internaI forDl and very essence. The temporal things "'hich are peculiar to men in the natura1 world relate in general to dignities and possessions; and in particular to the necessities of every man, which are food, clothing, and habit~tion. These also are put off and left behind by death, and sucl} things are put on and received as are similar to them in outward fonu or appearance, but not as to internaI form and as to essence. They aIl have their internaI form and essence from the uses of temporal things in the world. The uses are the goods which are called goods of charity. From these considerations it may he seen that the Lord by His Divine Providence conjoins spiritual and eternal thil1~s to natura1 and temporal according to uses. . . . Dignities, and honors, and wealth, and influence, are each in out,var form Datura1 and temporal; but in inward form theyare spiritual and eterna1. Dignities with ther honora are natura! and temporal whell a man looks to himself personally in them, and not to the ,co1l1mon\\'ea1th and uses; for thcn a Inan cannot but think within himself, interiorly, that. the cornulonwealth exista for him, and Dot he for the common\vealth. He is as a king who thinks that the kingdom and aU the people in it exist for him, and Dot he for his kingdom and people. But the sarne dignities with their honours are spiritual and eternal when a man looks upon himself personally as existing for the sake of the commonwealth and uses, and Dot these for him. If a man does this, then he is in the trutb and in. the essence of his dignity and hi~ honour; but if the fprmer he is in the correspondence and appearance,-

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whicb if he confirm within him he is in fallacies, and no otherwise in conjunction witb the Lord than as those who are in falsities and thence in evils; for fallacies are the falsities with which evils .conjoin themselves. Snch have indeed perfornled uses and good \vorks, but from themselves and not from the Lord; thus t.hey have put themselves in place of t.he Lord. It is the same with ,vealth and influence, ,vhich also are natural and temporal, as weIl as spiritual and eterna1. Wealth and influence are natural and telnporal with those 'v ho look only to tllem an to themselves in them, and in theae t\VO flnd aIl their pleasnre and delight; but the same are spiritual and eternal with those wbo look to good uses in theru, and in these find interior pleasure and delight. 'Vith them aven out\vard pleasure and delight becomes spiritual, and the temporal becomes eternal. (D. P. D. 220.) . 'Vhoever duly considera may know tllat eminence and opulence in the world are not actual Divine blessings,-although nlan from his pleasure in them calls them so j for they are transient, and also sednce many and turn them away from beaven. But life in heaven and happiness there are actual blessings, which are from the Divine. l'he.cse things the Lord teaches in Luke : -

" Provide ,!/oursdt'e8 . a treas1tre in, the heavens that faileth not, tDhere no thief approa.:heth, neithcr moth corrupteth. For 'lVMrd lIour t-reasure i.e, there 'lIJl '!Jour heart be also" (xii. 33, 34). (A. C. D. 10,776.) . They 'vho place aIl prosperity in worldly and corporeal thinKS, thnt is in honours and riches, and belicve that these only are
Divine blessings, in their hearts reject and deny the Divine Providence in particulars, w hen they see Inany of the evil abound in 8uch things, and Dot 80 much the good; Dot considering that Divine blessing con~ists in being happy ta eternity, and that 8uch things as are momentary,-\vhich the things of this world are, comparatively,-the Lord looks upon but as means to eternal things. On this account the Lord also provides for the good, who receive His Dlercy, such things in tinle as condnce to the happiness of thcir eterllallife,-riches and bononTS to those whom they do Dot injure, and not riches and honours to those to whorn they are hurtful. Yet to these He gives, in time, in place of honours and riches, more to rejoice in a few tbings, and to he more content, than the rich and honoured. (ib. D. 8717.)
Tu DIVINB PROVIDENOE RESPEcrIXG THE RECEPTION O. TBUTH AND GOOD.

The Lord does 'Mt admit a man interiorly into the truth8 of tui8dorlt, and at the sam6 time into the goods o/love, e:xcept i1~ ths

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dAxpee tkat tM man can he kept 'in, tkern, to tM end o/lif,. Thnt this mystery of the Divine Providence may he explained, so that the rational man can see it in its light, it shall be un folded in this order. 1. There cannot be evil and at the same time good in man, in his interiors, nor therefore the falsity of eYil ttnd at the same time the truth of good. II. Good and the truth of good cannot he introduced by the Lord into the in terio1'8 of 8 man, except in so far as the evil t.herein and the falsity of evil are removed. III. If good with its truth were introduced the rein
before or more than evil with its falsity is removed, a man \yould depart from good and go back to his evil IV. 'Vhile Dlan is in evil many trutbs may he introduced ioto bis undemtanding, and these be stored up in the memory, and yet not he profaned. V. But the Lord by His Divine Providence takes the weatest care that it may Dot he received from thence by the will, efore and more than in the degree in wbich the man as of himself puta away evil in the externa1 man. VI. If it were done before, and more, then the will ,\\"ould adulterate the good and the understanding would falsif.r the truth, by nlingling tbem with evils and with falsities. VII. Therefore the Lord does not admit a man in teriorly into the truths of \visdoln and into the goods of love, except in the degree that the man can he kept in them to the end of life. 1. That in the interiors of man there cannot at the sarne time be evil with its falsity and good with its truth, may he seen br the rational man without explanatiou. For evil is opposi tD good, and good is opposite to evil; anJ two opposites cannot be together. There is also illherent in aIl evil a hatred againsl good, and there is inherent in aIl good a love of protecting itself against evil, and of putting it away from itself. "Thence it follows that the one cannot exist in COlnpany with the other; and if they were together, there would arise first a conflict and battle, and then destruction. This indeed 'the Lord teaches in these l'Poros :_U Every ki11{Jdom divided against it8df is brmJghl tI desolation J. and every city or house divided aga.inst itself shall 'IlOt stand. He that is '/Lot with Me is agai11st Me,. and lu tkal gathereth 'Mt with Me scatteretlt abroad" (Matt. xii. 25-30); and in another place; ce No man can at once serve two masters,. for AI will either hate the one, or love the other" (~latt. vi. 24). Two opposites cannot exist togetber in one substance and forlu l\pitbout itB being distracted and destroyed. If one should advance and dra\v near the other they would certainly separate; like two enenlies, one of whom would retire within his encampment, or ,vitllin bis fortifications, and the other remain without. 'l'bis is the case with the evils and goods in a hypocrite. He is in both; but the evil is within, and the good is without,-and so the two are separate and Dot commingled.

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II. That good and the truth of good cannot be int.roduced by the Lord into the interiors of a man except in so far as the evil tberein and the falsity of evil are renloved, is the very consequence. of the foregoing. For since evil and good cannot exist together, good cannot be introduced until the evil is removed. It is said, into the interiors of a. man; by which are meant the internaIs of his thought. These are the interiors referred to,-in which either the Lord must be, or the devil. After reformatiotl the Lord is there; but before it the devil is there. In so far tben as a man suifera himself to be refornled the devil is cast out; but in so far as he does Dot suffer himself to be reformed the devil remains. Who is not able to see that the Lord cannot enter so long as the devil is there 1 And he is there 80 long as malt keeps the door closed,-in which JOaD is, iogether ,vith the Lord. l Tha~ the Lord ellters when by means of Juan this door is opened the Lord teaches in the Apocalyps~ :-" Behold, I stand ('.1 the door and k1wck: if any man lwar J[y 'Voice. and open the door, I 'Will come in to him, and will sup with hi1n, and he with M,"

(iii. 20.)
III. If good with its truth were introduced before or more than evil with its falsity is relnoved, Dlan \vould depart from good, and go back ta his evil The reason is that evil \vould be in power, and that which is in power conquers,-if Dot then yet afterwards. So 'long as cvil is still in power good cannot be introduced into the inmost chambers, but only into the outer courts,-sin(~e, as was said, evil and good cannot dwell together; and that which is only in the outer courts is removed by its enemy ,vhich occupies the inner apartnlents. Renee occurs the departure from good and the return to evil, which is the worst kind of profanation. Besides, the very dellght of man's life is ta love hinlself and the world above aIl things. This delight cannot he removed in a moment, but successively. Yet in the degree that tbis delight remains in a man evil is in power tbere; and this evil can only be removed by the love of self becoming a love of uses, or by the love of rule coming to be exercised Dot for the sake of self, but for thfl sake of uses. . . . Since therefore the state of man's lire must be inverted, so that what is above may be helow, and this inversion cannot be affected in a moment,-for the veriest delight of life, w hich is from the love of self and the consequent love of mIe, cannot be dirninished and turned iuto the love of uses otherwise than successively,-therefore good cannot be introduccd by the Lord before alld more than in the
1 The reader is referred to pp. 493, 494, 501, where the author explains tllat tbis door which man must open, and wherein he acta" together \Vith the Lord," is tbe ultimate or external man; which is the rcgion of Ino.us consciouaness, anJ therefore "'ithm the scope and control, und~r the Lord, of bis freewill and.

reaaon.

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clegree that evil i$ removed; and if it ~ere done before, and more, man would depart from good and retum to his eviL IV. Wbile lnan is in evil maDY truths may be introduced into his understanding, and these stored up in the memory, and yet Dot he profaned. The reason is that the understanding does not flow iuto the will, but the will into the understanJing. And as it does Dot flow into the will, many truths may be received bythe understanding, and these be laid up in the memory, and yet Dot be nlingled with the evil of the will, and so holy things Dot be profnned. And it is also incumbent upon every one to learn truths from the 'Vord or from preachings, to lay them up in the memory, and to meditate upon them; for, from the truths ,vhich are in the memoryand which come thence int.o thought the understanding must teach the ,viII, that is, must teach the man, what he shouId do. 'fhis therefore is the principal means of reformation. 'Vhile truths are onIy in the understanding, and hence in the memory, they are Dot within the man, but w~thout him. Man's nlemory may be'compared to the rurninatory stomach of certain animaIs, into which they introduce their food; which so long as it is there is Dot ,,'ithin their body, but without it; but as they take it from thence and eat it, it becomes of their lire, and the boy is nourished But in man's memory there is Dot , matel"ial food but spiritual, which is meant by tl"uths; and in themselves theyare cognitions. In proportion as a man takes t.hese ont from thence, by meditating, ruminating as it ,vere upon them, his spiritual mind is nourished. It is a love of the will which desires and asit "ere hungers, and causes them to be drawn out and nourished. If that love is evil it desires and as it were hungers for what is impure; but if good it desires and as it were hungers for what is pure; and those things which do Dot agree with it, it separates, removes, and expels,-which is done in various ways. V. The Lord by His Divine Providence takes the greatest care that it rnay Dot be received from thence by the will, before and nlore than in the degree tbat the man as of himself puts away evil in the external man. :For what is received by the will enters inta the man, and is appropriated by bim, and becomes of bis lire; and in bis very life, which man has from the \vill, evil and good cannot dwell together; for thus he would perish. Yet these can both be in the understanding,-wbich are there called falsities of evil or trutlIs of good; but not together, eIse a man could hot distinguish evil from goo and know good from eviI; but they are distinguished and separated there, as a house into the interior and exterior. \Vhen an evil man thinks and speaks of goods b<: thillks and speaks outwardIy; and when of evils, inwarly. 'Vheu he speaks of goods therefore bis speech comas

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as from the wall; and may be compared to fruit outwardly beau... tiful which is worm-eaten and rotten within, and also to the shell of a dragon's egg. VI. If it were done before, and more, then the will wonld adulterate the good and the underst.anding falsify the truth, by . mingling them with evils and the faIsitieH therefrom. 'Vhen the will is in evil, it adulterates the good in the understanding;" and good adulterated iD the understanding is evil in the will, for it confirms that evil is good and good evil. Evil does this to aIl good, because it is the opposite to itself. Evil also falsifies truth, because the truth of good is opposite to the falsity of evil; this also the will does in the under8t.anding, and Dot the understanding of itself. Adulteratiuns of good are describe in the 'Vord by adulteries, and falsifications of truth by fornications. These adulterations and falsifications are effected by reasonings from the natura1 man, who is in evil; and are also effected by confirmations from the appearances in the literaI sense of the 'Vord. The love of self, w hich is the head of ail evils, surpasses other loves in its capacity for adulterating goods and falsifyiDg truths; and it does this by the abuse of the rationality, which every man h~q from the Lord, the evil as weIl 88 .the good Nay, it can by confirmations make evil appear precisely as if it were good, and falsity as if it were truth. VII. l'herefore the Lord does Dot admit a Juan interiorly into the truths of ,visdom and into the goods of love, except in the degree that the man can be kept in them to the end of life. The Lord does this that man may Dot fall into the most grievous kind of profanation of what is hoIy. On account of this danger the Lord even permits evils of life, and many things that are heretical pertaining \vorship. (D. P. D. 232, 233.)

PERMISSIONS 01' THE DIVINB PROVlDENClL

Tbere are no laws of permission by themselves, or separate from the laws of the Divine Providence, but tbey are the sarne. It is therefore said that God permits; by which is meant not that He wills, but that on account of the end, which is salvation, He cannot avert. Whatever is done for the sake of the end, which is salvation, is according to the ~aws of t.he Divine Providence. For, as ,vas so.id before, the Divine Providence continually moves in a contrary direct.ion and in opposition to the will of man, perpetually stretching forward to the end. Therefore, in every moment of its operation, or in every step of its progress, whenever it observes man to wander from the end, according to its laws it directs, bends, and disposes bim, by lead-

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ing him away from evil, and leading to good. Tbat tbis ca.nno\ be done without the permission of evil, will he seen in wbat follows. Moreover, nothing can be permitted without a cause; and there is no cause elsewhere than in sorne law of the Divine Providence, which law teaches why it is permitted. (D. P. n. 234.) Every worshipper of self and ,vorshipper of nature, when he 'ees so many irnpious in the world, and their so many impietie3, and at the sarne time the gloryings of .some of thenl, and )?et no punishnlent of them therefor by God, confirms himself against the Divine Providence. And he confirms himself the Inore against the Divine Providence when. he sees that machinations, eraft, and deceit succeed even against the pious, jllst and sincerej and that injustice triumphs over justice in judicial investigations, and in business. &pecially does he confirm himself when he sees the impious raised to hanours, and become great, and leading men, and abound too in riches, and live in luxury and m~01lifi cenee; and sees the ,vorshippers of God, on the contrary, in contempt and poverty. He also confirms himself against the Divine Providence when he considera that wars are permitted; and then the violent death of 80 many men, and the plnndering of 80 many cities, nations, and families; and also that victory stands on the side of prudence, and sometimes Dot on that of justice j and that it makes no diflerence whether the cODlmander he upright or Dot upright; besides other such things, aIl \"hich are perrrlissions in accordance with the laws orthe Divine Providence. Thenatural Dlan likewise confirms himself against the Divine Providence wben he beholds the relibrions of the different na.tions. .As for instance, that there are those who are ignorant of Godj that there are those who worship the sun and moon; and those who worship idols, graven images, and even roaDsters; and those also who worship dead men. Above aIl, \vhen he observes that the Mahometan religion is received by so manyempires and kingdoms, vlhile the Christian religion prevaila 0111y in the smallest quarter of the habitable glob.e, which is called Europe; and tbat there it is divided; that there are those there \\?bo claim for tbemselves Divine po\ver, and ,vould be worshipped as gods j and who invoke dead men; and that there are those who place salvation in certain words that they think and say; and that there are few who live accordng to their religion. . . . . The denier of the Divine Providence concludes from tbese facts that religion is nothing in itself; but yet that it is necessary bOO1use it serves as a restraint. . . . . AU these things are mentioned 10 the en that it may be shown that each and aIl things that take place in the world, the evil as ,vell as the good, are of the Divine Providence. (D. P. n. 237, 238, 240.)

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Pa1nssION8 01' PROVIDENOE WITB RESPECT Ta WOBLDLY P08SFSSIOt(8 AND HONOUBS.

The worshipper of self and the worsbipper of nature believes dignities and possessions to he the highest and only happiness that can he given, thus happinsss itself. And if from being initiated into worship in infancy he has any tbought of God, he caUs them Divine ble8si~s ; and 80 long as from these he does not aspire to anything hlgher he thinks there is a God, and worships Him. But ther-e is concealed in his worsbip what he himself is then ignorant of,-[the hope] that he may be elevated by God to still higher dignities, and to yet more ample possessions. And ifh~ cornes into them his worship becomes more and moreexternal until it glides away,and at length he thinks slightingly of God, and denies .Rim. Re docs the same if he is cast downfrom thedignityand opulence on which he has set his heart. What then are dignities and possessions to the evil but stumblingblocks? Not 80, however, to the good; because they do not set their heart upon them, but upon the uses or goods fot the accomplishment of which dignities and possessions serve as means. No one therefore can confirm himself against the Divine Providence by the fact tbat the impious are advanced to dignities and honours, and become great, and leading men, but who is a worsbipper of himself and a worshipper of nature. Besides, what is greater or less dignity? and greater or less opulence l 18 it other, in itself, than a something inlaginary 1 Is the one more fortunate and happy than the other? 18 Dot dignity with a great man, nay, with a king or emperor, after a year's time, regarded but as a cornInon thing, which no longer exalts the heart with itsjoy, and which Dlay even become worthless to him 1 Are they hy reason of their dignities in a greater degree of happiness tban those who are in less dignity? nay, who are in the least, as hu~bandmen, and even their servants 1 'l'hese may be in a greater degree of happiness, when it' is weIl with them and they are content with their lot. What is more restless at heart, what lllore frequently irritated, what more violently rages, tban the love of self 1 This is the case as often as it is Dot honoured according to the pride of its heart; and as often as anything does Dot prosper with it according to its will and pleasure. "lhat then is dignity but an iea, if it be not for sorne ohject or use 1 Can there he such an idea in any thought but thought about self and the world ?-in its very self, even the thought that the world is everything and eternity nothing 1 Now something shall he said about te Divine Providence, as to why it permits that men impions in heart are elevated to dignities and acquire wealth. The

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impious or evil equally with the pious or good can perform uses; nay, from a Ill0re ardent fire; for they have regard to themselves in uses, an regard honours as uses. In the degree therefore that the love of self rises the lust of performing uses for the sake of their own glory is enkindled. 'fhere is no sueh tire ,vith the pious or good, unless it is fomented beneath by honour. The Lord ihere fore governs the impious in heart who are in dignities through the eclebrity of their name, and excites them to perform uses to the state or t.her native country, to the society or city in ,vhich they live, and also to their fellow-eitizens or neigl1bours anlong whom they d'Nell. This is the Lord's goverlunent, which is called the Divine Providence, with such. For the kingdonl of the Lor(l is a kingdom of uses; and when tbere are but few who perform uses for the sake of uses He causes ,vor shippers of self to be exalted to the more c.onspicuous offices, in which every one is excited by his love ta do good. . . . Light your candIe and seek how many there are in the kingdoms at this day, "'ho aspire to diguities, that are Dot lovers of themselves and the world. Will you find fifty among a thousand who arc lovers of Gad? And among these there are but few who aspire to dignities. Sinee then they are so few in number "l'ho are lovers of God, and so many ,,"ho are lovers of themselves and of the world, and since these frolll their own tires pelfornl more uses thao the loyers of God from theirs, how cao any one confirm himself [again8t the Divine Providence] by the faet that the evil are in eminence and opulence more than the good t (D. P. D. 250.)
PEIWI8SION 01' PROVIDENCE WITB RESPECT TO

W AIUL

It is Dot from the Divine Providence that wars exist; for they are connected with Dlurders, plunderings, acts of violence, cl'uelties, and other enormous evils, which are diametrically opposed to Christian charity. And J"et they cannot but he permitted, because the life's love of men, sinee the nlost ancient who are mennt by Adam and his ,vife, has beeome such that it desires to rule over ot hers, and at length over aH, and desires to possess the \\"ealth of the world, and tinally aIl wealth. These two loves cannot he kept in bonds, sinee it ie in accordallce with the Divine Providence that every one should he pernlitted 10 nct from freedoln according to reason; and sinee ,,~ithout perluissions DlaD cnnnot be led by the Lord from evil, thus cannot be reformed and saved. l'or if evils were Dot permitted to break out man woul Dot aee them, therefore would Dot acknowledge them, and so could Dot he led to resist them. Bence it ia

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that evils cannot be repressed by 811Y Providence; for thns they would remain shut in, and, like the disease called cancer, and RRngrene, would spread and consnme aIl that is vital in man. For Illan is by birth as a little hell, between which and heaven there is a perpetuaI disagreement. No man can be extricated from bis hell by the Lord unless he sees that he is in it, and unless he wishes to he extricated; and this cannot cOlne to pass without permissions,-the causes of which are laws of the Divine Providence. It is for this reason that there are wars, greater and less; the less bet\veen possessors of estates and their neighbours, and the greater between the monarcbs of kingdoms and their neighbours. Greater and less makes no difference, save that the less are kept within bounds by the laws of the Dation, and the greater by the law of nations; ancl that the less as \vell as the greater wish to transgress their laws, but the less cannot and the greater can,-but yet not beyond what is possible. There are ma~y causes, which lie hidden in the treasury of Divine wisdom, wh:r the greater wars,-because tbey are connected with murders, plunderings, acts of violence, and deeds of cruelty,-are Dot repressed by the Lord in the kings and the generals, neither in their inception nor in their progress, but at the end, when the power of one or the other has become so weakened that it is in imminent danger of destrnction. Sorne of these have een revealed to nle; among which is this :-That aIl wars, howsoever political they are, are representative, in heaven, of states of the church; and that they are correspondences. Such were aIl the wars described i~ the Word; and snch also are aIl wars nt this day. The wars described in the 'Vord are those tbat the children of Israel waged with different nations; as for instance with the Amorites, the Ammonites, the 1tfoabites, the Philistines, the SYl'ians, the Egyptians, the Chaleans, r.. nd the .Assyrians. And when the children f Israel, who represented the church, departed from the comulRndments and stat.utes, and fell into the evils which were signified by those nations, (for every nation with which thp children of Israel "~aged \var signified sorne kind of evil,) then they were punished by that nation. Thus \vhen they profaned the holy things of the cburch by fouI idolatries, they were punished by the Assyrians and Chaldeans; because by Assyria and Chaldea the profanation of w IJat is holy is signified. 8imilar thin!!8 are represented by wars wherever they are, at the present day; for aIl things that occur in the natural \vorld correspond in the spiritual world to spiritual things, and aIl 8piritual thin~s concern the church. It is Dot known in this world what klngdoms in Christendom represent the Moabites and Ammonites,what the 8yrians and Philistines, the Chaldeans

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and Assyrians, and the other nations with whom the children of Israel waged war; yet there are those that represent them. Bui; it also cannot be seen at aIl in this world what the character of the church is on earth, and what the evils are into which it is falling, and on &ccount of which it is punished by wars; for in tbis world only the externals are visible, which do Dot constitute the church. But it is seen in the spiritual world, wLere the internaIs appear, in which the church itself consista. And there they are ail connected according ta their various states. The con:8.icts of these in the spiritual world correspond to wars; whieh are on both sides governed by the Lord correspondentially according to the course of His Divine Providence. The spiritual man acknowledges that wars in the world are govemed by the Lord's Divine Providence; bllt not the natura! man,save that when a festival ie proclaimed on account of a victory, he can then upon his knees give thanks to God that He has given him the victory; and also in a few ,vorda before he goes to battle. But \vhen he returns into himself he ascribes the victory either to the prudence of the general, or to sorne device or occurrence in the midst of the battle which they had thought nothing of, ~Yet from which came the victory. It has been shown! that the Divine Providence,-which is called fortune,-s in the very least particulars even of trivial things. If you acknowledge the Divine Providence in these you must certainly acknowledge it in the affaira of wu. The 8uccesses and event.~ of war, result.ing favourably, are indeed said by the common voice to be by the fortune of war; and this is the Divine Providence,-especially in the plans and delibemtions of the generaJ, -although he should then and afterwards ascribe themaIl to his own prudence. But this he can do if he will, for he is in the full liberty to think in favour of the Divine Providence or ngainst it; nay, in favour of God and against Rim. But let him know that no jot of his plan and deliberation ie from himself. It aIl flows in either from heaven or from hel1,-from hell by permission, from heaven by Providence. (D. P. n. 251.)

PEBK188ION OP PROVIDENCE WITH RESPECT TO TBB RELIGIONS OF THE VARIOUS NATIONS.

They who deduce arguments against the Divine Providence from these permissions do not know the mysteries of heaven, which are innumerable,-acarcely one of which does man become acquainted with. Among tllem is this; that man is DOt taught immediately from heaven, but mediatcly. And as it is done
1

See p. 586.

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the Lord. When once a religion -has been implanted [in a nationl that nation is led by the Lord according to the l?recepts and. tenets of their religion. And the Lord has provlded that in every religion there shail be precepte such 8S are in the decalogue; as, that God is to he worshipped; His name is not to he profaned; a solemn day is to he kept; parents are to he honoured; that one must not kill; nor commit aduitery; nor steal; nqr beur false witness. A nation which esteems these precepts Divine, and lives according to them from religion, is saved. Very many nations remote from Christendom do in fact regard these Iaws not RB civil, but as Divine, and hold them sacred. Among the mysteries of heaven is this aIso:~ That the angelic heaven befbre the Lord is as one man, whose soul and life is the Lord; and that this Divine man is in all the form a man; not only as to the extelnal mcmbers and organs, but aIso as to the internaI members and organs, which are more numerous; and even as to the integumcnts, membranes, cartilages, and bones. Yet none of these in that man are material, but tbey are spiritual. Now it is provided by the Lord that even they to whom the gospel could not come, hutonly a religion, might a180 have a place in that Divine man, that is in heaven,by constituting those parts which are called integuments, membmnes, cartilages, and bones,-and that they like the others might be in heavenly joy. For it is not a matter of concem whether they are in such joy as is felt by the an~els of the highest heaven; or in Buch as is felt by the angels of the Iowest heavcn; for every one who cornes into heaven cornes into the greatest joy of his heart. A greater joy he could not endure, for he ,vonId he suffocated in it. It is as ,yith a pensant and a king. A peasant may he in the greatest joy wben he gocs clad in new clothing of coarse wool, and sits down to a table upon which there is set pork, a piece of beef, cheese, beer, and a rough wine.
J

mediately, and the gospel could Dot come through missioDaries to aIl that dwell on the whole globe, but yet by varions ways a religion could he communicated even to the nations that dwell in the corners of the world, therefore by the Divine Providence this has been done. For no man has a religion from himself, but tbrough another, who eitber himself or by communication from others knew from the 'Vord that there is a God, that there is a heaven and a hell, that there is a life after death, and that God must be worshipped in order that a man may become blessed Religionwas transplanted throughout the whole globe from the ancient Word,! and afterwards from the Israelitish Worel. U nless there had been a Ward no one could have knOWD of God, of heaven and hell, of the life after death, and still less, of

See p. 134:.

520

DIVINE PBOVmENOB.

He would he 0pJ!ressed st heart if like a -king he were clothed in purple and sllk and gold and silver, and a table were set before him on \vhich there were delicacies and costly luxuries of various kinds, with the choicest \vine. From \vhich it is plain that for the last as weIl as the first there is heavenly happiness, -for each in his degree. So it is a180 with those \vho are ont of the Christian world, if only they shun evils as sina against Gad, because theyare contrary to religion. Thcre are few who are totally ignorant of God. But even these, if they have lived a momllife, are instructed by the angels aCter deatb, and receive a spiritual principle into their moral life. So with those who worship the sun and moon, and believe God to be there. They know no otherwise; therefore this is Dot imputed to them as sin. For the Lord says :-" If ye were blind," that is if ye did Dot know, c: '!Je sluYuld have no sin" (John ix. 41). And there are manyeven in the Christian \vorld who worship idols a.nd graven images. This in truth is idolatrous, but Dot with all; for there are those to wholn graven images serve as a meane of awakening thought concerning God. For it is owing to influx from heaven that he who acknowledges God desires to see Him; and 88 these cannot like interior spiritual men lift the mind above sensual things, therefore they arouse it by a graven image or picture. They who do this and do Dot worship the image itself as Gad, if also from religion they live the precepts of the Decalogue, are s8;ved. Fro~ these consierations it is clear that, as God wills the salvation of ail, He has also provided that every one, if he lives ,vell, may have soma place in heaven. (D. P. D. 254.)
PElUlISSlON 01' PRoVIDENCE WITH RESPBO'I' Ta TUB MAuoJTAB RELIGION.

The fact that this religion is received by more kingdoms tban the Christian religion may be a stumbling-block to those who think of the Divine Providence, and at the sarne time believe that DO one can be saved but who is born a. Christian, thns where the 'Vord is and by means of it the Lord is knO\VIL But to those who believe that all things are of the Divine Providence the 1.'lahometan religion is Dot a stumbling-bll)ck. They inquire, and they also tind, \vherein it is [of the Divine Providence]. It is in this :-That the Mahometan religion acknowleges the Lord as the Son of God, as the ,visest of DIen, and as the greatest prophet, who came into the "l'orld that he Dlight teach men. - The greater part of them Dlake Him greater than ~fahomet. That it may be fully known that that religion was raised up by the Lord's Divine Providence to destroy the idolatries of many nations, it shall he explained in a certain order. First, therefore,

DIVINE PROVIDENOE.

521

coriceming the origin of idolatries. Before tl1at religion the worship of idols was common thruughout the whole earth. The reason waa, that the churches before the LordJs advent were ail representative churches. Such was the Israelitish church. The tent there, the garments of Aaron, th~ sacrifices, aIl things of the temple at Jerusalem, and also the statut~s, were representative. And among the ancients there was a kno\vledge 'of cOlTesponencas, which is also the knowledge of representations,-the very knowledge of the wise,-especially cultivated in Egypt; v.~hence their hieroglypllics. From titis knowledge they understood what animaIs of every kind signified; and trees of every kind; and also mountains, hills, rivera, fountains; and the SUD, moon, and stars. And as their worship was aIl representative, consisting of pure correspondences, therefore they had worship upon rnountains and hills, and 81so in groves and gardens. And therefore they consecrated fountains, and in their adoration of God turned their faces to the rising sun; and moreover made sculptured horses, oxen, calves, Iambs, and even birds, fishes and serpents. And these they placed in tbeir houses and elsewhere, in an order according to that of the spiritual things of the church to which they corresponded, or which they represented. They placed simi.lar representative things in their telnples also, that they 11) i~bt call to remembrance the holy things which they signified. Arter a timA, when the knowledge of correspondences was blotted out of remembrance, their posterity began to worship the sculptured images, as in themselves holy j Dot knowing that their ancient progenitors saw nothing holy in them, but only that according to correspondences they represented and therefore signified holy things. Renee arose the idolatries that filled the whole \vorld.Asia with the neighbouring islands, and Africa and Europe. That all these idolatries rnight be extirpated, it was brought to pass, by the Divine Providence of the Lord, that a new religion ShOl11d arise, accommodated to the geni us of the orientaIs, in which there should be something fronl both Testaments of the Word, and which should teach that the Lord came into the worId, and that he was the greatest prophet, the wisest of aU men, and the Son of God. This waa accomplished through Mahomet, from whom that religion is called the Mahornetan religion. This religion ,vas raised up of the Divine Providence of the Lord, and was, AS ,vas said, accoDlmodated to the genins of the orientaIs, to the end that it should destroy the idolatries of 80 many nations, and give sorne knowledge of the Lord before they should come into the spiritual ,,"orld. This religion would Dot have been received by so many kingdoms, and cOllld Dot have extirpated the idolatries, unless it had been made confornlnble to and on a lavel witb the ideas of the thoughts and of the lire of
39

522

DIVINE PROVIDENCE.

themaIL The reason why it did not acknowledge the Lord ~ God of heaven and earth, was that the orientaIs ackno\vledged God the Creator of the lmiverse, and could not comprehend that He came into the world and assumed the Ruman. 80 neither. do Christians comprehend it; who therefore in their thought separate His Divinity from His Humanity, and place t.he Divinity beside the }"ather in heaven, and His Humanity,-the.r know not where. It may be seen from these statements that the 1tfahornetan religion arose in fact out of the IA>rd's Divine Providence; and that aIl of that religion who acknowledge the Lord as the Son of Gad, and at the sarne time live according to the comnlandlnents of the Decalogue, which tl1ey al80 possess) by shunning evils as sins, come into the heaven which is called the ~laho1l1etan heaven. This heaven also is divided into three beavells, a bighest, a middIe, and a lowest. In the highest heaven are those who acknowledge the Lord as one witb the Father, and thus as HimseIf the 0111y God; in the second heaven are those who renounce polygamy and live \vith one wife; and in the last heaven are those who are being initiated. (D. P. D.255.)

PElUIISSION 01' PROVIDBNCE WlTH .RESPECT TO TUB LIMITE PBBVALQQI OF THS CHBl8TIAN RELIGION.

The reason why the Christian religion exista only in the smaller portion of the habitable globe called Europe 1 is, that it WA.S llot adapted to the genius of the OrientaIs, like the Ma hOlnetan religion,-which, as was said above, is mixed; and a religion that is Dot aapted is not received For example, a l'eligion which decrees that it is unlawful ta have more than one wife, is Dot received but rejected by those who for ages back have been poIygamista. So aIso with respect to some other things ordained by the Christian religion. Nor does it matter whether a less or greater part of the \vorld receive it, if only there are peoples \vith w hOln the W ord exista; for from tbence
1 Though the knowledge of the Christian religion has been mnch more widely extended d\uing the more than a century that has elapsed sinee this wu mUent yet the disparity, to a vast extent, And especially the principle involved in this permissive dispensation of Provience, ~mains. There does not al)pear to he anythin~, however, in the fRet or in the principle, discouraging to the hope, inspired by the marvellous universal circulation of the Divine Word in tliis age, that the "living teaUr8 JI that "go fortl" out 01 J~nualem" (Zech. xiv. 8~, will he grndual1y received, RS the nations become prepared 10 receive, and the trne Christian religion more and more extended, until .. alllhall hune th~ Ltml, .frtnA lM least unlo tM greatest" (Jer. xxxi. 84). The author's writings e1sewhere, in f&ct, give support 10 this belief; and thes6 very permissions of the Divin4t llroviJence look undoubtedIr, byaccommodation, to this ultimate end.

DIVINE PRO'VIDENOK.

there is ligllt to tbose who are out of the Chl1roh anel bave Dot the Word.! And it is marvellous tbat where tJ.le Word is devoutly read and the Lord is worshipped from the Word, there the Lord is, together with heaven. This is becauee the Lord isthe Word, and the Word is the Divine Truth ,vhich makes heaven. The Llrd therefore saya ;_CI W7t.er6 two or thru are gatlured together in, My n,ame, there am I in the midst 0/ them JI (Matt. xviii. 20). 'fhis may he done witb the Ward by. Europeans in wany parts of the habitable globe;. l.leCft,use tbey:~ have commerce aver the whole ealih, and everywhere the Word is read or taugbt by them. This appears like an invention; but yet it ia true. (D. P. n. 256.)

PmII18810N o. PROVIDENCE "'lm RBSPBa1' '1'0 TH. D1Vl81OH8 Alm CORRUPTIONS OP TBB CBBlSTIAN RBLIQION.

The natura! man may think within bim that if the Divine Providence were universal, in the very least thing8, and had for ifs end the salvation of all, it would have C&used that the1'8 should he one true religion througbout the world, and that iiF ahould not be divided, stillless rent with heresies. But exerc8e' yOU? reason, and if you are able think nlore profoundly. Can a man be saved if he is Dot first refonned 1 For he is hOTU into the love of self and of the world; and, as these loves have Dot within them anything of love to God, nor anything of love towards the neighbour exoept for the sake of self, he is also bom~ inta evils, of every kind What is there of love or meroy in these loves 1 Does he make anything of defrallding allother 1 Of blaspheming him? Of hating him, even to the death 1 or committing adultery witb his wife 1 Of venting' his rage upon: mm, ,vhen in a state of revenge 1-Seeing that iD his lowermind (anifnm) be bears the desire ta be highest of all, and to poeeesa the goods of all; tbu~ seeing tbat he looks upon others, 88 trivial and of snlall account in comparison witb himself. Tbat such a man may he saved, must he Dot first be led away froln his evils, and thus reformed 1 It has been shown above, upon many consideratioDs, that this cannot be dane except according to many laws; which are the laws of the Divine Pro'ldence. 'fhese laws are for tbe most part unknown, and yet they are of the Divine ,visdom, and at the same time of the Divine love; against them the Lol'd cannot aet, for to &et agp.inat them V/ould he to destroy man, and not to save him. Scan briefty the laws which have been adduced, and you will see. Sinee therefore it is also in accordance with these laws.tbat there
1

Bee page 130.

524

DIVINE PROVIDENOE.

ie no immediate influx from beaven, but 8, media'je influx through the Word, doctrines, and preaebing; and sinee the 'Vord, in ortier tbat it sbould be Divine, could Dot be written other\vse than by pure correspondences ; 1 it follows that dissensions and heresies are inevitable,2 and that the permission of theul is also in accordance with the laws of the Divine Providence. And are the more when the Cllureh itself had taken for its essentials 8uch things 88 relate to the understanding, thus to doctrine, and not sncb as relate t.o the will, and thus to life, and ,vhen tbose that relate to life are Dot essentials of the chureh. Man ie then, from his understanding, in mere darknese, and wanders about as one blind, w.ho everywhere runs against things and tumbles into pitfalls. For the will must see in the understanding, and not the understanding in the will. Or what is the sanle, the life and its love must lead the understanding to think, speak, and aet, and Dot the reverse; if the reverse then the understanding, from an evil, nay, a diabolical love, lnight seize upon whatever impressed it through the senses and enjoin upon the will to do it. ~"'l'om tbese considerations it may be seen whence come dissensions and heresies. But it is provided that every one, in whatever heresies he n1ay be as to his understanding, maJ' )?et be refornled and saved,-if only he shuns evils as sins, and does Dot confirnl tl1e heretical falsities in himself. For by ehunning evils as sins the will is reformed, and t hrough the ,vill the understanding; which then first from darkness cornes into the light. There are tbJee essentials of the church ;-the acknowledgment of the Lord's Divinity; the aekno,vledgment of the holiness of the 'Vord; and the lire which is called charity. According to the life which is charity every man has faith; from the W ord, he has a knowledge of what his life must he; and refomlation and salvation are from the Lord. If these tbree had remained as tl1e essentials of the church intellectual differences wOld not have divided, but ollly varied it; as tbe light gives varions colours in beautiful objects; and as the various gems add beauty to the crown of 8, king. (D. P. D. 259.)

THB PERlfl8Sl0N OF

EVJL8.

If man had Dot full liberty he not only could Dot he saved, but would even utterly perish. Hear now 'the reason :-E\-ery man by birth is in evils, of many killds. These evils are in his will; and wllat is in bis will is loved; for what. a nUln inwardly wi11s he loves, and what he loves he wi11s. And the love of the will flOW8 into the understanding, and there causes ita. deligbt t4
1

See p. 88.

Bee p. 111.

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525

he felt. From thence it cornes into the thougbts, and also iuto the intentions. If therefore a man were Dot permitted to think
according to tbe love of his will, which is from inheritance in him, that love would renlain shut iu, and would never come to the man's ~ight; and the love of evil Dot apparent is as an enenlY in ambush, as purulent DJatter in an u]cer, as poison in the blood, and corruption in the breast, which if kept confined lead to dissolution. But on the other hand when a man is permitted to meditate the evils of his 1ife's love, aven to intention, they may he healed by spiritual Dleans, as diseases are by natural means. The Lord might heal the underBta.nding in every man, and thus . cause him not ta meditate evils but goods. This He might do by various fears, by miracles, hy converse with the departed, and by visions and dreams. But to heal the understanding only, i9 merely to' heal man outwardly; for the understanding witb its thought is the external of Inan's life, and the internaI of bis life is the will with its affection. The healing of the understanding only would thel'efore he like a palliative cure, whereby the interior mali~nitYJ shut in and prevented from coming out, would WDsunle first the neighbouring and afterwards the remoter parts, until the w hole were Dl0rtified. It is the will itself that is ta he bealed,-Dot by influx of the understanding into it, for that does Dot take place, but br instruction and exhortation by the understanding. If on1y the ullderstanding were healed man would become as a dead body enlbalmed, or covered over with fragrant spices and with roses; which soon \vould so absorb the fetid oor of the body, that they could Ilot he applied to the nostrils of anyone. So would it he with heavenly truths in the understanding if the evillove of the will were obstructed. (D. P. n. 281, 282.)

TIIB

'DIVINE PROVIDENCE 19 EQUALLY WIm TBB THE GOOD.

EVIL

DI)

The Divine Providence, Dot only with the good l?ut aIso with the evil, is universal, in the very least particulars, and yet is Dot
in their evils. It was sho\vn above that the Divine Providence is in tlie very loost p~rticulars of a man's thoughts and affections ; by whicb is meant that a Dlan can tbink and will nothing from himself, but all that he thinks and wills and therefore says and does, is fronl infiux,-if it is good, from influx out of heaven, and if evil, from influx out of hell; or what is the same, that the good .is from influx from the Lord, and the 8vil from the man's pruprium. But 1 know that this can with ditliculty he cOw-

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DIVINE PROVIDENOB.

prehended, because a distinction is nlade between t'hat whieh ':f)ow8 in from heaven, or from the Lord, and that which flows iD from hell, or from man's proprium, and yet it is said that the Divine Providence is in the very least particulaJlS of a man's tboughts and a:ffectiODs,-even so far that a man cannot think and will from hiruself; aud as it is also said that. Ile ea.n do thia from hell, and 8{,rain, from his proprium, it appears 8S if it were contradictory; but yet it is ilOt. That it 8 Dot 80 will he seen in what follows. (D. P. D. 287.) That everything that man thinks and wills and tberefore that Ile says and does ftows in from the one only fountain of life, and Jet tbat that only fountain, whieh is the Lord, is Dot the cause of man's thinking evil and falsity, may he illuRtrat:ed by these fRCts in the natura! world :-From its sun proceed heat and light; and these two flow into aIl subjects and objects that 'appear before the eyes,-not into good subjects and benutiful ohjecta only, but a180 into evil su~iects and unsightlyo~ject8, and produce variet.ies in t.hem. :For they flow Ilot ollly into trees that bear good fruits, but into trees also that bear evil flllits; na.y, even ioto the fruits themsel ves, &n(l give them 8ustenance. In like manner they flow int{) good seed, and inro tares; and into ahrnbs thnt are of good use, or wholesoole" and inta shrubs that are of evil use, or poisonous. And yet it is the same heat, and the sarne light,-in \\hich tl1ere is no CAuse of evil; but t.his ie in the recipient snbjects and objecta. The heat that hatches eggs wherein lurk the 0,,1, the screech.owl, the asp, nets in the same way 88 when it hatches eggs in which the dove, the lleautiful bird, a.nd the 8wan are concealed. Place eggs of eRch kinrl under a hen, and by her heat, which in it8eIf is harmless, they will he hatched. What thercfore baR the heat in common with these evil and noxions things? So heat in marBhy, stercoraceous, putrid and cadaverous substances, opemte8 Just a..~ when il. flows into things vinous and fragrant, and into living plants and animaIs. 'Vito doea Dot see that the cause is not in the heat, but in the recipient subject? The sarne liCTht 8180 presents pleasing colours in one object, and disagreeable colours in anoiher; nay, s lustrous and effulgent in dazzlincy white objects, and covers itself with shade and with darkn~ ~ things verging ta black. It is the same in' the spiritual world. There are heat and light there also from its 8un, wLicTl is the Lord; whicb flow from it into their subjects and objects. The 8ubjects and objeets there are angels and spirits; in particuJar, their voluntary and intel1ectual faculties. The heat there is the proceeding Divine love, and the light il the proceeding Divine wisdom. The cause is Dot in tbem of their being differently received by one and by another; for the Lord aays, that cc H,

DIVINE PROVIDENCE.

02;

malcetA His sun, to rise on the evil and on the gooeZ, and se'luielh rai"" on the just and on the 'ltnjust" (l\latt.. v. 45). In tlle 11ighest spiritual sense the Divine Love is meant by the sun', and by rain the Divine Wisdom. (ib. n. 292.)
TBB PABTICULAB
WDING 01' THE GOOD AND TUB DIVINE PROVIDENCE.

EVIL

BY TBB

There are men in the world who are angels,and there are men who are devils. Heaven is from the men-augp.ls, and hell is from the men-devils. With a man-angel aIl the degrees of his life are open, even up to the Lord; but ,vith a Inan-devil only the ultimate degree is open, and the higher degrees are close<1. A manangel is led of the Lord both froln within and from ,vitho~t; but a man-de vil is led of hilnself from ,vithin, and of the Lord froDl without. A man-angel is led of the Lord according to order,. nom within frOIn order, from ,,'ithout tO\Va1S order; but a nlandevil is led of the Lord to\vards' order fronl ,vithout, but of himself from \vithin against order. A man-angel is continuaIly withdrawn by the Lord from evil and led to good j and a mandevil is a1so continually withdrawn by the Lord fronl evil,but fronl a more to a less gl'ievous evil; for he cannut be led to good. A man-angel is contillually led by the Lord s\vay from heU, and led more and Ulore interiorly illtO heaven; and a mandevil is also continually led hy the Lord away from hell,-but froID a Inore grievous to a milder hell fur he cannot be red to heaven. A man-angel being led of the Lord is led by the civillaw, by the moralla,v, and by spiritualla\v, on account of the Divine in them; a man-devil is led by the saille la\vs,-but for the sake of his o\vn in them. A man-angel from the Lord loves the goods of the church, which are also the goods of heaven, because they are goods; likewise its truths, becau:;e tbey are truths; and frOlll binlself he loves the goo.ds of the body and of the world, because theyare 'of use, and ecause they are for enjoyment; like,vise truths which appertain. to the sciences; yet he loves theul fl'om himself appareutly, but actually from the Lord. Anal. a Juandevil aIsD fronl himselfloves te goods of the body and urthe \vorld becallse they are of use, and ecause they are for enjoynlcnt j like\\'se trLths appertaining to the sciences; but he loves them apparently From himself, and actually from helL A man-angel is in freedolll and in the delight of his hea..l't ,vhile he is doillg gool! from good, and likewise when Ile is not doing evil; but a lllandevil is in tree~om and in the delight of his heart '\'heu he is doing good from evil, and like,vise when he is doing evil. A manangel and a man-devil may appear alike as to extenlals, but
t

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DIVINE PROVIDE... OE. V

88 to internaIs. They are tberefore ll1anifestly unlike when the externals are laid aside by death; the one is carried up into heaven, and the otber is borne down into bell (A. E. D. 1145.) The Lord f10ws iuto the interiors of man's mind, ~nd tbrough these into its exteriors; and into the affection of his ,,ill, and through tbis into the thOllght ofl1is understallding; and not contrari,vise. To flow inta the inteliors of man's milld and through these into the exteriors. is to form a root and from the root to produce,-the root being in te int~riors and production in the exteriors; and ta flow iuto the affection of the will and through this into the thought of the understaning, is first to inspire 0. souI, and through this to form the things following. For the affection of the ,vill is as the soul tbrough which the thou~hts of the understanding are formed. l'his, too, e influx froln the internaI into the external, \vhich there is. ~Ian kno\vs nothing at 0.11 of wbat flows into the interiors of his nlind, nor of ,vhat flo\\~s into the affection of bis thought. . ,. But how the Lord flo,,"s in,. and man is thus 100, can only he. kno,,n from the spiritual \vrld. As to bis spirit,and therefore as to his affections and the thoughts from them, he is in that world; for both theRe arc of his spirit. It is this, and Dot the body, which thinks from his affection. 'l'he affections of a~ man, whence his thoughts proceed, have an extension into societies there. in every direction; iuto Inore or fe\ver societies, according to the strengtb and character of the affection. As ta his spirit man is within these socipties, is bouud to them as with extended cards which circumscribe the space wherein he walks. And then as he proc~eds from one affection into another, so he proceeds from one society into another; and the society in which he is, and his place in it, is the centre from which the affection and its thought runs out to the other societies, as to the circumferences,-which are thus in unbroken connection with the affection of t.he centre froul which he then thinks and speaks. This spbere, which is the sphere of his affections and the thoughts fronl them, a man procures for bimself in the world,-in bell if he is an evil man, if he is a good man in heaven. Man does Dot kno,v that it is SO, for he is unaware that sucb things existe Through these societies man-t.hat is bis mind-walks, free thou~h bound, and the Lord leads him; nor does he take a step in \\"hich a.nd by which He does Dot lend. And He continually gives Inan tu know no otherwise tban that he goes in full liberty, of himself; 1 and he is permitted ta persuade
l This alone, or "part (rom the light of the authorts teaching elsewhere, might seem to imply ~"tat man'k freeom is not actual; but it is necessary"1o bear in roind the important distinction he makes between acting freely " fl'ODt himaelf (t~ st), which man does not, and acting freely "cu if from himself ,t (8icul e::a: .), which he doeL The freedom is actual; but that the action is from himself il only appareni, inaamuch as man bas no le and source oC anything in himself.
fi

tbE.Y are entirely unlike

DIVINE PROVIDENOE.

u29

himself of tbis, because it is accordinJ:t to a law of the Divine Providence that man sbould be carrie \vhithersoever his affection wills. If bis affection be evil he is carried about through infernal societies; and if he docs Dot look to the Lord he is ' brought more inwardly and profoundly iuto them; and yet the Lord leads him as by the hand, permittiug, and \vithdra \viug, so far as he is willing from freedom to follo\v. But if he looks to the Lord he is led out of these societies, in succession, accoring to the order and connection in whicb theyare,-which order and wbich connection is kno,vn to none but the Lord only; and thus he is brought by continuaI steps out of hell upwards towards heaven, and into heaven. This the Lord does while lllan is ignorant of it, for if a man kne\v he would disturb the continuity of that progress by conducting himself. (ib. n. 1173, 1174.)

WHY

THE DIVINB PROVIDENCE LEADS

1tIAN

DY AFFECTION AND NOT

BY TaOUGHT.

It shall now he explained wbat affection is; and tben why man is led of the Lord by affections and Dot by thoughts. . . . What is affection 1 By affection the sallle is meant as by love; but love is as the fOllutain, and affections are as the streams from it. Thus they are also continuations of it. Love as the fountain is in man's '''ill; the affections wbich are its strealns tlow hy continuity into the understanding, and these by nleans of t.he light from truths produce thoughts,-just as the influences of heat in a gardell cause g~rminations by nleans of the rays of light. In fact love in its origin is the heat of heaven, trnths in their trigin are rays of the light of heaven, and thoughts are germinations from their marriage union. . . . It shall now he explained, Why man is led of tM Lord by affections and 'Mt by thought. If a Inan is led of the Lord by affections he can be led according ta aIl the laws of His Divine Providence, but Dot if led by thoughts. Affections do Dot Dlanifest themselves to a man; but thonghts are manifested. Then, affections produce thoughts; but thoughts do Dot produce affections. It appears as if they produce theln ; Lut it is a fallacy. And as affections produce thoughts they likewise produce aIl things of the man, for they arc bis life. This in faet is known in the world. If you hold a mau Ly Ilis affection you hold him fast, and may lea<.1 him whither you ,vill; and then one reason has the weight or a thousand. But if yon .do not hold a Inan by his affection reasons are of no avail ; for the affection not agreeing either I,erverts, or rejects, or extingllishes them. So would it be if the Lord were U, lead man y thoughts immediately, ans! Dot by affections.

530

DIVINE PROVIDEl\"CE.

And besidea, when a man is Icd of the Lord by his affections it appears to hinl na if he thol1ght freely fronl himself, and as if he freely spake and also acted from himselt: This then is the reason \\l'hy the Lord does not teach man immediately, but mediately through the 'Vord, by doctrines and preachillgs fronl the 'Vord, and by conversations and social intercourse; fur through these means man thinks free1)" as if from hinlselt: (A. E. D. 1175.)
EvIL.

THE DIVINE PROVIDENCE IN WITHDRAWING MAN FRO.

"rhat the Divine Providence is ,,ith the good can be more easily cOlnprehellded than \vllat it is \\ith the evil And as this is now treated of it shali be explained in the follo\ying order:FJRST: In every evil thtre are tltings innu'lnCrable. Every evil appears to UlaD as one simple thing. 80 hatred and rev'enge, 50 theft and frand, 80 adultcry and whoredom, so pride and arrogance, and the other evils appear; and it is not kllown that in each evil there arc inllulnerale thiugs. They are more than the fibres and vessels in a man's body. For an evil man is a heU in the Ieast form, and hell consists of myriads of Dlyriads; and cvcry one there is as a nUln in fornl, although nlonstrous and aIl the fibres and aIl the vessels in him are inverted. The spirit himself is an evil, appearing to himself as one; but the concupiscences of that evil are as iUllulnerablc as the thiugs that are in hiln. For every nlan is his evil or his good, from the hend to the sole of the foot. Since then an evil man is so constituted, it is plain that one evil is composed of things varions and iUllulnerabIe, which distinctIy are evils, nnd are calle t.he concupiscences of evil lt folIo\\'s from this that all these in the order in which they are, must he restored and converted by the Lord, in oroer that man may he refornled ; and that tbis can only be done by the Lord'g Divine Providence successively, frolll a man's earliest age to his last . . . And it cannot be e1fected other\vise than, cOlIlparatively, as in the grafting of trees, the roots of which with sorne of the trunk relnain; but yet the ingrafted branch couvert.s the sap extracted through the old root into sap fornling good fruit. The branch to he ingrafted cannot he taken from el~ewhere tItan from the Lord, who is the Tree . of Life; which indeed is according to the Lord's words in John xv. 1-7.
SECONDLY:

more dcep!y nto his et~ils. lt is said from himself, because all evil is from man; for he turns the good which is from the Lord iuto evil, as ,vas said above. The real cause of an evil man leading bimself more deeply into evll is, that as he ~'ills and

An e'Vil man, fram himseIJ, continually brings l~imself

DIVINE PROVIDEJ.:OE.
~0e8

03-1

evil he brings himselfmore and more interiorl)7.,and alsomore and more deel'ly into infernal BocietieB. Rence the delight of evil also increases, and this 80 takes possession of bis tboughts that at length he feels nothing more delightful. And whoever has mought himself more interiorly and more deeply into infernal societies, becomes 88 it were bound about with cords. But 80 long as he lives in the world he does not feel the com. They are as of soft wool or tender threads of silk, whi~h he likes beeause they titillate; yet anar death those cords fronl 80ft become hard, .and .from titilIating become galling. That the delight of evil rece'~-es increase is known from thefts, robberies, plunderings, revenge, tyrannies, the love of gain, &1ld other evils. Does Dot a man feel an. elation of delight iD them according to their success and unrestrained exercise? . . . If the evils are in tbought only and Dot in the will a man 8 not yet connected with evil in an infernal society i but when ~ey are also in the will he then enters it. If then he a]so con.:. eide1'8 that this evil s contrary to the precepte of the Deca- Iogu~ and regards these 88 Divine, he commits it nom purpose, and thereby lets himself down deeply [into the infernal society], from which he cannot he drawn out save by actual !epentance.
~ission

The Divine PrO'Dide'Me with t'M etJil i8 a continual of e'Dil, to the end that tlurre ma,!! he li continual witkdrawal frtn it. The reasun why the Divine Providence with
TBIRDLY:

evil men is a continuaI permission is that nothing but evil can come forth from tbeir lite. For a man, whether he is in good or in evil, callnot be in both at the sanie time, nor alternately unless he is lukewarm; and evil of life fa Dot. introduced into the will and through it into the thought by the Lord, but by man; and this is called permission. Now as every thil1g that an evil man wills and thinks is of permission, it is asked~ What tben is the Divine Providence therein, which is sa.id to he in the very least things with every lnan, the evil as weIl sa the good' But it consiste in this; that it continually pertnit8 fGr the sake of the end, and that it permits such things as are fur the end; and no others; and tba.t the evils which proceed from permission it continually bbRerves, sepa1'8.tes, purifies, and those that are not concordant [with the end] it removes; and through unknown ways dischargee. These things. are Gone chiefly in man's interior will, and from this in his interior thought. The Divine Providence fa continuaI also in ,bis; that it is watchful that the tbings removed and dis cbat-ged he Dot received again by the will, siDee aIl things t118t are received by the will are appropl"iated to tnan;. but thosa ,hat are received by the thought, and llot by the ,vill, ar~

532.

DIVINB PRVVIDENOE.

separated and banished. This is tbe continuaI Providence of the Lord with the evil; which, as was said, is a continuaI permission, ta the end that there may he a perpetuaI withdrawal. Of these tbings man kno\vs scarcely anything, because he d6es Dot perceive them. The primary l'e8S0n 'wby he does Dot perceive them is, that they are evils of the concupiscences of bis life's love, and these evils are not felt as evils, but as delights, to wbich no one pays attention. Who attends to the delights of his love? His thought floats in them, as a skiff that is borne upon the current of a river; and is perceived as a fragraut atmosphere, which is inhaled with a full breath. He is only able to perceive something of them in bis external thought; yet he does Dot attend to them there unless he weIl knows thaf, they are evils. But more respecting these things in what DOW fol Iows. FOURTHLY: The 'Withdrawalfrom evil is effected bg the Lord in Il t1wusand, anil moreover in 'IM8t '1n.ysterios ways. Of these Sr few . only h~ve been disclosed to me, and indeed none but the most general; which are, that the delights of the concupiscences,of w hich a man knows not.hing,-are emitted in troops and bundles into the interior thoughts, which are those of man's spirit, and thence into his exterior thoughts in wbich they appear,-ullder a certain sense of enjo.vulent, pleasant or passionate,-and are there mingled with his natura1 and sensual deligbts. These are the rocans of sepamtion and purification, and also the ways of withdrawal and discharge. The means are chiefly the delights of meditation, thougbt, and refiectioD, with a view to certain ends which are uses; and the ends which are uses are as many as are the particulars and least particulars of any one'a business and employment; and then they are also as many 88 are the delights of refiection to the end that he may appear as & civil, and a moral, and also as a spiritual man,-besides tbe undelightful things which in~rpose. These, because tbey are the delights of his love in the external man, are means for the separation, purification, excretion and withdrawalof the delights of the concupiscences of evil in the interna! man. Take for example an unjust judge, who looks to gain or to frielldships as the ends or the uses of his function. Inwardly he is continuallyin these ends; but 80 that outwardIy he may act as lawyer and a just maIL He s continually in the delight of medit.ation, thought, reflection, and intention, as to how he may hend, turn, adapt and ajust the right, so that it sball appear conformable to the law, and analogons to justice; nor is he conscious tbat bis internai delight consists in cunning, fraud, deceit, clandestine theft, and many other evils; and that that delight, composed of so many delights of the concupiscences of evil, governs in each

DIVINE PROVIDENCE.

533

and aIl the particulars of his externa1 thou~ht, in whit,;h are the delights of the appearance tbat he is just and sin cere. The internai delights are let down into these external delights, and commingled like food in the stomach, and are there separated, purified, and conducted away,-but yet no others than the more baneful delights of the concupiscences of evil }"or in a wicked man therc is no other separation, purification, and removal, tban of the more grievous evils from the less grievous. But in a good man tbere is a Bepamtion, purification, and removal, Dot'only of the more grievous but of the less grievous. And this ie done by the delights of affections fur good and trnth, and justice and sincerity, ioto which he cornes in 80 far as he regards evils aa sins and therefore 8huns and holds them in aversion; and the more if he fights against them. These are the means by \vllich the I.ord purifies ail who are save(l He aIso purifies thelll by external means, which are [the delights] of fame, of honour, and sometimes of gain. But into these the delights of affections for truth and good are introduced by tlle Lord, by which they are 80 directed and adapted that they become delights of the love of the neighbour. . . t . That the withdrawal from evils is effected by the Lord in innurnemble and most mysterious ways, cannot better he seen; and thus placed beyond doubt, tban from the f\ecret operations of the soul in the body. Those of which man has cognizance are, that he looks at the food he is about to eat, perceives its odor, hungers for it, tastes it, grind.s it with his teetb, rolls it with his tongue into the sophagus, and so into the stomach. While, on the other hand, the secret operations of the souI, of which a man knows nothing, because he has no sensation of them, are, that the stomach rolls about the food received, opens and separates it by solvents, that is digests it, and offers suitable parts to the little mouths opening there and to the vessels, which inlbibe them; and that it sends away sorne into the blood, SOllle into the lymphatic vessels, sorne into the lacteal vessals of the mesentery, and some it sends down into the intestines; then that the chyle, drawn from its receptacle in the mesentery through the thoracic duct. is carried into the wna cava, and so into the heart, and from" the heart into the lungs, and from thern through the left ventricle of the }.eart into the aorta, and from this through its branches into the viscera of the whole body, and 81so into the kidneys,-in each of which there then takes place a separation and purification of the hlood, and a withdrawal of heterogeneous substances. To say nothing of how the heart sends its blood, defecated in the . lungs, into the brain, which is done through the arteries called the carotide; and how the brain returns the vivified blood into the wna cam,-just above ,vhere the tboracic duct brings in the

634

DIVINE PBOVIDENOE.

chyle,-and 80 back again into the heatt. These with innu. merable others are the secret operations of the ,ouI in the body. Man has no sensation of them, and he ,,"ho is not versed in the science of anatomy kno\\'s nothing of them. And yet similitr things take place in the interiors of a man's mind; for nothing can be effected in the body but from the milld For the mindof man is his spirit, and his spirit ie equally a man, with the only difference that the things that are done in the body are done natumlly, and the things done in the rnind are done spiritually; there is in every way a similarity. From these considerations It is plaiD that the Divine Providence operates with every man in innumerable and moreover in most secret ways; and that its continu& end ie to purify him, because its end is to sava him; and that not hing more is incumbent upon man than to remove the evils in the external man. The res5 the Lord provides if he is implore<L (D. P. D. 296.)
EVB&Y

MAN

KA.Y DB BB1POBKBDJ AND THERE lB NO. PBBDESTINATIOB

Sound reason dictates that all are predestined to heaven, and no one to belle . . . The end of creation is a hea.ven from the human race. . . . Every man is created tbat he may live to eternity in a state of happiness; thus every man is created that he may come into heaven. Divine Love canDot but will. this J and Divine Wisdom cannot but provide for il . . .. It is tberefore of the Divine Providence that every man can he saved; and that they are saved \vho acknowledge God and live uprightly. . . .. . To live uprightly is to shun evils because t.hey, are contrary to religion and therefore against God. . . . . Man s biulself at fauit if he is not saved. . . . . Any other predestination than 10 heaven is contrary to the Divine LoveJ which is intillite; . . . and it is contrary to the Divine Wisdom. which: aiso is infinite. . . . . The means by which the Divine Pro~ dence worka out its end, which is the saivation of man, are Divine tnlths whereby he has wisdom, and Divine goods whereby he has love; for he who purposes an end purp<Jett. alao the means. (D. P. n. 322-331.)

THE OPERATIONS OP PBOVIDENOB POR MAN's 8ALVATION ABJI

CONTINUAL AND PROGBBS8IVB.

The operation of the Divine Providence to save man begins at his birth and continues to the end of his life, and afterwards w eternity. . . AlI things that are exterior to man and sub

DIVINE PROVmENC/l.

535

serve a use ta are sccondary ends of creqtioD; \vhich ends, in short, relate to aIl things that exist ~n the tbrce kingdoms, the animal) .the vegetable, and the mineraI. Bince aIl thi!18'8 in these kingdoms constantly proceed according ta the Iaw8 of Divine order established in their first creation, how then is it ~sible for the primary end, which is the salvation of the human race, Dot to proceed constantly accordi~ to the laws of its order, which are la"'s of tho Divine rrovidence? Onl)"look at a fruit tree. Is it not firet born as a tender germ from a diminutive seed? And docs it Dot afterwards, successively, grow to a trunk, and spreud forth branches, and these are covercd with leaves, and then put forth bli)s.~oms, and bear fruit, and in it form new se(lds, by which it provides for its perpetuation? It is the same with every shrub, and with every herb of the field. Do not un things, cven the loost particulars in them, constantly and wonderfully proceed from end to end according to the Ia\\"s of their orer? 'Vhy' Dot likewise the primary end, ,,,,hich is a heaven from the buman race 7 Can there he anything in its progression that does Dot most constantly proeed ac'cording to the laws of the Divine Providence 1 Since there is a correspondence of the life of man with the growtb of a tree J let there he a parallelism or comparison drawn bet\\"een them :-The infancy of nlan is comparatively as the tent1er germ of the tree springing forth from a seed out of the earth; the childhood and youth ot man are like that germ gt'o\\~ing to a trunk, ,,'ith branchlets; the natura1 truths with which every man is first imbued are as the leaves ","ith which the branches are covered,-leaves have no otber signification in the "T ord; luan's initiations into the marnage of good and truth, or the spiritual marriageJ are as the blossoms that the tree produces in the tilne of spring; spiritual tnlths are the leaflets of th05e blossorns; the earliest [effects] of the spiritual marriage are as the inehoate forms of the fruit; spiritual goods, whicb are goods of charitJ, are as the fruit,they a180 are signified by fruits in the Worel; the procreations of wisdom from love are Ba the seedsJ-by whicb procreations man becolDes as a garden and a paradise. ~fan is indeed described by a tree in the 'Vord, and his wisdom from love by a garden; nothing eIse is signi UCll by the Garden of Een. It is true that man is an evil tree frOlll the seed; but there is vouchsafed a grafting or inoculation with branchlets taken from the Tree of Life, whereby the sap dra\vn ont of the old root is turned int.o sap forming good fruit. This compnl'ison is made that it may he seen, that sinee tbere is a 80 constant progression of the ])ivine Providence in the vegetation and regenel'ation of trees J it must certainly he constant in the refOrIUo.tion and regenera-

mm

586

DIVINE PROVIDE},;CE.

tion of men, who are of far more value than the treesjaccording to these WOMS of the Lord :_CC .Are 'Mt fi'De sparraws soUlor t'iCO larthings, and Mt one of them is forgotte1l1 be/ore God 1 But t17m the very hairs of gour head are all '1I/u1TJcred. Fear 'Mt tkt:refore; ye are 01 more val'lU titan man,!! sparrfYW8. And wkich 01 '!Jou witk taking tho'llght can add to his stat'lUre one C1ibit , Il ye the"" be not able to do tltal which is least, wh,!! talLe '!le thuught lm the rut 1 CO'nS'ider the lilies, Mw they gr()W. . . . . Il tken God so dotM the grass, u'hich is to-day in the field, and to-morrow is cast i,nto the oven, Mw 'nluck mure [will he clot he] you, 'II' o/little jaith." (Luke xii 6, 7, 25-28.) (D. P. n. 332.)

REA80N WHY THB

DIVINE

PROVIDENCE:

OPBRATBS

INVISmLY

AND

INOOMPRBHEN81BLY.

ears heavy, and 8hu,~ their eyes J. lest perad'IJenture they Bee witk tluir eyes, and I,ear with their cars, and their keart understand, and they he con1Jert~d an~l healed" (vi. 9, 10; John xii. 40). And hen~a it is thn,t nt this day no mira~les are wrought; for these, like aIl visible and comprehensible things, would constrain men to believe; and \vhatever constraios takes a"'ay
the frecdom; whereas, nll reform'ltion and regenemtion of a man is eff~cted in his freedom. Whatever is not implanted in free,lo~ does not remain. It is irnplanted in frecdom when the man is in an affection for good a.nd trnth. . . . That nt this daya man ought to believe what he does not Bee is established by the Lord'e words to Thomas, in John :-" Tllom f1 8, becau,se thou, hast ~cen me tl~O'IJ, hast belielJed.,. blessed are theg that do 'Mt 8. e, and yet helieve" (xx. 29). (A. C. n. 5508.)
l

The Divine Providence operates invisibly Bnd incomprehensibly in order that a man may he able to ascribe it, freely, either to Providence or to chance. For, if Providence should Ret visibly and eomprehensibly, there would he danger that from tho visible and cJmprchensible 8 man ~ht believe a thing to be of Providence, and nfterwards come into the opposite helief: Truth and falsity would thus he conjoined in the interior man, aDJ the truth would ba profaned,-which cames damnation with it. Snch a man is thcrefore rather kept in unbelief~ than th.lt he should once he in the faith and then recede from it. This is what is meant in Isaiah :-"Bay unto thi8 people, H !aring, hear .11e but 'Under8tand not; an Beeing, Bee ye, and perceiv 1, oot; make th~ he ,ri qf this people fat, and make tlleir

FAR

While 1 was conversing with the angels respecting the LorJ's Divine Providence there were also spirits present, who had im

DIV'IJ.'''E PROVIDENOE.

637

pressed upon tlwmselves tbat there was 80metbing of fate or aLsolute necessity in it. They 8upposed the Lord. to act from that necessity because he cannot but proceed according to th~ veriest e8sentials, tberefore according to those [principles] which are of the most perfect order. But it wus shown them that man has freedom; and that if he has freedom it is not of necessity. This wu illustl-ated by reference 10 houses that are to be built; in that the bricks, iiie lime, the sand, the stones serving for pedestals and pillars, the joists and beams, and many such materia1s, are brought together, not in the order in which the . bouse is to he constructed, but at pleasure ;-and that the Lord only know8 what killd of a house can he built of them. AIl tbiJ1R8 are most essential whicb are from the Lord; but they do not follow in order from necessity, but in accommodation to man's freedom. (A. C. n. 6487.)

FORTUNE AND CRANO&

Who doee Dot speak of fortune? And who sinee he speaks of it, and since he knows something of it from experience, does Dot
acknowledge it 1 Yet who know8 ~hat it is? That it is something cannot he denied, for it is real and is ordained; and nothing can really he and he ordained without a cause. But the cause of this something, or fortune, is unknowD. And lest it ehould he denied, front mere ib'llorance of the cause, take dice or playing cards, and play; or COD suIt players. \Vho of tbem denies fortune t For they play with it, and it with tbem, wonderfully: Who can strive aganst it, if it be obstinate? Does it not thcn laugh at prudence and wisdom? Is it not, while you sbake the dice and shufBe the cards, as if it knew and disposed the movements and turnings of the joints of the band, to faveur one more than another for sonie cause? Can there he a cause from elsewhero than the Divine Providence in ultimateR, where by means of certainties and uncertainties it deals wonderfnlly with human prudence, and at the satne time conceals itself 1 It is known tbat the heathen ancientIy acknowledged Fortune, and built a temple to it, as did &180 the Italia.ns at Rome. Respecting this Fortune,-which as was said is the Divine Providence in ultimates,-it bas, been given me to kno\v many things that 1 am Dot permitted to make public, from which it wu evident 10 me, that it ie no illusion of the Dlnd, nor freak of nature; Dor any thing without a cause, for this is nothing; but that it is ocular evidence tbat the Divine Providence is in the very least particulars of the thougbts and actions of men. Binee there is a Divine Providence in the very Ieast partic\arB of things so 40

5~8

DIVINE PROVIDENOE.

trivial and unimportant, why Dot in the very least pa;rticulars of tpings Dot trivial and unimportant, sncb as the affairs of peace and war in the world, and matters pertairiing to salvatioo and 'life in heaven' (D. P. n. 212.)

1 bave olten conversed with spirits respecting fortune; which in the world appears as a fortuitous event, because they know Dot "'hence it is,-and because they know Dot whence it is sorne deny that it is. Whcn such a thing befell me as appeared an accident, it was said y the an~ls, that it occllrred because there were sncb spirits present; and that when the accident is evil the sphere of such spirits prevailed. In truth the evil spirits by their arts contrived to prodl1ce a sphere from which unfortunate circumstances arose which lllainly appeared as by chance. And it was further said that a11 things,uay, the least of aIl, even to the least particulars of the least, are direc~d by the Lord's Providence,even as to the very steps; but when such a sphere as 8 contrary to it prevails misfortnnes occnr. And it "'as confirmed by them that there is no chance; and that apparent accident or fortune is Providence in the ultimate of order, in which aIl things are relatively inconstant. (A. C. D. 6493.) Ail evi1s, even those that occur by accident, come from hell. Of this the infernal genii are ignorant; they nevertheless burst forth from them. For the inmost and interior heaven, as media or mediationA, dispose and Dlinister the things which are foreseen and provided by God the Messiah because the, are salutary to the human r&ee. These, wit.h men who trust ln themselvee And indulge in the loves of self and the world, are inlmedia.tely changed ioto evils,-also into accidents. Thus there is not aven the least evil that befalls man which does not break forth from hell (S. D. D. 224.)

DIVINE PRoVIDENCE IN RESPBCT '1'0 THE TlJO OP MAN's DBA'l'IL

The lire of every'man, both how lon~ and how he will live, is foreseen by the Lord; and t.herefore from the earliest infaDCT he is directed towards life in eternity. So that the Lord:s Providence begins with the earliest infancy. There are reasons why sorne die in childhood, sorne in youth, sorne in adnlt age, and sorne in old age. The first regards a man's use to men in the world. 'l11e second has regard to the U8~ [arising out of the fact that] while he is in the ~orld he is with angels and spirits;- for

DIYINE PROVIDENOB.

539

he ie with spirits as to bis interioTS, and 80 long as he is in the world there 8 that there in which aIl things close. The third regards use w himself in the world; either that he may he regenerated, or that he may be let into his evils, 80 that they may Dot lie dornlant and afterwards break> forth,-which would be to bis eternal ruia So al80 the fourth reason bas regard to bis use in the other life, and to eternity, arter deatb. For every one who goes to heaven hu bie place in the Greatest Man,-or who goes to hell, in the opposite; wherever men are wanting ta preserve an equilibrium thither they arc brought by the Lord's Pmvidence. Thu8 is the Lord'e Kiugdom cared fOf, the welfa.re of which is universal Providence. (8. D. n. 6002, 5003. Bee

also . C.

D.

6807.)
CAB.
J'OB TIIB MORROW'.

The manna was given to the Israelites every morning, and

wo"rms were bred in the residl1e; by which is signified that the Lord daily provides necessaries, and that therefore men ought Dot to he anxious about acql1it ing tbem of themselveR. This is aIso meant by the dailll bread in the Lord's Prayer; and likewise by the Llrd'e worrls in Matthew :-" Tak6 'IUJ thougl for YOf//r li/e, WM.t 11' skall eat, ur 'UJ1wJ, '!I6 Bha/J,> drink; '1UYr yrt for gour body, what '!le ,hall put 01L. Why ta1ce '!lB thougkt for 'raiment 1 CO'M'ider the lilieB 01 the field, 1ww tluy grow ; tMy tO' ftOt, fleither do tlu.lI spin. . Therefore talce no tJwught, saying, Wkat skall we eat 1 or, What sha.ll we drink 1 or, Wher8Withal MaU tD8 be clothl1 For tifter all tlttM thi""f/' do the Ge'Atilu - . Fqr '!I0f#I' 1IMJwn1y Fat1u!tr _oetll that Y6 h(J/DI 01 all things. But _ 'U' first the kin,fJdum of God, and Hil '1"ighte0u8. ftU8 ; and aU tlttM thi'1l{J1l8hall he added 'Il'ftto 'J/Ott. TaJ'therefor, fU) tkougAt for the morrOtDj fOT the 71wrrOW Bhall taJ t1untght for tAs tki'IVJ8 of itself" (vi 25-34). For the subject treated of in tbis verse (Ex. :xvi 20) and the following, in the intemaI sense, is care for the mOlTOW; and it teacbes tbat this care. is not only prohibited but a1so condemned. That it ie prohibited is signified by the injunction that they shonld Dot leave a residue of t.he
t
t

ft_

t_

manDa until the morning; and that it is condemned is siflnifted by the fact tbat worms were h~ed in the rAsidue, and that it he... came putride One who looks at the su bject no farther than according to the sense of the letter may believe that aIl care for the morrow is to he cast off, and thus that necessaries are to be daily expected from heaven; but he who looks at the SUhjflct more deeply t.han from the letter, that is to say from the internaI sense, is able to understand what is meant by care for the

540

DIVINE PROVIDENOE.

Inorrow. It does not mean the esre of procuring for one's-self food and raiment, nor even proviqion for the time to come; fol' it is Dot contrary to order to exercise foretbonght for oDe's-self and one'8 own. But they bave care for the morrow who are not content with their lot; who do Dot trust in the Divine [Bein~], but in themselves; and who only look to worldly and terrestrial things, and not to heavenly. There universally prevails with them a solicitude about things to come, a IODging to POSSe8S aIl over aIl, ,which is infiamed and increased things, and to with their aggrandizeUlent, and finally beyond all measure. They grieve if they do Dot obtain the objects of their desire, and are in anguish when they Buffer the loss of them. Nor is there any consolation for them; for they are then angry a..:,aainst the Divine, reject it together with all faith, and curse themaelves. Suell are tbey with whom there is care for the morrow. It is entirely different with those who trust in the Divine [Being]. Although they have a care for the morrow yet they ha'Je it not; for they do Dot tbink of the morrow with solicitude, still less with anxiety. They are of tranquil mind whether they obtain the objects of their desire or not; nor do they grieve at their loss. They are content with tbeir lot. If they become opulent they no not set their beart upon opulence; if exalted to honora, they do not regard themselves more wortby than others. If t,hey 00come poor they are not made sad; if in humble condition they Rre not dejected. They know that to them who trust in the Divine [Being] all things advance to a happy state in eternity; and tbat whatever circumstances befall t.hem in time they are yet conducive to that end. It should he known that the Divine Providence is universal, tbat is, in the very least particulars of aIl tllings; and tbat they who are in the stream of Providence are eontinllally bome along to happinesses, however the means may appear; and that they are in the stream of Providence who put their trust in the Divine [Being] and 8SCribe all things to Him; and that they who trust in themselves only, and attribute aIl tbings to themselves, are Dot in the stream of Providence. They are indeed in opposition ta it; for they deTogate from the Divine Providence, and ascribe it to themselves. It should he known a180, that in 80 far as any one is in the stream of Providence be is in a state of peace; and in so far 88 one is in a state of peace from the good of fait.h, or trust, he is within the

me

Divine Providence. (A. O.

De

8478.)

THE HUMAN SOULe

PJmvAILING IGNORANCB RB8PJWTING TB SoUr.

TIm SOu! 88 to its every quality is unknown, especially in the learned world. This is evident from the fact that some believe it to he an ethereal principle, some a solt of Hame or tire, some merely the tbinking principle, some the vital principle in general, sorne the natural. active principle. And what still further attesta their ignoraBce of the nature of the soul, they assign it to varions placee in the body; aome place it in the heart, sorne in the brain and in the fibres there, some in the corpora Btriata, others in the ventricles, and others in the e:eigua gl,andula; some in every part. But then what they conceive of is a vital principle that ie comlnon to every living thing. From aU which it is plain that nothing is known about the souL This ie the reason why all that bas been offered respecting the soul is conjecturaL And because they could tbus Corm no idea of the soul, very many could but believe that it is nothing eIse than a vital something whicb when the body dies is disdipated Bence it is then that tbe learned have less bellef than the simple in a life artel death; and as they do DOt believe in it, neither can they believe in the tbings relating to that life, w hich are the celestial and spiritual things offaith and love. l'his is evident also fronl the Lord's words in :ftIatthew: ce TJwu, hast kid these tking,jrom tJu 'IJJ86 aM prudent, and hast 'rt/l)eale, tke1n u'1tto babft8" (xi. 25); and again : " Seeing they see 'Mt, and kearing tlzy kear 'Mt, neithtJr do they u'1UrBtand" (xiii. .13). For the simple have no sucb thoughts about the soul, but believe that they shall liye after ,death j in which simple faith is concealed,-although tbeyare not aware of itJ-R belief that they shall live there as men, sball see the an~els, converse with them, and enjoy happiness. (.A. C. De 6053.)
WHAT THE

Son

IL

In the universal sense l ,SOul is that from which another thing exists and lives. Thus the sou! of the body ie its spirit, forfrom

THE HUMAN. ~OUL.

this the body lives; and the sou! of the spirit is its still more interior life, from which it discerna and understands. (A. C. D. 2930.) There are three parts of which evelY man consista, and which follow in order within him; the soul (anima), the mind (meu), and the body. His inmost is the soul, his internlediate is the mind, and his ultimate is the body. AIl tbat flows from the Lord into man flows into bis inmost, which is his souI, and descends thence into his intermediate, which is the mind, and through this into bis ultimate, which is the body. (C. L D. lOI.) The soul is the inm08t and ~best part of man; and inoo influx from God takes place, and descends thence loto the parts tbat are below it, and vivifies them according 10 reception. The truths whicb are to be truths of faith do indeed ftow in through the hearing, and 80 are implallted in the mind (mms). thus 0010. the sou!; but by these truths a man is only set in order for the reception of the influx from God through the sou!; and such .. the order is 8uch is the reception, and snch the transformation of Datural faith into spiritual faith. (T. C. R. De 8.) See also pp. U,

tu

As regards the soul, of which it is said it shalilive artel death, it is nothing eise than the man bimself who lives in the body; that is, the interior nlan, who through the body acta in the world: and who confers -liCe upon the body. This man when he is loosed from the body is called a spirit,. and tben appean completely in the hUlnan form; yet he can in nowise he seen br the eyes of the body. But he can be by the eyes of the spirit. and to the eyes of the spirit he appears as a man in the world; bas senses, touch, smell, hearing, sight, far more exquisite than in the world; bas appetites, pleasnres, desires, affections, loves,
sucb 88 he had in the world, but in a surpassing degree; thinka also as in the world, but more perfeotly; converses with ot.ben; in a word, is there as in the world, iosomuch that if he does not refiect upon the fact that he is in the other lue he doea not know but that he is in the world,-as 1 have 80metimes heard
The sonI I here considered, in its wider and more gent'rallelUl8, al includDI Specifical1y and stricy the soui is the inmoet, and ia th" VPr1 man; but comprehensiveIy, 88 here represented, it is the who1. spirit oC man, or aIl that lives after death. Ali of this that ia below the lOIll il dClived from and is as it were an extension of the IOUI. Thus the authot says in another place :- Ct The 80ul is a human fonn, from which Dot ~~ 1_ ean he taken away, and 10 whieh Dot the leaat ean he added; and It JI die inm08t form of all the forms of the whole body; and the forma that are withbat receive hoth essence and fornl from tho illmost In a word, the eou1 I the very man, beeause it is the inmost man; &0(1 tbererore its ronn fa fuUy and ~. fectly the human fonn. Y llt it is not lire, but la the proximate receptncle oC litt (rom God, and 80 iB the habitation of God." (C. L. IL. 315.) Sec also p. 457, II:.
1

67.

its

deri~ations.

THB HOMAN SOULe

from spirits. For the life after death is a continuation of the life in the world. This then is tbe SO\ of man, which lives arter deatb. But lest the idea should fail 10 he apprehended (etUlat in, ignotu'Jn quid) tbrol1gh using the term soul,-in conse quence of the conjectural or hypothetical [preconceptioDs] concerning it,-it is better to say the spirit of man, or, if you prefer, the interior man. For he tbere appears entirely as a man, with all the Inembers and organs in wbich man appears, and is in truth the man himself that was in the body. That this is 80 is indeed evident from the angels seen, of ,vhich we read in the Word, who all appeared in the human form; for aIl tbe angels in heaven have the human form because the Lord is in that fOrD1, who so often appeared as a man, after bis resurrection.
(A. C. D. 6054.) It should he known that man's spirit in the body is in the whole and in every part of it j and that it is the purer substance of it,-as well in its organs of motion as of sense, and every where else; and that bis body is the material substance every where annexed to it, 8qapted to the world in which he then is. This is what is meant by saying that man ie a spirit, and the body serves mm for uses in the world; and that the spirit is the inter naI of man, and the body bis externaL (ib. n. 4659.)
OBIGIN OP THE SOULe

By no wise man is it doubted that the soul is from the father. It is in fact manifestly to be seen from the minds (anim~), and also from the faces which are the types of the mind~, in descendants which proceed in regular line from the fathers of families; for as in an image the father returns, if not in his sons yet in bis grandsolls and great-grandsons. And this cornes from the cause, that the soui constitutes the inmost of man; and though this may he covered aver in the next offspring yet it cornes forth and reveals itself in the descendants afterwards. That the soul is from the father, and its clothing from the mother, may he illustrated by analogies in the vegetable kingdom. Rere the earth or ground is the common mother; It receives ioto itselfas in a womb and clothes the seeds; nay, it as it were conceives, bears, brings forth, and nurtures, as a mother ber olfspring from the father. (C. L n. 206.)
DI80UTB AND CONTINUOl1S DEGBBE&

He who does Dot know the metbod of Divine order in Ie8pect to degrees cannot comprehend in what mau.ner the

THE HUMAN SOULe

heavene are distinct, Dor indeed the nature of the internaI aad the external man. Most men in the world have no other idea of things interior and exterior, or higber or lower, than as of what is continuo1l3, or connected by continuity from purer tG grosser; but things interior and exterior in respect to each otber are not continuous but discrete. Degrees are of two kinds; there are continuous degrees, and deKrees that are Dot continuOUSe Continuous degrees are as the degrees of diminution of light, from the Hame 10 darkness; or as the degrees of diminution of sigbt, from the thiugs that are in the ligbt w those that are in the shade; or as the degrees of purit.y of the atmosphere from lowest to bighest. Distances deteroline these degrees. But degrees that are Dot continuous but discrete are distinguished as prior and posterior, as cause and effect, and as that which produces and tbat which is produced Whoever investigates will see that in all, even the least things in the universai world, whatever they aro, there are such degrees of production and composition; namely, that from one thing proeeeds another, and from that a third, and 80 on. He who does Dot acquire a perception of these degrees can by no means have a knowledge of the distinctions of the heavens, and the distinctions of the interior and exterior faculties of man; Dor of the distinction between the spiritual world and the natural world; nor of the distinction between the spirit of man and his body: and therefore cannot understand what and whence correspondences and representatioDs are, nor what is the nature of influx. Bensual men do Dot comprebend tbese distinctions; for they make iDcrease and decrease even accoroing 10 these degrees continuous. They are therefore unable 1,0 conceive of the spiritual except as apurer naturaL (H. B. D.38.) The knowledge of degrees is as it were the key to open the causes of things, and give entrance into tbem. 'Vithout this knowledge scarcely any thing of cause can he known j for, the objects and subjects of both worlds appear, without tbis knowledge, of one significance (univoca),-as if there were nothing in them except of such a nature as that which is seeD with the eye; when yet this, relatively to the things tbat lie concealed within, is as one to thousands, nay to myriads. Unless degrees are understood the interior things which lie concea1ed can by no means be discovered, for exterior things advance 00 interiof, and these 10 inmost, by degrees,-not by continuons but by discrete degrees . . . They are called discrete degrees, becanse the prior exists by itself, the posterior by itself, and the nlti mate by itself, and yet taken together tbey fonu one. The atmospheres, which are called ether and air, from higheat to

THE HUMAN SOULe

lowest, or ftom the sun to the earth, are discrete in sucb degrees; and are as simples, the congregates of these simples, and the congregates of these again, which taken together are called a
composite. AIl things, even the least that exist in the spiritual world and in the natura1 world, coexist from discrete degrees and at the same time from continuous degrees, or from degrees of height and degrees of breadth. That dimension which consists of discrete degrees is called heigbt, and that which consisLq of continoous degrees is called breadth. Their situation relative ta the sight of tbe eye does Dot change tbeir denominatioD. That it may be still better comprehended what discrete degrees are and the nature of them, and what the difference is between thetn and continuons degrces, take for example the angelic beavens :-There are tbree heavens, and these are distinguished by degrees of height; one heaven is therefore below another; nor do they communicate with each other except by influx, which prooeeds from the Lord through the heaveus in their order ta the lo,vest, and Dot contrariwise. But each heaven in itself is distinguished not by degrees of heigbt but by degrees of breadth; they who dwell in the n1dst or in the centre are in the light of wisdom, and they who dwell tbwards the circumferences even to the boundaries are in the shade of wsdom. Thu8 wisdom decreases to ignorance just as light decreases to shade, whicb is by continuity. It is the same with men. The interiors which are of their minds are distinguished into as many degrees as the angelic heavens, and one of these degrees is above auother. l'he in teri ors of men which are of tbeir minds are therefore distinguished by discrete degrees, or degrees of height. Hence it ie that a man may he in the lowest degree, tben in the higher, and even in t.he highest, according to the degree of his wisdom; and that wben he is only in the lowest degree, the higher degree is closed, and tbat this is opened 88 he receives wisdom from the Lord. Tbere are also in man, as in heaven, continuous degrees or degrees of latitude. That a man is similar to the hea vens is because, as 10 the interiors of his mind in so far as he is in love and in wisdom from the Lord, he is heaven in its least forme (D. L W. n. 184-186.) AU things that exist in the world of which threefold dimension is predicated, or which are calle compound, consist in degrees of height or discrete d~grees. But this shall he illustmwJ by examples :-It is kno\\n by ocular experience that each muscle in the human body consista of very minute fibres, and that these composed in little bundles form the larger fibres called moving fibres. and that from the bundles of tbese arises the composite, which is called a muscle. It is the same witb the

THE HUMN BDUL.

nerves; of the very smaU fibres in them the larger are ~ posed, which appear as filaments; of 6Jl assembll\,0"8 of these I the nene cOlnposed. So is it with the other comLinations, fasciculations, and assemblages of which the organs anJ viseera consst; fr theyare compositions of fibres and vessels variously fashioDed tllrough similar degrees. It is the same too .witb eaeh and every thing in the vegetable kingdom, and with each and every thing in the mineral kingdom. ln wood there is a combination of filaments in threefold order; in metals an in stones al80 there is an accumulation of parts in threefold ord~r. It is plain from these illustrations what is the nature of discrete degrees; nall1ely, that one is from anotber, and by means of the second a third, which is called composite; and that eaeh degree is di.screte from the otber. From these exaJuples a conclusion may he formed respeiDg tb08e things which are not visible to the eycs, for the C8$e is the sarna with them; ,as for example, with the organie substances which are the receptacles and abodes of the thoughts and affeetioll8 in the brain; with the atlnosplleres; "'ith heat and ligh1.; and with love Rnd wisdom. For the atmospheres are receptacles of heat and light, as heat and light are receptaclcs of love and dom. Sinee therefore there are degrees of atmospheres, there are also similar degrees of heat and ligllt, and of love and wisdom; for the method of these is Dot different from that of the former. (ib. n. 190, 191.) The first degree is all in aIl in the subsequent degrees. The reason of thia is that the degrees of every subject and of every thing are homogeneous ; and they are homogeneous because produced from the first degree. Fur the formation of tbem is such that the first, by coufasciculatious or conglobations, in a word by assemblages, produces the second, and by this t.he third; and distinguishes each from the other, by a covering thrown &round il It is therefore plain tbat the first d~Ffee is the principal, and is 801e1y ~ant in the subsequent degrees; consequently ihat the first degree is all in aU in the subsequent degreea. (ib.1L 194, 195.)

w.

SUCCB88IVB AND S()(ULTANBOUB

OBD_

01'

DI8CB&'l. DmBZB

There is a successive oroer, and a simultaneous oroer. The successive order of these degrees is from -the hi~hest to the lo\vest, or from suulmit to base. The angelic heavens are in tJs ortler; the third heaven is the highest in order, the second I the middle, and the first is the lowest; snch is their relative situation. The states of love and wisdom with the angels there

THE HUMAN SOUL.

547

is in similar successive order;

80 8180

the states of heat and

light, and of the spiritual atmospheres. In similar order are aU the perfections of forms and powers there. When degrees of height or discrete degrees are in successive order, they may be compared to a column divided into three degrees, through which there is an ascent and desceDt; in the higheat abode of which are tbings m08t perfect and most beautiful, in the middle things less perfect and beautiful and in the lowest tbillgs still less perfect and heautiful. But the simule taneous order wbich consista of similar degrees presents another appearance. In this orderthe highest thiags of 6ucs8ive oroer, -which as was said are tbe most perfect and m08t beautiful,are in the inmost, the lower things are in the Dliddle, and the lowest in the circumferellce. They are 88 in a solid consisting of th&Je three degrees; in the midle or centre of which are the JOost subtile parts, around this are the lels subtile parts, and in the extremes which form the circumference are the parts composed of t.hese, and therefol'e the grosser. It is like the column melltioned just aboya 8ubsiding into a plane, the highest part of which forms tbe inm08t, the Dliddle part fonus the intermediate, &Bd the lowest forma the extreme. (ib. D. 205.)
t

THRBB DISORETB DEGREES OP THE

MniD.

These tbree degrees of height are from birth in every man; and may be successively opened; and as they are opened the man is in the Lord and the Lord in him. It has hitherto been unknown that there are three degrees of height in every man ; for the reason tbat the degrees have beeu unrec~nized, aud so long as these degrees lay hidden none but coutillUOUS degrees eould he known; and when tbese only are known, it may be 8upposed that love and wisdom in a man increase only by con tinuity. But it should he kno"'D tbat there are three dogmes of height or discrete degrees in every man from bis birth, one degree abova or within another; and that each egree of height or diacrete degree has also degreee of breadth, or continuous degrees, accoring to which it increases by continuity. For there are both kinds of degrees in the greatest and the least of allthing& .
These three degrees are named oaturaI, spiritual, and celestial. When a man ia born he comes first into the natura1 degree; and this increases within him by contilluity, according tu his knowledge and the undertitanding acquired thereby, ta th~ bighest point of understanding called the rational. But yet the second degree which is called spituo.l is not thereby opened. This ia

548

. THE HUMAN SOULe

opened by the love of uses from things intellectual, tbat is by 8 spiritual love of uses, which ie love towards "t.he neigbbour. This degree likewise may incre~~e by degrees ofcontinuity ta its bighest; and it increases by cognitions of truth and good, or by spiritual trutbs. Yet even by these the third or celestial degree is Dot opened; but this is opened by a celest.ial love of use, whioh is love to the Lord; and love to the Lord is nothing else than committing to lire the precepts of the Word; the sum of which is to flee from evils bec&tlse they are infernal and diabolical, and to do good works because they are hell,venly and Divine. In tbis manner these tbrce degrees are successively . opened in man. A man know8 nothing of t.he opening of tbese degreee within him, so long as he lives in the world; because he is then in the natura! which is the ultimate degree, and from this tbinks, wills, speaks, and acta; and the spiritual degree, which is interior, does Dt communicate with the natura! degree by continuity but hy correspondence, and cornnllluication by correspondence is Dot felt. But when a man puts off the natura1 degree, which he does when he dies, he COUles into the degree that was opened within bim in the world; into the spiritual degree he in whom the spiritual degree has been opened; into the celestial degree he in whom the celestial degree has been opened. (D. L W. n. 236-238.) A kno~ledge of these degrees is at this day of the greatest utility; since many because they do Dot know them abide and stick fa..qt in the lowest degree, ,vherein their bodily senses are; and on account of their ignorance, whicb is intellectual darkness, cannot he elevated into the spiritual ligh~ which is above them. Hence they are as it were spontaneously seized with naturalism, as soon 8S tbey undertake to search into and investigate any matter relatin~ to the buman soul and mind, and its rationality; and especially if anything relating to heaven and the life ailer death. (Influx, n. 16.) IN DBGRBB WILL

J:AC&

TBEBB 18 A

AND UNDERSTANDDia.

Since there are thl"ee degrees of love and wisdom and therefore of use in man, it follows that there are three degrees of the "l'ill and of the understanding, and t.herefore of conclusion and 80 of deternli nation to use, in him. For the will is the receptacle of love, and the understanding is the receptacle of wisdom, and tbe conclusion from them is use. J'rom which it is plain tbat in evety man there is a natural, a spiritual, and a celestial understanding,-potentially from birth, and actually when they

THE HUMAN SOULe

549

are opened. In a word, the mind (m.ens) of man, which consista of will and understanding, from creation and therefore from birth is of three degreee; so tbat Inan has a Datural mind, a spiritual mind, and a celestial mind; and he can thereby be elevated to and possess angelie wisdom while he lives in the world. But )"et he callnot enter into it 'until aftel' death; and then, if he becoDles an angel, he talks of things that to ~he natural man are ineffable and incomprehensible. (D. L W. n. 239.)

YlIT INTJIOR REGlO. OJi THE UNDERSTANDING, ABOYE THE CBLESTIAL, IN THE INKoeT MAN. '

There "are three degrees of things intellectual in man; bis lowest [degree] s the knowing [facnlty]; t.he intermediate is the rational;l the highest is the intellectual These are so distinct that they are never confounded. But that man is Dot cognizant of tbis, is because he places life in the senBual and knowing [faculty]; and while he c]eaves 10 this [notion] he cannot even he aware that the rational is distinct froID the knowing, still less then that it is so from the intel1ectua1. When yet the truth is that the Lord ftows into man throu~h the intellectual into bis rational, and through the rational into the knowing [faculty] of memory. Thence cornes the life of the senses,-of the sight, and of the hearing. This ie the true influx; and this is" the true intercoul'He of the soul with the body. Without an influx of the Lord's life into things intellectual in man,-or ratber into things of the ,viII, and through these into things intellectual,-and through things intellectual into tbings rational, and tbrough things rational into his matters of knowledge, which are of the memory, lire cannot he imparted to man., And although a man is' in falsities and in evils, yet there is an influx of the Lord's life through things of the will into things intellectual,-but the things that flow in are received., by the rational accordillg to its form; and this enables man to reasOD, to refiect, and to understand what is true and good. (A.

C. n. 657.) . Xhere are in man things intellectual, rational, and of knowledge; his inmost things are the intellectual, his interior are the rational, and bis exterior are matters of knowledge. These are called bis spiritual things, which are in such' order. (iJJ. n. 1443.) In every man intellectual trutb, which is internaI and in his
1 In the aspect of the understanding here presenteJ, its spiritual and celestial degreea appear to he taken together,-u in the following sectioD,-as constituting the rational minci, of which they are respectively the exterior and the interiOl".

550

THE HUMAN SOULe

inmost, is not mu's but the Lord's in man. From tbis the Lord ftows into ibe rational, where truth first appears 88 if it were man's own; and through the rational ioto the knowing [faculty]. From which it is clear that a InnD can never think as of himself from intellectual truth; but from rational and known truth; beeaule these appear 18 his O\\'D. (w. D. 1904.) ,The Lord, while He lived in the worl~ thought from intellectual truth; wbich, because it is above the rational, could perceive and see what was the nature of the rational .. The interior can perceive what exista in the exterior, or what is the sarne, the higher can see what is in the lower; but Dot M 'Versa. . Perception is an interior [intellection] in the rational ... What it 18 10 thillk from intellectual truth cannot he explained to the apprehension; and this the less because no one has thought from that affection and from tbat tnlth except the Lord. 'Vho thinks froID that is aboya the angelic heaven; for the angels of the tbird heaven do Dot think from intellectual truth, but from interior rational truth. (iJJ. n. 1904, 1914). See also pp. 24, 57, 542. In man tbere is no pure intellectual truth, that is trnth Divine;1 but the truths of faith which are in man are appearances of truth, to whih lal1acies which are of the senses &djon themselvee. (ib. n. 2063.)

THE
80

RA.TloNAL AND THB NATURA~

l{nm.

By the natural and the rational the man hiolself is meant, in

far as he is fornled to receive the celestial and the spiritual; but by the rational his internai is meant, and by tlle natura! bis externa1. (A. O. n. 5150.) By the natural, here and elsewhere, the natural mind is meant. For tllere are two minds in man; the rational mind and the natnral mind. (ib. n. 5301.) It must he stated in a few woNs what tl1e rational ie :-Tbe intelleetual [part] of the internaI man is ealled the rational; on the other hand, the illtellect.ual [part] of the external man is called the natural. Thus the rational is internaI, and the
natural is external; and they are most distinct frotD each otber. But a man is. DOt truly rationo.1 unless he is what is called & celestial man, who has a perception of good, and from good a perception of truth; while he who 118S Dot this perception, but only a cognition that it is troth, because he is so instructoo, and from thisa conscieDce, is Dot truly a rational man, but &Il
1

See pp.

Gee. li67.

THE HUMAN SOULe

551

interior natura1 man. Snch are t~hey who are of the' Lord's apiritual churob. They differ from each other as the light of the moon differs from t.he ligbt of the sun; and therefore the Lord actually appears as a moon to the spiritual, and as a sun ta the celestiaL Many in the world think a man is rational who can reason ingeniously on many subjects, and can so connect his reasopinga that bis conclusion appears 88 the truth. But this [ability] falls to the lot even of the worst men, who can skilfully reason and show that evils are goods and that falsities are truths and also the contrary. But whoever refiects must see that this is depraved phantasy, and Dot rational. The rational is [the faculty] ta Bee and peroeive from within that a good is good, and from this that a truth is truth; for the sight and perception of these is from heaven. (ib. D. 240.) The interior rational constitut.es the first degree in man; in this are the ce:estial angels, or in this is the inmost or third heaven. The exterior rational forma anotber degree, in which are the spiritual angels, or in wbich is the intermediate or second heaven. The interior natura! forms a third degree, in which are good spirits, or the ultimate or flrst beaven. The exterior natura1 Corma a fourth degree, in which man is. (iJJ. n.
J

6145.)
EV1L8 AND FAL8I'lIJB BEIDB IN THil NA'fUlUL DERBB O. 'rD MJND.

AlI evils, and the falsities from them, bath hereditary and acquired, reside in the natural mind. The reason is that that mind in its form or image is a \Vorld; while the spiritual mind in its form or image is a heaven, and evil cannot be a guest in heaven. This mind therefore is Dot opened from birth, but is only in the capability of being opened. The natural mind also takes its form in part fTom the substances of the natura! world ; but the spiritual mind, only from the substances of the ~piritual world,-which are preserved by the Lord in tbeir integrity, that man may be capable of becoming a man. He is born an animal; but becomes.8 man. The natural mind, with all things pertaining t.o it, revolves in spiral motions from right to 1eft ; but the spiritual mind, in spiral motions from le ft to right. These minds are thus in a contrary movement relatively to each other; an indication that evil resides in the natural mind, and that of itself it acts against the spiritual mind And the spiral motion from right ta left is down,vards, thus towards hell; but the spiral movement from left to right goes upwards, thus towards heaven. (D. L W. D. 270.)

552
TB.

THB HUMAN SOULe

ACTION AND R1IAOTIOW OJi TUB NATURAL AND SPIRITUAL MIN'

If the spiritual mind is closed the natura! mind continually acta Boo-ainst the things which are of the spiritual mind, and is afraid lest any thing should flow in from thence, because it would disturb its own states. An that flo\\'s in through the spiritual Dlind is from heaven, for t.he spiritual mind in its form is a heaven; and all that flOW8 into the Datura! mind is from the world, for the natura! mind is' a world in fonn. From which it follows, that when the spiritual mind is closed the natura! rnind reaets against aIl things of heaven, and does not admit them,-except in 80 far as they serve it as means for acquiring and possessing the things of the world And when those things even which belong to heaven serve the natura! mind as nleans to its ends, then th08e meallS, though they appear heavenly, becolne natura1; for the end qualifies them. Tbey in truth becorne as matt.ers of know1edge belonging ta the natura1 man, in which internally there is nothing of life. But as heavenly things cannot he so conjoined to natural that they aet as one, they separate, and things heavenly with merely natural men take their place without, round about the natura! things that are withill. Hence it is that a merely natura! man can talk of heavenly things, and preach them, and even simulate them in his actions, althollgh withill he thinks against thenl. This he does when alone, and that when he is in company. (D. L W. n. 261.) But when the spiritual mind is opened the state of the natural mind is entirel" different. Thtin the natura! mind is disposed to obedience to the spiritual mind, and ie subordinated. The spiritual mind aets upon the natura1 mind from above or frolli within, and removes the things therein which react, and adapta to itself those that &ct in the aame manner with itse1f. It thereby gradually takes away the predominant reaction. (w. De 263.)
TBJI
CL08ING OJi TlIB SPIRITUAL DBGREB OP 'nIB

Mnm.

With those who as to lire are in evils the spiritual degree is closed, and more completely with those who from evils are in faisities. It is the saIne as with the fibrilof a nerve, which from the least toueh of any heterogeneous body contracts itself. Sa every motive fibre of a muscle, nay, the whole muscle itself, and even the whole body contracta from the toueh of any thing hard or cold. Thus do also the substances or forms of the

THI!I IIUMAN SOULe

553'

spiritual degree in man shrink from evils and the faIsities from them, because they are heterogeneous. For the spiritual degree sinee it is in the form of heaven admits nothing but goods, and truths wlch are from good. These are homogeneous to it; but evils and the falsities which are from evil are heterogeneous to it. This degree is contracted and by CODtraction is closed, especially, with those who in the world are in the love of rule from the love of self, because tbis love is the opposite of love to the Lord It is closed also, but Dot so entirely, with those who from the love of the world have a mad desire to possess the goods of others. The reason ,vhy these loves close the spiritual degree is that they are the origins of evils. The contraction or shutting of this degree is like the retortion of a spiral in the opposite direction; for which reason that degree, after it is closed, turns back the light of heaven. Bence inst.ead of the light of heaven there js darkness there, so that truth which is in the light of heaven becomes nauseous. 'Vith these not only is the spiritual degree itself closed, but also the higher region of the natural, which is called the rational,-until the lowest region of the natural degree only, which is called tlle sensual, 8.tands open; for this is nearest to the world and to the outward senses of the body, from which the man afterwards thinks" speal\s, and reasons. (D. L. W. D. 254.)

MA.

JI PJUUrEOTED IN TUB OTHBR

LIn

AOOORDG Ta TlDI

DBGREE OPBNED IN TBB

W OBLD.

Every ange! is perfected in wisdom to eternity; but each one according 10 the degree of affection for good and truth in which he was when he departed from the world. It is this degree which is perfected to eternity; what is beyond this degree is without the angel, and Dot within him; and that which is without him cannot ge perfected within him. (D. P. n. 334.)
TUB WILL AND UNDERSTANDING AB.B RGANIO

Fom.

Binee the will and understanding are receptacles of love and wisdom, therefore they are two organic forma, or forms organized from te purest substances; they must he such that they may he receptacles. It is no objection that their organization is Dot visible to the eye; it is interior to its vision, even when inereased by microscopes. Even very amall insects are interior to the aight, yet tbere are within them organs of sense and motion; 41

554

THE HUMAN S(jUL.

for they fee1, and walk, and fty. .That they bave 8Iso bl'SinS, hearts, pulmonary tubes, viscera, has been discovered from their anatomy by acute observers, by manns of the Dlicroseope. Binee the little insects themselves are not manifest to the sigbt, and still less the minute viscera of which they are constituted, and it is Dot denied that even to least particulars within them they are organized, how then can it be said that the two receptacles of love and wisdom, which are called the will and the under. standing, are not organic forms 1 How can love and wisdom, which are life from the Lord, &et llpon wbat is not a Bubject, or upon 80mething which does not substantially exist? How eIse ean thought endure? and how can any one speak from thought that is Dot enduring? Is Dot the brain, where the tbougbt cornes forth, fnll, and every thing therein organized? The organic fonns themselves appeat' there, even ta the naked eye; and manifestly in the cortical substance, the receptacles of the will and understanding in theit' beginning,-where, as it were, minute glandules are observed Do Dot, 1 pray, tbink of these things from the notion of a vacuum. A vacuum is nothing; and in nothing Dothing takes place, and from nothing nothing comes.

(D. L W.

IL

373.)
WILL.

TBB UNDBR8TANDG CAlf DB BLBYA~ED ADOVB '10

Wisdom and Love proceed from the Lord as a Sun and ftow into heaven, universally and particularly,-frotn which source the angels have wisdom and love; and aIsa, universally and particularly, into this world,-whence men have _,visdom and love. But tllese two proceed in union from the Lord; and in union they likewise flow into the sonls of angels, and of men. But they are Dot received in union' into their minds; light is first received there, which forms the understanding, and love, whicb forms the will, is received gradaally. This too is of Providence; because every man is to he created anew, that is, reformed, and this is effected by means of the understanding; for he nlust from infancy imbibe cognitions of trnth and good, which shal1 teach him to live weIl, that ie, righlly to purpose and to act. Thus the will is fornled by means of the und erstanding. For this end there is given to man the capability of elevatiug his understanding almost into the light in which the angels of heaven are; that he may see what he ought to purpose and therefore do, in order that he may be prosperous for a time in the world, and after death be blessed to eternity. He 1Jecornes prosperous and blessed if he aequires wisdom, and keeps his will under obedience to it; but unprosperous and unhappy

THE HUMAN SOULe

555

if he allows bis understanding to be under obedience to his wi!L The reason is that from birth the will inclines to evils, even ta enormous eviIs; if therefore it were not curbed by the understanding, man would rush into acts of heinons wickedness, na.y, from bis nmost bestial nature he would for the sake of himself min and destroy ever:r one who does not favonr and yield to hinL Besides, if the understandin~ could not be ieparately perfected, and the will by means of it, a man would Dot be man, but a beast. For without this separation, and without the ascent of the understanding above the will, he would he unable to think, and from tbought to spaak, but could only utter his affection by sound. Nor would he be able to act from reason, but only from instinct; stillless wouId he he able to acquire a knowledge of the things that are of God, and a knowledge of God by means of them, and thu9 to be oonjoined with him and live to etE'rnity. For man thinks and wills as if from himself, and this " as if from hinlself" is the reciprocal of conjunction; for tbere can be no conjunction without a reciprocal,-just as there is no conjunction of an active with a passive without a reactive. God alone acts, and man suffers himself to be actuated; and reacts to aIl appea1'8.DCe as from himself, though interiorly from God. (Influx, n. 14.)
TuB WJLL

IU.TBIm TUAN '1'IIB UNDEB8TANDtNG CON8TITUTES TBB

MAN.
As the quality Qf the love is such is the wisdom, and tberefore luch is the man; for such as the love and the wiedom are such are the will and the understanding; because the will is the raceptacle of love, and the understanding is tbe receptacle of wisdom, as has been shown above,-which two mak the man and his cbaracteT. Love is manifold; even so manifold tbat its varieties are indefinite,-a& is evident from the human race on earth and in the heavens. There is no~ one man or one angel so like another tbat there is no distinction. Love is w bat distinguishes ; for every man is his own love. It is supposed that wisdom distinguisbes. But wisdom is from love; it is its form; for love is the e81e of life, and wisdom is the exiBtere of life from that e8S6. It is believed in the world that the understanding consti tutes the man; but this is because the understanding can be ele~ vated as was shown above into the light of heaven, and man may thus appear wise. But so much of the understanding &8 transcenda the love, that is, as is not of the love, though it appears to be of the man, and therefore that the man is such, yet this is only an appearance. For 80 much of bis understanc1-

556

THE HUMAN SOULe

mg os transcends, is in fact from the love of knowing and being

wise, but not at the aame time from the love of applying to his life what he knowa and understands. It therefore either passes away in the world, in the course of time, or abides outside the aubjecL'l of the memory, upon its boundaries, as a something deciduolls. It is therefore separated aCter death, and nothing more remains than accords with the proper love of the spirit. (D. L. W. n. 368.)

TBOl1GBTS Alm AFFECTIONS ARR VARIATIONS OP STATB AND FORli 01' TBB ORGA~IO SUBSTANOES o:r THE MIND.

There was a philosopher who ied sorne years ago,-among the more celebrated and sound,-with whom 1 conversed respecting the degrees of life in man; saying, that man consista of Inere forms for receiving life; and that one form is interior to another, yet that one exists and subsists from another; also that when a lower or exterior form is dissolved, -the higher or interior form still lives. It was further said that aU operations of the rnind are variations of its form, which variations are in such perfection in its purer substances that they cannot he described; that the ideas of thOllght are nothing eIse; and that these variations proceed accordin~ t.o the changes of state of the affections. How exceedingly perfect variations these are in the purer forma may be inferred from the lungs, which variously ply themselves, and cl1ange their forms, to each partic~lar utterance of speecb, ta every note of song, to the particular motions of the body, and also to the particular states of thought and affection. What must not be the case then with more interior things, ,vhich are in the D10st perfect state, in comparison with 80 large an organ 1 The philosopher confirmed this, and declared that snch tbings bad been knowp. to him when he lived in the world; and that the world shollid apply philosophy ta such uses, and Dot give their attention to naked forms of words, and disputes about them, and so labour in the dust. (A. C. n. 6326.) Affections, which are of the ,vill, aTe mere changes of state of the purely orgallic substances of the mind; and thoughts, which are of the undel'Standing, are mere changes and variations of their form; and the memory is the permanent state of these changes and variations. 'Vho does not 888ent when it is said that there are no affections and thoughts except in substances and their forms, which are subjecta t And as tbey exist in the brains, which are full of substances and forms, they are called purely organic forma. There is no one who thinks rationally but must smile at the fancies of some, that affections and .thoughts are not in substantial 8ubjectB, but that they ~

THE HUMAN SOUL.

557

exhalations modified by heat and light,-like images appearing in the air and ether; when yet there can no more he tho~ht . apart from a substantial form, than sight apart from its forme which is the eye, hearing from its form, which is the ear, and t.aste from its form, which ie the tongue. Examine the brail1 and you will see innumerable substances, and likewise fibres, and that there is nothing there which is Dot organized. 'Vhat need is there of other than this ocular confirnlation 1 But it is asked, 'Vhat is affection then, and what is thought 1 This may he infen-ed from aIl and each of the things that are in the body. There are many viscera there, each fixed in its place, and they pel'form their functions by changes and variations of state and forme That they are in the performance of their functions is kno\vn; the stomach in its function; the intestines in theirs; the kidneJs in theirs; the liver, pancreas, and spleen in theirs; and the heart and lungs in tbeirs. Aud aIl these operations are set in motion only from within; and to he moved from within is to be moved by changes and variations of state aud forme 1t is therefore evident that the operations of the purely organic substances of the mind are nothing else; with the difference, that the operations of the organic aubstances of the body are natura!, w hile tbose of the mind spiritual; and that by correspondences these and those make one. 'Vhat is the nature of the changes and variations of state and form of the organic substances of tbe mind, which are affections and thoughts, cannot be shown 10 the eye; but yet they may he seen as in a mirror from the changes and variations of state of the lungs in speaking and singing. There is in fact a correspondence; for the tone in speaking and singing, and aIso the articulations of sound, which are the worda of speech and the modlations of song, are made by the lungs; but the tone corresponds to an affection, and the speech to thought. They are in truth produced from them,and this is done by changes and variations of the state and form of the organic substances in the- lungs; and from the lungs, through the trachea or arteria aspera, in the larynx and glottis; and then in the tongue; aud finally in the lips. The first changes and variations of the state and form of sound are made in the lungs; the second in the trachea and larynx; the third in the glottis, by the manifold openings of its orifice; the fourth in the tongue, by its manifold applications to the palate and tceth; the fifth in the lips, by their manifold forms. From these things it is evident that Jnere changes and variations of state of organic forma, continued successively, produce the 80unds and t.he articulations of them which are speech and song. Nowas sound and speech are produced from no other source than from affections and thoughts of the mind,-for they
#

658

THE HUMAN SOULe

come from these, and never without them,-it is plain that affections of the will are cbange.~ and variations of state of the purely organic substances of the mind; and that thoughts of the understanding are changes and variations of the form of those substances,-in like manner as in the lungs. Binee affections and thoughts are mere changes of state of the forms of the mind, it follows that the memory is no other than their permanent state j for a11 changes and variations of state in organic substances are sucb, that being once habituaI they are permanent. Thu8 the lungs are accustomed to produce varioUB 80unds in the trachea, and to vary them in the glottis, to articulate them with the tongue, and modify them lJ~r 1,he mouth; and when these organic [changes] are once accustomed they a.re in the organe and can be reproduced. These changes and variations are infinitely more perfcct in the organic substances of the mind tban in th08e of the body. (D. P. n. 279.)

(Bee also pp. 529, 738.)

IDEAB al' TaouoBT.

The thougbt of man is distinguished into ideas; and one idea follows another as one word follows another in speech. But the ideas of thought Bucceed each otber with such rapidity that the thought appears to a man while in the body as if it were continuous, and therefore as if tbere were no distinc~on [of tl1e thougbt into ideas]. But in the other life it becomes manifest that thought is distinguished into ideas; for then speech is effected by ideM. . . . . There are things innumerable in a single idee. of thought; and still more innumerable in a thought eomposed of ideas. (A. C. D. 6599.) How much more perfect are the ideas of thought than the words of speech may appear from the fact that a man can think Inore in a moment tban he could utter or describe in an hour. The languagA after d.eath is distinguished into ideM, and consista of ideas; which among spirits are in the place of words and of sounds. :For among spirits sound cOlTesponds to thought,-which in itself ie tacit speech, yet audible to spirits. From this it is evident what is the nature of the language of 8pirits; that in fact it is as much nlore perCeot than human language as thought ie than a language of words. (S. D. Minus, n. 4617.) See also pp. 578, 579, 604.

THE

ApPBABANCB OP UNDERSTANDING IN BBUTES-DIPFBRESOB BE'I'WEBN THEJI AND MAll.

They who judge only from the appearance ta the bodily senses onclude that beaats in like manner as men have will and under-

THE HUMN SOUL.

559

.tanding; and tberelore that the only distinction is that man is able to speak, and thus to tell what he thinks and what ho desires, while beasts can only make them known by a sound. Nevertheless beasts bave Dot will and understanding, but merely a semblance of each; what the learned cal1 an analogue. That man is a man is because his understanding cau be elevated above the desires of his will,-even 80 that from above he can oognize, and observe them" and also moderate them; but a beast is a beast because its desires drive it to do \\'hatever it does. A man is therefore a man by the fact that his will is under obedience ! to his ullderstanding; -but a beaRt is a beast by the fact that its r understanding is under obedience to its will From these con- t siderations this conclusion follows; that the understanding of : man, because it receives inOowing light from heaven, and apprebends and apperceives this as its own, and from this light thinks analytically precisely as if from itself, with all variety, is a living and tberefore a true understanding; and that bis will because it receives the inflowing love of heaven, and from tbis acta as from itself, is a living and therefore a trae will; and that with beasts it is the reverse. For this reason they who tbink from the desires of the will are likened to beasts, and in the spiritual world they also nppear as beasts at a distance; and they Bot like beasts, with the only difference that they can act otherwise if tbcy will. But they who restrain the d~ires of their will by the understanding, in the spiritual world appear as men, and are ugels of heaven. In a word, with beasts the will and the understanding alw~ys cohere; and as the will in itself is blind,for it is [the receptaclel of heat and Dot of lightl-it mak~8 the understanding blind also. Bence a beast does not know and understand what it does, and yet it acts; for it acta by virtue of influx from the spiritual world, and such action is instinct. It is believed that a beast tbinks from the understanding about what it does. But Dot in the least; it is impelled to action only by a natura! love that is in it from creation, recruited by its bodily senses. Man thinks and speaks solely because bis understanding is separable from his will, and capable of being elevated e~en into the light of heaven; for the understanding thinks, and thought speaks. That beasts act according to the laws of order inscribed upon their nature, and sorne as if morally and rationally; and differently from many men,is because their understandingis in blind obedience to the desires of their will; and therefore they could not, like men, pervert them by depraved reasonings. It ie , to he observed that by the will and understanding of beasts, in wbat has been said, their semblance and analogue is nlellDt. The analogues are thus called from the appearance. The life of a beast may he compare<! with a night-walker, who, the underf

560

THE HUMAN SfJUL.

standing being asleepJ walks and acts from the will; and with blind man, who walks the street.s led by a dog. . . It is evident from these considerations how mistaken they are who believe that beasts enjoy rationalitYJ and are only to he distinguished from men by their outward form J and by the faet that they cannot utter the rational things whieh they Jay up within. From which fallaeies many conclu de also that if man lives after death beasts will live aIso; and on the other band J that if beasts do Dot live after death neither will man; and many other dreams, arising from ignorance respecting the will and undere;tandillg, and also respecting the degrees by wbich the mind of man, as by aladder, mounts np to beaveD. (Influx, n. 15.)
How
THE SPIRIT DWBLLS WITHIN TBB BODY.

It has been said above that man is a spirit, and that the body serves him for the pcrformance of uses in the world; and elsewhere, in different places, that the spirit is the internaI of man and the body his external They that do not comprehend how it is with respect to the spirit of man and his body, muy therefore Bssert that the spirit dwells thus within the body, and the body, 88 it were, incloses and invests it. But it Hhould he known, that the spirit of man within the body ie in the whole and in every part, and is the purer substance of it, in its organs of motion and of sense, and everywhere eIse, and that the body is material annexed to it everywhere, adapte<! to the world in which he then is. This is what is meant by saying that man is 8 spirit, and the body serves him for the performance of uses in the worId, and that the spirit is man's internaI and the body bis externa1. It is clear, therefore, that man is in active and sensitive life Iikewis6 after death; andalso in the human fonn, as in the world, but in a more perfect h.uman form. (A. C. D. 4659).

INFLUX,
.AND INTERCOURSE BETWEEN THE SOUL AND THE BODY.
FOBKBB HYPOTHESES OONOERNING THE INTERCOURSE BETWDN TBB SOUL AND THE BODY.

the intercourse between t.he souI and the body, or the operation of the one upon the other, and of one with the other, thereare three opinions and teachings, which are hypotheses; the first is called physical influx, the second spiritual influx, and the third pre-established harmony. The first, which is called Physical Influx, is from appearances to the senses, and the fallacies arising out of them; because it appears as if the objects of sight which affect the eyes flo\v into thought, and produce it; in like manner, as if speech, which affects the ears, flows into the rnind and there prorluces ideas. And so with the amell, the taste, and the touch. As the organs of these senses first receive the impressions flowing to them froID the world, and according to the affections of them the mind appears to think and olso to will, therefore ancient philosophers and schoolmeJ1. supposed influx to be derived from them into the soul, and so adopted the hypothesis of physical or natural influx. The second hypothesis, which is called Spiritual Influx (by sorne occasional influx), is from order and its laws. Since the soul is a spiritual substance, and ie therefore purel', prior, and interior; while the body is material, and therefore grosser, posterior, and exterior; and it is according to order that the purer should flow into the grosser, the prior into the posterior, and the interior into the exterior, thus the spiritual into the material, and not the contrary; consequently it is according to order that the thinking rnind should flow into the sight, according to the state induced by objecta upon the eyes,-which st.ate that mind also disposes st it.s pleasure. In like manner the perceptive rnind into the hearing, sccording tu the state induced on the ears by speech. The third hypothesis, wllich is called Pre-established Harmon,!!, is from appearances and fallacies of reasoD, seeing that the rnind in its very operation acts together and simltaneously with the body. But then every operation is first successive, and afterwards simultaneous. The
RESPECTING

562

INFLUX, AND INTERCOURSE BETWEEN

successive operation is influx; and the simultaneous operation is harmony. s wh~n the mind thinks, and afterwards speaks; or when it wills and afterwaros acta. It is therefore a fallacy of reason to establish the simultaneous and exclude the successive. Beyond these three opinions there cannot be a fourth respecting the intercourse bet\veen tb~ soul and the body, since either the sou! must operate upon the body, or the body upon tbe soul, or bath contillually together. Snce spiritual influx, as was said, is according to order and its law8, this hypothesis therefore is acknowledged and received by the wise in the learncd world in preference to the other two. Because aIl tbat is according to order is truth, and truth manifests itself by its iuherent light,-even in the shade of reason, where bypotheses are. But there are tllI'ee things which involve this . hypothesis in shade,-ignorance as to what the soul is; ignorance as to what is spiritual; and ignorance as to the nature of influx. These three must therefore be explained berore reason will see the truth itselt: For hypothetical tl'uth is Dot truth itselfJ but a conjecture respect.ing the truth. (Influx, n. 1, 2.) The spiritual influx bitherto treated of by men of refined talent is from the souI into the body; and not any influx into the soul, and through this inta the body;. although it is kno,,"n tllat aIl the good of love and aIl the truth of faith 1l0ws in from God. They llow in first ioto the souI; and through the soui into the rational mind; and through this into the things that cODstitute the body. If otberwise any one investigates the subject of spiritual influx, it is if one should stop up the vein of a fountain and yet seek perennial ","aters there; or should deduce the origin of a tree from the root, and not from the seed; or throw light upon derivations without the first principle. (ib. n. 8.)
t

Tuu

JS ONS OXLY

LIFR,

WBICH FLOWS INro AND VIVIFIE ALL Fous.

1 have been taught by very much experience that tbere is but one only liCe, Wllich is tbat of the Lord; which flows in and makes man to live, nay, !nakes both the good and the evil to live. To this life forms which are substances correspond; which by continua! Divine influx are vivified in such wise tbat to themselves they appear to live from tbemselves. CA. C. n. 3484.) By various degrees of influx into the heavens the Lord disposes, regulates, tempers, and moderates ail things there and in the hells, and, through the heavens and the hells all things in the world. CA R n. 346.) . Man is Dot life, but an organ recipient of life from God; and

THE SOUL AND THE BODY.

563

love together with wisdom is life; furthermore, Gad is love .itsell and wisdom itself, and thus life itself. Hence it follows that in sa far as a man loves wisdom, or in 80 far aB wisdom in the bosonl of love is in him, he is an image of God, that is a receptacle of life from God; and on the coutrary in so far as he is in an opposite love, and thence in insanity, he does Dot receive life from God, but from hell, which life is called deatb. Love itself and wisdom itself are Dot life, but are the esse of life; and thp delights of love and the pleasures of wisdom, whicb are affections, constitute life,-for by these the e886 of life exists. The influx of life from God carries with it those delights and pleasures; just as does the in1lux of light and beat, in the spring-time, into human minds, and also into birds and beasts of every kind, nay, into vegetables, which then germinate and become prolific. }'or the delights of love and pleasures of wisdom expand the mind (a1l,imus), and 8dapt it to reception, just as jayand gladness expand the face and adapt it ta the intlux of the exhilarations of the soui (Influx, n. 13.) With regard to the influx from the spiritual world into man, the fact in general is ~his; (), man can neither think nor will any thing actually from himself, but everything Hows in,-good and truth from the Lord ~hrpugh heaven, thus tbrough the angels who arc with man; evil and falsity from hell, and so tbrough the evil spirits that are with man,-and this into man's thought and will

(A. C.

De

0846.)

lNPLux

FRO)[ THE LoRD 18 80TH IKMEDIATE AND MEDIATE THROUGH THE HEAVL~8.

Lire flows into man from God through the souI; and through tbis ~to his mind, that is into his affections and thoughts; and from these into the senses, speech, and actions of the body; because these are in the successive-order of life. For the mind is subordinate to the soul, and the body is subordinate ta the mind And the mind bas two lives, one of the will and another of the understanding. The life of its will is the good of love, the derivations of whicb are called affections; and the life of its understanding is the truth of wisdom, the derivations of which are called thoughts; through bath of these the mind lives. And the senses, speech, and actions are the life of the body; that these are by the sou! through the mind, follows from the arder in which they are; and according 10 tbis they manifest them~elves to a wise man without investigatIon. The human soul, because it is a higher spiritual 8ubstanCt5, reoeives influx immcdiately from God; and the human min l, because it is a lower spiritual substance, receives influx from God mediately, through the spiritual world; while the

564

INFLUX, AND INTEROOUR8E BETWEEN

body, because it ie of the substances of nature" which ale called material, receives influx from God mediately through the natural world. (Influx" n. 7.) It has been given me, by revelation, to know how the case is with regard to the influx of each life from the Lord; that is to 'Jay, the lire of thought and t~e lite of the will Namely, that the Lord fiOW8 in in a twofold manner, that is mediately through heaven, and immediately from Himself; and that from Himself He tlow8 in both iuta the rational things of man which are his interiors, and ioto the natural, which are his exteriors. CA. C. n. 6472.) l'he very celestiai and the very spiritual, which flow from the Divine of the Lord into heaven, dweli principally in the interior rational; 1 for there the forma are more perfect, and adapted to reception. Bnt yet the celestial and spirit.ual from the Lord's Divine :O.owalso into the exterior rational, and even into the natural,-both mediately and imnlediately; mediately through the interior rational, and inlmediately from the Lord's Divine itaelf. \Vhat flo\ys in imtneJiately disposes; and what flows in mediately is disposed. 80 is it in the ext.erior rational; and 80 it is in the natural. (ib. D. 5150.) The natural is Dot regenerated until it is conjoined 10 the rational. This conjl1nction is effected by means of immediate and mediate influx of the rational inta the good and truth of the natural; that is to say, immediately by the good of the rational into the good of the natural, and througb this into the truth of the natura!; mediately through ihe truth of the rational into the truth of the natural, and thence into the good of the natura1. . . . The rational mind,,-that is the interior will part and intellectual part in man,-ought to represent itself in his natura.! mind, as t.his mind repreRents itself in the face and its expres.. sion; insomuch that just as the face is the expression of the natura} mind" 80 the naturai rnind (Jught to he the expression of the rational mind. 'Vhen there is this conjunction" as in those who are regenerated, then wllatever a man wills and thinks interiorly, in his rational mind, presents itself to view in his natural mind, and this presents it8elf visibly in the face. Such a countenance have the angels, and such a countenance had the Most Ancients who were celestiai men. (ib. n. 3573.) A3 regards every good that constitutes heavenly lire, and sa eternallife. with Inan and with angel, the case is this: The inmost of good is the Lord Himself, ev en the good of love which is immediately froUl Him. The good which next succeeds is the good of mutuallove; aller that tile good of charity towarda the neighbour; lastly the good of faith. This is the successive order of goods from the inmost. It may be seen from this how it is with regard
1

Bee p. G51.

THE SOUL AND THE BODY.

565

to immediate and mediate influx. In general, in the degree tbat a good succeeding in order, or an exterior good, has interior good within it, in that degree it is St good, for in that degree it is nearer to the Lord Himself, who, as W8S said, is the inmost good. But the successive disposition and ordination of interior goods in the exterior, varies in each and every subject according to recept.ion; and reception varies according to the spiritual and moral life of each one in the world. For the life in the world remains with every one to eternity. The influx of the Lord is immediate also with every one, because witbout immediate influx the mediate is of no effect. Immediate influx is received accord ing to tbe order in which the man or angel is; thus according to Divine truth which is fronl the Divine, for tbis is order. It is order itself therefore with man that he should live in the good which is from the Lord; tbat is tbat he should live from the Lord This influx is continuaI, and is connected with each and aIl things of man's will, and as far as possible it directs them to order; for man's own will continually leads a""ay. It is as with things voluntary and involuntary in man. His voluntary [activities] continually lead away from order; but the involuntary eontinually restore to order. Renee it is that the motion of the heart, which is involuntary, is entirely exempt from man's will; in like manner the action of the cereLellum ; and thnt the motion of tbe heart and the powers of the cerebellum govern ~he voluntary [activities], that these may Dot rush beyond bounds, and extinguish the life of the body before its time. For this reason the active principles from each, that is to say, from the involuntary and from the voluntary things in the whole body, proceed in conjunction. These things are mentioned to illustrate in sorne mea.~ure the idea of immediate and mediate influx of the celestial things of love and the spiritual things of faith from the Lord. (ib. n. 9683.) The Divine truth which proceeds immediately from the Lord is above aIl understanding of angels. But that which proceeds mediately is adapted to the angels in the heavens, and also to men; for it passes through heaven, and from thence puts on angelic quality, and human quality. But into this truth the Lord also flows immediately; and thU8 He leMS angels and men both mediately and immediately. For each and all things are from the }'irst Being; and order is so established that the First Being is present in derivatives both mediately and immediately, thus equally in the ultimate of order and in the first of order. For Divine truth itself is the one only substantial ; derivatives are nothing eIse than successive forme thence res\ting. It is therefore evident tbat the Divine also flOW8 into each and aIl things immediately; for by Divine truth aIl things were created. For Divine tnlth is the one only essential, and therefore that from

566

INFLUX, -AND INTEROOURSE BETWEEN

wllich aIl things are. The Divine truth is what is called the Word in John; "In lM beginning Wa8 tM Word, tM Worti toas 'With God, and Gad, was the Word; . all thing8 'UJere '1nfU Dy Hinn; and without Him 'Wall Mt an,!! tki'Ag f'It,(J,e that ... mat." (i l, 2.). (ib. n. 7004.) -

aM

GBNBRAL

AIm

P ABTIOULAR INFLux.

Ther is a general influx from the Lord, throllgh the spiritual world into the subjects of the natural world, and tbere is a particular influx. The general influx is into those things which are in order; the particular influx into those things which are Dot in order. AnimaIs of every kind are in the order of their nature; therefoI'A illto them there is a general influx. That they are in the order of their nature is evident from the foot that they are born into aIl things proper to thetn, and have no need to be introduced into them by any instruction. But men are Dot in order, nor in any law of order. Jnto them therefore there is a particular influx; that is, there are angels and spirits with them through whom thero is influx; and unless these were with men they would rush into every abomination, and plllnge themselves in a moment into the profoundest hell. Through these spirits and angels man is under the protection and guidance of the Lord. The order oC man into which he was created would be, that he should love bis neighbour as himself, nay, more than 11imself; and thus the angels do. But man loves only himself and the world, and hates bis neighbour,-except in so far aq he is favourable to bis command and possession of the world. Therefore, because man's lire is entirely co~trary to beavenly order, he is governed by the Lord through separate spirits and angels. (A. C. n. 5850.)

TIIB

INFLUX INTO AND THROUGH THE HEAVEN8 IS lB' 811CCBSSIVD ORDER, FROK THB FIRBT TO THE ULTIlIATES 01' NATURE.

The truth whicb prooeeds immediately from the Lord, masmuch AS it ie from the infinit.e Divine Being Himself, can in nowise he received by any living substance which is finite ; tbus Dot by any angels. Therefore the Lord had created things successive, through which as mediums the Divine truth proceed. ing immediately might be communicated. But the first [nledium] in succession from this is more full of the Divine than t.hat as yet it can be received by any living substance which is finite; thus by any angel. The Lord tberefore created a further successive [medium] through which the Divine truth

THE SOUL

A.~Al:D

THE BOl)Y.

667

immediately proceeding might in sorne measure he receptible. This successive [medium] ie the truth Divine which is in heaven. The tiret two are above the beavcns; and are as it were radiant belts of fiame tbat encompass the sun, which is the Lord. Such is the successive order even to the heaven neareri to the Lord, which is the third heaven, where they are who are innocent and wise. From this it is continued suceessively even to the ultimate heaven; and from the ultlmate heaven 10 the sensuaI and corporeal degree of man, whieh last receives the influx. It is certain from these facts that there are continuaI successions, from the First, that is from the Lor, to the last things that are in man, nay, to the Iast tbings that 'are in' nature. The last things in man, as also in nature, are reIatively inert, and therefore cold, and are relatively general, and therefore obscure. Bellee also it is manifest that by tbese successions there is a continua! connection of aIl things with the First Being. In accordance with these successions influx takes place; for the Divine truth which proceeds immediately from Divine good flows in successively; and on the way, or about eich new successive [medium], it becomes more general, and tqerefore grosser and more obscure; and becomes less active, thus more inert and colder. From these considerations it is clear what is the Divine order of things succelSive, and there.. fore of infiuxes. But it should be weIl understood that the truth Divine which flows into the third beave~ nearest the Lord, also at the sarne time, without successive formation, flows down even into the ultimates of oroer; and there too, from the First, immediately governs and provides each and aIl things. The successive things are thereby preserved in their order and connection. That this is 80 may indeed in lame measure be seen from a maxim Dot unknown to the leamed in the world, that there is one only substance which is 8ubstance, and the rest are formations therefrom; and that this one only substance govems in the formations just as in tbeir origin, not only as form, but also Dot as form. If this were Dot 80, the tbing formed could in Dowise subsist and act. But these things are said for the intelligent. (A. C. n. 7270.)
THE INFLux
INTO MAN lB ALSO IN SU0CB88IVB ORnER, AOOOBDG TO THE D180RETE DEGREES 01' THB MIND.

Them are three things in man 'W bich coneur and unite,-the natural, the spiritual, and the celestiaL His natural receives no life e~ceptfrom the spiritual, nor his spiritual except from the celestial, nor bis celestial except from the Lord alone, who is

568

INFLUX, AND INTEROOURSE BETWEE.tV

life itself. But that an idea of this may he more fully comprehended; the natural is a receptacle that receives, or vessel into which is poured, the' spiritual; and the spiritual is a receptacle that receives, or vessel into which is poured, the celestial; thus through the celestial life is received from the Lord. Snch is the arder of influx. (A. O. n. 880.) Order is that the celestial shaH flow into the spiritual and adapt it to itself; that thus the spiri tuaI shall fiow into the rational, and adapt it to itself; and so the rational into the knowing and adapt it to itself. Rut, though there is a similar order while man is being instnlcted inhis earliest childhood, yet it appears otherwise, viz., tbat he progresses from things known to things rational, from these to thillgs spiritual, and 80 at length to things celestial. That it 80 appears is because the way must thu8 he opened to things celestial, w]1ch are the inmost. AU instruction is but an opening of the way; and as the way is opened, or what is the same, as tbe vessels are opened, there flow in, as was said, in order, from the ceIes\ial-spiritual, tbillgs rational; within them are tbings celestial-spirituaI, and witlrin these, things celestial These are continually going forth, and also preparing for themselves and forming the vesseIs which are opened. Which may indeed appear from th'e consideration, that. the knowing and the rational faculties in themselves are dead; and though they appear 10 live, they have this appearance fro~ the interior life that ftows in. This may he manifest to any one from thought, and the faculty of jud~ing. In these lie concealed aIl the secrets of art and of analytical science, which are 80 numerous that they can never as to one in myriads be explored ; Dot only in adult men, but even in children, all their thought, and aIl their speech thence ie most full of them,-alt.bough the man, even the nlost learned, is unaware of it; wbicll could never he if the celestial and spiritual things that are within were not proceeding, fiowing in, and producing aIl these things. (ib. D. 1495.)

TBB

INI'LUX lB INTO THE WILL AND UNDERSTANDING,l AND TBROUGU TBBSB INTO THB BODY.

It is known that all tbings, universally, relate to good and truth, and that there is no single entity in whicb there is not the relative 10 these two. Hence it is that there are two receptacles of life in man; one that ie called the will, whicb is the receptacle of good, another that is called the understanding, which is the receptacle of tnlth. And 88 good is of love
1

See pp. 648, "9.

THE SOUL AND THE BDDY.

569

and truth is of wisdom, the will is the receptacle of love and the understanding is the receptacle of wisdom. That good is of love is because what a man loves he wills, and when he performs it he calls it a good; and that truth is of wisdom is because aIl wisdom is from truths,-nay, the good that a wise man meditates is truth, and this when he wille and does it becomes a. good. He who does not rightly distinguisb bet\veen thes8 two receptacles of life, the will and the understanding, and does not form for himself a clear notion of them, will seek in vain to obtain a knowledge of spiritual influL For there is an influx into the will, and there is an influx into the understanding; into the will of JDan there is an influx of the good of love, and into his understanding there is an influx of the trnth of wisdom,each immediately from Jehovah God, through tlle sun in the midst of which He is, and mediately t.hrougb the angelic heaven. These two receptacles, the will and the understanding, are as distinct as heat and ligbt; for as was said above, the will receives the heat of heaven, which in ita eRsence iS love, and the understanding receives the light of heaven, which in its essence is wisdom. There is an influx from the human rnind into the speAch, and into the actions. Influx into the speech is from the will through the understanding; and influx into .tte actions is from the understanding through the will. They who only take cognizance of the influx into the understanding, and Dot at the sarne time of tbat into the will, and who reason and form conclusions from it, are as those that are blind of one eye, who only see the objects that are on one side and not at J the same time those that are on the other. (Influx, n. 7.) The 80ul flows into the human mind, and througb this into the body; and canieg with it the life that it continually receives fronl the Lord, and thus mediately transfers it to the body, where by the clo'sest union it makes the body as it were to live. From this, and from a thol1sand attestations of experience, it is plain that the spiritual united to the material,as it were a living power to a dead power,-enables man 10 spaak rationally and act morally. 1t appears as if the tongue and lips speak from sorne life in themselves; and that the arma . and bands act in like manner. But it ie the thought, which in itself is spiritual, tbat speaks; and the will, which likewise is spiritual, that acta; and both through their organs, which in themselves are material, because taken from the natural world. That it 80 appears in the light of day, if only attention be given to thia consideration :-Take away the thought from speech; does Dot the mouth instantly become mute 1 And take the will from action; do Dot the hands instantly cease ~ (ib. n. 12.)
42

570

INFLUX, AND INTERCOURSE BETWEEN

!IQLUX ILLUSTBATED BY TIIB SIGOT

o.

'l'BB

EYB.

CI 1'1uM God 8U8t.me" (Gen. xvi. 13). Looking from a higber [region] into a lower, or what is the sarne, from an interior into an exterior, is called influx; for it is effected by influx. It is as the interior sight in man. U nless this flowed contiunally inre bis external sight, or that of t.he eye, it could never take in and distinguish any abject; for it is the interior sight which, by means of the eye, takes in the things tbat the eye BeeS; and not the eye, although it appears so. From these principles it may be seen, 100, how much the man is in the fallacies of the senses who believes tbat tl1e eye sees; w hen yet it is the sight of bis spirit, which is the interior sight, that sees by means of the eye. Spirits who were ,vith me have seen through my eyes the objects that are in the world, as weIl as 1; and sorne of them who were still in the fallacies of the senses supposed that they sa\v through their own eyes. But it "'as ~hown them t.hat it was not so; for when my eyes were shut they saw nothing in this atmospheric world. The case is similar with man. It is his spirit that sees, not the eye; but it is through the eye. The aame may also appear from dreams, in which a man sometimes sees as in the light of day. But further: it is the sarna \Vith this interior sight, or tbat of the spirit. This does Dot see or itself, but from ft, still more interior sight, or that of its rational mind; nay, neither does this see of itself, but there is a So<Jbt yet more interior, which is that of the internaI man,-of wbicbin D. 1940.1 But even this does Dot see of itself; but it is the Lord through the internai man who alone sees, because He alone lives; and He grants to man that he may see, even sa that it appears as if he saw from himseIt: Thus it is with influx. (A. C. n. 1954.)

IN TRUB ORDO SPIRITUAL INPLtrX WOULD GUlDB

INTELLIGENOB AND WISDOK.

:MAN

IN'l'O .w.,

It is plain, not only from the things that exist in the heavens,

but even from those that exist in inferior nature, that in the good of love \vhich flows in from the Lord through the angels there ie aIl truth, which truth would manifest itself, of itself, if man bad lived in love to the Lord and in love towards the
1 By "the internaI man" in tbia instance,__ la explained in the paregn~ D. 1940, to which the alltbor refe1"8,-he meana "that which is bis inlDGlt, IIId by which he is distinguished from brute animaIs, which have no 8uch iDmost; and is, as it were, the sate or entrance of the Lord into man, that ia of the Lord', celestial and spiritual L influences]. " Bee alao pp. 2', 67.

THE SOUL AND THE BODY.

571

neighbour. Sorne of those that exist in inferior nature, as they are visible to the eyes, may he adduced in illustrat.ion. Brute animals are impel1ed to action no otherwise than by the loves, and the affections of them, into which they were created, and after\vards are born; for every animal is canied whither its affection and love draws. And because it is so they are also in all the knowledges that in any wise pertain to that love. For from a love emulative of conjugial love they know how to copulatc,-beasts in one way, and birds in another; birds know how to build their nests, how to lay their egg~, and to sit on them, how to hatch their young, and how to nourish them,-and this without any instruction, Dlerely from a love emulative of conjugial love, and from love towards their offspring; which loves have a.ll these knowledges connected with thorn. In like manner they know witb what kinds of food to feed thernselves, and how to obtain it. And what is more, bees know how to gather food from flowers of varions kinds; and also to collect the wax of which they make their cells, wherein they first deposit their offspring, and then lay up food; they also know how to provide for themselves against the winter; Dot to mention very many other things. AlI these knowledges are inclnded in their loves, and d\vell therein, from their first origine They are born into these knowledges, because they are in the order of their nature, into which they were created; and then they are moved to action by the general 1 influx from the spiritual world. If man were in the order into ,vhich he was created, that is in love towards the neighbour, and in love to the Lord.-for these loves are proper to nlan,-he above aIl animals would he born, not on1y into knowledges, but also into aIl spiritual truths and celestial goods, and thus into aIl wisdom and intelligence. For he is capable of thinking about the Lord, and of beiug conjoined to Him by love; and so of being elevated to what is Divine and eternal, which brute animaIs are incapable of: Thus man would then he governed by no other tban the general influx from the Lord through the spiritual world But because he is Dot born into order but in a state of opposit.ion to his order, therefore he is born into ignorance of aIl things; and because this is so it is provirled that he may afterwaros be re-born, and thus come into 80 much of intelligence and wisdom as from freedom he receives of good, and by good of truth. (A. C. n. 6323.)

TIna

INFLUX INTO TUB

W OBLD

OJ'

N ATUU.

There is a continuaI influx from the spiritual world into the naturaL He who does not know that there is a spiritual world,
~

Bee p. 568.

572

INFLUX, AND INTEROOURSE BETWEEN

and that it is distinct from the natura! world,-as the prior and the posterior, or as the cause and the thing caused,-can know nothing of this influx. This ie the reason why those who have written on the origin of vegetables and animaIs could Dot but deduce it from nature; 01 if from God, bave inferred that from the beginning God indued nature witb the power of producing sllch things,-thus Dot knowing that nature is indued with no power. For nature in itse]f is dead, and no more contributes to the production of these things than tbe instrument to the work of the artist, which must perpetually be moved that it may act. It is the spiritual principle, whicb derives its origin from the sun wherein the Lord 18 and proceeds to the ultimates of nature, that produce.s the forma of vegetables and animaIs, and exhibits the wonders that there are in both; and it clothes them with material substances from the earth that these forms may be fixed and enduring. As it is DOW known that tbere is 8 spiritual ,vorld; and that the spiritual is from the sun wherein the Lord is, and which ie from the Lord; and that it moves nature to action) as the living actuates the dead; 8]SO that in that worlel there are tbings similar to those in the natura.1 world; it can be seen that vegetables and anitnals must have existed from no otber source than from the Lord t.hrough that world, and that through it they perpetually exist; and thus that there is a continuaI influx from the spiritual world into the ntural. (D. L. W. D. 340.) 1 heard two Presidents of the English Royal Society, Sir Hans Sioane and Martin 14'olkes, conversing together in the spiritual world on the existence of seeds and eggs, and the productions from tbem on earth. The former ascribed them to nature; and maintained that from creation nature is indued with force and power ta produce such things, by means of the sun'a heat. Th& other Baid that this power is continually from (}ad the Creator in n~ture. To settle the dispute a beautiful bird appeared to SiI Hans Sloane; and he wa.s reqllested to examine it, ta see whethel .in any least respect it differed from a similar bird on earth. He heId it in bis hand, examined it, and said that there W88 no difference. Yet he knew that it was but an affection of some ange! represented out of hinl as a bird, and that it would vanish or cease with its affection; which indeed it did. Sir Hans Sloane was convinced by this experience that nature contributes nothing at aIl to the production of vegetables and animaIs, but that only which flows in from the spiritual world into the natura!. He said, if that bird in its minutest parts were filled with corresponding materiai substances from the earth, and so fixed, it would he a durable bird, like the birds on eartb; and that it is the same with those tbings that are from hell. He Baid further, that if he bad known what he now knew of the spiritual world, he W'ould
11

THE SOUL AND THE BODY.

673

have as~ribed no more to nature tban that it served the spiritual, which is from God, in fixing the things that continually flow into nature. (ib. n. 344.)

ORIGIN OP NOXIOOB ANIMALe, PLANTS, AND MINBBAI&

E7J me8 were 'Mt createil by the Lord, but all origi'NLte, wh 1tdl. AlI goods that exist in Rct are called uses; and aIl evils . that exist in act are also called uses,-but tltese are called evil uses, and the former good uses. N ow as aU goods come from the Lord, and aIl evils from hell, it follows that none other than good uses were created by the Lord, and tbat evil uses originated from hell. By the uses treated of iu this section, in palticular, all things are meant that appear on the earth, snch as aninlals of all kinds and vegetables of a11 kinds; those of each that perform a use to man are from the Lord, and those that do injuLY to D1BD are Crom hell. By uses from the Lord aU things are like\vise llleant that perfect man's rational mind and cause him to receive what is spiritual from the Lord; and byevil uses an things are meant that destroy the l"ational, and render man unable to become spiritual. The things that do injury to man are called uses because they are used by the evil in doing evil; and because they Berve to absorb rnalignities, and thus also 88 remedies. In each sense it is called nse, just as we sreak of love as a good love or an evil love; and that which is done by itself love calls use. (D. L. W. D. 336.) By evil uses on the earth aIl noxious things are meant both in the animal and the vegetable kingdorn, and also the noxious t'hings in the mineraI kingdom. It would be vain to enumerate aIl the noxious things in these kingdoms; for it would he but to bring togetber names, and to gather the names without au indication of the injury that each kind produces would Dot promotfl the use which this work has for its end. It is sufficient for our knowledge to mention here a few of them. Such in the animal kingdom are poisonous serpents, scorpions, crocodiles, dragons, horned owls, screech owls, mice, locusts, frage, spiders;
RI80 Hies, drones, Toaches, lice, mites,-in a word, those that consume grasses, leaves, fruits, seeds, food 'and drink, and do il~Ury to beasts and men. In the vegetable kingdom they are aIl mischievou~, poison ou s, and malignant hel'bs, and sinlilar leguminons plants and shrubs. In the mineraI kingdom aIl poisonous earthy substances. From tbese few examples it Dlay be sean what is meaIit by evil uses on earth; for evil uses are aU tbings that are contrary to good uses. Before it can be seen that the evil uses which existon the earth

574

INFLUX, AND INTEROOURSE BETWEEN

are Dot from the Lord, but are all from hell, 80mething respeeting beaven and bell must he premised. Unless this is known evil uses, as ,vell as good, may he attribl.lted to the Lord; and they may be believed to exist together from creation, or be attributed to nature, and their origin to the sun of nature. A man cannot he delivered from these two enars, unless he knows that nothing whatever exista in the natural world which does not derive its cause and therefore its origin from the spiritual world; and that the good is from the ~rd, and the evil from the devil, that is from hell By. the spiritual world both heaven and heU are meant. AlI those things that are good uses appear in heaven; and all those that are evil uses, enumerated just above, appear in . bell. There are wild beasts there of every kind, sucb aB serpents, scorpions, dragons, crocodiles, tigers, wolves, foxes, swine, horned owls, night owls, screech 0,,-18, bats, rats, mice, frogs, lucusts, spiders, and noxious insects of many kinds; there aIso nppea.r hemIock, and aconite, and every kind of poison, both in herbs as in earthy substances; in a word, aIl things that are hurtful and deadIy to men. Such things appear in the hells to the life, precisely like those upon and in the earth. It is said that they appear there j but yet they are Dot there as on earth, for they are mera correspondences of the lusts that stream forth from evil loves, and which present t.bemselves in sucb forms before others. Since tl1cre are such things in the hells they therefore gush forth alqO with abominable stenches, cadaverous, stercor.. aceous, urinous, putrid, with whicb the diabolical spirits there are delighted; just as certain animaIs are with things that have 8n offensive odor. }'rom these facts it may be concluded that the similar things in the natural world did not derive their origin from tbe Lord, and were not created from the beginning. and that they did Dot originate from nature by her sun, but that they are from hel!. That they are not from nature by ber sun is very man ifest, from the fact that the spiritual flo\\l's int.a the natural, and not t.he contrary. And tbat they are Dot from the Lord is evident from the fact that hell is Dot from Him, and therefore nothing in hell that corredponds to their evils. (w. De

338,339.) Influx /rom hell producu ths things that are wil 'UJJe8, in plata wnere thers ars IfUCh thing8 al corr~ The things that correspond to evil uses, that is to mischievous plants and noxiolis animaIs, are cadaverous, putrid, excrementitious, and stercoraceous, rancid and urinons matters. In places therefore ,vhere there are these, such plant,s and little animais spring forth as are mentioned above; and in the torrid zone the larger animaIs of similar character, sucb as serpents, l)88ilisks, crocodiles, scor llioDs, mice, and others. Every ODe knows that marshes,

3.'HE SOUL AND THB BODY.

575

stagnant pools, dung, and rotten soil are filled with snch things ; also that noxious insects like clouds 1ill the atmosphere; and DOxions worms like armies, the earth, and consume the herbage even to the roots. 1 once observed in my garden, that for the space of an eU almost aU the dust was turned into very small insects; for being stirred with a stick tbey rose np like a cloud That cadaverous and putrid substances agree with these noxious and useless little animals, and that they'are homogeneous, is evident from experience Mone. This may also be plainly seen from tbe cause; which is that there are similar stenches and effiuvia in the hells, where such little animaIs also appear. Now, the question is whether sucb things spring from eggs carried tbither, either through the air, or hy rains, or by watercourses, or whether they spring from t.he damps and stenches t~emselves in such places. That sucb noxious animalcules and insects as are mentioned above are hatched from eggs carried there, or hidden everywhere in the earth even from the creation, is opposed to all evidence; since worms spring forth in little seeds, in nuts, in wood, in stones, nay, from leaves; also lice and grubs which are accordant with them upon plants and in tbem. Then of flying insects, there are those which appear in tb~ summer in bouses, in the fields, and in the 'woods,-likewise arising from no oviform matter in snch abundance; those that devour meadows and la,vns, and in sorne hot countries fill and infest the air; besides those anim,lcules that invisibly swim and fly in filthy waters, sour wines, and pestilential air. These faets are favourable to those wbo say that also the odors, eftluvia, and exhalations emitted from the plants, Boils, and stagnant waters themselves, give origin to snch tbings. That afterwards, when tbey have come forth, tbey are propagated byeggs or spawn, does not take away the faet of tbeir inlmediate origin; "since every animal along witb its minute viscera reeeives also organs of generation and the means of propagation. The foot, not kno\vn before, that there are similar things also in the hells, is in agreement with these phenomena. That the hells mentioned above not only bave communication but a1so a conjunction with such things on earth, may be concluded from the faet that the bells are not remote from men, but are about them, nay, within those who are wicked; thus they are contiguous to the earth. For as to his affections and lusta and the thoughts therefrom, and as to his actions from the former and the latter, which are good or evil uses, man is in the midst either of the angels of heaven or of the spirits of hell; and as sucb things as are on earth are aIso in the heavens and the hells, it follows that the influx therefrom, when the conditions (temperies) are favourable, immediately produces such things. For aU

576

INFLUX, THE 80UL AND THE BODY.

things that appear in tbe spiritual world, both in heaven and in hell, are the conespondences [respeetively] of affectioDs and Iusts, for they spring forth tLere in accordance with tbem. When therefore affections and lusts, which in themselves 81'8 spiritual, meet with homogeneous or corresponding things ou earth, there is present the spiritual tbat gives a soul, and the material that fumishes n body; there ie also inherent in evety thing spiritual, an endeavour to clothe itself with a body. That the hells are about men, and therefore coutiguous 10 the earth, is because the spiritual world is Dot in space, but is where tberc is a correapondng affection. (w. n. 341-343.)

llow

THB SoUL ACTS IlITO AND BY 1lBAB8 01' TIDI:

BoDY.

The mind of man 8 bis spirit, and the spirit is the man; lor the mind means, aIl things of man's will and understan~; and the8e in~~rinciple8 are in the brains, and in derivatives ID the body. With respect to their forms they are all thi~ of the man. Because it is 80 the mind, that is the will and understanding, actuates the body and all things belongi~ to it, at will. Does not the body do whatever the mind thlnkl and determines? The mind incites the car to hear, and directs the eye to 800; the mind moves the to~ue and lips to speak

impels the hands and fiD~ers to do whatever it plealle8; and the feet to walk whither It wills. Is the body anyth~ but obedience to its mind ? Can it he such, unless the mind is iD its derivatives in the body? Is it consonant with reason 10 think that the body acte in obedience, because the mind so wills.* They \vould thus be two, one above and the other he-

neath; and one would command and the other obey. As this is not consistent with rcason, it follows that a man's life in principlcs, je in the brains, and in derivatives in the body, 8S was said abovc; also that 8uch as the life is in the priuciples, 8uch i8 it in the whole and in every part; andthat by these principIes the life is from every part in the whole, and from the whole in every part. AlI thi~ of the mind refer to the will and understanding; and the will and understand~ are receptaclcs of love and wisdom from the Lord; and the two constitute man's lire. (D. L. W. n. 387.)
its mind' ; and yat the body doe8 not oct in obedience. living organic foree, that acte in and by the body.

.. The distinction the author bore makee. if at 6rBt sight a llttle obscure, ta yet ver; important. It is true that" the body 18 Dot~ but obedience to

It is the mlnd. the

THE ETERNAL WORLD.

ALL ANGELS AND SPIRITS WEBB ONCE

MD.

IT is entirely nnknown in the Christian world tbat heaven and hell are- from the human race; for it is believed that the angels
were created from the beginning, and that this was the origin of heaven; and that the devil or satan was an angel of light, llut because he became rebellions, was cast down with his crew, and that this was the origiri of hell. Angels wonder exceedingly tllat there should he such a belief in the Christian worId; and still more that they should know nothing at all about heaven, when yet that is the primary of doctrine in the church. And because such ignorance prevails, they rejoiced in heart that it had pleased the Lord DOW to reveal to mankind many things respecting heaven, and also respecting hell; and thereby as far as possible to dispel the darkness, which ie daily increasing because the church has come to its end. They therefore wish me to asse1't from their mouths, that there is not a single angel in the ulliversal beaven who was created sncb from the begillning; nor any devil in hell who was created an angel of light and cast down; but that a11, both in heaven and in hell, are from the human race; in heaven those who in the world lived in heavenly love and faith, in hell those who lived in infernal love and faith; and that hell in its wllole complex iA what is called the devil and satan; the hell which is at the oock, where they are who are called evil genii, is the devil; and the hell in front, where they are who are called evil spirits, is satan. (H. H. n. 311.)
THB IlOIBN8lTY OY THB SPIRITUAL

W ORLD.

From the immense multitude of men who have passed into the spiritual world Bince the fiTSt creation, and are there assembled; and from the continuaI increasc that will he added to them from the human race hereafter, and this without end; it is ob,vious that that world is snch and 80 vast tbat the natura! world cannot he compared with it. How immense is the multitude of men already there it has sometimes, when my eyes have been opened,

578

THE ETERNAL WDRLD.

been granted me to see. There were 80 many,-and tbis only in a single place in one region,-that they could scarcely he numbered; there were sorne myriads. 'Vhat must Dot the numbers he in aIl the rest 1 For all are collected into societies there; and the societies are very numerous, and cach society in its o\vn place forms three heavens; and there are three hells under them. There are therefore sorne t.bere whoare in elevated regions, sorne who are in intermediate regions, and sorne who are below these; and there are SOUle \v ho are in the 10west part.s, or in 1.fhe hells. And they who are in the higher regions dwell together as men d,vell in cities in which there are hundf(lds thol1sands assembled It is plain therefore that the natural ,vorld, tbe abode of men ou earth, cannot be compared ,?ith that . world, as regards the multitude of the hunlan race. So that when a man passes from the natura! world into the spiritual it is as from a village iuto a mighty city. (L J. D. 27.) In so large ft, kingdom, where aIl the souls of men from the bcginning of creation flock together,-nearly a million coming weekly from this eartb,-and eacb has his peculiar genius and nature different from every other, and where there is a communication of aIl the ideas of every one, an Jet each and ail things must he brought into order, and that continually, it cannot he but that there existindefinite things which have naver entered into the idea of man. But as scarcely apy one has conceived other than a very obscure ides ofheaven or hell, the things here related must appear strange and wonderful; especially from the foot that men believe spirits have no power of sensation; ,,hen yet they have a more exquisite sense than men. (A. C. n. 969.)
UTWARD ASPECT OF THE SPIRITUAL """ORLD.

or

In outward appearance. the spiritual world is quite similar to the natural world. Countries, with mountains, hills, valleys, plains, fields, Iakcs, rivers, fountains, appear there, as in the natural world; thus aIl things of the mineraI kingdom are there. And paradises, gardens, groves, and woods appear, in which there are trees and shrubs of every kind, with fruits and s~eds ; and plants, fiowers, herba and grasses; aIl things tbrrefore of the vegetable kingdom. AnimaIs, birds, and fishes of every kind appear 81so; and thus a11 things that belong to the anima,l kino-dom. Man is there an angel and spirit. TbiB is premised, that it may be known that the universe of the spirItual world is entirely similar to the universe of the natral \vorld,-with the only difference that there things are Dot fixed and stationary, as in the natural world, because nothing there is naturaI, but aIl 8 spiritual.

THE ETEBNAL WOBLD.

579

It can be manifestly seen that the universe of that world reflects the image of man,-from the tact that the thin~ above mentioned aIl spring forth and appear to the life aDout an angel, and about the a~elic 8ocieties, just as if produced or created from them; and they remain about thorn, and do not pass n,vay. That theyare 3S if produced or creatcd from them, 18 evident from the f&et that whcn an angel goes away, or a society passes to another place, they no longer appear; and that \vhen othcr angels come in their place, then the face of aIl things about them changes,-the paradiscs change as to their trees and fruits; the gardcns change, as to their Howers and seeds; the fields, 88 to their herba and ~aS8es; and the species 'of animaIs and birds are chan~ed. The rcason why such things appear, and are so changed, lB, that they allspring forth in accordance with the affections and hence the thoughts of the aogels ; for they are correspondences, and as things that correspond make one with that to which they correspond, they are therefore a representative image of it. Wheo viewed as to their forms the very image does not appear, but it is seen when theyare regarded as to their uses. (D. L. W. n. 321, 322.)
TUE BOOK OF

LIFE.

It has scarcely been 1rnown to aoy one hitherto that every man has two memorics, one exterior, the other interior; and that the exterior memory is proper to his body; and the interior to his Bpirit. 80 long as he lives in the body, man can scarcely know that he has an interior memory, because the interior memory then nets almost a8 one with his exterior memory. For the ideas of thought,l which belong to the interior memory, flow into the tbings that are in the exterior rnemory, as into their vessels, and they are thcre conjoined. It is the same RS when angels and Bpirits spcak with man; their ideas, by \vhich they converse with each other, thcn flow into and so conjoin themselves \\;th the words of a man's language, that they do not know but that tbey themselvcs are Bpeakin~ in the man's vernacular; ,vhen yet the ideas onlyare theirs, and the words into wh.ieh they flow are the man's,-about which 1 have often conversed with spirits. These two memories are entirelr distinct from each other. "To the exterior memory, which 18 prorer to man while he lives in the world, pertain aIl the wors of langua~e8, and objects of outward sense; as also the knowledges that belong to the world. To the interior rnemory pertain the ideas of speech
1 Bee

p. 558.

THE ETERNAL WOBLD.

of spirits, which are of the interior sigbt; and aU things rational, from the ideas of whteh springs thought itselt: A man bas no cognizance that these are distinct from each other, botll because he does Dot reflect upon the subject, and because he is in things corporcal, and cannot 80 easily withdraw bis mind from them. Hence it is tbat, while tbey live in the body men cannat speak with each other except by languages divided inta artionlate sounds, that is ioto words, and cannot understand each othtsr, uuless they are acquainted with these languages. The reason is that it takes place from the exterior memory. But spirits converse with each other by a universal language distinguished into ideas, sucb as those of thought itself, and thus can converse ,vith every spirit, of whatsoever language and nation he bad been in the world; the Tenson is that it takes place from the interior memory. Every man, immooiately after death, cornes into thia universallangu:lge, because he cornes into thia interior memory, which is proper to his spirit. The interior memory vastly excels the exterior; it is as myriads to one, or as a thing that is luminous ta one that is dark. }"or myriads of ideas of the interior memory flow intn one of the exterior memory, anu there form a certain indistinct general [impression.] AlI the faculties of spirits, and especially of angels, are therefore in a niore perfect state, their sensations as weIl as their thoughts and perceptions. How great is the superiority of the inner memory to the outer, may be seen from examples:-"llen a man calls another to remembrance, friend or enemy, whose character he has known from the intercourse of many years, what he then thinks of bim is preseuted as an indistinct [outline]; and this because he thinks from his exterior memory. But when the sarne man becomes a spirit and remembers him, then what he thinks of him is presented as to aU the ideas that he ever conceived respectinf. him; and this because he thinks from bis interior memory. t is the sarne with regard ta every thing ; a thing itself of whicb he knows many particulars presents itBelf in the exterior memory as a certain general [conception]; but in the interior memory it is presented as ta aIl the least particulars respecting it of which he bad ever formed an idea; and this in a wonderful forIn. "1"hatever tbings a man hears and sees, and is affected bi, theee as respects ideas and ends are insinuated into his interior mem.. ory,-the man not being aware of it,-and there they remain; 50 that nothing whatever perishes, although the sarne things in tlle ex.terior memor)~ are obliterated. Such therefore is the interior

1'H1l BTllBN.A.L WOBLD.

581

memory that the particula1'8, nay, the very least particulars, of what a man has at any time thought, said and done, or even that as a faint impression has appeared to him, from earliest infancy to latest old age, are with the utmost minutenes8 inscribed upon it. Man has the memory of aIl these things within him when he cornes ioto the other lire; and is succcssively brougbt into the recollection of themaIL This is his BOOK OF LIJrB, which s opened in the other life, and according to which he is judged. Man can sC3rcely believe tbis; but yot it la most true. AlI his enda, which to him were obscure, 'and aIl that he had thought as weIl 8S aIl thut he ha<! Mid and done from them, to the minutest point, are in that book, tbat is, in his interior memory; and whenever the Lord pennits; they are laid open before the angels, as in the clear light of day. This bas sometimes been shown me, and has been attested by 80 much experience that there remains Dot the least doubt of it. . . . A man leaves nothing at all bebind him at death save only bis bones and flesh, which of themselves were Dot anitnate while he lived iu the world, but were animated by the lire of .his sphoit, which was his purer substance annexed to the
oorporeal.
But with respect to bis exterior memory the case is this: ha bas with him each and all things pertaining ta it; but he is Dot then permitted to use this, but only the interior memory. Thore are many reasons. The first is tbat, as was said, from the interior memory in the other life a man is able to spaak and converse with aIl throughout the universc. A seoond l'eason is, that this is the memory proper to the spirit, and is adequate to bis atate in which he then is. For outward things, that is to say matters of out\vsrd knowledge, things worldly and corporeal, are adapted to nlan and correspond to 'his state while he is in the world and tl)e body; wbile interior things, that is things rati)nal, spiritual, and celestial, ara adapted and correspond to the spirit. (A. C. n. 2469-2476.)

Tn

ETBRlfITY

o.

IIBAVBN AND

HaLL.

The life of man cannot he changed after death. He then remains such as he had been in the world. For the whole spirit of a man is sl\ch as his love is; and infernal love cannot be changed into beavenly love, because they are opposite. This is meant by the words of Abraham to the rich man in hell: "Betwecn tu and '!Jou there il a great gulf j so tllat they whick tD01d pa88 /rom hence to '!JOU, cannat; neither can they pass fram tefIee to 118 JI (Luka xvi 26). It is plain from this that they

582

THE ETEBNAL WQBLD.

who enter into heU remain there to etemity; and that theywho enter into hcaven remain there to etemity. (H. D. n. 239.) After death a man puts off all that does Dot agree with his love; nay, he successively puts on the face, the tone of voice, the speech, the hearing, and the mannera of bis life's love. (C. L D. 36.) That after death a man remaina ta eternity 8uch as he is as to his will or reigning love, has been confirmed by abundant experience. It has heen given me to spaak with sorne who lived two thousand years ago, whose lives are described in historyand therefore known. They were found to he stilllike themselves, and precisely such as they were described,~uch, as to the love from which and acoording to which their life was. There were others who live<! seventeen centuries ago, who were also known from history; and there were others who lived four centuries ago, and sorne three, and ,so on, with whom also it was granted me to converse; and it was found that a similar affection still reigned with them,-with no other difference tban that the delights of their love were turned into such things as were COlTcspondent. It was said by the angels that the life of the reigning love is never changed with any one to eternity, sinee every one ie bis own love; to change that love in a spirit \vould therefore be to deprive him of his liCe t or annibilate him. They also stated the resson t which ist that alter death a man can no longer he reformed, by instruction, as in the world j because the ultimate plane which consista of natural cognitions knd affections ie then quiescent, and as it is not spiritual cannot he opened; that the interiors which are of the interna! or external mind rest upon that plane, as a house upon its foundation; and that it is on this account that a man remains to eternity such as the liCe of bis love bad been in the world. (H. IL De 480.) Thev who are bcing elevated into heaven, and afterwards when they have been elevated, are perfected to etemity. But they who are being cast into hell,1 and afterwaros when they have been cast iD, sutrer more grievous evils continuallYt and this until they dare Dot do evil to any one; and they afterwards remain in hell ta eternity. They cannot be delivered therefrom,
1 The evil are apoken of u being CtJJIt into hell ouly according to the appear8nce. The author abunl1antly teaches that in reality the Lord casts no one into ht'll, hut constantly withbolds from bell; but that the evil of tbemselftS plunge into hell, by rollowing the bent of their enl loves (8ee p. 627). The apparent casting into heU ia reallya graduaI procesa,-tbat of voluntarily choosing and living an cvillife. The necessary restraint of evil by punishmentl, whether iD &bU worldor the other, la 8I88ntiallr mercy. (Bee a1Io P. 687.)

THE ETERNAL WOBLD.

583

because it cannot he given them to ,viII good to any one; but only, from foor of punishmcnt, not to do evil to any one,-the lust always remaining. (A. C. n. 7541.)
WOY

THB WICKED CANNOT BB BAVED AFTER DBATH.

The life of any one can by no means he changed after death ; an evillife can in no wise he converted into a good lire, or an infernal into an angelic lire; because every spirit, from head to foot, is of the charact.er of hi~ love, and therefore of his life; and to convert this life into its opposite would be to destroy the spirit utterly. The angels declare that it wOllld be easier ta change a night owl into a dove, or a horned owl into a bird of paradise, than an infernal spirit into an angel of heaven. From these considerations it is evident thnt no one can be received into heaven by imlnediate nlercy. (H. H. n. 527.) The affection of a man's love is his life. If a man's affection is that of self and the world, then his whole life is nothing else; nor cau he strive against it, for this would be to strive against his very life. Principles of truth effect nothing; if'the affection of these loves has dominion it draws truth over to its own side, and thus falsifies it, and if it does Dot entirely favour rejects it. Bence it is that principles of the truth of faith have not the least efficacy with a man unless the Lord insinuates an affection of spiritual love, that is of love to,vards the neighbour; and in so far as a man receives this affection he receives also the truths of faith. The affection of this love is what constitutes the new will. It is manifest from these considerations that a man never sets his heart to any truth if the will resists. It is on this account that the infernals cannat receive the truths of faith, and therefore cannot he anlended,-because they are in the affection or lust of eviL (A. C. n. 7342.)
MBANING OP THE SAYING,

As

TBlI

Tm F ALLETB

BO IT

Ln.

So long as a man lives [in the world] he is in the ultimate of order and has a corporeal memory, which increases, and in which the tbings that belollg to his interior Dlemory must he enro~ted. Hence te more there are in them and bet\\'een them of thlngs concordant and correspondent with good and truth, the more he has of life from the Lord, and the more he can be perfected in the other life. But the exterior or cOl'poreal memory is that in which the interiors are rooted. Mter deatb, indeed, man bas aU bis exterior or corporeal memory, or each and aIl things belong-

THE ETERNAL WORLD.

ing to it; 'but this can no longer increase, and when it does not new concordance and correspondence cannot he formed; and hence all things of his interior memory are there, and are ter minated, in his exterior memory, although he cannot DOW use this. From this it may appear why it is that, le As the tru talleth 80 it lies." 1 Not t.bat he who is in good cannot he perfected; he is perfected immensely, even ta angelic wisdom,-but conformably to the concordance and correspondence that there was between his internais and externals while he lived in the world. After the Iife of the body no one receives external, but interior and internaI things. 'Vith respect t.o the dogma that where the tree falleth it remains, it L~ Dot to be understood as it has been explained, but thus :-It is the concordance of the internai or spiritual man with the external or naturaI wbich remll,ins as it falls. Man has both with him in the other life; the internaI or spiritual is terminated in bis externai or natura1 as in its ultimate. The internaI or spiritual man is perfected in the other life; yet only so far 88 it can have concordance in the extemal or natural But this, that is the external or natural, cannot be perfected in the other life, but remains of the Rame character that it has acquired in the lire of the body; and it is perfected in tbis life by the remova! of the love of self aI1d of the world, and so by t/he reception of the good which is of charity and the truth which ie of Faith from the the Lord. Bence ie the concordance, or the non-concordance, wl1ich is the tree with its TOOt, that arter death reDlans where it falls. (S. D. Minus, n. 4645, 4646.)
80B1PTUBAL ExPLANATION OF THE FINAL STATlL

"He that is uniltSi let him becnme unJ'lJ8t still; and he tllat i8 filthy lf-t /tim becol1ze.filthy still J. and he that iB i'U8t let kimbecomtJ fust still J. and he tltat is holy let him become holy still JI (Rev.
xxii. Il). This signifies in particular the state of every one after death and before his judgment, and in general before the last judgment; that from those who are in evils goods \vilI be taken away, and from those who are in falsities truths will he taken away; and on the other hand tbat from tbose who are in goods evils will he taken away, and from those who are in trutbs falsities will be taken away. By the unjust he who ie in evils is signified, and by the just he who is in goods; by the :filthy or unclean he is signified who is in falRities, and by the holy he is signified who is in truths. From this it follows that he tbat is unjust let him become unjust still, signifies that he who is in 1 Eccles. st 8.

THE ETERNAL WORLD.

evils will he still more in evils; and that he who is filthy let him hecome filthy still, signifies t.hat he who is in falsities will be still more in falsities; and on the other hand that he that is just let him beoome just still, signifies that he who is in goods will he Ettill more in goods; Rnd that he t bat is holy let hin1 become holy still, signifies that he who is in trutbs ,vill be still more in trutbs. And. the reason why it is signified tbat from those "'ho are in evils goods ",ill he taken away, and frefil tbose who are in falsities trutbs will he taken 8,,,ay; and that on the other hand froni those who are in goods evils ,vill he taken a\\"ay, and from those who are in truths falsities will be taken away, is that in 80 fur as goods are taken a way from one who is in evils he is so much the more in evils, and in 80 far as truths a1"e taken away from one who is in fa1.Qities, so much the more is he in falsities; and on the other hand in so far as evils are taken away from one who is in goods so much the more is he in goods, and in so far 88 . fal~ities are taken away from one who is in trutbs so much the more is he in truths. Either this or the other takes place with every one aCter death; for thus th4) evil are prepared for hell and the good for heaven. For an evil man cannot carry goods and truths with him to hell; neither can a good Dlan carr) evils and falsities with him to heaven; for heaven and hell would thus he confounded. But it should he weIl understood that those who are interiorly evil, and interiorly good are meant. For they who are interiorly evil may he outwardly good; for they can set and spaak like the good, as hypocrites do. And they who are interiorly good may sometimes be outwardly evil; for outwardly they may do evils, and speak falsities; but yet they repent, aud desire to he instructed in truths. This is the sarne as the Lord says, Cl JV1uJsoever kath, to l"ir;lI shall he gi'lJefl" t.nat he may have more abundance j but whoS()et"er katl" 'Mt j'rOfA him ~l he takm Q,tIJQ,r . . . tAat he 'w,fll," (Matt. xi 12). (A. R. D. 948.)
TUB UNIVERSAL8 OP HELL AND OF HEAVBN.

The universal [principles] of hell are three; but tbey are diametrically opposite to the universnl [principles] of hea~en. The universals of hell are these three loves; the love of rullng. from the love of self; the love of possessing the goods of others. !rom the love of the world; and scortatory love" The universals of heaven opposite t{) thorn are thesc three loves; the love of ruling. froln the love of use; the love of possessing the goods of the worId, from the love of performing uses by means of tbem;
and love truly conjugiaL (T. O. R.
43
D.

661.)

THE INTERMEDIATE 8TATE OR WORLD OF SPIRITS.

TuE wor1d of spirits ie Dot heaven, nor s it hell; but it is a place or state intermediate between the two. For thither man first goes after death; and then after the required tiJne, according 10 his life in the world, he is either elevated into heaven, or cast into helL The world of spirits ie a place intennediate between heaven and hell, and ie also the intermediate state of man after death. That it is an intennediate place, has been made manifest t.o me by the fact that the hells are beneath and the heavens above; and that it is RD intermediate state, by the fact that so long 88 he is there a man is Dot yet in heaven, nor in hel!. The state of heaven in man is t.he conjunction of good and truth within him ; and the state of hell is the conjunction of evil and falsity within him. 'Vhen good is conjoined to truth in a man-spirit 1 he tben enters into heaven; for as was said, that conjl1ootion is heaven within hiJn. And when evil ie conjoined with falsity in a manspirit he enters into hell; for that conjunct.ion is hell within him. This cOlljunction is effected in the world of spirits, because man is then in an internlediate Rtate. It ie the sarna whether yon say the conjunction of the understandingand the will, or the conjullction of trl1th an good. (H. H. D. 421, 422.) A Imost every man at this day is in sucb astate that he knows truths, and from kno\vledge and 81so from understanding thinks of them j and he eithr does much of them, or little of them, 01' nothing of tl1em, or acts contrary to them from the love of evil and tl1ence a helief in what is falre. In arder therefol'e that he rnay he a sul~ject either of heaven or heU, he is tiret after death bronght into the wf\rl of spirits; and there a conjunction of good ,And truth is effected in those ,,?bo are to be elevated into heaven; and a conjunction of evil and falsity in those who are to he cast ioto lIeU For it is not permitted any one, in heaven or in hell, to have 8 divided mind, that is, to understand one thing and ",ili anotl1er; but what he wil1s he must also understand, and ,yhat he
1 lIan-spirit (homo sptriltu) js an exprt~ion used oecuODally by the atltbor to desigoate the 81tirit of Dtan newly entered into the spiritual world, while he 8 yet in extemala, and in astate limilar to that in "'hich he wu in the world.

INTEBMEDIATE 8TATE.

nnderstands he must also will In heaven therefore, he who wills good Inust understand truth; and in hell he who wills evil must understand falsity. For this reason with the good falsities are removed in the world of spirits, and truths suitable and conformable to their good are given; and with the evil truths are there removed and falses are given suitable and conformable to tbeir evi!. . It is plain from these facts what the world of spirits is. There is a vast number in the world of spirits, because the first meeting of aIl is there; and aIl are there examined and prepared. There is no fixed term of duration for their sojourn there; sorne only enter that world, and are presently either taken up inta heaven, or cast down into hell; sorne remain . tbere only for weeks; sonle for years, but Dot more than thirty. The differences in the duration of their sojourn arBe from the correspondence or want of correspondence of the interiors and exteriors in man. But it shall he told in what follows, how a man is brought from one sLate into another in that world and prepared. As soon as men come into the worid of spirits after their decease they are perfectIy distinguished by the Lord; the evil are immediately bound to the infernal society in whicb as to their ning love they were in the world; and the good are immediately bound to the heavenly society in which they were in the world, as to love, charity, and faith. But although they are thus distinguished, yet tbose who have been friends and acquaintances in the life of the body aIl meet and converse with each other in that world, when they desire,-especially wives and husbands, and also brothers and sisters. 1 bave seen a father converse with six sons and recognize them; and have seen many others with their relatives and friends; but as they were of different mind (animus) owing to tbeir life in the world, after a short time they were separated. But those who pass into heaven, and who pass into hell, from the world of spirits, afterwards neither see nor know each other more, unless tbey are of similar chal-a.cter from a similar love. That they see each other in the world of spirits. and Dot in heaven and hell, is because those who are in the world of spirits are brougbt into states similar to those which they experienced in the life of the body, [passing] from one into another; but afterwaros all are brought into a permanent state, sitnilar to the state of their ruling love, in which one knows another only from the similitude of love; for similitude conjoins, and dissimilitude

separates. (He H. n. 425-427.)

li88
TUB

INTEBMEDIATE BTATE.
RJEURRECTION AND LAST JUDGJfENT 0' EVBRYOn 18 lKlfBDIATELY AFTER DEATB.

1 have conversed with ~ome a few days after their decease ; and RS they were then recently come, they were in a degrec of light tbere which to them differed little from the light of the world. And because the light so appeared to them they doubted wltether the light ca.me to them from any different source. 'Ihey were therefore taken up into the firet confine of heaven, where the light was brighter; and from tbere speaking with me, tbey said tha.t they had never seen such light. And tbis took place when alre'1dy the sun was set . . . Sonle of them .believed no ot.herwise than that men after death would be as phantoms; in which opinion they confirmed themselves hy the ~pparitions of which they had heard. But they drAw no other conclusion therefrom t11an that the ghost was some gross vital principle that is first exhale<! from the lire of the body, but falls back again into the dead body, and is thus extinguished. nd sorne believed that they should tirst rise again at the time of the last judgment, ,vhen the world would perish; and tbat they should t.hen rise with the body, which though fallen into dU8t would then he collected together; and thua that they were to rise again with :8esh and bone. And sinee for many ages mankind have loqked in vain for that last judgment or destruction of the world, they have lapsed into the error tbat th~y shall never rise again; thinking nothing then of what they have learned from the ord, and from which too they have 80Dletimes therefore said that when a man dies his soul is in the hand of God, ainong the hppy or the unhappy according to the life that he had acquired to hitnself; nor of what the Lord said concerning the rich man and Lazarus. But tl1ey were instructed that the last judgment of eveIJ" one is wben he dies; and that he then appears ta himself endowed with a body as in the world; and to enjoy every sense as in the worl,- but purer and lnore exquisite, because tbings corporeal do Dot hinder, and the things that pertain to the light of the world do Dot overshadow those that are of the light of hAaven ; thus that they are in a body puri6ed as it were; and that he could never carry about a body of flesh and bone there sncb as he had in the world, for this would he to he encompassed with earthly dust. 'Vith sorne 1 conversed on this 8ubject on the sarne day that their bodies were entombed,-who through my eyes sa\v their own corpse, the bier, and the buriaL And they said that they reject that body; that it had served them for their uses in the world in w hich they llad been; but that DOW they live in a hody that serves them for uses in the world in which they now are. They

"r

INTERMEDIATE 8T TE.

589

also desired that 1 would tell this to their relatives who ",ere in mourning. But it W88 given me to reply that if 1 should tell tbcm they would mock at it, because they believe that to he notbing which they themselves cannot see with their o\vn eyes; and so they would reckon it among the visions which are illusions. (A. C. n. 4527} TuB DaEAD
OP

Dm

AN INDIOATION 01' TBB QUALITY 01' A MAX'S LIFE.

Whatever a man loves he foors to lose; and therefore in sick- . ness, especially ,vhen death is impending, it may be kno\\'Il what . things a man has loved, or what were bis ends in life. As for example, if he has striven for hOnOltr8, and has placed bis delight in them, he then greatly fears to die; and also upon the bed of death talks about snch things as bad been the source of his delight. As he does not abstain from such watters, so he is even devoted to himself. So also with the man who has his delight in possessions, in gains, and other worldly things j thell in thought he clings to the sanle, and disposes of them st the point of death, by will and silnilar means. But he who is not solicitous about these things lightly regards them, and thinks only of eternal salvation; and ail otber things he esteems of very trifting value, as Dot worthy to he mentioned, even though it were the whole world. But yet for the sake of one's children ta be unwilling to die is natural, both in the good and the evil. For the evil also love tbeir children, but for the ends that prevail in themselves, that is to say, that they may be eminent in honours, and so on. The evil too, at the point of death, can lightly regard wOl'ldly thin~, and their o\vn [possessions], and think only of eternal tl1ings; but this is done in despair of life, that is when he no longer sees any hope of life. Thon 000 he can talk piously, and despise ,vorldly things; but rarely those who are led by the love of self. But they who are reckless of death, from the love self, that they may be famous after the life of the body, and who at the sarne time are regardless of worldly things, have a different motive; that they wish to be kept in remembrance as heroes, for it is thus that they desire to die. (S. D. n. 1235-1238.)

of

TUE

PaoCE88

01' DYING, RESURRECTION, ETO.

When the body is no longer capable of performing its functions in the natura! world,-corresponding to the thoughtB and affee-

INTERMEDIATE STATE.

tions of its spirit, which it has from the spiritual world,-theB 1

man ie Baid to die. This takes place when the respiratol1 motions of the lungs and the systolic motions of the beart cease. But yet the man does Dot die, but is only separated from the cor poreal part which was of use to him in the world; for the man himself lives. It is said that the man himself lives, because a man is Dot man by virtue of the body, but by virtue of tht: spirit; for it is the spirit in man which thinks, and thought together with affection makes the man. From this it is plain that when a man dies he only passes from one world into the other. Hence it is that in the 'Vord, in its interna1 sense, death signifies resurrection and the continuation of life. The inmost communication of the spirit [with the body] ia with the respiration and "oith the motion of the heart; its thought communicates with the respiration, aud its affection, which is of love, with the heart. \Vhen therefore these two motions in the body cease there is immediately a separation. These two motions, the respiratory motion of the lungs and the systolic motion of the beart, are the very bonds wbich being broken the spirit is 1eft to itself; and the body, being tben without the lire of its spirit, becomes cold anQ putrifies. That the inmost communication of man's spirit is with the respiration and with the heart, is because aU the vital motions thereon depend, not only in general, but also in every part. The spirit of a man remaills in the body for a short time after the separation; b~ llo--Ionger than till the total cessation of the motion of the heart, which takes place sooner or later according to the nature of the disease of which a man dies. For with sorne the motion of the heart continues a long time, and with sorne not lon~. As soon as this motion ceases the man is resuscitated; but this is doue by the Lord alone. By resuseitation is meant the withdrawal of man's spirit from the body, and its introduction into the spiritual world; which is commonly called the resurrection. The reason why man's spirit is not separated from the body until the motion of the heart has cessed is, thai the heart corresponds to affection, which is of lo\"e, whicll is the very life of man; for the vital heat of every one is froID love. l So long tberefore as this motiun 2 continues, tbere is a cOITeSpondence, and the liCe of the spirit thererore in the
body.

It bas Dot only been told me how the resuscitation il effected, but has also been shown me by living experience. 1
the original here is conjunctio; but as &UgKe8ted by Mr. Noblt, Ua bis translation of the work from which thia extract is taken, it aeema evidfot from the context tbat thia bal beell written or printed, by miatake, for the Ttry dift"erent W3rd tnOtuB.

~ ~ to~~in

INTERMEDI.ATE 8TATE.

691

wu subjected to this very experience in order tha\ 1 migbt fully understand how it is effected. 1 was brought into a state of insensibility as to the bodily senses, thus almost into the state of the dying; the iuterior life ,,ith the faculty ofthought, however, remaining entire, so tbat 1 could perceive and retain in the meruory the things which came to pass, and which take place with those who are resuscitated from the dead. 1 perceived that the respiration of the body was almost taken away, the interior, respiration which is of the spirit remaining. connected with a slight and tacit respiration of the body. Then there was given, in the first place, a comm unication as. to the pulsation of the heart with the celestial kingdolll, since that kingdom corresponds ta the heart in man. Angels from that killgdom were also seen,-some at a distance, and two were sitting near my bead. AlI affection proper to myself was thereby taken away, but yet thought and perception remained. 1 was in this state for SOlne bourse The spirits who were about me then withdrew, supposing that 1 wu dead. An arowatic orlor was also perceived, as of an embalmed body; for ,,hen celestial angels are present what is cadaverous is perceived as aronl&tic,-which '\vhen spirits perceive they canDot approacb. Thus, too, evil spirits are kept away from the spirit of nlan when he is firdt introduced into eternallife. The augels who were sitting at my head were silent, communicating only their thoughts with mine; and when these are received the angels know that the spirit of the man is in the state in which it can be ,vithdrawn from the body. The communication of their tboughts was etrected by looking into my face; for thus communications of thoughts are efiected in heaven. As thought and perception remained with me, in order that 1 Dlight know and remember how resuscitation is effected, 1 perceived that these angels first examined wbat my thought was,-whether it was like that of those who die, which is usually about eternal lire j and tbat they wished to keep my rnind in that thought. 1 was after\vards told that a man's spirit is held in its last thought when the body is expiring, until he returns to the thoughts which come from bis general or ruling affection in the world. It was given me, especially, to perceive and also to feel that there was an attraction, and as it were a pulling of the interiors of my mind. thus of my ~pirit, out of the body; and it was said that this is of the Lord, and that thereby the resurrection is effected. Since the celestial angels are with tbe resuscitate they do DOt. leave him, because they love everyone. But if the spirit is such that he can no longer remain in the cOIDpany of ceIcstial angels he longs to depart from them; and w hen this is the case there come angels of the Lord's spiritual kingdom.. through whom trI.!

S92

INTERMEDIATE 8TATE.

enjoyment of ligbt is given him; for befora he MW Dot~ but ouly thought. It was also shown me how this is effected. These angels appeared as it were to roll off the tunic of the left eye towards the septum of the nose, that the eye might he opened and be enabled to see. The spirit perceives no otherwise than that it is effected in this manner; but it is an appeamnce: When the tunic appears to have been rolled off a certain brightness is visible, but obscure; as when a man looks through the eyelashes on first awakening. This obscure brightness appeared to me of an azure colollr, but it was told me afterwards tbat this takes place with variety. After thiq sOluething is felt ta he gently 'rolled froID off the face; ,,,hich being done spiritual thought is induced. This rolling from off the face is aIs<> an appearance; for it is represented thereby that from natural thought he cornes into spiritual thought. The angels are extremely carefullest any idea should come from the resuscitated tbat does Dot savour of love. They then tell bim that he is a spirit. After the enjoyment of light has been given, the spiritual angels perform for the new spirit aU the kindly services tLat he can ever desire in that state; and instruct hinl re~pecting t.he things that are in the other life,-yet only so far as he cao comprehend them. But if he is Dot 8uch as ta he willing to be instructed, tben the resuscitated spirit desires to separate from the companionship of tbese allgels. But still the angels do not leave hin!; he in fact dissociates himself froln them. For the angels love every one, and desire nothing more than to perform kindly services, to give them instruction, and take them iuto heaven; in this consists their highest delight. \Vhen a s}Jirit thus dissociates himself he is receiveel by god spirits, and all kindly services are also rendered him while he is in company with them. But if bis life in the world had been such that he cannot abide in the company of the good, then he also desires to withdraw from them; and thus he continues to do until he associates himself with snch as are in entire agreement with his lire in the world, with whom he finds his own life. And then, which is remarkable, he pnrsues a life s1nilar to that which he lad in the world. (H. H. D. 445-450.)
THREE SUOCESSIVE STATES OP

:MAN

IN THE WORLD 01' SPmL

There are three states through which man passes aft.er death, before he cornes either into heaven or into hell; the first state is that of his exteriors j the second state is that of bis interiors; and the third. is his state of preparation. These states Dlan passes through in the world of spirits. But there are some who

INTERMEDIATE STATE.

593

do Dot puS through tl1ese states, but are either taken up into heaven or cast into hell immediately after death.1 They who are 'immediately taken up into heaven are those that have been regenerated, and thus prepared for be.aven, in the world. Those who have been 80 regenerated and prepared that tbey have need only ta reject natural impurities with the body, are imlnediately carried by the angels into heaven. 1 have seen them taken up soon after tbe hour of death. But they who interiorly have beeu wicked and outwardly as to appearance good, thus ,vho have filled their malignity with deceit, and have used goodness as a means of deceiving, are immediately cast into hell. 1 have seen sorne snch ca,.qt into hell directIy after death. . . . But both these are few in comparison with those who are kept in the world of spirits, and there, according to Divine order, are prepared for heaven or for hell. (H. H. n. 491.)
Tm:

FIRST STATE 01' MAN AFTEB DEATIL

The first stat~ of man arter death is similA.r to his state in the world, becanse then in like Dlanner he is in externals. He also has a similar face, similar speech, and a similar externai rnind (anirnus), and thel'efore a sinlilar moral and civillife. Hence it is that he then kllO\VS no otherwise than that he is still in the world, unless he adverts to the things he meets ,vith, and to \vhat was said to him by the angeis when he was raised up, that he is now a spirit. Thus .one life is continued into the ot\1er, and death is only the transit. Because the spirit of a man soon after his life in the world is sncb, he is therefore then recognized by his friends, and by those whom he had known in the world ; for spirits have this perception, Dot from bis face and speech onIy, hut aiso from the sphere of bis life as they approach. When any one thinks of another in the other life he also brings his face before him in thought, and nt the sarne time many things that pertain to his life; and when he does this the other becomes present, as if he were sent for and . called. This in the spiritual world arises from the fact that there thoughts are communicated; and that there are no spaces there, sucb as exist in the natural worid. Rence it is that all, when they first CODle into the other life, are recognized by their friends, their relatives, and those with whom in any way they are acquainted; and that they converse together, and afterwards associate, according to their friendship in the world 1 have frequently heard that those who have come from the worid have rejoiced at seeing their friends again, and that their friends in
1

See pp. 582, 591.

594

INTEBMEDIATE 8TATE.

tum have rejoiced that they had come to them. Iii is eommon occurrence that consort meeta consort, and they mutual1y CODgratulate each other. They l'emain together too, but for a longer or shorter time according to the delight of their life together in the world. But yet if love truly conjugial,-which is a conjunction of minds, from heavenly love,---:has Dot jomed them together, arter remaining together sorne time they are separated. And if the minds of consorts have been in disagreement, and they inwardly loathed each other, they hurst forth inta open enmity. and sometimes fight; but yet tbey are not separated until they enter the second state,-CJf which in what presently follows. As the life of spirits recently arrived is Dot unlike their lire in the natural world, and as they know nothing about the state of their life after death, and nothing about heaven and beR except what they have learned froln the literaI sense of the W ord, and from preaching thence; therefo re, aftel' they have wondered that they are in a body, and in the possession of every sense that they had in the world, and that they see similar objects, they come into the desire, to kno,v what heaven is, and what hell is, and where they are. They' are therefore instructed by their friends respecting the sts te of eternal lire; and are also led about to various places, and into varions companie.s; and sorne into cities, and also into gardens and paradises; generally to magnificent scenes, since sncb tbings delight the externals in which they are. They are then brought by turus into their thoughts, which they had entertained in the life of the body, about the state of their souIs arter deatb, and about heaven, and about heU; and this until they feel indignant tbat they have been entirely ignorant, and that the church is ignorant, of snch things. Almost everyone desirei to know whether he will go to heaven j very many believe that tbey shall go to heaven, because they led a moral and civil lire in the world; not considering that the ~vil and the good lead a similar life in externals, alike doing good to others, and alike frequenting places of publio worship, hearing sermons and praying; Dot knowing at aIl that external acts and the extemal3 of wOl'Ship effect nothing, but the internaIs from w~ich the externals proceed. Scarcely one out of sorne thousands knows what the internaIs [of life and worship] are, and that in them man has heaven and the church; and less do they understand that external acta are of the same quality as the intentions &Rd thoughts and the love and faith in tbese from which the actions spring. AnJ when they are instl'Ucted. they do not comprehend that thinking and willing effect anything, but only speaking ftod actin~. There are very many such at this day who come from the Christian world into the other life.

INTER~lEDITE

STATE.

Yet theyare examined by good spirits, as to their quality, an this in various ,,ays; for in this first state the evil as weil as the good utter trut.hB and do ~ood deeds,-for the reason mentioned above, that they alike lived a moral lire, in outward form, ainee they lived under governments and subject to lawG, and sinee thereby they acquired a reputation for justice and sincerity, and secured favonr, and so were exalted to honours and acquired wealth. But evil spirits are distinguisbed from the good especially by the fact that the evil attend eagerly to what is S&id about external things, and little to what is said about internaI things, which are the tnlths and goods of the church and of heaven. These indeed they hear, but Dot with attention and jy. They are aIso distinguished by the fact that they frequently turn themselves towards certain quarters, and wben left to themselves ,valk in the ways that lead in those directions. From their turning to snch quartera and walking in sucb ways it becomes known what is the nature of the love that leads them.. The spirits who arrive from the wOl'ld are in truth aU attached to some society in heaven, or to sorne society in hell. But this is only as to their interiors, and the interiors of no one are manifested so long as they are in exteriors; for externa! things cover and conceal the internal, especially with those ,vho are in interiol' evil But after\vards, when they come into the second state, they manifestly appear; for then their interiors are opened, and the exteriors are laid asleep. . This first state of man alter death continues with sorne for days, with sorne for months, and with sorne for a year; but rarely witb anyone beyond a year; with a difference in each case according to the agreement or disRorrreement of the interiors with the exteliors. For the exteriors and interiors with every one must net in unity, and correspond. It is Dot allowable in the spiritual world for any one to think and will in one way, and speA.k and act in another. Tbere every one must be the inlage of his own affection or bis own love; and therefore sucb as he is in his interiors, he must be in his exterioJ'S. For tbis reason the exteriors of a. spirit are first uncovered and reduced to order, that they may serve as 8 plane corresponding to the interiors.

(H. H.

Il.

493,

498~)
SECOND STATB 01'

TuB

MAN

AftBB

DEATB.

After the first state is passed through,-which is the state of the exteriors, treated of in the foregoing article,-the man-spirit is let into the state of his intel"iorf), or iut the state of his interior will and the thougbt therefrom, in which he had been

596

INTER MEDIA TE 8TATE.

in the world, when being 1eft to llimse1f he thought freely and without restraint. Into thie state he glides unconsciously, much as when. in the worlo, he withdt:aws the thought that is neaTest to the speech, or from ,vhich the speech proceeds, towards his iuterior thought, and abides in that. Therefore when the man-spirit is in tbis state he is in his very self and in his very life; for 10 think freely from his own affection ie the ver:r life of man, and is himself. (H. H. n. 502.) Ali men without exception are let into this state after death, because it is the proper state of their spirit. The former state is such as the man was as to his spirit \vhen in company, which is Dot his proper state. (ib. n. 504.) 'Vhen a spirit is in the state of llis interiors jt manifestly appears what t.he character of the man was, in himself, when in the world; for he then acts from his o\vn. He "'ho was interiorly in good in the world then acts nttionally and wisely, more wisely indeed tban in the wOl'ld; because he is released from connection with the body, and therefore ,vith terrestrial things, which caused obscurity and interposed as it were a. cloud. But he who was in evil in the ,,'orld then acts foolishly and insanely, in truth more insanely than in the world; because he ie in freedom, and noder no restraints. For while he lived in the world' he was sane in externals, because he thereby presented the appearance' of a rational man. When therefore his externals are taken away from him, his insanities are revealed. A bad man who in externa1s puts on the appearance of a good man, may be compared to a vessel outwardly polished and elegant, and covered with a lid, ,,'ithin which is concealed every kind of filth ; according to the Lord'e saying :_U Ye are like unto whited SepulCh1es, 'U'/tich appear beautiful outwardly, but 'Within are full of the bernes of the dead, and 01 all uncleanliness (Matt. xxiii. 27). (ib. D. 505.) 'Vhen spirits are in this second state they appear precisely as they were, in themselves, in the world; and whatever they have dane and said in secret is also divulged. For tben, as external considerations do Dot restrain them, they say $uch tbings and al80 endeavour to do snch things opellly; nor do they fear, as in the world, for their reputntion. They are also then brought into the wany states of their own evils; that they may appear ta angels and good spirits as they are. Thus tbings hidden are laid open, and secret things are revealed, according to the Llrd's ,vords :-" Tkere is Mtking covert!A.i that shall Mt be uncovered, 'Mither hid, that shall 'Mt be knoum. Whatso87~r 1/6 have spoken in da1'kness &hall be heard in the light; and that which '!l' have trpoken in tM ear in clouts shall be pToclaiml upon the houst top8" (Luke xii. 2, 3). And in anotbcr place :-" I sali U-Mo ,!/OU.

IN'l'ERJlEDIATE STATE.
tkat etJef7I id acMUnt tkertof

597

'WO'rd that mm 8Mdl n.a'Ve spo1cen. t'luy 8kall give in the da,!! of judgTMnt" (Matt. xii 36). (ib.

D.507.) Because evil spirits when they are in tbis second state rush into avils of every kind, tbey ore frequent.ly and grievously punished. The punishments in the world of spirits are manifold; nor is there any respecii of person, whet.her in the world a man were king or servant. Every evil carries its punishment with it; tbey are conjoined 'Vhoever therefore is in evil is also in tbe punishment of evil. But yet no one there suffers punishment on account of tbe evils that he had done in the world; but for the evils that he then does. It bowever amounts to the same, and is the same, ,vhether it be said that men suffer punishment on account of their evils in the world, or that they sutrer punisIlment on account of the evils that they do in the other life; since every ~ne after death returns into bis own life, and thus into similar evils. For the eharacter of a man is such as it had been in the life of his body. They are punished beeause in this state the fear of punishment is the only means of subduing evils. Exhortation is no longer of any avail, nor instruetion, nor fear of the law, and of public opinion and reputation; sinee the spirit now acts from his nature, whicb can Deither be restrained nor broken . except by punishments. But good spirits are never punished, although they have done evils in the world; for tbeir evils do not retum And it is also given me ta know that their evils were of a different kind or nature; for they were not of purpose &gainst the truth, and from no other evil heart than what tbey reeeived by inheritance from their parents,-into which, when they \\yere in externals separate from internaIs, they were earried by a blind delight. (ib. n. 509.) While an evil spirit is in the state of his interiors, he is turned by degrees towards his own society, and at length before this state is ended, directly to it; and when the state is ended the evil spirit of his own accord casts himself into the hell where they are who are like him. The &ct itself appears to the sight as one falling backwards, with the head down and feet uppermost. The reason why it so appears is that he is in inverted order; for he has 10ved infernal things and rejected heavenly things. Sorne evil spirits in this second state by turns enter the hells, and come out again; but they do Dot then appear to faII backwards. as when they are fully vastated l'he society itself in which they had been, a8 to their spirit, while in the worl, is a1so shown them when they are in the state of their exteriors; 1hat they nlay know thereby tbat they have been in hell even in the life of the body,-but yet not in a similar state witb those that are in bell itself, but in astate similar to those that are in

698

INTERMEDIATE 8TATE.

the world of spirits; of whose state in comparison with that of those that are in hell more will be said in what follows. (i. n. 510.) The sepamtion of evil spirits from good spirits is effected in this second st&te. For in the tirst state they are togetbeT; sin w hile a spirit is in bis exteriors he is as he had been in the world; thus, just as there, the evil is with the good, and the good with the evil. When he is brought into his interiors, &1ld left il> his own nature or will, it is otherwise. The separation of the good from the evil is effected in varions ways; generally by leading them about to those societies with which they had had communication y good thougbta and affections in their first state; and so to those that they had induced, by external appearances, to believe that they were not evil They are nsually led about through a wide circuit, and are every where shown to good spirits as they are in themselves. At the sight of them good spirits turn away; and 88 they turn away, the evil spirits alao who are carried about are turned away from them, with their face to the quarter where their infernal society is, into which they are about to enter. As to other methods of separatioD1 which are many, 1 say nothing. (J. n. 511.) THE

TmRD STATE OP MAN APTBR DRAme

The third state of man or of his spirit after death is a staM of instruction. This state is for those who go to heaven, and become angels; but not for th08e that pass into heU. sinee tbese cannot be instructed. Therefore the second state of these is also their third, which ends in this; that they are turned entitely w their own love, and so to the infernal society which is in similar love. 'Vhen this cornes to pass they think and will from tbat love; and as the love is infernal tbey will nothing but wbat evil, and think nothing but what is faIse. These are their delights, because they are of their love. And hence they reject every thing good and troe, which tbey had before adopted heca1!98 tbey served their love as means. But the good are brought from the second state into a third, which is the state of tbeir preparation for heaven, by instruction. For no one can he prepared for heaven except by cognitions of good and trnth, and t,herefore by instnlctioD; sinee no one can know what spiritual good and trnth are, and what the evil and the fRlsityare which are opposite to them, unless he he instructed. The instruction is given by the angels oC many societies; especially by those which are in the northern and 80uthem

INTERMEDIATE 8TTE.

599

quartera, for tbese angelic societips are in intelligence and wisdom from cognitions of good and truth. The places of instroction are towards the north, and are varions; being arranged and distinguished according to the genera and species of heavenly goods, so that each and everyone' may be instructed there acoording to his genius and faculty of reception. These places extend to a great distance there, aIl around. The good spirits who are to be instructed are guied to them by the Lord, after they have passed through their second state in the world of spirits. But yet Dot aIl; for they who have been instructed in the world were there a180 prepared by the Lord for heaven, a.nd are taken into beavell by another way; sonle 1nmediately after death; sorne after a brief sojourn with good spirits,-where the' grosser things of their thoughts and affections, which they derived from honours and riches in the world, are removrd, and they are thus purified. Sorne are first vastated; which is effected in places beneath the soles of ~he feet which are called the lower earth,l ,yhere sorne sutrer severely. These are they who have confirmed themselves in falsities, and yet have lad good lives; for confirmed fal~ities inhere with great tenacity, and until they are dispersed trnths cannot be seen, and therefore cannot be received. (H. H. D. 512, 5J3.) But aIl are Dot instructed in a similar manner, nor by similar societies of heaven. They who from infancy have been educat.ed in heaven are instructed by angels of the interior heavens,-since they have not imbibed falsities from falsities of religion, Dor defiled their spirituallife by grossness from honors and riches in the world. Those who have died in adult age are for the most part instructed by angels of the ultimate beaven, because these angels are more suited to them than the angels of the interior heavens; for theyare in interior wisdom, which is not as yet received. But Mahomedans are instructed by angels who had before been in the saDIe religion, and were converted to Christianity.1 The [gentile] nations also are instructed by their angels. AlI instrnction there is from doctrine derived from the Word ; and not from the 'Vord without doctrine. Christians are nstructed from heavenly doctrine, which is in perfect agreement with the internaI sense of the 'V'ordo AlI others, as the l\Iahomedans, and [gentile] nations, are instructed from doctrines suited to tlleir appreheusion; ,,hich differ from heavenly doctrines only in this, that spiritual lire is taught through
Bee note, p. 601. That u, as the autbor 8ets fortb in anotber section (H. H. D. 514), :M:abomedans who, having lived a good lire on earth, had been instruoted in th. Christiau religion and so prepare<! Cor heaven, in the world of spirita.
1

600

INTERME1:JIATE 8TATE.

morallife, in agreement with the good dogmas of their religion, from which t.hey derived their liCe in the world.. Instruction in the heavens differs from instruction on earth in this respect; that the knowledges are Dot committed to lnemory, but to the life. ,For the rnemory of spirits is in their life; inasmuch as they receive and imbibe aIl things tbat are in agreement with their life, and do not receive, still less imbibe, the things that are not in agreement; for spirits are affections, and are therefore in 0. human form similar to their affections. Because they are SO, an affection for truth for the sake of the uses of life is continually inspired; for the Lord provides that every one may love the uses suited to his genius,-which love is also exalted by the hope of becoming an angel. And as all the uses of heaven have reference to the common use, which is for the Lord's kingdom,-which tben is tbeir country; and as aIl special and particular uses are excellent in proportion as they more nearly and more fully regard this common use; therefore aIl the special and particular uses, whicb are innumerable, are good and heavenly. With every one therefore an affection for tntth is conjoine with an affection for use, insomuch that they aet as one. l'ruth is thereby implanted in use. 50 that the trutbs which they learn are truths of use. Thus are angelic spirits instructed, and prepare for heaven. An affection for the truth suitable ta the use is insinuated by various meana, most of which are unknown in the world; chiefly by representatives of uses, which in the spiritual '\\"orld are exhibited in a thousand ways, and with such delights and charms that they penetrate the spirit, from the interiors which are of bis rnind ro the exteliors which are of his body, and thus affect the whole. Bence the spirit becomes as it were his own use. When therefore he entera his own society, into which he is initiated 1y instruction, he is in his own lire while in his own use. From these considerations it may be seen that knowledges, which are external truths, do not enable any one to enter heaven, but the life itself, which is a lire of use, inspired by knowledges. (ib. n.

515-517.)
Arter spirits by means of instrnction have been prepared for heaven, in the place~ mentioned above,-whicb is effected in a short time, for the reason that they are in spiritual ideas, which embrace many ~hings together,-they are then arrayed in angelic garments, which for the D10st part are white, as if of fine linen; and in this state are brought to a ,vay that leads upwards to heaven, and are confided to the angel guards there j and afterwards they are recelved by other angels, and introduced ioto societies, and into many gratifications there. Every one is afterwards led by the Lord to bis own society; which also is dona by various

INTERJlfEDIAT STT~.

601

ways, sometimes in Br mysterious manner. The ways by which they are led no angel knows, but the Lord only. When they come to their own society their interiors are opened; and as tbese are conformable to the interiors of tlle angels who are in that society, t1)erefore they are immediately acknowledged, and are received with joy. (ib. n. 519.)
VASTATION.

There are many who during their abode in the world, tbrough simplicit.y and ignorance, have inlbibed falsities as to faith; and have formed a certain kind of conscience, according to the principles of their faith; but have not, like others, lived in hatred, revenge, and adulteries. These in the other lire, so long as they are in falsity, cannot be introduced into heavenly societies, lest they should contaminate them; and therefore they are kept for a certain time in the lower earth,l that they may there put off their false principles. The periode for which they remain t.here are longer or shorter according to the nature of the falsity, the lire thence contracted, and the principles which they have confirmed in themselves. Sorne euffer severely there, others Dot severely. These states are what are called vastations; and are frequently mentioned in the Word. 'Vhen the time of vastation is over they are taken up into heaven, and being novitiates, are in8tructed in truths of faith by the angels by whom they are received.. There are some who freely desire to he vastated, and thus to put off the faIse principles which they had brought with them from the world; but one can never put away faIse principles in the other liCe except in the course of time, and by m~n8 provided of the Lord. 'Vhile they renlain in the lower earth they are kept by the Lord in the hope of deliverance, and in consideration of the end; which is that thus they may he amended and prepared for the reception of heavenly happilles& (A. C. n. 1106, 1107.)
INDIICBJJIINATB BABTRLY FRIENDSBIPS BUBTPUL Ar1'BR DEATB

. frie'ndsl"ip of love contracted 'Witk a maft" regardle88 01 kis spiritual ckaracttlr, is ddrimental alter deatk. By a friendsbip of love interior friendship is meant; which is of such f\ nature that Dot his external man only but also his internaI is loved,-and this without scrutiny as to his interna! or spiritual

\ See Eph. v. g; Elek. nxi. 18; Rev. vi. 9, etc.

44

602

INTERMEDIATE ST.ATE.

character, that is, as to the affections of his m.ntI, wl1ether they are affections of love to\vards the neighbour and love to God, and thus are associable \,"ith ang-els of heaven, or of a love opposed to the neighbour and a love opposed to God, and therofore associable with devils. Sncb friendship is contracted, by many, from various causes and for various ends. This is distinct fronl that external friendship wldch is for the person only, and is for the sake of varions bodily an() sensual delights, and for various mutual intercourse. This frientlship Inay he formed with any one, -even with the clown that jesLs at a prince's table. This is called simply friend~hip, and the. former the friendship of love; because frielldship is a natural conjunction, and friendship of love is a spiritual conj nnction. That a friendship of love is detrimental after death, may appear from the state of heayen, from the state of hell, and from the state relatively of Inan's spirit . . . Thost3 who have contracted friendships of love with one another in the world cannot like others he separated according to order, and assigned to the society c01Tespondin~ ta their lire; for inward1y, as to the spirit, they are bound toget.her, and cannot be severed, beca~ they are as branch ingrafted in branch. If therefore one as tu his interiora is in heaven, and the other as to his illteriors is in llell, they cleave 8carcely otherwise than as a sheep tied to a wolf, or as a goose to a fox, or a dove to a hawk; and he whose interiors are in hell breathes his infernal influences into llim whose interiors are in heaven. For among the tllings weIl known in heaven is 81so this, that evils may he inspired into the good, but Dot goods into the evil; for the reason that every one is in evils by birth. Hence in the good who are thus connected with the evil the interiors are closed, and both are thrust down into hell, where the good spirit suffers severely; but at length after an interval of time he is delivered, and then first is prepared for henven. It is entirely different with those who love the good in anotber, that is, who love the justice, judgment, sincerity, and benevolence from charit,y; especially \\'ho love faith and love to the Lord. These, Bince they love the things that are \vithin a man apart froln those that are without bim, if they do not observe the sarna in his person after death imlnediately withdraw from the friendship, and are nssociate Ly the Lord with those ,vho are in sirnilnr good. It may be sal thnt no one can search into the interiors of the luilld of those ,vith whom he is in fellowship and correspondeuce. But tItis is Dot necessary; only let hin) be,vo.re of a friendship of love \vith every one; external friendship, for the sake of various uses, is not hurtfuL (T. C. R. n.

446-449.)

INTEBMEDIATE 8TATE

663
LIn

Ta
CJuRAOTBB OP EVERT ONE 18 PERCBIVBD IN TB1I OTIDIR PROII THE SPBERE TBAT BNOO)(PA8SJ:S BIll.

That the truthB or falsities wbich are from bis loves encompass a man and also ftow fortb from him, may appear from the consideration that aIl things in the world, both animate and inanimate, pour forth a sphere from themselves, which sometimes is perceptible to the senses at a distance; as animaIs in the woods, which dogs exquisitely amell out and pursue from step to step by the seent; and plants in gardens and in woods, which emit a fragrant 8phere in every direction; likewise the gronnd and its various minerals. But these are natural exhalations. The case is similar in the spiritual world; from every spirit and angel there flo\vs forth a sphere of bis love, and thence a sphere of his truth or falsity, and this in every direction. Bence it is that aIl spirits, as respects their cbaracter, may he known from the spiritual sphere alone that goes out from them; and that in accordance with these spheres they have conjunction with sooieties which are in similar love, and thence in a similar truth or falsity. They who are in the love of good and tbence of truth, are with societies of heaven, and they who are in the love of evil and thence of falsity, are. with societies of helL 1 am able to affirm that neither a spirit nor a man has even a single thought that does Dot communicate by that sphere ,vith sorne society. As yet man does Dot know that this is 80; Lut it bas been made evident to me by a thousand experiences in the spiritual worlel. Therefore whell spirits are examined as ta their character it is traced out whither their thoughts extend; and frOID this it is known with what societies they are conjoined, and thus what their charact.er is; and that the evil are conjoined with societies of hell, and the good with societies of heaven. (A. E. D. 889.) The character of another is known in the other lire at his fil'St approach, even though he does not speak. From which it may he seen that the interiors of man are in a certain unconscious activity; Rud that from this the ~haracter of a spirit is perceived. That this ie so has been made evident from the fact that the sphere of this activity not onlyextends itself to 0. distance, but sometimes, when the Lord permits, is &SO made sensibly manifest in varions ways. 1 have a180 been informed how these 8pheres are lLuqulred whicb become so sensible in the other lire. That it Inay he clearly exvlained, take for example one who has conceived a higb opinion of himself, and of his OWD excellence, in compariIOn with others. He acquires at lengtb such a habit, and as it

60'

INTERMEDIATE Sf'ATK

were nature, tbat wherever he goes, and whenever he sees and converses with others, he fixes his attention on himself. This at first he does perceptibly; but afterwards Dot perceptibly, so that he is Dot aware of it. But still this regard for himself prevails, as in every particular of his affection and thought, so in every particular of his bearin~ and of his speech. This men are able to see in others. S~ch is that which produces a sphere in the other life; which is percoived, but Dot oftener than the Lord permits. So is it with other affections. There are therefore 88 many spheres as there are affections and. combinations of affections, whioh are innumerable. The sphere is as it were a man's image extended without him, and indeed an image of aIl that pertains to him. But what is prese.nted to the sight or perception in the world of spirits is only a something genera1. Yet the nature of it as to- its particulars is discerned in heavelL But its nature 88 to the least particulars no one knows but the Lord only. (A. C. D. 1504, 1505.)
SPIBITL

CONVEB8ATlON AIm LANGUAGB 01'

Spirits converse with cach other in the other liCe, just as men do on earth; and they that are good, with aU familiarity ot friendship and love,-of which 1 have frequently been a witness; and this they do in their own language, by which theyexpress more in ft, minute than man can do in an hour. For their speech is the universal of alllanguages, by means of ideas, the primitives of words. They converse on subjects so acutely and clearly, through so many series of well-connected and persuasive reasons, that if a man perceived he would he astonished. They jon persuasion with affection, and so give life to their reasoning. At the same time they also enliven it sometimes by representatioDs to the sight, and thus to the life. For example, if the conversation be about sharne, whether it can exist without reverence. This cannot be discussed among men except by much reasoning, with arguments and examples; and will yet remain in doubt. But with spirits it is done in a moment, by states of the affection of shame and of reverence, varied in regular order; and thns y perceptible agreements and disagreenlents,-and perceptible at the same time in the representatives connected witb the conversation,-from \\"hich they instantly perceive the conclusion, ftowing of itself from the discorda thus brought into harnlony. So in aIl other matters. RouIs COUle into this faculty immediately after death; and then good spirits like nothing better than ta inatruct the novitiate and ignorant. Spirits are themselves Dot aware that they talk with each otber in language 80 surpassing,

INTERMEDIATE STAf'll.

and are furnished with so excellent a girt, unless it I grauted them by the Lord to refiect upon it; for the language is natuml to them, and then inherent. It is with tbem as with a man: when his mind is intent on the sense of the 8ubject, Dot upon the words and language, he sometimes does not knOlY without relIection what language he is using. This then is the language of spirits. But the language of angelic spirits is yet more universal and more perfect; and the language of angels is more universal and more perfect still. For there are three heavens; the first is the abode of good spirits; the second of angelic spirits; and the third of angels. Perfections therefore ascend in a relation like that of tbings exterior to tbings interior; to make it known by comparison, allnost as llenring is to the sigbt, and as sight is to the thougbt. For what , the hearing would derive from speech in an hour, could be pre~ sented 10 the sight in a moment; for example, a prospect of plains, palaces, and cities.. And what the eye can see in many hours can be comprehended in a moment by the thought. Such is the ratio of the speech of spirits to t hat of angelic spirits; and of the speech of angelic spirits tu that of angels. For angelic spirits distinctly comprehend more in one idea of speech and of thought, than spirits by a thousand ; .and so witb the angels in respect ta angelic spirits. How then must it he witb the Lord, from wbom is all tbe life of affection, of thought, and of language, 8ud who alone is speech, and is the Word 1 (A. C. n. 1641, 1642.)
#

TuB

CASB 01'

mou

WHO BAVB omT NATURAL HEBBDIt'aY GooIL

There are some who enjoy natura! good hereditarily; from whicb they have a delight in doing good to othera, but are Dot imbued with principles from the Word or the doctrine of the Church, or from their religion, from which tbey do good. They cannot therefore he gifted with any conscience; for conscience does Dot COOle of natural or hereditary good, but from doctrine of truth and good, and a life according ta it. When Bnch come into the other life they wonder that they are Dot received into heaven; saying, tbat they have led a good life. But they are told that a good life from what is natura! or hereditary is Dot a good life; but only a life from tbose things which are of the doctrine of good and truth, and thence of the life. By these they have principles respecting truth and good impressed on them, and receive conscience; which is tbe plane into which heaven flows. That they may know that this is the case tbey are sent into variou$ societies; and they then suifer themselves to he 100

606

INTEBMEDIATE 8TTB.

astray into evils of every kind, merely by reasonings and persuasion thereby tbat evils are goods, and goods are eviIs. And wherever thoy are they are thus persuaded, and are driven as chaff before the wind. For they are without principles, and withont a plane in which the angels may operate and withdraw them !rom evils. (A. C. n. 6208.)

TIIII CAS.

OP TUOSE WHO IN THB WOaL WEBB IDIOTS.

Those who in the worId were idiots are a180 foolish and idiotie on their arrivaI in the other world ; but Laving been dive8tcd of their externals, and their internaIs opened,-,vhich takes place with them all,-they acquire a.n understanding in aceordance. with their fonner quality and life ; sinee the aetual follies and madness dwell in the external natura1 man, and not in the int.emal spiritual maa-Letter to Dr. .Bt:yer.

Tu

DELIGDTS 01' BVERT on AB. CBA.~OED INTO TBB 8PONDING DELIGHTS AFTBB DEATlL

CoBlm-

AlI the delights that a man has are of his ruling love; for he feels notbing as delightful but 'yhat he loves. That therefore is most delightful \vhich he loves above aIl thillgs. 'Vhether yon say the rulin~ love, or that which is loved above ail things, it is the aame. These delights are various. In genernl they are as many as there are ruling loves, c01Jsequently as many as there are men, spirits, and angels; for the ruling love of one is not in every respect like that of another. Reuee it is tbat no one has a face exactly like that of another; for the face of every one is an image of his rnind (animus), and in the spiritual world it is an image of every one's ruling love. In particular, the delights of each one also are of infinite variety; nor is there a single deIight of any one that is in aIl respects similar 10 or the sarne as another; whether those delights that suceeed one arter another, or those that come together, one ,,'ith another, there is not one t.hat is the sanle as another. But yet these delighta, with each one in particular, have referenee to the one love which is his ruling love; for they compose it, and thus make one with it. In Iike manner aIl deligbts in general have reference to one universally rnling love; in heaven to love to the Lord, and in hell to the love of selt: (H. H. n. 486.) Those who have loved Divine truths, and the Word, from an interior affection, or from an affection for truth iiself, in the other liCe d,,'ell in light, in elevated places which appear as mountains, and are tbere continually in the light of heavell.

INTERMEDI.ATE STATE.

607

They do Dot know what darkncss is, like that of Dight in the world. And they aIso live in a vernal temperature. There are presented to their view as it ,vere fields with stani ng corn, and also vineyards. In tbeir houses ev~ry thing is refulgent, as if from precious stones; the view through their windows is as through pure crystals. These are the delights of their sight. But the Barna things are interiorly delightful, t'rom their correspondence with Divine celestial things; for the truths from the \Vord which they have loved correspond to standing corn, to vineyards, to precious stones, to windows, and crystals. Those \vho have applied the doctrinals of the church \vhich are from the 'Vord immediately to lire, are in the inmost heaven, and more than aIl others are in the delight of wisdom. In every object they bebold things Divine. They indeed see the objects, but the corresponding Divine things tlow immediately into their minds, and fiU them with a blessedness with which aU their sensations are affected. To their eyes therefore aU things as it were laugh, sport, and live. They who have loved the sciences, and have cultivated tbeir rational mind by means of them, aud thereby have acquired intelligence, and at the sarne time have acknowledged the Divine, ther pleasure and rational delight in the sciences is turned in the other life into a spiritual '1litions of good and of truth. delight, which is a delight in cOb They dwell in gardens where there . appear beds of Howerd, and grass plots beautifully arranged, with rows of trees round about, and porticoes and walks. The trees and flowers are varied every day. In general, tbe view of the \vhole gives delight 1.0 their rninds; and in parLiclar, the varieties continually renew this delight. And as. these correspond to things Divine, and they have a knowledge of correspondences, they are always beiug replenisbed with new knowledges, and their spiritualrational rnind is pel fected by them. They have these delights because gardens, heds of fJo\vers, grass plots, and trees, correspond 10 sciences, to kno\vledges, and to intelligence fronl them. Those who have ascribed all things to the vi vine, and have regarded nature relatively as dead, and only subservient to things spiritual, and have confirmed themselves in tbis, are in heavenly light; and aIl things that app~ before their eyes derive from that light the pro perty of being transparent; and in that transparency they behold innumerable variegations of the light, which their internaI sight as it were imlnediately lnbihes. From these they perce ive interior delights. The objects that appear in their houses are as it were of diamolld, in which there are similar variegations. l,vas told tha,t the walls of their noUReS are as if of crystal, thus also transparent; and there appoor in them as it were flowing forma representative of
o

608

INTEIlMEDIATE 8TATE.

Ileavenly things, and witb perpetuaI variety. n(1. this is 11ecause 8uch transparency cOlTe8ponds to an understanding enlightened by the Lord, free from the shades arising fi-om the

faith and love of natural thinga. Sucb, and infinite others, Rre the things of which it is said, by those who bave been in
heaven, that they have beheld what eye bath never seen, and,from a perception of things Divine communicated to them from these things,-that they have heard what eRr hath nevar lleard. Tbey that have Dot acted clandestinely, but have been willing that aIl that they thought so far as civil lire permitted should be known,-because from the Divine they }lave thought nothing but what ,vas sincere and just,-in heaven their faces are radiant with light; and from that light aIl their affections and thoughta appear in the countenance, as in a forme And as regardstheir speech and actions,they are as itwere the likenesses of their affections. Hence they are loved more than others. When they speak, tlle face becomes somewhat obscured; but when they have done spcaking, the same things that they have spoken appear together in the face, fully in view. AlI tlaings that exist around them too, because they cOlTespond to their interiors, have such an appearance that it is perceived clearly by others what they reprcsent and signify. Spirits whose delight it has been 10 aet clandestinely shun them froIn afar, and appear to themselves to creep from thenl like serpents. Those who have regarded adulteries as abolDinahle, and have lived in the chaste love of marnage, are beyond aIl others in the order and form of beaven; and therefore are in aIl beauty, and continually in the ilower of youth. The delights of the love are ineffable, aud increase to eternity. For into that love all the delights S:\nd joys of heaven flow; becf\use that love descends from the conjl1Dction 6f the Lord with heaven and the church, and in genernl from the conjunction of good and truth,-,,?hi(~h conjunction is heaven itself in general, and is heaven in particular with each in dividual ange!. Their external delights are sucb as no human language can describe. But these are on1y a few of the thin!,'8 t.hat have been told me respecting the correspondences of de1ights among those who are in heavenly love. (iJJ. n. 489.)
UNOOX8OIOU8 A!sOOIATlON OP ANGBLB AND SPIRITS WlTB

:MAx.

'Vith every man there are good spirits and evil spirits; by good spirits man has conjunction with heaven, and by evil spirits with 11e11. These spirits are in the world of spirits, w lch is intermediate between heaven and hello Wben these come to a man they enter into all bis memory, and thence into aU bis

11{TERMEDIATE STATB.

609

thougbt; evil spirits into those things of the memory and thought that are evil, and good spirits into those things of the memory and thought that are good. Spirits do not know at aIl th~t they are with man, but believe when tbey are with him that aIl things tbat are of the man's memory and thought are their own; neither do they Bee the man, because the objects in our solar world do not faIl within their vision. The Lord takes exceeding care that spirits may not know that they ~ with man; for if they knew they would speak with him, and then evil spirits would destroy mm. For evil spirits, because they are conjoined with hell, desire nothing more than to destroy man; not only as to the soul, that is as to faith and love, but also as to the body. It is otherwise wben they do Dot speak with man. Then they do Dot know that what they think and also what they say among themselves is from him,-for even among themselves they speak from man,-but believe that what tbey think and say is their OWD, and every one esteems and loves bis own. Thus spirits are constrained to love and esteem man, although they are Dot aware of it. That there is such a conjunction of spirits with man has been made so known to me by the continuai experience of many yeara, that there is notbing better known. The reason why spirits who communicate with hell are also adjoined to man, is that man is born into evils of every kind, and therefore his first life is only from them. If then spirits of similar character to himself were Dot adjoined to a man he could not live, and could by no nleans be withdrawn from bis evils and he reformed. Re is therefore kept in his own life by evil spirits, and is withbeld from it by good spirits. By means of the tv:o also he is in equilibrium; and because he is in equilibrium he is in bis freedom. (H. H. n. 292, 293.) The spirits adjoined to man are such as he himself is as to affection or as ta love. But the good spirits are adjoined to hi~ by the Lord, while the evil spirits are invited by the man himself: The spirits with man, however, are cbanged according to the changes of his affections. Rence some spirits are with him in infancy; others in childhood; others in youth and manhood ; and others in old age. In infancy spirits are present who are in innocence, thus who communicate with the heaven of innocence) which is the innlost or third heaven; in childhood spirits are present who are in the affection of knowing, thus who communicate with the ultimate or first heaven; in youth and manhood spirits are present who are in the affection of truth and good, and thence in intelligence, thus who commnnicate with the second or middle heaven; and in old age spirits are present who are in wisdom and innocence, thus who communicate with the inmost or third heaven. But tbis adjunction is effected by the

810

INTERMEDIATE STATB.

Lord witb those who can be reCormed and regenerated. It is different with those who cannat he reformed and regenerated. To thelD also good spirits are adjoined, tllat they may te withheld by them as much as possible froni evil; but their immediate conjunction is with evil spirits WllO communicate with hell,from whence they have Apirits of such character as the men are themselves. If they are lovers of themselves, or lovers of gain, or lovers of revenge, or loyers of adultery, similar spirits are present, and as it were dweII in their evil affections. And in 50 far as the man cannot be kept fro1D evil by good spirits, these evil spirits inflalue him; and in 80 far as the affection reigns they cleave to him, and do Dot go a\vay. Thus is a bad Dlan conjoilled to hell, and a good man conjoined to heaven. (ib. D. 295.) 80 lon~ as man remains unregenerate he is governed altogether differently from what he is when regenerated 'Vhile he is ul1re~enerate evil spirits are with hirn, and 80 rule over him that the angels, although they are present, can scarce]y do anything nlore than give him such a direction that he 01ay Dot plunge into the very depths of eVlI, and incline him to a sort of good; to good indeed through his own peculiar desires; and to truth through the good, and the faliacies of the senses. He then, through the spirits that are with bitn, bas communication with the world of spirits; but Dot so mu ch with heaven, because the evil spirits rule, and the angels only tUrD him away. But when he is regenerated the augels ru]e, and inspire him witb all good and truth, and with a horror and faar of ,,'hat is evil and false. The angels indeed lead man, but tlley only serve; for it is the Lord alone \vho governs man, by means 01 angels and spirit. CA. C. D. 50.) Only angels from the Lord l~now that they are with nlan; for they are adjoined to his soui or spirit, and Dot to his body. For the things which from the thoughts are detennined into speech. and from the will into ncts in the body, in a state of order flow into act by common influx, according 10 correspondences with the Greatest l\lan. The spirits that are with man have therefore nothing in commun with these things; thus they do Dot speak with man's tongue, for this would he obsession; nor do they see through bis eyes ,vhat is in the world; Dor hear through his ears w hat is passillg there. It is different with me ; for the Lord has opened my interiors, that 1 Joay he able to see the things that are in the other life. Spirits therefore have known that 1 was a man in the body; and the faculty \\"as gi\en thenl of seeing through my eyes \vhat is in the world, au of hearing those speak who were in company with me. If evil spirits perceived that they were with man, and that they were spirits separate frolll him, and if they could fio\v

mto

l~\TERJIEDIA

TE STATE.

6]1

the thingl pertaining to lais body, they would attempt in a tbousand ways to destroy him; for they hate man with a deadly hatred And because they have kno,,n that 1 was a man in tlle body, therefore they have been in a continuaI effort to destroy me; not only as to the body, but especially as t.o the soul For ta destroy man, or any spirit, is the very delight of life of all those \,"ho are in hell; but 1 have been continually proteeted by the Lord. From this il may appear 110W dangerous it is for a man to he in living association with spirits, unless he is in the good of faith. (ib. n. 586~, 5863.)

WU

TBBRB AU TWO SPIRITS AND RO ANGBLS WITB EVBRT lrAN.

The reason why tbere are two is, that tbere are two kinds of spirits in hell, and two kinds of angels in heaven; ta wbich the two faculties in man, the will and the understanding, correspond. The first kind are 'Sim ply called spirits; and they aet upon the tbings of the understanding. The other kind are called genii; and these &ct upon the things of the will. .They are also most distinct from each other. For those that are simply calle spirits pour in falsities; for they reason against the truth, and are in the delight of their life when they can make truth appear as falsity and falsi~y as truth. But those that are called genii pour in evils, and act upon a man's affections and concupiscences; and tbey seent in a moment what a man desires. If this be good they turn it most dexterously iuto evil, and are in the delight of their life when they can make good appear as evil and evil as Rood. . . . Those that are called genii have Dothing whatever in common with those that are called spirits. The gen care nothing for what a man thinks, but only for what he loves; the spirits care nothing for what a man lovl's, but for what he thinks. The gen take delight in heing silent; the spirits, in speaking. They are are also separated entirely from each other. The genii are at a great depth in tbe hells behind, and they are almost invisible to the spirits, and when they look in that direction appear as shades that flit about; but the spirits are in the hells at the sies and in front. Hence it is then that there are two spirits from hell There are two angels ,vith every man because the nngels also are of two kinds; one that aet upon the things of nlan's ,viII, another that Ret upon the things of his llnderstanding. Those that act upon the things of man's will act npon his loves and ends, consequently upon bis goods; and those that aet upon the things of his understanding act upon his faith and principles, consequently upon his truths. They are also most distinct frolU

612

INTERMEDIATE STATH.

each other. Those who act upon the things of man'e win are called celestial angels; and those who act upon the things of bis understanding, spirit.ual angels. To the celestial the gen are opposed; to the spiritual, the spirits. These things it bas been given me to know by much experience; for 1 am continua1ly in company and conversation ,vith both. (A. C. n. 5977, 597e.) It has been given me to learn by experience the kind of wickedness with those who are called genii Gen do Dot operate upon and flow iuto the thoughts, but into the affections. These they perceive and seent, as dogs the wild beasts in a forest. Where they perceive good affections in 8nother they tum them in a moment into evil, leading and bending them through bis delights in a wonderful manner; and this so clandestinely, and \\'ith sueh maliguant art, that he knows nothing of it, -dexterously taking" care least any thing should enter his thought, sinee thus they would he discovered. They have their seat in man beneath the occiput. In the world they were men who deceitfully captivated the minds of others, leading and persuading them by. their affection~ or their lusts. But the}r are kept away by the Lord from every man of ,vhom there is any hope of reformation; for they are of such a character that they are able not on ly to destroy the conscience, but also to excite in man his hereditary evils, which otherwise lie concealed. Therefore, lest Inall should be led ioto them, it is provided of the Lord that these hells ShOllld be entirely closed; and when nny man who is sueh a genius cornes, after death, into the other life, he is immediately cast into their hell. Wben viewed as to their deceit and subtlety they appear as vipers. (H. H. n. 579.)
SUCH SPIBITS AND ANGELB ARB 8UBJEOT SpmIT8 O. BOO IlBAVBNLY OR INFERNAL SOOIETY.

The spirits and genii ,vith man are nothing else than 8ubjects, tbrough ,,,horn he has communication with hell; Wld the celestial and spiritual angels are subjects, through whom he bu . conlmunieation with the heavens. (A. C. n 5983.) A sl1bject is one in whorn are cancentrated the thoughts and speech of many; and thus the many are presented as one. And because the subject thinks and says nothing at all from himself, but from the others, and the thoughts and s~ech of the others are made ta app~aT to the life in bis thuught and speech, therefore those that flow in imagine that the subject is as nothing, and scarcely animate,-merely receptive of their thoughts and speech. But the subject on the other band

INTEBMEDIATE 8TATE.

613

imagiDee tbat he tbinks and speaks Dot from others, bllt from hilllsel f. Thu8 do fallacies play with both. It has often been given me to tell a subject that he think8 and says nothing from himse1f, but from others; and also that those others inJ~rine a 8ubject to he unable to think and say any thing from himself, and that therefore he appea1"8 to them as one in whom of hirnself therc is nothing of life. He that was the subject was exceeingly indignant on hearing this. But that he mi~ht be convinced of its trnth, it was given him ta speak ,vith the spirits who were flowing in; who then said they confessed that the suhject thinks and says nothing at all from himself; and that he thus appears ta them as a something scarcely animate. On one occasion it came to pass that he who declared a subject to he nothing himself becalne a subject, and then the others said of him t.hat he was nothing; \\?hereat he waa very angry. But yet he wu instructed by the experience as ta how if, is. (ib. n. 5985.)

TIDI

ANGEL8 ASSOOIATBD WITH MAK, OB GUABDIAN ANGIILB.

It is the office of the angels by whom the Lord leads and also protects man to inspire charity and faith; and to observe man's delights, to what direction they turn, and as far as they can consistently"ith man's freedoDl to moderate and ben them towards good. They are not sutfered to act violently, and so ta break man's lusta and principles, but gently. It is aIso their office to control the evil spirits who are from hell, which is effected by methods innumerable j of which these only may he mentioned : When the evil spirits infuse evils and falsities, the angels insinuate truths and goods; which, if not received, they are yet tempered by them. The infernal spirits continually attack, and the angels defend; such is the order. The angels especially regulate the affections; for these constitute the life of nlan, and alsa his freedom. The angels aIso observe if any hells are opened that were not opened before, from which there ie an influx iota Inan; which takes place when man enters himself inta any new evil These hells, 80 ff\.r as Dlan suft'ers them, the angels close; and if any spirits attempt to emerge fronl them the angels drive tbem back. They a.Iso dissipate strauge and new influx from which there are evil effects. The angels especially calI forth the goods and troths that are in man, and oppose them to the evils and falsities which the evil spirits excite. Man is therefol'e in the midst, and [of himself] apperceivea neither the evil nor the good; and because he is in the midst be is in freedom to tum himself either to the one or ta the other. By such means do the

614

INTERMEDIATE STATE.

angels from the Lord lead and protect man,-and tbis every moment and moment of a moment; for if only for one moment the an gels should intrmit, man would he l)lunged into evil from which he could never afterwards he extricated. 1.'hese things the angels do from love, which they receive from the Lord; for they perceive nothing more delightful and more happy than ta remove evils from man, and lead 11h11 to heaven. That they have joy in these things may be seen from Luke xv. 7. That the Lord has sucb care for man, and this continually, from the first beginning to the end of his life, and afterwards to etemity, scarcely any man believes. (A. C. D. 5992.) It is provided of the Lord that spiribJ fiow into the things of man's thought and will; but the angels into his ends, and thus through bis ends into the things which follow from the ends. The angels al80 flow in, through good spirits, into those things in man which are goods of life and truths of faith; by which as much as possible they withdra\v him from evils and falsities. The influx is silent, imperceptible to m~n, yet all the while secretly working and producing effects. The angels especially avert evil and insinuate good ends. But in 80 far as they cannot effect this they withdraw, and '8ow in more distantly and without being present; and then the evil spirits draw nearer. For the angels cannot he present in evil ends, that is in the loves of self and of the world; but yet they are present" from a distance. The Lord could, tbrough the angels, lead man into good ends with omnipotent power; but this would he to deprive him of life, for his life is a lire of loves entirely contrary to such ends. It is therefore an inviolable Divine law that man shall be in freedom, and that good and truth or charity and faitb sball be implanted in his state of freedom, by no means in a state of compulsion; for what is received in a state of compulsion does not remaiu, but is dissipated. For to force a man is Dot to insinuata anything into his will It is in truth the will of another from which he would act; and therefore wben he returns to bis own will, that is to his freedom, it is extirpated. For this reason the L()rd governs man througb his freedom, and as far as possible withhold8 hinl from the freedom of thinking and willinK evil; for if he were nop withbeld by the Lord Dlan would cast himself continunlly into the deepest hell It was said that, through the angels, the Lord could lead man into good ends with omnipotent power; for the evil spirits, if ev~n these were myriad~ around a man, could he driven away in a moment, and that by a single angel. But man would then come into such torment and into such a Ilell as he could by uo me,DS endure; indeed he would be miserably deprived of life. For m81l's life is from lusts and fantasies contraty ta good and

INTEBMEDIATE 8TATE.

615

troth; and if this life were not sustained by evil spirits and 80 amended, or at least guided, he would Dot survive for a moment. Notbing else in fact possesses him but the love of self and of gain, and the love of reputation for the sake of them; thus whatever possesses him is contrary to order. Unless tberefore he were to be reduced to order moderately, and by degrees through the guidance. of bis freedom, he would instantlyexpire. (ib. n. 6854.)

ONLY GOOD

Spmrrs

AND ANGELS ARE WITB INPANTS.

Spirits clothe themselves with aIl things of man's memory,

at tbeir first approach. . . . Evil spirits cannot come near to

infants, because they have as yet nothing in tbe memory that they can put on. Goo~ spirits and angels are therefore with them. (A. C. n. 5857.)

Tma

LORD's PROVIDENTIAL GUARDIANSHIP 01' MAN J'EOK SPIRITS IN SLEEP.

EVIL

Evil spirits vebcmently desire and burn t-o infest and assault man while he sleeps; but then especially he is watched over by the Lord; for love neyer sleeps. The spirits who thus infest are miserably punished. 1 have heard their punishments oftener than can be told. . . . . They that chiefly beset man during the night, and endeavour then to pour themselves into bis interior thoughts and aiJections, are sirens, who are interior magicians. But tbey are continually kept away by angels from the Lord, and are at length deterred by the most grievous punishments. They have even tnlked with others in the night just as if fr~~ me, as it were my speech; so like it t.bat it could not be distinguished from mine, pouring forth filihy things, and persuading to falsities. 1 was once in a 1l10st sweet sleep, in ,vhich 1 had no sensation but of delightful reste '\Vhen 1 awoke certain good spirits began ta chide me for having infested them, so atrociously, as they said, that they supposed themselv'es to be in heII; casting blame upon Ine. Ta wham 1 replied that 1 knew nothing whatever about the matter, but that 1 had slept most qujetly, so that it was quite impossible 1 could have been troublesome to theln. Being atnazed at this they perceived at length tbat it had been done by the magical arts of sirens. l'he like wa.q shown to me also after\vartls, that 1 Dlight know the nature of the siren crew. They are chielly those of the female &eX who in the life of the body sought, by interior wilea, ta

616

INTERMEDIATE BTTE.

allure male eompanions ta themselves, insinuating themse1Ye1 byextemf\l [enticements], captivating their minds by whatever means, entering into the affections and delights of every one; but with an evil intent, especiAlly to get command over them. . . . . It was given me to verceive their inteliors, how filthy they are,-defiled with adulteries and hatreds. lt was also given me to perceive how powerful their sphere is. (A. c. n. 1983.) 1 was awaked one night from sloop, and heard spirits about Die, Who wished to ensnare me in my sleep; and presently dozing, 1 had a sorrowful dream. But 1 awoke, and 8uddenly there were present chastising spirits,-which surprised me; and they miserably punished the spirits who were ensnaring me in my sleep. They clothed them as it were with bodies, which were visible, and bodily senses, and in this condition tortured them, by violent collisions of the parts. forward and backwaro, attended with pains induced by resistance. The chastisers hall a mind ta kill them if they could; hence their very great violence. Those that were punished ,vere for the most part sireos. The punishment continued for a long time, and extended ta severaI troops around me; and what astonished me, all ,vho were ensnaring me were discovered, although they endeavoured to conceal themselves. Being sirens they tried by mauy arts to elude punishment, but they could DOt. No\v, they sOllght to withdraw themselves secretly into an interior nature; now, to persuade that they were others; DOW, ta divert the puni.qhment to others by translations of ideas; DOW they pretended that they were infants whom they were punishing; now good spirits; now angels; besides man y other artifices; but ever in vain. 1 wondered that they were so grievously punished; but peroeived that s\1ch a crime is enormous, from the neoessity that man should sleep in safety; tllat if he did not, the humail race would perish. Hence, the so great punishment is of necessity. 1 also perceived that the ame takes place about other men, whom they insidionsly endeavour w assail in sleep, although a man is not aware of it. For, one to whom it has Dot been granted to speak with spirits, and by intemaI sense to he with them, can hear no such thing, stilliess see it; and yet similar things are constantly arising about othem. The Lord most especially watches over man while he sleeps. (ib. D. 959.)
THE DANGBB 01' OONSOIOUS INTERCOURSE WITII SPDUTB.

It is believed by many that man may he iaught of the lord by spirits speaking with bim j but they who believe and desire

INTERMELJIATE STTE.

617

t.bis do Dot know that it is connected with danger to tbeir soula. So long as Inan lives in the "rorld, he is as to his spirit in thn midst of spirits, and yet the spirits do Dot know that they are with man; nor does a man kno\v that Ile is \\'ith spirits. The reason is that they are conjoined immediately as to affections of tlle will, and mediately as to tpe thoughts of the understandiug. For man thinks naturaIly, and spirits think spiritually; and natural and spiritual thought do not make oue other\vise than by correspondellces,-and unity by correspondences causes that one knows nothing of the other. But as soon as spirits bewn to speak with a man they come out of their spiritual state into t.he natura! state of the man; and then they kno,v that tlley are with the man, and conjoin themselves with the thoughts of his affection, and from these speak witb him. They cannot enter into any thing eIse; for a similar affection and consequent thought conjoins all, and a dissi nlilar separates. l t is owing to tbis that the spirit speaking is in the sarne principles as the man, he t.hey truths or he they falsities; and also that he excit.es them, and by his affection conjoined to the man's affection strongly confirnls them. It is therefore evident that no other than sinlilar spirits spaak with a man, or manifestly operate UpOD a man; for mallifest operation coincides ,vith speech. It cOInes froul tbis thnt no other than enthusiastic spirits speak with enf.llusiasts; and that no other tban Quaker spirits operate upon Quakers; and Moravian spirits upon 1\loravians. It would be the sarne with Ariane, with Socinians, and with other heretics. The spirits that speak with a man are aIl none others than men who have lived in the world, and were then of such a character. It has been given me to know that it is so hy luuch experience. And what is ridiculou8, when ft, man belie\'es that the Holy Spirit speaks with hi m, or operat.es upon him, the spirit also believes himself to be the Holy Spirit; this is common with ent.husiastic spirits. From these considerations it is evident to what danger a man is exposed ".ho speaks \vith spirits, or Dlanifestly feels their operation. Man is ignorant of the quality of his own affection, whether it be good or eviI) and with what other beings it is conjoined; and if he has a conceit of his own in telligence the spirits favour every t.hought that cOlnes from it. So it is if any one, inflamed with a sort of fire, has a leaning ta certain principIes; which is the case with those who are not in truths from a genuine affection. 'Vhen a spirit favours a InaU'H thoughts or principles, from a sinlilar affection, the one leads tltu other as the blind the hlinrl, until both fall int.o the pi t. Snell "oere the Pythonic [iviners] of old; 1 and Rlso the magicinns in Egypt and in Babylon, ,,,ho on account of their converSH with
1

That 11, tJlose who were believed to be inspireJ br Apollo, the

45

p)~hian

gro.

618

INTERMEDIATE STA TE.

spirits, and on account of the operation of them upon themselves, manifestly felt, were called wise. But the worship of God was
thereby converted into the worship of delllons, and the church perished. For this reason snch communications ,vere forbiddell to the children of ISraRI nnder penalty of"death. (A. E. n. 1182.) It ie rarely permitted to speak with spirits st the present day, because it is periIous. For the spirits tben know that they are witb a man; which otherwise they do not know; and evil spirits are of such a character that they hold man in deadly hatred, Rnd desire nothing more than to destroy him as to 80ul and body. This nlso cornes 10 pass with those who have much indulged iD fantMies,-so far tbat they have put away from thelnselves the enjoymenta suitable to the batural man. Sorne indeed who lead a solitary life, occasioDaUy hear spirits speaking with them, and ,vithout danger. But the spirits present with them are removed by the Lord at intervals, lest tbey should know that t.hey are with the man; for most spirits do Dot know that there is another world than that in which they are. They therefore also do Dot know that there are men else\vhere; and far this reaso~ it is Dot pennitted man to speak, in turn, with them; for if he spoke with them they would kllOW. They who think much on religious 8ubjects, and are so intent upon them as inwardly to see them as it were within themselves, also begin to hear spirits speaking with them; for matters of religion whatever they are, when of himself a man d,vells upon tbem, and does Dot vary them with the different affairs that are uses in t.he W'orld, pa&'J more within and there abide, and occupY the whole spirit of the man, and enter the spiritual world, and act upon the spirits who are there. But such persons are visionaries and enthusiasts; and whatever spirit they hear they believe to be the Holy Spirit, when yet tbey are entbusiastic spirits. Such spirits see falsities as truths; and because they see them they persuade themselves that they are truths, and likewise persuade those inta whom they flow. (H. H. n. 249.) 'Vhen spirits begin ta speak witb a man he ought to he heware that he belie\'es Dathing ,vl1atever from tbem ; for they say almost any thing. l'hings R.re fabricated by them, and they lie. }~or instance if they were pel"lnitte to describe what heaven is, and haw things are in the heavens, they would tell so many lies, and iudeed ,vith solemn affirmation, that a man ,vollId be astonished. l'herefore ,vhen spirits are speaking, l have Dot been permitted to have faith in the things \vbich they related For they have a passion far inventiug; and whenev~r any suhject of conversation is presenled they thillk they know it, an . give their opinious llpon it, one ailer another, one in one ,vay and another in another, quite as if they kne\v; and if a man
1

INTERMEDIATE STATE.

819

then listens and believes tbey press on, and deceive, and seduce in divers ways. For example, if they were permitted to tell of things to COIne, of unknown things in the universal beaven, of any thing wbatever that a man desires, while speaking from themselves they ,vould not tell the truth, but all things falsely. Let men beware therefore ho\v they believe them. For this reason the state of speaking with spirits on .this earth is most perilous, unless one is in true faith. They induce 80 strong a persuasion that it is the Lord Himself \vho speaks,' and ,vho commande, that a man cannot but believe and ohey. (S. D. n. 1622.) Spirits can be introduced who represent another person; and the spirit, as also any one who has been acquainted with the spirit, cannot knol\r but that he. is the same. It has been shown me nlany times that the spirits speaking with me did not know but that they were the men of whom 1 was thinking; neither did other spirits know to the contrary. Thus yesterday, and to-day, one known to me in lire [was personated]. The personation wu 80 like him in aU respects, 80 far as known to me, that nothing could he more like. Let those who speak with spirits bew8re therefore lest they he deceived when they say that they are those whom they have known" and that have died. For there are genera and species of spirits of similar faculty ; and when like things are called up in the memory of man, and so are represented 10 them, tbeythink that they are the same persons. Than aIl those things that represent them are called forth from the memory; as weIl as the words, the speech, the tone of voice, the bearing, and many other things. Moreover, they are induced 80 to think when other spirits inspire them; for then the) are in the fantasy of these, and think that they are the same.-Aug. 19, 1748. (S. D. n. 2860, 2861.) WBBN

ANGEL8 OB SPIBITS 8PEAK WITB MAN TBJIY 8PBAJ[ IN BIS OWN LANGUAGE, FROM BIS MEKOBY.

When angels converse with a man they do not speak in their own language, but in the language of the man; and in other languages also that the J11an knowB, but DOt in language unknown to him. The J"eason why it is SO, is that. when angels speak with a man they turn themselves to him, and conjoin themselves with him; and the conjunction of 8n angel with a man bringe each into similar thought. And as man's thought is connected with his memory, and his speech flows from thencc, therefore each ie in the aRme language. Besides, when an ange! or spirit comes to a man, and by turning to him is conjoincd with

820

INTEBMEDIATE BTATE.

him, he entera into aIl his memory, 80 completely that he il scarcely aware that he does not know of himself what the man knows, and therefore the languages also that he kno\vs. 1 have conversed with the angels on this 8ubjeet; and said that perhaps they supposed that they spoke with me in my mother tongue, because it is so perceived. \vhen yet it ,vas Dot they who spoke., but 1; and that this is eviJent, fronl the faet that angels cailnot utter one word of human language. (H. H. D. 246.) The speech of an angel or a spirit with man is heard as sonor oU81y as the speech of man with man; yet it is not heard by others who stand near, but only by hinlself. .The reason is, that the speech of an angel or spirit flOW8 first into Dlan's thought, and by an internaI way iuto bis organ of hearing, and thus moves this from \vithin; but the speech of man with man flows first into the air, and into his organ of bearing by an exterDaI way, and moves it from without. It is thereforo evident tbat the speech of an angel or of a spirit with a man is heanl within the man; and sinee it equally nloves the organs of hearing, that it is also equally sonorous. That the speech of an angel or spirit flows down from \vithin even into the ear, was manifest to me from the faet that it flows also into the tongue, and causes it sligbtly to vibrate, but not with aoy suell motion as when the sound of speech is R.rtieulated by it into words, by the man himselt: (H. H. D. 248.) That the speech of spirits with man is in bis motber toDgue is among the wonders that exist in the other life. This they speak as l'eadily and skilfully as if they had been bom in the sarne country, and had beeu bronght u p in the sarne language i and this, whether they are from Europe, or from Asia, or from any oth~r part of the globe. It is the aame with those who lived thousands of years befre the langu8.0cre existed. Nay, the spirits do not know but that the language in whieh tbey are speakiog with Inan is their own proper and native tongue. So it is with the other languages that the man is acquainted wit~ But beJond these they cannot pronounce a s)11aule of another language, unless it be inlmediately given them by the Lord. Infants speak in like manner aIso, who departe this life before they had learned any language. And the reason is that the langt'lage which is falniliar to spirits i8 not a language of woms, but the language of ideas of thought,-a language which is the universal of all languages; and ~"hen spirits are with man the ideas of their thought glide ioto the ,,"ords ,vhieh are with the man,-and thi3 so correspondently, and fitly, that the spirits do Dot know but that the very words are their OWn, and that they are speaking in their o\vn language, ,vhile yet they are speaking in the language of the man. l have sometimes conversed with spirits

IJ.VTERltfEDIATE STATE.

621

on these subjects. AIl souls, as soon as they enter into the other life, are gifted with the faculty of being able to understand the speech of all that d\\l'ell upon the whole earth, just as if it had been born in them; because they perceive whatever man tllinks. Besides other faculties, which are still more excellent. Hence it is that after the death of the body souls are able to talk and have intercourse with all, of whatever country and language. The words with which they speak,-tbat is, which they excite or call forth out of man's Ineolory, and imagine to be their O'VD,are well chosen and clear, full of Iueaning, distinctly pronounced, . and applicable to the subject. And ,vhat is surprising, they know how to choose expressions better and more readily than the man himself; nay, as bas been shown me, they are aoquainted ,vith the various nleanings of words, which they instantly apply, without any premeditation; for the reason, as has been said, that the ideas of their language cannot but flow into those words that are suitable. It is almost as when At man il speaking, and thinks nothing about his words, but dwells only upon the sense of the words; then his thonght falls rapidly and spontaneously into words, according to the sense of them. It is the interna! sense that brings forth the ,vords. In such internai sense, but yet more 8ubtle and Dlore excellent, consists the speech of spirit.~; by this man, ho""ever unaware of it, communicates with spirits. (A. C. D. 1637, 1638.) As soon' as angels and spirits turn themselves away from a man tbey are in their own angelic or spiritual language, and know nothing wbatever of the language of the man. The sarne has occllrred with me. When 1 have becn in company v;ith the angels and in a similar state with them, 1 have then spoken ,vith them aIso in their language, and knew nothing ,vhatever of my oWD,-of whicb 1 had no recollection; but as soon as 1 was Dot in company with them 1 was in my own l~nguage. It is Dot permitted auy angel 01' spirit to spaak with a man from bis own nlemory, but frum that of the man; 'forangels an<l spirits bave memory as weIl as men. If a spirit were to speak with a man from his own memory, the man would Dot know but that the things he ,vould then think were his, w hen yet they would belong to the spirit. It ie as the recollectioD of a thing which yet the man never heard or saw. It has been giyen me to know that this is so frOID experience. Bence the opinion 81nong SOOle of the ancients, that after sorne thousands of years they would return into their former life, and into aIl its acta, and that they actually had so retumed. They ,,,,ere led to this conclusion by the fact that there sometimes occurred to them, as it were, a recol1ection of things which yet they never saw or heard. This

622

INTEBMEDIATB STATIf.

came to pass from the fact that spirits flowed from their 0WIl memory into the ideas of their thought. (H. H. n. 255, 256.)
lfAN 18 NOT ENLIGBTBNBD DY 1NTEaooURSB WITa

Spmrrs,

BU'l

JB(

mB

WORD.

.1

There is a belief that man might he more enlightened and become more wise if he had immediate revelatioD, by converse ,vith spirits and with angels; but the reyerse s the case. Enli~htenment through the Woro is effecte<! by an interior way; while enlightenment by immediate revelation is effected by ID exterior way. The interior way is through the will into the understanding; the exterior way is through the hearing into the llnderstanding. A man is enlightened by the Lord through the Word in proportion as his will is in good; but a man may he instructed and as it were enlightened by hesring though bis will is in evil. And what entera into the under8tanding in a man whose will is in evil is not within the man, but withollt him; it is only in his meruory, and not in his life. And what is without a man and Dot in bis life ia gradually separated, if noi before, yet after deat.h; for the wil~ whicb is in evil, either casta it out, or suffocates it, or falsifies and profanes it. For the will constitutes the life of man; and it continually acts upon the lIn derStanding, and regards that as extraneous which is in the understanding from the memory. On the other hand the understanding does not act on the will, but only teaches how the will should act. If therefore a man kne,v from heaven ail that the angels ever know, or if he knew aIl that is contained in the 'Vord, and that is contained in all the doctrines of the Church, and besides, what the fathers have written and councils have declared, and his will is yet in evil, after death he would be regarded as one wh<? knows Dothing, because he does Dot will what he knows. And as evil hat.es trnth the D1R.D himself then caste out truths, and in place of them adopts snch falsities as are in agreement with the evil of bis will. Moreover, there is not granted to aoy spirit nor to any angel leave to instruct aDY man on this earth in Divine trnths; but the Lord Himself teaches every one, by means of the Word, and He teaches in proportion 88 R man rcceives good from the Lord in his will; and thus he receives in proportion as he shuns evils as sins. Every man, moreover,a8 to his affections and as to his thoughts from them, is in a society of spirits, in which society his mind is as it were one with tbem. Spirits speaking with a man therefore speak from bis affections. and according to them. .A man cannot converse with other spirits unless the society in which he is he first l-emoved, which cannot he done except by a reformation of his will. For every

INTEBMEDIATE STATH.

623

man is in a society with spirits who are of the same religion witl1 himself. The spirits who speak with bim, therefore, confirm whBtever the man bas made a part of his religion; thus enthusiastic spirits confirm in a man all that pertains to bis enthusiasm ; Quaker spirits all things of Quake~sm; Moravian spirits aIl things of l\loravianism; and so on. Hence result confirnlntioDS of falsities wbich can never he extirpated. It is plain from these facts, that the mediate revelation which is effected by means of the Word is superior to an immediate revelation, whicb is effected by meane of spirits. As regards myself. it was not permitt~ me t.o take any thing whatever from the rnoulh of any spirit, nor from the mouth of any angel, but from the mouth of the Lord &1one.1 (S. S. P08t, D. 13.) The Lord does Dot teach man truths immediately, either from Himself or by the angels; but teaches mediately by the Word, through preacbing, reading, conversation, and intercourse with others, and so by rneditations in private upon what is taught. A man is then enlightened according to his affection for truth on account of use. Otherwise man would not act as of himself. (A. E. De 1173.)
VISIONS AND DRBAII&

It is known to few how visions take place, or what visions are genuine; and as 1 bave been now for sorne years almost continually with those who are in the other life, and have there seen amazing things, so 1 have been instructed by actual experience respecting visions and dreams; concerning which 1 am permitted to relate the follo,ving particulars. By genuine visions are meant visions or sights of the objecta that really exist in the other life; ,,hich are nothing eIse than realities, that can he seen with the eyes of the spirit tbOll~h not with the eyes of the body; and which appear to man when his interior sight is opened by the Lord,-tbat is, the sight ,,hich bis spirit possesses, int.o which, he al80 cornes when being separated from the body he passes into the other lire. For man is a spirit clothed with a body. Such were the visions of the prophets. 'Vhen this sight is opened, the things that actually exist among the spirits are seen in daylight clearer than the noonday light of the world; Dot representatives only but alsu spirits themselves, together with a perception as to who they are, and what they are, where they are, whence they come, whither they go, of what affection, of what persuasion, nay, of what faith they are; all confirmed by living converse, precisely as of men, and this without any deception. The visions that appear to the eyes of good spirits are repre1

Bee

a180

p. 883.

624

INTERMEDIATE 8TATB.

sentatives of the things that exist in heaven; for- what appears hefore the eyes of the angels in heaven when it descends inta the world of spirits is changed into representatives, by which and in which what they signify can Jbe clearly seen. Snch represelltations are perpetuaI among good spirits; with a beauty and deljghtfulness scarcely uttera.ble. (A. C. D. 1966, 1970, 1971.) Iteal visions, whicb are visions of such tbings as actually appear in the spiritual world, corresponding exnctly with the t.houghts and affections of the ange]s, are therefore real correspondences. Sucb were the visions of the prophets who prophesied trnths; and 8uch also were the visions that ,vere seen by John, which are described throughout the Apocalypse. But visions that are not real are such as appear similar to real visions in the externat form, but are Dot so in the interna1 They are produced by spirits, tbrough fantasies. Sucb were the visions of the prophets who prophesied vain things, or lies. AlI tllese visions, because they were Dot renI, were fallacies; and therefore signify fallacies. . . . There are also appearances in the spiritual world that are Dot correspondences; which are produced by spirits, chiefly by evil spirits, through fantasies. }"or through these mOODS the spirits can Jlresent to vie\v palaces and houses, full of deeomtions, and oplendid garnlent~, and can inuce upon thenlselves beautiful faces, and other like appearances; but as soon as the fantasy is at an end all these things too vanish, because they are external appearances in which there is no internaI. (A. E. n. 575.) As regards drealns, it is known that the Lord revealed the s~crets of heaven to the prophets not on]y by visions, but a180 by dreanls; that the dreanlS were equally representative and significative with the visions, and that they were for the most part of one kind; and that to others also as weIl as the provhets things to corne were made known by dreams; as by the drealD of Joseph, and the drealDs of those who were witb him in prison, and those also of Pharaoh, of Neboohadnezzar, and otbers. From which it is evident that dreams of this kind, equally with visions, flow in from heaven; with the difference, that dreams are experienced when the corporeal man is asleep, and visions when he is Dot asleep. How prophetie dreams, and such dreams as are in the 'Vord flow in, nay, descend from heaven, bas been shown me to the liCe; respecting which 1 may state from experience these particulars:There are three kinds of dreams. The first kind come from the Lord, mediately through heaven; such were the prophetie drealll8 of which we read in the W ord. The second kind come through angelic spirits,-especially those who are nt the fron~ above, towards the right, where there are paradisiacal scenes.

IJ.VTERMEDIATE STATE.

625

From thence the men of the Most Ancient Church had their dreams, which were instructive. The third kind come through the spirits who are near man while he sleeps; which also are significative. But fantastic dreams have another origin. (A. O.
Il.

1970, 1976.)
W HAT
lB llEANT DY DING IN THE

Spmrr.

Sinee by the spirit of man bis mind is meant, therefore by being " in the spirit," w hich is sometimes spokeu of in the ,Vord, i9 meant a state of tbe mind separate from the body; and because in this state the prophets saw snch things as exist in the spiritual world, it is called "the vision of God."- Their state was then like that of the spirits and angels themsel ves in that world. In this state the spirit of man,-like his nlnd as respects the sight,can he transport~d from place to place, the body relllaining in its p~ition. This is the state in which 1 have been DOW for twentysix years; with the difference. that 1 have been in the spirit and at the same tilDe in the body, and onl)"' sometitlles out of the body. 'l'bat Ezekiel, Zechariab, Daniel, and John when he '\vrote the Revelation, were in this state, is evident from the following passages :-Ezekiel xi. 1, 24; iii. 12, 14; viii. 3, seg. j i. 10; xl-xlviii.; Zech. i. 8, Beg.; i. 18; ii. 1-5; iii. 1 seq. ,. iVe i 819.; v. 1-6; vi. 1, seq.j Daniel vii. 1, seq.j viii. l, seq.; ix. 21; ){ev. i 10; xvii 3; xxi 10; ix. 17. (T. C. P... n. 157.)
W!lAT IT 18 TO BE TAKEN OUT 01' THE BODY, AND TO DB CBIBD DY THB SP1RIT lNTO ANOTHER PLACE.

l'hem are two kinds of visions out of the common course, into which 1 was introduced only that 1 might kuo,v the nature of them, and what is mea~t by that which we read of in the Word, that SOlne ,vere cc taken out 0/ the body," and some were "tJt1IITit by the Spirit into anal/ter place." .As regards the first, namely, being taken out of the body, the case is this: The man is brought into a certain state w hicb is intermediate between sleep and wakefulness. 'Vhile he is in this state he cannot kno\v but that he is quite awake; al! the senses are as mllch awake as in the completest state of bodily vigilance, the sight as weIl as the hearing, and what is remarkable, the touch, which is then lllore exquisite than it co.n ever be in bodily wakefulness. In this state spirits and angels have been seen exactly to the life, and aIso heard, and what is amazing, toucbed; and almost nothing of the body then interveDe& This

626

INTEBMEDIATE STAT.f.

is the state described as being cc taken out of the body," and of which it is said of those who are in it that, "whether in the body or out of the bod), they cannat tell"l Into this state 1 have been introduced only three or four times; merely that 1 might know the nature of it, and that spirits and angels enjoy every sense,-even the touch, more powerful and more exquisite than the touch of the body. With respect to the other, the being calTied by the Spirit into another place, what this is and how it is was also shown me by living experience; but only twice or three times. 1 may merely relate an experience:-Walking through the streets of a city and through tlle country, a.nd in conversation at the sarne time with spirits, l was Dot o,,"are but that l was equallyawake and in the enjoyment of my sight as at other times, walking thus without elTor; and aIl the "'hile l was in a vision, seein~ groves, rivera, palaces, honses, men, and many other objects. But after 1 had been walking thus for sorne 11ours, suddenly l was in bodily vision, and observed that l was in a different place. Greatly amazed at this, 1 apperceived that 1 had been in such a state as they were in of whom it is said, that they were cc carried by the spirit to anotber place."1 For while the state lasts there is no refiection respecting the way, and this altbough it \vere many miles; nor upon the time, thOllgh it were many hours or days; neither ie there any sense of fatigue. Then, t.he man is led also through ,,'ays of which he himself is ignorant, until he comes to the place intended. This was done tbat 1 lnight know also that a man can be led of the Lord without his knowing whence or whither. But these two kind of visions are uncommoD, and W~M shown me only to the end that l Dlight kl10W the nature of them. But aIl those things which by the Lord's Divine mercy YOll may see related in the First Part of this work, prefixed and annexed to each chapter, are ordinllry sights; they are not visions, but things seen in utmost wakefulness of the body, and this DOW for many years. (A. C. n. 1882, 1885.)
THB DD'FEBENCB
BETWEEN A STATE or VISION AND DIREOT TION l'ROll THB LORD.

RBnu,.

'Vhat John S&W [in the Revelation] he did not see with the eyes of the body, but wit.h the eyes of the spirit; as may appear from the passages where he says that Ile 'fa.~ in the spirit, and in

vision; ch. i 10; x. 17; xvii 3; xxi IC,-thus in every

1 Kinga

ma 12; 2 Kinga ii 16 j

2 Cor. xii

EL i. 12, 14; Acta Yiii. M.

s.

I... TERMEDIATE STATE. V

627

place where he says he saw. No one can enter into that state~ and he kept in it, but byangela who are in near conjunction witIl the man, and who inspire their spiritual state into the interiors of his mind; for thus the man is elevated into the light of heaven; and in this light he sees the things that are in heaven, and Dot the things that are in the world. In a similar state at times ,vere Ezekiel, Zechariah, Daniel, and the other prophets j but not when they spake the 'Vord. l'hen they were Dot in the spirit but in the body, and heard the worda that they \vrote from Jehovah Himself, that is from the Lord. These two states of the prophets should he carefully distinguished. The prophets themselves indeed carefully distillguish them; for they say everywhere, when they wrote the Word from Jehovab, that J ehovah spake with them, and to them, and very often. J ehovah said, and saith Jehovah; but when they were in the other state, they say that they were in the spirit, or in vision,-as may appear from many passages. (A. R. Il. 945.)
ExTENSION 01'

MAN's

TBOUGBT DiTO TB SPIRITUAL WORLD.

It has been plainly shown me that the thought of man, and

al80 of spirits, and likewise of angels, diffuses itself around into

many societies in the spiritual worId; but the thougbt of one in a different manner from that of another. That 1 might know this for a certainty it WRS given me to discourse with sorne societies to which my thought penetrated; and thereby it was given me to know what ftowed into the thought, from what society it fiowed, also where it WSS, and of what quality, 80 that 1 could Dot be mi~taken. According to the extension of the thoughts and affections into societies is the faculty of understanding and perceiving, with man, spirit, and angel He who is in the good of charity and of faith has extension into societies of heaven,-ample according to the degree in which he is in them, and in which he is in genuine good; for these are concordant with heaven, and therefore spontaneously and widely ftow in thitber. Tbere are constantly sorne societies into which affection for truth, and others into which affection for goo<l penetrates. Affection for truth penetrates to societies of spiritual angels, and affection for good to societies of celestial angels. But on t.he other hand, the thought and affection of those who are in evil and falsity have extension into infernal societies; and this also according to the degree of evil and falsity in them. It is said that the thought and affection of man, spirit, and angel, diffuse thenlselves around into societies, and that hence come unrlel'standing and perception. But it

628

INTERMEDIATE 8TATE.

should be lmown that this is said according to the appearance; for there is llot an influx of thoughts and affections into societies, but. fl'om societies,-and this through the angels and spirits that are ,vith man. For ail influx is from the interior; thus ,vith the good it is fron) heaven,-that is, through beaven from the Lord i and with the evil it is from helL (A. C. n. 6600.)

Hoy

SPIRITS OAK BB ENABLED TO BEE INTO THIS WORLD.

Spirits with their sight, that is with the sight of the spirit, cannot see anything wllatever in the world,-stillless can the an~els; for the light of the ,vorld, or of the sun, is 88 thick darkness to them. So man ,vith his sight, that is with the sigllt. of the body, can see nothing \vhatever in the otbcr lire; for to llln tbe 'light of heaven, or the heavenly light of the Lord, is as thick darklless. And yet 'vhen ft pIcases the Lord, spirits and angels can see the objects that are in the world through the eJ'es of a man; but this the wrd vonchsafes with none but to whom He gives to speak with spirits and angels, and to be in company ,vith them. It has been given them t.o s~e through my eyes the things that are in this world, and as distinctIy as 1; and also to hear men talking with me. It has happened several t.imes that sorne, throllgh Die, have seen their frienrls which they had in the life of the body, as nctually present as before, and were astonished. They have also seen their partners and children ; and desired that 1 would tell them they were present and saw thenl, and that 1 would inform them of their state in the other life. But it was forbiden me to tell them, and to reveal that they were thus seen; for the reason indeed that they would have declared Ine insane, or would have thought these things to be mental llallucinations. For 1 knew that although with their mouth they might say, yet in heart they would Dot helieve that there are spirits, and that the dead are raised again. When first my interior sight was opened, and tbrough my eyes they saw the world and the things that are in the world, the spirits and angels were so astollished tllat they declared it to he the miracle of miracles, and \\'ere aftected with a new joy, that thu8 communication was given of earth with heaven, and of heaven with earth. And this delight lasted for months; but afterwaros the tbing became familiar. Now they do Dot wonder. l have been informed that the spirits and angels with other m~n see nothing at aIl that is in the \vorl, but only perceive the tboughts and affections of those with whom tbeyare. From these facts it must appear that man was so created that while he

INTEBJlBDUTE BTATB.

629

is living among men on earth he might aIso at the same time live among an~e]s in heaven, and vice ver..4?a J. so that heaven and earth rnight be a8sociated together and net 8S one, and men might kriow what is in heaven, and the angc]s what is in the world. And when men depart, they wou]d tbus pass from the Lord's kingdom on earth into His kingdom in the heavens not as into anothcr, but as into the same in which they have been while living in the body. But because man has become so corporeal he has c]osed heaven against himself. (A. O. n. 1880.)
IIow
LONO MBN RBMAIN IN TBB

W ORLD

Oi' SPIRITS.

Some abide in the world of spirits oo1y a month, or a year, and some from ten even to thirty years. Those who were permitted to Dlake, as it were, heavens for themselves, remalned there for some centuries. But at this day they do not remain beyond t\venty years. (A. R. D. 866.)
PCROATORY A FICTION.

As to purgatory, 1 am able to R8Bert that it iB purely a Babylonish fiction, for the sake of gain; and that there is no such thing, and cannot he. Every man, after death, entera tirst into the world of spirits,-which is intermediate between heaven and hel1,-and is there prepared either for heaven or for hell, each according to his life in the wor]d. And no one is tormented in that world; but the wicked first come into torment when, arter preparation, thev go into hell. In that world t~re are innumerab]e societies; and enjoyments in thern, similar to those on earth,-for the reason that those who are there are conjoined with men on earth, who a]so are intermediate between heaven and hell. Their extemals are there gradually put off, and their internaIs thus discovered; and this until the reigning love, which ie the lifa's love, and inmost and dominant over tne externa]8, is revealed,-which being revealed, the man appears as he is; and accordin~ to the quality of that love he is sent from the world of spints to his own place; if good, into henven, if evi], into hel!. That it i8 80 baS been given me certainly to know; for it has been grantcd me by the Lord to he with those who are in that world, and to Bee all things, and so from very experience to relate what 1 have seen, and this now for tNcnty yeara. 1 can thereforc 888ert that purgatory s a fietion; which may he caned diabolical, because for the sake of gain, and for the sake of power over soula, even of the deceased, after denth. (A. R. n. 784.)

HEAVEN.
HBAVD 18 DIVIDED INTO

Two

KtNODO'"

SINCE there are infinite varieties in heaven, and no one society is exac,tlysimilar to another, nor indeed one angel 10 another, therefore heaven is distinguished generally, specifically, and partcularly; generally into two kingdoDls, specificallyinta tbree heavens, and particularly into innumerable societies. (H. H. n. 20.) There are angels who more and who less interiorly receive the Divine proceelling from the Lord. Those who more interiorly receive are called celestial al1gels; and those who receive leSl interiorly' are called spiritual angels. Heaveu is therefore distinguisbed inta two kingdoms; of which one is called the Celestial l{ingdom, the other the Spiritual Kingdom. (ill. n.

21.)
The love in which they are who are in the celcstial kingdom is called celestiallove; and the love in which they are who are in the spiritual kingdom is called spiritual love. Celestial love is love to the Lord; and spiritual love is charity towards the neighbor. And as al! good is of love,-for what any one loves is good to him,-therefore the good also of one kingdom is called celestial, and the good of the other spiritual It ia evident from this in what these two kingdoms are distinguishedj namely, that they are distinguished as the good of love to the Lord, and the good of charity towards the neigbbor. And because the former good is more interior good, and the former love is more interior love, therefore the celestial angels are more interior and are called higher ange1s. (ib. n. 2:t) The angels in the Lord'e celestial kingdom in wisdom and glory greatly excel the angels who are in the spiritual kingdom, because they receive the Divine of the Lord more interiorly; for they are in love ta H im, and are tberefore nearer and more closely conjoined 10 Him. Th~se angels are sucb because they have received and do receive Divine truths immediately into the. life, and Dot as the spiritual into previous memory and thought. They therefore have them inscribed on tbeir hearts, and perceive them and as it wcre sec thelD in thcmselves i nor do they ever reason about them, whether it be so or not so. They are such 88 are

BEA VE.V:.

631

descnoed in Jeremiab: cc 1 will put my law in t'Mir mind, and mte it in t'Mir heart. . . . They shall teach no more toe11/ man his friend and every man his brother, saying, K'IlOW YB Jekovah; tMy &hall knuw me, /rom the lea8t of them 'Unto the greatest of tkem" (xxxi. 33, 34). And they are called in Isaiah the ce Taught of Jekovak" (liv. 13). That tbey who are taught of Jehovah are they who are taught of the Lord, the Lord Hilnself teaches in John vi 45, 46. (ib. n. 25.) Because there is snch a distinction between the angels. of the celestial kingdom and tIre angels of the spiritual kingdom, they are not together, nor have they intercourse with each other. There is on1y a communication by intermediate angelic societies, which are called celestial-spiritual; through these the celestial kingdom 1l0ws into the spiritual Hence it is that although heaven is divided into two kingdoms, yt it makes one. The Lord al\vays provides such intermediate angels, through whom there is communication and conjunction. (lb. D. 27.)
THEa.
ABB THREE

HEA.VENL

There are three'heavens, and they are most distinct !rom each other; the inmost or third, the intermediate or second, and the ultimate or first. They follow and are related to each other as the highest part of man, which is called the head, his middle part, which is called the body, and his lowest which is called the feet i and as the highest, middle, and lowest parts of a bouse. In such or<ler also is the Divine which proceeds and descends from the Lord. Rence, from a necessity of order, heaven is threefold. The interiors of. man, whicb are of bis higl1er mind (mens) and lower mind (anim'UA), are also in similar order; he has an inmost, an intermediate, and an ultimate. For all things of Divine order were brought together in man when he was created, 80 that he was made Divine order in form, and therefore heaven in its least image. As to his interiors therefore man also communicates with the heavens; and he likewise cOlnes among the angels after death,-among the angels of the inIDost heaven, or of tbe intermediate, or the ultimate heaven, according to his reception of Divine good and truth from the Lord while he lived in the world. The Divine wbicb flows in from the Lord a~d is received in the inmost or third beaven is called celestinl, and the angels there are therefore called celestial angels. The Divine which flows in from the Lord and i~ received in the second or middle heaven is called spiritual, and therefore the angelS who

632

HEAVEN.

are t.here are ca11ed spiritual augels. And t.he Divine whieb Sows in from the Lord and is received in the ultimate or first heaven is called natura!. But as the natural of that heavenis Dot as the natural of the world, but has the spiritual and the celestial within it, that heaven is called spiritual and celestial-natural; and hence the angels who are there are called spiritual and celestial-naturaL Those are ~led spiritual-natura! ,vho receive influx froin the interlnediate or second heaven, wbich is the spiritual heaven; and those are called celestialnatura1 who receive infillx from the third or inmost heaven, which is the celestial heaven. The spiritual-natura! and the celestial-natural angels are distinct from each otber; but yet they constitute one heaven, because they are in the sarna degree. (H. H. n. 29-31.) Because there is such a distinction, an angel of one heaven cannot enter among the an~els of another heaven; nor can any one ascend from a lower heaven, or any one descend from a higher heaven. When the Lord elevates any from a lower heaven into a higher, that they Dlay see the glory there, which is often done, they are first prepared, and encompassed by intermediate angels through whom there is comnlunication. From these facts it is plain that the three heavens are most distinct from each other. (ib. D. 35.) But although the heavens are 80 distinct that the angels of one heaven cannot associate with t.he angels of another heaven, yet the Lord conjoins aU the heavens by immediate and mediate influx; by immediate influx from Himself into aIl the heavens, and by mediate influx from one heaven into another. And thos He effects that the three heavens are one, and that all, from the first to the last, are in connection; even so that nothing is UDconnected. 'Vhatever is Dot connected by intermediates with the first does not 8ubsist, but is dissipated and becomes nothing. (ib. n. 37.)

THE HBAVENS

WEBB NOT T1IRBB BD'OBB TIIB LoRD'S ADVEliT.

Before the Lord's advent heaven was Dot distinguisbed into three heavens,-that is into an inmost or third, an intermMiate or second, and an ultimate or first heaven,-as after the Lord's advent, but was one. As yet the spiritual heaven was not. The region where the spiritual heaven was about to he was occupied - by those who were in falsity and evil, but who could he kept in sorne trntb and good by external means,--especially by ideas of eminence and dignity; in like manner as ie the case in the world, where they who are in evil and falsity are yat obliged as

HEAVEN.

633

it were to think and speak trnths, and as it were to will and do goods, by externa1 means, such as honours and gains. The reason why that region of heaven was then occupied by sucb was that the good wcre \vanting, and they \vho were of the spiritual churcb were not yet prepared; and yet it }uust everywhere he fil1ed witb spirits, in order that there might be a continuity from the Lord even to man, for if there had not bean a continuity man wouId have perisbed. There are st this day al~o sorne regions of heaven occupied by such; 1 but they ~."ho are there are withheld by a strong force from doing evil. . . . These regions are thus occupied when the evil are ncreaserl in the world, and the good are diminished. For then evil spirits draw near to man, and good spirits recede from him; and in proportion 88 theyrecede the regions nearest to man are occupied by the evil. \Vhen this cornes to pass generally the inhabitants of these ragions are changed. This takes place when the church is near its end; for then evil and falsity prevail. But at about the end of the church they are cast down, and the regions occupied are given to the good who in the meantime have been prepared for heaven"o' This is meant by these \vords in the Apocalypse: cc Tkere was war in luaven,. Michael and 'Lis angels f01J1}ht against the dragon,. and tM dragon fo1t!lht arul his Q/ltgcls, but prevaileil fWt; neither was their plau jound any m,o'r6 in heavm" (xli. 7, 8). (A. C. n. 8054.)
IN
BACH lIBAVEN TBERB AU INNUlIERABLB SOCIETIBIL

The angels of each heaven are not assembled together in one place, but distinguished into societies greater and smaller, according tu the differences of the good of love and faith in which they are. Those that are in similar good form one society. .Goods in the heavens are infinite in variety; and each an gel is 8uch as bis own good. The angelic societies in the heavens are also distant from each other accordng as tbeir goods differ generally and specifically. For in the spiritual world distances are from no other origin than from a difference of state of the interiors. Therefore in the henvens they are from a difference in the states of love; they that differ much are widely distant, and they that differ little are but little distant. Similarity brings them together. " In one society aIl are in like manner distinct frum each other; those who are more perfect, that is who exeel in good, and therefore in love, wisdom and intelligence, are in tb" midst; those
1 It ia important to underatand that when the work was published from which thia extract is takeD, the Lut J udgment (Bee p. 704) had Dot yet taken place. t See p. 156. 46

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HEAV'EN.

who le.q.q exeel are round about them, at a distance iocreasing by degrees as they diminish in perfection. It is 88 light decreasiDg from a centre to the circumferences. Those who are in the midst are in fact in the greatest light; and those who dwell
the circumferences, in l~ and less. Like, as it were of tlu~mselves, are bro~ht t.o like; for wit.b their like they are 88 with their own, and at home; but with oth81S they are as with strangers, and abroad. When they are with their like they are aIao in their freedom, and therefore in every delight of life. From this it is plain that good consociates all in the heaveDSand that they are distinguished according to its quality. And yet it is Dot tbe angels that thus consociate themselves, but the Lord, from whom is good. He leads them, conjoins tbem, distinguishes them, and keeps them in freedom so far as they are in good; and thus preserves every one in the life of his love, of hi~ faith, of bis intelligence and wisdom, and thereby in happiness. AIl who are in similar good a1so know each other,-althougb they have never seen each other before,-just as men in the world know their kindred, their relations, and ther friends. The reason is that in the other lire there are no kindreds, relatiODShips and friendships but such as are spiritual, thus ,,-bich are of love and Faith. This it has sometimes heen given me to see, when 1 have been in the spirit and thus '\\"ithdrawn from the body, and so in company with angels. SOI ne of them have then appeared as if know'n to me from infancy; and others as if entirely unknown.. Those who appeared as if 1 had kno\vn lhem from infancy, \vere such as were in astate similar to the state of my spirit; and those who were DoL known ,vere in a dissimilar 8tat~. (H. H. n. 41-46.) The larger societies consist of lllJ'riadS of ange1s, the less of some thoosands, and the least of sorne hundreds. There are also angels who dwell apart, M it were house by house, and family by family. Although they live thus dispersed, yet they are ammged in a similar manner as t hose who d,vell in societies; that is, the wiser of them are in the midst, and the more sInl'le upon the boundaries. These are nlore nearly under the Divine auspicesof the Lord, and are the bast of the angels. (w. n. 50.)
Ta ow
A ~.

tow~rds

UNIVERSAL HEAVBN 18 IN THE FORJI

That beaven in its whole eomplex resembles a man, is an arcanum not yet known in the ,,"orld; but in the heavens it very weIl known. To know this, and the specifie and particuJar

HEAVEN.

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tbings concerning it, is a chief part of the inl1igence of the angels there. On this indeed many other tllillgs depencl, which witbout it as their general principle would not enter istinctly and clearly iota the ideas of their rnind Because they know that aIl the heavens together witb their societies resemble a man, they also caU heaven THE GREATEST, and THE DIVINE lIAN; Divine, from the fact that the Divine of the Lord makes heaven. (H. B. D. 59.) The angels do Dot indeed see }leaven in its who1e complex in such a form, for the whole heaven does not fall into the vie\v of anyangel But they sometimes see remote societies, which consist of nlany thousands of 0. ngels, as one in s\lch At form; and from a society, as from a paJ1;, they form a conclusion BR to the whole, which is heaven. l'or in tbe most perfect form thiugs general are as the parts, and the parta as the general; the only distinction is as between s1nilar things greater and less. Bence they say that the whole heaven is in such a form in the sight of the Lord j because the Divine, from the inmost and supreme, sees aIl things. Recause heaven is sncb it is therefore also govemed by the Lord as a man, and hence as one; for it is known that although a man consists of an innumerable variety of things, both in the wbole and in part,-in the whole. of menlbers, organs, and viscera, in part, of series of fibres, nerves, an blood-vessels,-thus of members within members and parts within parts, yet when a man acts he nevertheless acta as one. Sueh also is heaven under the auspices and guidance of the Lord. That 80 many \'arions things in a maD aet as one is becaus8 there is Dothing there that does Dot sorne thing for the common weal, or that does not perform a use. The \\Ohole performs use to its parts, and the parts perform use to the whole; for the whole is from the parts, and the parts constitute the whole. They therefore provide for each other, bave respect 10 each otber, and are conjoined in such form that each and aIl things have referenee to the whole and its good. Rence it is that they set 88 one. Such are the consociations in the heavens; theyare tbere conjoined in similar form according to uses. Any therefore \\'ho do Dot perform a use to the whole are cast out of heaven, beCRuse they are heterogeneuus. Because the ,,hole }leaven resembles a man, and also is a Divine spiritual man in the grentest form, even as to fi~ure, therefol'e heaven as a man is distinguished into members and parts; and they are a180 named in like manner. The angels also know in what member one society is, and in wbat another j and they say, that this society is in the member or in some province of the head, this in the member or in some province of the

~36

breast, that in the member or in sorne province of the loins, and

80 OD. In general, the highest or third heaven forms the head as far as the neck; the intermediate or Recond heaven forms the brenst down to tbe loins and knees; the \tinlate or first heaven fonns the feet down to the soles, and also the arms to the fingers j for the arma and bands are ultimates of ft, man, although at the sides. From this &.e,oan it is evident why there are three heavens. (ib. n. 62-65.) Recause heaven in the whole and in part resembles a man, from the Divine Human of the Lord, the angels say that they are in the Lord, and sorne that they are in His body; by which they mean that t.hey are in the' good of His love. As indeed the Lord Himself teaches, BaJing :-" A bide, in Me, and 1 in 1I0'U. As the 'branck cannot bear fruit of itself, e:xcept it abide in the 1Jine, ftt) more can '!Je, ucept '!le abide in :Ale,. . . for without Me '!Je can do 'Mthing. . . . Continue '!le in JIy love. Il '!Je keep J[y C01nl1landment8, 'le shall a~ in MlIlow" (John xv. 4-10). (ib. u. 81.)

TJIII

COBBB8PONDENCE OP HEAVEN WITH ALL THINGS 01'

MAtr.

In general the celestial kingdom corresponds to the heart, and to aIl things of the heart in. the whole body; and the spiritual kingdoJn to the lungs, and to aIl things of them in the \vhole body. The heart and the Iunga constitute two kingdoms alew in . man; the heart governs therein by the arterie& and veins, and the Iungs by the nervous and moving fibres,-both, in every force and action. In every man there are two kingdoms also in bis spiritual world, which is cRl1ed his spiritual man; one is the kingdom of the will, and the other of the understanding. The will ~overns by affections for goo, and the understanding by affections for trutb. These kingdoms also correspond to the kingdoms of the heart and lungs in the body. 80 in the beavens. The celestial kingdom is the will principlc of heaven, and therein the good of love reigns; and the spiritual kingdom is the intellectua1 principle of heaven, and therein truth reigns. These are what correspond to the functioDs of the beart and of the . lungs in man. It iq from this correspondence that in the ,\~ ord the heart Sigllifies the will. and a150 the good of love; and the breath of the lungs signifies the understanding, and the truth of faith. Hence also it is that the atIections are ascribed ta tbe heart, although they are not there nor thence. The correspondence of the two kingdoms of heaven with the lleart and lungs is the general correspondence of bcaven with man. But there is a less general correspondence with his par'ticular members,organs, and viscera i what the nature of this is

HEAJlEN.

687

sllall aIao be explained. They who are in the head in the Greatest Man, which is heaven, excel aIl others in every good j for they are in love, peace, innocence, wisdom, intelligence, and thence in joy and happiness. These flow ioto the head and into the things in man which belong to the bp,ad and correspond to them. Tho36 who are in the breast in the Greatest Man, which is heaven, are the good of charity and faith; and these also fiow into the breast of man, and correspond to it. And tbose who are in the loins and in the organs dedicated to generation there, in the Greatest Man or heaven, are in conjugiallove. Those who are in the feet are in the ultimate good of heaven, which good is called natural-spirituaL Those who are in the arms and bands are in the power of truth from good. Those who are in the eyes are in understanding. Those who are in the ears are in hearing and obedience. Those ,vho are in the nostrils are in perception. Those who are in the mouth and tongue are in discourse from understanding and perception. Those who are in the kidneys, are in truth that is searchi.ng, BelJarating, and corrective. Those who are in the liver, pancreas, and spleen, are in the various purification of good and truth. 80 in a different manner with tbe other organs. These flo\v into the like parts in man, and correspond to them. The influx of heo.ven is into the functions and uses of the me.mbers; and the uses, ecause tbeyare from the spiritual world, give themselves form by means of such things as are in the natural world, and thus present themselves in effect. Bence is the correspondance. It is from this that similar things are signified by tbese sarne members, organs, and viscera, in the 'Vord; for aIl things therein have a signification according 10 ther corrl~pondences. Dy the head is therefore signified intelligence. and wisdom; by the breast, charity; by the loins, conjugial love; by the arms and bands, t.he power of trutb; by the feet, the natural; by the eyes, the understanding; by the n08trils, perception; by the ears, obedience j by the kidueys, examination of truth; and 80 on. Bence aIso it is tbat it is usnal for a man to say of one who is intelligent and wise, that he has a head; of one who is in charity, that he is a bosom friend; of one who excels in perception, that he bas a quick seent; of one who is intelligent, that he has a keen sight; of one who is in power, tbat he has long arma; of one who purposes from love, that he does it from the heart. These and many other things that are in human speech, are from correspondence; for such forms of speech, although man is ignorant of it, are from the spiritual wOitld. (H. H. n. 95-97.) But although all things of man as regards his body correspond to all things of heaven, yet man is not an image of heaven as to

638

HEAYEN.

bis external form, but as to bis internaI form; for the interion of man receive heaven, and his exteriors reoeive the world.. So far therefore as his illteriOrs receive heaven, a man as to tbem is IL heaven in the least form, after the image of the greatest. Bot in so far as his interiors do Dot receive lle is Dot a heaven and an ima~ of tbe greatest; and yet bis exteriors which recei,e the
world may be-in form according to the order of the world, and hence in varions beauty. For external beauty, which ie of the body, derive8 its cause froUl parents, and from formation in the wonlh, and is afterwards preserved hy a corumon influx from the world. Hence it ie that the fornl of the natnral man differs exceedingly fronl the form of bis spiritual man. It has sometimes been shown me what the spirit of a Juan was in form: and it was seen tbat in sorne who were of beantiful and lovely conntenance the spirit was deformed, black, and monstrous,-so that yon would calI it an image of hell, Dot of heaven. And in some who were not beautiful, the spirit was comely, beautiful and angelic. After death the spirit of a man actually arpenrs such as it had been in the body while he lived in the \\'orld. (iD. n. 99.)

CORRESPONDENCB 01' HBAVEN WITB ALL TSINGS ON EARTIL

Nothing ever cornes into existence and subsiste without correspondence with the Greatest Man, that is with heaven, or, what is the sanle with the spiritual \\orld; for the reason that it would have no connection with anything prior to itself, nor consequently with the First, that is with the Lonl Anything unconnected and thus independent cannot even for one moment 8ubsist; (or tllat a thing su bsists is from its coonection with and depelldence upon that from which is every thing of existence, ainee subsistence is perpetuaI existence. Renee it is that not only each and aIl things in man correspond, but aiso each and aIl tbings iD the universel The sun itself con"espond8, and also the moon; for in heaven the Lord is the SUD, an likewise the mooo. The sun's flanle and heat, and a180 light, cOITeepond ; for it is the Lord'g love to\\"ards the ,,"hole humnn race to which the flanle and heat, and Divine trnth to \\'hich light corresponds. The very stars correspond; it is to the societies of heaven and tbeir habitations that they correspond; not that they are there, but that they are in such order. 'Vhatever appears beneatb the SUD corresponds; as eacb and al1 the subjects of the animal kiugdom, and also each and aIl the subjects of the vegetable kingdom; whicb, individually and collectively, "'ould sink and fall in mins in a moment, if there were Dot an iuflux into them from the spiritual world. This aiso it has been given me to knou by

HEAYEN.

639

much experience; for it was shown me with what in the spiritual world Dlany things that are in the animal kingdom, and still more that are in the vegetable kingdom, correspond; and also that the y can in nowise subsist without influx. For if the prior be taken R\Vay, the posterior necessarily falls; so if the prior he separated froJn the posterior. (A. C. D. 5377.) It shaH be riefly stated how the conjunction <;,f heaven with the world by correspondences is effected. The kingdom of the Lord is a kingdom of ends, wbich are uses; or what is the sarne, a kingdom of uses, which are ends. Therefore the universe was 80 created and formed by the Divine that uses mayeverywhere be c10thed with such things as present them in act or in effect, -in heaven first, and then in the world; thus, by degrees and in succession down to the ultimates of nature. It is tberefore plain that the correspondence of natural things with spiritual or of the world with heaven is through uses, and that uses conjoin them; and that the forms with which uses are clothed are correspondence'J, and are conjunctions, in 80 far as they are forms of the uses. In the nature of the world, in its threefold kingdom, all things that exist therein according to order are forms of uses, or effects formed from use for use. From this C81lSe the things that are therein are correspondences. (H. H. n. 112.)
THE SUN AND MOON IN HBAVBN.

The sun of the world does not appear in heaven, nor any tbingwhich is Rom that sun, because nU this is natura1; forwith that sun nature begins, and \vhatever is produced by means of it is called natura!. But the spiritual [\vorld], in which heaven is, is aboya nature, and altogether distinct from the natural; nor do they communicate with each other except by correspondences. But although the sun of the world does Dot appear in heaveD J nor any thing frODl that SUD, yet there is a sun in heaven, and tbere is light, and heat. The sun of heaven is the Lord; the light there is the Divine truth, and the heat there is the Divine good, which proceed from the Lord as a SUD. AlI things that exist and appear in the heaveus are from this origine The reason why the Lord appears in heaveu as a sun is, tbat He is Divine Love, from which aIl things spiritual exist; and also, by means of the sun of the world, ail natura1 things. It is this love wbich shines as a sun. The Lord appears as a SUD, not in heaven, but high above the heavens; nor yet overhead or in the zenith, but before the faces of the angels, at a middle altitude. He appears, at a very great distance, in t,,"o places; in one before the rigbt eye, in the

640

HEAVEN.

other before the left eye. Before the rigbt eye He appears exactly like a SUD, of similar fire as it were, and of similar m~anitude to the sun of the ,,'orId. But before the left eye he does Dot appear as a sun but as a mOOD, of similar but Inore brilliant "'}liteness, and of similar Dlagnitude to the moon of our earth; but this appears encompassed with severaI smaller moons as it were, each of ,vhich is similarly white and brilliaut. The reason why the Lord appears in t\VO places, with such a difference, is that He appears to every one according to the q uality of bis receptioll of Him; and therefore in one way to thse who receive IJim in the good of love, and in anotber to those who receive Him in the good of faith. To those ,vho receive Him in the good of love He appears as a. SUD, fiery and flaming according to reception. They are in His celestiai kiugdom. But to those who receive Him in the good of faith He appears as a mOOD, white and brilliant according to reception. 'l'hese are in His spiritual kingdom. The cause of this is, that the good of love corresponds to tire, and therefore fire in the spiritual sense is love; and the good of faith correspons to light, and ligbt also in the spiritual sense is faith. 'l'he reason"~hy He appears before the eyes is, that the interiors, which are of the mind, see through the eyes; through the fight eye from -the good of love, and through the left eye fronl t.he good of faith. For with an angel, and also ,vith a man, aIl things that are on the right side correspond to goo from which is truth; and those on the Ieft, to truth \\'bich is from good. The good of faith in its essence is truth from good. Bence it is that the Lord as to love is cODlpared ta the sun, and as to faith to the mooo, in the \Vord; and a]so that love from the Lord to t.he LJrd is signified by the SUD, and faith from the Lord in the Lord is signified Ly. the mooo. As in the follo\viug passages: cc The liglu of the 'Jnoon shall he as the liglLt 0/ the 8un, and the light 0/ tlte sun shall he sevellfold, as the light of seven days" (Isaiah xxx. 26). cc When l slutll extinguis}" tku 1 will cover tlte heavens, and rnake the stars tltereoj dark: I will cover tlte sun with a cloud, and the 'fll,(){)'n slUtll 'Mt make lur light to shine. Ail the bright liglUs in the Mave1UJ I-will rnake dark owr tMe, and will set darkness UpO'1~ thy la'na, Il (Ezek. xxxii 7, 8.) cc l will darken the sun in ils -going forth, and the moon ihall 'Mt ca'U8e her light to shi1te" (Isaiah xiii. 10). The sun and the moon ihall be darkened, and the stars ihalt 1k-ith.dra'UJ their sl~i1'ting. . . . Tite sun 8hall be turned into darkness, and the moO'Il, into blood" (Joel iL 2, 10, 31; ch. iii. 15). "The sun became black as 8ackclotll, of hair, and the moon became as blood, and the stars fell to the earth" CApoc. vi. 12, 13). cc Immediate/y alter the tribulatiun, 0/ those daY8 8lzall the BUn be darkened, and, the f1WOJI
le

HEAVEN.

641

iJul Mt give '!lM Zight, aM the Btars skallfall fram lI,ea/cm" (Matt. xxiv. 29); and in other places. By the sun in these passsges love is ~ignified, by the moon faith, and by stars cognitions of good and truth. These are said to he darkened, to 103e their light, and to faIl from heaven, when they no longer existe i'hat the Lord sppears in heaven as a sun, is evident slso from His actual transfiguration hefore Peter, James, and John, where it is said that ce His/ace dU shi'1lie as the Bun" (Matt. xvii. 2). The Lord was thus seen by those disciples when they were withdrawn from the body, and were in the light of heaven. Hence it was that the ancient-s, with whom the church was representative, turned tbeir faces to the sun in the east when they \vere in Divine \\orship. From them the custom is derived of placing temples with their aspect towards the east. (H. H. n. 116-119.) But when the Lord appears in beaven, which frequently occurs, He does Dot appear encompassed with the sun, but in an angelic form, distinguished fronl the augels by the Divine shining through and from His face. In truth He is Dot there in person, for in person the Lo~ is cODstantly surrounded with the snn; bl1t He is in the presence [of the angels] by aspect. It is indeed comnlon in heaven for them to appear as if present in the place to which the view [lUpectus] is earnestlydirecte, or where it is termillated; although it may be very far froIn the place where they actually are. This presence is called presence to the internaI sight, of which hereafter. The Lord has alsa been seeu by me out of the SUD, in an angelic form, a little beneath the sun on higb; and also near, in a similar form, with a resplendent countenance; once also 88 a llaming splendour in the midst of the angels. (ib. D. 121.) . Let every one take care that he does Dot think the sun of the spiritual world to be God Himself. God Himself is a Man. The first proceeding from His love and wisdom is a fiery spiritual [emanation] which appeal'S to the angels 88 a sun. the angels in Therefore \\'hen the Lord rnRuifesta Himself person He manifests Hitnself as Man; and this sometimes in the SUD, sometimes ont of the SUD. (D. L W. D. 97.)

ta

Tm:

HBAT AND LIGRT OB HBAVD.

The heat of heaven like the light of heaven is everywhere various; diffcrent in the celestial kiugdom from what it is in the spiritual kingolll, and also different in every society of each. lt not only differs in degree but also in quality. It is more intense and pure in the Llrd's celestial kingdom, because the angeIs tbere receive more of the Divine good; it is less intense

842

HBAYEN.

and pure in the Lord'fJ spiritual kingdom, becanse the ange1a there reeeive more of Divine truth. lt differs in ench society also, aecordillg to reception. . . . ~That love is heat from a spirit.nal origin is manifest from the increase of wannth according t.o loye; for a man ie inflanled and heated Rccording t.o itI degrec and quality, and it.s ardor is manifested when it is assft,ulted. From this too it has become custoJnary to speak of being inflamed, of growing warm, of burning, boiling, and being on tire, both when speaking of the affections which are of the love of good, and of the concupiscences whieh are of the love of evil. The reason why the love proeeeding from the Lord as a sun is felt in heaven as heat is, tbat from the Divine good which cornes from the Lord the interiors of the angels are in love; whence the exterioTS, '}ohich therefore grow warm, are in heat. It is from this caU8~ that in heaven heat and love mutually 80 cor.. respond to eaeh other that every one there is in heat snch as bis love, agreeably to what was said just above. ngels like men have an understanding and will. The ligbt of heayen constitutes the life of their understanding,-beca.use the light of heaven is Divine tl'uth, and thence Divine wisdom j and the hflat of heaven constitlltes the life of their \vill,-because tbe heat of heaven ie Divine good, and thence Divine love. The veriest life of the angels is from heat; and Dot from light, except in so far as there is heat within it. l'bat life is fTonl heat is manifest; for this being ~emoved life perishes. It is the same with faith withollt love, or with truth without good; for trutb, whieh is called the truth of faith, is light, and good which is of love, is heat. These things more plainly appear from the hea\ and light of the worl, to which the heat and light of heaven correspond. From the heat of the world conjoined to the light all things that exist on the eart.h are vivified and flourish; they are conjoined in the seasons of spring and summero But by the light separate from the heat nothing is vivified and ilourishes, but aIl things beeome inactive and dead; they are Dot conjoined in the season of winter,-then heat is absent thQugh the light continues. On account of this correspondence heaven is called paradise; sinee truth there ie conjoiued to good, or faith to IO"e; just as the light is to heat in the season of spring on earth. (H. H. n. 134-1.36.) Such is the light in heaven that it exeeeds the-very noon-day ]jght of this solar world, to a degree surpassing belief: But the angels receive no light frOID the world; because tlley are ahove or within the sphere of this light. But they receive light fl'out the Lord, who is their sun. The light, even the noonday light, of lhis world, is as thick darkness to the angels. When it is given them

HEAYRN.

648

to see tl1is ligbt it is as if they bobeld melC dUl'l,ncss; which it

bas been given Ine to know hy experience. It may be Reen from this what a difference there is bet\\'een the light of heaven and the light of the world. (A. C. n. 1521.)

THE FoUR QUARTERS IN HBAVEN.

In heaven as in the world there are four quarters, the east, the south, the west, and the north,"':"-in both, deterruined by their sun; iu heaven by the sun of heaven, which is the Lord; in the world by the sun of the world. But yet there are great differences. The first is, tbat in the \\'orld it ie calle sout.h where the sun is at its greatest altitude above the earth; north, where it is at the opposite point below the earth; east where the sun rises at the eqllinoxes; and west where it then sets. Thus. in the world aIl the quarters are deternlined froln tbe sout.h. But in heaven it is called the east where the Lord appears as a sun; the \vest is opposite; on the right in heaven is the south; and on the left there is the nort.h; and this in every turning of their face and body. Thus, in heaven aIl the quarters are determined {rom the east. The reason \vhy it is called east [ariens] where the Lord appears as a SUD, is that aIl the origin of lite is from Him as a sun; 1 and also that in proportion as heat and light, or love and intelligence, are l"eceived from Him by the augels the Lord is said to arise with them. Rence also it is that the Lord is called the East, in the 'Vord. Another difference is that to the angels the east is al \vays before the face, the "-est is behind them, the south on ther right, and the north on their le ft. But as this can wit.h difficulty he comprehended in the ,vorld,-for the reason tbat Inan t.urns his face ta every quarter, it shall therefore he explained :-The whole 11eaven turns itself to the Lord as 10 its common centre; hence aU the angels turn themselves thither. It is weIl known that on earth also there is a tendency of every thing 10 a common centre; but in heaven the direction differs from the direction in the world,-in that in heaven the anterior partH are turned to its comnlon centre, but in the world the lower parts. This tendency in the \\'orld is what is called the centripetal force, and a180 gravitation. The interiors of the angels are in foot actually
1 ]t is scarcely possible to find compl~t~ expJ"tlssion for the seDse of this passage in our langttagt. To understand its full siguificance, and the doctrinal truth it involves respecting the Lord, it 18 necessary to know that the Latin ,vord for e88~ orm8, is th~ present participle of the verb orior, "to rise," an literally signifiea .. the (sun) rising;" and tbut fl'om the salUe vert. wns forme the Latin word for origin, fYf"igo, meaning literally the lUing, i... coming forth, of things.

HEAVEN.
t,urned forwards; and as the interiors present themselves in the face, the face is therefore what determines the.quarters. But it is still more difficult to comprehend~ in the world, tbat with the angels the east is before the face at every turning of their face and body; for the reason that ta man every quarter cornes befoTe the face, according as he turns himself: This therefore shall alsa he explained :---:The angels, in like manner with men. tum and direct their faces and their bodies whithersoever they will; and yet they al\\?ays have the east before their eyes. But the turnings of tQe angels are not as the turnings of men; they are in fact from a different origine They ineed appear alike; but yet they are Dot alike. The ruling love is the origin; aIl determinations are from this. ,vith angels and \\?ith spirits. For, as was said just above, their interiors are actually turned to their common centre; thus, in heaven, to the Lord as a sun. As tl1eir love is therefore continual1y before their interiors, and the face exists from the interiors,-for it is the external fonn of them,-it resu1ts that the love which predominates is alwa)?s before the face. And consequently in the heavens the Lord as a BUll is continually before tJ1e face; for it is He from whom they receive love. And as the Lord HiJDself iB in His own love with the angeIs, tberefore it is the Lord who causes them to look ta Him which \vay soever tlH'-Y turne Tbat there ie sucb a turning to the Lord is anlong the wonders of heaven; for many may he together there in t.he same place, and one turn the face and body in one way, and another in another, and yet aIl see the Lord before them, and each have the south on bis right hand, tbe north on his 1eft, and the west behind his back. It is also among the wonders of heaven tbat although the whole aspect of the angels is towards the east, }et they have an aspect aiso towards the three other quarters; but their aspect towards these is from their interior sight, which is that of the thought. Among the wonders is this 000, that in heaven one is never permitted to stand behind another and look at the back of his head, and if this is done the influx of good and truth which cornes from the Lord is disturbed. (H. H. n. 141-144.) AlI that is here said of the angels and of their turning to the Lord as a SUD, is also to be understood of Dlan, as ta bis spirit j for as to his mind man is a spirit. and if he ie in love and wisdom he is an angel After death therefore, when he puts off bis externals which he had derived from the natura! world, he actually becoInes a spirit or l\n angel. And as the angels constantly tum their faces eastward towards the sun. and thus .towards the Lord, it is said a1so of the man who is in love and wisdom {rom the Lord" that he sees God, that he looks to God, and that he bas

BEA VEN.

God before his eyes; by which is meant. that he lives 8: an ange!. Such things are said in the world both because they actually exist in heaven, and because they actually exist in man'g spirit. 'Vho does not in prayer look before him up to God, to whatever quarter his face is turned 1 The reason why the angels constantly tum their faces towalds the Lord 88 a sun is, that they are in the Lord and the Lord in them; and the Lord interiorly leads their affections and thought.'i, and constantly turns thern to Hi~self. For this reason they cannot otherwise than look towaMs the east, where the Lord as a sun appears. It is plain fro~ this that the angels do not turu themselves to the Lord, but that the Lord tourns them ta bimself. For when the angels think interirly of the Lord. they do not think of H iln otherwise than within tbemselves. l uterior thought does Dot itself cause distance; but the exterior thollght does this, which aets as one with the sight of the eJ'es. l'he reason is that the exterior and Dot the interior thought is in space; and where as in the spiritual world it is not in space, it is yet in the appearance of space. (D. L. W. n. 129, 130.) AlI in the heavens have distinct abodes according to the quarters. Towards the east and the west dweli tbose who are III the good of love; towards the east those who are in a clear perception of it, to\vards the west those who are in an obscure perception of it. Towards the south and the north dwell those who are in wisdom from that good; towards the south those who are in the clear light of wisdom, towards the uorth those who are in an obscure light of ,,"isdoln. In like manner do the angels d\vell among themselves in each society of heaven; towards the east dwell those ,vho are in a greater degree of love and charity, towards the west those who are in a less degree; towards the south those who are in a greater light of wisdom and intelligence, to\\"ards the north tbose . who aTe in a less. Bence it is tbat the quarters in the heavens signify such things as pertain ta those who dwell there; for the east signifies love and its good in clear perception; the west, the same in obscure perception; the south, wisdom and intelligence in clear light; and the Dorth the sarne in obscure light. And because such things are signified by these quarters, therefore similar things are signified by them in the internaI 01 spiritual sense of the 'Vord; for -the internaI or spirit.ua! senso of the Word is entirely in accordanee with the things that uist in heaven. (H. H. n 148-150.)

646

HEAVBN.
CHANGES OP STATB IN

HE AVEN'.

The angels are not constantly in the Rame state as. to ~ove, D~ therefore in the sarne state as to wisdom; for all thelf Wlsdom 18 from love, and nccording to love. They are sometim<:B in a st8te of intense love, and sometlnes in a state of love not mtense. It decreases by degrees from its greatest t~ i~ least.. Wben they are in ther greatest degree of love the y are ln the light and b5t of their life, Of in tbeir clearness and delight; but when ~hey ar: in their least degree they are in sbade and cold, or ln th~Jr aa1n obscnrity and .~ndelight. From the 1ast state tl1ey return 8.o to t.he first 'and 80 on. These changes follow one aller the other, but ~ith a -.versity. The states succeed each other as the variations of the sttetlfJjght and shade, of heat and. cold ; or as the lnorning, midday, everiin~nd night, every day ln the wor1d, ,,ith perpetuai variety througlio~.t~e year.. They also correspond; tl.e moming to the state of theiriove ln c]eam~ the midday to the state of their wisdom in clearn~the evemng to the state of the'r wisdom in obscurity, and th~;ig~ to a~ of no love and ,,'isdom. But it sbould he kno,vn that t~re 18 ~o correspondence of night witb states of lire of those wh~ are ln heaven; but there is a correspondence of the twilight that 2.~es before the morning. The correspondence of Dight 8 with t1*' who are in hell (H. H. n. 155.) , 1 have been informed from heaven why there are changes t state there. The angels have told me that there are several reasous. The first is, that the ~elight of life and of heaven) \,'hich they derive from t.he love and wisdom t hat proceed from the Lord, would by degrees lose its value if they v;ere in it continually; as is the case witb those who are in conditions of deligbt and pleasantness without variety. Another reason is, that they as well 81 men have a proprium, and that this consists in loving themselves and that aIl who are in heaven are ,,'ithheld from theil" proprium, and in so far as they are withheld fronl it by the Lord are in love and \\'isdom; but in so far as they are Dot withheld they are in the love of self; and as every one loyes bis propri'llm, and is attracted by i t, they have changes of state, or successive alternations. A third l'cason is, that they are tbus perfected, since they are thus accustomed to be kept in the love of the Lord, and 10 be withheld from the love of self; and also that by alternations of delight and undlight the perception fIld sensation of good beCODles more exquisite. They addcd, that the Lord doee not produce their changes of state, for the Lord aB a sun is always flowing in with heat and light, that is \vith love and wisdom; but that they themselves are the cause, for that they love their proprium~ which is continually drawing them away. This

HEAVEN.

G47

was illustrated by comparison with the Bun of the world; in that the cause of the changes of state of heat and cold, and of ligh* and shade, every year and every day, is Dot in the sun, for it stands still, but the cause is in the earth. (ib. n. 158.)

TDOI

IN HBAVEN.

~c.

~::ous.

thev ~ould is the lsant'rllal elves ;

ue in , the1
1,

~rilJ11l,

and :ter,inca

l:aod
rernltOn of

dot"
un is

l\fis-

,lare
~

The angels do not know wbat time is,-althougb aIl things 8uccessively advance with them just as in the worlel, even so completely that there is no difference,-because in heaven there are not years and days, but changes of state; and where there are years and days, there are tirnes, and where there are changes of stat.e, there are states. The reason why there are tirnes in the world ia, that there to appearance the sun advances 8uocessively from one degree to another, and makes the times tbat are called seasons of the year; and also apparently revolves around the earth, and causes the periods that are called times of the day,and each by stated alternations. It is otherwise with the sun of heaven. This does Dot by successive progressions and circulnvolutions cause yoors and da~s, but to appearance changes of state j and these not by stated alternatiollS, as was shown in the preceding article. Henee it is that the angels can have no conception of time, but of state in its stead. Bince the angels have no idea derived from time, like men in the "'orld, they have therefore no idea concerning tinte, nor COIlceming the things that relate to time. The things proper to time, such as the Jear, month, week, day, hour, to-day, to-morrow, yesterday,-they do not even know what they are. When the angels hear of them from man (for angels are always adjoined to man by the Lord), instead of these they perceive states, and sucb things 88 pertain to state; thus t.he natura1 idea of man with the angels is turned int~ a spiritual idea. Bence it is thnt times signify states in the ord and t.}lat the things proper to time, such as are mentioned above, signity the spiritual thinga correBponding to them. It is the same with aIl things tbat exist from time; as with the four seasons of t,he year, called spring, summer, nutumn and winter; the four times of the day, called morning, noon, evening, and night; and with the four ages of man, called infancy, youth, manhood, anl1 old age; and with aIl other things that either exist from time, or follow in succession according to time. In thinkin~ of these a Dlan thinks from time, and an angel from state. l'herefore whatever is from tinle in these thillgs wilh man, is changed into an idea respectilt~ state wit.h an angel; spring and moming are changed into an idea of the state of love

"r

HEVEN.

and wisdom, as they are in the first state with the aD~1s: summer and noon are cbanged into an idea of love and \\"isdom as they are in the second state; autulDn and evening as they are in the third state; night and winter into an idea of such a st& as ex ists in hell IIence it is that similar things are signified br tbese tilnes in the Word. It may be seen froID thiq how the natural things that are in the thought of man beconle spiritual with the angels who are with man. (H. H. n. 163-166.)
SPAOB AND DISTANOE lN HRAVEN.

Although aIl tbings in benyen appeal' in place, and in space, just as in the world, Jet the angels have no notion or iea of place and space. As this cannat but seern a paradox, 1 wish to present the ~ubject in a clear light; for it is of great moment. AlI progressions in the spiritual world are made by changes of
the state of the interiors j so that the progressions are nothing eIse than changes of state. Thus 000 have 1 been brought by the Lord into the heavens, and also to earths in the universe; and this, as to the spirit, while the body remained in the same place. Thus do aIl the angels move for\vard. Ta them t.herefore there are no. distances; and if there are Dot distances neither are there spaces, but instead of them states, and their changes. As progressions are thus made, it is evident that approaches are similitudes as to the state of the interiors, and that withdra"als are dissimilitudes. Bence it is that they are near 10 each other ,"'ho are in a similar state, and theyat a distance \vbo al~e in a dissinlilar state; and that spaces in heaven are noUling but the external states corresponding to interna1 It is from no other cause that the beavens are distinct from each other; and the societies 8180 of each hen,ven; and every one in a society. Hence likewise it is that the hells are conlpletely separated from the beavens; because tbey are in Il, contrary state. It is 8Iso from this canse that in the spiritual world one is pl'esented in person ta another if only he intensely desires bis presence; for thus he sees him in thought, and puts himself in bis state; and conversely~ that one is remoV'ed from another in proportion as he is averse to him. And as aIl aversion is from contrariety of affections and disagreelnent of thoughts, it therefore cornes to pass that several who are in one pla.e there appear 80 long as they agree, but disappear as soon as they disagree. When also any one goes from one place ta another, whether in his own city, or in courts, or in gardens, or 10 othen5 out of bis own society, he arrives sooner when he desires, nTAd later when be does not desire; the very way, although it is the same, ia

HEAVEN.

649 This 1 have

lengthened anll shortened according to the desire.

often sean and wondered at. From these facts ~oain it :~ evident that diEtances, and therefore spaces, witb the angels, are exactly in accordance with the states of their interiors; and because it is SO, that the notion and idea of space cannot enter into their thought, althougb there are spaces with them equally as in the world. (H. H. 191-195.)
BBPRBSENTATIVES AND APPEARA~0B8 IN HEAVD.

The things tbat spring forth in the beavens are Dot produced in the same Dlanner as those that spring t'orth on earth. In the heaveus all things come forth fronl the Lord, according to correspondence with the interiors of the angels. For the angels have both inte riors and exteriors; the things that are in their interiors all have relation to love and faith, thus to the will and the understanding,-for the will and understanding are their receptacles; and the exteriors correspond to the interiors. This Inay be illustrated by what ~~as said above cUllceming the heat and light ofheaven. It is the sarne with all other things that appear to the senses of the angels. (H. H. Do, 173.) Becauae aU things that correspond to the interiors a180 represent them, they are called representatives. And because tbey are varied according to the state of the interiors with the angels, they are calle<! appearance8 ,. and yet the things which appear before the eyes of angels in the heavens, and are perceived by their senses, appear and are perceived as much to the lire as the tbings that are on the earth do to Dlan,-oay, much more clearly, distinctly, and perceptibly. The appearallces froDI this origin in the heavens because they really ~xist, are callod reaJ, appearances. There are also appearances that are not l-eal, ,vhich are those things that. do indeed appear but do Dut corre8pond to the interiors. But of these hereafter. In illustration of the nature of the things that appear to the angels according to conespondences, 1 will here adduce a single example :-To those who are in intelligence gardens and paradises appear, full of trees and flowers of every kind. l'he trees therein are set in most beautiful order, joined togetber by interlaciog branches, forming fretted avenues and \valks among them round a.bout, all.of 8uch beauty that they cannot he described. They who are in intelligence walk also there, an Wlther flowers, and weave garlands, with which t.lIey adorn little childreh. There are species of trees and flowers tl.ere too, which are nevet' seen and cannot exist in the ,,,orld. There are also fruits on the trees, according to the good of love in which the intelligent are. 47

650

HEAVEN.

They see sucb things because a garden andparadise, and frnit trees and fiowers, correspond to intelligence and \visdom. That such things exist in the heavens is kno~n indeed on earth, but only to those ,,~ho are' in good, and who have Dot extinguished the light of heaven \vithin them, by uaturallight and its fallacied; for they think and say, whell speaking of heaven, that sucb things exist there " as ear hath not heard, nor eye seen." (ib. IL 175, 176.) Besides these paradisiacal scenes there are also cities presented to view, with nlagnificeut palaces, contiguous to E'ach other, or splendid colours, exceeding aIl architectural art. Nor is this surprising. Sitnilar things were seen also hy the prophets when their interioT sight was opened; and 80 IDnnife8tly, iudeed, that nothing could he more manifeat in' the worIn. For ~xanlple~ the . New Jerllsal~m seeu by John, which is descrihed y him in these "90rds :_U He carried 11le awag in the ph'it lo a .qrerzt and kigA mountain, and sheuJed me tkat great city the [loly JerlWllem, . . . having a wall great and high, having twelve .qates. . . . TM building 01 tM wall 'l()as ofj~per; and elte city.was pure gold, liJce unto golden glass. The fOllndations of the wall were garnished witk aU manner of precious stones. The first foundation was iasper; tlu leCFJ1ul, 8llppltire; the tltird, chalcedony,. the fo1trth, emerald j lM liftk, sardonyx; the sixth, sardius J. the seventh, Ch1.1/solite; the eighthJ beryl; tM ninth, topaz; tM lenth, chry.'loprasus; tlte eleventl&, jacinth; the tUtclfth, a1nethyst " (Rev. xxi. 10, 12, 18, 19, 20). Be.sides cities and palaces it has been given me also to look at tLeir decorations; such as those of the steps and gatesJ-and these were moving as if with life, and varying as with ever new beuuty and symmetry. And 1 was infurnled that there can thus be successive variations perpetually, even though it were to ekr'lit,y, with constantly new harmony; the very succession also fornaing a harmony. And it was said that these were some of the Ieast of their wonders. (A. C. n. 1626, 1627.) Representativea of t.bings spiritual and celestial sometimes appear in a long series, continued for an hour or two, in snch order one after another as is wonderful There are societies 81Dong WhOlll these take place, and it was grante me to be \vith them for several Dlonths; but the representations are sucb that if 1 WCl'e to recount and describe only one in its order it would fill several pages. They are extrenlely delightful, inasmuch as 80mething ne\v and unexpected is continunlly fol1owing, until that which is represented is fully complete; aud when the representatives are cOlnpleted, it is perJuitt.ed to contemplate them in one view, and at the aame time it is giv(n to peroeive what each particular thing signifies. Good spirits are thus also introduced into spiritual and celestial ideas. (A. C. D. 3214.)

an

HEAYEN.

~51

TmI GABIIBNTB

OP

ANO'"

Like other things, the gannents with which angels are clotbed correspond; and because they correspond they also really exist. Their garments correspond to their intelligence; and therefore aIl in the heavens appear clothed llccording to theu intelligence; and as one excels anotber in intelligence, one therefore has more excellent garments than anoth~r. The most intelligent have shining garments as of flame, sorne JleSplendent as of light; the less intelligent have garments of shining white, and of white without lustre; and those still less intelligent have gannents of diverse colo~. But the angels of the inmost heaven are naked. (H. H. D. 178.) The reason why they go naked is, that nakedness in the spiritual sense is innocence, and that gt!.rments signify truths investing good; and the investing trnths are in the qlemory and thence in the thought; but with them truths are in the lire and thus concealed, and only manifest themselves 10 the perception,-while others talk of them, and their ministers preach them from the Word.) Yet theyare perfected by the discourse of those who are in the understanding of truth, by preachings. and also by books. They also write; but Dot as the other an~els, by lettera; but by curves and inflectioDs, which involve mysteries that transcend t.he understandiDg of the angels in the lower heavens. (A. E. n. 828.) Because the angels are clothed with garments in heaven, therefore they have appeared clthed with garments also when seen in the world. As for example th08e who \\"ere seen by the prophet.s, and those who were seen at the Lord's sepulchre, w1uJae countenance tDa8 like lightning, and 'lOM86 rairn,en,t white and skining (~latt. xxvili. 3; Mark xvi. 5; Luke xxiv. 4; John xx. 12, 13); and those seen by John in heaven whost rairn,en,t was 01 fine linen, and white (Apoc. iVe 4; chap. xix. 11, 13). And because intelligence is from Divine trnth, the Llrd's garments when He was transfigured, were shini'1lfl aM white aB the light (Matt. xvii. 2; ~fark iL 3; Luke iL 29). Light is Divine trnth proceeding from the Lord. Hence it is that in the 'Vord garments signify truths, and intelligence from them; as in the Apocalypse :-" Those wltieh Mtee ~'lWt polluted their garments, aJul walk with Ale in white, for they are worthy. He that overcometh SM Il be clothed in wltite railnent" (iii. 4, 5); cc Bleased is he t1l,at watcketh, and. keepeth kil ga1-wunl8" (xvi 15); and elsewhel'e. That the garments of the angels Dot only appear 88 garolents.
1

Bee p. 417.

662

HEAP"EN.

but really 81'e gannents, is evident from the fact that they Dot only see but also Ceel them; &nd that tbey have many garnlents ; and that they put them off and put them on; and those that are not in use they keep, and when in use resume them. ['bat they are clothed with various garlllents 1 have seen a thousand tinles. 1 inquired whence they had their gannents, and they said it was from the Lord; that they are given to them, and that they are sonletimes clothed uncoDsciously to themselves. They said also that their garments are changed according to the changes of their state; and that in the firat and second state they are shiuing and of dazzling white, in the third and fourtlt states a little more dull; and this too from correspondence, because they have changes of state in respect to intelligence and wisdom. Since every one in the spiritual world has gannents according to his intelligence, thus according to the truths from which he ha8 intelligence, therefore those who are in the hells, being without truths, thougb they appeaT clotbed yet they are iD ragged, squalid and filthy garmellts,-ench one according to his insanity; and they can ,,"ear no oth(!rs. 1t is given them by the Lord to he clothed, that they lnay not appear naked (ib. n. 180, 182.)
TJD HAlIITATlOW8 Atm MAN81ON8 OF THB ANa...

Binee there are Bocieties in heaver. and the angels live as men, they also have habitations, and these also are varions according to every one's state of life; magnificent for those who are in a higher state of dignity, an less nUlgnificent for those who are in a lower. 1 have sometimes talked with the angels about the habitations in heaven, and said that scarcely any one at this day would believe that t.hey have habitations and mansions; sorne because they do Dot see them ; Rome because they do not know that angels are Dlen; some because they believe that the angelic heaven is the heaven that is seen with their eyes round about them,-and because this appears empty, and tbey suppose that angels are etbereal forms, they conclude that they live in the ether. Moreover, they do Dot comprehend that there are snch things in the spiritual world as flre in the .Datural world, because t.hey know notbing of what is spiritual But it il better to adduce the evidences of experience. As often as 1 have talked with the angels face to face, 1 have heen with them in their habitations. They are precisely like the habitationa on earth called houses, except that they are more

beautifnl; there are morns, closets, and ed-chalobers in tbem in great number; and there are cour~s; and round about them are gardens, sllruhberies, and fields. 'Vhere they are associated together the habitations are contiguous, one close to another, disposed in the form of a city, with streets, pas~ages, and public squares, quite after the manner of cities on our e~th. It has been given me to pass through them, and look about me on ev~ry side, and sometimes to enter the houses. This bas been dODe in full wakefulness, \vhile my interior sight was opened. 1 have seeu palaces in heaven which \vere 80 magnificent that they cannot he described. Above they glistened as if they . were of pure gold; and below as if of precious stones. SaIlle palaces were more splendid tban others. It was the aame witbin; the apartments were ornamented with such decorations as neither language nor science can adequately dcscribe. On the aide looking to the south thero were paradises, wherein aIl things were equally resplendent. In sorne places the leaves were as of silver, and the fruits as of gold, and the flowera in their beds presented by ther colors the appearance of rainbo\vs. On the boundaries again palaces were seen, in which the view terminated. Such is the architecture of he."ven that you \vould declare the art is tllt~re in its own skill; and no wonder, for this art itself is from heaven. The angels said that such things, and innumerable othel"S \vhich are still more l'erfect, are presented before their eyes by the Lord; but yet that tbey delight their ruinds more than their eyes, because they see the correspondences in every least tltiug, and through correspondences things Divine. Respecting correspondences, 1 have been inforrned too that Dot only their palaces and houses, but alsu each and an things that are within and without thelo correspond to things iDt~rior that are witbin them from the Lord j that the house itself in general corresponds to their good, and the several things that are within the houses to the various part.iculars of which tLeir good consista; and the things outside of the houses correspond to the truths which are from their good, and likewitle to perceptions and knowledges; and that booause they corresf'" pond 10 the goods and truths \\itbin thelD from the Lord, tbey cOlTespond to their love, and tberefore to their wisdom and intelligence,-for love is of good) wisdolD M of good and at the sarne time of truth, and intelligence is of truth from good; and that such are the thin~s which the angels perceive when they look at these objects, and that for this reason they delight and affect their mincis more than their eyes. (He H. De 183, 186.)

654

HEAYEN.
GOVBRNMBNTS IN BEA VEN.

Binee h~ven ie distinguished ioto Bocieties, and the larger societies consist of some liundreds of thousands of angels, and though a11 within a society are in similar good, yet they are Dot in similar wisdom, it of necessity follows that there are governments also in heaven. For order must be observed, and ail things pertaining to order must be watehed over. But the governments in the heavens are various; of one kind in the soeieties that constitute the Lord's celestial kingdom, and of another kind in the Bocieties that constitute the Lord's spiritual kingdom. They also differ according to ,the ministries performed by each society. Yet there is no govemment in the heavens but the government of mutuallove; and government of mutuaI love is heavenly govemment. The government in the Lord's celestial kingdom is called Justice, because aIl who are there are in the good of love 10 the Lord from the .Lord, and what is from that good is caIled. just. The governluent there is of the Lord alone; He leads them and teaches them in the affairs of life. The truths which are called the truths of judgment are inscribed upon their healts. Every one knows, percei ves, and sees them; matters of judgll1ent therefore never come into dispute there, but matters of justice, which ar~ of life. The less wise interrogate tbA more wise upon these subjects, and they the Lord, and receive answers. Their heaven, or their inmost joy, is to live jusUy from the Lord. The government in the Lord's spiritual kingdom is called Judgment; because there they are in spiritual good, which is the good of charity towards the neighbor, and this good is the essence of truth,-and truth is of judgment, and good is of justice. They also are led by the Lord, but mediately; tbey therefore have governors~ few or more, according to the neal of the society in which they are: they have laws 000, according to which the~" live togetber. The governors admiuiskr all things according to the laws. As tbey are ""ise, they understand thOO1; and in doubtful cases they are enlightened by the Lord. (H. H. D. 213-215.) There are varions forlns of government in the Lord's spiritual kingdom, differing in dJ"erent soeieties; the \"ariety is according to the ministlies which the societies perform. Their nlinistries are in accordance with the functions of all the parts in man to which they correspond; and that these fUDCtioDS are various is weIl known; for the heart has one functioD. the lungs another, the Iiver another t the pancreas and spleen another, and each organ of sense al-o auother. .As thu

HEAVEN.

655

administrations of these functions in the body are varions, so the administrations of the societies in the Greatest ~Ian, which is heaven, are ,various; for there are societies that correspond to them. But an the forms of governmellt agree in this; that they regard the public good as the end, and in that the good of every individual. From these statement.s it may appear what is the character or the governors; nanlely, that they are those who excel others in love and wisdom, thus who from love will do good to all, and from wisdom know how to provide that it shall he done. They who are of sucb a charactcr do not rule and comlnand, but minister and serve; for to do good to otbers from the love of good is to serve, and to cause it to he done is to ministcr. Nor do they make thelDselves greater than others, but less; for they have the good of society and of their neighbor in the first place, but their own in the last place, and what is in the first place is the greater, and w bat is in the last is the less. And yet they bave honor and glory. They dwell in the midst of the society, more exalted than others, and also in magnificent palaces j and they accept this glory and honor, yet Dot for themselves, but for the sake of obedience; for aIl there know that they have this bonor and glory from the Lor, and that for this reason they ought to he obeyed. These are the things that are meaut by the Lord's words to his disciples: " JVhosoever would he great among gou, let hin1, he gour minister; andwhosoever would he chiefamong YO'U let him be your servant j even, as the Son of man cante 'Mt to be 1ninistered unto but to '11tinister" (Matt. xx. 27. 28). " He that is the greatest a11Wng you, let him bs aB the '!JQunger, and he tkat i8 leader, as he that dotll, minister" (Luke xxii. ~6). There is also a similar government, in the least form, in every household. There is a master, and there are servants;. the master loves the servants, and the servants love the master; so that tbey serve each other, from love. The master teaches them how they ought to live, and tells what is to be done; the servants obey, and perform their dut.ies. To perform use is the delight of life with aIl It is therefore evidant that the kingdom of the Lord is a kingdom of uses. (ib. n. 217-219.)
DIVINB WORSBIP IN HEAVD.

Divine wor~ilip in the heavens as 10 its externals is Dot unlike Divine ,,"orship on earth, but as to internaJA it is diflerent. Just as on earth, there are doctrines in the heavens; there are preachings; and there are temples. The doctrines agree as ta

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essentials; but are of more interior wisdom in the bigber than in the lower beavens. The preachings ale according tu the doctrines. And as there are houses and palaces, so also tbere are temples, in ,vhich the preaching is performed. The reason why there are Ruch things in the heavens also is, that the angels ~are being contillually perfected in wisdom and in love. For they, like men, have an understanding and a will; and the understandmg is of sucb a nature that it can he perfected continuaIly, and like,vise the ,,-ill;' the llnderstanding by truths, which are matters of intelligence, an the will by goods, whicb are of love. But Divine ,vor.~hip itself in tbe heavens does Dot consist ia frequenting temples, and in listening to preaching, but in alife of love, charity, an faith, according to the doctrines.. The preachings in the temples serve only as means of instruction in nlatters relating 10 life. That 1 rnight know what their meetings are in tl1c temples, it has beeu given me several times t.o go in and bear the preaching. The preacher stands in a pulpit on the east. Those ,vho more thau others are in the light of wisdom sit ~fore his face; at the right and left of them sit thllse who are in less light. They sit in the form of a circle, so th1:\t all are in vie,v of the preacher; no one is at the sides on either hand, so as to he out of his sight. At the door, which is on the east side of the tenlple, and at the left of the pulpit, stand those who are heing initiated. No Olle is permitted to stand behind the pulpit; if any one is there the preacher is confused. It is the sarne if any one in the congregation dissent; it therefore becomes him to tUln away his face. The preachin!-,l'R Rre fraught with sucb wisdom that no preacbings in the ,,"urld can be compared with them; for in the heavens they are in interior light. The temples in the spiritual kingdom appearas if of stone; and in the celestial kingdom as if of wood; for the reason that stone corresponds to truth, in which they are who are in the spiritual kingdoDl, and wood corresponds to good, in which they are who are in the celestial kingdom. In this kingdolll the sacred edifices are not called temples, but houses ef God. In the celestial kingdom the sacred edifices are without magnificence; but in the spiritual kingdolll they are more or less magnificent. (H. H. D. 221-223.) The preachers are aIl from the Lord's spiritual JkingolD, and none from the celestial killgdom. They are fronl the spiritual kingdom, because there they are in truths from good, and aIl preaching is from truths; that no preacher is froD) the celestial kingdom, i. because there they are in the good of love, and from this good they aee and perceive truths but do not talk about them. Notwithstanding that _the angels who are iD. tbe celestiaJ. kiDgdom

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perceive and see truths, yet there are preachings there, becaUS8 by preaching they are enlightened in the truths that they know, and are perfected by mallY that they did not know before. And they ackno\vledge and thus perceive tbem as soon as they hear them. The truths which they perceive they also love, and by living according to thenl they make them a part 01 their life; to live according to truths, they say, is to love the Lord. The preachers are all appointed by the Lord, and thellce are in the gift of preaching. N one but these are permitted to teach in the temples. They are cal1ed preachers, and not priests, because the priesthood of heaven is the celestial kingdom; for the priesthood signifies the good of love to the Lord, in which theyare ,vho are in that kingdom. But the royalty of heaven is the spiritual kingdoul; for royalty signifies truth from good, in which they are who are in that kingdom. The doctrines according to which they preach aIl regard lire as the end, and nOIle of them faith ,vithout life. The doctrine of the illnlost IJt~aven is nlore full of wisdom than the doctrine of the intermediate heaven; and this is more full of intelligence than the doctrine of the ultimate heaven. J'or the doctrines are adapted to the per~eption of the angels in each heavea The essential of all the doctrines is acknowletlgment of the Lord's Divine Humanity. (ib. n. 225-227.)
THE POWER OP ANGEL&

They who know nothing of the spiritual world, and of its influx iuto the natural ,vorld, cannot comprehend that the angels have power. They think angels cannot have power because they are spiritual, and so pure and attenuate that they cannot even he seen with the eyes. But they who look more interiorly into the causes of things, think differently. They know that aU the power that man has is from his llnderstanding and will; for without them Ile cannot move a particle of his body. The understandillg and ,vin are his spiritual nlan. This actuates the body and its Dletubers at its pleasure; for what it thinks the mouth and tongue speak, and what it wills the body does. It also gives its po,,ers at pleasure. The will and understanding of man are governed by the Lord, throl~dh angels and spirit.s; and the \\?ill and understauding being thus governed, so also are aIl tlJings of the body, for they are from them; and if you will believe it, a man callnot even move a step without the influx of heav~n. l'bat it is 80 has been shown DIe by mucb expe-rience. lt has been given the angels to move my steps, my actions, my tDngue~ and speech~ ~ they pleased, and thia by influx into my

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will and thOllgbt; and 1 found by experiencc that of nlyself 1 could do nothing. They said afterwal'ds, that even nlan is so governed; and that he may know this from the doctrine of the church and from the W ord; for he prays that God will send His angels, that thcy may lead him, direct hia steps, teach him, and inRpire what he should think and \vbat he sbould say; and more to this efiect; and yet when by hinlself he thinks \\'ithout doct.rine he says and believes other\vise. These things are mentioned that it may be known what power the angels have over Dlan. And in tl1e spiritual world the power of the angels is so great, that if l ,,ere to prolaitn respecting it aIl that 1 have seen, it would excee<1 belief. If anyt.hing resists there, which ought to he removed because it is contrary to Divine order, tbey cast it down and overturn it by a mere effort of the ,,,ill and a look. 1 have thu8 seen llloulltains which were occupied by the evil cast "do\vn and overthro\vn, and sonletimes shaken fronl one end to the other, as they are in -an earthquake. Rocks 1 have also seen cleft asunder in the nlidst do\vn to tl1e deep, and the evil ,vho were upon them swallowed up. And 1 bave seen llundreds of thousands of evil spiri ta dispersed and cast into hell by them. Nunlhers avail nothing against theul, nor arts, nor cunning and confederacies; for they see them an, and disperse them in a moment. Such po\ver have they in the spiritual ",orld. That the angels have sintilar power in the natural \vorld also, when it is granted, is evident from the 'Vord. l"or example, in that they gave whole arrnies to destruction; that an augel \vrought a pestilence, of ,vhich seventy thousand men died. Of this angel we read :_U The angel stretched out his hand against Jerusalem, to destroy it,. b-ut Jehm;ah repenting the eil, snid to the angel tkat destroyed the people, lt is enongh,8tay 'MW tllY hand. .. And David . . . 8aw the angel tkat smote the people" (2 Sam. xxiv. 15-17); and else\vhere. Because they have such power tbey are called po\vers. As in David :-" Bless JeJun:ah, 'Ue His angels, most power/ul in strength " (l's. ciii 20). Rut it should he known that the angels bave no power at all fronl themselves, but that aIl the power they possess is from the Lord; and that they are powers in 80 far as they ackno\\'ledge this. 'Vhoever among them believes that he has power fronl himself instantl v becomes so weak that he cannot resist eveu one evil spirit; ~hich is a reason why the angels attribute llothing at aIl of merit to themselves, and are averse to aIl praise and glory for anything done, an ascribe it to the Lord. It is the Divine truth proceeding froln the Lord to ,,hich all power pertains in the heavens. . . . 80 far therefore as an angel is truth from the Divine, and good from the Divine, he is a power,

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because 80 far the Lord is in him. . And as no one is in precisely similar, or in the sarne goocl and truth as another (for in heaven, 88 in the world, there is perpetuaI variety), therefore one angel is Dot in similar power to another. They are in the greatest power who constitute the arms of the Great-est l\lan or heaven; because they who are there are in truths more than otbers, and into their truths good :8ows from the universal heaven. Moreover the power of the whole man transfers itself into the arms, and through these the whole body exercises its powers. Bence it is, that power is signified by the arms and the hands in the Word. (H. H. D. 228-2:11.)
THE SPEECH 01' ANGEL8.

Angels converse with each other just as men do in the world; and aldO on various subjects, such as domestic affairs, matters relating to their civil condition, the affaira of moral life, and the affaira of spirituallife. Nor is there any"difference except that they converse more intelligentIy than men, because from more interior thought. It has been granted me often to be in company with them, and to talk with them as friend with friend,-and sometimes as a stranger with a stra,nger; and being thell in a similar state with them, 1 knew Dot but that 1 was conversing with men on earth. Angelic speech like human speech is distinguished into words. In like manner it is also uttered ,vith a sound, and is heard as sound. For they equally with nlen have a mouth, a tongue, and eara; and they have also an atmosphere, in which the sound of their speech is articulated; but it is a spiritual atmosphere, accomillodated to the angels, who are spiritual The angels also breathe in their atmosphere, and pronounce their words by means of the breath, as men do in theirs. In the nniversal heaven they have aIl one language; and they aIl understand each other, from wl1atever society they are, whetber near or distant. The language there is not learned, but s inherent with every one; for it flo\vs from their very affection and thought. The sound of speech corresponds to their affection; and the artieulations of sound, which are words, correspond to the ideas of thought, ,,'hich are from affection; and as the language corresponds to these it aiso is spiritual, for it is affection soundiug and thought speaking. Whoever directs his attention to the subject May know that every thought is from an affection, which is of love; and that the ideas of thought are the various forma illto which the general affection is dh,tributed. For there is no.thought or idea without an affect.ion; from thence is their sou! and life. Bence it is that the angels know the

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character of another from his speech aIone; from tl1e sound they know what his affection is, and from tlle articulations of the sound, or words, what his rnind is. The wiser an~els, From a single series of ",ords kno\\" the cbaracter of the rulillg affection, for 10 this they principally attend. That every one has varioUl affections, is kno\vn; one affection w hen he is in a state of joy, another in grief, another when in clemency and luercy, another in sincerity and truth, another in love and charity; another when in zeal or in auger, another when in simulation and deceit, another whell in quest of hOllour and glory, and so on. But the ruling affection or love is in them all; wherefore the wiser allgels, because they percei ve this, know aIl the state of another from his speech. It has been given me 10 know that it is so by much experience. 1 have heard angels laying open the lire of another merely from listening to his speech. They aIso tol me that they kno\v aIl things of another's life from a fe\V ideas of his thought; because frolll thence they know bis nlling love, in which they are aIl contained in their order; and that tuan's book of life is nothing else. Angelic language has nothing in COlnmon with human languages, save with 80lue words that sound frOID a certain. affection; and then Dot with the words themselves, but with the sound . . . 1 have been told that the first language of men on our earth ,vas in agreement with thut of the angels, because they received it from heaven; and that the Hebrew langu~oe agrees with it in sorne particulars. Since the speech of angels corresponds ta their affection, w hich is an affection of love. and the love of heaven is love to the Lord and love t.()wards the neighbour, it is evident how elegant and delightful must be their dll;COUrse. It indeed afiects DOt the ears only, but also the interiors of the rnind of those who hear. There was a certaiB bard-hearted spirit, with whom an angel ~onversed. He was at. length so affected by his speech that he shed tears, sayiug tbat he could not help it, for it was love speaking, and that he had never wept before. (H. H. n. 234-238.) The sanIe kind of speech that is in the spiritual world is inherent in every man, but in his interior intellectual part. But as with Iuan this does not faU into woros analogons to a1fectiOD" as with the angels, man is not a\vare that he is in it. Yet it $ from this that ,,'hen a man cornes into the other lire he speaks the saIne language as the spirits and angels tbere. and knows how thus to speak without instruction. (ib. n. 243.) The speech of the c~lestial angeIs is distinct from that of the spiritual angels, and is still mure ineffable and inexpressible. The things into which their thoughts are insinuated are the leatial things and goods of ends; and they ire therefOl'6 in the

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enjoyment of happiness itaelf. And what ie Temarkable, theiT speech is faT more copious; for they 8Te in the very fountains and origins of the life of thought and speech. (A. C. D. 1647.) The angeIs in the Lord's cele~tial kingdom speak in a similar manner as the angels in the Llrd's spiritual kingdom; but the celestial augels spaak From more interior thought than the spiritual angels. And as the celestial angels are in the good of love to the Lord they speak from wis<lom; but the spiritual angels being in the good of charity to the neighbouT, which in its essence is truth, speak froln intelligence; for wisdom is from good, and intelligence is from truth. Rence the speech of the celestial angels is like a gentle stream, soft, and as it were continuous; but the speech of the spiritual angels is a little vibratory and discrete. (H. H. n. 241. 'See 81so p. 604.)

WnmNGS

IN HEAVBN.

As the angels have a language, and tlleir language is a language of words, therefore they have writings also, and expre8s the SAntiments of their minds by writings as weIl as by speech. Sooletinles papers have been sent me covered ,vith writings, precisely like papers written by hand, and also like printed papers in the ,vorld. 1 could read them too in the same DJanner; but 1 was not permitted to take from them more than an idea or two; the reason was that it is not according to Divine order to he instructed by wI'itings from heaven, but by the ,Vord, because by this alone is there communication and conjunction of heaven with the world, and so of the Lord with man. Papers wriLten in heaven aIso appeared to the propheta; as may be seen in Ezekiel :_'C Whm I looked, behold a hand pu,t forth bg a spirit 'U'lUO me, and a roll of a book Wa8 ther~ifl" which he unfouled in my light; il was 'UJri,tten on the front and on the back" (iL 9, 10). And in John: ct l saw at the right kand of HinL who Bat on tM throne, a book 'IlJ'ritten within and on the back, sealed wh setJen Beals" (Apoc. v. 1). (H. H. D. 258.) A little paper ,vas aIso once sent to me from heaven, on which a few ,vorda ooly were written, in Hebrew lette1'8; and it was said that every let~r involved aroana of wisdoID, and that they were contained in the inflectioDs and curvatures of the lettera, and thence also in the sounds. By this it was made clear to me what is signified by the words of the Lord: cc Verity I8lt.'! 'Unto 1/0'I/', Till heaven and earth pass away, one iota or one littls Mm [i.e. of a letter] shall 'Mt pass from the law" (Matt. v. 18). It is known indeed in the Chureh that as to every tittle of it the Word is Divine; but where in every tittle the Divine is con-

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cealed is not known as yet. It shall therefore be declared :-The writing in the inmost heaven consists of various inflected and circumfiected forms; and the inflexions and circumflexions are according to the form of heaven. By these the angels express the arcana of their wisdom, and many things too which they cannot utter by words. And what is wonderful, the angels know this writing without acquired skill, and withollt a master; like their sp~ech itself 1 it is inherent in them. This writing therefore iR heavenlywriting. It is inherent, because all extension of thoughts and affections, and therefore all conlmunication of the intelligence and \visdom of the angels, proceed according to the form of heaven. It cornes from this that their writing fiows into that form. 1 have been told that the most ancient people on this earth aIao had such writing, hefore letters were invented ; and that it ,vas translated into the letters of the Hebrew language, which lettera in ancient times were all inflected, and none of them were terminated, as sonle of t.hem are at this day, M !ines. Henee it is that in the 'Vord there are things Divine, and arcana of heaven, even in the points, apexes, and little horns of its lettera. This writing which is done with characters of a beavenly fonn ie in use in the inmost heaven, where they excel aIl others in wisdom. Affections are expressed by means of them, from which thougbts flow and fol1o\v in order according to the 8ubject treated of: Renee tl1ese writings involve arcana "rhich cannot he exhausted by thought. These writings also it has been granted me to see. But in the lower heavens there are Dot such writings. The writings in these heavells are similar to writings in the world; in similar letters but J'et not intelligible to man, because they are in angelic language, and angelic language is Bucb that it has nothing in common with hnman languages; for by the vowels they express affections, by the consonants ideas of thought from affections, and by the words formed of them their sense of the suject. This writing also involves nlore in a few words than a Inan can write down in several pages. These writings too have been seen by me. They have the Word thus written in the lower heavens; and by heavenly forms in the inmost heaven. It is worthy of remark that the writings in the heavens fiow naturally from their thougbts themselves; with ~o little exertion that it is as if thought cast itself forth. Nor does the hand hesitate in the choice of any ,,'oro; for the words that they write as weIl as those which they speak correspond to the ideas of their thought, and aIl correspondence is natural and ~on'" . taneou& There are also writings without the aid of the hand,
J

Bee p. 659.

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in the heavens; from the mere correspondence of the thoughts j but these are Dot permanent. (ib. n. 260-262.)

TBB

KNOWLEDGB

or

THE ANGBLB.

With regard merely to the knowledge of the angels of the interior heaven, their knowledge of the structures and forms of the body alone may serve as an example. :For while any one, no matter which, of the viscera of the body is under consideration, they are able to know not only its whole structure and operation, but every experimental knowledge whatever, that auatomy can discover in the least parts, as t-o 'vhether it be true or genuine. And they know in an instant ,vhether what is said of each orthe viscera he correct; nay, very many more interior things, which none of the human race can ever know, as haB sometimes been proved to me. They also know to ,vhat they correspond in apiritual things. 80 great is their knowledge,-although they had never investigated such su~jects' in the life of the body,that if men were aware of it they would he astounded. It flows as it were spontaneously from the fact that, through an intelligence bestowed b.y the Lord, they kno\v how everything is in the Greatest 1tlan, in general, and in its parts; so that it 8eems as it were inllate with thenl. But they could never possess such knowledge \\yere.it not that the whole heaven represents the entire nlan with his several parts, and that the Lord, thus Life itself, i~ the life of tbat Dlan, and that the universal heaven is organic. Thus they are in the principles of things; and from principles, or things interior and inmost, tbey can know those that are below or without. (S. D. n. 1625.)
TBB. W ISDOJI
OP THE ANGELS.

The nature of the wisdom of the angels of heaven can with' difficulty be comprebended; because it so far transcends human wisdom that they cannot be compared, and that which is transcendent appears as if it were nothing Sorne of the things also by which it must be described are unknown; and until these become kllown they are as shadows in the understanding, and 80 actually conceal the subject as it is in itself. But yet they are such things as can be known, and can be comprehended when they are kno\vn, if only the lnind is delighted with thelD. For delight carries light with it, becallse it i~ from love; and upon those who love snch things as are of Divine and heavenly wisdom light shines from heaven, and they receive illustration.

HEAVEN.

The natUTe of the wisdom of angels may he lferred from the faet that they are in the light of heaven. and the ligbt fi. heaven in its essence is Divine trnth or Divine wisdom; and tbis light enlightens at the same time their internaI sight, which is that of the lllind, and their extemal sight, wlJch is that of the eyes. The angels are aIso in heavenly heat, which in its essence is Divine goo<.l, or Divine love, from ,vhich they bave the affection and desire to be wise. To such a degree are the angels in wisdom that they may be called wisdoms, as may be concluded from the fact that aIl their thoughts and affect.ioDs How in accordance ,vith the heavenly forfi, which is the form of Divine wisdolD; and that their interiors which receive wisdom are fashioned to that forme That the angels have supereminent wisdom, may also appear from the fact tbat their speech is the speech of ,visdom; for it flows immeditttcly and spontaneously from the thougbt, and this from tl.eir affection, 50 that their speech is thought and affection in external forIn. Bence there is nothing that witbdraws them from the Divine influx, and nothing external intrudes from otber thoughts, as with man in his speech. To sucb wisdom of the angels this also conspires, that aIl things which tbey see with their eyes and perceive by the senses agree with their wisdom, since they are correspondences; and the objects are therefore forma representative of such things as are of wisdom. Moreover the thougbta of the angels are Dot, like human thoughts, bounded and contract.ed by ideas derived from space and time; for spaces and times are proper to nature, and thillgs that belong to nature draw the mind away from spiritual things, and deprive the intellectual sight of extension. Nor are the thoughts of angels drawn down to earthly and mat~rial thin~; nor intel'rupted by any c~res about the llecessariAs of lire. Thus they are Dot wit.hdrawn by these things from the delights of wisdom. as the thoughts of men are in the ,vorld. For aIl things come 10 them without recompense from the Lord; they are clothed ,vithout recolnpense, they are nourished without renom pense, tbey have habitations without reconlpense. And moreover they are gifted with delights and pleasures according to their reception of '\\?isdom from the Lord These things are rnentioned, that it ma1 he known whence the angels have so great wisdom. (H. li n. 265,266.) How great is the wisdom of the angelsmay appear from the fact that in the heavens there is a communication of al.l things; the intelligence and wisdom of one is communicated ta another; heaven is a communion of aIl goods. The reason is, that heavenly love is of sucb a nature that it desires tbat what is ita own may be another's. No one in heaven thereforc

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perceives his own good in hitnself as good, unl~ss it be also in another ; and hence is the happiness of heaven. The angels derive this quality from the I~rd, Wh088 Divine love is of such 8 nature. Their wisdom is to human wisdom as a m)7riad to one; comparatively, as the moving forces of the whole body, which are innumerable, to an action from them,-which to human sense appears as one; or as the thousand minutire of an object seen with a perfect microscope to the one indistinct thing that appean to the naked eye. 1 will also illustrate the subject by example :-An angel from his \\'isdom clescrib~d regeneration, and brought forth mysteries concerning it, in their order, up to hundreds, and filled each mystery with itleas in which there were yet more interior mysteries. And this he did fronl the beginning to the end; for he explained how the spiritual man is conceived anew, is carried as it were in the womb, is born, grows up, and is successively perfected . He said, that he could increase the nunlber of mysteries to thousands; and that those \\"hich he explained only related to the reg~neratioll of the external man, and that there were innumerably more relating to tlte regeneration of the interna1 From these and other similar t.hings that have been heard from the angels it was made manifp.st to me how great is their wisdom; and how great relatively is the ignorance of man, who scarcely knows what regeneration is, and knows no movement of the progress while he is being regenerated. The wisdom of the angels of the third or inlnost heaven is incomprehensible even to those who are in the ultimate heaven. The reason is, that the interiors of the angels of the third heav.en are opened to the third degree, and the interiors of the angels of the first heaven only to the first degree; and aIl ,visdom increases towards the interiors, and according to the opening of theln. . . . Divine truths appear as inscribed upon these angels, or as if inherent and innate. As soon therefore as they hear genuine Divine truths they immediately acknowledge and perceive them, and afterwards inwardly see them as it were \vithin themselves. Such being the character of the angels of that heaven, they never l'eason about Divine truths; stililess do they dispute about any truth, as to whether it is so or not so. Nor do tbey know what it is to believe, or have faith; for tlley say. Why have faith 1 For 1 perceive and see that it is 80. They illustrate the matter by comparsons; sucb as, that it would he as when one with a companion secs a bouse and the various things within and around it, and should say t.o his companion thathe ought to believe that they exist, and that they are such as he sees theJD; or as if one SllOuld see a garden, and trees and fruits therein, and ShOllld say to his companion that he ought to have faith that it is
48

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a garden, and that there are trees and fruits, when yet he sees them plainly with his eyes. Bence it is that these angels never mention faith, and have no idea of it; nor therefore do tbey l'eason about Divine truths, still le8s diRpute about any tl1lth, as to whether it be so or Dot so. But the angels of the first or ultimate heaven have Dot Divine trutbs inscribed thus on their interiors, because ,vith t.hem only the first degree of life is open. They therefore reason about truths ; and those ,vho reason scarcely see anything beyond a phase of the matter about which they reason; or go beyond the subject, except merely to conn it by certain coDsiderations; and when they have confirmed it they say that it must he a lnatter of faith, and ought to he believed. 1 have conversed with angels on these subjects; who said that the difference between the wisdom of the ange1s of the third heaven, and the wisom of the angels of the first heaven, is as between what is clear and wnat is obscure. Yet the angels of the inmost heaven are continnally being perfected in wisdom; but in a different manner from the angels of the ultimate heavea The angels of the inlllost heaven do Dot Jay up Divine trutbs in the nlemory, thus they do Dot tnr.ke them a matter of knowledge, but as soon as they hear they perceive them, and apply them to life. Hence it is that Divine trutbs remain with thew, as if in 8cribed on them ; for what is applied to the life thus internally abides. But it is different with the angcls of the ultimate heaven. These first lay up Divine truths in the memory, and store them in the form of knowledge ; and from thence bring them forth and perfect their nnderstanding by them, and without interior perception whether they ure truths, will them, and commit tbem to life; hence they are relatively in obscllrity. It is worthy of mention that the angels of the t.hird heaven are perfected in wisdom hy hearing, but not br sight. The truths that they hear from preaching do Dot enter into tbeir memory, but immediately into their perception and will, and become a part of their lire; but the things which these angels see witb their eyes enter into their rnemory, and they N'ason and talk about them. It is therefore evident that the way of hearing is to them the way of wisdom. This too is from correspondeuce; for the ear corresponds to obedience, and obedience is a matter of life; but the eye corresponds to intelligence, and intelligence relates to doctrine. To the reasons already given why the angeIs are capable of receiving so great ,visdolIl, this is to he added, which in heaven indeed is the primary reason; that they are "'ithout selr-love. For in so far as any one is wit110Ut that love, he is capable of becoming wise in thingJ Divine. It is that love which closes the interiors against the Lord and heaven, and opens the exteriors

HEAVE4.Y.

667

and turne them to self. Therefore aIl those with whom that love rules, however they may he in light as to the things of the world, are in thick darkness as to the things that pertain to heaven. But on the other hand the angels, becan~e tlaey are without that love, are in the light uf wisdom; for t.he heavenly loves in which they are,-which are love to the Lord and love towards the neighbouf,-open the interiors, because these loves are from the Lord, and the Lord Himself is in tbem. (ih. D.

268-272.)
1'BB
INNOOBNOB OF ANGBLS.

The innocence of infancy, or of little children, is Dot genuine innocence; for it is innocence only in ext.ernal forro, and not in the internaI. Yet it may be learned from this what innocence is; for it sbines "forth 'from their faces, froDl sorne of their gestures, and from their earliest speech, and affects those about them. The reason is that they have no internaI thought, for they do Dot yet know what is good and evil, and true and false, -from whicb thought proceeds. Bence they have no prudence from the propriurn, no purpose and deliberation, and therefore no intention of eviL They have no proprium acquired from the love of self and of the world; they do not attribute anything to themselves; aIl that they receive they ascribe t-o their parents. Content with the few and the little things that are given tbem, they rejoice in them; they have no solicitude about food and miment, and none about the future; tbey do Dot look to the world, and covet many things therefrom. They love their parents, their nurse, and their infant companions, with whom they innocently play; they suifer themselves to be led; they hearken, and obey. And because they are in this state they receive all things into the life. Hence although they know Dot whence, they acqnire hecoming mannera; hence they acquire speech; and hence the rudiment of memory, and of thought, for the receiving and implanting of which their state of innocence serves as a mediuDl. .But this innocence as was said above is externaI, because only of the body, not of the mind. Their mind in foot is Dot yet formed; for the mind is the understanding and will, and tl.ought and afl'ect.ion therefrom. It has heen tol me from heaven that infants especially are under the auspices of the Lord, and that their influx is from the inmost heavcn, where there is a state of innocence; that the influx pa..qses through their interiors, and that in passing tbrough it aftects them only with innocence; and that hence innocence shows itself in the face, and in soma of their gestures, and becomes apparent; and

668

HEAVEJ.V.

that it is this by which parents are inmostly affected, and whicb causes the love that is called storge. Genuine innocence is the innocence of wisdom, because this is internaI; for it is of the mind itself, thus of the will itself, and thence of the understanding; and when there is innocence in these there is &1so wisdom, for wisdom pertains to them. Renee it is said in heaven that innocence dwells in wisdolll, and that aD angel has as mach of wisdom as he has of innocence. That it is so they confirm by tlle fact that tbose who are in a state of innocence attribute nothing of good to thelDselves, but render and ascribe all they receive to the Lord; that they desire to be led of Him, and Dot by thenlselves; that tbey love everything that is good, and are delighted with everything that is true,-because they know and perceive that to love good, that ie 10 will and do it, is to love the Lord, and ta love truth is to love their neighbour; that they live contented with their own, whether it be little or much, hecause they know that they receive as much as is profitable for them,-little, they for whom little is profitable, and much, they for whom much is profitable; and they do not know whnt is profitable for them, but the Lord only, to whom aIl things that He provies are eternal And t.herefore they are Dot 8Olicitous about the future; they calI 80licitude for the future care for the morrow, which they say is grief on account of the loss or non.reception of sucb things 88 are not necessary to the uses of life. Among tbeir associa tes they never aet from an evil end, but fronl goodness, justice, and sincerity; acting from an evil end they call cmft, which they shun as the venom of a serpent, aince it ie alt.ogether oontrary to innocence. (H. H. D. 277, 278.) . l have conversed much with the angels respect.ing innocence, and have been informed tbat ~nnocence is the esse of aIl good, and that therefore good is 80 far good as innocence is within it; consequently that wisdom is 80 far wisdom as it is derived from innocence; and 80 with love, charity, and faith; and that hence it is that no one can enter heaven unless he has innocence; and that this is what ie meant by the Lord when He BRYS : - " Suifer little children to come unto Me, and forbid t'Mm 'Mt; for of auc/1,,, tM kingdom of the hfavens. Verily I say unto '!Jou, Whosoever sAall 'Mt receive the kin.qdom of lM keaVen8 as a little child, he skaU twt enter therein" (Mark x. 14, 15; Luke xviii. 16, 17; ~Iatt. xix. 14). By little children hern, as elsewhere also in the 'Vord, are meant tho~e who are innocent. A state of innocence is also described by the Lord in Matt. vi. 25-34, but by pure correspondences. 'l'he reason why good ie good in proport.ion as there is innocence in it is, that aIl good ie from the Lord, and innocence consista in a desire to be led of the Lord. 1 have also been

HEAV'EN.

661

illformed that truth cannot he conjoined to good, and good to truth, except by means of innocence; and hence it is that an ange] is not an angel of heaven unless innocence be in him; for beaven is not within any one until truth is conjoined to good in him. Therefore the conjuDction of truth and good is called the heavenly marriage; and the heavenly marriage is beaven. (w. n. 281.)
TBS PEAOB 0 .. HUVBN.

The inmost things of heaven are two, namely, innocence and . peace; they are said to he inmost because they proceed immediately from the Lord. It is from innocence that all the good of heaven proceeds) and from peace all the delight of good. (H. H. n. 285.) ln the first place the origin of peace sltall he mentioned. Divine peace is in the Lord, arising from the union of the very Divine and the Divine Human in Rim. The Divine of peace in heaven is from the Lord, arising from His conjunction with the angels of heaven; and in particular, from the conjunction of good and truth in every ange!. These are the OrigiDS of peace. Fronl which it may he seen that in the heavens peace is the Divine inmostly affecting every good there with blessedness; thus, that it is tl1at frOID which cornes aIl the joy of heaven; and that in its essence it is the Divine joy of the Llrd's Divine love, from nis conjunction with heaven and with every one there. TIs joy, perceived by the Lord in the an~els, and by angels from the Lord, is peace. From this, by derivation, the angels have aIl that is Llessed, deIightful and happy, or what is ca.lled heavenly joy. (ib. D.

286.)
The peace of heaven, hecause it ie the Divine inmostly affecting with blessedness the good itself which is with the angels, does not come to their manifest perception, except by 8 delight of heart when they are in the good of their life, and by a pleasantness ,vllen they hear truth ~hich ~crrees with their good, and by a cheerfulness of mind when they perceive the conjunction of thelD; yet it flows thence into all the acts and thoughts of their life, and presents itself therein as jay, aven in the outwaid forme . . . . l'hat innocence and peace dwcll together, like good and its delight, may be seen in infants, who because they are in innocence are also in peace; and oocause they are in peace aIl things with them are therefore full of sport. (w. n. 288.) 1 have also conversed with angels respecting peace; and said that in the world it is called peaee when wars and hostilities

670

HEAYEN.

cease between kingdoms, and when enmities and discorda cease among men; and that internaI peace is believed to he a rest of rnind on the renloval of cares, and especially tranquillity and delight from success in business. But t.he angeIs responded, that rest of mind and tranquillity, and delight from the removal of eares, and from success in business, appear as of peace; but tbat they are Dot of the nature of peace, except with those who are in heavenly good; since there is DO peace except in that good. For pesee flows from the Lord into their inmost, and from their inmost descends and flows down into their lower degrees, and produces rest of mind [1nen..,], tranquillity of the lower mind [ani1l1usJ, and thence joy. (ib. n. 290.) Concerning the state of peace \vhi<:h there is in heaven, it may he sbid to be such as no words can describe. Nor can it enter into the thought and perception of man, 80 long as he is in the world, by any idea derived from the world. It is then beyond every sense. Tranquillityof the lower mind (a7l,imm), cont.ent and gladness derived from 8uccesses, are relatively nothing; for these affect the externals only, while peace affects the inmosts of all,-the first substances anel principles of substances in man; and thence it derives and pours itself forth into what is substalltiated and originated from those principles, and affects them and the sources of ideas with pleasantness, and 80 the ends of man's life with satisfaction and happiness. And thus it makes the rnind of man a heaven. (A. C. D. 8455.) Peace in heaven is as the spring or as the day-da,vn on eartb, which affect not 'by sensible varieties, but by a universal pleasantness, w 11ich flows into the least things tbat are pereeived, and imbues Dot only the perception itself, but also the single objects with pleasantness. . . . Because peace is of sucb nature, that is to say, is the inmost of every happiness and blessedness, and therefore is a thing univcrsal, reigning in aIl particulars, therefore the ancients used, as a conlmon formula, ta say, when they meant, may it be weIl, Peace be to you; and 10 inql1ire, when they would know if it was well with them, whether they were at peace,. (ib. n. 5662.)

TBB STATB IN HEAVBN O)W THB NATIONS AND PEPLES OUT OF TJm CBUBCB.

It.is a common opinion that tho~e who are born out of the Church, who are called Heathen, and Gentiles, cannot he saved; for the reagon tbat they have DOt the \Vord, and therefore are ignorant of the Lord, witbout whom there is no salvation. But that t.bey also are saved, may he known from this single

HEA'V'EN.
con~ideration;

671

that the nlercy of the Lord is universal., that is,

it extends to every individual; tbat they, equally with those that are within the Church, who are comparatively few, are bom men; and that it is Dot by their fault that they are ignorant of the Lord. Every one who thinks from any enlightened reason may
see that no man is born for hell; for the Lord ie Love itself, and His love is a desire to save all men. And He therefore ~rovides that there May be a religion with all, and through it an acknowledgment of the Divine, and int.erior life. For, to live according to a religion is to live interiorly, for then a man looks to the Divine; and in so far as he looks 10 this he does Dot look ta the world, but removes himself from the world, and tberefore from the life of th~ world, .which is an exterior life. They who understand what it is that ~n8titutes heaven in man, may know that Gentiles equallv \vith Christians are saved; for heaven is within a man,! and they who have heaven within them come into heaven after death. It is heaven in man to acknowledge the Divine [Deing], and to he led by the Divine. The first and chief thing in every religion is the acknowledgment of a Divine [Being]. A religion that does Dot acknowledge a Divine [Being] is no. religion. And the precepts of every religion have regard to worship, thus, to how the Divine [Being] is to be \\orshipped so that it may he acceptable to Rim. And \vhen this is settled in a man's mind, that is to say, in so far as he wills it, or in 80 far as he loves it, he is led by the Lord. It is known that gentiles live a moral life as well as Christ.iane, and many of them live a better.life than Christians. A lnoral life is lived either from regard to the Divine [B~ing], or out of regard to men in the world. A D10ral life that is lived out of regard to the Divine [Being] is a spiritual life. Both appear alike in outward form; but in the internaI they are entirely different. One saves a man; the other does Dot save. For he who lives a morallife from regard to the Divine [Being] is led by the Divine; but he who lives a morallife out of regard to men in the world is led by self. . . . . The man whose moral life is spiritual has heaven within him; but he whose morallife is only natural has Dot heaven within him. . . From these considerations it may he seen who receive heaven wit.hin themselves, and who do not. But heaven is not the same in one as in another; it differs in each according to his affection for good and hence for trnth. They who are in an affection for good out of regard to the Divine lBeing] love Divine truth; for good and truth mutually love each other, and desire ta be conjoined. For this reason gentilesJ although they are
.1

LuIte xvii. 21.

672

HllAVEN.

not in genuine truths in the world, yet receive them in the other life, according to their love. (H. H. n 318, 319.) 1 have been instructed by many experiences that gent.iles who have lad a morallife, and have been obedient, and lived in mutuaI charity, and have received a sort of bonscience according to their religious helief, are accepted in the other life, and with anxious' care are there instructed by the angels in goods and trnths of faith. While they are being instructed they are modeat, intelligent, and wise in their deportment, and easily receive t.ruths and become iUlbued with them; for they haye formed ta tbemselves no principles contrary to the trutbs of faith, which must he dissipated, still l~,ss scandaIs against the Lord, as many Christians have done who have led au evillife. Such gentiles, moreover, have no batred t.owards others; nor do they avenge injuries; nor devise machinations and frauds. Nay, they wish weIl to Christians; while they, on the ot.her band, despise them, and as far as they can do violence to them. But they are delivered and protected by the Lord from their unnlercifulness. The case with Christians and gentiles in the other lire, in fact, is this; tbat Christians who have ackno\vledged the truths of faith, and at the same time have led a good life, are received before gentiles,-but there are few sueh at this day; on the other hand, gentiles who have lived in obedience and in mutual charity are received before Christians who have Dot led so good a life. (A C. 11. 2590.) It is a Divine trutll that without the Lord there is DO salvation. But this is to be understood thus; that there is no salvation except from the Lord. There are many earths in the universe, and aIl full of inhabitants; scarcely any therein know that the Lord a8811med the Human on our eartb j and yet, because theyadore the Divine [Being] under a human form, theyare accepted and led of the Lord. (H. H. n. 321.) There are gentiles who whila they lived in the world knew, from interoourse with them, and from COlnmon report, t.hat Christians lead an evillife; for example, live in adultery, in hatred, in quarrels, in drunkenness, and the like,-which they abhorred, because 8uch things are contrary to their religion. These are more fearful than others about receiving the truths of faith. But they are instructed by the angels that the Christian doctrine, and the Faith itself, teaches an entirely different life j but that Christians live less according ta their doctrine than gentiles. Wben tbey apprehend this they receive the trutbs of faitll, and adore the Lord; but more slowly than others. (w. n. 325.)

HBAVEN.

673

INPANTS IN HEAVBN.

It ie the belief of some that only infants who are born within the church go to heaven, and not those that are born out of the church; because, they say, infants within the church are baptized, and are initiated by baptism into the faith of the.. church. But they are not a\vare that no one receives either beaven or faith by baptisme For baptism is only for a sign and a memorial that the man ought to he regeneraterl, and that he who is born within the church can be regenerated; because the Word is there, wherein the Divine truths are through which regeneration is effected, and there the Lord is knowll, by whom regeneration is accomplished. Let them know therefore that every infant. wherever borll~ within the church or without the church, of pioua parents or of impious, is received by the Lord when he dies, and is educated in heaven; and according to Divine oNer is taught and inlbued with afrections for good, and through thelll with cognitions of truth. And afterwards, as he is perfected in intelligence and wisdom, he is introduced iuto beaven and becolnes an angel Every one who thinks from reasOll may know that no one is born for hell, but aIl for heaven ; and that man himself is in fault if he goes to heU; and that infants M vet can be in no fault. Infants ~ho die are infants still in the other life. They have the sarne infantile min, the same innocence in ignorance, and the saIne tenderness in aIl respects. They are ouly in states rudimentary to those of angels ; for infants are Dot angels, but become angels. Fol" every one that passes out of the \\'orld is yet in the same state of his lire; an infant is in the state of infancy, a child in the state of childhood, a youth, a man, an old man, in the state of yuuth, of manhood, and of an old age. But afterwards the state of each is changed. But the state of infants excels the state of aIl others in the fact that they are in innocence, and that evil from actual lire is not yet rooted in them. And snch is the nature of innocence that aIl things of heaven may be implanted in it; for innocence is the receptacle of the trnth of faith and of the good of love. The state of iufants in the other life is far better than that of infants in the world; for tbey are not elothed with an ealothly body, but with a body like that of the an~els. The earthly body in itself is grosso l t receives its tiret sensations and first Dlotions not from the inner or spiritual world, but from the out.er or natura! world. In the world therefore infants must learn 10 walk, to move their limbs, and to talk; nay, their senses, as the light, and hearing, must he opened by use. It is different with

674:

HEAVEN.

rofants in the other life. Being spirits they act iOlmediately llccording to their interiors. They ,valk, and also talk, \yithout practice; but their speech ie at first from general affections, not yet 80 weIl distinguished into ideas of thoughts. In a short time however they are initiated iuto these also, becRuse tbeir exteriors are hOlIlogeneous with their interiofS. As soon as infants are resuscitated,-which takes place immediately after their decease,-they are taken up into heaven, and are confided to angels of the female sex \v ho in the lire of the body tenderly loved infants, and nt the sarne time loved God As in the world they loved aIl infants with alnlost ma~rDal tenderness, they receive them as their own; and the infants, from an innate disposition, love them too as their o\\~n mot.hers. Each one has as many infants in her charge as, from a spiritual maternaI affection, sIle desires. . . . AlI infants are under the immediate auspices of the Lord; the heaven of innocence, which is the third heaven, also fio,,"s into thern. (H. H. n. 329, 332.) lt shali also he stated briefiy how infants are educated in heaven. From their instructress they learn to talk. Their earliest speech is Illerely the sound of affection, which by degrees becomes more distinctive, as ideas of t hought enter; for ideas of thought from affection constitute aIl ang~lic speech. Into their affections, whicb aIl proceed fronl inllocence, such things as appear before their eyes and Rre delightful are first insinuated; which being of a spiritual origin, the thillgS of heavell at the saIne tinle flow into thelu, 'vherehy their interiors are opened; and thus they are daily perfected. 'Vl.en this first age is past they are transferred to another heaven, where tbey are in strueted by masters; and so on. Infants are instructed chiefly by representatives, adapted to their capacity; which are so beautiful, and at the sarne tinle 80 full of wisdom from within, as to exceed aIl belief. By degrees an intelligence is thus insinuated into them which detives its soul frOin good l t was also shown me how t.ender theil' understanding is. Wben 1 was praying the Lord's prayer, and they then flowed in from their intellectllal faculty into the ideas of my thought, it was perceived that their influx was 50 tender and soft, that it was almost of affection alone; and then it was Qhserved at the sanle time that their intellectual faculty ,,'as opened even From the Lord, for what emanated from them was as if it flowed through t helll. The Lord does in reality flow into t.he ideas of infants chiefly from the inmosts, for nothing closes their ideas, as with aults; no principles of falsity hinder the understanding of trulh, and no life of evil prevents the reception of good, and thus the nttainment of wisdom. It is evident from these considera-

HEAVEN.

67&

tions that infants do not come into the angelic state immediately after death, but are gradually led into it., by cognitions of good and truth, and this in accordance with all heavenly oroer. }"or the least things of their natural character are known to the Lord; and therefore they are led to receive the truths of good and the goods of truth, according to all and each particular of the movements of their inclination. . It was also ShO\\'D me how aIl things are insinuated into them by delights and pleasures suited to their genius. It was indeed given Ille 10 see little children Inost beautifully clothed, with garlands of flowers resplendent with the most delightful and heavenly colours about their breasts and likewise around their tener arms. Once it was given me also to see children with their Dstruciresses and accompanied by virgins, in a paradisiacal garden, beautifully adorned Dot so much with trees as with espaliers as if of laure!, and 80 forming porticoes with paths leading towards interior recesses. The little children themselves were clothed then in a similar manner; and when they entered, the flowers above the entrance shone forth most joyfully.. It may be seen from this what delights tbey have, and also that by means of thinge pleasant and delightful they are led into the goods of innocence. and charity; which goods are continually insinuated into them by the Lord, through such delights aud pleasures. (ib. D. 334, 336.) It "as shown me, by a mode of communication familiar in the other life, wbat the ideas of infanta are when they behold any objecte Their conceptions were as if each and ail things were alive; there is lire therefore in every idea of their thought. And 1 perceived that little children on earth have nearly the sarne ideas, ,vhile they are engaged in their little pastimes; for as yet they have no reflection, like adults, as ta what is inanimate. Infants are of a genius either celestial or spiritual; those who are of a celest.ial genius are quite distinct from those of a spiritual genius. The former think, speak, and act very gently, so that there appears scarcely anything but "9hat flows from the good of love to the Lord and love towards other children; and the latter Dot 80 gently, but in ail things with them a certain tremulous fluttering, as it were (quoddam quasi alatum tJibratile), is manifeste lt also appears l'rom their displeasure, and from other indications. (10. 338, :~39.) The innocence of infants ie not genuine innocence, because it is as yet without wisdonl. Genuine innocence is wisdom, for in 80 far as aoy one is wise he loves to be led by the Lord; or what is the same, in so far as any one is led by the Lord he is wise. Infants therefore are led on from the external innocence

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HEAVEN.

whieh i~ called the innocence of infancy, in which tbey first are, ta internaI innocence, which is the innocence of wisdom. This innocence is the end of aIl their inst.ruction and progresse When therefore they attain to the innocence of wisdoID, then tbe innocence of infancy, which in the meantime had served them as a plane, is cOlljoined ta them. 1 oove conversed \\"ith the angels respecting infants, as to whether they are free from evils, because tbey have no actual evil like adults. But l was told that they are equally in evil, nay, that they tao are nothing but evil; but that like all the angels they are withheld froDl evil and kept iD good by the Lord, 80 that it appears to them as if of themselves they were in good. Therefore lest infants, after they become adults in heaven, should be in the fal~e opinion respecting themselves that the good in them is from tltenl, and not from the Lord, they are sometitnes let back into tlleil' evils which they have hereditarily received, and are left in them until they know, ackDowledge, and believe that. the case is so. No one ever suffers punishment . in the other lire on account of hereditary evil; becallse it is Dot bis own, and therefore it is not by bis fault that he is sucb. But he Buffers for the actual evil that is his OWO, and therefore. in 80 far as he has appropriated hereditary evil to hinlself by actuai life. Infants therefore are let back into the state of their bereditary evil when they become adults, Dot that they JDay suifer puuishment for it, but that they IURY know that of theJnselves they are nothing but evil j and that by the Lord's mercy they are taken out of the hell that is in thenl into heaven; and that they are in heaven not on account of any nlerit of teir OWD, but through the I..ord; and that they may Dot therefore boast to ot,hers of the good that is in theID,-for this is as contrary to the good of mutual love as it is contrary to the trutll of faith. (ib. n. 341, 342.) It shaH also be stated what the difference is between those who die in iofancyand those \vhodie inadult age. Thosewhodiein adult age have and carry with them a plane acq uired from the terrestrial and material world. This plane is their memory, and its corporeal natural affection. This renlains fixed, and is then quiescent; but it st.ill serves their thought after death as the ultimate plane, for the thouRht flOW8 into it. Hence it follows that such as is the character of that plane, and such as is the mannel' of correspondence of the rational with the things that are therein sncb is the man after death. But infants who die in illfancy and are edncat.ed in heaven have not sucb a plane, but R. spiritual natural plane; for they derive nothing from the material world and the earthly body. They t.herefore cannot he in 80 gross affE:ctions and consequent thoughts; for they derive aIl things from heavelL
J

HEAVEJ.V.

677

Infants moreover do Dot know that they were born in t}le world, and 80 believe that they wel'e born in heaven. They tberefore know of no other birtb than spiritual birt.h, whicb is effected by cognitions of good and trutb, and by intelligence and wisdom, by virtue of which man is man. And as these are frODl the Lord, they believe and love ta believe that theyare [children] of the Lord Himself. But yet the state of men who WOW up on earth may become just as perfe~t as the state of infants who grow up in heaven, if they put away cOTporeal and earthly loves, which are the loves of self and of the world, and receive spiritual loves in their place. (ib. n.. 345.)

THE

RICH AND

POOR

IN HEAVEN.

From much converse and lire with the angels, it has been given me to know for a certainty that the rich as easily enter heaven 88 the poor; that a man ie not excluded frOiD heaven because he has great abundance, and is Dot received into heaveu becauBe he is in indigence. Both ricb and poor are t.here, and many rich are in greater glory and happiness than the poor. It may be observed at the outset that, so far as it is granted him, a man may acqul'e ricbes and accumulate wealth, if only it ie Dot done with craft and dishonesty; that he may have delicate food and drink, if he does not place his life in them; tbat he may dwell in magnificence according to bis condition; mayassociate with others. as others do; frequent places of amusenlent, and talk about th~ affaira of t.he world; and that he has no need to assume a devout aspect, to he of sad and mournful countenance, to bow down his h~ad-but. nJay be glad and cheerful,nor to Rive his goods to the poor, except 80 far as affection leads bim. In a word, he nlay live in outward form precisely as a man of the ,vorld, and these things do not hinder bis going to heaven, if only he thinks within himself as it behoves hitn about God, and acts sincerely and justly to his neighbour. (H. H.

357,358.) It iA 8 lire of charity towards the neighbour, which consista in doing what is just and right in aIl one's dealings, and in every
occupation, that lends to heaven; and not a life of piety withont Consequently, the eXP'Tci&es ot' charity, and the increa~e of the life of charity by their means, can take place in proportion as a nlan is iu the duties of sorne occupation; and in proportion as he witbdraws from these they cannot take place. Of this 1 will speak now from experience :-Many of those who in the world were engaged in business and in mercantile pul'8uits, and also who becaDle enriched hy them, are in hf\,8,ven; but fewer of

this.

678

HEAVEN.

those who have been in stations of honour, and became rich by their offices. The reason is, that the latter, by the gains and honours bestowed on them on account of their dispensation of justice and rigbt,and of emoluments and honours, were induced to love themselves and the world, and tbereby to withdraw their thoughte and affections from heaven, and tum them to themselves; and in so far as a man loves himself and the world, and regards himself and the world in everything, in 80 far he alienates himself from the Divine, and removes himself from heaven. ('J. D. 360.) The poor do Dot go to heaven on account of their poverty, but on account of their life. Every one's life follo,vs him, whetber he he rich or poor. There is no peculiar mercy for the one more than for the other. Besides, poverty seduces and withdraws man from heaven equally ",ith \\'ealth. There are very many among the poor who are Dot content with their lot, who are covetons of many things, and believe riches to be blessings. They are angry, therefore, and think ill of the Divine Providence when they do not receive them. They also envy others their goods; and moreover equally defraud others when they have opportunity, and equally live also in sordid pleasures. But it is otberwise with the poor who are content with their lot, who are careful and diligent in their calling, and love labour better than idleness, and sct sincerely and faithfully, and at the sanle time live a Christian life. . It ie believed that the poor easilyenter heaven, and the rich with difficulty, because the 'Vord bas not been understood where the rich and poor are mentioned. By the rich therein, in the spiritual sense, tbey are meant who abound in cognitions of good and of trnth; thu8 those who are ,,"ithin the churcb where the W ord is. And by the poor they are meant who are wanting in these cognitions., and yet desire thenl; thus those that are without the church, where the W ord is DOt. By the rich man who was clothed in purple and fiue 1inen and ""as cast into hell, the Je\\'ish nation is meant, which is called rich because it had the W ord, and therefol'e abounded in cognitions of good and truth; cognitions of good are a180 signified by garments of purple, and cognitions of truth by garnlent.s of fine linen. And by the poor man who lay at Ilis gate and desired to e filled with the crumbs that fell from the rich man's table, and was carried by the angels ioto heaven, the gentiles are nleant, who bad Dot co~nition8 of good and truth, and yet desired them (Luke xvi. 19,31). The Jewish nation also is Dleaut by the rich who were called to a great supper, Rnd excnsed themselves j and the gentiles who are out of the church are meant by the poor brought in in their place (Luke xiv. 16-24). It shall a1so

HEAVEN.

679

be explo.ined who are meant by the rich man, qf whom the L.lrd says, It is easier for a cameZ to go through tM eye of a 'tlieedle, than for a 'rich man to enter. into the kingdoln 01 God " (Matt. xix. 24). By the rich man here the ricb in both senses are meant,
Il

the natura1 as weIl as the spiritual In the natural sense the rieh are those who aboun in riches and set their heart upon them; and in the spiritual sense they are thuse ,,,ho abound in cognitions and knowledges (for these are spiritual richeM), and desire hy meal1s of them to introduce themselves into the things that pertain to heaven and the ehureh by their own intelligence. And because tbis is contrary to Divine order, it is said that it is easier for a camel to pas~ through the eye of a needle; for in this sense, by a camel is siguified the cognitive or knowing [faculty] in general; and by the eye of a needld, spiritual truth. (ib. n. 364, 365.)

ETBRNAL

REST.

Etenlal rest is Dot idleness, sinee from idleness cornes languor, torpor, dlll1ness and stupefaction of mind, and therefore of the whole body; and these are death and Dot life, and still less eternallife, in which the angels of heaven are. Etemal rest ie therefore a rest which dispeld these, and causp"s a man to live; and this is no other than such rast as elevates the mind. lt is therefore sorne study and work by \vhich the mind is excited, vivified, and delighted; and this ef1ect is produced aooording to the use from which, in whieh, and fur which it. \vorks. Hence it is that the universal heaven is regarded by the Lord as the containant of use; and every angel is an angel according to his use. The delight of use carries hiIo along as a favonrable current 8 ship, and causes 11 i III to he in eternal peace, and in the rest of peaee. Etemal rest from labours is thus to be understood. (C. L D. 207.)
l'HE OCCUPATIONS 01' ANGELB.

The employments in the heavens eannot be enumerated; nor can they be deseribed specifically, but ollly sornethillg in general can be said of them; for they are innunlerable, and also vary aecording to the offices of the societies. Each society performs a peculiar office; for, as the societies are distinguished according to goods, so are tbey aceordillg to uses, sinee with aIl in the heavens goods are goods in act, \vhich are uses. E~ch one there perfrms a use; for the kingdom of the Lord ia a kingdom of

uses.

680

HEAVEN.

There are vari<?U8 administrations in tbe heavens, jnst 88 on earth; for there are ecclesiastical affairs, civil affairs, and domestic affairs. . . . It is evident from this that there are many occupations anJ administrations in each heavenly society. AIl things in the heavens are establisht:'d aecording 10 Divine arder, which is everywhere preserved by means of administrations by the angels; by the wiser angels those things that relate to the general good or use; by the less wise, those that relate to the particular uses, and 80 on. They are subordinated just as in Divine order the uses are subordinated. Hence also dignity is attached to every employment, according 10 the dignity of the use. And yet no angel arrogat.es the dignity to himself, but ascribes it all to the use; aud as the use is the good that he performs, and aIl good is from the Lord, he therefore ascribes it aIl to the Lord. For this reason one who thinks of honour for himself and hence for a use, and Dot for the use and hence for himself, can perform no office in heaven; for he looks back, away from tl.e Lord, regarding himself in the first place, and use in the second. (H. H. n. ;{87-:{89.) There are societies whose occupations consist in the eue of infants; there are other societies whose occupations are 10 instroct and educate them as they grow up; there are others who in like manner instruct and educate boys and girls who have acquired 8 good disposition from tbeir educat.ion in the world, and who come thence into heaven. There are others 'l'ho teach tht' simple good from the Christian world, aud lead them inta the way t{) beaven; o'thers, who in like manner teach and lead the various gentile nations; others, who defend Dovitiate spirits,-whicb are those who have reccntly come from the world,-from infestations by evil spirits. There are sorne also who are present with tbose tbat are in the lower earth; and sorne too 'l'ho are present to tbose that are in the hells, and restrain them from tormenting each other beyond prescribed limits; and there are sorne who are present to those ,vho are being raised from the dead. In general, angeis of every society are sent to lnen; that they Dlay guard them, and ,vithdraw them frOlll evil affections, and thereby from evil thoughts, and, in so far as from freedonl they receive them, inspire them with good affections; whereby they al80 mIe the deeds or "orks of men, as far 88 it is possible rernoving evil intentions. 'Vhile they are with Dlen the angels dwell, as it were, in their affections; and are ne.ar a man in 50 far R.8 he is in good from truths, and more remote in proportion as his life is di~tant from good. But a11 these occupations of the angels are functions performed by the Lord through the angels; for the angels perform them Dot from themselves but from the Lord.

Bence it is that by angeIs in the Word, in its internaI sense,

681
angels are Dot meant, but some [attribute] of the Lord; and hellce it is thatin the Word angels are called gods.
These employments of the angels are their generaI occupations, but every one has his particular charge; for every geDclal use ia composed of innumerable uses, which are calIed mediate, administering, and 8ubservient uses. Each and aU are co-ordinated and subordinated according to Divine order; and taken together they constitute and perfect the general use, which is the general good. In ecclesiastical affairs in heaven are those w110 in the world loved the \Vor, and with AJ'dent desire sought after the truths therein, Dot for the sake of honour or gain, but for the use of life, both for theDlselves and others. According to tbeir love and desire for use there ~hey are in illustration, and in the light of \visdolll; into which tbey come from the 'Vord in the heavens, ,,,hich is Dot naturaI, as in the wurld, but spiritual These perform the office of preachers; and according to Divine order there, those are in higher station who from illustration excel otbers in \\isdom. In civil [offices] are those who in the \vorld loved their country and its general goon in preference to their OWD, and did ,\hat was just and right from a love of what is just and right. They are in the ability to administer offices in hffiven in proportion as from an earnest desire of love they have searched iuto and have thU8 become intelligent in the la\VS of justice; which they &180 administer in that place or degree which accords with their intelligence; whith is then also in equal de~rree with their love of use, for the common good. . . . The offices, administ.rations, and employments on earth are few in cOluparison with the heavens; and aU, how many soever they are, are in the delight of their occupation and labour, from a love of the use, and no ODe. from ~he love of self or of gain. (H. H. D. 391-393.) TUB
EKINBNOB AND OPULENO~ OF ANGEL&.

The eminence and opulence of angels of heaven shall also he tlescribed. In the societies of heaven there are superior and inferior rulers, ordered and subol'diuated hy the Lord, according to their wisdonl and intelligence. 'fhe bighest of them, who excels the others in wisdom, dwells in the midst, in a palace 80 magnificent tbat nothing in all the world can he compared with it. Its architectural qualities are so amazing that of a truth 1 can declare, that tbey cannot as to the bundredth part he described in naturallanguage; for the art itself is there in its own skill. Within the palace there are chambers and bed- . chamOOrs, in which all the furniture and ornanJenta are resplendent with gold and various precious stones, in forms such as no 49

an

682

HEAVEN.

master in the world, by painting or by sculpture, can portray; and, what is wonderful, every, even to the very least particular thing of them, is for use. Every one who entera sees for what use they are; he in trutll perceives it, as it were, from a tranapiration of the uses through their forlns. But any wise man who enters does Dot long keep his eye fixed upon their forms; but directs bis mind to their uses; for these delight his wisdom. Round about the palace there are colonnades, paradisiacal gardens, and little palaces; and every single thing is a heavenly pleasantness itself, in a Corm of its own beauty. In addition to these magnificent abjects there are attendants, each clad in shining garments; and many things besides. The subordinate rulers bave similar palaces, the magnificence and splendour of which .are according to the degree of their wisdom; and tbey have wisdom according to the degrees of their love of uses. Not only do the rulers possess sucb tbings) but the inhabitants also; a11 of whom love uses, and perform them by various occupations. But there are few things that can he described. Those that cannot he described are innuIDerable; which because theyare of a spiritual OrigiD do Dot fall into the conceptions of the natural man, nor therefore into the woros of his language,-save only as to these [general principles]; that wisdom builds for itBelf a habitation, and conforms it to hemelf; and that aIl that lies hidden in the inmost of any science or of any art there, convenes and gives effect. Tbese things DOW are written that it may he known t.bat all things in the heavens also have reference 10 enlinence and opulence; but that eminence there is of ,visdom, and opulence there is of knowledge; and that such are the things to which man is led of the Lord by His Divine Providence. (A. E. n. 1191.)

HEAVENLY JOY AND HAPPINE88.

AIl the delights of beaven are connected with and are in uses; because uses are goods of the love and charity in which the angels are. Every one therefore has delights according to the nature of his uses; and also in degree proportioned ro bis affection for use. (H. H. n. 402.) That l might kno\v \\'hat heaven is, and heavenly joy, and the nature of them, it bas been granted me hy the Lord, often and for a long titne, to perceive the delights of heavenly joys. 1 can therefore, because from living experience, know thenl, but can never describe the.m. Yet sOlnething shall he stated merely to give an idea of them. Heavenly joy ia an affection of delights and joys innumerable, which together present a certain general [emotion]; in which gene-

HEAVEN.

683

raI [emotion], or in which general affection, are the harmonies of innumerable affections,-which do not COUle distinctIy to perception, but obscureIy, because the perception is most general. Yet it was given me to perceive that there are [joys] innulnerable within it, in sucb order as can never be described. These innumerable [joys] are sucb as flow From the order of heaven. There is sucb an order in the single and least particulars of an affection; which are presented and perceived, according to t.he capacity of him who is the snbject, 0111y as a most general unit. In a word, there are infinite things in most orderly form in every general thing; and there is nothing that does Dot live,. and aifect,-and all indeed from the inmosts; for from the inmosts heavenly joys proceed. 1 perceived also that the joy and delight came as from the heart, diffusing t.hemselves m08t gently trough all the inmost fibres, and thence into the congregated fibres, with such an inmost sense of enjoyment that every fibre is as it were nothing but joy and delight; and everything perceptive and sensitive therefl'om is in like nlanner alive with happiness. The joy of bodily pleasures is to tbese joys as IL gross and pungent fog to a pure and most gentle aura It was observed, that wben 1 desired t.o impart aIl my delight to another, a more interior and fuI 1er delight than hefore continually flowed in in ifs place, and the Dlore 1 desired this, the more it fio,ved iJl; and it was perceived tbat this was from the Lord. (ib. n. 41:1.) Such is the aogelic state that each communicates his own blessedness and happiness to anot.ber. For there is a most exquisite communication and percept.ion of a]l affections and tbougbts in the other life, whereby each communicates bis delight to all, and ll to each; 80 that each one is as it were a centre of aIl This is the heavenly forme The more they are, therefore, who coDstitute the Lord's kingdom the greater is their happiness; for it increases in the ratio of their number. Bence it is that the happiness of beaven is ineffable. There is sucb communication of aIl with each and each with aIl when one loves anotber better than himself. But if any one wishes better to himself than to another, then the love of self prevails; and this communicates nothing from itself to another save the idea of self, which ie most f~ul, and when it is perceived is instant1y separated and rejected. (A. C. n. 549.)

Tu

AGBD BETURN TO THE SPRING-TIKB 01'

LIPlI

IN HEAVEN.

They who dwell in heaven are continual1y advancing to the spring-time of life; and to a spring more and more delightful

684

HKdYEN.

and happy the more tbousands of years they live; anJ this to eternity, with illcrease according to the progress and degrees love, charity, and faith. Th08e of the femalA &eX who bave died old and infirm with 3nae, and bave lived in faith in t.he Lord, in charity towards the neighbour, and in happy conjugial love ",ith a husband, after a succession of years, come more and more into the tlower of yout.h and adolescence, and into a heauty wweh surpasses every conception of beauty ever perceptible by the sight. It is goodness and charity Wllich forrn and present an image of tbernselvee; and they cause the deli~ht and heauty of charity to shine fort.h fronl every least feature of the countenance, 80 that they are very forma of chnrity. Sorne have seen them, and were astonished. Such is the fonn of charity,-which is Been to the life in heaven,-tbat charity itself is what portrays and is portl'8yed; and this in sucb wise that the whule ange!. pecially the face, is charity, as it were,-w1aich is both manie festly seen, and is perceived. This form when seell is ineffable beauty, affecting the very inmost life of the nliud witb charity. In a word, to- grovr old in heaven is to grow young. They who have lived in love to the Lord and in charity towards the neighbour become such forms, or such beauties, in the other liCe. (li H. n. 414.)
TuB IIDIBN81'1'1' OP HUVD.

That the heaven of the Lord is inlmense rnay appear from many things that have been BRid and shown in the preceding sections; eepecially from the fRet tllat heaven is from the human race; and Dot froln those only that are born within the church, but also from those that are horn out of the ehurcb ; from all therefore sinoe the first beginning of this earth who have li\"ed in good How great the multitude ofmen is, in all this teITeStrial globe, any one Inay judge who knows anytbing of the parts, rewons and kingdoms of this earth. Whoever goes into the lculation will find that many thousands of men depart thence every day, and therefore sorne myriads or millions wit.hin a year; and this has been 80 fronl the earliest times, Binee which some thousands of years have elapsed. AlI t.hese after tbeir decease bave passed into the other world, which is called the.spiritual "U'Id, and are passin~ in contillually. But how many of them have becorne and do becomc angels of heaven CRnnot he told. It has been told me that in ancient times very many became angels, he('anse then Dlen thought more interiorly and more spiritually, and thence were in heavenly affection; but Dot so many in the following ages, because in process of time man beoame exteriol", and began to think more naturally, and thence to be in earthly affec-

HEAVEN.

685

tion. It is evident, in the first place, from these considerations, that the heaven from the inhabitallts of this earth alone is great. That the beaven of the Lord is immense may appear from this single faet; that aIl infants, \\l'hether they are born within the church or without it, are adopted by the Lord and become angels, -the number of whom amounts to fourth or firth part of t.he whole human race on the earth. .. It may be concIuded therefore bow great a multitude of angels of heaven from the first creation to the present tillle have come from these Alone. How immense tlle heaven of the Lord is nlay further appear from the faet that aIl the pIanets visible to the e.re in our solar . system are eartbs; and that there are illnuluerable earths in the universe beyond this, and aIl full of inhabitants; of \vhich in a little special work on those earths. (H. H. n. 415, 417.) See ehapter below on ce The Earths in the Universe." It ,,"as giveu me aIso to see the extent of the inhabited heaven, and of t.hat too which is Dot inhabited; and l saw tbat the extent of the uninhabited beaven was so great that it could not be filled to eternity, even if tbere werA many myriads of earths, and in each earth as great a multitude of men as in ours. (lb. D.419.)
llBAVEN 18 nVK. J'lLLBD, BUT MORB PBRrB'O'I' BY IlfORBAl!B.

It is worthy of mention that the more there are in a society of heaven, and the more they Ret as one, the more perfect is ite human form; for variety disposed in heavenly form ~ve8 perfection, and where there are many there is variety. Every 80cietyof heaven, moreover, increases in number from dRY to day, and as it increase8 it becomes the more perfect; and Dot the society only is thus perfected, but heaven in general also, for the societies ooDstitute heaven. Binee heaven is verfected '!>1 its increasing multitude, it is {'vident how greatly tney mistake who believe that heaven may he closed by becoming full; when in fooi the opposite is tme, that heaven will never he closed, and that its greater and ~ter fullness perfects it; and therefore the angels dcsire nothing more eamest1y than that Dew ~l guests may come to them. Every society, when it appears together 8S one, is in the human fOnD; for the whole heaven ha8 that fonn, and in the m08t perfect form,-which the form of heaven is,-there s a likeness of the part.s to the whole, and of the less to the ~t est. The less, and the parts of heaven, are the looietleB of which it cODsiats, which are heaveos in lesser form. (H. H.

n. 71, 72.)

HELL.

IT is plain from the first chapter of Genesis,-wbere it I said (v. 10, 12, 18, 21, 25), "God saw that it 'UJa8 good," and finally (v. 31), "GlJd BaW everything that He had made, aM bwld it was 'very good,"-and also from the primeval state oC man. in Paradise, that everything that God .created was good. And it is plain from the second state of Adam, or that alter the faU,-in that he was cast out of Paradise,-that evil arose from man. From these facts it is clear that if nlaD had Dot been gifted with free will -in spiritual things, God Him..e:e1f, and Dot man, would have been the cause of evil, and thus that God lnust have ct:eated both good and evil. It is impious to think that He also created evil. That Gad did Dot, because He endued man with free agency in spiritual things, create evil, and that oHe never inspires any evil iuto mau, is because He is good itself; and in this God is omnipresent, and continually urges and entreats that He may he received. And if He is not received yet He does not withdraw; for if He should withdraw man would instantly die, nay, would lapse inta nonentity; for man~s liCe and the subsistence of aU things of whicB he consists, is from God. The cause of the fact that Gad did Dot creUe evil, but that man introduced it is, that man turns into evil the good which continually flows in f~m God, by tuming mmself away from God and turning to himself; and when this is done the delight of good remains, and this then becomes the delight of evil. For without a remaining delight, apparently similar, man could Dot live; sinee delight C01l8titutes the lile of his love. (T. C. R D.490.) The love of self and the love of the world constitute bell; but it shll he shown what is the origin of those loves :-Man was created ta love himself and the world, to love bis neighbour and heaven, and aIso to love the Lord. Hence it is that aCter man is bom he first loves himself and the world, and then in proportion as he grows wise he loves his neighbour and heaven, and as he becomes more wise he loves the Lord. When this is the case then he is in Divine order, and is led of the Lord

BELL.

687

actually, and of himself apparelltly. But in so far as he is not wise he abides in the first degree, which is 10 love bimsell and the world,-and if he loves his n~ighbour, heaven, and the Lord, it is for the sake of himself before the world And il he s. altogether unwise then he loves himself alone, and the world, and likewise the neigh ho ur, for the sake of himself; and, as to heaven and the Lord, he either makes light of, or denies, or hates them,-if not in words, yet in his heart. These are the origins of the love of self and the love of the world; and 88 these loves are hell, it is evident whence hell is. (A. E. n. 1144.) . The author gives the following further explanation of the origin of evil, in a conversation with certai~ angels from the heaven of innocence, who, having been removed from the world in infancy, were ignorant of and doubted the existence of evil. Being asked by them ta explain,110w a love could exist which not only was not from creation, but is contrary to creation, he says:1 rejoiced in hcart that it was given me to spaak with angels of such innocence, . . . . and 1 opened my mouth and said :-" Do you not know that tbere is good and evil, and that good, and Dot evil, is from creation 1 And yet evil in itself regarded is not nothing, although it is nothing of good. Good is from creation, and there is good also in the greatestand least degree; and when the least becomes none, on the other side evil arises. There is therefore no relation nor progression of good to evil, but a relation and progression of good ta more and less good, and of evil to more and leas evil; for in each and all respects they are opposites. And since good and evil are opposites there is an intermediate, and an equilib:rium there, in which evil acts against good; but as it does not prevail it abides in effort. Every man is nurtured in this equilibrium; which, as it is het\veen good and evil, or what is the same, between heaven and hell, is a spiritual equilibrium, which brings liberty to those who are in it. From this equilibrium the Lord draws aIl to HiJ1lself; 'and the man who from freedom follows is led out of evil into good, and so into heaven." . . . . The two angels asked, CI How could evil arise when nothing but good had existed front creation? That anything may exist it must have an origine Good cannot be t~e origin of evil; for evil is nothing of good. It is in fact privative and dest.ructive of good. And yet it exists, and is felt. It is not nothing. but is something. Say, tllen, whence arises this something after nothing1" To this l responded :-" This mystery cannot be explained, unless it be known that tbere is none good bnt the Lord only; and that there is no good, which is good in itself, except from God. He

'G88

HELL.

tberefore who looks ta God, and desires to be 100 of God, is in good; but he who turns himself away from God, and wishes to he lad of himself, is not in good. For the good that he does ie either for the sake of himself, or on account of the world; thus it is either for the sake of re,,"ar, or it iH simulated, or ev~n hypocriticaL }'rom \vhich it is plain that man himself is the origin of evil; that this origin was Dot introduced into man from creation, but that he iutroduced it into himself, by tuming from God to himself. This origin of evil was Dot in Adaw and his wife; but when the serpent said, "I. tJu day that '!le eat of the tree of knowledge of good and eDit 116 Mali 1J~ as God," and they tben turned away fronl God, and turned thetD to themsel ves as tu a god, they made in themselves the origin of evil. To eat of that .tree signified to believe that one knows and does good from himself, and Dot from God" But the two angels then asked, cc How could man turn away from God and turn to himself, when yet man can will, think, and therefore do nothing except frOID God 1" But 1 au:)\vered, that man was 80 created that what he wil1s, thinks, and doea, appears to him &8 in himself, and so fronl hitnself. 'Vithout this appearance man woulc;l not he man; for he could not receive, retain, and 88 it were appropriate t.o hitnself, anything of good and trllth, or of love and wisJoul. 'Vhence it fol1ows, that without this, as it were living appearance, man would: have no conjullction witll (Jod, and therefore no eternal lire. But if on account of this appearance he inuces upon himself a belief that he wi1, thinks, and therefore does good, from himself, and not from the Lord, -although in every appearance it is as from bimself,-l1e turns good into evil within him, and so causes within himself the origin of avil This wu the sin of Adam. (C. L D. 44!.)

THB

LoRD GOVERN8 TUB

1bLLs.

It shall be brieily stated how the hells are governed by the Lord. The hells in general are governed by a general influx of Divine good and Divine truth from the heavens, whereby the general E'ffort issuing forth frorn the hells is checked and restrained; and likewise by a special afflux from each heaven, and from each society of heaven. The hells in particular are governed by angels, to whom it is given to look into the hells, aDd restraiu the insanities and disturoonces there; sOlnetmes also angels are sent thither, and being present moderate them. AtH.! in general aIl who are in the hells are govemed by their fearR ; sorne by foors implanted and yet in them from the .\yorld; but as these fears are Dot sufficient, and also by clegrees lose their force,

BELL.

689

they are governed by fea,rs of punisl1ment.

By these principal1y they are deterred from doing evils. The pnnishments in hell are manifold, more gentle and more severe, according to the crus. For the most part the more malignant., ,vho excel in cunning and artifice, aud are able to keep the rest in 8ubnlission aud servitude by punishnlents and the terror of punishluents, are set ovet others. These rulers do not dare 10 pass beyond the limita prescribed to them. It should be known that the fear of pnnishment is the only loeaus of restraining the violence and fury :lf those who are in the hells. There is no other nlt~an8. It has hitherto been believed in the world that there is SOlue one devil who presides o\'er the hells; and that he \vas created an angel of light, but after\vards became rebellious, and "'as cast down with his crew into hell This belipf has prevailed because in the W ord mention is made of the l)evil and Satan, and also of Lucifer, and the ord has been understood in these passages according to the sense of the letter. When yet hy the Devil and Satan hell is there Ineant; by the Devil the hell which is . behind, and ,,"here the \vorst d,vell, who are called evil genii,l and by Satan the hell ,vhich is in front, where they are Dot so malignant, and are calle evil spirits; by Lucifer they are meant who are of Bahel or Babylon,l-\\~ho are those that extend their dominion even iuto heaven. That there is no one Devi! to whom the hells are sul'ject is evident indeed from the fact tbat aU who are in the hells, as aIl who are in the heavens, are from the human race; an t.hat, from the beginning of creation to the present tinle, there are myriads of myriads there, and every one of them is a devil of such character as he had acquired in the 'World, by opposition to the Divine. (H. H. n. 54:i, 544.)

"r

THE LoRD CASTS NO ONE INTO HELL, BUT THE SPIRIT OAST8 BIM8,ELF TBEREIN.

An opinion has prevailed with sorne that God tums away His face from mail, rejects hiIn from Himself, and casts hinl into hell ; and that He is angry with him on account of his evil; and by sorne it is still further supposed that God punishes man and brings evil upon hinl. They confirm the nI selves in this opiniun from the literaI SAllse of the ord, where such things are declared, -not being aware that the spiritual sens~ of the Word/a which explains the' sense of the letter, is entirely different; and that therefore the genuine doctrine of the church, which is fronl tho spiritual sense of the W ord,8 aches otherwise; namely, that God never turns away His face from man and rejects him fl'OIU Hirilself, that He casts no one iuto hell, and is angry with no one.

"7

Bee p. 611.

8ee pp. 141, 172, Mt&

Bee p. 409, tIO.

690

HELL.

This in fact any one whose nlind is in a state of illustmtioll when lIe reads thE' Word perceives, from this consideration alone, that God is Good itself, Love itself, and ~Iercy itself; and that Good itself cannot do evil to any one, and Love itself and Mercy itself cannot reject man from them,-because it 3 contrary 1.0 the yery essence of merey and ,love, thus contrary to the Divine itself. (H. H. n. 545.) . Evil in man is heU in him; for whether we speak of evil or of bell, it is the same. Now sinee man is in the cause of his 6wn evil, he th cre fore, and not the Lord, brings l.ilnself into hell; for so far is the Lord fronl briuging IDan into hell that He delivers bim frOID bell, in the degree that a man does Dot will and love to be in Ilia evil AIl man's ,vill and love renlains with bim after deat.h; he who in t.he world ,vins and loves an e\~il, wills and loves t.he same evil in the other life; and then he no longer 8uffers hinJself ta be withdra\vn from it. Renee it is that a man who is in evil is bound to hell, and even, as to his spirit, is actually there; and after death he desires nothing Dlore than to be where his evil is. A man therefofe casta hiulSelf into hell after death, and not the Lord. (H. H. n. 547.) The wicked tbrust tbemselves into hell Dot instantaneously, but suceessively. This fact originates in a universal law of the order established by the Lord; that the Lord never casts any one ioto hell, but that evii itself, or an evil lllan thrusts himself into hell; and this he does successively, until his evil is consummated, and there no longer appears anything of good. So long as anJthing of good remains he is lifted out of hell; and when there is nothing left but evil he is plunged by himself into helL The one must first be separated from the other, for they &le opposed to each other; and to hang in suspense between the one and the other is not permitted. CA. C. n. 1857.)
LL : THE HELLB AU IN EVILS AND

F ALSITUB.

AlI who are in the hells are in evils and thence in falsities, and no one there is in evils and at the sarne time in trutbs. Very many of the evil in the world are acqua~nted with spiritual truths, whieh are truths of the church; for they have learned them in ebildhood, and then from preaching and from reading the \Vord, and afterwards have discoursed from theul. SOlne have even Dduced others to believe that they were Christians in heart, hecause they knew how to diseourse from truths with simulated affection, and also to aet sincerely as if from spiritual faith. But such of them as have thought within themselves contrary 10 these truths J and bave abstained from doing the eviis agreeab1e

HELL.

691

to their thoughts only on account of the civil la,vs, and for the sake of reputation, honours, and gain, are aIl evil in heart, and are in trnths and goods only as to the body, and not as to the spirit. When therefore the ext.ernals are taken away from them in the otber life, and the internaIs 'v hich were of theil" spirit are revealed, they are entirely in evils and falsities, and not in any truths and goods; and it is then evident that truths and goods resided only in their memory, no otberwise than ~q things known; and that they brought them forth from thence in discourse, and made a pretence of good as if from spiritual love and faith. When such men are let ioto their internaIs, and so into their evils, they can no longer speak truths, but only falsities, sinee they then speak fronl evils; for to speak trnths from evils is impossible, since the spirit is then nothing but his own evil, and faIsity proceeds from eviL (H. H. D. 551.)

INnBNAL SPIBITS ABB THB FORK8 01' THEIR OWN EVILS.

Viewed in any light of heaven a11 the spirits in the hells appear in the form of their eviL Every one indeed is the image of bis evil; for the interiors and exteriors with every one act as one, and the interiors visibly present themselves in the exteriors, which are the face, the body, the speech, and actions. Thus' their character is recognized as soon as they are seeD. In general, they are forms of contempt of others; of menace against those who do not pay them respect; they are forms of hatred of various kinds; they are forms also of various kinds of revenge. Fierceness and cruelty from their interiors transpire through them; but when others commend, venerate, and worship them, their faces are contracted, and have an appearance of gladness from delight. It is impossible in a few words to describe all-these forma such as they appear, for no one is like another. Only between those who are in similar evil and are therefore in a similar infenIaI society is t.here a generai likeness, from which, as from & plane of derivation, the faces of the individuals therein appear to bave a cert.ain resenlblance. Their faces in general are horrible, and void of lire like corpses; those of sonle are black, of SOUle Hery, like torches, of sorne hideous with pimples, w arts, and ulcers; with many no face appears, but in its place a sOlnething hairy or bony, and with sorne only the teeth appear. Their bodies also are monstrous; and their speech is as the speech of anger or of hatred, or of revenge; for every one speaks from his falsity and the tone of his voice is froln his evil. In a word, they are all inlages of thcir own hell. In what forln hell itsolf is, in general, iL has Dot been given me to aee. 1 have only beeu told

692

BELL.

that 88 the universal beaven in one complex s as one man, 80 the universal hell in one complex is as one devil, and mayalso he presented in the image of one devil But it bas often been given me to see in what form the hells or infernal societies in particular are; for at their apertures, whicb are called the gates of hell, there usually app~,ars a monster, which in general Tepresents the fornl of those that are wit hin. The fierce passions of those that dweIl there are st the SRlue time represented by abominable and frigh tful [appearnnces], 'v hich 1 frbear to name. It should be understood ho\\?ever that such is the appearance of infernal spirits in the li~ht of heaven; but among theluselves they appear as men. It is of the Lord's mercy, that tbeir hideousness mny Dot appear nmong themselves as it appears before the angels. But the apveamllce is a fallacy; for as soon as any ray of light from heaven is let in their hUDlan fonus are turned into monstrous forllls, stlch as they are in thelllseives, as described above. For in the light of heaven everything appears na it is in itself. Rence it is that they shun the light (lll.Z) 1 of heaven, and cast theruselves down into their own light (lumen); a light whicb is like the light from glo\ving coals, and in sorne places like that front "burning sulphur. But even tbil light is turned into thick darkness, when aoy particle of light from heaven tio,,'s in there. Hence it is that the hells are said to be in thick darkness, and in darkneSs; and that thick darkness and darkness [in the "Tord] sigllify falsities from evil, such as are in hell. From the contemplation of those monstrous forms of spirits in the hells,-which, 8S was said, are aIl forms of contempt of otbers, and of menace against those that do Dot pay them honour and respect, and forms of hatred and revenge against those that do Dot favour them,-it was evident that in general they were aIl forms of the love of self and the love of the wOI-Id; and that the evils of whi~h they are the specifie forms derive their origin from those two loves. (H. H. n. 653, 554.)

TBB NATURB 01' SELF-Lov&

1 wondered at first why it is that the love of self and the ]o\ye 80 diabolical, and that they who are in tbose loves are sucb monsters ta look upon; sinee in the world little thought is given to self-love, but only to that pufted-up state of mind [animus] outwardly manifest which is called prid~, and ,\\7hich alone is believed to be self-love, because it appeara to the

of the world are

SM ftOU, p. 162

BELL.

693

sight. Moreovel self-love, ",hen it does Dot 80 inflate itself, is believed in the world to he the tire of lire. by which a man is incited ta seek employment, and to perforrn uses, in which unless a. llJan saw hononr and glory his rnind would grow torpid. Who, it is said, has done any worthy, useful, and distinguished action, but for the sake of being celebrated and honoured by others, or in the minds of othe~ 1 And whene is this but from the ardour of love for glury and bonour, consequently for self 1 1t is therefore unknown in the ,vorld that st)lf..love in itself regarded is the love that rules in hell, and which produces hell in man. The love of self consists in a man's ,vishing weIl ta himself Mone, and to no others except for the sake of himself,-not even ta the churh, Ilis country, or any human society; as also in doing good to thelll for the sake of his 0\\'0 reputation, honour) and glory; which unless he sees in the uses he performs to others, he S8JS in his heart, \Vhat does it concern Dle 1 \Vhat does t concern me 1 'Vhy should 1 do this? Of what advantage is it to me? And so he lets it pass. Whence it is evident that one who ie in the love of self neither loves the church, nor his country, nor society, nor any use, but himself alone. His delight is only the delight of the love of self; and as the deligbt that cornes from his love constitutes the lire of a man, his life is a life of self; and a life of self is a life trom a man's proprium, and the propri'U11l, of man, in itself regarded, is nothing but eviL He who loves himself loves a,lso his OW'D; who i 11 particular are his children and grandchildren; and in general, all who make one with him, whom he calls his own. To love these is also to love bimself; for he looks upon them in himself, as it were, and himself in them. Among those whom he calls his are also aIl who praise, honour. and reverence hiIn. (H. H. n. 555,556.) Snch ineed is the nature of the love of self, t hat in so far as the reins are given to it, that is, io 80 far as external restraints are removed,-whicb are the fear of the law and its penalties, and of the 10ss of reputation,of honour, of gain, of eUlployment,and of life,-in so fa.r it ru~hes on, until at length it Dot only desires to rule over the whole terrestrial globe, but al80 over the whole heaven, and over the Divine [Being] Himself. It has no limit or bound. This propensity lurks within every one who is in self-love, although it is Dot evident before the world, where the above~mentioned restrains keep it back. That this is 80 no one can fail to see in pot.entates and kings, with WhOlll there are no sucb curbs and restraints; who, so far as they succeed in their pUT poses, rush on and subjugate provinces and kingdonls, and aspire after unlimited power and glory. That it is so is still more manifest from the Babylon of this day, \vhich has extended

694

BELL.

its dominion to beaven, and trallsferred to itself aIl the Divine power of the Lord, and Iusts continually for more. (ilJ. n. 559.)
TmI Fmll
OP

HELL

AND THE GNABHING OP

TEETH.

Infemal fire or love COllles from the sarne origin as heavenly tire or love, namely, from the sun of heaven or the Lord; but it is made infernal by those who receive it. }'or aIl influx from the spiritual worId varies according to reception, or according to the forms into which it 1iows; Dot differeutly froln the heat and light from the sun of the worId. The heat flowing thence into plantations and gardens prod uces vegetation, and alao. brings fortlr grateful and delicious odours; and the sarne hast fiowing into excrementitious and eadaverous substances produces putrefaction, and draw, forth noisome and disgusting stellehes. 80 the light from the sarne sun produces in one subjeet heautiful and charm. ing colours, in another those t.hat are ugly and disagt-eeable. It is the sarne with the heat and light from the sun of heaven, which is love. When the hest or love thenee flows into goods,-RS in good men and spirits. and in angels,-it renders their goods fruitfuI; but when it ftows into the wieked it produces a contrary effect, for their evils either s~ffocate or p~rvert it. 80 witb the light of heaven; when it flows into the trntha of good it gives intelligence and wisdom; but when it, flows in into the falsities of evil, it is there turned into illsanities and fantasies of various kinds. Thus everywhere the effect ie according to reception. Infemal fire beillg the love of self and of the world ie tberefore every Just which cornes of those loves; sinee Iust is the love in its continuity, for what the man loves he continually luste after. And it is likewise delight; for what the man loves or 1usts after, when he obtains it he perceives ta he delightful, nor is delight of -heart comlDunicated to the man from any other source. Infernal tire, therefore, ie the lust and delight which stream forth trom these two loves as tbeir origine. (H. H. D. 569,570.) Sinee by infernal fire ie meant every lust to do evil which flOW8 from the love of self, therefore by the sarne fire is also meant such tonnent 88 there is in the hells. For the Just from that love is a Iust 10 injure others who do not honour, venerate, and \,orship them; nd in proportion to the anger thence conceived, and the hatred and vindictivene8s fronI anger, is the Just of ventiug their rage upon them. And when there is such a lust in every one, in a society where they are coerced by no external restra.ints,which are fear of the law, and of tl!e loss of reputation, of hanoul, of gain, and of life,-tl1ere every one, out of bis OWD evil, rushes

BELL.

695

tlpon another, and in so far as he is able subjugates and su1:tiects the rest to his dominion; and with delight raves against tllos~ that do not submit. This delight is closely connected with the delight of tyrannous rule, insomuch that they exist in a similar degree; for the delight of inflicting injury is inherent in enmity, envy, hatred, and vindicti\'eness, which, as was SRid above, are the evils of that love. AlI the he11s are snch societies. Every one there bears hatred against others therefore in his heart; and ~ far as he is able, from batred breaks forth into cruelties. These crllelties and the torments from tbem are a]so Dleant by infernal fire; for they are the efiects of Iusts. Cib. D. 573.) The gnashing of teeth is the continuaI displlting and corn hating offalsities, and consequentlyof those \vlto are in falsities, with each other,joined a180 with contenlpt of others, with enulity, derision, mockery, and b1aspheming; \vhich evils likewise hurst forth into violent assaults of various kinds; for every one fights for his own falsity and calls it truth. These dispntings and conibatings are heard without those hells as the gnashings of teeth; and are actually turned into gnnshings of teeth, when truths from heaven fiow in there. In these hells are aIl those who have ackno\vleged nature and denied the Divine [Being]; those ,vho have confirmed themseives in sucb ackno\v1edgment and deniaI are in profounder hells. These, because thcy can receive Dothing of light from heaven, and cao therefore in\vardly see nothing within themselves, are for the most part sensual-corporeal spirits, or such as believe nothing but what they see with their eyes and touch with their hands. Hence aIl the fallacies of the senses to them are truths; and it is from these that they dispute. It is from this causethat their disput.es are heard as t.he gllashings of teeth; for in the spiritual world all falsities are grating, and teeth corresPond to the ultimate things in nature. and also to the ultinlate things in man, which are sensual-corporeal things. 'l'hat there is gnasqing of teeth in the hells may he seen in Matt. viii. 12 ; xili. 42, 50; xxii 13; xxiv. 51. (ib. D. 575.)

THE PBOFOUND WICKEDNESS AND NEPARIOU8 ARTS 01' INPEBNAL SPIRITS.

In the aame degree that tohere is wisdom and intelligence among the angels, there is also wickedness and cunning among infernal spirits. In tlle life of the body the evil in the epirit of a man was under the restraints w hich are imposed upon eVf:ry nla.n by the law, by his love of gain, of honouT, and the fear cf losing them; and therefore the evil of the spirit could not then break forth and manifest itself, as it ,vas in itself. Besides, the evil in

696

HELL.

the spirit of aman then also lay wrappen up and ~ei1ed in the outward probity, sincerity, justice, and affection for trnth and good, which sncb a man manifested and feigned for the sake of the world. The evillay so concealed and in sueh obscurity under these semblances, tbat he scarcely knew himself that his spirit contained so much wickedness and eraft, and that therefore in himself he \\'RS snch a devil as he becomes after death, ,vhen bis spirit cornes iuto itself and into his own nature. Sncb \\"ickedness then Dlallife8ts itself as exceeds all beliel: There are thousands of evils \\hich then burst forth fronl evil it.'3elf; among ,vhich are even sucb as no word-:J of any language can express. li has been given me to know and also to apperceive their nature by much experience; for it has be~n granted me by the Lord Ul be iu the spiritual world as ta the spirit, and at the same time in the nat.ural worl as to the body. Thi~ 1 can testify, tlJat their wickedlless is so great that it is scarcely pos~ible to describe even a thousandth part of it; and also that if the Lord did Dot protect man he could never be rescued from hell. The ,,'orat of aIl are those who have been in evils from selflove, and who at the saIlle tilne, in their iuterior selves, have acted froIn deceit; for deceit enters more deeply than any other evil ioto the thonght.~ and intentions, and infects them with poison, and so destroys aIl the spirituallife of a man. Most of tbese are in the hells behilld, and are called genii; and their delight there is to make themselves invisible and tlit about others like phantoms, secretly iufnsing evils into them, which tliey spl'ead arollnd like tl1e charms of t.he viper. These are more direfl~lly torlnented than othrs. And those who were Dot deceitfuI, and Dot so eaten up with malignant cunnin~t and Jet were iD evils from self-love, are also in the llells behind, but Dot in 80 deep hells. But those ,,,ho have been in evils from the love of thA ',,:ol'ld are in the hells in front, and are called spirits. They are not in such evils, that is not in sncb hatreds and vindictiveness, as those who are in e,~ils from the love of self; consequently they have not such profound wickednHss and cunning. Tbeir hells are therefore more mild. (H. H. D. 577, 578.) The nature of the wickedness of infernal spirits is evident from. their nefarious arts, ,vhich are 80 many that ta enumerate them would fiJl a volume, and to describe them, many volumes. These arts are almost aU unknown in the world. One kind relates to the abuse of correspondences; another, 10 abuses of the ultimates of Divine order; a third, ta the communication and influx of thoughts and affections, by conversions, by searebing looks, and by other spirit.s distant from themselves, and by emissaries from tbemselves; a fourth relate 10 operations by means of fantasies; a fifth, to a certain CAsting themselves out beyond

HELL.

697

tl.emselves, and consequent presence elsewhere t.han wbere they are in the body: a sixth, to pretences, persuasions, and lies. Into these art.s the spirit of a wicked man comes of itaelf, when released from the body; for they are inherent in the nature of its evil, in which it then is. By these arts they torlnent each other in the hells. But as all of these art~J except those tbat are effected by pretences, persuasions, and lits, are unkno,,n in the world, l,viti Dot here describe them specifical1y, both because they wonld not he comprehended, and because they are abominable. (ib. n. 580.) TBB

TORKBNTB AND PUNISBKENTS 01'

HELL.

Infestation by evils and falsities is signified by having no lest (Rev. xiv. Il); because those that are in heU are continually withheld from their loves, and as often as they break forth into them they are punished; for their loves are the various forms of hatred, vindictiveness, elllllity, and lusts to do evil,-wbich to them are so delightful that they may he called the very delights of their life. To be withheld from them therefore is to he tormented. For every one is in the joy of his heart when he LCJ in bis l'Uling love; and 50, on the other hand, he is in anguish of heart when he is withheld from it. This is the connllon torment of hell; out of which innumerable others arise. CA. E. n. 890.) Infernal tonnents are not, as sorne suppose, the stings of conscience; for they who are in hell have no conscience, and therefor.e cannot he so t.ormented. For' such as had conscience are among the blessed (A. C. D. 965.) As love to the Lord and towards the neighhour, together with the joy and bappiness therefrom, constitute heaven; 50 hatred against the Lord and the neighbour, toget.her with the punishment and tonnent therefrorn, constitute hel!. (ib. n. 693.) The torment does not arise from grief on account of the evil they have done, but from the fact tbat they canndt do evil; for t.his is the delight of ther life. For when they do evil to others in hell they are punished and turmente by those to whom they do it. They do evil to each other especially from the Iust of dominion, and of subjugating others for the sake of it; which is done,-if they do not suffer thelnselves to be subjugated to another,-by a thousand modes of pnnisllment and torment. But the dominion which they cont.inually aim at there, is in a perpetuaI state of vicissitude; and thus they who had punished and tormented others are in their turn punit;hed and tormeuted by others; and this until at length snch ardour abates, from fear of punishment. (ib. n. 8232.)
50

698

BBLL.

The llells have sncb fotm and oroer induced upon them by the Lord that aIl are held in restraint, and bound by the lust! and fantasies in which their veriest life consista; and as this life is [spiritual] death, it becomes changed into torments, which are so dreadful that they cannot be described. For the veriest delight of their life consists in their ability to punish, torture, and torment each other; which they do by means of artifices altogether unknown in the world, whereby they excite exquisitely painful sensations, just as if they "~re in the body, and dire and horrible fantasies, a.c; weIl as ex treme alarm and terror; and by many snch nleans. The diabolical crew perceive so great pleasure in this that were it possible for them infinitely to increase and extend thP.Se pangs and tonnenta, yet they would Dot he satisfied, but v.'ould bum with the desire to eternity. The Lord, however, frustrates their efforts, and mitigates the torment they inflict. Sucb is the equilibrium of aIl and every thing in the other life that \vickedness punishes itself,80 that in evil is the punisbment of evil, and falsity returns upon him who 8 in falsity. Every one therefore brings the punishnlent and torment upon himself and then rushes among the diabolical crew which inflict sucb punisJllnent. (ib. D. 695, 696.) The wicked are not puuislled in the other life until their evils have reached their utnlo8t; and this in general: and in particnlar. For such is the equilibrium in the other life that evil punisbes itself, or tlJat the ,vickcd run into the punishment of their evil; but only when their evil bas attained its utmost. Every evil has its litnit, though it ie diffcrellt with each individual. This limit they are not permitt.ed to pass; and when a wicked spirit does pass it he plunges himself into punishment. (w. D. 1857.)
J

TUB USE AND EFFJWI' OF' PUNISBMENT8 IN

lIELL.

The Lord nevar casts any one into hell, but would lead aIl out of hell ; stililess does He occasion torment. But as an evil spirit himself rushes into it, the Lord turns ail his punishment and oorment to good, and to SOlne use. There can never he any punisbment but with the Lord there is an end 10 use in it, for the Lord's kingdom ie a kingdom of ends and uses. But the uses which infernal spirits are able to perform are of the basest kind. When they are in these uses they are Dot 80 much in torment. But as soon as the use ceaBeS they are remitted' into helL (A.

c. n. 696.)

The reason why tonnents are permitted in the hells by the Lird ie, that evils cannot he restrained and 8ubdued otberwise. The fear of punishment is the only means of cbecking and 8ubdaing

BELL.

699

them, and thus of keeping the infernal crew in restraint. There is no other means. For without the fear of punislunent and torment evil would burst forth into madness, and the whole would he scattered, as a kingdom on earth where there is no law and no punisbment. (H. H. Il. 581.) While man lives in the world he is continually kept in 8uoh astate that he cau he reformed, if only of free choice he desists from evils. . . . . But the state of the wicked in the other life is such that as to his interiors he can no longer he amended,l but ooly as to bis exteriol'S, that ie to say, by fear of punisbment; which when he has frequently Buffered he at length abstains,Dot of free choice, but by compulsion, nis lust to do evil ramaining; whioh lust is held in check, as was said, by fears, which ~ompelJ and are the means of an externa! amendment. (A. C. n. 6977.)
AnBALUt08, SITUATION, AND PLURALl!'Y 01' TII!J

HBLI&

The hells do Dot appear, because they are elosed) but only the entranc, which are called gates,-when theyare opened to let in other similar spirits. Ail the gates to the hells open from the world of spirits, and none from heaven. The halls are everywbere, both under mountains, hills, and rocks, and under plains and valleys. The apertures or gate8 'In the hells that are nnder the mountains, hills, and rocks, appear to the sight 88 holes and clefte of rocks; sorne stretching wide and large, sorne strait and narrow, SODle rugged. They aU when looked into appear dark and gloomy, but the infemal 8pirits that are within them are in a ligbt of similar quality to that from a fire of eoale. Their eyes are acoommodated to the reception of that light; and tbis by reaso~ of the fact that while they lived in the world they were in thick darkness as to Divin tntths, in consequence of denying them, and in ligbt as it were in respect to falsities, through affirming them,-whereby the sigbt of their eyes was thu8 fonned. Renee al80 it is that the light of beaven is thick darkness to them; and therefore when they come out of their dens they see nothing. The apertures or gates to the hells that are beneath the plains and valleys appear in different fOnDS to the sight; sorne, like those that are beneath the mountains, hills, and rocks; sorne as dens and caverns; sorne 88 great chasms and gulfs; Borne as bogs ; and 8()me as stagnant lake~ of wat-er. AlI are entirely covered, nor are tbey opened except when evil spirits from the world of spirits are cast into them; and whell they are opened
1

Bee p. 581.

700

BELL.

there is an exhalation from tbem, either like that of fire and smoke, such as appears in the air from a confl~aration, or like a flame without sIDoke, orlike soot such as cornes from a chimney on tire, or like a mist and dense cloud. 1 have heard that the infernal spirits do not see these thillgs, and are not sensible of them J because when they are in them tbey are as it were in their own atlllosphere, and thus in the .delight of their life; and this for the reason that these things correspond ta the evils and falsities in which they are; namely, tire t4 hatred and revenge; smoke and Boot to the falsities tberefrom; flame t.o the evils of the love of self; and mist and dense cloud to the falsities from them. It has aIso been granted me to look into the hells, and see what is the character of them within. For when it is the Lord's good pleasure a spirit or angel who is above may penetrate by sight iuto the depths beneath, and explore their character, notwithstanding the coverngs. Thus 000 bas i' been permitted me to look into them. Sorne hells appeared to the sight as holes and caves in rocks extending inwards, and tbence a]so obliquely or perpendicularly into an abyss. Sorne hells appeared to the sight like dens and caverns, such as are inhabited by the wild beast in a forest; sorne like vaulted caverns and subterraneons passages, sucb as there are in mines, with caves in the direct.ion of lower parts. Most of the hells are threefold. The higher appear ,vithin in thick darkness, hecause inhabited by those ~ho are in falsiti of evil; and the lower appear Hery, because inhabited by those who are in evils themselves. For thick darkness corresponds ta tbe falsities of evil, and fire to the evils the.mselves; for they who have acted from evil interiorly are in deeper hells; and they \vho have done the fiame exteriorly, tbat is from falsities of ev il, are in those that are less deep. In some he1ls there is an appearance as of the ruina of houses Rnd cities after a tire, in which ruins the infernal spirits dwell, and conceal themselves. In the milder hells there is an appearonce as of rude cottages, in sorne cases contiguous in the form of a city, with lanes and streets. Within the bouses are infernAl spirits, where there are continul quarreIs, enmities, fightings, and violence; in the streets and lanes are robberies and plunderings. In sorne of the hells there are nothing but brothels, ".hich are disgusting to the sight, ftI of every kind of filth and excrenlent. There are also dark forests, in which infernal spirits roam like wild beasts, and where likewise there are 8ubterraneous caves iuto which they flee who are pursued by others. There are deserts 000, where all is barren and sandy, and where in lome places there are rugged rocks in

BELL.

701

whicb tbere are caverns, and in sorne places hu~. Sucb as have 8uffered the extremity [of punishment] are cast out of the hells into these desert places; especially those who in the worlrl 1100 been more cunning than others in plotting and devising deceptions and intrigues. Their last condition is such a lire. (H. H.
D.

583-586.)

The hells are innumerable, near to and remote from one another accordi ng to the differences of evils, general, specifie and particu]ar. There are likewise hells beneath hells. There are communications of sorne [with others] by passages, and there are communications of more [with others] by exhalations, and this exactly according to the affillities of one genius and one species of evil with others. Ho\v gl'eat is the number of the hells it bas been given me to know from the fact that there are 1le]ls under every mountain, hill, and rock, and 81so under every plain and valley [in the spiritual world], and that they extend themselves in length, breadth, and depth beneath them. In a word, the whole heaven, and the whole wor]d of spirits, are as it were excavated beneath, and under them there is a continuous hell. (ib. n. 588.)
EQUILIBBIUlI BETWBEN HBA vu AND HELL.

HeU in like manner with heaven is diatingushed into societies, and also into as many societies as heaven; for every society in heaven has a society opposite t'? it in hell, and this for the sake of equilibrium. But t.he societies in hell are distinct according to evils and the falsities from them, because the societies in heaven are distinct accordiug to goods and the truths therefrom. That to every good there is an opposite evil, and to every truth an opposite falsity, may be known from the foot that there is nothing without a relation to ita opposite; and that from the opposite its quality is cognized, and in what degree it is; and that hence cornes aIl perception and sensation. The Lord continually provides that every society of beaven bas its opposite in a society of hell, and that there is an equilibrium between them. (H. H. n. 541.) The equilibrium between the heavens and the hells is diminished and increases according to the number of those who enter heaven and who enter hell, which amounts 10 many thousands daily. But no angel can know and perceive tbis, and regulate and equalize the balance, but the Lord alone. For the Divine proceeding from the Lord ie onlnipresent, and everywhere observes which way there is aDY preponderance; whereas an angel only sees what is near hiInself, and has not even a perception within him of what is doing in bis OWD society.

'102

llBLL.

How aIl tbings"are omereel in the heavens B.nd in the hel1a. that aU and each of thOS8 who are there may he in their equilibrium, may in some measure appear from what has been said and shawn respecting the heavens and the hells; namely. that aIl the 800ieties of heaven are distinct in the most perfee& order, according to goods and their gellera and species; and aU the societies of bell, according to evils and the genera and species of tbem; and that beneath every society of heaven thel'e is a society of hell coITesponding by opposition, from wbich opposite correslJOudence equilibrium results. Ii is therefore continually pro\"ided of the Lord that no infernal society beneath a heavenly society sball prevail; and as 800n as i\

to a just ratio for equilibrium. (ib.

begins to prevail it is restrained by various meana, and reduced D. 593, 594.)

FBEBDO)[ OP THE INFERN ALB.

1 have listened to evil spirits who iDwardly were devils, and who in the world rejected the truths of heaven and the churchj when the affection for knowing, in which every man is from childhood, ,vas excited in them, by the glory that lil the brigbtness of a tire surrounds ever)" love, they cOlJld pel"ceive areana of angelic wisdom equally as weIl as good spirits, who inwardly were Bpgels. Nay, the diabolical spirits declared that tbey could indeed will and act according to theni, but that they will note When told that they might will them if only they would shun evils as sins, they said they could do tbat also, but thati tbey will Dot. Whence it was evident tbat the wicked equally with the good have the faculty which is called liberty. Let any one consult himself, and he will observe that it is so. (D. L W. D.266,)

EVIL

SPIRITS A.RJI Bl8TBAINBD FROK PLUNGING INTO OREATBB OP EVIL THAN THEY HAD BllAOHED DT TUB W OSLD.

DKPrBI

After deatb a man who is in evil is no longer capable of baing refornled; and, lest he should have communication with SOlDe 80ciety of heaveu, all truth and good is taken away f)"Om him,l and he therefore remaius in evil and falsity; which evil and falsity increase there according to the faculty of receiving them which he has acquired ta hiInself in the world. But yet he is Dot permitted to go beyond the limita acquired. (A. C. n. 6977.J
1

Sel Vaa~OD, p. 601.

HELL.

703

It was perceived that the moment a spirit rushes or endeavours ta rush beyond those things which he has byactuality acquired to himself in life, that is to .say, into great.er evils, he instantly incurs punishment, that he may not acquire more evil ta himself uy act.uality in the other life. (S. D. n. 4055.) If evil spirits do auy evil in the world of spirits Heyond what tbey have been imbued with by their life in the world, punishe1'8 are instantly at band, and chastise tl18nl just aecording to the degree that they over~tep [this Iimit]; for' it is a law in the other life, that no one must become worse than he had been in the world. Those that are punished are entirely ignorant whence these chastisers know that the evil is beyond what they have been imbued with. But they are informed that snch is the order in the otber life tbH.t evil it.~elf has the punishment. within it, 80 that the evil of a deed is entirely conjoined with the evil of the punishment; that is, that its punishment is iD the evil itself; and therefore that it is according to order that ecompensers he instantly at band. Thus it is wben evil spirite do evil in the world of spirits.. But in bis own hell one cbastisea another, according to the evil with which they were actually imbued in the worldj for this evil they carry with them iDto the other life. (A. C. D. 6559.)
TH.
DBADLY SPBBRlC 01' BELL.

It has been given me sometimes to perceive the sphere of falsity from evil llowing from hel}' It was like 8 perpetuaI effort to dostroy allgood and truth, combined with anger, and as it were fury, because it could note The effort W88 especially ta destroy and annihilate the Divinityof the Lord; and this, because aIl good and truth are from Him.. But a 8phere from heaven was perceived, of truth from good, by whicli the fury of the effort asccnding from hell WBS restrained. Bence there was an equilibrium. This sphere nom heaven WBS perceived to be from the Lord alone, although it appeared ta he ftom the angels in heavcn. That it was perceived to be from the Lord nloue, and not from the angels, WRS because every angel in heavcn acknowledges that nothing of good and truth is from himself, but that a11 is from the Lord. In the spiritual world aIl po\ver is of truth from good, and there ie no power at all in falsity from evil; because the Divine itself in heaven is Divine~ood and Divine truth, and aIl power is from the Di'''ine. . . . Bence it is that in heaven is aIl power, and in hell none. (H. H. n. 538, 539.)

THE LA8T JUDGMENT.

WHAT THE LA8T JUDGMBNT IS.

By the last judgment the last time of a church is mnt; and &SO, the last time of lit with every one. As regards its being
the last time of a church:-Thero was a final judgment of the Most Ancient chnrch, or that before the flood, when their ~ terity perished, "yhose destruction is described by the flOod. There was a final judgment of the Ancient church, which W88 after the flood, when almost aIl \vho were of that church became idolaters, and were dispersed. There W3S a final judgment of the representative church which succeeded, among the posterit! of Jacob, when the ten tribes were led away into captivity, and dispersed among the nations; and subsequently the Jews, after the advent of thJ Lord, were driven out of the land of Canaan, and scattered over the whole earth. The last judgment of this church which is called the Christian church is what ie meant, by John in the Apocalypse, by the new heaven and the new earth. (A. 0.2118.) Every one, whether evil or good, is judged immediatelyalter denth,-when he entera the sfiritual world, in which he is to live to eternity. For a man 1S then immediately designated .either for heaven or for hell; he who is dcsignated for heaven is allied to sorne heavenly society, into which he ,vill afterwards enter; and he who ie tiesignated for hell is allied to some infernalsociety, into which he will afterwards enter. But a period of time intervenes, before they enter there, in order, especiaIly, that they O18y be prepared; the good, that the evi1s may be wiped aW8l' which adliere to them from the bodyin the world; and the eVll that the good may be taken away whicb outwardly adheres to them nom education and religion; according ta the Lord'e words in Matthew:-" Who <-oever kath, to kim (chail he given, that he may llave more ahundantl.lJ; but Wh08oefJef' kath not, frnm him 8hal~ be taken away even that whicA Al hath."-(xiii. 12; xxv. 29). This delay is eftcted in order that the affections, which are of many kinds, may he &et in order and subjected to the reigning love, 80 that the man-spirii

THB LA8T JUDGJlBNl.'.

705

shall he entirely bis own love. But yet} many of them, both of the evil and of the good, are reserved tlll the last judgment ;, but, of the evilJ.only those who from habit the \vorld could live an outwanlll morallife; and of the good, those who from want of knowl~e and from religion have been imbued with falsities. But tlie rest} after a suitable time, are separated from them, the good bemg taken up into heaven, and the evil cast into hell, and this bcfore the lastjudgment. (A. E. n. 413.)

in

Ta LAft

JUDGJDT DO. 50'1' INVOLVB TBB DKSTBUOTION 01' TB.

WORLD.

THEY who are unacquainted with the spiritual sense of the 'Vord, have understood no otherwise than that at the day of the last judgment aIl things that appear before the eyes in the world will he destroyed; for it is said that then heavell and earth will perish, and that God will create a new heaven and a new earth. They have also confirmed themselves in this opinion, by the fact tbat it is said that aU are then to rise from their graves, and that then the good are to he separated from the evil, and so 00. But it is thus said in the literaI sense of the \Vord, because the literaI sense of the Word is natural, and in the ultimate of Divine arder, where each and aIl things contain a spiritual eense within thel)). For ,,'hich reason he who only cornprehends the Word accortling to the sense of the letter may he carried away into varions opinions; as has actually been the case in the Christian world, ,vhere so many heresies hence arise, and every one of. them confirmed from the Word. But as no Olle has known hitherto that there is a spiritual sense io each and aIl things of the Word, nor even what a spiritual sense is, they are therefore to he excused who have embraced this opinion respecting the last judgment. But they may even now know, tbat neither the visible heaven nor the habitable earth will pelish, but that both will remain; and that by a new heaven and a new earth a new church is meant, oth in the heavens and on earth. It is said a new church in the heavens, because the church is there equally as on earth. For the '\Vord is equally there, and there are preachings, and similar Divine worship as on earth; but with the difference that there aIl things are in a more perfect state, because there they are Dot in the natural world but the spiritual Rence aIl there are spiritual men, and Dot natural" 88 they were in the worId. The passages in the Word where it speaks of the destruction of heaven and earth are the follo\ving :-" Lift 'Up 'gour eyes to eavcn" and look upon the earih beneatk; tM eavtn8 shall vanish ",'IM'!I liJ Mnoke, and t/u ean" 8kaU ~ old like a garment" (Isa.

106

THE LABT JUDQltlKNT.

li 6). cc Beltold, 1 Wl create 'MW eaWR8 amd a tIeW earlh; 'IlHiIJur skall form4r things he 're1Hembered" (IRa.. l.xv. 17). 'c 1 will make new heavens and a ReID elU"tA" (Isa. lxvi. 22). TA" &ta1' ojluJaven tell 'lI.TUO tlu earth, . . . . and tke uJ,vtI1" tkparlNJ as a scroll wl~A it is TOUed togetht:r" (Rev. vi. IS, 14). "I auo Il great th1ynUJ, and 01U sitting thereo~ jro1n wlUJ86 face lM eart aM the luJa1.'tn jled away, -and the place 0/ the71~ was 'Mt foUAd" (Rev. xx. Il). "I saw a neuJ luJaven and a new earth, for tJu jnt heaven and the first earth we1e passed auay" (Rev. xxi 1). By the new heaven in tnese passages the heaven visible to our eyes is not meant, but th~ very htmven where the' human race was assenlbled. For a heaven was collected from ail the human race, frorn the beginuing of the Christian church; but they who were thel"e were not, angels, but 8pirits,1 of various religions. This heaven is meant hy the nrst heaven which wu to perisb.
CI

. . . . . Every one indeed, who thinks from 8 80mewbat enlightened reason, may perceive, that it is not the starry heaven, the 80 immense firmament of creation, that is mean, but heaven in the spiritual sen!e, where angels and spirits are. Hitherto it has been unknown that by" a new earth" a ne'" ehurch on earth is meant,; because by earth, in the Word, every one has understood the earth, '1\'hen yet it Dleans the church. In the natura! sense the earth is the earth, but in the spiritual sense it is the church. The renson is that they who are in the spiritual sense,-that is who are spiritual, as the angels are,-wben the earth is mentioned in the W ord, do Dot understand the earth itself, but the people ,vho are there, a.nd their Divine worship. It is fPOm this that the earth signifies the churcb. 1 will adduee one or two passages from the Word, from which it may in some measure be pelceived that the earth signifies the church. " TM flood-gates from on high a1VJ opend, and the joundati01UJ of lM

eartk do shaJce; by breala,"i/ltg the earik is brola.~,. bg quaJ.,~ng tA" eartk dotlt quake; . . . . . by reeli1'l.g lJu earth dotR, ruJ lih CI drunkard; it lWa'!jetk to and /'ro like a fJOttage; and heavy upma it is the transgression thereofU (lsa. xxiv. 18-20). "1 will nl a 'I1ULn to be 'ltl,ore rare than.fine gold; . . . . . tkerefor, 1 tDill shake tM heavett, and the Mrth akall he r81noved out of ker pltU:A, . . . . . in the da'!J of the fiercene8& of the ange'r of JBkoM1 (Isa. xiii. 12, 13). "Tite la1Ul dU quake befm-e Him, t1u MaWAS trem bled, tlt~ Bun aM the '1noon wtlre darkenul, aM tlu sta.,-, tIfi.tdrew their sltining" (Joel . 10). "The eart shook aM tren&6ktl, the fOll.ndations also 0/ the 1Mu/nti1t8 fllUVed .Ad ver, iJuJkeA JI
JlI

(Psalm xviii.
~Ioreover,

7, 8). And many other places.

in the spiritual sense of the Word, to create signi-

1 Bl" ~pirita the author invariably means those who are yet in l. iD.termed.iat. atate. Qa1le the worl of spirits. See below. p. 711.

THB LAST JUDGMENT.

707

fies ta farm, t.o establisb, and to regenerato; 80 tbat 10 create a new heaven and a new earth signifies to establisb a new church, in heaven and on earth. This is plain from the following p88~ sages :_U The people wkick shall b6 creaUd Bltall pra'8e Jan, JI (Psalm 18). "TMU aendut jO'l'th Thy spirit, tkty art created; and J.'houl 'ftMwest the face8 of the t4rth" (Psalm civ. 30). "Thus saiel JeJurvah J th!! CreatfR, 0 Jarob, tky Fornl,er, 0 Israel, .... lor l have redeeme tMe,. and l have caJled t"'~ by tky natM; tJwu art Mine E1't!rY one that i, called by },[y na11le, nm

en.

lor 1[y glorg 1 have ereated, l have form.ed kim, y" and I hav, made ki:Jn" (Isa. xllii 1, 7); Rnd elsew},ere. Hence it is tha
the new creation of man is his reformation; aince he is made new, that is, from natura1 is made spiritual. And benco it is tbat a new creature is a reformed man. (L J. 1-4.)
EABTB La.

TBB

AND TBB HUliAN

WILL ABlDB POa . . . .

They who have adopted the belief concerning the last judg.. ment, that aU things that are in the heavens and on the earth will then be destroyed, and that a new heaven and a new earth will arise in the place of them, believe,-because it follows from the connection of things,-that generatians and procreations of the buman race are thenceforth 10 cease. For they think tbat things will then have been accomplished, and that man will be in a different state from that before. But as the destMletion of the world is Dot meant by the day of the last judgment,-BS was sbown in the preceding articlc,-it follows too ,hat the human race will cont.inue, and that procreations will Dot cease. That procreations of the human race will continue to eternity, 8 evident from many considemtions, the chief of which are

an

tbese:1. That the human race is the basis OD which heavel1 is founded. . Il. That the human race is the seminary of heaven. IlL That the extent of heav~n, which is for angels, s so immense that it cannot he filled to eternity. . IV. That they of whom heaven as yet consists are compara~~yfu~

V. That the perfection of heaven increases according to its

~~~

VI. And that every Divine work looks ta Infinity and Eternity. The human race is the basis on which heaven is founded be-:. cause man was last created, and that w hioh is lut created ia the basis of tbat precedea Creation began from the highest

an

70S

THE LA8T JUDGMENT.

or inmost, because from the Divine, and went forth ta the ultimates or extrenles, and then first subsisted. The ultimate of the creation is the natural world, and in it the terraqueous globe with aIl things thereon. When these were completed then man was created, and into bim were gathered aIl things of Divine order, fronl the first to the last. In his inm08t parts were gathered the things which are in the first [degrees] of that order, and in his ultiruates those which are in the last; 50 tbat man was made Divine order in forrn. Bence it is that all things in man and with III an are bath from heaven and from the world; from heaven those which are of his mind, and from the world those which are of bis body. For the things which are of heaven tlow in into his thoughta and affections, and dispose them according to reception hy his spirit; and ~hose which are of the world flo\v in into his seusat.ions and picasures, and dispose them according to reception in his body, yet fitly according to the agreement [therewith] of the thoughts and affections of his spirit. From this it appears that the counection between the angelic heaven and the humall race is such that the one subsista from the other, and that without the hunlan race the angelie heaven would be as a house without a foundation, for heaven terminates in it and rests upon it. The case is t.he same as with a man himself in particu}ar; his spiritual things, whieh are of his thought and will, flo\v in into his natural things, whieh are of his sensations and actions, and there terminate and subsisl If man did not delight olso in these, or were without these boundaries and ultimates, his spiritual things ,,,hich pertain to the thoughts and affections of his spirit would f10\V away, as things interminnte, or that have no bottonl. In a similar nlanner it occurs that when a man passes from the natural worl<l into the spiritual,-which takes pInce when Le dies,-since he is then a spirit., Ile no longer subsists upon his own basL'l, but'upon the common basis, which is the human race. He who does Dot know the mysteries of heaven, nlay believe that angels 8ubsist without men, and men withollt angels; but 1 ean asseverate from all experience of heaven, and from aIl discourse with angels, that no angel or spirit subsista \vithout man, and no man v,'ithout spirit and angel, and that there is a mutual and reciprocal conjunction. Frem this it can first be seen tllat the buman race and the angelic heaven make one, and subsist mutuallyand in tum from each other, and thus that the one cannot he remove from the other. CL. J. 6-9.) It is the angelic heaven for which ail things in the universe were created; for the angelic heaven is the end for which tha human race was created, and the hunlan race is the end for which visible heaven and the earths therein existe Therefore that

THE LABT JUDGMENT.

709

Divine work, the angelic beaven, looks prlllarily to what is in. finite and eternal, and accordingly, to its multiplication without end; for the very Divine dwells therein. From this aIRo it is evident that the human race will never cease; for if it were to cease the Divine work would he limited by a certain number, .and thus its regard to Infinity would disappear. (ib. De 13.)
WHEN THB

LAn

JUDGJrlENT TAKEB PLAO..

A judgment is said tO take place when cvil bas been brougbt

ta its height, or as it is expressed in the Word when it ie con8ummated, or when iniquity is consummated The eaRe is this. Ali evil has its 1hnits, as far as which it ie permitted 10 go; but when it is carried beyond these linlits the transgressor runs iuto the punishnlent of evil, and this in particular, and in generaL The punishment of evil is what is then called a judgment. CA. C~ D. 1311.) The last judgment takes place when there is an end of the cbureh; and the end of the church is ",hen tbere is no faith, because tbere is no charity. There are many reasons why a last judgment takes place ,vhen it is the end of the ChUl'Ch. The chief reason is, that then the eq uilibrium between heaven and heU, and with it man's essentialliberty, begins to perish; and when man's liberty perishes he can no longer he saved, for he eannot then be lad in freedom to heaven, but without freedom is borntA dt)wn to hel!. For no man can he reformed without free ,vin, and aIl man's free will ie fl'Om the equilibrium between heaven and hell. That the equilibrium between heaven and hell begin to perish at the end of the church, may appear from the fact that heaven and hell are from mankind; and that when many go to hell and few ta heaven, evil on the one hand inereases over good on the other. For in proportioll as hell increases evil increases; and aIl evil is derived to man from hell, and aIl good from heaven. Now, since evil increases over good at the end of the church, all are then judged hy the Lord; the evil are separated from the good, aIl things are reduced to order, and a new heaven is establi8h~d, wit.h a ne'v church on earth; and ths the equilibrium is restored. It is this, then, which is called the last judgment. (L J. n. 33, 34.) The last judgment of every one in particular is inlmediately after his death; for he then passes into the other life, in which, when he cornes into the life that he had in the body, he is judged eitber to death or ta life. (A C. n. 1850.)

710

THE LASr' JUDGJlBNT.

TuE LA8T JUDGMENT MUST BE IN THB SPIRITUAL WORLD.

The last judgment must he where all are togetJJer, and tberefore in the spiritual world, and Dot upon earth. _ . Moreover, no one is ju~d from the natura1 man, nor therefore so long 81 he lives iD the natural world, for man is tben in a DatUraI body; but he is judged in the spiritual Joan, and tberefore when hecornes into the spiritual world, for man is tben in a spiritual body. . . . In the spiritual body DlaD actually appears as he is, with respect ta love and faith; for every one in the spiritual 1rOrld is the likeness of his love, Dot ooly as to the face and body, but aven as ta speech and actions. Renee it is that the true qualities of aIl are known, and their instantaneous separation is e1fect.ec1 whenever the Lord pleases.. (L J. D. 28, 30.) 1 will here ildd a certain beavenly arcanum, whieh indeed bas been mentioned in the work on HEAVEN A.ND HELL, but bas Dot yet been described. Every one after death il bound to sorne society. even wben first he cornes into the spiritual world; but in bis first state the Rpirit is gtJomllt of it, for he is then in extemals and Dot yet in internaIs. When he is in this state he goes hitber and thither, wherever the desires of his outer mind (animus) impel him; but still, actually, he is where his love i.e. that is in a 80ciety composed of those who are in similar love. While the spirit is in such a state, he then appears in many other places, in aIl of them also present as it were with the body; but this is only an appearance. As soon therefore as he is brougbt by the Lord int.o bis ruling love, he instantly vanishes from the eyes of the others, and is among his own in the society to which he was bound. This peculiarity existe in the spiri tuaI world, and is a wonder to those who are ignorant of ita cause. Bence DOW it is that aB soon as spirits are coogregated together and separated they are also judged, and every one ie presently in his own place, the good in heaven and in 8 society there among their own, and the wicked in bell in a society there among their OWD. From these facts also it il evident that the last judgment can take place nowhere but in the spiritual world; both because every one there is in the likeness of bis own life, and because he is with tbose who are in similar life, and therefore evcry one is with his o"n. But in the natural world it is Dot so; the good and the evil C&Il dwell together there; one does Dot know the qnality of another, nor are they separated from each otber accordi~ t{) the life's love. Indeed, no one in the natural body can he eitber in heaven or in hell. 111erefore, in order that a man D18Y go to one or the other of them he must put off tbe natural body, and he iudged after he has l.>ut it off, in the spiritual body. Bence

",HB LA8'I' JUDGJl1lNf'.

711

ft is, as wu said above, that the spiritual man il judged, and not the natura1. (ib. n. 32.) .
Tn
LT JUDGJONT OP TBB FIRST CHRI8T1AN CauBOH Bd BEEN AOOOllPLI8HED.

It bas been granted me to se with my own eyes that the last judgment has now been 8ccomplished; tbat the evil have heen C8St into the hells, and the good elevated iuto heaven; and thue that aU things have been rednced to order, and the spiritual equilibrium between good and evil, or between heaven and hell, h88 thereby been restored. ft was granted me to see from begin.. Ding to end how the laet j udgment was accomplished; and also how the Babylon 1 W8S destroyed (Rev. xviii.); how th08e who are understood by the dragon were cast into the abyss; and how the new heo.ven was fonned; and a new church was instituted in the heavens, whiuh i8 meant by the New Jernsalem. It was granted me to see aIl theee things with my own eyes, in order that 1 might he able to testity to them. This last judgment was comm'='Dced in the beginning of the year 1757, and was fully accomplished at tl~ end of that year. But it should he known tllat the last judgment wu effected upon tboee who had lived frOUI the Lord's time to this day, and Dot upon those who had lived hefure; for a last judgment had t,vice before taken place on t.lais earth. Of these two judgmnete, the one 8 described in the Ward hy the flood, the other was eft'ected by the Lord Himself when He \vas in the world; which also 8 meant by the Lord's words, "AfOW is the itulgmt'ltt of thiB tlKWld, flOW i8 the prince of tkis world cast oat (John xii 31); and in another place, cc 1'hese tkin,gs 1 have spCJ1'n unto you, tlUJi, ift, Me '!le may have peace,. . . . . N of good chet:r, I have overcome th6 world" (xvi. 33); and by t.hese words aleo in Isaiah .. Who 8 thi8 tlutt cometh Edom, . . . . travdling in th multitude of His strength, migkty to 8ltf'e 1 . . . I MU
J)

tram

,fi, Mine a1l{/trr; wherefore {heir 'Victory i8 wpri'fth'led

rra

trodden the 'lDinepress alone,

tMreJore I have troden t7u~1t UPMf, Jly gar.. menU, . . . . for the clay of 'Vtm{JeaMe is in Mine ht.art, and t/w lIear of My retemed is come. .. So He became a Saviour" (Isa. lxilill 1-8). And else,vhere in many places. (L J. D. 45, 46.)
THil: FORMER HBAVEN AND

ABOLITION.

It is Baid in the ApocalY1!se: -"1 saw a great throne and One sitting'l'poo it,jromwhoseJacethe hefl'Ven andtheearthJkdaway;
1

Bee tIOU, p. 172.

THB L.A8T JUDGJlBNf'.

BaW

and tMir pltue 1Da8 'Mt fownd" (xx. 11). And afterwards:-" 1 a ntW heaven and a 'MW eartk; the first Ma1Je1l, and the first eartk had passed away" (xxi 1).
Refare showing what ie meant by the first heaven and the first earth, it should be known that by the first heaven is Dot meallt the heaven which was forme of those who became angels frolu the first creation of the world to that time; for that heaven is abiding, and endures 10 eternity. For aIl who enter heaven are under the Lord'e protection; and he who has once been received by the Lord can never he plucked away from Him. By the first heaven a heaven is meant which was made up of others tban those who have hecolue angeIs; and for the most part of those who could not become angels. . . It is this heaven of which it is said that it cc passed away." It was called a heaven because tbey who were in it formed societies on high, upon rocks and nlountains, and were in delights similar to natural delights; but yet they were in none that were spiritual. }."or very many ,vho pass front the earth into the spiritual world believe themselves to he in heaven when they are on high, and in heavenly joy when they are in such delights as they experienced in the world. Hence it is that it was called a heaven, but fI tJu

first heaven wkich passed away."

It should be known, further, that this heaven which is called the first did not consist of any who had lived before the Lord's advent inta the world; but that aIl ,,?ho composed it lived after His advellt. For, as was shown above, a last jugment takes place st the end of every churcb, a former heaven hcing then abolisLed, and a new heaven created orformed (L J. D. 65-67.) The first heaven was composed of aIl those upon whom the la.~t jurlgment was effected. For it was not effected upon those in heU; nor upon those in heaven; nor upon those in the world of spirits; nor upon any \\?ho were yet living in this world; but 0111y upon those who had made ta thenlselv~~ the likeness of a heaven, of whom the greater part were upon mountains and rocks. These indeed are they whoul the Lord meant by the goatd, which He placed on the le ft, in ~Iatt. xxv. 32, 33, and following verses. It is therefore evidellt that the first heaven arose Dot merely from Christians, but also from Mahometans and Gentiles, "'ho aIl had formed to thelnselves such heavens in their O\VU places. What manner of men they were shaU he stated in few ,vords. They were those 'v ho in the worId had lived in a holy external, and in no holy internaI; who were just and sincere on account of the civil and morallaws, but Dot on account of the Divine laws; who therefore were externa! or natural, and not internaI or spiritual men; who were also in the doctrinals of the church, and were able to teach thelll, but

THB LA81' JUDOJ{BliT.

713

whose lives were not accordant with thenl ; and wbo filled various offices, and perforntoo uses, but nut for the sake of uses. These and ail thronghout t,he whole \vorld \\"ho were like them, who lived after the Lord's conling, constit.uted the tirst heaven. Thil heaven therefore was sueh as the world is, and sueh as the chureh is on ea11,h among those who do good not because it s good, but because they fear the laws, and the I08d of reputation, honour, and gain. They thlAi do good from no other origin fear not God, but men, an have no conscience. In the first heaven of the t:eformed there wu a large proportion of spirits who believea that man iR Baved by faith alone, who did not live the life of faith, whiel. is charity, and who lovEd much to he seen of men. In all these spirits, 80 long as they were associated together, the interiors \vere closed, that they might not appear. But when the Iast judgment was at hand they were opened, and then it was found that inwardly they were possessed with falsities and evils of every kind; and that they were in opposition ta the Divine, and were actually in hell For q,fter death every one is immedi*ly bound to bis like, .the good to their like in heaven, and the evil to their Iike in hell; but they do Dot go to them until the interiors are unveiled.. In the meant,ime they can live together in society with those who reselnble them in externals. But it should he known that aIl who inwardly were good, and therefore spiritual, were separated fronl thelU and elevated into heaven; and that all who outwardly as ,vell as iDwardly were evil were also separated from tbem, and cast into hell; and this from the time immediately after the Lord's ad\pent down to the last time, when the judgment took place; and that they only who were of the character aboya described ,vere left to form among thenlselves the societies of which the first heaven consisted. There were many reasons why such societies or sucb heavens were tolerated. The chief reason was, that by outward sanctity, and by outward sincerity and justice, they were conneeted ,,"ith the simple good who were in the ultiolate heaven, and who were still in the world of spirits and not yet introduced inta heaven. For in the spiritual world there is a comnlunication and thereby a conjuDction of ail with their like; and the simple good in the ultimate heaven and in the world of spirits look chietly at the ex ternals, but yet are not iDwardly e,il. If therefore these spirits had been forcibly removed from them before the appointed time, heaven would have suffered in its ultiInates; and yet it is upon the ultimate that the higher heaven resta, as . it were upon its basis. That for this reason these spirits were tolerated until the last time, the Lord teaches in tllese ,,"ords:cc

TM servants of the Jwuseltolder came and said 'ltnio him, Didst tlunt Mt 8O'W good seed in thy field l 'lchenee tken hath it tM tares l '
51

714

THE LA8T JUDGJlENT.

And they f.aid, Wilt tMu tken tkat we go aM gatlaer t'hem .pl BUit he said, Nay; lest w/l,ile 'lie gatheT~U the tares, ye root.p also the wheat witl" them. Let both theTe ore grow togetker vatil the harveBt; and in the tim! of karvest wiU BaY ta tire reaper8, Gather ye togetker .first the tares, and bind them in bundles in bum them; but gatler tli,e tOkeft :ftto my barn. .... He t al 80wed tkq gaad Beed is lite Son qf Man; the.field i8 the world; the good setJd are the 8'1ftS of the kingdo1n, the tares are the BOU qf evil j the ha, vest i8 th ~ consummatwn qf the age. .. A, therefore the tares are gatlter.d togetheT and burned in the ;tire, so sk'lll it be i'fl, the conaummation oJ thiB age" (Matt. xiii. 27-30, 37, 40). (L. J. D. 69, 70.)
9

01'

TROBE )(BA~ DY THE SHBBP, THE SAINTS THAT 8LEPT, AJTD THE SOCLS UNDBR THB ALTAR.

Of the snlvation of the sheep. After the Iast jn~ent W88 accomplished thore was such joy in heaven, and snch light also in the \vorld of spirits, as there hd Dot been before. What joy there was in heaven after the dragon was cast down is described in the Apocalypse (ch. xii. 10-12); and the light in the world ofspirits \vas because those infernal societiesllad been interposed like clouds \vhich darken the eurth. A similar light then arose alao upon men in the world, ~iving thcm ncwenlightenment. 1 then StlW angelic spirits, ID great numbcrs, rising from beIow, [ex inferis~] and elcvated into heaven. They ,ere the sheep reserved and guarded there by the Lord tor ages back, lest they should come into the malignant spl1crc flowing from dragonists, and their charity be suffocated. TheBe are they who are meant in the Word hy them that "came forl out of tAe graves," 1 and by "the EOU'S of tl~em thai were slain ~J 2 for the testimony of Jcsus \vho were ,vatching; and by them that have part in "the first resurrection." 8 (C. L. J. n. 30, 31.) They who lived according to the Lord's precepts in the Word and ackno\vledged His Divinity, thus a life of charity from the Lord, .... were reserved by the Lord below the heavens, and }1rotected from the infestu,tion of the hells, until the Just judgmcnt; which beiD~ accomplished, 1hey werc mised up out of their places, and elevated into beaven. The renson why they were not raised before was, that before the judglIlent the hells prevai1rd, and there was a preponderance on their Fart; but after that the heavens prevailed, and then there WRS a prt:pondemnce on their part. By the last jud~ent a11 thl~ were reduced to order, both in the halls and in the heaveos. If
J

Matt. uvii. 52, 38.

Rev. vi. 9; xx.

Rev.

XL

G,

a.

THIl LA8T JUDGJfENT.

therefore they had ben elevated before, they would DOt have been able to resi8t the power with wbich the hells prevailed ovel' the heavens. That they were elevated it was.given me to see; for 1 saw whole phalanxes rising up, and elevated from the lower earth where they were reserved by the Lord, and translated into heavenly 8Ocieties. This took place after the last judgment, treated of in a little work on tbf1t subject. The sarne took place after the former judgment, which was accomplished by the Lord when He was in the \\"orld; of which also in the Bame work. This arcanum is what is meant hy the resuITection of those who before that lived a lire of charity: The sarne is also meant by these words in John: "Now is the judgment of this world; fWlO ihall the prince of tkis 'IIJOrld he cast otlt : I, if 1 he liftell up /rom the earth, will draw all mm 1tntO Me tJ (xii. 31-32); and was represented by the declaration that :-" Many of tM saints whicJl, slept were raifed 'Up, and M'lM mtt of the graves after the Lord~8 reB'UIITection, and went into tlte holJI city, and appeared wnio many" (Matt. xxvii. 52-53). CA. E. 899.) cc I BaW under tM alta.r the souls of t'hem that wcre Blain. fcrr the Word of God, and for tM testimony which they Mld" (Rev. vi. 9). This signifies those who were hat.ed. abused, and rejected by the wicked,. on aecount of their life according to the truths of the Word and their acknowledgment of the LoTd's Divine Humanity, who were guarded by the Lord tbat. they might not be led astray. "Under the altar," signified the lower earth, where they were guarded by the Lord; the altar signifies the worship of the Lord from the good of love. By cc the souls of them that were slain " the Dlart)'rs are DOt here signified, but those that are hated, abused, and rejected by the \vicked in the world of spirits, and who might be led astray by dragonists and heretics. "For the 'Vord of God, and for the testimony \vhich they held," signifies for livin~ ftccordillg to the truths of the Word, and acknowledging the Lord's Divine Humanity. TestimoDY in heaven is not given to .others than tho~e who acknowledge tlle Lord's Divine Humanity; for it is the Lord who testifies, and gives the angels to testify: " For the testil1zony 0/ Je8'U8 iB the spirit 01 propkecy" (Apoc. xix. 10). Since they were uner the altar it is plain that they were guarded by the Lord; t'or they who led in any sort a life of charit.y were aIl guarded by the Lord, that they might not be inj urcd hy the wicked; and after the last judgment, when the v.'icked were removed, they were released from captivity and elevated into heaven. 1 frequently saw them arter the last judgment liberated from the lower earth and translated into heaven. (A. R. D. 325.)

THE LA8T JUDGMEN'I'.

Tu.

8T.A1'B OP TBB

W OBLD AND TUB CaullCB APTEB AlID lB" OON8BQUENOB OP TBB LAST J VDGII&NT.

Before the last judgment wu effected much of the communication between heaven and the world, and therefore between the Lord and the churoh, was intercepted. AIl eulightenment cornes to man from the Lord through heaven, and entera by an interna1 way. So long as there were congregations of such spirits between heaven and the world, or bet\veen the Lord and the church, man could Dot he enlightened. It was as when a sunbeam is eut off hy a black interposing cloud, or as when t.he sun is eclipsed and its light arrested by the interjacent moon... If therefore anything had then been revealed by the Lord, it either would not bave beeu understood, or if understood, yet it would Dot have been received, or if received, it would after\\ ards have been stifled Now, sinee aIl these interposing congregations were dissipated by the last judgment, it is plain that th~ cOlnmunication bet,veen heaven and the world, or between the Lord and the chureh, bas been restored. Bence it is that after and Dot before the last judgment revelations were made for the New Church. For now that communication has been restored by the last judgment, man can he en~htened and reformed; that is, he can understand the Divine
9

Truth of the Word, can receive it when undel'8tood, and retain if, when received, for the interposing obstacles are removeJ. Therefore John sai, after the forlner heaven and the former earth bad passed a\\'ay, that he cc satO a new Maven and a new ,rthj and t'ken, the 1uJly city Jerltsalem descending from GOll 0'Id q! 1wJ,vtJII" prepared as a 1J'ride adorned for her h1lSband;.. . . . and ke4rtl Him tkat Bat upon tJu th,one Bay, Relwld, I make aJl things MW" (Rev. xxi. 1, 2,5). (C. L. ,T. D. Il, 12.) The state of the world hereafter \\1ill be precisely similar to what it has been hitherto; for this gl'eat change which has been effected in the spiritual world does Ilot .induce allY change in the natura1 wor1d as to the outward forme 80 that hereafter tbere will be affaira of states, there will he peace, treaties, and wars. and other thing8 that belong to aocieties of men, in general and in particular, just as before. The Lord's saying, that Cc in th. last times tlure will he 'Wars, and that natiO'fl, 'Will tken riss agai'A8t nation, and kingdom against 'kingdo111, and that tllere 'Will ~ famines, putilences, and earthquakes in dive'rs places" (l'Iatt. xxiv. 6, 7), does Dot signify suell tbings in the natural world, but cor responding tbings in the spiritual world. For the "Tord in its prophecies does not treat of kingdoms or of nations on eartb, cODsequently Dot of their wars; nor of famines, pestilences, and earthquakes in nature, but of such tbings as correspond to them

THE LABT JUDGMENT.

717

in the spiritual world. What these things are is explail1ed iu the AUCANA C<ELE~TIA. But as regards the state of the church, it is this wllich will be dissimilar hereafter; it will indeed be sirnila.r as to the out\vard, but rlissiruilar as to the internaI forma '1'0 outwaTd appeal'8.nCe there "'ill be divided churches as before; their doctrines will he taugl1t as before; and likewiH the l'tiligions among the gentiles. But the man of the churcb will hereafter be in a more fTee state of thinking on matters of Faith, that is on the spiritual things that relate to heaven, because spiritual liberty has been restored. For aIl tbings in the heavens and in the hells are now reduced into order, and all thought on Divine things and against Divine things ftows in From thence,-from the beavens aIl that is in harnlony with Divine things, and froln the hells aIl that is in oppositin to them. But man does Dot observe this change of state in himself, because he does noh ra lIect upon it, and because he knows nothing of spiritual liberty, or of influx; nevertheless it iB perceived in heaven, alld a180 by man bimself atter his death. Because spiritual liberty bas been re.. etored 10 man the spiritual sense of the Word is DOW unveiled, aud thereby interior Divine truths arc revealedj for in his former state man would Dot have understood them, or he who wOll1d bave understood them would have profaned tbem. 1 have bad VaI'ous CO.llverse with the angels respecting the etate of the chureh hereafter. They said that t.ltey kllOW uot things to come; for that the knowledge of things ta CODle belongs to the Lord alone; but that they know that the slavery and captivity in which the man of the church was until this time has been removed; and that DOW, from the foot that his liberty ie restored, he can better perceive interior truths, if he desires to perceive them, and thu8 becolne loore internai, if he wills to become 80; but yet that they have slender hope of the . men of the Christian church, but much of sorne nation distant !rom the Christian wOl'ld, and therefore removed from infestera (infMtore8), a nation which is 8uoh that it can receive spiritual light, and become a celestial-spiritual man. And they said that interior Divine truths are at this day revealed t.o that nation, and are also received in spiritual faith, that is in life and heart; and that they worship the Ulrd. (L J. IL 73, 74,)

THE EARTH8 IN THE UNIVER8E.

IT is weIl known in the other life that there are manyearths, and men upon them, ana spirits and angels from them. For, to every one there who desires it from a love of truth, and hence of use, it is granted to converse with the spirits of other earths, and thereby to he assured of a plurality of worlds, and to he informed that the human race is Dot from one earth only, but; from innumerable earths. 1 have at different times conversed with spirits of our earth on this subject; and it was said that any intelligent person may kno\v, from Dumerou8 facta with which he is acquainted, that there are many earths, inhabited by men. For it may be eoneluded fronl reason that 80 large masses as the planets, sorne of which exceed this earth in ruagnitllde, are not enlpty bodies, and ereated only to whirl and travel round the sun, and shine with their seanty light forone earth j but that they must have a Dobler use than that. He who. believes, as evel'Y one ought to believe, that the Divine [Being] created the universe for no other end t.han that the human race Jnight exist, and thence heaven,-since the human race is the semina1j~ of heayen,-eannot but believe that wherever there is any earth there must also be men. That the planets which are visible to our eyes,-because within the limita of this 801ar system,-are eartbs, may he manifestly pereeived from the fact that they are bodies of earthy matter, for they refiect the sun's light; and when seen thl'ough a telescope appear, Dot as stars glowing with a fIame, but as earths variegated with dark spots. :From the faet also tbat they, in like manner with OUT earth, revolve arouud the sun and travel through the path of the zodiac, and thereby cause years, and the seasons of the year, spring, summer, autumn, and winter; likewise that like our earth they revolve upon their own axis, and thereby fonn da~ and times of the day, morning, midday, evening, and night; and moreover that sorne of them bave moons, called satellites, whieh revolve around their globes in fixed periods, as the moon around ours; and that the planet Saturn, beeause it is very far distant from the sun, bas also a great luminous beIt, whieh gives that earth much though reflected light. \Vho tbat knO\\~S the~e facts, and think~ from reason, ean ever say that these are

THE EARTHS IJ.V THE UNI VERSE.

719

empty bodies? Moreover, when with spirits, 1 have said that it might be believed by man that there are Inore earths than one in the universe From the foot that the starry heaven is so immense, and the stars therein of various magnitudes so innumerable; each of which in its place or in its system is a sun, and similar to our SUD. Whoever duly considera the subject, must conclude that this so immense whole cannot but he the means to an end~ which is the ultiwate end of creation; and this end is a heavenly kingdotn, in which the Divine may dwell with angels and men. The visible universe, or the heaven lighted with so innumerable stars, which are so many ~uns, ie in fact only a means that earths may spring forth, and men upon them, from whom there may he a heavenly kingdom. A rational man cannot but think that so immense means to so great an end ,vere Dot produced for the human race and hence a heaven of one earth. What would this bt! for the Divine [Being], \vho is infinite,to whom thousands, nay, myriads of earths, and all filled with inhabitants, would he little, and indeed scarcely anything t (H. H. n. 417.) EABTB8.

PE1uusSION TO DISCOURSE WITB THE INBABITANTB 0 .. OTllBR

Since by the Divine mercy of the Lord the interiors, which are of my spirit, are open 'to me, and thereby it has been granted me ta converse not only with the, spirits and angels who are near our earth, but a150 with those that are near other earths; and as 1 had a desire to know \\1 hether there are other earths, and what they are, and what is the character of their inhabitauts; therefore it has been granted loe of the Lord to converse and be in company with spirits and angels from other earths; with some for a day, with sorne for R, week, and with sorne for months ; and to be infornled by them respecting the earths from whicll and near which they "~ere; and respecting the lives, eustoms, and worship of the inhabitants of them; and various other matterR there worthy to be mentioned. And as it has been granted me in this manner to know these things, 1 am permitted to descl-ibe them, from things heard and aeen. (E. U. n. 1.)
How

THE POS8lBILITY OF BUCR CONVER8E, AND

EFFECTED.

What 1 have seen was not beheld with my bodily eyes, but with the eyes of my spirit; for a spirit can see things t,bat are on carth when the Lord ~nts it. As 1 know tbat many will doubt whether it is ever possible, tbat a man should be able with the eyes of his spirit to Bee

l'HB llABTH IN THE UNIV1lB81L

an:rthing on an earth 80 distant, 1 may state how it 8 efFected. Distance in the other life is Dot like distance on earth. In the otber life diHtances are ~recise]y according to the Btates of the interiors of every one. They that are in a similar 8tate are together in one society and in one place. AlI presence there is from similarity of state1 an aIl distance is from its dissimilarity. Honce it WM that 1 could he near an earth when 1 W88 led by the Lord into a 8tate Himilar to that of the spirits and of the inhabitanttJ therc, and that being present 1 then conversed with them. . . . As re~ the foot that a spirit, or what ie the BaUle B m:tn RS to bia spirit, can see things that are on eartb, 1 will explnin ho\v it is. Neither spirits nor angels, by their own sight, can sec anything that is in tbe world; for to tbem the light of the world, or of the sun, is as thick darkDa88; just as ft, man with hia bodily sight cao Bee nothing tha,,, ia in the other life, because to that sight the light of heaven i.e 88 thick darkness. An<1 yet, when it pleases the Lord, spirits and aDp:els can Bee things in the world, through the eyes of a man. But this is only granted by the Lord \vith tho8C whom He permits to converse with spirits and angels, and ta be in company witb them. lt has been l>ermitted them to Bee through my cyes things, that are in the \vorld, as l)lninly us l, and to hear men conversiIlg with me. Sometimes it haB OCCUlTed that through me some Mve seen their friends thut t.hey had known in the world, and they were amazed. (E. U. D. 134, 135.)
Tm:
PLA~~T MBBOUBY.

Sorne spirits came to me, and it was .leclared from heaven that they were from the earth nearest to the SUD, and which on our earth is known by the name of tbe l)lanet 1tlel'cury. As soon 8S they came they searched out of my Dlel1lory what 1 knew. Spirits can do this W08t adroitly; for when they come to a man tbey Bee in bis memory the particular thin~ it contains. During their search after various thin~TS, and Rluong ot hers, after the cities and places w ltere 1 hat! ooen, 1 oservcll t hat they had no inclination to know anything of tenlvle~, palaces, houses, or streets, but only of the things 1 kne\v which were done in those places; also whatever related to the government there, and to the genius and manners of the inhabitants, and things of this nature. For such things are connected with places in mau's memory; 80 that when the places are called to remembmnce, these tbings are also brought to view at the sarne time. 1 was surprised at this peeuliarity, and therefore asked them why they disregarded the magnificence of the places, and only attended to the

THE EARTH8 IN THE UNIVERSE.

721

things and circumstances.connected with themt Theyanswered, that they had no delight in looking at thingB material, corporeal, aud terrestrial, but only at things real It was proved by this experience that the spirits of that earth have relation in the Greatest Man 10 the memory of things, spart from what is material and terrestrial. It ,vas told me that such is the life of the inhabitants of that earth; that ie to say: that they have no concern about things terrestrial and material, but only about the statutes, laws, and forma of government of the nations there; and al80 about the things of heaven, whieh are innumemble. 1 was further informed that many of the men of that earth converse with spirits, and that tbereby they have knowledges of spiritual things, and of the states of life arter death. And hence also iM their con tempt of things corporeal and terrestrial; for they who know of a certainty and believe thnt they shalllive after death are concerned about heavenly thin~s, because they are eternal and happy, and Dot about worldly thinga, except 80 far as the necessities of life require. (E. U. D. Il, 12.) The spirits of Mercury above aIl othcr spirits possess a know. ledge both of the things in this solar system, and in the earths in the starry heaven; and what they have once acquired they retain, and also recall to mind as often as similar things occur. (ill. n. 14.) They are averse to verbal discourse, because it is material When therefre 1 conversed with them without intermediate spirits 1 could only do it, by a kind of active thought. Their melnory heing of things, not of images purely material, brings its objects nearer to the thought; for thought, which is above the i~u\gination, req uires for its objects things abstracted fronl what is material. But although it is so, yet the spirits of Aler. oury are lit4Je distinguished by the faculty of judgInent; having no delight in matters of judglueut, and deducin.g conclusions from knowledges. Hare kno,vleJges, in faet, are the things 'Which give them_pleasure. (w. D. 17.) The spirits of Mercury ditfer entirely from the spirits of our earth; for the spirits of our earth do not care so much about immaterial things, but about worldly, corporeal, and terrestrial things, ,vhich are Inaterial. On this account the spirits of Mercury cannot abide with the spirits of our earth, and therefore wherever they meet them they fly away; for the spiritual spheres exhaled from each are entirely contrary the one to the other. The 8pirit~ of Mercury are accustomed to say that they have no wish 10 look at the husk, but at the things, stripped of the husk, that is, the interiofS. (ib. D. 20.) The spirits of Mercury who were with me while 1 wu writing,

722

THE E.A.RTHS IJ.V THE UNIVERSE.

$nd explaining the 'Vord as to its internaI sense, and wbo perceived what 1 wrote, 8aid that the things whicb 1 wrote ~ere exceedingly gross (admodum crassa). and that almost ah the expressions appeared as ulaterial 13ut it was given me to lply, that to the men of our earth what was writt.cll appeared Rllbtle and elevated, nlany tbings of which they do not appreLend. (ib. n. 27.) 1 asked whether tbey had the art of ~nting among tbc!m' But they said they bad Dot, yet they knew that we had prited papers on our earth. They had no inclination to say"mrej but 1 perceived that they thought kno\vledges with U8 were upon our paper, and Dot so much in our understandings, thus derisively insinuating, that our papers kne\v more than we our selves. But they were informed how the case really is. (ib-

n. 28.)
1 was desirous to know what kind of face and person the in habitants bave upon the earth 1tI~rcury; whether tltey were like the men on our earth. There ,vas then presented before my eyes a woman precisely like the women on tl1at earth. She wu of heautiful countenance, but it WQS smaller than that of a woman f our earth; her body also was more slender, but ber height was equal. On her head she "'ore a linen cap, artlessly but yet gmcefully put on. A nlau 8,lso appeared, who likewise was more slender in body than the men of our earth. He wu clad in raiIuent of dark-blue, fittiug closely to bis body, without folds or skirts. 1 was told that such is the form of body, and the costume of the men of that earth. Afterwards there "'as presenterl to view a species of their oxen and cows; which indeed did not differ much from those on our earth, only tb~ they were stnaller, and approached in sorne degree to a spe<;ii:s of stag and hind. They were asked about the sun of the solar SystelD ; how it appears from .their earth? They affirnled that it appeal'8 large, -larger there than when seen From other earths. Th6Y said that they knew this from the ideas of other spirits respecting the sun. They stated further that they enjoy a medium temperature, neither too hot Dor too cold. It was given Ine then to tell them that it was 80 provided of the Lord, in regard to t.hem. that they should Dot be exposed to excessive heat froln the fact that they are nearer tban others ta the sun; Binee the heat does Dot arise from nearness 10 the SUD, but from the altitude and density of the atolosphere,-as appears from the cold ou high mountains even in hot climates; and also that heat is varied according to the direct or oblique incidence of the sun's rays, as is plain from the seasons of winter and summer in every regioD. (ib. IL 44,

45.)

J'HE EARTHS IN THE UNI VERSE.

TuB PLANBT VENUS.

723

In the planetVenus there' are two kinds of men, ofopposite cbaracter; the first mild and humane, the second savage and almost brutal. Those who are Inild and humane appear on the farther side of the earth; and those that are savage and almost brutal appear on the sid looking this way. But it should be understood that they thus appear according to the states of their life; for in the spiritual world the state of liCe determines every appearance of space and of distance. Sonle of those who appear on the farther side of the planet, and are mild and hunlane, came to me and were visibly presented above my head, an conversed with me on val'ious subjects. Among other things they said tbat ,vhen they were in the world they acknowledged our Lord, and acknowledged HiIn the nlore now, as their only God. They affirlued t.hat they had seen Him on their earth, and aIso represented how they had seen Him. But 1 did Dot converse with those spirits who appear from the side looking this way, and who are savage and almost brutal 1 was informed by the angels, however, respecting their character, and whence they have so brutal a nature; that in faet they are exceedingly delighted with rapine, and more especially with feeding upon their spoils. 'l'heir delight when they think of eating of their spoils was communicated ta me, and ,vas perceived ta be extreme. . . . . . 1 was alsa informed that these inhabitants are for the most part giants, and that the men of our earth ollly rooch to their nave}; and moreover that they are stupid, not inquiring about heav~n or eternal life, but that they care only for those things that relate ta their land and their cattle. (E. U. n. 106-108.)
Tm:
MOON OP OUR EARTH.

Certain spirits appeared above my head, and from thence voices were heard like thunder; for thei\' voices roared like the thunderings froln the clouds ai'ter lightning. 1 at first conjectured that it was O\ving to a great multitude of spirits, who had the art of uttering voices with snch a noise. The more simple spirits ,vho ,vere with me derided them, at which 1 was greatly surprised. But the cause of their derisiou was presently discovered; ,vhich ,vas that the spirits who thundered were Dot many, but Cew, and aIso as small as children; and that before this they had terrified them by sUiJh noises, and J'et were unable to do theln the least harm. In order that 1 illight know their character sorne of them descended from on high where they

724:

THE EARTHS IN THE UNIVERSE.

were thundering; and wbat surprised me, one carried another on his back, and thus t\VO of thelD approached me. Their faces appeared Dot unhandsome, but longer than the faces of other spirits. In stature they were like children of seveu years, but more robust; thus they were diminutive men. It \\'as told me by the angels, that they were from the Moon. He who 'las carried by the other came ta me, applying himself to my left side under the elbow, and thellce spoke to me, saying, that whenever they cry out with the voice, they thus thunder; and that they thereby terrify spirits who wOll1d do tbem injury, and sorne take to flight; and that thus they go in security wherever they will. That 1 might certainly know that this kind of sound was theirs, he retired from me to sorne others, but not ent.irely out of sight, and thundered in like manner. And they sbo\ved, moreover, that their voice thus thundered by being emitied from the abdomen, aftel' the manner of an ernctation. It was pereeived that this arose from the foot that the inhabitants of the Moon do Dot speak from the lungs, like the inhabitants of other earths, but from the abdomen, and so from a quantity of air gathered there; for the reason that the Moon is Dot sUITOunded by a similar atmosphere ta that of other earths. That even upon the Moon there are inhabitants is weIl known to spirits and angels; and in like manner, that there are inbabitants upon the moons or satellites which revolve about Jupiter and Saturn. Those ,vbo have not seen and conversed with spirits coming from those moons, yet entertain no doubt that there are men inhabiting theln; for they equally with the planets are eaIths, and ,,,herever there is an earth thcre are men; for man is the end for \\'bich an earth is created, and Dothing is made by the Great Creator without an end. (E. U. n. 111, 122.)
THE PLANET MARS.

The spirits of Mars are the best of aIl the spirits tbat come from the earths of this solar system; being for the most part celestial men, not unlike those who were of the Most Ancient church on this earth. (E. U. D. 85.) It was given to know that the speech of the inhabitants 'of Mars was different from that of the inl.abitants of our earth, in that it was not souorous, but almost tacit, insinuating itself into the interior hearing and sight by a shorter way; and that for this rea.~on it was more perfect, fuller of ideas, thus approaching nearer to the speech o( spirits and angels. With them the very affection of the speech is also represented in the face, and its thought in the eyes; for among tbem the thought and speech, and the affection and countenance~ act in unity. They account

THE EARTHS IN J'HE UJVIVEBSE.

725

it wicked to think one thing and speak another, and to wish one thing while the face expresse. anotber. Hypocrisy is entirely unknowD to them; and a180 fraudulent pretence and deceit. The sarne kind of speech prevailed among the earliest inhabitants of our earth. (ib. n. 87.) The angelic spirits spoke to me of the lire of t.he inhabitants on their earth; informing me, that they are Dot unrler governnlenta, but are in distinct 8ocieti~, larger and smaller, and are associated together there with such 118 are of congenial mind; that t.hey know whet~her they are so instantly by the face and speech; and that they are rarely deceived. l'hey are then instantly friends. They said further that their cOllsociations are delightful; and that they converse with each other about what passes in their societies, and especinl1y ahout what passes in heaven, for many of them have open communication with the angels of heaven. Such of them in their societies as begin to think perversely and thereby to purpose evil they dissociate from, and leave them to themselves alone; in consequence of whieh they lead an extremely mL'ierable life out of society, among the rocks or elsewhere, being no longer regarded by the rest. Sorne societies endeavonr to compel sncb 10 repentance by various mooDS, but if this is in vain, they dissociate themselves from the lU.. Thus they take care lest the lust of dominion and the lust of gain should creep in, that is, lest any from the lust of dominion should suLject any society, and afterwards many others to thenlselves; and lest any, from the lust of gain, should deprive othel'd of their possessions. Every one there lives content with his o~n goods, and with hie own share of honour; tbat of being l"eputed upright, and a lover of his nei((hbour. This delightful and tranquil state of mind wu1d pensh unless those who think and purpose evil were cast out, and a prudent but severe check given to the tirst encroachments of . self..love and the love of .the world. In regard to the Divine worship of the inhabitants of that earth, they inforllled me that they ackno"ledge and adore our Lord, saying, that He is the only God, and that He governs both heaven and the uuiverse; that every good is from Him; and that He leads and directs them; alao that He cften appears among them on earth. It was given me then to tell them that Christians on our earth know also that the Lord governs heavell and earth,-according to His own words in ~fatthew :_U Ail power is given unto Jle in hUI/ven and on ea1th" (xxviii. 18) ; but that they do not believe it like those of the earth ~Iars. (w. n. 90, 91.) An inhabitant of that earth was presented to me. He was Dot actually an inhabitant, but like one. ~is face ,vas like ~he

726

THB EARTH8 IN THB UNIYEBSE.

faces or the inbabitanta of our earth ; but the lower part of the face was black,-Dot from a beard, for he bad none, but from a blackness in place of a beard. This blackness extended UDdeI the ears on both sides; the upper part of the face was tawny, like the faces of the inhabitants of our earth who are Dot perfectIy white. They said that on that earth they subsist on the fruits of trees,-especiaUy on a kind of round fruit which springs out of their ground; and also on pulse; that they are clothed with garments wrought from the fibres of the bark of certain trees, which have 811Ch consi8te~ce that they can he woven, and 8Iso be joined together by a kind of gum which the)' have among them. They told me also that they know there how to make fluid tires, whereby tbey have light during the evening and night. (ib. De 93.)

THE PLANET JuPITER.

It was gmnted me to enjoy longer social intercourse with the spirits and angels of the planet Jupiter than 'with the spirits and angels from the other planets. 1 can therefore say more regarding their state of lire, and that of the inhabitants of that planet. It was clear to me from many circumstances that those spirits were from that planet, and it W88 alao declared from bcaven. The earth or planet Jupiter itaelf does not actual1y appear to spirits and angels; for no material earth is visible to the inhabitants of the spiritual world, but only the Rpirits and angels who are from it. . . . . The spirits of every earth are near their o,,,,n eartb, because ther are from the inhabitants of it (for every man becomes a spirit alter death), and are therefare of similar genius, and cao he with the inhabitants, and be of service to th~m. They informed me that the multitude of men in the region of the earth where they dwelt when they were in the world was as great as the earth could support; and that it was fertile, and everything W8S abundant; that the inhabitants desired nothing beyond the necessaries of lire; and accounted what was not necessary as not useful; and that hence was the multitude of inhabitants so great. They said their greatest care was the education of their children; and that they loved them most tenderly. They stated further that the inhabitants are distinguisbed into nations, familics, and houses; that they all dwell separately, with their own killdred, and that tbeir intercourse is therefore among their relatives. No one covets another's goodsj

THE EARTH8 IN TIIF UNIVBBSE.

727

and it never entera their minds to desire the possessions of another, IDuch less 10 obtain them fraudulently, and less still to extort them Dy violence. This they consider a crime contrary to human nature, and regard it with honor. When l would have told them that on this earth there are wars, depredations, and murders, they turned away and ,\\gere unwilling to hear. By long intercourse with the spirits of the earth Jupiter, it was evident ta me that they were of more excellent cltaracter than the spirits of many other earths. l'heir quiet approach when they came to me, tl1eir ahode with me, and their intlux at the time, were inexpressibly gentle and sweet. In the other life the quality of every spirit manifesta itself by an influx which is the communication of his affection; goodness of disposition Dlanifests itself by gentleness and sweetpess; by geutleness, in that it is afraid 10 do harm, and by aweetness, in that it loves 10 do good. 1 could clearly distingllish a diflerence between the gentleness and s\veetness of the influx from the spirits of Jupiter, and that from the good spirits of our earth. (E. U. ll. 46-50.) It was a180 shown me wllat kind of a face the inhabitant.s of the eaTth ,Jupiter have. Not that the inhabitants themselves appeared to me, but spirits appeared with faces similar to \vhat they had when they were on their earth. / But before this wws shown, one of their angels appeared behind a bright cloud, who gave permission. And then t,,o faces appeared; they were like the faces of the men of our earth, fair and beautifl1l. Sincerity and modesty beamed forth from thelu. . . . . They maintain that the face is Dot body, since they see, hear, speak, and manifest their thoughts hy it, and aince the rnind th~ shines through it. They therefore have an idea of t.he face as the nlind in forint . . . . For this reason the inhabitants of that eorth frequently wash and cleanse the face, and also carefully protect it from the sun's hest. They have a covering for the head, made from the ioner or outer Lark of a tree, of a blui8h colour, with which they shade the face. Respecting the faces of the men of our earth, which they SaYl through my eyes, they said that they were Dot beautiful; and that the beauty they possess is in the outer skin, and does not consist in the fibres from within. They were surprised that the faces of sorne ,vere disfigured with warta and pimples, or other\vise defornled. l'hey said that snch faces never appear among them. Yet there were some faces that pleased thelD; namely, snch as were cheerful and smiling, and which were a little promin.ent about the lips. The reason why they were pleased with the faces that were prominent about the lips was, because their speaking iS effected cbiefly by the face, and especially by the part of it about the

728

THE KARTHS If.... THE UNIVEB8B.

lips; and- also because they neVeT use deceit, tbat is, never speak otherwise than they tbink; the face t herefore is Dot restrained, but sends forth [its expression] freely. It is otl1el'wiae with those who froln childhoorl have learned to dissemble. Their faces are thereby contracte<! from within, lest nnyt.hing of the "thought should show itself; nor is it outwardly ntred, but 8 lteld in readiness either to express or withhold, 88 shre'Vdness dictates. The tnlth of this is evident from an examination of the fihres of the lips, and round about them; for tbere are manifold series of fibres t"here, complex, and interwoven, which were Dot created merely to perfonn their part in chewing, and speaking by words, but also to express the ideaa of the mind. It was al80 shown me how thoughts are expressed by the face. Affections, \vhich are of love, are manifested by the looks and their changes; and thou~hts, by variations in them as to the interior forms thereiu. They cannot be further described The inhabitants of the earth Jupiter have also a language of spoken words but it is Dot so loud as ,vith us. One kind of speech ai the other; and lire is ins;.nuated into vocal speech by the language of the countenance. 1 have been informed by the angels. that the first language of aIl on every earth was expressed by the face, and this from two origins there, the lips and the eyes. The reason why the first la.nguage was of this kind was, that the face was formed to portray man's thoughts and volitions. The face is therefore called the likeness and index of the mind. Another reason is, that in the nlost ancient or earliesi times sincerity prevailed, and Ulan hnd no thought, nor WL'i\hed to have any, but that he was willillg Sh01d shine fort.h from bis face. And the affections of the mind, and the thoughtB from them, could thus he present.ed to the life, and fully; they th. actually appeared visihly to the eye, as very many t.hiogs togcther in a forOl. 1'his langunge, therefore, "'88 as much superior to a language of words a.~ the sight is to the hearing, that is, as the sight of a country is to a verbal description of it. Theyaded that sllch disconrse \\'ns in agt'cement with that orthe angels, with ,vhom men in those titnes had comnlunication; and that ,vhen the face speaks, or the mind by the faoe, angelic speech is \vit.h man in its ultirnate natural Corm, but Dot 80 when the mouth speaks by ,vords. Every one may comprehend a1sn t.hat with the most ancient. people there could not he a language of words, inasmuch as the expressions of vocal language are not poured in, immediately, but must he invented, and applied to things; which could on1y come to pass in the course of time. So long 88 Inan continued sin cere and upright such language a180 remained; but as soon as the rnind began to
t

THE EARTHS IN THE UNIVERSE.

729

think one thing and speak another,-which it did when man began to love himself, and Dot his neighbour,-then vocallangu8.b'8 began to increase, the face 'heing either silent or deceitful. The internal form of th face was thereby changed, contracted itself, hardened, and began to becolne aimost void of life; while the external form, inflamed wit.h the tire of self-love, R.ppeared to the eyes of men as if it \vere alive. For this ,vant of life \vhich is uncier the external does Dot appear to the ~ye8 of men; but it does to the eyes of the angels, since they see interior things. Snch are the faces of those who think one thing and speak anot.her; for simulation, hypocrisy, cunnillg, and deceit, which at this day are called prudence, induce Ruch faces. l,vas further informed by the spirits \vho ,vere From that earth of various thingt; relating to the inhahitants there, sucb as their manner of walking, their food, and their habitations. As regards their manner of walking, they do Dot walk erect like the illhabitants of this and many other earths, nor do they creep, after the nlanner of animaIs, but theyassist themselves wit,h their hands as they advance~ and by turns half mise themselves on their feet; and also at every third step of their progress turn the face to one side and behind thenl, and at the sarne time bend the body a little,-which is d'one hastily; for it is thonght .unseemly among t.hem to be looked at by others except in the fac~. As they thus \\"alk they always keep the face eievated, as \\"ith us,-that thus the)" may look t~ the heav~lls aiso as weIl as t~ the earth. They do not hold the face down, so Qg to look at the earth; this they called accnrsed. The rrJeanest among them do tbis; who if they do not become accustomed to elevate the face are driven out of tbeir society. "rhen they ait they appear like men of our eartb, erect as to the upper part of th~ body, but they usually sit with the feet crossed. They are very solicitous, Dot only when they ,valk but a1so \vhen they sit, not to he lonked at behind, hut in the face. They are indeed ,villing to have their faces seen, because therein the mind appears; for ,vith them the f803 is never at variance with the mind, and cannot be. Those present with them, therefore, openly know what disposition they are in to\vards them, whicb they do not conceal,-especially ,vhether apparent friendship is real, or whether it is constrained. l'hese things were sho"7Jl me hy their spirits, and confirmed hy their angels. Rence their spirits also are seen to walk, not as others, erect, but aimost as swimlners advance, aiding thelnselves with their hands, and by turns looking around. Those who live in their \varm zones go naked, with a covering, however, about the loins; nor are they ashamed of their nakedneS8, for their rninds are chaste, loving none but their consorts, and abborring adultery. l'hey ,,'ere greatly astonished that spirits 52

rso

THE EARTH8 IN THE UNIVERSB.

of our earth derided and thought lasciviously when tbey beard that they walked in this way, and were naked, and did not at all regard their heavenly life, but ooly such things. They Baid it wu a sign that things corporeal and terrestrial were' of more coocern to them than heavenly things, and tbat indecencies occupied tbeir minds. Those spirits of our earth were told tbat nakedness is DO shanle nor scandaI t<> those who live in chastity and in a state of innocence, but only to th08e \vho live in lasciviousness ud lewdness. (io. n. 52, 56.) They take delight in nlaking long meals, not 80 mucb for the pleasure of ea.ting, as for the pleasure of conversation at the time. When they sit at meat, they do not sit on chairs or bencbes, not on turfy banks, nor on the gmss, but upon the leaves of a certain tree. They were not willing to tell of what tree the leaves were; but when 1 had guessed at severaI, and at. last named it, they affirmed that they were leaves of the fig-tree. They said, moreover, tbat they did Dot dress t,heir food to please the taste, but chietly with a view to what is wholesome. Theyaftirnled that wholesome food is savoury to them. A conversation took place anlong the spirits on this subject, and it ,,as urged that this would he weU for man; for thus he would have at heart, thnt a sound rnind must be in a sound body. It is other\vise with th08e with whom the taste govems; the body thereby becomes diseased, at the least is in,,'ardlyenfeebled, and consequently the mind also; for this acta accorlling to the illterior state of the bodil): parts receiving it,just as the sight and hearing depend on the state of the eye and aar. Rence the insanity of plaeing aIl the delight of lire in luxury and pleasure. From this also oome dulness in matters of thought and judgment, and acuteness in such as relate to thebody and the world From this comes man's likeneas to a brute animal; with which sucb men Dot iDcongroously compare themselves. Their dwellings were al80 shown me. They are low, constructed of wood, and within are lined with hark, of a pale bIne wlour; and the walls and ceiling were pricked as it were with little stars, in imitation of the heavens. For they are fond of ~hus picturing the visible heaven with its stars upon the interiors of their houses, becanse they believe the stars to he the abodes of the angels. They have 8180 tents, which are rounded above, and extended in length, dotted like\V8e within with litt1e stars on a bIne ground. They retire into these in the middle of . the day, lest their faces should sutrer from the heat of the sun. They best.ow great eare upon theconstnlction and cleanliDe6S of these their tents. In these they al90 t.ake theil' lOOalS. 'Vhen the spirits of Jupiter saw the. horses of this earth the horses appeared to me smaller than usual, although they were

THE EARTH8 IJ.V THE' UNIVERBE.

731

ratber robust and large. This was from the ides of those spirits They said there were horsas among them also, but much larger; but that they were wild, or in the woods, and that when they are seen they terrify the inhabitants, although they are harmless. They added, that the feu of horses is innate or natura! to them. (ib. D. 59, 60.) The inhabitant6 of the earth Jupiter make wisdom to consist in thinking weIl and justly on all occurrences in lire. This wisdom they imbibe frOin their parents from childhood, and it ie tranemitted in succession to their posterity; and from the love of it, because it was with their forefathers, it incrases. Of Jmowledges snch as are cultivated in our earth they know Dothing, nor wish to know. They calI them shades, and compare them to clouds that intercept the sun. This idea of knowledges they have conceived fronl sorne spirits from our earth who commended themselves to them as wise on account of their knowledge. The spirits from our earth who tbUR boasted were such as made wisdom to consist in such things a.q beloDll merely to the memory; as in the languages, especially Hebrew,. Greek, and. Latin; in things memorable in the world of literature; in cl'iticism; in hare experimental discoveries; and in terms, especially philosophical; and things of this kind. They do not use them as means tA> wisdom, but make wisdom to consist in these things themselves. (ib. D. 62.) As regards thcir I!ivine worsbip, its chief characteristic is that tbey acknowledge our Lord as Supreme, who governs heaven and earth, whom they calI the one only LORD. And 8S theyacknowledge and worship Him during their life in the body, they seek and find lIim after death. He is the sarne with our Lord They were asked whether they know that the only LoRD is a Man f They replied, that they aIl know tbat He is a Man, for in their world He has been seen by IDany as a Man; and that H~ instrncts them concerning the truth, praserves them, and gives eterna! life to those who from good worship Rim. They said further that it 8 revealed to them from Him how tbey should live, and how believe; and that what is revealed is handed down from parents to children; and from this, doctrine is spread abroad to ail familles, and so to the whole nation which is descended from one father. They added that it appears to them as if they had the doctrine written upon their minds. This they conclude from the f&et that they inst&ntly perceive and acknowledge as of themselves, whet.her it be true or not that is said by others respecting t.he life of heaven in man. They do not know that their ooly Lord was born a Man on our earth; they said that it does not concern them to know it, but only tbat He i8 a Man, and govems the universe. When 1 told them that on our earth

of the horses there.

732

THE EAR1'llS IN THE UNI VERSE.

He is named Jesus Christ, and that Christ signifies Anointed or King, and Jesus, Saviour, they said, t11ey do not worship Him as a King, because a king savours of ,,hnt is worldly, but that lobey worship Him as the Saviour. (ib. o. 65.) They said that they have no holy days, but that every mOrDing at sunrise, and every evening at sUDset, they perform holy w01'8hip to the one only Lord in their tentB; and that after their manner they also sing psalms. (ib. n. 69.) 1 afterwards talked with the angels about sorne of the remarkable things on our earth, especially aout the art of printing, about the Word, and the various doctrinals of the Church from the 'Vord; and 1 told them that the 'Vord and the doctrinals of the Church are widely published, and thus learned They wondered exceerlingly that such things could he made public by writing and by printing. (ib. ll. 81.) They do Dot fear death t.here, except for the reason that they must leave their conjugial partner, their children, or parents; for they know that they shaH live after death, and that tbey do not quit lif, for they go to heaven. They therefore do Dot call death dying, but being heaven-made. Those on that ea.rth who have lived in truly conjugiallove, and have taken such care of their clildren as behoves parents, do not die of di~ but tranquilly as in sleep, and so pasa over frorn the world into beaven. The age of men there for the most part is thirty years, according to the years of our earth. If, is of the Lord's Providence that they die within a space of titne so brier, that the multitude of nlen there may Dot incl'ease beyond the number wltich that earth can support. And because ,,'hen tbey have fulfilled those yeare, they do Dot suifer theInselve~ to he 100 by spirits and angels, like those who have not ful611e them, tberefore spirits and angels rarely approacb them after that period of life. They also mature more rapidly than on onr en.rth. Even in the first flo\ver of youth they marry; and then their delights are to love their consort and to take eare of their children. Other delights indeed they call delights, but relatively externaL (ib. n. 84.)
THE PLA.NET

SATURN.

It was given me to speak with spirits from the planet SatlU"ll, and thereby ta become acquaillted with their character in comparison with others. They are upright, and they are modest; and as they esteem themselves small, they therefore also appeal amaU in the other life. ln worship they are extremely humble; for in this they esteem thenlselves as no'thing. They worship our Lord, and

l'HE EARTHS IN THE UNIVEBSE.

733

acknowledge Him as tbe one only God The Lord also sometimes appears to them, under an Angelic Form J and thus as a Man, and the Divine tben beams forth from His face and affects the mind. The inhabitants also speak wit.h spirits, whell they come of age, by whom they are instructed concerning the Lord, and ho\v they ought to worship, and how to live. "7hen any attempt is made to seduce the ~pirits who conle from the earth Saturn, and to withdraw theln from faith in the Lord, or from humiliation towards Him, and from uprightness of life, they say they wish to die. (ib. n. 98.) They said that there are SOlne also on their earth who cali the nocturnal light, which is great, the Lord; but that they are separated from the rest, and are not tolernted by them. This nocturnal light cornes from the great belt \vhich encircles that earth at a distance, and from the moons which are called the satel lites of Saturn. 1 was furtber informed by the spirits of that earth respecting the associations of the inhabitnnts, and other matters. They said that they live apart in fanlilies, each particular family by itselfj that is a husband and wife,' ,,'ith their children; and that these cbillren, when they marry, are sepal'8.ted from the house of their parents, and have no further care about it. The spirits from that earth therefore appE:ar t,vo and two. They have little solicitude about food and raiment. They subsist on fruits and pulse \vbich their earth produces; and are slightly clotbed, heing girt about with a coarse covering or coat, which keeps out the cold. Moreover, a11 on that earth kllO\\' that t bey sbaillive aCter death; and therefore they make nothing of their bodies, only so far as is needful to life, which they say is to remain and i)erve the Lord. For this reason &180 they do not bury the bodies of the dead, but cast them fortb, and cover them with branches of trees from the

"pood.
Being asked about the great ri~g which appears from our earth to rise above the horizon of that planet, and vary its situations, they said, it does not appear to theol as a ring, but ooly as a sometbing white as snow in the heavens, in various directions. (ib. n. 103, 104.)

&Km8 OP OTHER SOLAB SYSTEJI&

He who does Dot know the mysteries of heaven cannot believe that man is capable of secing earths so remote, and of giving any accouot of them from sensible experience. But he should kno\v, tbat the spaces and distances and consequent progressions which exist in the natura! worldJ in their origin and first cause are

734

THE EABTHS IN THE UNIVEBSJl.

changes of state of interiOT things, and that with angels and apirits they appear according to sucb changes; and that therefore angels and spirits by such changes can he apparently translated from one place to another, and from one earth to aDot.her,-even to earths at the farthest limita of tbe universe. So can a man alao, 88 to his spirit, his body remaining in iu place. This has occurred with me; ~ince, by the Lord's Divine Mercy, it bas been given me to he in company with spirits 88 a spirit, and at the same time with men as ft. man. . . . . . The truth whicb 1 am DOW about to state respecting earths in the starry heaven is from actual experimental evidence. From which it will a1so appear in what manner as to my spirit 1 waa translated thither, Illy body rewaining in its place. (F. U. n. . 125, 126.) At a time when 1 was wide awake 1 was 100 by angels from the Lord, 88 to the spirit, to a certain earth in the universe, accompanied by sorne spirits from this globe. Our progress was to the right, and continued for two hours. Near the boundary of our solar system appeared fjrst a whitisb but dense cloud, and after it a fiery smoke ascending froIn a great chasm. It was a vast gulf separating our solaT system on that side from sOme other systems of the starry heaven. The fiery sffioke appeared at a considerable distance. 1 was carried tbrough the midst of it, and there then appeared a great number of Inen in the chasm or gulf beneath, who were spirits (for spirits aU appear in the hUluan form, and are actually men). And 1 heard them talking together; but ,,"hence or what they were it was not given me ta kuow. One of then), how~ver, told me they were guards, to prevent spirit.~ passing frotD this world to auy other in the universe \vi thout pernlission. That this \\'8S 80 was indeed confirmed; fOI BOme spirits w.ho were in the company, who had no permission to pass, \vhen tl1ey came to this great gulf began to cry out vehelnently that they "l'cre lost; for they were as persons strugglin~ in the agonies of death. ~rhey therefore stopped on that side of the gulf; nor could they he carried further; for the fiery smoke exhaling from the gulf overpo\vered and thus tonnented them. After 1 was conveyed throllgh this great chasm, 1 arrived at length at a place where 1 stopped; and then there ap~ared ta me spirits from above, with whom it was given to converse. From their speech, and their peculiar manner of apprehending and exp1aining things, 1 clearly perceived that they \vere from &nother earth; for they ditrered entirely from the gpirits of our 801ar s)ystem. They perceived also from my iscourse that 1 came from afar. After conversing for sorne time on various 8u'Qject.a, 1 asked wbat God they worshipped' They said that they worshipped a

THE :BARTHS lN THE UNIYllBD.

735

certain Angel, who appears to tbem as a Divine man, for He is refulgent with light; and that H~ instructB them, and gives them ' to perceive what they ought to do. They said further that they know,the Most High God is in the Sun of the angelic heaveo, and that He appears to His angel, and not to them; and that He is too great for them to dare to adore Him. The angel whom they worshipped was an angelic.societ.y, to which it was granted by the Lord to preside over them, and te~ch them the way of what is just and right. (ib. n. 128-130.) . Being questioned concerning the sun of their system, which enlightens their earth, they said it has a flaming appearaoce; and W'~en 1 represented the size of the sun of our earth, they said theu'8 wns Iess. For their sun to our eye8 is a star, and 1 was told by the angels that it is one of the lesser stars. They said that the starry bea.ven is also Reen from their earth; and that to the west\vard a star larger than the J'est appears to theln, which was declared frOln heaven to he our SUD. After this my sight was opened, so that 1 could in sorne degree look upon tbeir earth; and there appeared many green fields, and forests with trees in foliage, and also fleecy sheep. Afterwards 1 saw sorne of the inhabitants, who were of the meaner class, clotbed nearly like peasantry in Europe. 1 saw aIso a . man with his wife. She appeared of beaut.iful fOrIn, and gracefu~ mien; 80 likewise did the maDe But 1 remarked that he had a stately carriage, and a deportment which ha<! a semblance of haughtiness; but the womun's deportment was humble. 1 was informed by the angels that such is the manner on that eartb; yet that the men who have such a bearing are beloved, because they nevertheless are good. 1 was also informed that they are not permitted to have more thaD one wife; for it is contrary to the Iaws. The woman whom 1 MW had befoTe ber breast a wide garment, behind which she could conceal herself, which Wa8. 80 made that she couId insert her arms, and clothe herself in it., and 80 walk away. As to the lower part it could he gathered up. and when gathered nI' and applied to the body ft looked like a stomacher, such as are worn by the women of our ea.rth. But the salue also served the man for a covering; he was seen ta take it fronl the wornan, put it on his back, and loosen the lower part, which then flowed down ta his feet like a toga; and thus clothed he walked away. What 1 saw on that earth W88 Dot seen with the eyes of my body, but with the -eyes of my spirit-; for a spirit can see the things which are on any earth, when it ie graoted by the Lord. (ib. n. 133, 134.)

,\

736
OP

THE EARTHS IN THE UNIYEBSR.

A.

SBOOND EABm

BBYOND OUR SoLAB SY8TBIL

1 was afterwards 100 of the Lord to an earth in the universe which was farther distant from our earth than the first, just 8poken of. That it Wa3 farther distant was plain from the fact that 1 was two days in being led thither, as to my spirit. This earth was towards the lert, \vhereas the forlner \vaS towards the right. Since remoteIJe~s in the spiritual world does Dot arise from distance of place, but from difference of state, as was SRid above, therefore froID the lengt.h of my progress thither 1 could infer that the state of the interiors among them, which is the l'tate of the affections an thellcc thoughts, diffe"red as lDuch from the state of the interiors among the spirits of our earth. Being conveyed thither, as to the spirit, by changes of state of the interiors, it was given me to observe the successive changes themselves, before 1 arrived there. This wu done while 1 was wide awake. When 1 arrived there the earth was not seen by me, but ouly the spirits who were from that earth. Those spirits \\~ere st a considerahle hei~ht above my head, whence they beheld Ole as 1 approached From where they stood they ubserved that l "'as not from t.heir earth, but from sorne other at a great distance. They therefore accusted me with q uestiuns on various sujects, to which it ,vas given lne to reply. Among other things 1 told them 10 what earth 1 belonged, and ,vhat kind of an earth it is ; and then 1 told them about the other earths in our solar systeDl ; and at the BaIne time nlso of the spirits of the earth or 1)lanet Mercury, that they wande!' about to many earths to procure for themseives knowledges on various matters. On hearing this the)" said that they had also seen those spirits among them. (E. U. lL l:1R, 1;~!).) Being asked about the God they worship, they replicd that they worshipped a God visible and invisible, GoLl visible in the HUInan Form, an God invisible Dot in any form; and it was discoverable from their conversation, and also from the idcas of their thought, as eommllnicated to me, that the visible God \Va8 our Lord Himself; and they also called Him Lord. (ib.11. 141.) The spirits who were seen on lligh were asked, whether they live under the rule of princes or kin!,TS on their earth 1 Tu wbich they replied, that they do not know what rule is; and that they live under themselves, distinguished into Dations~ families, and houses. They were asked ,,'hether they are thuB in a state of security 1 They said that they are accure, sinee oue fanlily never envies another in any respect, or desires to deprive another of its just rights. They ,vere indignant that such questions

THE EARTHS IN THE UNI VERSE.

737

s110uld he asked as suggested bostility, or any protection against robberB. 'Vhat, said they, have we need of but' food and miment, and thus to live content and quiet under onrselves. They were further asked about their earth and its produce. They sa id t.hat they have green fields, flo\ver gardens, forests tilled with frut-trees, and also lakes abouning with fish; that they have birds of a bIne colour with golden wings, and animaIs, Iarger and smaller. Amollg the 81naller they melltione one kind, which has the back elevated like cainels on our eanh. They do Dot however eat the flesh of animaIs, but only the flesh of fi~es; and basides this the fruits of trees and pulse of the earth. l'hey said, moreover, that they do not live in houses tlJat are built, but in groves, alllong the leafy branches of which they make themselves a covering from the rain and from the heat of the sun. Being asked about their SUD, which appears from our earth as a star, they said that it has a tiery appeal'ance, and is not larger to the sight than a lllan's hea. l,vas told by the angels that the star which is their sun is among t.he lesser stars, Dot far distant from the equator. . Some spirIts lof thenl] were seen ,vllo were like wbat t1ley bad been during their abode on their eu.rth as men. l'hey had faces Dot unlike those of the men of our earth, except that their eye~J and a180 their Dose, \vas sOlall. l'his appearing to DIe somewhat of deformity, they said thR.t with thenl small eyes and a slnall Dose were accounted marks of beauty. A fenlale ,vas seen, clad in a go,vn ornamented with roses of varions colours. l asked ,vhence they are supplied with materials for clothillg on t.heir earth 1 They answered, that they gnther from certain plants a substance ,vhich they spin into thread; Rud that they then imUlediately lay the threads in double and triple rows, and moistelled them ,vith a glutinous liquid wllich gives them consistency. They after,vards colour the cloth thus prepared with the juices of plants. It was also shown me how they make the thread They sit reclining backwards upon a seat, and wind it by the help of their toes, and when wound draw it towards them, and twist it with the

ha.n,l

They also told me that on that eartb a husband has only one wife; anil they bear cbildren 100 the number .of ten ta fifteen. (1,0. n. 1.1~-141.)
No.-For an account of other earths heyond our solar system the nider tt reltuncl to the author'. little work, "The Eartha of the UDivene."

L_

MISCELLANEOUS EXTRACTS.
CJoNTIN'UAL REFLE<n'ION, AND CONTINUAL PBB8BNOB 01' 'l'BlI

Lou.

IT was perceived how it is with regard to continuaI refiectioD, that

it is not innate with man, but a Inan is accustomed to it by habit
fronl infancy, so that at length it becomes as it were natura!. Thus it is with reflection upon the things ODe meets with in ,valking, upon the motions of bis body and limbs, upon bis steJ>& -into aU which he is led by habit. For if he had Dot previously learned it he vlould Dot even know how ta walk upon his feet; and of sllch things there are a great' many with man that are at once acquired and yet naturalized. 80 it is a]so witb hi.~ speecb, \\'hether vernacular or foreign; the sense falls into words while the man does not think of it, from custow, althougb it is the result of pl'evious training. 1t ie the sarne with those who practise upon lllusicai instrulneuts. AlI things of the externa! body are thus habituated, the muscles being wonderfully taught; and even the si~ht and healing. 'Vhen one speaks, the sigbt is present; and the hearing, in a different manner. Especially when one speaks with a yerson of dignified rank, there is a sentiment of respect in every single particular of his behaviour, which is in like manner acquired. It is the sarne also with the man who is regenerated. 11. was perceived that in matters of conscience, conscientiousness is present in every parlicular oC the Dlan's thought and action, though he is not aware of it; with the pions man, piety is in everything; with the obedient, obedience; with the charitable, charity; with the conjugial, conjugial love. In all these cases the tuling principle is perpetually present, in the minutest particulars, though the man is Dot conscious of it. 80 is the presence of the Lord with the celestial angels; which, although they do not know it, is yet the Ln-d'R. 'Vhen therefore it is said that the Lord is continually 10 be thought of, this is what is meant by it; Ilot that man is w hold his thoughts perpetually and sensibly on that one theme. l'hi8 may be clone in the heginning, until sucb continuity [of reftection] is acquired. (S. D. De 4226. See also pp. 556-558,

above.)

MI80ELLANEO us.
CON80lBNCa.

739

The real spirituallife of man resides in a true conscience; for tberein is bis faith conjoined with his charity. To act from CODScience therefore, with those who are possess8d of it, is to act, from their own spiritual life, and to act contrary to conscience, witb them is to act oontrary t.o their own spiritual life. Hence it is that they are in the tranquillity of peace, and in internaI blessedness, when they act according to conscience, and in intranquillity and pain when they act contrary to it. This pain is what is called remorse of conscience. Man bas a conscience of what is good, and a conscience of what is juste The conscience of what is good is the conscience of the internaI man, and the conscience of, what is just is the conscience of the external man. The conscience of what is good consists in acting according to the precepts of faith, from interna.1 affection; and the conscience of what is just consista in acting according to the civil and moral laws, from externa1 affection. They who have 8 conscience of what is good have also a conscience of what is just; and they who have only a conscience of what is just are in the capability of receiving a conscience of what is good; and they a1so do receive it when they are ios~ctedL 'Vith those who are in charity towards the neighbour, the conscience is a conscience of truth, because it is formed by the faith of truth; but with those who are in love to the Lord it is a conscience of good, because it is forlned by the love of truth. The conscience of these is a higher conscience, and is called the perception of truth from good. They who have a conscience of truth are of the Lord's spiritual kingdom; an4 they who have the higher conscience which ~ called perception are of the Lord's celestial kingdom. (H. D. D. 133-135.)

TuB

LORD'S FAVOUB TO MAN'S VARIED CON801ENOIL

There is no pure intellectual truth, tbat is, truth Divine, with man; but the t.rnths of faith, which are with man, are appear.. ances of truth, to which fallacies of the senses adjoin themselves, and to these the falsities which come of the lusta of self. love and the love of the world. Snch are the truths which exist with man; and how impure these are may appear from the fact that they are adjoined to such things. Yet the Lord conjoins himself with man in these impurities; for He animates and quickens them with innocence ~nd charity, and thus forma a

740

MISOELLANEO us.

conscience. The trnths of conscience are varions, being accord to every one's religion; and these, provided they are not contrary to the goods of faith, the Lord is not ,villing to violate, '~cause man is imbued with them, and attaches sanctity to them. The' Lord never breaks any one, but bends him. This nlay appear from tk~ consideration, that there are SOlne of aU denolllinations within t~ church who are elldo,,ed with conscience; though their conscietJ66 i~ more perfect in proportion as the truths \\9 hich form it approach nearer to the genuine truths of faith. (A. Cn. 2053.)

mg

TuB

PLE.\SUUES OF

lJiFB.

There is no pleasure existing in tbe body does Dot arise . and subsist from sorne interior affection; and there i.$ no interior affection which does Dot arise and subsist from one still more interior, in ,vhich is its use and end. These interior +Jlings, which proceed in order even frOll1 the inmost, man is not sen"ible of \vhile he lives in the body, and most lDell ~carcely know ti\t they exist, much less that pleasures are thenc~ derived. As how ever Dothing can ever caIne forth in externnls except in order from the interiors, pleasures are only ultinlate effects. . . . . This may be evident to any one fron} the c"llsideration of the sense of sight and its pleasures. Unless t) lere "ere ir1terior vision the eJ1'8 could never see. The sight of the eye springs from an illner sigbt; and therefore a nlan sees equnlly ,vell after death, nay, much better, than while he lived. in the body,-not indeed worldly and corporeal ohjects, but those which are in the other lire. They who \"ere blind in the life of the body see in the other life equally weIl with those who ,vere quick-sighted; for the sarne reason also a ll1an sees ,while he sleeps and in bis By the internai dreams, as weIl as '\\'hen he is a\\'ake. sight it has been granted me to see the thillgS that are in the other life more clearly than 1 see those that are in the world. From these considerations it is evident that external vision springs from interior vision, and this from a vision still more interior, and so on; the case is the sarne with every other sense, and with every pleasure. Sorne are of opinion that no one "'ho wishes to be happy in the other life should ever live in the pleasures of the body and of the senses, but should renounee aIl such delights; saying, tbat these corporeal and \yorldly pleasures are what draw a"&yand withbold a nlBD from a spiritual and beavenly lire. But tbey who thus believe, and therefore voluntarily reduce themselves to wretchedness while they live in the world, are Dot aware of the

;ih&h

MISOELLANED us.

741

real trnth. It is by DO means forbidden any one to enjoy the pleasures of the body and of sensual things; that is to say, the pleasures of the possession of lands, and of wealth; the pleasures of honours, and of offices of the state; the pleasures of conjugial love, and of love towarilla infants and chilren; the plea.qures of friendship, and of social intercourse; the pleasures of heal'ing, or of the sweetness of singing and music; the pleasures of sight, or of beauties, which are manifold,-as of becoming miment, of wellfurnished houses, of heautiful gardens, and the like, which from their harmonies are delightful; the pleasures of smell, or of agreeable odours; the pleasurea of taste, or of the sweetness and usefulness of meats and drinks; and the pleasures of the touc1) ; for these, as was observed, are ontermost or corporeal affections from interior affection. The interior afiectioDS, ,vhich are living, aIl derive their delight from good and truth; and good and t.ruth derive their delight from charity and faith, and then from the Lord, thus froID life itself; and therefore the aflections and pleasures which are from thence are alive, Recause genuille pleasures derive their origin fronl this source they are never denied to any one. Nay more, \vhen pleasures thence derive their origin the . delight of them indefinitely exceeds the delight which is Dot froUl thence. This, comparatively, is filthy. l'hus, for example, the pleasure of conjugial love; when it derives its origin from true conjugial love, it indefinitely exceeds the delight which is Dot from. thence; yea, 80 nluch that they who are in trne conjugiallove are in a kind of heavenly delight and happiness, for it cornes clown from heaven. l'his, too, they who were of the Most Ancient church confessed; the delight of adulteries, which adulterers feel, was so abominable to them that they were struck with horror at the hare thought of it. From this it is evident what ie the nature of delight which does not descend from the true Fountain of Lire, or from the Lord. That the pleasures above mentioned are never denied to man, nay, that 80 far from being denied they first become real pleasures when they are from their true source, may also appear from the consideration, that "ery many who have lived in the world in power, dignity, and opulence, and have enjoyed abundantly aIl the pleasures of the body and of sense, are alllong the blessed and happy in heaven; and with them the interior delights and felicities are DOW alive, because they derived their origin froln the goods of charity and the truths of faith towards the Lord. And as they were thence derived, they regarded all their pleasures with a view to use, which was their end. Use was itself most delightful to them; and from this they received the delight of their pleasures.

(A. O.

De

994, 995.)

7ti

MISOELLANEOUS.

At tbis day naturalism has nearly inundated the churcb. and ean only he shaken off by means of rational arguments whereby man may see that a thing is so. N aturalism arises from thinking of things Divine from things proper to nature oo1y, such as matter, space, and time. The mind that clings to snch things, and is Dot willing to believe anything that it does not understand, cannot but blind its understanding; and, from the darkne.ss in which it immerses it, falla into a deniaI of the Divine Providence, and therefore of Omnipotence, Omnipresence, and Omniscience; when yet these, precisely as religion teaches, are witbin nature as well as above it. But they cannat he comprehended by the understanding unJess spaces and times are removed from the ideas of its thought; for these are in some manner in every idea of thought, and unless they are removed a man can think no otherwise than that nature is all; tbat it is froOl itself; and tltat life is from it; and bence that the inmost principle of nature is what is called God, and that all beyond. this is ideal. 1 know that such men will indeed wonder to hear that tbere is anything existing wbere there is neitber time nor space; and that the Divine itself is without time and space; and that spiritual beings are Dot in time and space, but only in the appearances of them. And yet Divine spiritual things are the very essences of aIl things that have existed and that do exist, and natura1 things without theII1 are as bodies ,vithollt a souI, which become caroases. Every man who becomes a naturalist by thoughts fram nature, reulains snch also after death; and caUs aIl things natural that he sees in the spiritual world, because they are similar. They are however enlightened and taught by the angels that they are not natural, but that they are appearances of things natura1 ; they are even convinced 90 that they affirm. that it is so; but yet they relapse and worship nature, as in the world, and at length separate themselves from the ange1s and faIl into heIl; nor can they he taken out thence to eternity. The reason s, that they have not a spiritual soul, but onlya natural, like that of bensta,-with the faculty ho,vever of tbinking and speaking, because they were born men. N OW, as the hells at this day are filled with such, more than hefore, it is of importance that so dense darkness arising from nature 88 at this day crowds and bars the threshold of men's understanding, should he removed by rational light derived !rom spiritual (.A. E. De 1220.)

MISOELLANEOUS.

743

THE

OBIGIN 01' HUllAN' SPEBOIL

Human speech in its first origin is the end which a man wishes to manifest by speech. This end is his love; for what a man loves he feoo-ards as an end. From this flows the man's thought, and at length his speech. That this is so every one who refJects weIl may know and apperceive. That the end regarded is the first principle of speech, is manifest from the common rule that in aIl intelligence there is an end, and without an end there ia no intelligence. And that thought is the second prillciple of speech, :8owing from the first, is also manifest; for no one can speak without t.hought, or think without an end. That from this follows the language of words, and that this is the ultimAte, which is properly called speech, is knowo. Because this is so a man who ttends to the speech of another does Dot give his attention to the expressions or woros of speech, but to the sense of them, ,vhich is that of the thought of him who speaks; and he who is wise attends to the 'end for ,vhicb he so spake from thought, that is to what he intends, and what he loves. These three things are presented in the speech of tuan, to which things the language of words serves as the ultimate plane. (A. C.
De

9407.)

FOUR SUCOESSIVE SOLAR ATlfOSPHERES.

There are four natu~l spheres which arise from the BUD. The atmosphere which causes hearing is known. Apurer atmosphere separate from the arial is that which produces sight, or causes things to he seen, by the reflections of light (nimln) from aIl objecta. How far this atnlosphere penetrates into the natura1 mind, and whetber it presents material ideas, as they are called, or fantasies and imaginations, is not yet 80 evident; but it appears probable, from varions considerations.1 This, then, will he the first atmosphere that reigns in the natural mind. Another atmosphere, ,,hich is a still purer ether, is that which produces
1 The reader will observe tbot this somewhat uncertain and conjectural mannef,-80 different from the authorts way of speaking in his published works, -is in bis posthumous Dinry, anel in fact in ft Tery early part of n. The date att&ched to this note in the Diary is Octoher 27, 1747. It was therefore in the pnaparatory and transition Fpriod, after the Divine caU to Ilia mission and the subsequent tirst opening 0 bis spiritual tision, rererred to aoovc, p. 882, and before he began to Imlrlisb. 1t 11$ one &f mauy ptlUges in hi. Diary wiclt evince the calmnt"&'l and cautiousnes..'l of bis judgment, at the time when, if ever, it might he expected to he over-confident, or unhinged,-whether one accepta his Tew and estimate of his experience& or not.

MISOELLANEOUS.

the m~01letic forces ('Vires magrutum) which reign Dot only about the magnet in particular, hut aIso nround the whole globe; but to ,vhat extent it is Dot neeessary to degcribe. It prodl1ces there the situation of the entire terraqueous globe, according to the poles of the world, and many things that are known respecting the elevations and inclinations of the magnet. This sphere, in the natura! Inind, appears to produce reasonings (ratiocinia); in which bo,vever, t.hut they may he living, a spiritual prillciple must. needs be present, as in the sight, and in every other sense, that they may perceive. The purest ethereal sphere is that nniversal sphere in the entire "~orld which is presented [or is active] auout the ratiocinations of the sarne mind. Hence that nlind is called the natural mind; and its interior operations, "'hen perverse, are called ratiocinations; but when accordng to order, they are called simply reason, and is a species of thoughts on account of [or arising front] spiritual influx. These spheres arise from the sun, and Dlay he called solar, and are consequentl) natura!. In the interior Dlind, however, there is Dothing nat ural, but aIl is spiritual, and in the inmost mind is the celestial. (S. D_ D. 222.) A
PRAYER POR DELIVERANCE FROJ(

EVIL

Man's state by creation is, that ha may know that evil is froID hell, and good is from the Lord ; and that as of himself he may pel'ceive this within bim; and ",hen he perceives it that he may reject the evil to hell, and receive the good, "ith the
ackno,,"ledglnent that it is from the Lord. When he does this he does 110t appropriate evil to hirnself, and does Dot do good for the sake of Inerit. But 1 know that. there are many who do Dot compl'ehend this, and ",ho are not willing to comprehend it. But yet let them pray thus:" That the Lord may be with them continually, and lift up and turn His countenance upon theln. And, sinee of themselves they can do nothing of good, that He lllay teach, enlightcn, and lead t.hem; and grant nnto them that they may live. Lest the devil seduce tllem, and instil evil into their heart.s; knowing that when they are Dot led by the Lord he leads, and breathes into tbem evils of every kind,-such as hatred, revenge, cunning, deceit,-as a serpent infuses poison. For he is present, excites, and continually accuses; and ,,-harever he meets with a heart . that is turned away from God he entera in, dwells there, and drags the sou! down to helL 0 Lord deliver us." (A. E. n. 1148.)

JfI80ELLANEO U8.

745,"

TUB CHURCH CANNOT DB BAI8RD UP ANBW IN ANY NATION UNTIL IT 18 ENTIREL Y VA8TATBD.

The second Ancient Church 1 WRS cgenerated and corrupted until, from a kind of internaI worship, it at lRst, in the family of Terah, became idolatrous,-passing, as churches are \vont to do, from internaI to the mere externa! things of worship, the internaI heing blotted out of remembrance. . . . H",ran (Gen. xi. 28) signifies interior idolatrous worship; Ttrak ILis father, signifies idolatroUB worship in f1:cneraI; . . . Hara 11, died b~for6 Terak hiB fatllR,r, signifies that interior worship WRS hfotted out of remembranee, and become merely idolatrous. . . . As regards the fact that interior worship was blotted out of remembrnnce, or had become none, the case ie this :-The church cannot arise ancw among any nation, until it is SO VRStated that nothing of evil and falsity remains in its internai worship. So long ns there is evil in its internaI worship, those -things, good and truc, which constitute its internaI wor.ship are prevented; for \vhile evils and falsitic8 are present, goods and truths cannot he received. This is evidcnt froID the fnet that they who are bom into any heresy, and have so confirmed themselves in its ialBities that .thcy are entirely persuadrd, can with difficulty, if ever, be brought to rcceive the truths that are contrary: to their falsitics; but it is difttrent with gentiles who do Dot know what the truth of f,ith is, and yet live in charity. This was the reason why the church of the Lord could not he restored among the Jews, but among gentiles who had no knowledges of faith. They entirely darkened and thus extinguished the light of truth, by their falsities; but the gentiles not 80 much, for they knew not what the truth of faith W8S, and what they did not know they could not darken and extinguish. Now, as a new Church \vas to he restored, they were chosen with whom goods and tru.ths offaith might beimplnnted1 -with whom aIl knowledge of the good and truth of faith had been obliterated, and who like gentiles were become extemal idolaters. ReBpecting Ternh and Abram, it was shown above 2 that they were of such a character; that ie, that the y worehipped other gode, and had no knowledge of J ehovah, nor thercfore of what the good and truth of faith were. They had thu8 beeome better fitted to reccive the seed of trnth than others in Syria, among whom knowledges still remained. That they did remain with sorne, is evident from Balaam, who WRS from Syria, and who not only "l'orshipped J ehovab, but also sacrificed, and was st the same time a prophet. (A. C. D. 1356, 1365, 1366.)
: See p. 840.

P. 843.

63

746

JfI8011LLANEOUB.

ORGANIC FUIfCTION, THE GROUND OF CORRESPOND_NOS OJr 1b:AVBB

WITH ALL THINGS IN

lfAN.

The whole heaven is a grand Man (Maximu Homo); and it called a Grand Man because it corresponds to the Lord's Divine Human. For the Lord is the only Man; and by 80 much as an angel or spirit or a man on earth has from the Lord, they also are men. . . . AlI things in the human body, in general anll in particular, correspond most exactl! to the Grand Man, and as it wcre to 80 many societies there. For, as in the human body there are members and organs, and thcse consist of parts, and parts of pJ.rts, so the Lord's heaven is distinguishe<l into lCSBer heavens, ll,nd these into still less, and these into least, and ftnally into angels, each one of whom is 8 little heaven corresponding to the greatest. These heavens are m08t diatinct from each othcr,-each one helonging to its general, and the general heavens to the most generalor whole, which is th GrJ-nd Man. But as regards the corrcspondence, the case is this: the heavens spoken of correspond, indeed, to the actual organic forms of the human body,-on \vhich account it 8 said that scieties, or an~eI8, Lelong to the province of the bmin, or to the province of the hcnrt, or to the province of the lungs, or of the cye, and 80 on; and ret they chie:fly correspond to the functions of those viscera or organe. The case is like tOOt of the organs or viscera themaelves, in thnt the functions constitute one with tlleir organic forms. For it is impossible to CODccive of any function exeept by"fonllS, that is by 8ubstanc; becnuse substances are the subjects by which funetions are pcrformed. For example: one cannot concei ve of s!ght without the eye, or of respIration without the lungs. The eye 8 the organic form from which and by \vhich Right is :produced; and the lungs are the organic form from and by WhlCh respiration is cffected; and so ,vith the other organs. The funetions therctore are what the heavenly societies chiefly correspond to; but because they correspond to the functioDS} tbey correspond also to the organic forma, for thcy are in<1ivisible aDd. inseparahle from each ot\1er; insomuch that whether we say functon, or organic fonn by which and from which the functian is, it is the Bn,me. Renee it is that the correspondence is with the orgn.ns, members and viscera because it 18 with the functions. When therefore a function is performed, the organ also is excited. Such in fact is the case in aIl &Ild eacb particular thing that a man does. When he wills to do this or that, or to Rct thus or 80, and determines it, then the O~D8 move eonformably; that is, they move in accordance with the
18


MJ.80BLLANEOUB.

747

purpose of the function or use; for it is the use which governs ln the forms. It is evident therefore, also, that the use existed before the organic forms of the body were extant; and that the use produced and adapted them to it8elf~ not the contrary. But when the forms are produced, or the organs adapted, the uses proceed from them; and it then appears as if the forms or organs were prior to the uses, although it is not so. For use fiOWB in from the Lord,---aBtl i'bis through heaven, according to the order and accordiDg to the fOrIn in \vhich heaven is disposed by the Lord, thus according to correspondences. Thus man comes into being, and thus he subsists. It is evident again from this whence it cornes that man, as to each and aIl his parts, corresponds to the heavens. (A. C. n. 4219,4222,4223.)
TuB CHUROB PASSES THROUGH THE STAGBS OF LIFB LIKB AN I,NDIVIDUAL.

The Church appears hefOre the Lord as one man i and this greatest man must p8SS through his ages, like the mdividusl man, and finally to old age, and then when he dies he will rise again. The Lord says:-"Except a corn (1 wkeatfall into the ground ana die, it abidetk alone j but if it die, it briMgetk fort'" muckfruit." John x. 24. (T. C. R.762.)
A
:MAN'8 MIND 18 THB )fAN BIHBLP.

For the elementary texture of the buman form, or the human form itself with aIl and each of its parts, is from the principles continued through the nerves from the brain. This is the form into which the man comes after death, and which is ihen called a spirit, and angel, and which is in aIl ~rfection ft man, but spiritual. The material form which is added and superinduced in the world is not a human form of itself, but from the former, being added and superinduced that the man may perform uses in tne natura! world. (D. L. W. 388.)

INDEX.
88.

AUOKll'.A.TlOl' OP DUOLATION,

charity, 281; bow tbey regard men,

Abram an idolater, 344. 277, 278; t,,o always8ccompanyman, Accidents, evil, come from bell, 538. 284; man governed by t1Jean8 of, 289 j Adam, meaning of the word, 328, nou. their wisdom consista in their kDOWAdulterers, future sta~ of, 205. ledge of regeneratioD, 307; aH were Adultery, spiritual sense of, 202; celeeonce men, 577; 8~ch with man. tial sense of, 204, 513. 679, 620; celestial angets with the Advent, first, state of heaven before, dying, 591 ; Wlrm~nts of, 600, 651; 156. language of, 604, 619, 659; associated Advcnt, second, 880; Lord did Dot with man, 613; guardian, th.; emappear in persan at, why, 881 ; how ployments of, ib.; how prot.ect mu, effected, 382. 614; only good spirits and an~J. are .Affections are substantial, 7; the outer with infants, 615; distinction hetweell mind consista of nffecotions, thoughts, the ange1s of the celeRtini and. spiritual and perceptions, 482; why man is kinKdon!s, 631; how the Lord leads led of the Lord by, and not by thought, the angels and keeps them in freedom, 529; produce thoughts, 634; the best angels dwell in famili, Aged, the, retum 10 tho apring-time of wo; why the angels tum tbeir fac life in heaven, 683. towards the Lord 88 a snD, 6'5; jitUAges, the fonr-of gold, 326; of silver, 1 ments oC the anKt'ls correspondential, ib. ; of bnuls, 327 ; of iron, ib. 651, 652; vatiety and beauty of the AlpllR and Omtlgn, signification of, 191. habitations of the, 652, 653: the Alphabet, conceming the, 191. power of, 657659 ; speech of the, in Altnr, signification of, 342; the soula: heaven, 659661; writings of, 661; under the, spiritual signification of, j knowledge of, 663; wisdom of, 66f. 1 667; thou~hte of, unlike human 714, 715. Amorites, signification of kings of the, thoughts, 664 ; why they do Dot talk 170. of faith, 666; are without selflove., Anakim, signification of the, 147. J ib.; innocence of, 667669; occupaAncient chul'ch, 8e~ Church, Allcient. 1 tions of the, 679681, eminenee or, ogelic heaven, mutualsubsistence with. 681; know Dot tbings to come, 717. the, and the human 11WP, 707. 1 Anger of the Lord, 158. Augela, their c('nception of God, 3, 32, AnimaIs, signification of, 167. 358. 75; extension ofpresence of, 13; pro- i Animal kingdom, eorrespondence or, 18. prium of, altogether folsa, 52; reason 1 Apocalypse, Book of, concemiDg the, why they oould not have existed in a 126. state of integrity hud it Dot been for. Apostolic succession, fa1sity of, .36. the redemption eff~cted by the Lord, 1 Apostolic writings, character of, 124. 64; communil'.ate with man when he 1ApP"arances of trnth in the letwr of the reads the literaI s~nse of the W ord, W ord, 117 ; are the origin of heretil 112, 129; have revelatioD from peropinions, 121., ception, 132; obtain what they desir!, Ararat. mountana 01, ",bat tbey siguily, 178; correspondence of, 190; their 1 152. idea of faith, 214 i appear as forma of Architecture in heav8n, 663.

w.

INDEX
.lrk resting on Ararat, 152. Aahur, signification of, 228. Asia, correspondent'e of, 127. 88, signification oCwild, 154 ; Balaam's a88 speaking, 169; signification of, ib. Association, unconscious, of angels and spirits with man, 608. Athanas&n Creed. concerning, 818. AthE'ists, Cate or, aCter death, 85. Atmosphere in the spiritual world. 18 ; four successive solar atmosph~res, 7'3. Atonement, false news of, 66; what, 67,68.

749

Camel, spiritual signification of, 679. Canaan, spiritua1 sense of, 127; all thin~ in, were repl'esentative from AnClent times, 355 ; therewa.~ a church thcre from the Most Ancient times, 371. Celestial, the, 98 ; the celestial kin~om and its correspondence with aU thinga of man, 636; ~vt-mment in the l.ord's celestial kln~om, 654. Cele.;tial sense of the \V ord, what, 98. Vhaldea, correspondence of, 141. Chambers, eotTCspondence of, 160. Chal"ncter, criterion of, 261; of every one BABYLOY, Bnhel, 64- ; correspondence of, is percei vet! in the other life from his 141, 172, 839, 689, 695. sphere, 603. Balaam, the speaking of his ass, 169; Charit)p, character oC those who are in served Jehovah, 342. the faith oC, 154; ia first in end, Baptism and the Holy Supper substi217; is the fint principle oC the church, 219; must be joinl"d with clistuted for the J ewish representntive, cretion, 264; what, delights of, 873; "hy instituted, 416; significaure according 10 the importance of the tion of, ib.; commanded, ib.; reason use performed, 257; is nothing with. of the Lord's, 417; fint use of, ib.; out works, 248, 257; internai blessed institu~d in place of circurncision, ib. ; ness of love Rnd, pereeptibl~ ohscurcly effect of, in the heavens, w.; reason of in this lire, 260; an~la appenr 88 infants', ib.; sfiritnal etfect of, illusforma of, 261 ; ds not exist in man trated by John 8, 419; second use of, tiU it exista in worka, 262; when a 420; third use of, ib.; representation man is in the ex~rcise of, his affections of John's, 421; the use of infant bapappear arouud him as a vapour, 263 ; tism, 6i3. Bears, destmction of chilren by, 178; presence of the Lord with nlan is according to, 265; lire of, cannot he signification of, 868. livetl in seclusion from the world, ReaSts, 8te Brutes. 311; faith of, what, 321; a liCe of Beauty is from ~ in whicb is in charity 10wards the neigbbour leads 10 nocence, .J 74;. aIl human beauty i~ from this origin, spiritual beauty heaven, 677. Childhood, knowlcllge imbihed in, 244. is an aff~ction of interior truth, w. the bears, Believe; it is a faIse assumption that Children, destruction of, 178, Bee Otfsl,ring; meeting between notbin~ is to be believed until it is pnrents and children in the other understood, 238. worlel, 478, . . Iofaney. Bel ShazzAr, signification of the handChristian cburch, ~ Chnrch, Christian. writing that appeared before, 190. Church, before and arter the Lord'. Bible, lU the Woro. advent, 48; 10 acknowledge Goel is Birda, signification of, 358. Births and generations, spiritual meanthe first thin~ of, 73 ; mnrria~ of the in~ of, 44\1; corresponen(~e ofnatural Lord with, is in every Jlftrt of the Word, 114; iaas aman, 180 j charity births to spiritual births, 288. Black horse, correspondence of, 106. the tirst princirle of, 219; universaf, 320: is also wlth thoRe who have not Blasphetfty against the H oly Spirit, 84-, 196. the Word, w. ; church specific and its relation ta the church universal, w.; Blessedness, internaI, oflove and charity, condition of those withollt, 821; un 260. Book of Lire,' 679 ; when opened, 580. less a church exista where the Word is there cannot he conjunction with Brass, cotTe8pondence of, 327 ; age of, w. heaven, ib.; specifie, where, 822; who Bread, daily, 8" Daily bread. Brutes, appenrance of understanding in, . constitute the specifie, ib.; church and difference betW6eD tbem and man,; religion different things, ib.; good 668560. 1 and truth among the Gentiles does not cODstitute the, 323; necessity for existence of, w.; from the creation a CB for the morrow, spiritual aigniJi-) cation of, 689. chu~h has al ways existed, 324; hea

w.;

w.;

br

.,GO

1.:'vDEX .

venly eburch could Dot ex8t with<M.tt W. ; is signiAecl br the New Jmasal-, a chur('h on ea.rtb, w.; when n.ear its w.; is first esta.bliehed amoag ..... end a Dew chnrch ia a,lways raised up, 407; to he the cl'Gwn of all tbI 825; four chu.rch have in general ob1lrehes and to endure for ever, '11; existed on earth, 'h.; four represenW is at tirst external, 416. byNebnchaclnezzar'sdream, W.; sketch Churcb, representative, . . ~ of history ud charaettar of the fonr, tive <-hurch. 325-827. Circumcision, baptism iDstituted ia Chnr('h, Most Ancient, eause of the place of, 417. faIl of, 27; manner of conversation City, Holy, vision of the, meaniDg ~ of men of, 28; men of, had immediate 890 ; Memorabilia oonceI'JDg Temple revelation, 113; style of writing of, and, 400. 124; men of, had revelatioD from Cognitions, what, 28', and fUIte; ad perception, 132, 328; was celestiaJ, knowledges di8tinguish~ b. 264: ; was' from the Divine above aIl Colol1rs. correspondene8 of, 165. churches on the globe, 828 ; state of Combat may he waged from tnlt BOt men of, like the state of the celestial geDuine, 299. angels, ib. ; the Woro of, 328; "or- C.oming of the Lord, . . Advent. ahip of, 829 ; men of, performed yor Commandmellts, tablt>. of ten, bmken lit abip in tenta, 330; composed. of lloses, 160; significatiOD of the tab1ea, aeveral different cburches, ih.; pere 165; why promulgaled from SW, ception in, 331 ; tlignities and riches 1~2; Datura), spiritual, _nd eeleItia1 among men of, 332. Benses of, IN ; he who oIDda D GOt Church, Ancient, wns spiritual, :164: ~ offends in aIl, 218; were the fiDt. signitied by Noah, 33. ; character of, fruits of the Word, !57, and w.; the cOlumunication of men of, precepte of the, iD every religioa, 619. with heo.ven was externat, 335 ; wu a Conception, 01' idea, diiference bei1reea representative church, w.; composed a spiritW\l an ft utural, 4. of chnrches dUfeling as to doctrinals , Concupi8Cenc~ of eTil, man caDDOi he of faith, th.; was in Npresentatives purified from, in the intemaI except and sirificatives, ib.; DIen of, ac88 he removes evila in the enemal, caunte doctrinals of faith 88 rela492 ; innumerable in every eril, 494. tively nothin~, 336; worship of~ th.; Confirmations, 236. doctriDRls of, 337 ; style of writiDg of, Confusion of tonpee, signification fi. decline of, 338; three ('hul'ch~s 239. of, ib.; second, 339, and Me Hebrew Conjugial love, remains artel" deeth, eburch ; compare<! witb the Chris.45 ; conjugial poil" in baven, 451; tian, 372. they who are in love truly coDjugial Church, Hebrew, origin, 339; Dame feel themselves ta he troly one, 457 ; applied to aIl who use sacrificial wor is the treasury of all delight&. 460; ship, 342; abominated by others of ",isrlom and intelligence are Jl ~ the Ancient churoh because of their portion ta coDj~ love. 462 ; qUalisacrifices, 342 ; descent of, into idol fications for recelviDg, 468 ; none CID atry, 343. be in love tmly conjuftal but ~ Church, 1sraelitish, ",hen begun, 352; who receive it from the Lord, i6.j representative, w.; character of, w.; obstacles to, 464- ; the love of domiDarepresentati ve of aIl things of the tion entirely banishes QOnjogiallcm, church in heaven and on eartll, 356 ; 465 j difference oC religion incolllpdlU Jews. ible with, 466; we conj~ 10le Church, Aposto1i(', did Dot know the is scRreely known at this day, 468; doctrine of 1nputation, 314. semblances of, 469; the conjugial Church, Christian, dies if the Divinity union of one man \\;th one wire il the of the Lord J esUB Christ he denie, jewel or human lire, f69; conjUfPal 814 ; prinltive and subsequent conlove' accomptLDes religion in ib 8tepI, dition of, 373; why Dot sooner 470 ; it cannot he toId !rom appellesta1ishe in the European world, a"ces who has and who bas .ot eoath.; pre.CJent state of, 374 ; end of the jugiA.l love, ib.; the beauty of the first~ 377; state of, after the Last ange1s originates from, .7 ~ ; ~DUDI Jud~ment, 716. conjugial love an image of he8nII.J Churcb, New Christian, 385; foretoItl in 476; affections and tboughta ~ theRevelation,ib.; primarydoctrineof, image.} in heaven by brillialit &1II'U,

"'j

w.;

INDEX.
~; the love oC intllnts is originall)t from, 475. Oonjnnction oC man with the Lord, 57, 821, 491 (is accoring ta the char.acter of the object, 3); good of lUe effects conjunction, ~6'. Conscience, implanted by the Lord, 2~ ; ori~n of, 29, 605 ; in the re~nemt6 RIlQ unregenerate man, 804: ; difference between, and perception, 334; th06e who are in heU have no, 697; the Ipiritual lUe of man resides in a true conscience, 789; the trutha of con8ci~nce are varions, 740. Consonants, aU~t'ls ~xpreS8 ideaa of thought by, 662. Correspondences, the Ward written by, 98 ; understood in ancient times, 99 ; knowledge of, lost, 100; wbat, ib.; are not meta}lllors or comparisons, 163 ; nU thiogs in heoven and hell are the correspondenoes of affections and lusts, 576. Creation, operation of Divine Love in, 9, 10; from Divine Love and WisdoIU in Qod-M.an, 15 ; Objflct of Gad in, 20 ; represents man in an im~, 21 ; days of, 145; spiritual signification of, 706. CriterioD, BU Chal'8Cter. Cscles, regeneration pa.ues through successive, 285, 287.

7&1

'75, and

Del~hts,

influx of lUe from God carries with it delighte and pleas\H'e8, 563; aCter death of those who have loved Divine trutha, 606-608 Dem, no one devil to which the ulla are subject, 689. Diltllities 8nlong the Most ABcient men, 833 ; see Honour&. Disciples, reason wby the Lord breathed on the, 83; why fisbermen were chosen, 187.

Discre te,

He

Degrees.

DAILY bread, spiritual signification of,

589.

Deatb, tbose who live a moral lire according to their light are Dstructed arter death by the angel&, 620; Di vine Providence in respect 10 the time of man's, 538 ; resurrection immediately after, 688; the dread of death an indication of the quality of a man, 689 ; the procesa of dying, 589592; tirst state or man alter, how long it continues, 595; second state of man arter, 595-598; third &tata of man after, 698; the third atate ia for those who go to heaven, th. Decalogue, lU CommaDdment&. Degrees, six, of Divine trutb, the letter of the Word heing the lowest, 109 j EAB, boring of, with an aw1, 182'; corMJ6 Order; discrete and continuous, respondence of, w. 545; the knowledge of theJn the key Earth, the spiritual meaning of, 369, ta open the causes of things, 543388 ; the earth will not perish, 706 ; 646; successiv an simultaneous IpirituaJ. signification of destruction order of discrete degrees, 546, 547; of the, w.; the new, 8}Jiritual ~Dili thrtiC discrete dtgrees of the mind, cation of, 706; the earth and ihe human 547, 548; in each there is a will race will abide for ever, 70'1 ; le8sons and 11nderstanding, ib.; the spiritual for, 7aI 708 ; moon oC OOJ" earth 723 ; egree is closed with those who are iD no material earth visible 10 the inhabievila of,fe, 652; . , Man. tallts of the spiritual world, 7~6 j

DistanC'es in the spiritual world are of good and of tnl~h, or affinities and likenesses, 4-; in heaven only apparent, j)48 ; in their origin are changea of state.733. Divine, the, Dot divisible, 2; with the angels, cODstitates heavea, 3; the Tery Divinf' cannot he con.ceiTed of, or apprehended, ib.; everyw h.e1-e and yet not in space, 4; naturaJ, apirituaJ, and celestial, 43 j co1l1d not be ternpted, 56. Divine Human, called the M.ediator aad Intercessor, why, 8; the, from e16nity, 82; the very Infinite cannot be manift"ste othe-rwise than by, 3~; Jehovah Himself WQS the, 41; th. acknowledgment of, the chief thing of the churcb, 74 ; what it is, 75. Divine Good, BU Good, Divine. Divine 'l'ruth, lU Trnth, Divine. Diviue Love, '" Love, Divine. Divine Wis<1om, ace Wisdom, Divine. Doctrinals of Ancient churcb, 337. Doctrine to he drawn from the literai Bellse of the W 01'1, 117; the Word can ooly he unclerstood by means of, 122; of the New Cburch from heav8B because from the spiritual sense of the W ord, 409, and lloU. Door, correspondence of, 162; the door in man which he must open that the Lord may enter, 511, noU. Dragon, correspondence of, 186. Dreams, BU Visions. DrunkeoDess, correspoDdence of, 178; without wine, 175.

751

INIJEX.

exeept when granted by the Lord,! Evil spirits regard man as a slave, 277; how, 628, 785; spirits of every earth 1 two, and two an$els always acrompany near their own ellrth, 725. man, 284 ; punlShnlents of, 597 ; sepEarths, in the spiritual world, 18; in aration of, froo} good spiriu, wheu the universe, 718; reasoD!:I for con-! effected, 598; desire to destroy man, cluding that theyare inhabittod, 178, 1 609; restrained Crom plunging into 719 ; Swedenborg permitted to visit greater depths of evil tban they had them, how, Rud wh)~, 719; earths of 1 reached in the world, 702. other 80lar systems, 783-737. Existera, wisdom ia the ~ of le, East, origin of the custom of placing! 555. temrl~ with thdr aspect 10 the, 641, 1 Exten.la1s of the Ancient churehes re 643, and M j spiritual signification storcd in the Israelitish ch\lr~:h, 350. External respiration, 8t~ Respirntion, of, 645. external; man, #Me Man, external; Eber, Second Ancient church, 839; .e Hebrew ohurch. conceming the, 57. Rye, correspondence of right and lert, Eden, garden of, 535. Eg)llt, Trogs of, 159; apparent contradic640 ; the 8ght of the eye eX8t8 Crom tion RI to number of yenrs the lsmelan inuer sight, 740. i~8 dwelt in, 160; spiritual moalling of, 175, 228; why the children oC FACF., cOm'spondence of, 183; of the larael were kept in hondAI{e in, 355. Lord, 397 ; index of the min(l. how Egyptians, 8poihng oC the, 156. and why, 728; first language of every Elohim, wby God was called, in the ~arth expressed hy the face, ih. plural, 3.6. Faith, what it iB, 214 : an~18' idea or, Elisha, spiritual meaning oC, 173. ib.; essenco of, 215 ; truths of, first Em plol'menta of the angels, G79681. in tinle, but charity is first iu end, EuJs of man are his love and liCe, 311. 217; oever becomes faith until the Enemies, love to, 177. truths of it are wHed anli tlone, 218 ; Enoch, spiritual me;!nin~ of, 146. exista from the good of charity, ib.; Ephraim, spiritual lneaDlnK of, 228. . exista in so ~nr a.~ evils are ShUllOed Equilibrium, spirituH 1, comrared to a 8S Rins, ib., the tirst llrinciple of the balance, 270; how man 18 kept in, church in appearance onJy, 219 ; how 609, 687, 698; between heaven and formetl froua charity, 221 ; historical faith, 222; faith wone, ib.; invent-etl hell, 701 ; man's free will is from the, luodes of connectill~good works with between heaven and heU. 709. Esse, love ie the esse of life, 555. fllith a1one, 223; the LOrd'H Providence over those who are tnught the doctrine Essence, the Divine, what, 5. Essentia1s of the church, what they are, of faith aloue, 225; intellectual raith, 228; l.ersuu.siv~ faith, 230; saving 410. Eternal Wor1d, su Heaveo, World of fllith is fllith in the Lord~esu!jChri8t, Spirits, Hell. whr, 233; nature of the faith by Europe, spiritual sense of, 127. which the Lord cured iseHses, 234 ; causes the Lor's presence with man, Evil, hereditar)' nature and extent of, 31; the Lorli's, 45; no one in the 235; nJysteries of faith cannot he other life suifera punisbmeut on acsearched iuto by things kn\)"~, 237 ; couot of, 676. in the fornl of charity does Dot exist Evil, man's great tendency to, 281; in Juan \lnti! it exista in works, 248, renlO\'eli but not exterminated, 303 ; 1 202; faith of charit)'. 321 ; trntbs of quiescence of, 304 : shunning evil is the faith, 323 ; a faith iodllCt'd by nliracl~.s tint part of chaJity, 255; why the is not faith, but persuasion, 496. Lord permit! evil~ of liftA, 513; st8w Fa11 of man, nature of, 27 ; 10ss oC in of those who shnn evils as sins; . ternnI rerception by the full, 28; wu the Lord's Provience in the pernlisgradua Rnd successive, 30. sion of, 524; in every evil there are Falsitics, many who w~re in falsities are things innumPTable, 530; the Divine in }ll'avpn, 2~7 ; dilliculty of extirpatProvidence "ith the, 531 ; in tbought ing falsities that have be~n confirmed .. on1y does not connt'ct toan with an 1 y cvils of liCe, 237. infernal society, 531; how the Lord Faoline, correspondence of the seveD by a thousand and mysteriou8 ways ycars of famine in Eg)-Pt, 298. wlthdraw8 man Crom evil, 532, 533; Fate, 636. o gin of, 687 ; punishee itaelf. 698. Father, spiritual aenae 01 199.

'.

INDEX.

753

'atber, the, eODceming, 67, 86; no con God, importance of a Just idea of, 1; ception can he formed of, 82, 76. idea of, inmost in aU things of reli Feeling. sense of, Bee Sensation. gion, ib.; heaven and the church founded on a just itlca of, ib.; nation. Feet, signification of, 297. in the spiritual "'orld nrrang~d accord J'emale, set Male. ing to their conception of, 8S a man, Fermentation, signification of, 177. Final state, spiritual signification of, w.; the st.ate of a man arter death deppuds upon the idea of God he hu (Rev. xx. Il), 584. l'ire, correspondence or, 8, 17, 640. conlirmed, ib.; the denial of, con Five, <'olTt'spondence of, 186. stituws hell, ib. ; is one, 2; he who in faith oud hellrt acknowledges und wor Flood, menning of, 149. ships oue God is in the conllliunion of Food of llost Ancient men, 838. Fortun~, or chan, is Divine Provisaints, ';b. ; God is v~ry lIan, 3; ang~18 dence in ultimates, 58'1. calluot think of, but as a Mttn, ib.; Free determination, whence, 24. seen Rf\, Man by Abranl and others, Frep(lom, self-compulsion the h~11e8t, ib.; is not in space, " ; it is a funa. 273, 501; heavenly and infernal, rn~lItal thought concerning, that He 276 infernal, is slavery, 277; the is eVCT,}'W here, and )"et not in space, Lo~ keeps mAn inr., w.; whllt it il, 5; is Love itfolelf, and Life itself, ib.; tn1e fre~4iom cornes only with re. 7; is perfect Man, 8; is uncreate, generatioll, 306; lire of, \\~hat, 307; ib.; GoJ.'s lov~ extelH]s both to natural, rational, and spiritual freehea veu and hell, ib.; is blessednesa dom, what they are, 486; the Lorel pre itself, 9; in finity, inlJueusity, and serves man's freel10m sacred and invio etenJity, of, 10 ; omnipotence of, Il ; late, 491; conjunction of the JArd l)roofs of the iufinite pow~r of, iD. ; om with man cffected throtq.th freedom niscience of, 12; omniprrsence of, 13; and rationality, ib.; it is orthe Divine creattad the unherse fron} Himself, 15; Providence that man shouhl a<"t from, object of, in creating the universe, 20; according to reason, ib.; how the Lord itnage of. not aCiually destroyed in nUH& by tbe foll, 29 ; appenring as an leads man in, 628 and 'Mlt, 614. Free will, reasons why a man ought to angel on earth before the incarnation, posseu, 268; wbat, 269; how nlan is 33; signification of, in the phrase kcpt in, 270; a 80metbing analogons Jehovah God, 37; essence or, to, in aIl created things, 2i1 ; man called Shiloh, why, 43 ; man in in. has, from the Lord a1one, 272. tnost con jUil ction with, wllcn he con Fri~ndRhip among men of the world, 10; quers in temptation, 48; redemption indis<'riminate ~e.rthly friend~hip hurt cou1<1 only he efTected by God incar. fuI arter death, 601, 602. nate, 65; incapable of anger, 67; Friends, meeting of, in the world of God tl1e Fathpr, 8ee the Father ; to spirits, 587. acknowledge God is the first thing 01 J'ro~ of Egypt, signification of, 159. the church, 73 ; cannot be helieved in Fnuta, meaning of, in the Word, 433. exc-ept under sorne fOrDl, 80 ; spiritual sense of name of, 196. GARDEN, correspondence of, 245. Go forth, meaning of, 44. Garments, au Raiment ; garments of the 000<1, hea yen arranged in 80cictiea angels, /lU Angels. 1 according to varieties of, 2; civil, . moral, and spiritual, 256; delight of Gate, correspolldence of, 245. Genti1es~ who are meant by, 328 ; good doing, without a recompense, 259; and trnth among, not constituent of good done for the sake of recompenee the church, w.; heaven of, 418; in receiv~a no reward, 260; and enl the other lift, 672. cannot be together in nlan, 510, 512; Giauts, signification of, 149. the iumost of, is the Lord Hirnse1f, Glorification, meaning of, 47 ; complet. 564; the third state of the, in the ed by the Passion of the Cross, 48; world of spirits, 599; case of those who have only Datura! hereditary, proecss of, 49; the Lord di not 605. change H 18 H uman nature into Divint-, but put off the Ruman and Gootl, Divine, is the same as Divine puton the Divine, ib.; the Lord's 8tnt~ Love, 37 ; is meant Je)10vnh, w.; of lIumiliation and glorification when cannotexist without DIvine Trotl1, 38. in the worlel, 56; imnged in mau's Goodness of disyosition, how it manie ftgeneration, 58. festa itaelf, 727.

w.;

br

'154

INDBX.
GO

nnswering to twililtht, . ; time in, signifies states, 647; speee and diatance in 11eaven only apparen~ 648; f"epresentative8 and appearancea D, H, corre~ndenceor, 191. 649; architecture of, 653, 6S1 ; Ham, signification of, 153, 889. mansions in, th., 681; govenlmenta Bands, siR'Tliftcation or, 297, 477, 659; in, 654 ; use is the delight of a11 in, laying on of, lU Priesthood. 655; Divine worship in, 656; Handwritin~ on the wall befote Beldoctrines in, 657; language in, 669; sh&7.zar, slgnification of, 199. writings in, 661; the universa! Happiness, heavrnly, 259. heaven is organie, 663; & cowHatred, the fire of hell, 201. munion of aIl goods, 664; the peaee Head, siglli6cation of the, 297. of, 669; innocence and peace the two Hearing, lU Sen8ation. inmost tbings of, w.; the stata in Heart, correspondence of, 216, 636. bea'~en of the peoples out of tbe Beat of sun, correspondence of, 10, 245, cburch, 670-672; infants in, 673 ; al1 642; heat, vital, BU Vitnl heat; are boro for, ib.; the rich and poor in, heat and light of heaven, 641. 677 ; joy and bappinees of, 682, 683 ; Heaven, arrangetl in societies according th~ a~d return 10 the spring-time of to varieties of good, 2; in aIl the, lire m, 683; immenslty of, 68j; there is no idea of God but as a Man, spiritual signification of new heaven, 8; is a man in form, ib.; the Divine 705 ; mutual 8ubsistence of, with the which is with the angel8 constitutes, human race, 708 ; the angelic heaven th~re are tbree, 110; state of, is the e.d for which the human race before the Lord's advent, 156; was created, the tirst, whieh happiness of, 267, 276; ne\\" heaven, passed away, 711, 712; the former meaning of, 888; fomlation of the heaven and its abolition, 711; apiri. new, 413 j ecclesiastical government tuaI signification of the fint, ib. in, 425; priesthood in, ib.; the uni- Hehrew churcll, au Church, Hebrew. versaI heavPtl in the Lord's sight is as HeU, the Lord's <'onflicta with, 60; the one man, jS4; as many societil1s in, et~nlity of, 581; some pa88 immedias there are ol"ganas, visccra, and nJemauly arter death int-o, 593; by evil bers in man, ib., 519, 635 ; the eter spirits mall 8 conjoined to, 608; no one nity of, 581 ; sonle pass imnlediatt"ly is born for, 673; th~ origin of, 686; after death into hcaven, 593; beauty the Lord governs the hells, 688; the of the houses in 60S; man has conLord C8Sts no one iDto, but the spirit junction \Vith, by good spirits. w.; in ~ts himse)f there, 689; evil in man true order Juan would he 80 8ssociis hell in him, 690; a11 iD, are in ated with heaven that he woul.l kDOW t'vils and falsities, 'ih.; the wicked what waa in heaven, 629 j divided into thrust themselves into, ib.; all the two kingdoms, 630; there are three spirits in, appear in the fOrOl of heavens, tbe nature or each, 631 j tbeir own evil, 691 ; the lire of, and bow the Lord conjoiu8 ail the heavene, gnashingteetb, spiritnal signification 632 ; were not three bt'fore the Lord's of, 695; the wickednesa of infernal advent, w.; spiritual signification of spirits in, 696; the torments and war in heaven, 633; in each heaven pUlIishmentH of, 697; not the stings there are innunH~rable 8ocieties, ib. ; of conscience, ib.; the use and efl'ec..~ .11 who are in similar good knoweach of punishmenta in, 698; appearance, othel" in, 634 ; good consociates aIl in, situation and plurality of the hells, ib.; the 18r~er societiea in, consist oC 699; equilibnum between heaven myriads or, the universal ht'&veu an, 701. in the rOml of a man, 634-636; cor- Hereditary evil, BU EnI, hereditary. respondcnce of, witb aIl things of Hereditary good, 8e6 Good. lnftn, 636638; correspondence of, Heresies. how derived rrom the Word, with all things of earth, 638; the 121, 524; sin of confirming. 141. lun and moon in, 639 ; appearance of Hierop:lyphics, Egyptian, nature of, 351. the Lor in, 640; the heat and light HistoricHl style in the Word, 12'; oft 642; four quartera in, 643; the given especially for childl'f'n, 128. whole heaven turns itaelf to the Lord, Holy City, signification of vision of, changes of state in heaven, 646 j . 890400.

Gold, correepondence of, 826 ; age of, w. Groves, signification of, 354. Gulf, great, spiritual signification of, 681.

night in

heaven~

ilJ.; bat a .tat.

w.,

w.;

w.;

w.;

w.;

INDEX.
~nst, 84-, 86, 196; ",hat the Holy Spuit is, 82. Holy Supper, substituted for JewlBh representatives, 873. Bonours and dignities, tl:.iir relation to spiritual things, 508. Borse, correspondcnC8 of white, red, black, and pale (Rev. vi..), 1U4, 105. Human, Divine, Stt Di'"..n~ Human. Bypocritea, rate of, 141.

768

&1y Spirit, blasphemy

IDBA, BU Thought. 1diots, state of, after death, 606. Idolatry, origin of, 100, 341, 521, deacent of Hebre... church iuto, 343 ; principle of, what it is, 843, and

Ignorance, why man is born in, 282; reason, why no one is reform~d in a statc of, 500. Imputation, common doctIine of, 312 ; origin of doctrine of, 313; Dot known in Apostolic churcb, 314; impoaaible, 815; true doctrine of, 317. Inauguration, su Prieijthood. Incarnation, 35 ; rensons for the, 88. Infanc}", man is led by the Lord towartls heaven fronl his earliest, 292; origin of the love of infants, 475; a 8phere of innoC'.ence flows into infants from the Lord, 476 j difference between the natural and spiritual love of infants, 478; the rec<:ssion of infant innocence, 479; infants have no proprium, 667; influx into infants 18 from the innlost ht'&ven, 667; infants in heaven, 6736i7; all infants receivcd by the Lord when they die, 678; resaacitation oC infants, 674; how the Lord flows into their ideas, ib.; difference bctwecn those who die in, and in &.duIt ~e, 676. Infernal fire, spIritual signification of, 694; the profound wickeness of inCemal sJ?irits, 695; freedom of in Cemal spints, 702. Influx, sriritual, 24~, 661, 562; no t>hysica influx, of good and truth fronl the Lord, 272; results of, 306 ; no immediate, from heaven, but medi ate, 524; what true inftUI is, 549; bow the Lord regulates all tbings througb, 562; immediate and mediate, througb the beavens from the Lord,568; illustrations oC immediate and medi Rte, 565; gen(>rn.l and particular, 566; iuto the beaveDs is in successive into man al80 according to order, the diacrete degrees of the mind, 567 ; ia into the will and underatanding,

...

an(1 through these into the body, 668 ; ilJustrated by the sight oC the cye, 570; in true oroer spiritual influx would guie man into ail in telligence, 570; inr. into the world of nature, 671; influx from hell produces the things that are evil, w here s\1ch thin~ are as correspond, 574; aIl influx 18 from the interiors, 6~8; varies according to reception. 694. Innocence of an~els, 667; of infnncy, Dot gE'nuine Innocenc~, ib.; what gcnuine innocence is, 668; no one can enter beaven uoless he has, ib. Inspiration, conceming. 133. Instruction of the gOod after deatb, 598 ; difference of, in the world and heaven, 600 ; by representtives in th. spiritual world, 1"b. Intelligence, the danger of conc~it 01 se]f, 617. IntereessioD, concerniug, 68. Intercessor, the Divine Human is called the Intercessor, why, 3. InternaI, the, 57, 570; sense of the Word, what it ie, 123; internaI Dlemory, 8U ll~mory, internai; in terna! man, ,ce Man, internaI; in ternaI respiration, BU Respiration, internaI. Intermediate state, su W orld of spirits. Iron, correspondence of, 327 ; nge of, iIJ. Isaac, 8i~ilication of, 156; helicC oC, in severa& Gods, 346. Ishtnael, 8i~ilication of, 154. Israel, signification of, 228 ; worshipped J eliovah 001y in name, 347 ; 10st the name and worship of Jehovah in Eforpt, iD.; when the children of Israel 'were first instituted a church, 851; signification of seed of tbe bouse oC, 368. Israelitish church, . . Church, Israel itish.
JACOB, Re8 Israel

w.;

w.;

James, signification of, 188. Jash~.., a book of the Ancient Word, 136; mentioned by Joshua, 170. Jehovab, in His Divine Huml\ll the only 8aviour, 76; why Jehovah is nowhere named in the New Testament, 77 ; signification of the term Jehonlh, 37 ; why RD1(els are sonletinles called bl the name of, 33; is the hiKla~st or in most, ib.; Himself descended and he came llan, 85; the 'Vor is spiritual because it descended frOID the Lord Je. hovah through the heavcns, 96 ; signi. fication oC the anger of, 158; Wars of Jehovah, li book orthe .Ancient Word,

756

I.LVDEX.

135 j tbts aame word as J ove, 136; 1 Knowledges distinguiahed 'oID cognitions, 284. signification of the repentance of, 148 ; Jehovah present in the law, 192 ; ie the Lord Jesus Christ, 195 ; sa,('rifices! LAKBS, "signification of CI Ff;fQ lIy, 437. first offered to, aftcrwtlrds became t Lamps, correspondence of, 227, 4'9. idolatrous, 134:; how r..-gnrded by 1 Language, origin of, 29, 728: in the Terah, Abraham and his dcscendants, 1 uuiversal heaven, 669; first la~ 844:-348 ; wby the Lord prayed to, 1 of every earth expressed by the face, 56; what is meant hy the words. 728. taught oC Jehovah, 631. Last Judgment, does Dot involve deJerusalem, New, see Holy City-the struction oftheworl<L 706; what it is, Bride and Wite of th~ Lord, 899 j 7o.ij wben ta]u~e place, 709; mUftt signifies the Church, 386. he in the spiritut world, 710 ; of the Jerusalem, RiKllification of king of, 170. first Christian cburch has been IlC Jesus, why it is Mnid that He l'roc~Nled complishetl, 711, 712 ; takes place Kt Forth from God, 4~; internai sense oC the end of e\"ery c]lurcb, 712 ; by the tbeunmeJesusChrist, 73; ncknowlt~lll( Last Judgment a11 things redud to ment of Jesus Christ ns 00<1 necessary order, 714; the stnte of the \\'orld and to the existence oC Christian church, church alter and in coruwfluence of, Sl~. 716 ; why ar~r an Dot hefort, revelaJewels, corresponence of, 190. tions w~re made for the Nt'w Church, lewish church, su Israelitish church. ib. Jews, why they were divie into two Langhter, 8ignification of, 155. kingdoms, 362; why they of aIl 1 Law, wbat is meant hy th~ Lord"s fuI others c~uld oct as a repr~seutative 1 filling the, 69; man cannot fulfil tht', chureh, character of, 368; why 1 213. it is generally believed tbey ""~re Leav~s of the Tree ofLife, special signichosen ahovt' otht'fS for their good- ! ficatioD of, 896. ness, 864; Dot chosen, but were urgent 1 Letter of the W ord, concerning the, 97; to he a church, 365; why in the is the lowest of the six degrees oC Word th(>y are called a boly p<-ople, 1 Divine Tmth, 109 ; is the basis and 867; erroneOU8 belief that thtly are t fOl1ndation of the spiritual an celes again to he chosen, 367 ; wby pre 1 tial senses, ibo; is 10 guard the served until this day, 370; Jewish 1 trnths concealed within it, 110; nation significd by the rich who were Divine Truth in its fulness, holiness, and power in the latter oC the Word, calleel to a great supper, 678." Job, a book of the ADcient church, 99. 111; spiritual and llatnral senses ~xJohn, signification of, 183,. 220. ist ID simultaneous onler in the, Il.; Jove, the sarne word as Jehovall, 136. man hst8 conjnDction with the Lord Joy and happiness of h~R.ven, 682. and consociation with the angels br J udah, signification of the seed of the means of the, 112 j doctrine should he house of Judah, 368 ; signification of drawn fronll\nd con6rmed by the letthe captivity of the children of, 369. ter oC the 'Vord, 117; appea.ran<."eS of Judges, signification of the kingdom of, trnth in the, tb.; genuine truth in 1 the letter of the Word only appears to 362. Judgment after death effected by means those who are in enlighknment from of man's internal1nemory, 137, 580 ; the Lord, 120. Last Judgment of every one is hume- Lettera of the alphabet, con-espondeuce diate]y after death, 688 j su Lut of, 191. Jugm(Oot. Levi, correspon1tEtnee of, 220. luriter, the planet, 726; character of Liberty, spiritual, 717 i BU Freedom. 118 inhabitants, 726732. Life, God alone is life; man a rtti[ti.. nt of lif~, 23; liCe of mnn, 25 ; love, lire and works with every man mnke one, KING, correspondence of, 160, 856. 263 j not difticu It to li \"e a w>od, 368 ; Kingdoll18 of judges, priests, kings, signification of, 362. monkish life not consistent "'ith re g~neration, S08, 310; lire and ac Knowledge, use of acquisition of, 248 j tions of man go\Oerned. hy his en(Ll\ what men have learned by means of 811; which mnn has contr-dcted in the remains after death; but the know ledges thelnsel ves do not, 244 ; of the 1 worl cannot he changed after death, ange~ 663. 819; man anel angel a rcptacle

w.;

or

INDEX.

757

love and mntuallove contrasted, 266 ; lire, 483; only one, 562; the pleasures wisdom in its origin is love, 246; I of liCe Dot to be renounced or regarded the aIl of wisdom, ib.; never sleeps, in thenlsel vea evil, 740. 615. Light, correspondcnce of, 188, 245 ; reason wh)' it is said to he createcl htaCore Love and Wisdom are the essence of God, 5, 8; Diviu~ Love Rnti "Ti~dom the SUD, 220 j 80urce of spiritual are suhstance and fonn, ib.; all things light, 232. in the univ~rse createJ Crom Divine Linen, fine, spiritual IJlLUication of,678. Love and Wisdom, 15; are the ori Lips, prominence of tk" what it indi gin of order, 26. cates, 728. Lord, the, appeared OD esrth as an Love, conjugial, 8U Conjugiallove. angel berore the Incarnation, 33; Love of self, see Self-love. hfreditarv evil of, 44; made His Lungs, correspondence of, 216~ 688. Human bivine by His own might, Luther adnlonish~d by an an~el of God not to establish the doctrine of fa.ith 46 ; lire of, in this world a continuaI alone, 226. tenlptaton and victory, 51; life of, WLq love to the human race, w.; Luxury, insanityof placin~aIl the d~Jigbt of lire in luxury and 1lleasure, 730. tempted by angf.lls, 52 ; reason why few of the ~mptations of, are lllentioned by the Evangelists, 54; use of the. 1tIAGIO, cODcerning, 171. tenlptations of, 55; passell throu~h MahomooRns, h~a\'~n of, 418, 522 ; rea son why the MahomedaD religion was two states white in the worlJ, hUlniharaised up, 520. tion and glorification, 56; reasons why the Lord prn)'ed to J ehovnh, ib.; Mnidsen'ant of the daughters of Israel, signification of, 467. conjunction of I1l8n with, how etrected, (,7; while on earth subjugated the Male and femal.e, t'ssential difft'rence of, hells, 61; redecliled not only man, 44-1. but the angels, 63 ; whn.t iSlneant by Man, 00\1 is very llnn, 3, 8, 641; His fultilling the law, 69 ; go\'erns aIl angels and spiritH are men becanse tbings by means of ultimates, i2; God is llnn, w.; created in the imAge varions narnes of, 73 ; prnctical use oC anlilikeness of God, ib.; God seen as a correct idell of the Lord, ib. ; recognia ?tIan by Abram and otbers, ib.; a tion of the I.ord as God sHeds liJ.(ht kind of universe, 16; 80 created as to he at the same tinle in the spiritual on every partic111ar of the 'Vord, 76 ; why named lArd instead of Jehovah world and naturaJ, 23; not life, but in the New Te~tnment, 77; reasons a recipient of life, ifJ.. 55; an organ why the doctrin(ls of the New Church of lUe, ib.; internaI anll t'xtemal, 24, 570, and note: the Lord's dwellingconcerning the Lord were not beplace in man, 24; ho\v istingu ished. fore made known, 79; why Lorn 011 this eartb, 80; marnage of' the l.ord from animaIs, 24, 25, 37; lUe of, 25; and the Chnrch lS in every part of the primitive conition of, 26; faH of Word, 114; reptantRnce of, 148; Rnger mon, 27 ; image of God not actually d~stroyed in man h) the fa11, 29; of, 158 j signification of the parting of the miment of, 182; prtAsence of, conition of, imDlediRtelyarter death, with man accorillg to charity, 265; 59; continually nnder the dominion representative presence of, whHt it is, of ange1s or evil spirits, 63; Dot ad mitted into tmths and goods' except 360 ; reason of the haptism of. 417; 80 far 88 he can he kept in them to Second Comin~, BU Adv~nt; glorification of, Sf~ Glorilication; to Him aIl ~ the end of lire, 144, 509; rntionality things future are present, 484 ; conof, 155; corr~srondence or, 190; is tinual p.tAsence of, 738. : not of sound mlDd unless use he bis Love, God is Love itself, 7; Divine 1 affection or occupation, 258; cannot Love is as fire, 8; nature oC Divine Il he refonued unless he has freellom, Love, ih.; 1I0wl'eeeived hytbe evil, 9; 269; how kert in fre~dom, 270, 272; is spiritual firtl, 1 j the dominant lov~ ; hil(hest freedom of, is in 8elf~om pulsion, 278; why led hy the Lord of nUln is his lire, 25, 311; Divine Love the same as Divine Good, 37; by affections, Dot hy thoughts, 5~9; love 10 enemies, 177, 265 ; love to the nature of, before regeneration, 280; Lord and love to the neighbour distendency of, to evil, 2al; why horn tinguished, 264 ; love is the foundn in iKOorance, 282; atknded by two tion ufaU harmony and orer, ib. i self angela and two evil spirits, 28';

'1

'158
governed by the I.lord by means of nD~cls during regenerntioD, 289, 657 ; hcavcn in least form, 484; every mnn willing to he led bl" the Lord ia ~repare<1 for a. certain place in heaven. ib.; whatever man does from fret:dom, accordin~ to thought, remailla, 488; conjunction of the Lord with man " effected th rough freedom and ra tionality, 49] ; in I)roportion as nlan ShllDS evils 118 sins the L(,)rd pUlifies him, 493; knO\\8 nothing at aIl of the intel'or state of his Dlind, 4{;}3, 528; dors Dot know how the Lord operatl"s in aIl tbiDb'S of his rnind, 494; JnRn kllo\\'s his though~ but not affections, 505, 506; is lt:d of the Lord by affection, not hy thought, 629 ; in the inm08t man is a region of the un~rstan,lingabove the celt'stial, 6"9; in Jnan there ia no pure in tellectual truth, 550; man ia per fected in the other liCe according to the degree opeued in the worId, 653; has two menlories, 579; Inn guage of, after death, 579; after death a nlnD remains to eternity sueh ft8 he is as to bis will, 581 ; the good man is perfected to etemity, wby .rt~r death a man can no longer he refornlt~, 581, 582; three successive states of, in the world of spirits, 592 ; the fil"8t state of, aCter death, 593; the second atate of, 695; thil'd state of, 598; instruction of, in this state, 699; unconscious tlaSO('intion of angels and spirits with, 608, 609 ; the spirits with mnn are changt~ acconling to his alft'ctions, 609 ; onl)'" aD~{'ls from the Lord know th~y are wlth wau, 610; why there are two apirit.s aull two angda with every man, 611 ; the Lord's coutinuai care for man, 614 ; the Lord ROVertl8 man th."ougb bis freedom, 614; the Lord guards man especia,lly in aleep, 615; how the Lord te&4.~hes man, 623; how man has cloaed heaven agninst himseIf, 629; how aIl things of man colTespond with heaven, 636638; an image of heaven as 10 bis internaI and external fonu, 638. ltlanna, spiritual signification of, 639. llansiona, Bee Heaven. Marri~e of the Lord and the Church in every part oC the 'Vord, 114:, 199; henvenly, 202; chaste, 204; the nature an origin of, 441; holines.CJ of, 442; in the heavens, 445; the Lord's words cOllceming marriage in the heavenly world, how underatood. 447, j49 j marriages without o(fspnng in heavcD, 449 ; mardage cereulony in heaven, 450; the state of man'ed partners aner dealb, 454; true mnr riage looks to wbat is t'tl rnal, 455; true marriage is pe..f~cted tu et.emity, 456; induces upon the souls and miuds anotber form, 458 ; the earlie&' love of marria~6 eloulates luve whicl\ is truly conjug1tll, 461; love tndy con jugial desc~nds from the h~avenly marriage. 464; the love of ominion destroys the ble88e\lness of, 466; con jugial pal'8 are born for eat~h other, 467 j true Inarriage difficult to furm, 467,468 j there are marriages in which conjugltl love doea Dot appear, 469; secon.l marringes, 470; the wife should he under the guidance of ber huatband, 4i3; aee Vonjugial love; blessedness oC those who have live in the c1188te love of, 608; in the other liCe they are in all beauty, ib. Mars, the planet, 724 j its inhabitants.
o

ib., 725.
Mary Dot acknowledged by the Lord 81 llis llother, 49. Matter, origin of, IG. Measures, signification of, 190. ltlf'diately, Dl&D is not tallght jmm~di ately from heaven, hut medintel)?, 518. ~letliutioD, tl11e meaning of, 68. Metiiutor, the Divine Hnman B called the Aletlintor, wby, 3. M:e~ory, what it is, 556558; the in tt'rnal, is the Book of Lift" 131, 5i8; compared tu the l"llUliuatory stomach of certain nninllds. 512; man has two memories, 578; internai and extemal, 580; rcasou why angels are Ilot permitted 10 speak w ith man from their memory, 621; how spirits search the memory, 720. Mercuf)p, the planet, 720; character of the iuhabitanta of, 720-722. Microc08m, why the Ancienta call man a microcOIm, 21. Mind, affirmative and neptive states of the, 239 ; signifil'ation of four distinct teru18 in application to mind used hy the author, 457, note j three discrcte degreea of the, 547, 548; the rational and natuml, 550, 551; evils and falsities resido in the natural degree of, 551; action and reactioD of the natura1 and spiritual mind, 552; cl08ing of the spiritual dl'gre~ of the. 652; the mind has two lives, one of the will and one of the understaning, 568. Mineral kingdom, correspondence of,

w.;

le..

INnRX.

'189

Miniaters, lM Priesthood. Noxious animaIs, plants and minera1l, M.iracles, 175; no one is reformed by origin of, 673. minlcles and signs, why, 495 ; reasons Nllmbers, spiritual signification or, 127, wby miracles were wrought nmOllg tbe 185, 188. Jews, 496 j why miracles ceased arter 1 Nuptials in the heav(lns, 448 ; spiritual the Lord's coming and acknowledgnuptials, ib.; lU Marnage. ment, iD. 1 Jlonkiah lire not consistent witb regen- OFF8PRIl'G, no procreation oC, in hea eratioJl, 310. ven, 449 ; Bee lnfancy. lloon, su Sun and }{oon; of our Oil, correspondence of, 227, 251, 449. earth and its inbabitants, 723. 1 Omga, spiritual signification of, 191. 1 Order, successive an simultaneous, Moses breaking the ten tables, 165. Most Ancient church, see Chureb, Most 1 111; DPcessity of internaI and exter. Ancient. nal, 415; cannot he maintainoo with Mother, spiritual signification of, 199. out rolera, 431 ; .~ Influx. Motives, external, removed in the other Orign of noxious animals, planta and
lif~,

262.

mineraIs, 573.
PALE horse, Ste Horse. Parents, meeting botween cbildren and parents in the other life, 479, 587. Passion of the Cross, glorification com pleted by, 4-8. Patmos, why the Revelation to John was made in, 127. Patriotism, 199, 252. Peace, of heaven, 669; the origin of, ih.; difference between internaI and external, 670; tbe delight of uso keepa the angels in eternal, 679 j pence in heaven is as the day-dawn on earth, 670. Pearl, correspondenr.e of, 190. Perception, 108s of interna], by the faU, 28 ; in the nniversal htRven, 330; in the Most Ancit"nt church, 381 ; difrerence between perc~ption and con science, 334 ; difference between the J>ercf'ption of tntth and the cognition of tn\th, 550. Perceptions are sub8tantial, 7. Peter, ~piritual signification of, 183, 220; spiritual signifiClttion of tho Lord's words 10, iu John xi. 9, 10, 297. Plenty, seven yean of, in EID'Pt, spirit11al signification or the, 293. Polygamy, reasoDS why allowed among the Jews, 167. Poor, the, in heaven, 677, 679; spiritual signification of, 678. Power of the an~els, 657. Prayer and worsbip, 177; correspond. ~nce of, 178; tbe Lord's Proyer, 181 ; a Corm of, recommended by Sweden. bo~, 744. Pren.cJwrs, in heaven, 427: appointed hy the Lord, ib.; not ca1led priest&,

:Mountaios, correspondence of, 157, 183, 353. Multitude, feeding the, signification oC, 188. Murder, spiritual signification of, 202. Music, the pleasure of music and singing, an outer affection from. internai affections, 741; how the power oC playing on nlusical instruments is acquired, 788.

NATURAL world, atnlo&1Jhe1"E'8, wa~rs and earths in, 18 ; tl,ere is a continuaI

influx from the spiritual world into the, 571. N atural, the, what it is, 98 ; must he suhdued in man that he may he regenerated, 296 ; the sfirituuI natura~ ib.; nature oC natura sense of the Woro, 98 ; correspond~nce of natnml hirth, 288 ; is not ~generated nntil it is conjoined 10 the rational, 564. Natura~ism, bow it arises, 742; has at this day nearly inundated the church, bow it can be shaken off, ib. Nature, all tbin~s in nature repreaent n-gt'neraton, 298; influx into the worlJ of, 571. N ebucbadnezzar, signification oC the dream of, 325. NeOOlE-. eye of a, spiritual signification of, 679. Neigbbour, who is the, 250 ; (lew-e~s of relationship of, 252; love to the n~igh bour and to the Lord distinguishoo, 264 : the Lord is preEM'nt with man nccortliug as he loves bis neighbour, 265. Nephilim, signification of the, 147. New Church, see Church. New Jerusalem, correspondence oC, 104 j ,,~ Church. ib.; note, 667. Nicene CreC{I, 313. Predestination, su Imputation j aIl are Nortb, spiritual signification or, 64G. predestined to heaven, 634:.

760

INDEX.

permissions of, witb respect to worldly riches and honours, 515 ; rith respect Priesthoorl,a priesthoodand ecc1esiastica1 to wars, 316; with respect to the legovenlnlent in hfaven, 425; likewise li~on~ of the various nations, 518 ; on earth, 431; the Divine exists in WJth J"()spect to the Mahometan Fethe world throuKh the, .32, 'JlOk; is ligion, 520; with respect to the limited 10 he in the New Church, 484 ; repreprevalence of tbe Christian religion, sentathe oi the Lord, 435; ina~. 522, an 1UJte; with l'eSI)t"ct to the rntion into the, hy Il representative dh'isions and corrol-tions orthe Ch.! rite, 435; gifts and offic('s of the, 436. tian religion, 523; the pennisaion of Pries ts, repro.~entation of, 356; charity evils, 52!; Divine Providence ia in, 438; charity tO\VRrtls, lU equally with the ~vil and the good, Kingdoms of jUllges and priests. 525; the particular leaJing of the Profanation, sin of, 136; state of the goo and evil by the Divine Prorinlan in wbom there is, 137 ; <litferent dence, 527; why, leatls man by atrookinds and dt~~e8 of, 139 ; t'ffp~ts of, tion, hot by thought, 529; Divine 142 ; id~as comnlinglt'd by profanatioH Proyidencc in withlirawing man from remain associate<1, 143; trnths mar evil, 530, 531; the withdrawal from be stored in the memory while nlan is evil is eff~ted by Divine Pro\iden in eril, and yet not he profaned, 511. iu most Jnys~rioU8 ways, 532, 583; Profaners, fate or, 138. fortune is Dh'ine Providellce in ulti ProplH~tic style in the Word, 125. nlatcs, 537,538 ; Divine Providence Prophets, nature of the revelations of in respect tu the tim< of man's deatb, the, 132. 538; they who are in the stream of Propitiation, meaning of, 68. Providence Lome along 10 happiness, Proprium, w hat it is, 274; nature of 540. man's, 280 ; nature of the Lord'&, 281 ; 1 Pnl1lence, human, relation of 10 the ofman, whence derive, 281 ; heaveuDi~ine Provi<lenr.e, 507. ly, 305 ; evil from man's, 525; hON Psalm~, the st yI.. of tln-, 125. the, causes the' changes of state of the Puuishments, wby no one is reformecl anp:els, 646, 647. by threats and, 497. Providtnce, Divine, is the government Purple, spiritual signification of, 678of Divine Love an 'Visdom, 480 ; ail that the Lorll does is Pro\'itlence, ib.; QUIBSCENCE, temporary, of evils, 304. infinite because it looks to no limit, 480 ; the Lor's, has for its end a RAIllENT, correspondence o~ 183 : heaven from the human race, ib.; spiritual si~nification of the Lord'.. Divine fo~sigl1t with, J!resent in tb., 651, 6i8. the 1east particlllars, 481 ; lS univer Rainbow, spiritual signification of, 153. sai and partil'ular, ib.; in all that it Rc.tional, 8U Mind. does looks to what is infinite and eter R;.tionalih', su llan. nal, 482,483 ; inmost of the, concern Resson, ail principlt"S of, unite in the ing heU, 484; a law of, thnt man idea that God is one, 2; faculty of, should &ct from frcedom ac.~orlling to 110t man's, but Go's in him, i6.; by r~ason, 485; lawof respecting the re that faculty man is either in, or moval of sins, 402 ; law of, rt'sp~ .. ting dE-sires light From heaven, ib.; Dot 10 compulsion in matters of faith, 494 ; if it is perverteJ or unsound. ib.; ia unse~n and nnfelt, yet 10 he known t how the reason beeomes unsound, b. and ackoowl~t1gell, 502 ; the d<'.sire to Recostnition oC frienda in the other life, foreknow the future taken away from 593. those who believe in the, 503 ; se~n Recomp<-nse given to thoee who do gooJ frOln behind and not in the face, 504: ; for the sake of making oth~rs haPI'Y, Divine Provi~nce and human pro 259 ; if goo is done for the sake of, d.ence, 505; Divine Provhltncc rethe hR.ppiness vftllishes, 260. 8pecting temporal thinWJ, 507 ; Di vine ~<1emption, nature or, 61 ; howeffecd, Providence resp(lcting the reception of 62; effects of in both worlds, 65; ouly trnth and good, 509 ; ]Wrrnisstons of, to he efft'eted br God Incarnate. i/J : 613; how the Divine Providence diswithont redemption wickedDees would poses and I~ads them to good, 514; have spread throughout ChriateIldom how the natura1 man confirms hinlself in bath worlds, againat the Divine Providence, 51'; Red horBe, lU Bone. .

Pre&ence of the Lord witb man according to ncighbourly love, 265.

w.;

w.;

w.

INDEX.
Befonnation, ..bat it consista in, 281, 282, 488, 62~; is ascribed to the un derstanding, 283 ; a sigu of, 284 ; no one can he said to he reformed by the merc cognitions of truth, 288. Beflection, continuaI, a matter of habit, how ac~uired, 788. ~neratlon, rea80n lor, 55; how el. tcted, ib.; perceived in the spirit, not i~ the body, 58; represented by creation, 1 ~5; cau only bt! accolDp1ished in the course of severa! yean, 287 ; nature ofJUan before, 28~ i what it con sista in, 281, 282; 8 of Ule will, 283 ; the course of, 284 ; the Bix states of, 285; progrfl.sBe8 through successive cycles, ib.; the cycles oC regentration are one witb the c1cles of man's lire, 287; understanding separate froID will is given to man that he May he regenerated, 288; during, the Lord govems man by means of ange1&, 289 ; fo~n and provided forfrom eternity, ib.; effected bym~ns of remain8, 290 ; cannot be effected suddenly, 294; ever) one may he regeneratod, but each diff~rently, 295; in order to effect ra~eneration the naturaI must he en tirely subduod, 296; the sensual man must be regenerated, 297; aIL things in nature represent, 298; effected by combats in temptation, tb.; can he effected from truth not genuine, 299; evil is not exterminated by, but cast to the circumfcrenccs, 303 ; dift'erence between the regenerate and unregenerate, 304 j bringe troP. fre~dom, 306 ; ignorance of the church at the present day concerning, 807; continues through the whole life, 307; the Dl vsteries of, cannot be kllown even by the angels, monkish life not consistent with, 810. RelatioDshipe, natural, vanish alter death, 258. Religion, the church is one thing and reliWon another, 322; wu traneplantffl. throughout the whole globe from the Ancient Word, 519 ; BU Life. Remaina, what they are, 145, 292 ; 're generation is effected hy means of, 290 ; are stored up during the whole of man'slfe, 291 ; spiritua1significa. tion of, when mentioned in the Word, 291, 293 ; meana the same as remuant, 298. Repentance, meaning of the Lord's, 148 i to avail must hi done in freedom, 279; must he of the lire, 280. Bephaim, apiritua1aigni&cation of, 14:8. BepreeentatioDl, DothiDg dependa upon

76i

the character of the penon who represents, 856; ~preeentativeain heaven. 640. Representative churcb, di.urence 'he. tween, and the representative of a chur<"h, 358 ; the representative 01 a church cou1d not he established until knowledge of intemaI things had been li>st, 355 ; illustration of what a representative church ia, and why it ie, 358; why the Jewa could represent, 362. Respiration, internaI, 28 i origin of u ternal, 29. Rest, etemal, w hat it is, 679. Resurrection, conceming the, 58; of every one is immedia~ly after deatb, 688; how man ia resuacitated, 689692. Rell ben, spiritual signification of, 220. Revelation, concerning, 132; of Moat Ancient people immediate, 113 ; why made for the New Church aCter the Lut J udgment, 716. Ricb, the, in heaven, 677; spiritual signification of, 678, 679. RituaIs, Jewish, existed before in the Anoient church..s, 350. Rock, spiritua1signwcution of, 411.

SABBATB, corresp<.'ndence oC the Jewish,

197. Sacraments, Divine power of, through correspondencea, ~24. Sacred Scriptures, Bee Word. Sacrifices, why commanded, 166 ; tuaI signification of Jewish, 167; origin of, 839; first offered to Jehovah, and afterwarda became idolatrous, 341; by Cain and Abel and br Noab not hiatorical, w.; unknown 10 the Most Ancient people, w. Saints, communion of, he who in faith acknowledgea and in heart w018hipa one God is in the communion of saints, 2; why called a comlnunioD, are in conjunction with the whole heaven, and are as cbildren of one Father, w.; saints that alept, apirituaI signification of, 714. Salvation and redemption, the special attributt>s of God'8 Human, 77; the operations of Providence for man's, are continuaI and progressive, 5S~. Saturn, the planet, ita inhabitants, 782; the belt of, 7S3. 1 Schisms, how tbey aroee, 874. Sciences, '" Knowledges; delights arter death of those who have loved the sciences and acknowledged th. Divine, 607.

spm-

w.;

w.;

54

INDEX.
. . , . , spiritual aigniication of the 1Speech, origba of human, 741 i . .
four, 6'7. lAnguage. Secret things reveaJed, spiritual aignifi- 8phe~, nJeRDing of, 808 ; cbaracter pere cation of, 596. ceived in the other lire from the, lb. Seed, spiritual signification of, 245. Spiral motioDs of the mind, 661. Spirit, Holy, Bee Holy Spirit. Belfexamination, necessity of, 256. Self.loye, 623; and love of the 'World Spirits, world of, BU World of spirits. can ooly he reDloved b1 degrees, 510; Spirits, angelio, 247 ; ev il, e%Clte erila surpa.sse8 other loves ln its capacity and falsities, 299 ; aIl were once men, for falsifyiDg trutha, 518; the thick 679 ; conversation and language 0(, darkness oC th088 who are iD, 667; 60'; changed accordiug to man'. the nature of, 692; has no limit, affections, 609; danger of coDscious 6~3. intercourse with 8pirit" 616619; Serpent, spiritualsiguification of, 186. &peak with man (rom his memory, Serval1~, corre8pondence of, 164. 619 ; nlan not enIightened by interSensation, la an affection of the aubcourse with, 622 ; ",hat ia Dleant by hestance oC the organe of aen8(', 6. ing in the spiJit, 625 ; how spirits enn 8ensual, the very, which is the ultimnte bt: enabl,"(} to aee into this world, 828; of the naturaI, can with difficulty he of every earth are neu their own, regenerat~d, 297. 726 ; the quality of every spirit manie Se,en, spiritual aignUleation of, 188; fests itself by an in1lux, 727 . ycars of famine, 283. Spiritual W01'ld, spaces appear Jl th~ Bex, distinction of, is in the spirit, 448 ; 88 in the natural world, 4 ; aB things love of, remainl after death, 4.4. in the, ~rrespolJd 10 all dlings in Shaddai, a Dame of Jehovah 8S r~garda man, 16; 8piritual tbingsrroceed from tcmptation, aft8nr8rds an idol, 3.0. love, 17 j inlmeDsity 0 the, 5i7; 8hf'ep, Fe~ My, Ipirituallignification extt"Dsion of man's thought into, 627 ; of, 487. no material earth visible to the inShim, spiritual signification of, S'l. habitants of, 7~6. Shiloh, wl1y a name of the Lord, 4& Spiritual sense of the 'Vom, lU Word. 8igl.t, Seneation. Spiritual kingdom, the, and itB r Silvor, s}lirituul signification of, 188, respondenre, 636; government in tho 828 ; age of, ib. Lord'8, 654. Sina, to ('onreu, la ta tee evil in one's Stars, spiritual si~itlca.tion of, 6'1. self, 279. State, final, su Fnll\l state, S18v~ry, ,,bat it ia, t77. SteuiiUK, s}liritual signification of, 207. Sltwp, the Lord'a providential eare of Stout', correspond('nc.~e of, 310. man during, 615; evil spirits seek to Sun, Divine 8J'here Rcta through, 10; hart man during, 816, 616. tbere are two suns, a spiritual and 8mell, Me Sensation. a Datural, 16; nature of the DAtUml &Iar systems, earths of other, 738. IUD, 17; standing still at J08hua's Son oC 000, from ett'mity not acknowcommand, 170; correspondence of lec11(Cd by the Aroetolic church, 316. aun, 183, 627, 640; the sI,irituAl Son of Mnn, meanlng of the phrase, 72, rrinciple is from the, where the Lord 84 ; the 80n, meaning of, 86. IS, 672; the sun in heaven, 689; Soul, the secret operations oC the, in the the Lord appea1'8 as a BUD to the body, 533; prevailinR ignorancfl re- . angels, 8pecting the, 641 ; what it ia, W., 64:2, SWt'denborg, aIl tl1at he leamed (rom and flot,; origin of, 6'3; true influx, angels or spirits wu hom the Lord or the intercourse botween the souI alone, 388; Second Coming of the Lord and the body, 649, 561, 662; ia a effected through his instrum~ntality. spiritual 8ub&tRnce, tb. 882 ; why introdueed into the spiri. Sound, ho,," the atate and form of, are tual ,,orld, 883; permission given to made in the lun~ 667; spiritual Swedenborg toCOD verse with the spirits aiWlifl(',fttion of, 658. of other earths, 719; a pl"ayer re Soutb, 81liritunl signification of, 645. commended by, 744:; his rulea of lUe, Space, GOd il Dot in, 4 1 spa('~s aprarent luxvi. . in the apiritual wor d, ib., 646; no spact'I tbere, 693; space8 and dis- TABERXACLB, spiritual lignification or, tances in th.,ir oripn are chanrea of SSO; reaa>n whv the feut of taber.

If'

w.

Ita~

788.

DIlcU wu ID8United, A.

INIIEZ.
Talents, parable of, 188, 501. Tate, sense of, . , Sensation. only meana oC knowing ho, in the letter, 122; pacifie, and !'Hnulhlons, 161; is the ligbt of heaveD, ~; which flows immediatelv 1)"Om the Lord, is above the understall1Dg of ange1s, 566. . Tmth, 37; il rooted in the mind hy doing it, 221; no one ought to be perstlft.ed instantaneously of, 231; may he seen hy every man, 232; difference betwcen intellectual and rational, 243; understanding of, ia from the Lord alone, 490; appear an ces of, in the letter of the VJ oro,

Teara, spiritual signification of, 184. Temple, spiritual signification of, 380; signification of the fact that John MW DO temple in the Holy JenlSalem, 894. Temroral thin~. bow thA Lord conjOlM them wlth things spiritual, 508. Temptations, when man is in, God ! then most preeent, and supports him, 48 ; use of, 65, 299; regeneration is eft"ectP.<1 by cambats in, 298; ho" eXt.ited hy ovil spirits, 301. Tent&, spiritual signification of, 830. Terab (the fathor of Abram), bouse or, 8U Appearances. Twilight in heaven, spiritual significaidolatrous, 844. Teatarllent, Old, aIl things in, signify tion of, 646.

and involve spiritual and celestial

things, 125. Thought is sub8tantial, 7; belonga to the extemal man, 2~; in its origin is an affection of the love of wisdom, 146; speech corresponds to, w.; tbere IR no, but from some affection, 505, 859 ; deliRhta govem the, 506; one idea of, laid open would reveal wonder fuI things, 506; all ftow from the Lord, how this ia, 526; wby the Divine Providence leal1s man by aff~c tion and not by thought, 529; and afl'ections, wbat they are, 556 ; illeas of thought more .perfect thon speecl1, 158; thougbt in the other lUe brings presence, 693, 648. Three, spiritual signification of the Ilumber, 186, 249. Time, in beaven, signifies state, 647. TODe, in speaking and ainginK, corre Bpondence of, 557. Tongues, confusion of, 68, 389. Touch, sense of, spiritualsignification of,. 477. Transfiguration, 182, 641. Trep, spiritual signification of the, of Knowledgeo, 27 ; spiritualsiWlification orthe, of Lif~, 895; spiritualsignification oC the gr"rtinR of, 530; corre apondence of the liCe of man with the Fwth of a, 535 j meaning of the sayIng, 88 the Ct Tree falleth so it lies." 683. Trinity, in whBt the, consista, 86; pere fect in the Lord, 87; no trinity of God before the creation, ib., 88. Truth, Divine, is nleant by God, 87; Jehovah God. descen<1ttd 8S to, ib. ; is the same as Divine Wisdom, ib. ; six degrees of, 109; cau never be coIn prehended any one, 117; is in its lulness, hobness and power, in the letter of the W oM, 111 ; doctrine the

aIl thinga by means of, 72. U nconscious association of angels. and spirits with man, 608. UntlerstandinJt, why given to man separate from the will, 288 ; reformed throu~h the will, 524; the under standlng and will are orgnuic fonns, . 553; can he elevated above the will, 55' ; the will is formcd by nleans of, ib.; the "ill mther thon the llnderstanding constitntes the mnn ; appcaraoces of understanding in brutes, 568 560. Universal cburoh, He c11urch. Universals oC hell and of heaven, 585. UniversE-, not created hy GoJ out of nothing. 15; all thiugs in the, created from Divine Lovo and Wisdom oC God MRn, tb.; a rtapresentative of God Man; all thiugs in the, represent ruan, 21; the ultimate of creation, 22Unregenerate, difference between, and rt'generate. 304. Urim and Thtlnlnlim, spiritual signifie eation of, 165. Use, good of, 248; a part of charity, 255 ; man is not of sound mind un lesa use he his affection or occupation, 258; origin of good and evil uses, 573; meaning of, ib. j the delight of, 679.
ULTIMATE8, the Lorel governs

br

VABTATION', in the world. of spirits, how effected, and why, 599, 601. V ~~table kingdom, correspondence of the, 16; noxious plants, lU N onous. Venus, the planet, 728. Vessels of gold and ailver, spiritual signification of, 191. Vi~ina, pamble of the ten, 227, '49. ViSIons, no one is reformp.d by, 497; viaiuDS and dreama, 623; nature of

764:
eDuine,

INDEX.

the l'ropheta, 624 ; ditrerence hetween Tisions Rnd dreanl8, ib.; three kinds of dreams, ib.; two kinds oC visions, 625; Dature of the two kinds, w., 626; dift"erenrtl between a stnte of vision and direct revelation from the Lord, 626. Vital heat, origin of, 25. Vowels, spiritual li~nification of, 191 ; by the angels express aff~ction, 662. spiritual signification of, 517, 518; permission of Providence with respect to wara, 616. Waters, in the spiritual world, 18. Wenlth, its relation to spiritual thinltB, 608; the acquisition of, not inconsistant with the re~enerate life, 677. Weeping, spiritual signification of, 184. Weights aud balances, spiritual sign i fi cation of, 190. West, the spiritual signification of, 645. White horse, BU Horse. Wicked, the, oC their own accortl separate tbemselves from the goo<1, 819, 682, note; why they cannot he saved aCter death, 688. WiCe, the, receives in herself the image of the man, 459; cannot enter ioto the proper dntiM of a man, 472; sbouIJ he under the guidance of her husband, 473; meeting of 1fivea and busbands in the world of spirits, 687, 594. Will, the, ia primary, the understanding 8econdary, 284; what constitutes the Dew, 583, lU Understaoing. W ine, spiritual signification of, 251. Wisdom and love are the very Divine essence, 5; conrse of proW"e8I to, 284 ; and intelligence, 463; is from love, 655; of the angela, 644-667. Wisdom, Divin~, is substance and form, 5; is as light, 8 ; a11 thingg created from Divine Love and, 15; Divine Lov~ and, are the origins of order, 26 ; is the same as Divine Tntth, 37. ,\"oman, fonned ioto a wife (Gen. ii. 22, 24), spiritual si~niftcation of, 469 ; nature oC the difference between the intell~nce of YUan and. 472.
WAR8,

w.; nature or tbe visions

of W ord, the style of, 95; spiritual

leDII

in, 96; written by correspondencee, 98; written to he a means of oonjunotion of hea\"en with UlM, 113; apparent tautology in, 114; how h~ tical opinions are derived from, 121 ; which are the books of, 123, note; four difrerent styles in, 124, 339 ; I in a11 the heavens, 128; bistories! parts of, given d5~ially for cbildt en, 128; cause of deliabt of childrea when readin~. 129; Jeligbtfl perception by angels of internai sense of, when devoutly read by men, W., 523 ; adapted to the eapability of eTery one, 130; light communicatcd to the nations out of the Church by meana of, 130, 523; the Ancient Word now 1 ost., 134; two books of _me, 135; the sin of profaning the W ord, 188; the sin of jeating Crom, 140; conjunetion of heaven with those in and out of the Church by means of, 821 j letter of, WJ Letter of the Vlon!; 81!iritual ~llse of, accords with all thngI in
b~a\'('n,

645;

cel~tia]

senee or, , .

Celestinl sense of the Word; why the spiritual sense of, ia now unveiled, 716. 'Vorks, love, and life are one in every man, 263; meaning of in the Word, 433. . WorlJ of spirits, state or, at the &rst coming of the Lord, 64; character of, 65; man's mind is in the, while he is on earth, 270; not heaven, nor is it heU, 585 ; man ia first brought there After denth, th.; dilferences in the duration of man's 8Ojourn in, 587. ,Vorlds, there are two, natura! and .pirtuai, 16; state of the world and church after the Last Ju~eDt, 716. Worship and Prayer 177, 178; wbr required by the Lord, 181; of Host Ancient church, 329, 330; the hol)' principle of, 846 ; of ADcient Church, 836. Forced worahip, '497
YOUTB, those who

in the world cheriak the chaste love of marriage come Id8 the flower of, in heann, 608.

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