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THE 
 
 FOUE DOCTEINES 
 
 WITH THE 
 
 NINE QUESTIONS 
 
 CONTAINING 
 
 I. The Doctrine op the New Jerusalem concerning the Lord, 
 
 FOLLOWED ET THE NiNE QUESTIONS RELATING TO THE LOKD, 
 
 THE Trinity, and the Holy Spirit. 
 II. The Doctrine of the New, Jerusalem concerning the Holy 
 Scripture. 
 
 III. The Doctrine of Life for the New Jerusalem from the Ten 
 
 Commandments. 
 
 IV. The Doctrine of the New Jerusalem concerning Faith. 
 
 BY 
 
 EMANUEL SWEDENBOKG 
 
 TRA.NSLATED FEOM THE OBIGINAi LATIN WORKS AND EDITED 
 
 BY THE 
 
 REV. JOHN FAULIQiTER POTTS, B.A. Lond. 
 
 LIBRARY EDITION 
 
 NEW YORK 
 
 THE AMERICAN SWEDENBORG PRINTING AND PUBLISHING 
 
 SOCIETY 
 
 3 WEST TWENTY-NINTH STREET 
 
 1904 
 
/?'/ cT' :^J2 ^^ J 
 
 Published by The American Swedenborg Printing and Publishing Soci- 
 ety, organized for the purpose of Printing, Publishing, and Circulating 
 Uniform Editions of the Theological Writings of Emanuel Swedenborg 
 for charitable and missionary purposes. Incorporated in the State of 
 New York, a.d. 1850. 
 
PREFATORY NOTES BY THE 
 TRANSLATOR 
 
 The Foiir Doctrines were originally published by Emanuel 
 Swedenborg in the city of Amsterdam, in the year 1763. 
 They were published as four separate and distinct works, in 
 large quarto, and in the Latin language. 
 
 The Doctrine concerning the Lord, and the Doctrine con- 
 cerning the Holy Scripture, were first translated into English 
 by Mr. Peter Provo, an apothecary in London, and were pub- 
 lished by the London Theosophical Society in the years 1784 
 and 1786 respectively, the printer being Mr. Robert Hind- 
 marsh. 
 
 The Doctrine of Life was first translated into English by 
 Mr. William Cookworthy, of Plymouth, England, and was pub- 
 lished in that city in the year 1770. The second English 
 edition, translated by the Rev. John Clowes, Rector of St. 
 John's, Manchester, England, was published at the expense 
 of the Manchester Printing Society, in London, in the year 
 1786. 
 
 The Doctrine concerning Faith was first translated into 
 English by the Rev. William Cowherd, also of Manchester, 
 England, and was published in the year 1790, by the Man- 
 chester Printing Society. 
 
 The Four Doctrines have since appeared in many editions, 
 both separately and collectively, and have also been translated 
 into French, Swedish, Danish, German, Italian, and other 
 languages. 
 
 The Translator has been assisted in his labors by a circle 
 of Critics, including the Rev. Samuel M. Warren, the Rev. 
 Philip Cabell, the Rev. James Reed, and Marston Niles, Esq., 
 
iv PREFATORY NOTES BY THE TRANSLATOR 
 
 who have rendered invaluable assistance, and who have con- 
 tributed in a signal manner to the perfection and accuracy of 
 the work done. 
 
 Previous translations have also been largely consulted, and 
 many valuable things have been selected from them. Among 
 those found especially useful may be mentioned the Eotch 
 edition of the Four Doctrines, and the translation of the 
 Doctrine of the Sacred Scrijjture of the Rev. Samuel M. 
 Warren. 
 
 The verification of the references to Holy Scripture and to 
 the New Church Writings themselves has been done by the 
 Eev. Chauncey Giles Hubbell ; and the same careful hand has 
 been employed to compile and verify the Index to Passages 
 of Scripture. 
 
 The general Index to the work has been made by the Rev. 
 Charles H. Mann. 
 
 In the following translation no attempt has been made to 
 furnish materials for a new translation of the English Bible 
 or of any part of it. In such a work as this, largely exposi- 
 tory of the internal sense of the Word, and which was origi- 
 nally written in the Latin language, it is manifestly of the 
 first importance that the English reader should in so far as 
 possible be put in possession of the very words on which the 
 exposition is based. What we do here is to translate the 
 Latin of Sivedenborg into English, whether that be the Latin 
 of passages of Holy Scripture or of anything else. The 
 making of a new translation of the Word itself, or of any part 
 of it, would be a perfectly distinct undertaking. Nevertheless 
 the phraseology of the English Bible, in either of the author- 
 ized versions, has not been needlessly cast aside, but in all 
 cases where it was found to be sufficiently close to the Latin 
 to truly present its meaning, the familiar wording has been 
 retained. 
 
 The word " Ultimate" used in this work as a noun, yet not 
 recognized as such in our English dictionaries, calls for some 
 explanation. Webster defines the adjective "ultimate" as 
 
PREFATORY NOTES BY THE TRANSLATOR V 
 
 meaning " the last in a train of progression or consequences, 
 tended toward by all that precedes." This excellent defini- 
 tion affords the necessary clew. " Ultimate," used as a noun, 
 means the same. Thus the terrestrial globe with its inhab- 
 itants is the ultunate of creation, God Himself being regarded 
 as the first in the series or "train of progression,'' and the an- 
 gelic heavens and world of spirits beuig the intermediates. 
 In the same way speech is the ultimate of thought, and act is 
 the ultimate of will. Being entirely new to spiritual science 
 and Christian theology, it is not surprising that this doctrine 
 of ultunates should demand a somewhat new terminology. 
 
 The words instaurare and instauratio we have translated " to 
 set up anew," and " a setting up anew." These words were used 
 by Swedenborg in connection with the renewal and erection 
 of the church. Their dictionary meaning is to " repair," " re- 
 store," " erect," " make ;" to " set on foot again" (Pacciolati), 
 to " set again in good condition" (Scheller), and so on. The 
 translators of Swedenborg have usually rendered instaurare 
 " establish ;" but as the Latin word unquestionably includes 
 the idea of renovation or renewal, of restoration, and of erec- 
 tion (not of original erection, but of the setting up again of 
 something that has fallen down), it is evident that " establish" 
 represents it very imperfectly. Moreover a church that is 
 established, or an established church, has another meaning. 
 For "establish" Swedenborg uses the word stabilire. That 
 which is absolutely essential in making the translation in 
 question is that the idea of renewal together with that of 
 erection be expressed. 
 
 J. F. P. 
 
THE DOCTRINE 
 
 NEW JERUSALEM 
 
 CONCERNING 
 
 THE LOKD 
 
 BY 
 
 EMANUEL SWEDENBOEG 
 
 ORIGINALLY PUBLISHED IN AMSTERDAM IN THE YEAR 1763 
 
 TRANSLATED FROM THE ORIGINAX LATIN AND EDITED 
 BV THE 
 
 REV. JOHN FAULliNER POTTS, B.A. Lond. 
 
 LIBRARY EDITION 
 
 NEW YOEK 
 
 THE AMERICAN SWEDENBORG PRINTING AND PUBLISHING 
 
 SOCIETY 
 3 WEST TWENTY-NINTH STREET 
 
 1904 
 
AUTHOE'S PKEFACE TO THE DOCTEINE 
 OF THE LOED 
 
 Some years ago there were published the following five little 
 works : 
 
 1. On Heaven and Hell. 
 
 2. The Doctrine of the New Jerusalem. 
 
 3. On the Last Judgment. 
 
 4. On the White Horse. 
 
 5. On the Planets and other Earths in the Universe. 
 
 In these works many things were set forth that have hitherto 
 been unknown. 
 
 Now, by command of the Lord, who has been revealed to 
 me, the following are to be published : 
 
 The Doctrine of the New Jerusalem concerning the Lord. 
 
 The Doctrine of the New Jerusalem concerning the Holy 
 Scripture. 
 
 The Doctrine of Life for the New Jerusalem from the Ten 
 Commandments. 
 
 The Doctrine of the New Jerusalem concerning Faith. 
 
 A Continuation concerning the Last Judgment. 
 
 Angelic Wisdom concerning the Divine Providence. 
 
 Angelic Wisdom concerning the Divine Omnipotence, Omni- 
 presence, Omniscience, Infinity, and Eternity.* 
 
 Angelic Wisdom concerning the Divine Love and the Divine 
 Wisdom. 
 
 * Although the treatise here named was never published as a separate work^ 
 the subjects of it are specially treated of in the first chapter of the True Christian 
 Religion. See also references to the same subjects in this present work {n. 65«), in 
 the Doctrine of the Holy Scripture (n. 32), and in the Angelic Wisdom concerning the 
 Divine Love and the Divine Wisdom (n. 9). [Translator.] 
 
 ix 
 
X AUTHOR'S PREFACE 
 
 Angelic Wisdom concerning Life.* 
 
 It is said " the Doctrine of the New Jerusalem," and this 
 means the Doctrine for the New Church which is at this day 
 to be set up by the Lord ; for the old church has come to its 
 end, as is evident from what has been said in the little work 
 on the Last Judgment (n. 33 to n. 39) ; and also from what is 
 to be further said in the little works just mentioned, which 
 are to follow. That a New Church is meant by the "New 
 Jerusalem," foretold in the twenty-first chapter of the Revela- 
 tion as to come after the Judgment, may be seen below, in the 
 last chapter. 
 
 *This proposed treatise seems to have been included in the one mentioned 
 immediately before it, which begins with an exposition of the subject of Life. The 
 reason this treatise and the one on the Divine Omnipotence, etc., were not published 
 as separate works, is explained in a letter of Swedenborg to Dr. Beyer, dated Feb- 
 ruary, 1767. See Documents concerning Swedenborg, by R. L. Tafel, vol. ii, p. 261. 
 [TB.] 
 
CONTENTS^ 
 
 I. Universal Holt Scripture treats of the Lord : the Lord 
 IS THE Word (n. 1-7). 
 
 n. Its being said that the Lord fulfilled all things of the 
 Law, means that He fulfilled all things of the Word 
 (n. 8-11). 
 
 By the Law in a restricted sense are meant the ten Com- 
 mandments of the Decalogue (n. 8). 
 
 By the Law in a wider sense are meant all things written 
 by Moses in his five books (n. 9). 
 
 By the Law in the widest sense are meant all things of the 
 Word {n. 10, 11). 
 
 in. The Lord came into the World to subjugate the Hells and 
 to glorify His Human ; and the Passion of the Cross was 
 the final Combat, whereby He fully conquered the 
 Hells, and fully glorified His Human (n. 12-14). 
 
 rV. By the Passion of the Cross the Lord did not take away 
 Sins, but bore them (n. 15-17). 
 
 V. The Imputation of the Lord's Merit is nothing but the 
 Remission of Sins after Repentance (n. 18). 
 
 VI. The Lord in respect to the Divine Human is called the Son 
 of God ; and in respect to the Word, the Son of Man (n. 
 19-28). 
 
 i. The Lord's Human, conceived of Jehovah the Father, and 
 
 born of the virgin Mary, is the Son of God (n. 19^-22). 
 
 ii. The Lord is called the Son of man when His Passion is 
 
 treated of (n. 24). 
 iii. The Lord is called the Son of man when the Judgment is 
 
 treated of (n. 25). 
 iv. The Lord is called the Son of man when his Advent is 
 treated of (n. 26). 
 
 * Compiled by the Translator. 
 
 xi 
 
xii CONTENTS 
 
 V. The Lord is called the Son of man when Redemption, Sal- 
 vation, Reformation, and Regeneration are treated of 
 (n. 27). 
 
 vi. That the Son of man signifies the Lord in respect to the 
 Word, was the reason why the prophets also were 
 called sons of man (n. 28). 
 
 VII. The Lord made Divine His Human from the Divine that was 
 IN Himself, and thos became one with the Father (n, 
 29-36). 
 
 i. The Lord from eternity is Jehovah (n. 30). 
 ii. The Lord from eternity, or Jehovah, assumed the 
 
 Human to save men (n. 31). 
 iii. The Lord made His Human Divine from the Divine in 
 Himself (n 32). 
 
 1. This was done by successive steps. 
 
 2. The Divine operated through the Human, as the 
 
 soul does through the body. 
 
 3. The Divine and the Human operated unanimously. 
 
 4. The Divine was united to the Human, and the 
 
 Human to the Divine. 
 
 5. The Divine Human is to be approached. 
 
 6. As the Lord made His Human Divine in Him- 
 
 self, and as the Human is to be approached, and 
 is the Son of God, we must put our faith in the 
 Lord, who is both Father and Son. 
 
 iv. The Lord made His Human Divine by means of tempta- 
 tions admitted into Himself, and by means of con- 
 tinual victories in them (n. 33). 
 
 V. The full unition of the Divine and the Human in the 
 Lord was effected by means of the passion of the 
 cross, which was the last temptation (n. 34). 
 
 vi. By successive steps the Lord put off the human taken 
 from the mother, and put on a Human from the Divine 
 within Him, which is the Divine Human, and is the 
 Son of God (n. 35). 
 
 vii. Thus God became Man, as in first principles so also 
 in ultimates (n. 36). 
 
 VIIL The Lord is God Himself, from Whom and concerning Whom 
 IS the Word (n. 37^4). 
 
CONTENTS xiii 
 
 i. The Lord is called Jehovali (n. 38). 
 
 ii. The Lord is called the God of Israel, and the God of 
 Jacob (n. 39). 
 
 iii. The Lord is called the Holy One of Israel (n. 40). 
 
 iv. The Lord is called Lord, and God (n. 41). 
 
 V. The Lord is called King, and Anointed {n. 42). 
 
 vi. The Lord is called David {n. 43). 
 
 IX. God is one, and the Lord is that God (n. 45). 
 
 X. The Holy Spirit is the Divine proceeding from the Lord, 
 
 AND THIS IS THE LORD HiMSELF (n. 46-54). 
 
 i. By " spirit" is meant man's life (n. 47). 
 ii. As man's life varies according to his state, by "spirit" 
 
 is meant the varying affection of life in man (n. 48). 
 
 As 
 
 1. The life of wisdom. 
 
 2. The excitation of life. 
 
 3. Freedom of life. 
 
 4. Life in fear, pain or grief, and anger. 
 
 5. A life of various evil affections. 
 
 6. Infernal life. 
 
 iii. By "spirit" is meant the life of one who is regenerate, 
 which is called spiritual life {n. 49). 
 
 By "spirit" is meant spiritual life in those who are 
 in humiliation (n. 49^). 
 iv. Where " spirit" is said of the Lord, there is meant His 
 Divine life, thus the Lord Himself (n. 50). 
 
 " Spirit" as used for Jehovah Himself, that is, the 
 Lord (n. 60''). 
 V. By "spirit," when said of the Lord, is specifically 
 meant the life of His "Wisdom, which is Divine Truth 
 (n. 51). 
 vi. Jehovah Himself (that is, the Lord) spoke the Word 
 through the prophets (n. 52). 
 
 XI. The Doctrine of the Athanasian Creed agrees with the 
 Truth, provided that bt a Trinity of Persons is under- 
 stood A Trinity of Person, and that this Trinity is in the 
 Lord (n. 55-61). 
 
 XII. By the "New Jerusalem" (spoken of in the Revelation) is 
 MEANT A New Church (62-65). 
 
THE DOCTRINE OF THE NEW JERUSALEM 
 
 CONCEKNING 
 
 THE LORD 
 
 I. 
 
 Universal Holt Scripture treats of the Lord : The 
 Lord is the Word. 
 
 1. We read in John : — 
 
 In the beginning was the Word, and the Word was with God, and 
 God was the Word. The same was in the heginning with God. All 
 things were made "by Him, and without Him was not anything made 
 that was made. In Him was life, and the life was the light of men. 
 And the light shineth in the darkness, and the darkness comprehended 
 it not (i. 1-5). 
 
 The Word was made flesh, and dwelt among us, and we heheld His 
 glory, the glory as of the Only-begotten of the Father, full of grace and 
 truth (verse 14). 
 
 The light is come into the world, and men loved the darkness rather 
 than the light, hecause their deeds were evil (iii. 19). 
 
 While ye have the light, believe in the light, that ye may be sons of 
 light. I am come a light into the world, that whosoever believeth in Me 
 should not abide in the darkness (xii. 36, 46). 
 
 From these passages it is evident that the Lord is G-od from 
 eternity, and that this God is the selfsame Lord who was born 
 in the world ; for it is said that the Word was with God, and 
 God was the Word, and also that without Him was not any- 
 thing made that was made ; and it is added that the Word was 
 made flesh, and they beheld Him. 
 
 It is but little understood in the church why the Lord is 
 called the Word. It is because " the Word" signifies Divine 
 truth or Divine wisdom, and the Lord is Divine truth itself or 
 
 1 
 
2 DOCTRINE OF THE LORD [N. 1 
 
 Divine wisdom itself. And this is why He is called the Light, of 
 which also it is said that it came into the world. As the Divine 
 wisdom and the Divine love make a one,* and in the Lord had 
 been a one from eternity, it is said, " In Him was life, and the 
 life was the light of men." " Life" is Divine love ; and " light" 
 is Divine wisdom. It is this one that is meant by, " In the be- 
 ginning the Word was with God, and God was the Word." 
 " With God," is in God ; for wisdom is in love, and love in 
 wisdom. So in another place in John : — 
 
 And now, Father, glorify Thou Me with Thine own Self, with the 
 glory which I had with Thee hefore the world was (xvii. 5). 
 
 " With Thine own Self," is in Thyself, and therefore it is said, 
 " and God was the Word ;" and elsewhere, that the Lord is in 
 the Father, and the Father in Him ; and that He and the Fa- 
 ther are one. As therefore the Word is the Divine wisdom of 
 the Divine love, it follows that it is Jehovah Himself, thus 
 the Lord by whom all things were made that are made ; for 
 all things have been created from Divine love by means of 
 Divine wisdom. 
 
 2. That the Word here specifically meant is the same Word 
 that was manifested by means of Moses, the prophets, and the 
 evangelists, is very evident from the fact that the Word is the 
 Divine truth itself from which angels have all their wisdom, 
 and men all their spiritual intelligence. For this same Word 
 that is among men in this world is also among the angels in 
 the heavens, but in this world among men it is natural, whereas 
 in the heavens it is spiritual. And as the Word is the Divine 
 truth, it is also the Divine proceeding ;-|- and this is not only 
 from the Lord, but is also the Lord Himself; and being the 
 Lord Himself, it follows that each and all things of the Word 
 
 * That is, a complex wliole which constitutes a unity. [Tkanslatob.] 
 t In the expression "Divine proceeding," Divine is not to be understood as an 
 adjective qnaMfying proceeding, 'hnt proceediTig isto be taken as a verb (or participle) 
 describing the act which the Divine there performs. Thus the expression does not 
 mean a proceeding which is Divine, but a Divine that is in the act of proceeding 
 forth. "Divine proceeding," thus understood, exactly translates Swedenborg'a 
 Divinum procedens. [Tk.] 
 
N. 2] DOCTKINE OF THE LORD 3 
 
 have been writteii concerning Him alone. From Isaiah to 
 Malachi there is nothing that is not either concerning the Lord, 
 or, in the opposite sense, against Him. Hitherto no one has 
 ever seen this to be so, and yet every one can see it, provided 
 he is aware of it, and thinks of it while he is reading, especially 
 if he knows that the Word contains not only a natural but also 
 a spiritual sense, and that in this sense the names of persons 
 and places signify something of the Lord, and, derivatively, 
 something of heaven and the church from Him, or else some- 
 thing opposite to them. As all things of the Word both in 
 general and in particular treat of the Lord ; and as the Word, 
 being the Divine truth, is the Lord, it is evident why it is said, 
 " And the Word was made flesh, and dwelt among us, and we 
 beheld His glory ;" and also why it is said, " While ye have the 
 light, believe in the light, that ye may be sons of light : I 
 am come a light into the world, that whosoever believeth in 
 Me should not abide in the darkness." The " light" is the Di- 
 vine truth, thus the Word. This is why, even at this day, every 
 one who, while reading the Word, approaches the Lord alone, 
 and prays to Him, is enlightened in the Word. 
 
 3. Brieiiy stated, the subjects concerning the Lord that are 
 treated of in all the Prophets of the Old Testament, from Isaiah 
 to Malachi, both in general and in particular, are these : — 
 
 i. The Lord came into the world in the fullness of times, 
 which was when He was no longer known by the Jews, and 
 when, consequently, there was nothing of the church left ; and 
 unless He had then come into the world and revealed Himself, 
 mankind would have perished in eternal death. As He Him- 
 self says in John : " Except ye believe that I am, ye shall die 
 in your sins" (viii. 24). 
 
 ii. The Lord came into the world to execute a Last Judgment, 
 and thereby to subdue the existing dominance of the hells; 
 which was effected by means of combats (that is, temptations) 
 admitted into his maternal human, and the attendant continual 
 victories ; for unless the hells had been subjugated no man 
 could have been saved. 
 
4 DOCTEmE OF THE LORD [N. 8 
 
 iii. The Lord came into the world in order to glorify His 
 Human, that is, unite it to the Divine which was in Him from 
 conception. 
 
 iv. The Lord came into the world in order to set up a new 
 church which should acknowledge Him as the Redeemer and 
 Saviour, and be redeemed and saved through love to Him and 
 faith in Him. 
 
 V. He at the same time reduced heaven into order, so that 
 it made a one with the church. 
 
 vi. The passion of the cross was the last combat or tempta- 
 tion, by means of which He completely conquered the hells and 
 fully glorified His Human. 
 
 In the following small work on The Holy Scripture it will 
 be seen that the Word treats of no other subjects than these. 
 
 4. In confirmation of this, I shall in this first chapter 
 merely adduce passages from the Word which contain the ex- 
 pressions " that day," " in that day," and " in that time ;" in 
 which, by " day," and " time," is meant the Lord's advent. In 
 Isaiah : — 
 
 It shall come to pass in the futurity of days that the mountain of the 
 house of Jehovah shall be established in the top of the mountains. Je- 
 hovah alone shall be exalted in that day. The day of Jehovah of Armies 
 shall be upon every one that is proud and lofty. In that day a man shall 
 cast away his idols of silver and of gold (ii. 2, 11, 12, 20). 
 
 In that day the Lord Jehovih will take away their ornament (iii. 18). 
 
 In that day shall the branch of Jehovah be beautiful and glorious (iv. 2). 
 
 In that day it shall roar agaiust him, and he shall look rmto the land, 
 and behold darkness and distress, and the light shall be darkened in the 
 ruins (v. 30). 
 
 It shall come to pass in that day that Jehovah shall hiss for the fly 
 that is in the uttermost part of the rivers of Egypt. In that day the 
 Lord shall shave in the crossings of the river. In that day He shall 
 vivify. In that day every place shall be for briers and thorns (vii. 18, 
 20, 21, 23). 
 
 What will ye do in the day of visitation, which shall come ? In that 
 day Israel shall stay upon Jehovah, the Holy One of Israel, in truth 
 (X. 3, 20). 
 
 It shall come to pass in that day, that the Root of Jesse, which standeth 
 for an ensign of the peoples, shall the nations seek, and His rest shall be 
 
N. 4] DOCTEINE OF THE LORD 5 
 
 glory. Chiefly in that day shall the Lord seek again the remnant of His 
 people (xi. 10, 11). 
 
 In that day thou shalt say, I -will confess imto Thee, Jehovah. In 
 that day shall ye say. Confess ye to Jehovah, call upon His name (xii. 1,4). 
 
 The day of Jehovah is at hand, as a laying waste from Shaddai shall it 
 come. Behold, the day of Jehovah cometh, cruel, and of indignation, 
 and of wrath, and of anger. I will move the heaven, and the earth shall 
 be shaken out of her place, in the day of the wrath of His anger. His 
 time is near, and it cometh, and the days shall not he prolonged (xiii. 
 6, 9, 13, 22). 
 
 It shall come to pass in that day, that the glory of Jacob shall be made 
 thin. In that day shall a man look unto his Maker, and his eyes to the 
 Holy One of Israel. In that day shall the cities of refuge be as the for- 
 saken places of the forest (xvii. 4, 7, 9). 
 
 In that day there shall be five cities in the land of Egypt that speak 
 with the lip of Canaan. In that day there shall be an altar to Jehovah 
 in the midst of Egypt. In that day there shall be a path from Egypt to 
 Assyria, and Israel shall be in the midst of the land (xix. 18, 19, 23, 24). 
 
 The inhabitant of the island shall say in that day, Behold our expec- 
 tation {XX. 6). 
 
 A day of tumult, and of treading down, and of perplexity, from the 
 Lord Jehovih of Armies (xsii. 5). 
 
 In that day shall Jehovah visit upon the army of the height, and upon 
 the kings of the earth. After a multitude of days shall they be visited ; 
 then shall the moon blush, and the sun be ashamed (xxiv. 21, 22, 23). 
 
 It shall be said * in that day, Lo, this is our God, for whom we have 
 waited, that He may deliver us (xxv. 9). 
 
 In that day shall this song be sung in the land of Judah, We have a 
 strong city (xxvi. 1). 
 
 In that day Jehovah shall visit with His sword. In that day ye shall 
 answer to it, A vineyard of unmixed wine (xxvii. 1, 2, 12, 13). 
 
 In that day shall Jehovah of Armies be for a crown of ornament, and 
 for a diadem (xxviii. 5). 
 
 In that day shall the deaf hear the words of the book, and the eyes of 
 the bluid shall see out of darkness (xxix. 18). 
 
 There shall be streams of waters in the day of the great slaughter, 
 when the towers shall fall ; and the light of the moon shall be as the 
 light of the sun, in the day that Jehovah shall bind up the hurt of His 
 people (XXX. 25, 26). 
 
 In that day they shall cast away every man his idols of silver and of 
 gold (xxxi. 7). 
 
 The day of Jehovah's vengeance, the year of His recompenses (xxxiv. 8). 
 
 * Tlie Latin lias " Jeliovah shall say." 
 
6 DOCTRINE OF THE LORD [N. 4 
 
 These two things shall come to thee ia one day, the loss of children 
 and widowhood (xlvii. 9). 
 
 My people shall know My name, and m that day that I am He that 
 doth speak ; behold it is I (lii. 6). 
 
 Jehovah hath anointed Me to proclaim the acceptable year of Jehovah, 
 and the day of vengeance of our God, to comfort all that mourn (Ixi. 1, 2). 
 
 The day of vengeance is in My heart, and the year of My redeemed 
 is come (Ixiii. 4). 
 
 In Jeremiah : — 
 
 In those days ye shall say no more. The ark of the covenant of Je- 
 hovah. In that time they shall call Jerusalem the throne of Jehovah. 
 In those days the house of Judah shall walk to the house of Israel 
 (iii. 16-18). 
 
 In that day the heart of the king shall perish, and the heart of the 
 princes, and the priests shall be amazed, and the prophets (iv. 9). 
 
 Behold the days come in which the land shall become a waste (vii. 
 32, 34). 
 
 They shall fall among them that fall, in the day of their visitation 
 (viii. 12). 
 
 Behold the days come that I will visit all that is circumcised with 
 what is uncircumcised (ix. 25). 
 
 In the time of their visitation they shall perish (x. 15). 
 
 There shall be no remains to them, I will bring evil upon them in the 
 year of their visitation (xi. 23). 
 
 Behold, the days come in which it shall no more be said (xvi. 14). 
 
 I will look upon them in the nape, and not the faces, in the day of 
 their destruction (xviii. 17). 
 
 Behold, the days come in which I will give this place for a waste 
 (xix. 6). 
 
 Behold, the days come that I will raise unto David a righteous off- 
 shoot, who shall reign as king. In those days Judah shall be saved, 
 and Israel shall dwell safely. Therefore, behold, the days come that 
 they shall no more say . . I will bring evil upon them in the year of 
 their visitation. In the end of days ye shall understand intelligence 
 (xxiii. 5, 6, 7, 12, 20). 
 
 Behold, the days come in which I will turn again. Alas ! for that 
 day is great, and none shall be like it. It shall come to pass in that 
 day that I will break the yoke, and burst the bonds (xxx. 3, 7, 8). 
 
 There shall be a day that the watchman upon Mount Ephraim shall 
 cry. Arise ye, let us ascend Zion, unto Jehovah our God. Behold, the 
 days come that I will make a new covenant. Behold, the days come 
 that the city shall be built to Jehovah (xxxi. 6, 31, 38). 
 
N. 4] DOCTRINE OF THE LORD 7 
 
 The days come that I will establish the good word. In those days, 
 and at that time, will I make a righteous offshoot imto David. In 
 those days shall Judah be saved (xxxiii. 14-16). 
 
 I will bring words against this city for evil in that day. But I will 
 deliver thee in that day (xxxix. 16, 17). 
 
 That day is to the Lord Jehovih of Armies a day of vengeance, that 
 He will take vengeance of His enemies. The day of destruction has 
 come upon them, the time of their visitation (xlvi. 10, 21). 
 
 Because of the day that cometh to lay waste (xlvii. 4). 
 
 I will bring upon him the year of visitation. Yet I will bring again 
 his captivity in the end of days (xlviii. 44, 47). 
 
 I will bring destruction upon them in the time of their visitation. 
 Her young men shall fall in the streets, and all the men of war shall be 
 cut off in that day. In the end of days I will bring again their captivity 
 (xUx. 8, 26, 39). 
 
 In those days, and in that time, the sons of Israel and the sons of 
 Judah shall come together, and shall seek Jehovah their God. In those 
 days, and in that time, the iniquity of Israel shall be sought for, and 
 there shall be none. "Woe unto them, for their day is come, the time of 
 their visitation (1. 4, 20, 27, 31). 
 
 They are vanity, a work of errors, in the time of their visitation they 
 shall perish (li. 18). 
 
 In Ezekiel : — 
 
 An end is come, the end is come, the morning cometh upon thee ; the 
 time is come, the day of tumult is near. Behold the day, behold it 
 cometh, the morning hath gone forth, the rod hath blossomed, violence 
 hath budded. The day is come, the time is come upon all the multitude 
 thereof. Their silver and gold shall not deliver them in the day of the 
 anger of Jehovah (vii. 6, 7, 10, 12, 19). 
 
 They said of the prophet, The vision that he seeth shall come to pass 
 after many days ; he prophesieth for times that are far off (xii. 27). 
 
 They shall not stand in the war in the day of the anger of Jehovah 
 (xiii. 5). 
 
 Thou, O deadly wounded wicked one, the prince of Israel, whose day 
 is done, in the time of the iniquity of the end (xxi. 25). 
 
 A city that sheddeth blood in the midst of her, that her time may 
 come ; and thou hast caused thy days to draw near, so that thou art 
 come to thy years (xxii. 3, 4). 
 
 Shall it not be in the day when I take from them their strength ? In 
 that day he that escapeth shall come unto thee to the instruotiag of 
 thine ears. In that day shall thy mouth be opened together with him 
 that is escaped (xxiv. 25-27). 
 
8 DOCTRINE OF THE LORD [N. 4 
 
 In that day will I caiise a horn to grow vmto the house of Israel (xxix. 
 21). 
 
 Howl ye, Woe worth the day ! for the day of Jehovah is near, the day 
 of Jehovah is near, a day of cloud, it shall be the time of the nations. 
 In that day shall messengers go forth from Me (xxx. 2, 3, 9). 
 
 In the day in which thou shalt go down into hell (xxxi. 15). 
 
 I will search for My flock in the day that he shall he in the midst of 
 his flock ; and I will deliver them out of all places whither they have 
 heen scattered, in the day of cloud and of thick darkness (xxxiv. 11, 12). 
 
 In the day that I cleanse you from all your iniquities (xxxvi. 33). 
 
 Prophesy and say, In that day when My people Israel shall sit se- 
 curely, shalt thou not know it ? In the futurity of days I will lead thee 
 into My land. In that day, even the day when Gog shall come upon the 
 land. In My zeal, in the fire of Miue indignation, if not in this day, 
 there shall be a great earthquake upon the land of Israel (xxxviii. 14, 16, 
 18, 19). 
 
 Behold, it cometh, this day of which I have spoken. It shall come 
 to pass in that day that I will give unto Gog a place for burial in the 
 land of Israel, so that the house of Israel shall Imow that I am Jehovah 
 their God, from that day and forward (xxxLx. 8, 11, 22). 
 
 In Daniel : — 
 
 God in the heavens hath revealed secrets, what shall be in the 
 futurity of days (ii. 28). 
 
 The time came that the saints possessed the kingdom (vii. 22). 
 
 Attend, for at the time of the end shall be the vision. And he 
 said. Behold, I will make thee know what shall be in the last end of the 
 anger, for at the time appointed shall the end be. The vision of the 
 evening and the morning is truth ; shut thou up the vision, for it shall 
 be for many days (viii. 17, 19, 26). 
 
 I am come to make thee understand what shall befall thy people in the 
 end of days ; for the vision is yet for days (x. 14). 
 
 The intelligent shall be proved to purge and cleanse them, even to the 
 time of the end, because it is yet for the time appointed (xi. 35). 
 
 At that time shall Michael rise up, the great prince who standeth for 
 the sons of thy people ; and there shall be a time of trouble, such as 
 never was since there was a nation. At that time thy people shall be 
 delivered, every one that shall be found written in the book (xii. 1). 
 
 Thou, Daniel, shut up the words, and seal the book, even to the 
 time of the end. But from the time that the continual [burnt-offering] 
 shall be taken away, and the abomination that maketh waste be set up, 
 there shall be a thousand two hundred and ninety days. Thou shalt 
 arise into thy lot at the end of the days (xii. 4, 11, 13). 
 
N- 4] DOCTRINE OF THE LORD 9 
 
 In Hosea : — 
 
 I will make an end of the kingdom of the house of Israel. In that 
 day I will hreak the how of Israel. Great shall be the day of Jezreel 
 (i. 4, 5, 11). 
 
 In that day thou shalt call Me, my Husband. In that day I will 
 make a covenant for them. In that day I will hear (ii. 16, 18, 21). 
 
 The sons of Israel shall return, and seek Jehovah their God, and 
 David their king, in the end of days (iii. 5). 
 
 Come, and let us retiim unto Jehovah ; after two days He will re- 
 vive us ; in the third day He will raise us up, and we shall live before 
 Him (vi. 1, 2). 
 
 The days of visitation are come ; the days of retribution are come 
 (ix. 7). 
 
 In Joel : — 
 
 Alas for the day, for the day of Jehovah is at hand, and as a laying 
 waste from Shaddai shall it come (i. 15). 
 
 The day of Jehovah cometh, nigh is the day of darkness and of thick 
 darkness, a day of cloud and of obscurity. The day of Jehovah is great 
 and very terrible ; and who can endure it ? (ii. 1, 2, 11). 
 
 Upon the servants, and upon the handmaids in those days will I pour 
 out My spirit. The sun shall be turned into darkness, and the moon into 
 blood, before the great and terrible day of Jehovah is come (ii. 29, 31). 
 
 Behold, in those days, and in that time, which I will bring back, I 
 will gather all nations. The day of Jehovah is near. It shall come to 
 pass in that day that the mormtains shall drop new wine (iii. 1, 2, 14, 18). 
 
 In Obadiah : — 
 
 Shall I not in that day destroy the wise men out of Edom ? Neither 
 shouldest thou have rejoiced over them in the day of their destruction, 
 in the day of their distress. For the day of Jehovah is near upon all the 
 nations (verses 8, 12, 16). 
 
 In Amos : — 
 
 He that is courageous in his heart shall flee away naked in that day 
 (ii. 16). 
 
 In the day that I shall visit the transgressions of Israel upon him (iii. 
 14). 
 
 Woe unto you that desire the day of Jehovah ! What to you is the 
 day of Jehovah ? it is one of darkness, and not of light. Shall not the 
 day of Jehovah be darkness, and not light ? even thick darkness, and no 
 brightness in it (v. 18, 20). 
 
10 DOCTRINE OF THE LORD [N. 4 
 
 The songs of the temple shall lie bowlings in that day. In that day 
 I will cause the sun to go down at noon ; and I will darken the earth in 
 the day of light. In that day shall the beautiful virgins and the young 
 men faint for thirst (viii. 3, 9, 13). 
 
 In that day I will raise up the tent of David that is fallen. Behold, 
 the days come that the mountains shall drop new wine (ix. 11, 13). 
 
 In Micah : — 
 
 In that day shall one lament, We be utterly laid waste (ii. 4). 
 
 In the end of days the mountain of the house of Jehovah shall be estab- 
 lished at the head of the mountains. In that day will I gather her that 
 halteth (iv. 1, 6). 
 
 In that day I will cut off thy horses and thy chariots (v. 10). 
 
 The day of thy watchmen, and thy visitation, cometh. The day is at 
 hand for building thy walls. In that day he shall come even to thee 
 (vii. 4, 11, 12). 
 
 In Habakkuk : — 
 
 The vision is yet for an appointed time, and at the end it shall speak ; 
 though it tarry, wait for it, because it will surely come, it will not delay 
 (ii. 3). 
 
 Jehovah do Thy work in the midst of the years ; in the midst of the 
 years make known ; God cometh (ill. 2, 3). 
 
 In Zephaniah : — 
 
 The day of Jehovah is at hand. In the day of Jehovah's sacrifice I 
 will visit upon the princes, and upon the king's sons. In that day 
 there shall be the voice of a cry. At that time I will search Jerusalem 
 with lamps. The great day of Jehovah is near. That day is a day of 
 wrath, a day of trouble and distress, a day of wasteness and desolation, 
 a day of darkness and thick darkness, a day of cloud and overclouding, 
 a day of the trumpet and of sounding. In the day of Jehovah's wrath 
 the whole land shall be devoured, and He shall make a speedy end of 
 all them that dwell in the land (i. 7, 8, 10, 12, 14-16, 18). 
 
 Before the day of Jehovah's anger has come upon us. It may be ye 
 shall be hid in the day of Jehovah's anger (ii. 2, 3). 
 
 Wait ye upon Me imtil the day that I rise up to the prey, for it is My 
 judgment. In that day shalt thou not be ashamed for all thy works. 
 In that day it shall be said to Jerusalem, Eear thou not. At that time 
 I will deal with thine oppressors. At that time will I bring you in, and 
 at that time will I gather you ; for I will make you a name, and a praise 
 (iii. 8, 11, 16, 19, 20). 
 
N. 4] DOCTRINE OF THE LORD H 
 
 In Zechariah : — 
 
 Many nations shall cleave to Jehovah in that day (ii. 11). 
 
 I will remove the iniquity of that land in one day. In that day shall 
 ye cry every man to his companion under the vine and under the fig- 
 tree (iii. 9, 10). 
 
 In those days ten men shall take hold of the skirt of a, man that is a 
 Jew (viii. 23). 
 
 Jehovah their God shall serve them in that day, as the flock of His 
 people (ix. 16). 
 
 My covenant was broken in that day (xi. 11). 
 
 In that day will I make Jerusalem a stone of burden for all peoples. 
 In that day I will smite every horse with astonishment. In that day 
 will I make the leaders of Judah like a furnace of fire among the wood. 
 In that day shall Jehovah defend the inhabitants of Jerusalem. In that 
 day I will seek to destroy all nations. In that day shall there be a great 
 mourning in Jerusalem (xii. 3, 4, 6, 8, 9, 11). 
 
 In that day there shall be a fountain opened to the house of David, and 
 to the inhabitants of Jerusalem. It shall come to pass in that day I 
 will cut off the names of the idols in the land. In that day the prophets 
 shall be ashamed (xiii. 1^). 
 
 Behold, the day of Jehovah cometh. His feet shall stand in that day 
 upon the Mount of Olives. In that day there shall not be light and 
 brightness ; but it shall be one day which shall be known unto Jehovah ; 
 not day, nor night, at evening time there shall be light. In that day 
 living waters shall go out from Jerusalem. In that day there shall be 
 one Jehovah, and His name one. In that day there shall be a great 
 tumult from Jehovah. In that day shall there be upon the bells of the 
 horses. Holiness unto Jehovah. In that day there shall be no more a 
 Canaanite in the house of Jehovah (xiv. 1, 4, 6-9, 13, 20, 21). 
 
 In Malachi : — 
 
 Who may abide the day of His coming, and who shall stand when He 
 appeareth ? They shall be Mine in the day wherein I do make a peculiar 
 treasure. Behold, the day cometh that shall bum as an oven. Behold, 
 I send you Elijah the prophet before the coming of the great and terrible 
 day of Jehovah (iii. 2, 17 ; iv. 1, 5). 
 
 In David : — 
 
 In His days shall the righteous flourish, and abundance of peace, and 
 He shall have dominion from sea to sea, and from the river unto the 
 ends of the earth (Ps. Ixxii. 7, 8). (Besides other places.) 
 
12 DOCTRINE OF THE LORD [N. 5 
 
 5. In these passages by "day" and "time" is meant the ad- 
 vent of the Lord. By a " day" or " time" of darkness, of thick 
 darkness, of gloom, of no light, of laying waste, of the end of 
 iniquity, of destruction, is meant the advent of the Lord virhen 
 He was no longer known, and when consequently there was no 
 longer anything of the church left. By " a day" cruel, terrible, 
 of wrath, of anger, of tumult, of visitation, of sacrifice, of rec- 
 ompense, of distress, of war, of a cry, is meant the advent of 
 the Lord to Judgment. By " the day" in which Jehovah alone 
 shall be exalted, in which He shall be one and His name one, 
 in which the offshoot of Jehovah shall be for beauty and glory, 
 in which the righteous shall flourish, in which He shall vivify, 
 in which He shall seek His flock, in which He shall make a 
 new covenant, in which the mountains shall drop new wine, 
 in which living waters shall go out from Jerusalem, in which 
 they shall look unto the God of Israel, and many similar ex- 
 pressions, is meant the advent of the Lord to set up again a 
 new church which will acknowledge Him as the Redeemer and 
 Saviour. 
 
 6. To these passages may be added some which speak of 
 the Lord's advent more openly : — 
 
 The Lord Himself shall give you a sign : Behold a virgin shall conceive 
 and bear a Son, and shall call His name God-with-us {Isa. vii. 14 ; Matt. 
 i. 22, 23). 
 
 Unto us a Child is bom, unto us a Son is given, and the government 
 shall be upon His shoulder ; and His name shall be called Wonderful, 
 Counselor, God, Hero, Father of eternity, Prince of peace. Of the in- 
 crease of His government and peace there shall be no end, upon the 
 throne of David, and upon his kingdom, to establish it in judgment and 
 justice, from henceforth and even to eternity {Isa. ix. 6, 7). 
 
 There shall come forth a Rod out of the stem of Jesse, and a Shoot 
 shall bear fruit out of his roots : and the spirit of Jehovah shall rest upon 
 Him, the spirit of wisdom and understanding, the spirit of cotmsel and 
 might. Righteousness shall be the girdle of His loins, and truth the 
 girdle of His reins. Therefore it shall come to pass in that day, that 
 the Root of Jesse, which standeth for an ensign of the peoples, shall the 
 nations seek, and His rest shall be glory (Isa. xi. 1, 2, 5, 10). 
 
 Send ye the lamb of the ruler of the land, from the rock to the wilder- 
 
N. 6] DOCTRINE OF THE LORD 13 
 
 ness, to the mountain of the daughter of Zion. By mercy has the 
 throne been established, and one shall sit upon it in truth, in the taber- 
 nacle of David, judging and seeking judgment, and hasting righteousness 
 {Isa. xvi. 1, 5). 
 
 It shall be said in that day, Lo, this is our God ; we have waited for 
 Him that He may save us : This is Jehovah ; we have waited for Him, 
 we will rejoice and be glad in His salvation {Isa. xxv. 9). 
 
 The voice of one crying m the wilderness, Prepare ye the way of Je- 
 hovah, make plain in the solitude a pathway for our God. For the 
 glory of Jehovah shall be revealed, and all flesh shall see it together. 
 Behold, the Lord Jehovih will come in strength, and His arm shall rule 
 for Him ; behold, His reward is with Him. He shall feed His flock 
 like a shepherd (Isa. xl. 3, 5, 10, 11). 
 
 Mine elect, in whom My soul delighteth. I Jehovah have called 
 Thee in righteousness, and I will give Thee for a covenant to the peo- 
 ple, for a light to the nations, to open the blind eyes, to bring out the 
 bomid from the prison, and them that sit in darkness out of the prison 
 house. I am Jehovah, this is My name, and My glory will I not give to 
 another (Isa. xlii. 1, 6-8). 
 
 Who hath believed our word, and to whom is the arm of Jehovah re- 
 vealed ? He hath no form ; we have seen Him, but He hath no appear- 
 ance. He hath borne our diseases, and carried our griefs [Isa. liii. 1, 2, 
 4, to end). 
 
 Who is this that cometh from Edom, with sprinkled garments from 
 Bozrah, marching in the greatness (multitudine) of His strength ? I that 
 speak in righteousness, great to save : for the day of vengeance is in 
 Mine heart, and the year of My redeemed is come. So He became 
 their Saviour {Isa. Ixiii. 1, 4, 8). 
 
 Behold, the days come that I will raise up to David a righteous off- 
 shoot, who shall reign a king, and shall prosper, and shall execute judg- 
 ment and justice in the earth : and this is His name whereby they shall 
 call Him, Jehovah ouk eighteousness {Jer. xxiii. 5, 6 ; xxxiii. 15, 16). 
 
 Rejoice greatly, O daughter of Zion ; shout, daughter of Jerusalem ; 
 behold, thy King cometh unto thee. He is just and saved.* He shall 
 speak peace to the nations ; and His dominion shall be from sea to sea, 
 and from the river even to the ends of the earth {Zech. ix. 9, 10). 
 
 Rejoice and be glad, daughter of Zion ; lo, I come, that I may dwell 
 in the midst of thee ; and many nations shall cleave to Jehovah in that 
 day, and shall be My people {Zech. ii. 10, 11). 
 
 Thou Bethlehem Ephratah, little as thou art to be among the thou- 
 
 * In the Apocalypse Revealed (n. 612), it is " a Saviour ;" in tlie Apocalypse Ex- 
 plained (n. 317), it is " just and saving ;" but the Hebrew is *' saved," as given here 
 by Swedenborg. [Te.] 
 
14 DOCTRINE OF THE LORD [N. 6 
 
 sands of Judah, out of thee shall one come forth unto Me that is to he 
 Ruler in Israel, and whose goings forth are from of old, from the days of 
 eternity. He shall stand and feed in the strength of Jehovah {Micah 
 V. 2, 4). 
 
 Behold, I send Mine Angel, who shall prepare the way hefore Me, and 
 the Lord whom ye seek shall suddenly come to His temple, even the 
 Angel of the covenant, whom ye have desired ; behold. He Cometh ; hut 
 who shall ahide the day of His coming ? Behold, I send you Elijah 
 the prophet, hefore the coming of the great and terrible day of Jehovah 
 {Mai. iii. 1, 2 ; iv. 5). 
 
 I saw, and behold, one like the Son of man came with the clouds 
 of heaven ; and there was given Him dominion, and glory, and a king- 
 dom, that all peoples, nations, and languages may worship Him : His 
 dominion is an everlasting dominion, which shall not pass away, and 
 His kingdom that which shall not be destroyed ; and all dominions shall 
 worship Him, and obey Him [Dan. vii. 13, 14, 27). 
 
 Seventy weeks are determined upon thy people, and upon thy holy 
 city, to consummate the transgression, and to seal up the vision and 
 the prophecy, and to anoint the holy of holies. Know, therefore, and 
 perceive, that from the going forth of the word to restore and build Jeru- 
 salem, unto Messiah the Prince, shall be seven weeks {Dan. ix. 24, 25). 
 
 I will set his hand in the sea, and his right hand in the rivers : He 
 shall cry unto Me, Thou art my Father, my God, and the rock of my 
 salvation. I also will make him My first-bom, higher than the kings of 
 the earth. His seed also will I make to endure to eternity, and his 
 throne as the days of the heavens (Ps. Ixxxix. 25-27, 29). 
 
 Jehovah said imto my Lord, Sit Thou at My right hand, until I make 
 Thine enemies Thy footstool. Jehovah shall send the scepter of Thy 
 strength out of Zion ; rule Thou in the midst of Thine enemies. Thou 
 art a priest to eternity after the manner of Melchizedek {Ps. ex. 1, 2, 
 4 ; Matt. xxii. 44 ; Luke xx. 42). 
 
 I have anointed My king upon Zion, the mountain of My holiness ; I 
 will declare for a statute, Jehovah hath said unto Me, Thou art My Son, 
 this day have I begotten Thee ; I will give the nations for Thine inheri- 
 tance, and the uttermost parts of the earth for Thy possession. Kiss 
 the Son, lest He be angry, and ye perish from the way ; blessed are all 
 they that put their trust in Him {Ps. ii. 6-8, 12). 
 
 Thou hast made him a little less than the angels, hut hast crowned him 
 with glory and honor ; Thou hast made him to have dominion over the 
 works of Thy hands ; Thou hast put all things under his feet {Ps. viii. 
 5,6). 
 
 Jehovah, remember David, who sware unto Jehovah, and vowed to the 
 Mighty One of Jacob, If I shall enter within the tent of my house, if I 
 
N. 6] DOCTRINE OF THE LORD 15 
 
 shall go up upon my couch, if I shall give sleep to mine eyes, until I 
 find out a place for Jehovah, a habitation for the Mighty One of Jacob. 
 Lo, we heard of Him at Ephratah, we found Him in the fields of the forest. 
 "We will enter into His tabernacles, we will bow at His footstool. Let 
 Thy priests be clothed with righteousness, and let Thy saints shout for 
 joy (Ps. cxxxii. 1, 7, 9). 
 
 The passages here adduced, however, are but few. 
 
 7. That universal Holy Scripture has been written solely 
 about the Lord, will be more fully evident from what follows, 
 especially from the things to be advanced in the small work on 
 The Holy Scripture. This is the one only source of the holi- 
 ness of the Word, and is what is meant by the words 
 
 The testimony of Jesus is the spirit of prophecy (Rev. xix. 10). 
 
 II. 
 
 Its being said that the Lord fulfilled all things of 
 THE Law, means that He fulfilled all things op 
 THE Word. 
 
 8. At the present day many persons believe that when it is 
 said of the Lord that He fulfilled the law, the meaning is that 
 He fulfilled all the commandments of the decalogue, and thus 
 became righteousness, and also justified the men of this world 
 through this matter of faith. This however is not the mean- 
 ing. The meaning is that the Lord fulfilled all things vrritten 
 concerning Himself in the Law and the Prophets, that is, in 
 universal Holy Scripture, because this treats solely of Him, as 
 has been said in the foregoing article. The reason why many 
 have believed differently, is that they have not searched the 
 Scriptures and seen what is there meant by " the Law." The 
 Law there means, in a restricted sense, the ten commandments 
 of the decalogue ; in a wider sense, all things written by Moses 
 in the five books ; and in the widest sense, all things of the 
 
16 DOCTRINE OF THE LOED [N. 8 
 
 Word. It is well known that By the Law in a restricted sense 
 are meant the ten commandments of the decalogue. 
 
 9. That hy the Law in a, wider sense are meant all things 
 written hy Moses in his five books, is evident from the following 
 passages. In Luke : — 
 
 Abraham said to the rich man in hell, They have Moses and the 
 Prophets, let them hear them ; if they hear not Moses and the Prophets, 
 neither will they be persuaded though one rose from the dead (xvi. 29, 31). 
 
 In John : — 
 
 Philip said to Nathanael, We have found Him of whom Moses iu the 
 Law and the Prophets did write (i. 45). 
 
 In Matthew : — 
 
 Think not that I am come to loosen the Law and the Prophets ; I am 
 not come to loosen, but to fulfill (v. 17). 
 
 All the Prophets and the Law prophesied until John (xi. 13). 
 
 In Luke : — 
 
 The Law and the Prophets were until John ; since then the kingdom 
 of God is evangelized (xvi. 16). 
 
 In Matthew : — 
 
 All things whatsoever that ye would that men should do to you, do ye 
 even so to them, for this is the Law and the Prophets {vii. 12). 
 
 Jesus said. Thou shalt love the Lord thy God with all thy heart, and 
 with all thy soul, and thou shalt love thy neighbor as thyself ; on these 
 two commandments hang all the Law and the Prophets (xxii. 37, 39, 40). 
 
 In these passages, " Moses and the Prophets," and " the Law 
 and the Prophets," mean all things that have been written in 
 the books of Moses and in the books of the prophets. 
 
 That " the Law" specifically means all things that have been 
 written by Moses, is further evident from the following pas- 
 sages. In Luke : — 
 
 When the days of her purification, according to the Law of Moses, 
 were fulfilled, they brought Jesus to Jerusalem, to present Him to the 
 Lord ; as it is written in the Law of the Lord : Every male that openeth 
 the womb shall be called holy to the Lord ; and to offer a sacrifice, ac- 
 cording to that which is said in the Law of the Lord : A pair of turtle- 
 
N. 9] DOCTRINE OP THE LORD 17 
 
 doves, or two young pigeons. And the parents iDrought Jesus into the 
 temple, to do for Him after the custom of the Law. And when they had 
 performed all things according to the Law of the Lord (ii. 22-24, 27, 39). 
 
 In John : — 
 
 Moses in the Law commanded us that such should be stoned (viii. 5). 
 The Law was given by Moses (i. 17). 
 
 From these passages it appears that where such things are 
 spoken of as are written in the books of Moses, they are some- 
 times called " the Law," and sometimes " Moses." 
 
 (So also in MaU. viii. 4 ; Mark x. 2-4 ; xii. 19 ; jAike xx. 28, 37 ; John 
 iii. 14 ; vii. 19, 51 ; viii. 17 ; xix. 7.) 
 
 Many things that were commanded also, are called by Moses 
 " the Law," as : 
 
 Concerning the burnt-offerings (Lev. vi. 9 ; vii. 37). 
 Concerning the sacrifices (Lm. vi. 25 ; vii. 1-11). 
 Concerning the meat-offering {Leo. vi. 14). 
 Concerning leprosy (Lev. xiv. 2). 
 Concerning jealousy (Sum. v. 29, 30). 
 Concernmg the Naziriteship {Num. vi. 13, 21). 
 
 And Moses himself calls his books " the Law :" — 
 
 Moses wrote this Law, and delivered it to the priests, the sons of Levi, 
 who bare the ark of the covenant of Jehovah ; and he said to them. 
 Take the Book of this Law, and put it at the side of the ark of the 
 covenant of Jehovah (Deut. xxxi. 9, 11, 26). 
 
 It was placed at the side, because within the ark were the ta- 
 bles of stone, which in a/restricted sense are the Law. After- 
 wards the books of Moses are called "The Book of the 
 Law :"— 
 
 And Hilkiah the high priest said unto Shaphan the scribe, I have found 
 the Book of the Law m the house of Jehovah. And when the king 
 had heard the words of the Book of the Law, he rent his garments (2 
 Kings xxii. 8, 11 ; xxiii. 24). 
 
 10. That by " the Law," in the widest sense, are meant all 
 things of the Word, is evident from these passages : — 
 
 Jesus said, Is it not written in your Law, I said. Ye are gods ? (John 
 x. 34). (This is written in Ps. Ixxxii. 6.) 
 
18 DOCTEINE OP THE LORD [N. 10 
 
 The multitude answered Him, We have heard out of the Law, that the 
 Christ abideth forever {John xli. 34). (This Is written in Ps. Ixxxlx. 29 ; 
 ex. 4 ; and in Dan. vii. 11, 14.) 
 
 That the -word might be fulfilled that is written in their Law, They 
 hated Me without a cause (John xv. 25). (This is written in Ps. xxxv. 
 19.) 
 
 The Pharisees said, Have any of the rulers believed on Him ? But 
 this multitude that knoweth not the Law are cursed [John vii. 48, 49). 
 
 It is easier for heaven and earth to pass than for one tittle of the Law 
 to fall (Luke xvi. 17). (Here "the Law" means all Holy Scripture.) 
 
 11. That the statement that the Lord fulfilled all things 
 of the Law means that He fulfilled all things of the Word, is 
 evident from passages where it is said that the Scripture was 
 fulfilled by Him, and that all things were consummated : as 
 from the following : — 
 
 Jesus went into the synagogue, and stood up to read, and there 
 was delivered to Him the book of the prophet Isaiah, and He unrolled 
 the book, and found the place where it is written, The Spirit of the 
 Lord is upon Me, because He hath anointed Me, He hath sent Me to 
 preach the gospel to the poor, to heal the broken-hearted, to preach de- 
 liverance to the captives, and recovering of sight to the blind, to preach 
 the acceptable year of the Lord. And He rolled up the book and said, 
 This day is this Scripture fulfilled in your ears (Luke iv. 16-21). 
 
 Search the Scriptures, for they testify of Me (John v. 39). 
 
 That the Scripture may be fulfilled. He that eateth bread with Me 
 hath lifted up his heel against Me (John xiii. 18). 
 
 None of them is lost, but the son of perdition, that the Scripture 
 might be fulfilled (John xvii. 12). 
 
 That the word might be fulfilled which He spake. Of them whom Thou 
 gavest Me have I lost none (John xviii. 9). 
 
 Jesus said to Peter, Put up again thy sword into its place. How then 
 shall the Scriptures be fulfilled, that thus it must be ? But all this was 
 done that the Scriptures of the Prophets might be fulfilled (Matt. xxvi. 
 52, 54, 56). 
 
 The Son of Man goeth as it is written of Him, that the Scriptures be 
 fulfilled (Mark xiv. 21, 49). 
 
 Thus the Scripture was fulfilled which saith. He was accounted among 
 the transgressors (Mark xv. 28 ; Luke xxii. 37). 
 
 That the Scripture might be fulfilled, which saith. They divided My 
 garments among them, and upon my imder-vesture did they cast a lot 
 (John xix. 24). 
 
N. 11] DOCTRINE OF THE LORD 19 
 
 After this, Jesus knowing that all things were now consummated, that 
 the Scripture might be fulfilled {John xix. 28). 
 
 When Jesus had received the vinegar. He said. It is consummated, 
 that is, fulfilled [John xix. 30). 
 
 These things were done, that the Scripture might be fulfilled, A bone 
 of Him shall not be broken. And again another Scripture saith. They 
 shall look on Him whom they pierced {John xix. 36, 37). 
 
 Besides other places, where passages are adduced from the 
 Prophets, without its being at the same time said that the 
 Law, or the Scripture, was fulfilled. 
 
 That all the Word has been written about the Lord, and 
 that He came into the world to fulfill it, He also taught His 
 disciples before His departure, in these words : — 
 
 Jesus said to His disciples, fools, and slow of heart to believe all 
 that the prophets have spoken I Ought not the Christ to suffer these 
 things, and to enter into His glory ? And beginning at Moses and all 
 the Prophets, He expounded unto them in all the Scriptures the things 
 concerning Himself {Luke xxiv. 25-27). 
 
 Jesus said to His disciples. These are the words which I spake unto 
 you while I was yet with you, that all things must be fulfilled which 
 were written in the Law of Moses, and in the Prophets, and in the 
 Psalms, concerning Me {Luke xxiv. 44). 
 
 That in the world the Lord fulfilled all things of the Word, 
 even to the veriest singulars * of it, is evident from these His 
 own words : — 
 
 Verily I say unto you, Till heaven and earth pass, one jot or one tittle 
 shall not pass from the law, till all things be accomplished {Matt. v. 18). 
 
 From these passages it may now be clearly seen that by its 
 being said that the Lord fulfilled all things of the law is not 
 meant that He fulfilled all the commandments of the decalogue, 
 but that He fulfilled all things of the Word. 
 
 • The term singular is the correlative of universal, as particular is of general. 
 The veriest singulars are the most absolute ones, the most singular or individually 
 distinct of all. [Tb.] 
 
20 DOCTRINE OF THE LORD [N. 12 
 
 III. 
 
 The Lord came into the World to subjugate the Hells 
 
 AND to GLOEIPT HiS HuMAN ; AND THE PasSION OP THE 
 
 Cross was the final Combat, whereby He fully con- 
 quered THE Hells, and fully glorified His Human. 
 
 12. It is known in the church that the Lord conquered 
 death, by which is meant hell, and that He afterwards ascended 
 in glory into heaven ; but as yet it has not been known that it 
 was by means of combats which are temptations that the Lord 
 conquered death or hell, and at the same time by means of 
 them glorified His Human ; and that the passion of the cross 
 was the final combat or temptation by means of which He 
 effected this conquest and this glorification. Of these tempta- 
 tions many things are said in the Prophets and in David ; but 
 not so many in the Evangelists. In these, the temptations 
 which He endured from childhood are summarily described by 
 His temptations in the wilderness, followed by those from the 
 devil ; and the last of them by the things He suffered at Geth- 
 semane and on the cross. 
 
 (Concerning His temptations in the wilderness, and by the devil, see 
 Matt. iv. 1-11 ; Mark i. 12, 13 ; and Luke iv. 1-13.) 
 
 By these temptations, however, are meant all His temptations 
 even to the last of them. He revealed no more to His disciples 
 concerning them ; for it is said in Isaiah : — 
 
 He was oppressed, yet He opened not His mouth : as a lamb that is 
 brought to the slaughter, and as a sheep before her shearers is dumb, so 
 He opened not His mouth (liii. 7). 
 
 (Concerning His temptations at Gethsemane, see Matt. xxvi. 36-44 ; 
 Mark xiv. 32-42 ; and Luke xxii. 39-46. And concerning the tempta- 
 tions on the cross, see Matt, xxvii. 33-50 ; Mark xv. 22-37 ; Luke xxiii. 
 33-49; and JoAji xix. 17-34.) 
 
 Temptations are nothing else than combats against the hells.* 
 
 * Concerning the Lord's temptations or combats, see the small work on The 
 New Jerusalem and its Heavenly Doctrine, published in London (n. 201 and 302). 
 And concerning temptations in general (n. 187-200). 
 
N. 13] DOCTRINE OF THE LORD 21 
 
 13. That the Lord fully conquered the hells by the passion 
 of the cross, He Himself teaches in John : — - 
 
 Now is the judgment of this world ; now shall the prince of this world 
 be cast out (xii. 31). 
 
 The Lord said this when the passion of the cross was at hand. 
 The prince of this world is judged (xvi. 11). 
 Be of good cheer, I have overcome the world (xvi. 33). 
 
 In Luke : — 
 
 Jesus said, I beheld Satan as lightning fall from heaven (x. 18). 
 
 The " world," the " prince of the world," " Satan," and " the 
 devil," mean hell. 
 
 That by the passion of the cross the Lord also fully glorified 
 His Human, He teaches in John : — 
 
 When Judas was gone out, Jesus said, Now is the Son of Man glori- 
 fied, and God is glorified in Him ; if God be gloriiied in Him, God vrill 
 also glorify Him in Himself, and will straightway glorify Him (xiii. 31, 32). 
 
 Father, the hour is come, glorify Thy Son, that Thy Son also may glo- 
 rify Thee (xvii. 1). 
 
 Now is My soul troubled ; and He said. Father, glorify Thy name. 
 Then came there a voice from heaven, saying, I have both glorified it, 
 and I will glorify it again (xii. 27, 28). 
 
 In Luke : — 
 
 Ought not the Christ to suffer this, and to enter into His glory ? (xiiv. 
 26). 
 
 These things are said of the Passion. Glorification is the uni- 
 tion of the Divine and the Human ; and therefore it is said, 
 " and God will glorify Him in Himself." 
 
 14. That the Lord came into the world to reduce into order 
 all things in heaven, and derivatively on earth ; that this was 
 effected by means of combats against the hells, which were 
 then infesting every man that came into the world and that 
 went out of the world ; and that He thereby became Right- 
 eousness, and saved men, who otherwise could not have been 
 
22 DOCTRINE OF THE LORD [N. 14 
 
 saved, is foretold in many passages in the Prophets, of -which 
 only a few shall be adduced. [2] In Isaiah : — 
 
 Who is this that cometh from Edom, with sprinkled garments from 
 Bozrah ; this that is glorious in His apparel, marching in the greatness 
 of His strength ? I that speak in righteousness, mighty to save. Where- 
 fore art Thou red in Thine apparel, and Thy garments like Him that 
 treadeth in the wine-press ? I have trodden the wine-press alone, and 
 of the people there was not a man with Me ; wherefore I have trodden 
 them in Mine anger, and trampled them in My wrath ; therefore their 
 victory is sprinkled upon My garments ; for the day of vengeance is in 
 Mine heart, and the year of My redeemed is come. Mine own arm 
 brought salvation unto Me ; and I brought down their victory to the 
 earth. He said, Lo, they are My people, sons ; therefore He was their 
 Saviour ; in His love, and in His pity, He redeemed them (Ixiii. 1-9). 
 
 These things are said of the Lord's combats against the hells. 
 The " apparel" in which He was " glorious," and which was 
 " red," means the Word, to which violence had been done by 
 the Jewish people. The actual combat against the hells, and 
 the victory over them, are described by its being said that He 
 " trod them in His anger, and trampled them in His wrath." 
 That He fought alone, and from His own power, is described 
 by, " of the people there was not a man with Me, Mine own 
 arm brought salvation unto Me, I brought down their victory 
 to the earth." That He thereby effected salvation and redemp- 
 tion, is described by, " therefore He was their Saviour ; in His 
 love and in His pity He redeemed them." That this was the 
 reason for His advent, is described by, " the day of vengeance 
 is in Mine heart, and the year of My redeemed is come." [3] 
 In Isaiah again : — 
 
 He saw that there was not any one, and He was amazed that there 
 was none to interpose ; therefore His own arm brought salvation unto 
 Him ; and His righteousness, it upheld Hun ; therefore He put on right- 
 eousness as a coat of mail, and a helmet of salvation upon His head ; 
 and He put on garments of vengeance, and clad Himself with zeal as a 
 cloak : then came the Redeemer to Zion (lix. 16, 17, 20). 
 
 These words also treat of the Lord's combats against the hells 
 while He was in the world. That He fought against them 
 
N. 14] DOCTRINE OF THE LORD 23 
 
 from His own power, is meant by, " He saw that there was 
 not any one, therefore His own arm brought salvation unto 
 Him." That thereby He became righteousness, is meant by, 
 " His righteousness, it upheld Him, whence He put on right- 
 eousness as a coat of mail." That He thus effected redemp- 
 tion, is meant by, " then came the Eedeemer to Zion." [4] 
 In JerewAah : — 
 
 They are dismayed, their strong ones were heaten down, they are fled 
 apace, and look not back : that day is to the Lord Jehovih Zehaoth a 
 day of vengeance, that He may take vengeance of His enemies, and 
 the sword shall devour, and he sated (xlvi. 5, 10). 
 
 The Lord's combat with the hells, and His victory over them, 
 are described by its being said that they are dismayed, and 
 that their strong ones being beaten down are fled apace, and 
 looked not back. Their " strong ones," and " enemies," are 
 the hells, for all there feel hatred against the Lord. His ad- 
 vent into the world for this purpose is meant by, " that day is 
 to the Lord Jehovih Zebaoth a day of vengeance, that He may 
 take vengeance of His enemies." [5] In Jeremiah : — 
 
 Her young men shall fall in the streets, and all the men of war shall 
 he cut ofi ia that day (xlix. 26). 
 
 In Joel : — 
 
 Jehovah hath uttered His voice hefore His army ; the day of Jehovah 
 is great and very terrible ; who therefore can endure it ? (ii. 11). 
 
 In Zephaniah : — 
 
 In the day of the sacrifice of Jehovah I will visit upon the princes, 
 upon the king's sons, upon all who are clothed with strange apparel. 
 That day is a day of distress, a day of the trumpet and of sounding (i. 
 8, 15, 16). 
 
 In Zechariah : — 
 
 Jehovah shall go forth, and fight against the nations, as when He 
 fought in the day of battle. And His feet shall stand in that day upon 
 the Mount of Olives, which is before the faces of Jerusalem. Then 
 shall ye flee into the valley of My moimtains. In that day there shall 
 
24 DOCTRINE OF THE LORD [N. 14 
 
 not be light and brightness. And Jehovah shall be king over all the 
 earth ; in that day there shall be one Jehovah, and His name one (xiv. 
 3-6, 9). 
 
 These passages also treat of the Lord's combats. " That day" 
 means His advent. The Mount of Olives that was before the 
 faces of Jerusalem, was where the Lord was wont to tarry. 
 (See Mark xiii. 3 ; xiv. 26 ; Luke xxi. 37 ; xxii. 39 ; John viii. 
 1 ; and elsewhere.) [6] In David : — 
 
 The cords of death compassed me about, the cords of hell encom- 
 passed me, the snares of death forestalled me ; therefore He sent out 
 His arrows, and many lightnings, and discomfited them. I will pursue 
 Mine enemies, and catch them, neither will I turn until I have consumed 
 them. I will smite them that they shall not be able to rise. Thou hast 
 girded me with strength unto the war, and Thou shalt put mine ene- 
 mies to flight ; I will beat them small as dust before the faces of the 
 wind, as the mire of the streets I will enfeeble them (Fs. xviii. 5, 14, 
 37-40, 42). 
 
 The " cords" and " snares of death" that encompassed and fore- 
 stalled, signify temptations, which, being from hell, are called 
 also "the cords of hell." These and all other things in this 
 whole Psalm treat of the Lord's combats and victories ; and 
 therefore it is added, " Thou wilt make me the head of the 
 nations ; a people that have not known shall serve me'' (verse 
 43). [T] In David, again : — 
 
 Gird Thy sword upon Thy thigh, O Mighty one ; Thine arrows are 
 sharp, the people shall fall under Thee, from the heart of the king's en- 
 emies. Thy throne is for ever and to eternity : Thou hast loved rights 
 eousness, wherefore God hath anointed Thee (Ps. xiv. 3, 5-7). 
 
 These words also treat of combat with the hells, and of their 
 subjugation ; for this whole Psalm treats of the Lord, that is 
 to say, of His combats, His gloriiication, and the salvation of 
 the faithful by Him. In David : — 
 
 A fire shall go before Him, it shall bum up His enemies round 
 about ; the earth shall see and shall fear ; the mountains shall melt like 
 wax before the Lord of the whole earth. The heavens shall declare His 
 righteousness, and all the people shall see His glory {Ps. xcvii. 3-6). 
 
N. 14] DOCTRINE OF THE LORD 25 
 
 This Psalm likewise treats of the Lord, and of the like things. 
 [8] In David :— 
 
 Jehovah said unto my Lord, Sit Thou at My right hand until I make 
 Thine enemies Thy footstool ; rule Thou in the midst of Thine enemies. 
 The Lord at Thy right hand hath smitten kings in the day of His anger ; 
 He hath filled with dead bodies. He hath smitten the head over much 
 land (Ps. ex. 1, 2, 5, 6). 
 
 That these words are said of the Lord, is evident from His 
 own words in Matt. xxii. 44 ; Mark xii. 36 ; and Luke xx. 42. 
 To " sit at the right hand," signifies omnipotence ; the " ene- 
 mies" signify the hells ; " kings," those there who are in falsi- 
 ties of evil. To " make them His footstool," " smite them in 
 the day of anger," and " fill with dead bodies," signifies to de- 
 stroy their power ; and to " smite the head over much land," 
 signifies to destroy all. 
 
 [9] As the Lord alone conquered the hells, without the aid 
 of any angel. He is called Hero, and a Majs of wars (Isa. 
 xlii. 13) ; The King of Gloet, Jehovah strong and 
 MIGHTY ; A Hero of war (Ps. xxiv. 8, 10) ; The Mighty 
 One of Jacob (Ps. cxxxii. 2) ; and in many places, Jehovah 
 Zebaoth, that is, Jehovah of the armies of war. His advent 
 is also called The day of Jehovah terrible, cruel, of indigna- 
 tion, of wrath, of anger, of vengeance, of destruction, of war, 
 of the sounding of the trumpet, of tumult, as may be seen 
 from the passages quoted above, in n. 4. 
 
 [10] As the Last Judgment executed by the Lord when He 
 was in the world was effected by means of combats with the 
 hells, and by their subjugation, this coming Judgment is 
 treated of in many passages. As in David : — 
 
 Jehovah cometh to judge the earth ; He shall judge the world in right- 
 eousness, and the people in truth {Ps. xcvi. 13). 
 
 And so in many other passages. These are from the prophet- 
 ical parts of the Word. [H] In its historical parts like things 
 are represented by the wars of the sons of Israel with various 
 nations ; for everything that is written in the Word, whether 
 
26 DOCTRINE OF THE LORD [N. 14 
 
 in prophecy or history, is written about the Lord ; and this is 
 why the Word is Divine. Many arcana of the Lord's glori- 
 fication are contained in the rituals of the Israelitish Church, 
 as for example in its burnt-offerings and sacrifices, in its sab- 
 baths and feasts, and in the priesthood of Aaron and the 
 Levites ; as they are also in all those other things in Moses 
 which are called laws, judgments, and statutes ; and this is 
 what is meant by the Lord's words to His disciples : — 
 
 That He must needs fulfill all things which are written in the law of 
 Moses conoeming Him (Luke xxiv. 44) ; 
 
 and by His saying to the Jews that Moses " wrote of Him" 
 (John V. 46). 
 
 [13] From all this it is evident that the Lord came into the 
 world to subjugate the hells, and to glorify His Human ; and 
 that the passion of the cross was the final combat, by which He 
 fully conquered the hells, and fully glorified His Human. But 
 more will be seen on this subject in the following small work 
 on The Holy Scripture, where are collected together all the pas- 
 sages from the prophetical Word that treat of the Lord's com- 
 bats with the hells and His victories over them ; or, what is 
 the same, that treat of the Last Judgment executed by Him 
 when He was in the world ; and also those which treat of His 
 passion, and of the glorification of His Human, which are so 
 numerous that if quoted they would fill pages. 
 
 IV. 
 
 Bt the Passion oi' the Ceoss the Loed did not take 
 AWAY Sins, but bore them. 
 
 15. Some persons within the church believe that by the 
 passion of the cross the Lord took away sins, and made satis- 
 faction to the Father, and so effected Redemption ; and some, 
 that He transferred to Himself, bore, and cast into the depths 
 
N. 15] DOCTRINE OF THE LORD 27 
 
 of the sea (that is, into hell), the sins of those who have faith 
 in Him. They confirm themselves in these notions by the 
 words of John concerning Jesus : — 
 
 Behold tlie Lamb of God, that taketli away the sins of the world (John 
 i. 29) ; 
 
 and by the Lord's words in Isaiah : — 
 
 He hath home our diseases, and carried our sorrows : He was 
 wounded for our transgressions. He was bruised for our iniquities, the 
 chastisement of our peace was upon Him, and by His wound has health 
 been given us. Jehovah hath made to fall on Him the iniquities of 
 us all. He was oppressed [literally, He hath endured exaction], and He 
 was afflicted, yet He opened not His mouth ; He is led as a lamb to the 
 slaughter. He was cut off out of the land of the living for the trans- 
 gression of My people, to whom the stroke was due, that He might de- 
 liver the wicked into their sepulchre, and the rich into their deaths ; 
 He shall see of the labor of His soul, and shall be satisfied. By His 
 knowledge shall He justify many ; in that He hath borne their iniqui- 
 ties. He hath poured out His soul unto death, and He was num- 
 bered with the transgressors, and He bare the sins of many, and made 
 intercession for the transgressors (liii. 4 to end). 
 
 Both these passages speak of the Lord's temptations and pas- 
 sion ; and by His taking away sins and diseases, and by the 
 iniquities of all being made to fall on Him, is meant the like 
 as by His bearing sorrows and iniquities. [2] Therefore it 
 shall first be stated what is meant by bearing iniquities, and 
 afterwards what by taking them away. To bear iniquities 
 means to endure grievous temptations ; and also to suffer the 
 Jews to treat Him as they had treated the Word, which they 
 did because He was the Word. For the church as it then ex- 
 isted among the Jews was utterly devastated, and it was dev- 
 astated by their having perverted all things of the Word, so 
 that there was not any truth remaining ; and therefore they 
 did not acknowledge the Lord. This was meant and signified 
 by all things of the Lord's passion. The prophets were treated 
 in a similar way, because they represented the Lord in respect 
 to the Word, and derivatively in respect to the church, and 
 
28 DOCTRINE OF THE LORD [N. 15 
 
 the Lord was the Prophet. [3] That the Lord was the Prophet 
 is evident from the following passages : — 
 
 Jesus said, A propliet is not without honor, save in his own country, 
 and in his own house (Matt. xiii. 57 ; Mark vi. 4 ; Luke iv. 24). 
 
 Jesus said. It cannot be that a prophet perish out of Jerusalem [Luke 
 xiii. 33). 
 
 They said of Jesus, This is that prophet of Nazareth [Matt. xxi. 11 ; 
 John vii. 40). 
 
 Fear took hold on all ; and they praised God, saying that a great 
 prophet is risen up among us (Luke vii. 16). 
 
 That a prophet should be raised up out of the midst of their brethren, 
 whose words they shall obey (Dent, xviii. 15-19). 
 
 That the prophets underwent similar treatment, is evident from 
 the things which follow. [4] In order that he might represent 
 the state of the church, the prophet Isaiah was commanded 
 
 To loose the sackcloth from off his loins, and to put off the shoe from 
 his foot, and to walk naked and barefoot three years, for a sign and a 
 wonder (Isa. xx. 2, 3). 
 
 In order that he might represent the state of the church, the 
 prophet Jeremiah was commanded 
 
 To buy for himself a girdle, and put it upon his loins, and not put it 
 in water, and to hide it in a hole of the rock near the river Euphrates ; 
 and after many days he found it rotten (Jer. xiii. 1-7). 
 
 The same prophet represented the state of the church by 
 
 His not taking a wife in that place, nor entering into the house of 
 mourning, neither going away to lament, nor entering into the house of 
 feasting (Jer. xvi. 2, 5, 8). 
 
 [5] In order that he might represent the state of the church, 
 the prophet Ezekiel was commanded 
 
 To cause a barber's razor to pass upon his head, and upon his beard, 
 and afterwards to divide it, and to burn the third part of it m the midst 
 of the city, to smite a third part with a sword, and to scatter a third part 
 in the wind ; and that he should bind a few hairs in his sldrts, and at 
 last cast them into the midst of the fire, and bum them (Ezek. v. 1-4). 
 
 In order that he might represent the state of the church, the 
 same prophet was commanded 
 
N. 15] DOCTEINE OF THE LORD 29 
 
 To make vessels of wandering, and to wander to another place in the 
 eyes of the sons of Israel, and to bring forth the vessels hy day, and go 
 forth in the evening through a hole dug in the wall, and cover his face so 
 that he should not see the earth ; and that so he should be for a wonder 
 to the house of Israel, and should say, I am your sign ; like as I have 
 done, so shall it be done tmto you {Ezek. xii. 3-7, 11). 
 
 [6] In order that lie might represent the state of the church, 
 the prophet Hosea was commanded 
 
 To take to himself a harlot for a wife ; and he took her, and she bare 
 him three sons, one of whom he called "Jezreel;" the second, "That 
 hath not obtained mercy ;" and the third, "Not my people" [Sos. i. 2-9). 
 
 And again he was commanded 
 
 To go and love a woman beloved of her companion, and an adulteress, 
 whom he also bought for fifteen pieces of silver {Hos. iii. 1, 2). 
 
 [7] In order that he might represent the state of the church, 
 the prophet Ezekiel was commanded 
 
 To take a tile, and engrave upon it Jerusalem, and to lay siege to it, 
 and build a rampart and a mount against it, and to put an iron pan be- 
 tween himself and the city, and to lie on his left side three hundred and 
 ninety days, and afterwards, on his right side, forty days. Also to take 
 wheat, barley, lentils, millet, and spelt, and make bread thereof, which 
 he should then eat by measure. And also that he should make for him- 
 self a barley cake with the dung of man ; and because he prayed that it 
 might not be so, he was commanded to make it with cow's dung (Ezek. 
 iv. 1-15). 
 
 The prophets represented other things besides ; as, for instance, 
 Zedekiah, by 
 
 The boms of iron that he made for himself (1 Kings xxii. 11). 
 And another prophet, by being 
 
 Smitten and woimded, and by putting ashes upon his eyes ( 1 Kings xx. 
 35-38). 
 
 [8] In general, the prophets represented the Word in its 
 ultimate sense, which is the sense of the letter, by a garment 
 of hair (Zech. xiii. 4) ; and therefore Elijah 
 
 Was clad in such a coat, and was girt about his loins with a leathern 
 girdle (2 Kings i. 8) ; 
 
30 DOCTRINE OF THE LORD [N. 15 
 
 and in like manner Joiin the Baptist, 
 
 Who had his raiment of camel's hair, and a leathern girdle about his 
 loins, and ate locust and wild honey {Matt. iii. 4). 
 
 From these things it is evident that the prophets represented 
 the state of the church, and also the Word ; for he who repre- 
 sents the one represents the other, because the church is from 
 the Word, and is according to the reception of it in life and 
 faith. Therefore prophets, wherever mentioned in both Testa- 
 ments, signify the doctrine of the church from the Word ; and 
 by the Lord, as the Grand Prophet, is signified the church 
 itself, and the Word itself. 
 
 16. The state of the church from the Word thus repre- 
 sented in the Prophets, is what is meant by bearing the iniqui- 
 ties and sins of the people. That such is the case is evident 
 from the things said of Isaiah the prophet : — 
 
 That he went naked and barefoot three years, for a sign and a wonder 
 {Isa. XX. 3). 
 
 Of the prophet Ezekiel : — 
 
 That he brought forth vessels of wandering, and covered his face so 
 that he should not see the earth, and that so he was for a portent to the 
 house of Israel, and also said, I am your portent (Ezek. xii. 6, 11). 
 
 [2] That this was for them to bear iniquities, is plainly evi- 
 dent in Ezekiel, where that prophet is commanded to lie three 
 hundred and ninety, and forty, days, upon his left side and 
 upon his right, against Jerusalem, and to eat a barley cake 
 made with cow's dung : As we read : — 
 
 Lie thou upon thy left side, and lay the iniquity of the house of Israel 
 upon it, according to the number of the days that thou shalt lie upon it, 
 thou shalt bear their iniquity. For I have laid upon thee the years of 
 their iniquity, according to the number of the days, three hundred and 
 ninety days, that thou bear the iniquity of the house of Israel. And 
 when thou hast accomplished them, thou shalt lie upon thy right side, so 
 that thou bear the iniquity of the house of Judah forty days (Ezek. iv. 
 4^6). 
 
 [3] That by his having thus borne the iniquities of the house 
 of Israel and of the house of Judah, the prophet did not take 
 
N. 16] DOCTRINE OF THE LORD 31 
 
 them away, and thus expiate them, but only represented and 
 showed them, is evident from what there follows : — 
 
 Thus saitli Jehovah, The sons of Israel shall eat their unclean bread 
 among the nations whither I will drive them. Behold, I will break 
 the staff of bread in Jerusalem, that they may lack bread and water, 
 and be desolate a man and his brother, and consume away for their ini- 
 quity (verses 13, 16, 17). 
 
 [4] So when the same prophet showed himself, and said, 
 
 Behold, I am your portent, it is added, as I have done, so shall it be 
 done unto them {Ezek. xii. 6, 11). 
 
 The meaning is therefore the same where it is said of the 
 Lord : — 
 
 He hath borne our diseases, and carried our sorrows : Jehovah hath 
 made to light on Him the iniquities of us all ; by His knowledge hath He 
 justified many, in that He hath borne their iniquities {Isa. lili. 4, 6, 11) ; 
 
 where, in this whole chapter, the Lord's passion is treated of. 
 [5] That the Lord Himself, as the Grand Prophet, repre- 
 sented the state of the church in respect to the Word, is evi- 
 dent from all things of His passion ; as that He was betrayed 
 by Judas ; that He was taken and condemned by the chief priests 
 and elders ; that they buifeted Him ; that they smote Him on 
 the head with a reed ; that they put on Him a crown of thorns ; 
 that they divided His garments, and cast lots for His under- 
 vesture ; that they crucified Him ; that they gave Him vinegar 
 to drink ; that they pierced His side ; that He was buried ; 
 and that He rose again the third day. [6] That He was be- 
 trayed by Judas, signified that He was betrayed by the Jewish 
 nation, among whom at that time was the Word, for Judas 
 represented that nation. That He was taken and condemned 
 by the chief priests and elders, signified that He was so treated 
 by the whole Jewish Church. That they scourged Him, spat 
 in His face, buffeted Him, and smote Him on the head with a 
 reed, signified that they had done the like to the Word in re- 
 spect to its Divine truths, all of which treat of the Lord. That 
 they put on Him a crown of thorns, signified that they had 
 
32 DOCTRESTE OF THE LORD [N. 16 
 
 falsified and adulterated those truths. That they divided His 
 garments, and cast lots for His under-vesture, signified that 
 they had dispersed all the truths of the Word, but not its 
 spiritual sense, which His under-vesture signified. That they 
 crucified Him, signified that they had destroyed and profaned 
 the whole Word. That they offered Him vinegar to drink, 
 signified that everything had become falsified and false ; and 
 therefore He did not drink it, and then said. It is finished. 
 That they pierced His side, signified that they had completely 
 extinguished all the truth of the Word, and all its good. That 
 He was buried, signified the rejection of the residue of the 
 maternal human. That He rose again the third day, signified 
 His glorification. [7] Similar things are signified by these 
 things as foretold in the Prophets and in David. And it was 
 for the same reason that, after He had been scourged and 
 brought out wearing the crown of thorns and the purple robe 
 put on Him by the soldiers, He said. Behold the Man ! (John 
 xix. 1, 5). This He said because by " man (hominem)" is sig- 
 nified the church ; for by " Son of man" is signified the truth 
 of the church, thus the Word. It is evident then from these 
 things, that to bear iniquities means to represent and ef&gy in 
 one's self sins against the Divine truths of the Word. That 
 the Lord endured and suffered such things as the Son of man, 
 and not as the Son of God, will be seen in what follows ; for 
 " the Son of man" signifies the Lord in respect to the Word. 
 17. Something shall now be said of what is meant by taking 
 away sins. To take away sins means the same as to redeem 
 man, and to save him ; for the Lord came into the world to 
 render salvation possible to man. Without His advent no 
 mortal could have been reformed and regenerated, and so saved. 
 But this became possible after the Lord had deprived the devil 
 (that is, hell) of all his power ; and had glorified His Human, 
 that is, had united it to the Divine of His Father. If these 
 things had not been done, no man would have been capable of 
 permanently receiving any Divine truth, still less any Divine 
 good ; for the devil, whose' power was previously the stronger, 
 
N. 17] DOCTRINE OF THE LORD 33 
 
 would have plucked it out of his heart. [2] From what has 
 been said it is evident that the Lord did not take away sins by 
 the passion of the cross ; but that He takes them away, that is, 
 removes them, in those who believe in Him by living accord- 
 ing to His commandments ; as He also teaches in Matthew : — 
 
 Think not that I am come to loosen the law and the prophets. Who- 
 soever shall loosen the least of these commandments, and shall teach 
 men so, shall he called the least in the kingdom of the heavens ; but 
 whosoever shall do and teach them shall be called great in the kingdom 
 of the heavens (v. 17, 19). 
 
 [3] Who cannot see from reason alone, provided he is in some 
 enlightenment, that sins cannot be taken away from a man ex- 
 cept by actual repentance, which consists in his seeing his sins, 
 imploring the Lord's help, and desisting from them ? To see, 
 believe, and teach otherwise, is not from the Word, nor from 
 sound reason, but from cupidity and a depraved will, which 
 are proper to man, and from this comes the debasement of his 
 intelligence. 
 
 V. 
 
 The Imputation of the Lord's Merit is nothing but 
 THE Remission of Sins after Repentance. 
 
 18. It is believed in the church that the Lord was sent by 
 the Father to make an atonement for the human race, and that 
 this was effected by His fulfilling the law, and by the passion 
 of the cross ; and that in this way He took away condemnation, 
 and made satisfaction ; and that without this expiation, satis- 
 faction, and propitiation, the human race would have perished 
 in eternal death, and this on account of justice which by some 
 is called vengeful justice. It is true that without the Lord's 
 advent all in the world would have perished ; but how it is to 
 be understood that the Lord fulfilled all things of the law, and 
 why He suffered the cross, may be seen above, in chapters II. 
 
 3 
 
34 DOCTEmE OF THE LORD [N. 18 
 
 and III., which show that it was not on account of any vengeful 
 justice, because this is not a Divine attribute. Divine attributes 
 are justice, love, mercy, and good ; and God is justice itself, 
 love itself, mercy itself, and good itself ; and where these are, 
 there is not anything of vengeance, and therefore no vengeful 
 justice. [2] As the fulfilling of the law, and the passion of the 
 cross, have hitherto been understood by many to mean that by 
 these two things the Lord made satisfaction for mankind, and 
 took away the condemnation that had been foreseen or ap- 
 pointed, there has followed from the connection, and also from 
 the principle that man is saved by mere faith that it is so, the 
 dogma of the imputation of the Lord's merit by our receiving, 
 as for satisfaction, these two things that belong to His merit. 
 But this dogma is refuted by what has been said about the ful- 
 filling of the law by the Lord, and about His passion of the 
 cross. At the same time we can see that the imputation of 
 merit is a phrase destitute of meaning, unless there is meant 
 by it the remission of sins after repentance. For nothing of the 
 Lord can be imputed to man ; but salvation can be awarded 
 him by the Lord after he has performed repentance, that is, 
 after he has seen and acknowledged his sins, and has then 
 desisted from them, and this from the Lord. Then is salvation 
 awarded him : not that he is saved by his own merit or righteous- 
 ness, but by the Lord, who alone has fought and conquered the 
 hells, and who alone still fights for man, and conquers the hells 
 for him. [3] These things are the Lord's merit and righteous- 
 ness, and they never can be imputed to man ; for if they were, 
 the Lord's merit and righteousness would be imputed to man 
 as if they were his ; and this is never done, nor can be done. 
 If imputation were possible, an impenitent and wicked man 
 could impute the Lord's merit to himself, and so think him- 
 self justified, and yet this would be to defile what is holy with 
 things profane, and to profane the Lord's name ; for it would 
 be to keep the thought fixed on the Lord, and the will in hell, 
 and yet the will is the whole man. There is a faith of God, 
 and a faith of man ; those have the faith of God who perform 
 
N. 18] DOCTRINE OF THE LORD 35 
 
 repentance ; and those the faith of man who do not perform 
 repentance, and yet think of imputation ; and the faith of God 
 is a living faith, and the faith of man is a dead faith. [4] 
 That the Lord Himself, and His disciples, preached repentance 
 and the remission of sins, is evident from the following pas- 
 sages : — 
 
 Jesus iDegaii to preach, and to say, Repent, for the kingdom of the 
 heavens is at hand {Matt. iv. 17). 
 
 John said, Bring forth fruits worthy of repentance ; and now is the 
 axe laid to the root of the trees ; every tree that bringeth not forth 
 good fruit is hewn down, and cast into the fire {Luke iii. 8, 9). 
 
 Jesus said, Except ye repent, ye shall all perish {Luke xiii. 3, 5). 
 
 Jesus, preaching the Gospel of the kingdom of God, said. The time 
 is fulfilled, and the kingdom of God is at hand ; repent ye, and helieve 
 the Gospel {Mark i. 14, 15). 
 
 Jesus sent out the disciples, who went forth and preached that men 
 should repent {Mark vl. 12). 
 
 Jesus said to the apostles that they must preach in His name repent- 
 ance and the remission of sins among all nations, beginning at Jerusa- 
 lem {Luke xxiv. 47). 
 
 John preached the baptism of repentance for the remission of sins 
 {Luke iii. 3 ; Mark i. 4). 
 
 By " baptism" is meant spiritual washing, which is a washing 
 from sins, and is called regeneration. [5] Repentance and 
 the remission of sins are thus described by the Lord in John : — 
 
 He came unto His own, but His own received Him not ; but to as 
 many as received Him to them gave He power to become the sons of God, 
 even to them that believe in His name ; who were bom, not of bloods, 
 nor of the will of the flesh, nor of the will of man, but of God (i. 11-13). 
 
 By " His own," are meant those who were then of the church, 
 where was the Word ; by " the sons of God," and " those who 
 believe in His name," are meant those who believe in the Lord, 
 and who believe the Word ; by " bloods," are meant falsifica- 
 tions of the Word, and confirmations of falsity thereby ; " the 
 will of the iiesh," is what is proper to man's will, which in 
 itself is evil ; " the will of man," is what is proper to man's 
 understanding, which in itself is falsity ; those " born of God," 
 
36 DOCTRINE OF THE LORD [N. 18 
 
 are those who have been regenerated by the Lord. From these 
 things it is evident that those are saved who are in the good 
 of love and in the truths of faith from the Lord, and not 
 those who are in what is their own. 
 
 VI. 
 
 The Loed in respect to the DiviisrE Human is called 
 THE Son op God ; and in respect to the Word, the 
 Son of Man. 
 
 19. In the church, the Son of God is supposed to be the 
 second Person of the Godhead, distinct from the Person of the 
 Father, whence comes the belief about the Son of God born 
 from eternity. As this belief has been universally received, 
 and as it relates to God, no one has had any opportunity or 
 permission to think about it from any understanding ; not 
 even as to what it is to be born from eternity ; for any one who 
 thinks about it from the understanding must needs say to him- 
 self. This transcends my understanding ; but still I say it be- 
 cause others say it, and I believe it becaiise others believe it. 
 Be it known, then, that there is no Son from eternity ; but 
 that the Lord is from eternity. When it is known what the 
 Lord is, and what the Son, it will be possible, and not before, 
 to think with understanding of the Triune God. 
 
 [2] That the Lord's Human, conceived of Jehovah the Fa- 
 ther, and born of the virgin Mary, is the Son of God, is 
 plainly evident from the following passages. In Luke : — 
 
 The angel Gabriel was sent from God unto a city of Galilee named 
 Nazareth, to a virgin betrothed to a man whose name was Joseph, of the 
 house of David ; and the virgin's name was Mary. And the angel en- 
 tered in to her, and said, Hail, thou that art highly favored, the Lord is 
 with thee, blessed art thou among women. And when she saw, she was 
 troubled at his word, and cast in her mind what manner of salutation 
 this might be. And the angel said unto her, Fear not, Mary ; for thou 
 
N. 19] DOCTRINE OF THE LORD 37 
 
 hast found grace with God. And behold, thou shalt conceive and hear 
 a Son, and shalt call His name Jesus. He shall be great, and shall be 
 called THE Son of the Most Hi&h. But Mary said unto the angel. 
 How shall this be, seeing I know not a man ? And the angel answered 
 and said unto her, The Holy Spirit shall come upon thee, and the power 
 of the Most High shall overshadow thee, wherefore also that holy thing 
 which shall be bom of thee shall be called the Son of God (i. 26-35). 
 
 It is here said, " thou shalt conceive and bear a Son ; He 
 shall be great, and shall be called The Son of the Most 
 High ;" and further, " that holy thing which shall be born of 
 thee shall be called the Son of God," from which it is evi- 
 dent that the Human conceived of God, and born of the virgin 
 Mary, is what is called " the Son of God." [3] In Isaiah : — 
 
 The Lord Himself shall give you a sign ; Behold, a virgiii shall con- 
 ceive and bear a Son, and shall call His name God-with-us (vli. 14). 
 
 That the Son born of the virgin, and conceived of God, is He 
 who is called " God-with-us," thus is He who is the Son of God, 
 is evident. That this is the case is confirmed also by Matt. i. 
 22, 23. [4] In Isaiah .■— 
 
 Unto us a Child is bom, unto us a Son is given ; and the government 
 shall be upon His shoulder ; and His name shall be called "Wonderful, 
 Counselor, God, Hero, Father of eteknitt, Prince of peace (ix. 6). 
 
 The burden is the same here ; for it is said, " Unto us a Child 
 is born, unto us a Son is given," who is not a Son from eter- 
 nity, but a Son born in the world, as is also evident from the 
 words of the prophet in the next verse, which are similar to 
 those of the angel Gabriel to Mary in Luke i. 32, 33. [5] In 
 David : — 
 
 I will make an announcement concerning a statute, Jehovah hath said. 
 Thou art My Son ; this day have I begotten Thee. Kiss the Son, lest He 
 be angry, and ye perish in the way {Ps. ii. 7, 12). 
 
 Neither here is there meant a Son from eternity, but a Son 
 born in the world ; for it is a prophecy concerning the Lord 
 who was to come ; and therefore it is called " a statute con- 
 cerning which Jehovah has made an announcement" to David. 
 
38 DOCTRINE OF THE LORD [N. 19 
 
 "This day," is not from eternity, but is in time. [6] In 
 David : — 
 
 I will set His hand in the sea. He shall call Me, Thou art My Fa- 
 ther. I will make Him My First-born (Pa. Ixxxix. 25-27). 
 
 This whole Psalm treats of the Lord who was to come, and 
 therefore He is meant by Him who " shall call Jehovah His 
 Father," and who shall be the " First-born," thus who is the 
 Son of God. [7] And so in other places, where He is called 
 
 A rod out of the stem of Jesse (Isa. xi. 1) ; 
 
 An Offshoot of David {Jer. xxiii. 5) ; 
 
 The seed of the woman {Gen. iii. 15) ; 
 
 The Only-hegotten {John i. 18) ; 
 
 A Priest to eternity, and the Lord {Ps. ex. 4, 5). 
 
 [8] In the Jewish Church, there was understood by the Son 
 of God the Messiah whom they had expected, and of whom 
 they knew that He was to be born at Bethlehem. That by 
 the Son of God they understood the Messiah, is evident from 
 the following passages. In John : — 
 
 Peter said, We believe and know that Thou art The Chkist, the Son 
 
 OF THE LIVING GoD (vi. 69). 
 
 In the same Evangelist : — • 
 
 Thou art The Christ the Son op God, who should come into the 
 world (xi. 27). 
 
 In Matthew : — 
 
 The chief priest asked Jesus whether He was The Chkist the Son of 
 God. Jesus said, I am (xxvi. 63, 64 ; Mark xiv. 62). 
 
 In tTohn : — 
 
 These things are written, that ye might believe that Jesus is The 
 Christ the Son of God (xx. 31 ; also Mark i. 1). 
 
 " Christ" is a Greek word, and means " the Anointed," as also 
 does " Messiah" in the Hebrew language ; and therefore John 
 says : — 
 
 We have found the Messiah, which is, being interpreted, The Christ 
 (John i. 41). 
 
N. 19] DOCTRINE OF THE LORD 39 
 
 And in another place : — 
 
 The woman said, I know that Messias coineth, who is called Christ 
 (iv. 25). 
 
 [9] It has been shown in the first chapter that the Law and 
 the Prophets, that is, the whole Word of the Old Testament, 
 is concerning the Lord, and therefore by the Son of God who 
 was to come, nothing else can be meant than the Human which 
 the Lord assumed in the world. From this it follows that the 
 Hviman was what was meant, when Jesus, at His baptism, was 
 called by Jehovah, in a voice from heaven. His Son : — 
 
 This is Mt beloved Son, in whom I am well pleased [Matt. iii. 17 ; 
 Mark i. 11 ; Luke iii. 22). 
 
 For it was His Human that was baptized. And when He was 
 transfigured : — 
 
 This is Mt beloved Son, in whom I am well pleased, hear ye Him 
 (Matt. xvii. 5 ; Mark ix. 7 ; Luke ix. 35). 
 
 And in other places also, as Matt. viii. 29 ; xiv. 33 ; Mark iii. 
 11 ; XV. 39 ; John i. 34, 49 ; iii. 18 ; v. 25 ; x. 36 ; xi. 4. 
 
 20. As by " the Son of God" is meant the Lord as to the 
 Human which He assumed in the world, which is the Divine 
 Human, it is evident what is meant by the Lord's so frequently 
 saying that He was sent by the Father into the world, and 
 that He came forth from the Father. By His being sent by 
 the Father into the world, is meant that He was conceived 
 from Jehovah the Father. That nothing else is meant by 
 being sent, and sent by the Father, is evident from all the pas- 
 sages where it is said that He did the will of the Father and 
 His works, which were that He conquered the hells, glorified 
 His Human, taught the Word, and set up* a new church, 
 which could not have been done except by means of a Human 
 conceived from Jehovah and born of a virgin, that is, unless 
 God had been made Man. Examine the passages where " sent" 
 
 * Latin instaurare, to set up, not originally, but in restoration and repair. See 
 Translator's Prefatory Notes, p. v. [Tb.] 
 
40 DOCTRINE OF THE LORD [N. 20 
 
 occurs, and you will see. As, for instance. Matt. x. 40 ; xv. 
 24; Mark ix. 37; Luke iv. 43; ix. 48; x. 16; John iii. 17, 
 34 ; iv. 34 ; V. 23, 24, 36-38 ; vi. 29, 39, 40, 44, 67 ; vii. 16, 
 18, 28, 29 ; viii. 16, 18, 29, 42 ; ix. 4 ; xi. 42 ; xii. 44, 45, 49 ; 
 xiii. 20 ; xiv. 24 ; xv. 21 ; xvi. 5 ; xvii. 3, 8, 21, 23, 26 ; xx. 21 ; 
 and also the passages where the Lord calls Jehovah " Father." 
 21. At the present day many think of the Lord no other- 
 wise than as of a common man like themselves, because they 
 think solely of His Human, and not at the same time of His 
 Divine, when yet His Divine and His Human cannot be sepa- 
 rated. For the Lord is God and Man, and God and Man in 
 the Lord are not two, but one Person, yes, altogether one, just 
 as soul and body are one man, according to the doctrine re- 
 ceived in the whole Christian world which was formulated by 
 Councils, and is called the doctrine of the Athanasian Creed. 
 Therefore, lest any one should in future separate in his thought 
 the Divine and the Human in the Lord, I pray him to read the 
 passages from Luke quoted above, and also the following in 
 Matthew : — 
 
 The birth of Jesus Christ was on this wise. When His mother Mary 
 had been betrothed to Joseph, before they came together, she was found 
 with child of the Holy Spirit. And Joseph her betrothed, being a 
 just man, and not willing to make her a public example, was minded to 
 put her away privily. But while he thought on these things, behold, an 
 angel of the Lord appeared unto him in a dream, saying, Joseph, thou 
 son of David, fear not to take unto thee Mary thy betrothed, for that 
 which is begotten {natus) in her is of the Holy Spirit. And she shall 
 bring forth a son, and thou shalt call His name Jesus ; for He shall save 
 His people from their sins. And Joseph, being awaked from sleep, 
 did as the angel of the Lord commanded him, and took unto him his 
 betrothed, but knew her not till she had brought forth her first-born son ; 
 and he called His name Jesus (i. 18-25). 
 
 From these words, and from those written in Luke concerning 
 the Lord's nativity, and from others adduced above, it is evi- 
 dent that the " Son of God" is Jesus conceived of Jehovah 
 the Father, and born of the virgin Mary, of whom all the 
 Prophets and the Law prophesied until John. 
 
N. 22] DOCTRINE OF THE LORD 41 
 
 22. He who knows what in the Lord is called "the Son of 
 God," and what in Him is called " the Son of man," is able to 
 see many of the secret things of the Word; for at one time 
 the Lord calls Himself "the Son," at another "the Son of 
 God," and at another " the Son of man," everywhere according 
 to the subject that is being treated of. When His Divinity, 
 His oneness with the Father, His Divine power, faith in Him, 
 life from Him, are being treated of. He calls Himself " the 
 Son," and "the Son of God." As, for instance, in John v. 
 17-26, and elsewhere. But where His passion. Judgment, 
 His advent, and, in general, redemption, salvation, reformation, 
 and regeneration, are treated of, He calls Himself " the Son of 
 man ;" the reason of which is that He is then meant in respect 
 to the Word. In the Word of the Old Testament, the Lord 
 is designated by various names, being there named Jehovah, 
 Jah, Lord, God, the Lord Jehovih, Jehovah Zebaoth, the God 
 of Israel, the Holy One of Israel, the Mighty One of Jacob, 
 Shaddai, the Eock, and also Creator, Former, Saviour, Re- 
 deemer, everywhere according to the subject that is being 
 treated of. And the same in the Word of the New Testament, 
 where He is named Jesus, Christ, the Lord, God, the Son of 
 God, the Son of man, the Prophet, the Lamb, with other names, 
 also everywhere according to the subject there treated of. 
 
 23. Having stated on what grounds the Lord is called " the 
 Son of God," we will now state those on which He is called 
 " the Son of man." The Lord is called " the Son of man" 
 where the subject treated of is His passion. Judgment, His 
 advent, and, in general, redemption, salvation, reformation, and 
 regeneration. The reason is that " the Son of man" is the Lord 
 in respect to the Word ; and as the Word He suffered, judges, 
 came into the world, redeems, saves, reforms, and regenerates. 
 That such is the case is evident from what now follows. 
 
 24. That the Lord is called " the Son of man" when His pas- 
 sion is treated of, is evident from these passages : — 
 
 Jesus said to His disciples, Behold, we go up ~ to Jerusalem, and the 
 Son of man shaU be delivered unto the chief priests and scribes, and 
 
42 DOCTRINE OF THE LORD [N. 24 
 
 they shall condemn Him to death, and shall deliver Him to the nations, 
 and they shall scourge Him, and spit on Him, and shall kill Him; 
 hut on the third day He shall rise again (Mark x. 33, 34). (And so in 
 other places where He foretells His passion, as in Matt. xx. 18, 19 ; Mark 
 viii. 31 ; Luke is. 22.) 
 
 Jesus said to His disciples, Behold, the hour is at hand, and the Son 
 of man is betrayed into the hands of sinners {Matt. xxvi. 45). 
 
 The angel said to the women that came to the sepulchre. Remember 
 how He spake unto you, that the Son of man must be delivered into 
 the hands of sinful men, and be crucified, and the third day rise again 
 (Luke xxiv. 6, 7). 
 
 The reason the Lord then called Himself " the Son of man/' is 
 that He suffered Himself to be treated in the same viray as they 
 had treated the Word, as has been shown above very fully. 
 
 25. That the Lord is called " the Son of man" when the 
 Judgment is treated of, is evident from these passages : — 
 
 When the Son of man shall come in His glory, then shall He sit 
 upon the throne of His glory, and He shall set the sheep on His right 
 hand, and the goats on the left (Matt. xxv. 31, 38). 
 
 When the Son of man shall sit on the throne of His glory. He shall 
 judge the twelve tribes of Israel (Matt. xix. 28). 
 
 The Son of man shall come m the glory of His Father, and shall 
 render to every one according to his deeds (Matt. xvi. 27). 
 
 Watch ye at every season, that ye may be accounted worthy to stand 
 before the Son of man (Luke xxi. 36). 
 
 In such an hour as ye think not, the Son of man cometh (Matt. xxiv. 
 44 ; Luke xii. 40). 
 
 The Father judgeth no one, but hath given all judgment to the Son, 
 because He is the Son of man (John v. 22, 27). 
 
 The reason why the Lord calls Himself "the Son of man" 
 when the Judgment is treated of, is that all judgment is effected 
 according to the Divine truth which is in the Word. That 
 this judges every one, is said by the Lord Himself in John : — 
 
 If any one hear My words, and believe not, I judge him not, for I 
 came not to judge the world. The Word that I have spoken, the same 
 shall judge him in the last day (xii. 47, 48). 
 
 The Son of man has not come to judge the world, but that through Him 
 it might be saved ; he that believeth in Him is not judged ; but he that 
 believeth not is judged already, because he hath not believed in the name 
 of the Only-begotten Son of God (ill. 17, 18). 
 
N. 25] DOCTRINE OF THE LOBD 43 
 
 (That the Lord judges no one to hell, and casts no one into hell, 
 but that an evil spirit casts himself in, may be seen in the 
 work on Heaven and Hell, n. 546-660, 574.) By " the name" 
 of Jehovah, of the Lord, of the Son of God, is meant the 
 Divine truth, and therefore also the Word, which is from Him, 
 and about Him, and therefore is Himself. 
 
 26. That the Lord is called " the Son of man" when His ad- 
 vent is treated of, is evident from these passages : — 
 
 The disciples said to Jesus, Wtiat shall be the sign of Thy coming, and 
 of the consummation of the age ? And then the Lord foretold the suc- 
 cessive states of the church down to its end ; and of its end He said, 
 Then shall appear the sign of the Son of man, and they shall see the 
 Son of man coming in the clouds of heaven with power and glory {Matt. 
 xxiv. 3, 30 ; Mark xiii. 26 ; Luke xxi. 27). 
 
 " The consummation of the age," means the last time of the 
 church ; His " coming in the clouds of heaven with glory," 
 means the opening of the Word, and the making manifest that 
 the Word has been written about Him alone. In Daniel : — 
 
 I saw and behold one like the Son of man came with clouds of the 
 heavens (vii. 13). 
 
 In the Revelation : — 
 
 Behold, He oometh with clouds, and every eye shall see Him (i. 7). 
 
 This also is said of the Son of man, as is evident from verse 13. 
 
 I saw and behold a white cloud, and upon the cloud one sat like unto 
 the Son of man (xiv. 14). 
 
 [2] That by " the Son of God" the Lord meant one thing in 
 Himself, and by " the Son of man'' another, is evident from 
 His reply to the chief priest : — 
 
 The high priest said unto Jesus, I adjure Thee by the living God that 
 Thou tell us whether Thou be the Christ, the Son of God. Jesus said 
 unto him. Thou hast said : nevertheless, I say unto you, Hereafter shall 
 ye see the Son of man sitting at the right hand of power, and coming in 
 the clouds of heaven {Matt. xxvi. 63, 64). 
 
 Here He first confessed that He was the Son of God, and after- 
 wards said that they should see the Son of man sitting at the 
 
44 DOCTRINE OF THE LOED [N. 26 
 
 right hand of power, and coming in the clouds of heaven, by 
 which is meant that after the passion of the cross He would 
 possess the Divine power of opening the Word and setting up 
 the church anew,* which could not be effected before, because 
 He had not then conquered hell and glorified His Human. 
 (What is signified by sitting upon the clouds of heaven, and 
 coming in glory, has been set forth in the work on Heaven 
 and Hell, n. 1.) 
 
 27. That the Lord is called "the Sonof^nan" when Redemp- 
 tion, Salvation, Reformation, and Regeneration are treated of, 
 is evident from these passages : — 
 
 The Son of man came to give His life a redemption for many (Matt. 
 XX. 28 ; Mark x. 45). 
 
 Tlie Son of man is come to save, and not to destroy (Matt, xvlii. 11 ; 
 Luke ix. 56). 
 
 Tlie Son of man is come to seek and save that which vpas lost (Luke 
 xix. 10). 
 
 The Son of man is come that the world through Him may be saved 
 (John lii. 17). 
 
 He that soweth the good seed is the Son of man (Matt. xiii. 37). 
 
 Redemption and salvation are here treated of, and as the Lord 
 effects these by means of the Word, He here calls Himself 
 " the Son of man." The Lord says, 
 
 That the Son of man has power (potestas)t to forgive sins (Mark ii. 10 ; 
 Luke V. 24) (that is, to save). And also, 
 
 That He is the Lord of the Sabbath, because He is the Son of man (Matt. 
 xii. 8 ; Mark ii. 28 ; Luke vi. 5) (i.e. because He is the Word, which He 
 is Himself then teaching). 
 
 He says, further, in John : — 
 
 Labor not for the meat which perisheth, but for that meat which en- 
 dureth unto everlasting life, which the Son of man shall give unto you 
 (vi. 27). 
 
 By " meat" is meant all truth and good of doctrine from the 
 Word, thus from the Lord ; and this is also meant there by 
 
 * See the foot-note on p. 39. 
 
 t Potestas, Greek e^ovo-ia, is tlie authority, command, and power that is exercised 
 by a ruler. [Tb.] 
 
N. 27] DOCTRINE OF THE LORD 45 
 
 the manna, and by the bread which came down from heaven ; 
 and also by the following in the same chapter ; — 
 
 Except ye shall eat the flesh of the Son of man, and drink His blood, 
 ye have no life in you (verse 53). 
 
 " Mesh," or " bread," is the good of love from the Word ; " blood," 
 or " wine," is the good of faith from the Word, both from the 
 Lord. 
 
 [2] The like is signified by "the Son of man" in other 
 passages where He is mentioned, as in the following : — 
 
 The foxes have holes, and the hirds nests, but the Son of man hath 
 not where to lay His head {Matt. viii. 20 ; Luke ix. 58). 
 
 By this is meant that the Word would have no place among 
 the Jews, as also the Lord said in John viii. 37 ; and also that 
 they had it not abiding in them, because they had not ac- 
 knowledged Him (John v. 38). In the Revelation also " the 
 Son of man" means the Lord in respect to the Word : — 
 
 In the midst of the seven lampstands I saw one like unto the Son of 
 man, clothed with a garment down to the foot, and girt about the paps 
 with a golden girdle (i. 13, etc.). 
 
 Here, in various ways, the Lord is represented as the Word, 
 and He is therefore called " the Son of man." In David : — 
 
 Let Thy hand be upon the man of Thy right hand, upon the Son of 
 man whom Thou hast made strong for Thyself : so will not we go back 
 from Thee ; quicken us {Ps. Ixxx. 17, 18). 
 
 " The man of Thy right hand," also means the Lord in respect 
 to the Word ; and so does " the Son of man." He is called 
 "the man of the right hand," because the Lord has power 
 from the Divine truth, which also the Word is, and He had 
 Divine power when He had fulfilled the whole Word : and 
 therefore He had said 
 
 That they should see the Son of man sitting at the right hand of the 
 Pather, with power {Mark xiv. 62). 
 
 28. That " the Son of man" signifies the Lord in respect to the 
 Word, was the reason why the prophets also were called sons of 
 
46 DOCTEINE OF THE LORD [N. 28 
 
 man. The reason why the prophets were called sons of man, 
 was that they represented the Lord in respect to the Word, 
 and consequently signified the doctrine of the church from the 
 Word. In heaven nothing else is understood by "prophets'' 
 as mentioned in the Word ; for the spiritual signification of 
 " prophet," as well as of " son of man," is the doctrine of the 
 church from the Word ; and, when predicated of the Lord, 
 " prophet" means the Word itself. 
 
 That the prophet Daniel is called " son of man" may be seen 
 in Dan. viii. 17. 
 
 That the prophet Ezekiel is called " son of man" may be seen 
 in Ezek. ii. 1, 3, 6, 8 ; iii. 1, 3, 4, 10, 17, 26 ; iv. 1, 16 ; v. 1 ; 
 vi. 2 ; vii. 2 ; viii. 6, 6, 8, 12, 16 ; xi. 2, 4, 15 ; xii. 2, 3, 9, 18, 
 22, 27 ; xiii. 2, 17 ; xiv. 3, 13 ; xv. 2 ; xvi. 2 ; xvii. 2 ; xx. 3, 4, 
 27, 46; xxi. 2, 6, 9, 12, 14, 19, 28; xxii. 18, 24; xxiii. 2, 36; 
 xxiv. 2, 16, 25 ; xxv. 2 ; xxvi. 2 ; xxvii. 2 ; xxviii. 2, 12, 21 ; 
 xxix. 2, 18 ; XXX. 2, 21 ; xxxi. 2 ; xxxii. 2, 18 ; xxxiii. 2, 7, 10, 
 12, 24, 30 ; xxxiv. 2 ; xxxv. 2 ; xxxvi. 1, 17 ; xxxvii. 3, 9, 11, 
 16 ; xxxviii. 2, 14 ; xxxix. 1, 17 ; xl. 4 ; xliii. 7, 10, 18 ; xliv. 6. 
 Prom what has been said it is now evident that the Lord in 
 respect to the Divine Human is called " the Son of God," and 
 in respect to the Word, " the Son of man." 
 
 VII. 
 
 The Lord made Divine His Human fkom the Divine 
 THAT WAS in Himself, and thus became one with 
 THE Father. 
 
 29. The Doctrine of the Church that is received in the whole 
 Christian world is that 
 
 Our Lord Jesus Christ, the Son of God, Is God and Man, who, al- 
 though He is God and Man, yet He is not two, but one Christ ; one, by 
 the taking of the manhood into God ; one altogether, by unity of person ; 
 for as the reasonable soul and flesh is one man, so God and man is one 
 Christ. 
 
N. 29] DOCTEnSTE OF THE LORD 47 
 
 These words are taken from the doctrine of the Athanasian 
 Creed, which has been received in the whole Christian world ; 
 and they are what is essential in it concerning the unition of 
 the Divine and the Human in the Lord. What is said further 
 in that Creed about the Lord will be explained in its own chap- 
 ter. From these words it is quite evident that it is in accord- 
 ance with the faith of the Christian Church that the Divine 
 and the Human in the Lord are not two, but one, as the soul 
 and body are one man, and that the Divine in Him assumed 
 the Human. [2] From this it follows that the Divine cannot 
 be separated from the Human, nor the Human from the Di- 
 vine, for this would be like separating the soul from the body. 
 That this is so must be admitted by every one who reads what 
 is cited above (n. 9, 21) from two of the evangelists (namely, 
 Luke i. 26-35, and Matt. i. 18-26) concerning the Lord's birth ; 
 from which it is manifest that Jesus was conceived of Je- 
 hovah God, and born of the virgin Mary ; so that the Divine 
 was in Him, and was His soul. As therefore His soul was 
 the very Divine of the Father, it follows that His body, or Hu- 
 man, must also have become Divine ; for where the one is Di- 
 vine, the other must be so too. In this way and in no other 
 are the Father and the Son one, and the Father in the Son 
 and the Son in the Father, and all things of the Son the Far 
 ther's, and all things of the Father the Son's, as the Lord Him- 
 self teaches in His Word. [3] But how this unition was 
 effected, shall be shown in the following order : — 
 
 i. The Lord from eternity is Jehovah. 
 
 ii. The Lord from eternity, or Jehovah, assumed the Human 
 to save men. 
 
 iii. He made Divine the Human from the Divine in Himself. 
 
 iv. He made Divine the Human by means of temptations 
 admitted into Himself. 
 
 V. The full unition of the Divine and the Human in Him 
 was effected by means of the passion of the cross, which was 
 the last temptation. 
 
 vi. By successive steps He put off the human taken from 
 
48 DOCTKINE OF THE LORD [N. 29 
 
 the mother, and put on a Human from the Divine within Him, 
 which is the Divine Human, and is the Son of God. 
 
 vii. That thus God became Man, as in first principles, so 
 also in ultimates. 
 
 30. i. That the Lord from, eternity is Jehovah, is known 
 from the Word ; for the Lord said to the Jews, 
 
 Verily I say unto you, before Abraham was, I am {John viii. 88). 
 
 And He says in another place. 
 
 Glorify Thou Me, Father, with the glory which I had with Thee 
 before the world was {John xvii. 5). 
 
 By this is meant the Lord from eternity, and not a Son from 
 eternity ; for " the Son" is His Human that was conceived of 
 Jehovah the Father, and born of the virgin Mary, in time, as 
 has been shown above. [2] That the Lord from eternity is 
 Jehovah Himself, is evident from many passages in the Word, 
 of which at present there shall be adduced only these few : — 
 
 It shall be said in that day, This is ouk God ; we have waited for Him 
 that He may deliver us ; This is Jehovah, we have waited for Him ; we 
 will rejoice and be glad in His salvation {Isa. xxv. 9). 
 
 Prom these words it is evident that Jehovah God Himself was 
 awaited. 
 
 The voice of one crying in the wilderness, Prepare ye the way of 
 Jehovah, make plain in the solitude a path for Our God. The glory 
 of Jehovah shall be revealed, and all flesh shall see it together. Be- 
 hold, THE Lord Jehovih shall come in strength {Isa. xl. 3, 5, 10 ; Matt. 
 hi. 3 ; Mark i. 3 ; Luke iii. 4). 
 
 Here, too, the Lord is called Jehovah, who should come. [3] 
 
 I Jehovah will give thee for a covenant to the people, for a light 
 of the nations. I Jehovah, this is My name ; and My glory will I not 
 give to another {Isa. xlii. 6-8). 
 
 " A covenant to the people," and " a light of the nations," is 
 the Lord as to the Human ; and as this is from Jehovah, and 
 has become one with Jehovah, it is said, I Jehovah, this is My 
 name, and My glory will I not give to another, that is, not to 
 
N. 30] DOCTRINE OP THE LORD 49 
 
 another than Himself. To give glory, means to glorify, or to 
 unite to Himself. [4] 
 
 The Lord -whom ye seek, shall suddenly come to His temple (Mai. 
 iu. 1). 
 
 By the " temple" is meant the temple of His body (John ii. 
 19, 21). 
 
 The day-spking from on high hath visited us (Luke i. 78). 
 
 " The day-spring from on high" also is Jehovah, or the Lord 
 from eternity. 
 
 Prom what has been said it is evident that by the Lord from 
 eternity is meant His Divine a Quo,* which in the Word is 
 " Jehovah." But from the passages to be quoted below, it will 
 be evident that by Lord, and also by Jehovah, after His 
 Human was glorified, is meant the Divine and the Human to- 
 gether, as a one ; and that by the Son, alone, is meant the 
 Divine Human. 
 
 31. ii. That the Lord from eternity, or Jehovah, assumed the 
 Human to save m,en, has been confirmed from, the Word in 
 preceding chapters ; and that man could not have been saved 
 in any other way, will be shown elsewhere. That He assumed 
 a Human, is evident from the passages in the Word where it 
 is said that He went forth from the Father, descended from 
 heaven, and was sent into the world. As from these : — 
 
 I went out from the Father, and am come into the world (John xvi. 28). 
 
 I went out and am come from God ; neither came I of Myself, but He 
 sent Me (John viii. 42). 
 
 The Father loveth you, because ye have believed that I came out 
 from God (John xvi. 27). 
 
 No one hath ascended into heaven, but He that came dowa from 
 heaven (John iii. 13). 
 
 The bread of God is He that cometh down from heaven, and giveth 
 life unto the world (John vi. 33, 85, 41, 50, 51). 
 
 He that cometh from above is above all ; He that cometh from heaven 
 is above all (John iii. 31). 
 
 I know the Father because I am from Him, and He hath sent Me 
 (John vii. 29). 
 
 * Literally, the Divine from wliich ; that is, the Divine -which is the source. [Tn.] 
 
 4 
 
60 DOCTEmE OF THE LOED [N. 31 
 
 (That to be " sent by tlie Father into the world" means to 
 assume a Human, may be seen above, at n. 20.) 
 
 32. iii. That the Lord made His Huinan Divine from the 
 Divine in Himself, is evident from many passages of the Word, 
 of which those shall be here adduced which confirm : — 
 
 1. That this ivas done by successive steps : — 
 
 Jesus grew and waxed strong in spirit and in wisdom, and the grace 
 of God was upon Him {Luke ii. 40). 
 
 Jesus increased in wisdom, in age, and in grace with God and men 
 (verse 52). 
 
 [2] 2. That the Divine operated through the Hurnan, as the 
 soul does through the body : — 
 
 The Son can do nothing from Himself, but what He seeth the Father 
 doing {John v. 19). 
 
 I do nothing of Myself, but as My Father hath taught Me, I speak 
 these things ; and He that hath sent Me is with Me ; He hath not left 
 Me alone {John viii. 28, 29 ; v. 30). 
 
 I have not spoken of Myself, but the Father who sent Me, He hath 
 given Me a commandment, what I should say, and what I should speak 
 {John xii. 49). 
 
 The words that I speak unto you I speak not of Myself, but the Father 
 that dwelleth in Me, He doeth the works {John xiv. 10). 
 
 I am not alone, because the Father is with Me {John xvi. 32). 
 
 [3] 3. That the Divine and Human operated unanim,ously : — 
 
 What things soever the Father doeth, these also doeth the Son like- 
 wise {John V. 19). 
 
 As the Father raiseth up the dead and quickeneth them, even so the 
 Son quickeneth whom He will {John v. 21). 
 
 As the Father hath life in Himself so hath He given to the Son to 
 have life in Himself {John v. 26). 
 
 Now they have known that all things which Thou hast given Me, are 
 of Thee {John xvii. 7). 
 
 [4] 4. That the Divine was united to the Human, and the Hu- 
 Tnan to the Divine : — 
 
 If ye had known Me ye would have known My Father also ; and ye 
 have seen Him. He said to Philip, who desired to see the Father, Have 
 I been so long time with you, and yet hast thou not known Me, Philip ? 
 
N. 32] DOCTRINE OF THE LORD 51 
 
 He that hath seen Me, hath seen the Eather. Believest thou not that I 
 am in the father, and the Eather in Me ? Believe Me, that I am in the 
 Eather, and the Eather in Me {John xiv. 7-11). 
 
 If I do not the works of My Father, helieve Me not ; but if I do, 
 helieve the works ; that ye may know and believe that the Father is in 
 Me, and I in the Eather (John x. 37, 38). 
 
 That they all may be one, as Thou, Eather, art in Me, and I m Thee 
 {John xvli. 21). 
 
 At that day ye shall know that I am in My Father {John xiv. 20). 
 
 No one is able to pluck the sheep out of My Father's hand ; I and 
 the Father are one {John x. 29, 30). 
 
 The Eather loveth the Son, and hath given all things into His hand 
 {John iii. 35). 
 
 All things that the Father hath are Mine {John xvi. 15). 
 
 All Mine are Thine, and Thine are Mine {John xvii. 10). 
 
 Thou hast given the Son power {potestas) over all flesh {John xvii. 2). 
 
 All power {potestas) is given unto Me in heaven and on earth {Matt. 
 xxviii. 18). 
 
 [5] 6. That the Divine Human is to be approached, is evi- 
 dent from these passages : — 
 
 That all may honor the Son, even as they honor the Father {John v. 23). 
 
 If ye had known Me, ye would have known My Father also (John 
 viii. 19). 
 
 He that seeth Me, seeth Him that sent Me (John xii. 45). 
 
 If ye had known Me, ye would have known My Father also ; and from 
 henceforth ye know Him, and have seen Him (John xiv. 7). 
 
 He that receiveth Me, receiveth Him that sent Me (John xiii. 20). 
 
 The reason of this is that no one can see the Divine Itself 
 which is called "the Father;" but the Divine Human can be 
 seen ; for the Lord says, 
 
 No one hath seen God at any time ; the Only-begotten Son who is in 
 the bosom of the Eather, He hath set Him forth (John i. 18). 
 
 Not that any one hath seen the Eather, save He that is with the Eather ; 
 He hath seen the Father (John vi. 46). 
 
 Ye have not heard the Father's voice at any time, nor seen His shape 
 (John V. 37). 
 
 [6] 6. As the Lord made His Human Divine from, the Di- 
 vine in Himself, and as the Human is to be approached, and 
 
52 DOCTRINE OF THE LORD [N. 32 
 
 is the Son of God, we inust put our faith in the Lord, who is 
 both Father and Son. This is evident from these passages : — 
 
 Jesus said, As many as received Him, to tliem gave He power {potestas) 
 to be tlie sons of God, even to tliem that believe in His name (John 
 i. 12). 
 
 That ■whosoever believeth in Him should not perish, but have eternal 
 life [John iii. 15). 
 
 God so loved the V70rld that He gave His Only-begotten Son, that who- 
 soever believeth in Him should have eternal life {John iii. 16). 
 
 He that believeth in the Son is not judged ; but he that believeth not 
 hath been judged already, because he hath not believed in the name of 
 the Only-begotten Son of God (John iii. 18). 
 
 He that believeth in the Son hath eternal life ; but he that believeth not 
 the Son, shall not see life, but the wrath of God abideth on him (John 
 iii. 36). 
 
 The bread of God is He that Cometh down from heaven, and giveth 
 life unto the world. He that cometh to Me shall never hunger, and he 
 that believeth in Me shall never thirst (John vi. 33, 35). 
 
 This is the will of Him that sent Me, that every one who seeth the Son, 
 and believeth in Him, may have eternal life, and I will raise him up at 
 the last day (John vi. 40). 
 
 They said to Jesus, "What shall we do that we may work the works of 
 God ? Jesus answered, This is the work of God, that ye believe in Him 
 whom He hath sent (John vi. 28, 29). 
 
 Verily I say unto you. He that believeth in Me hath eternal life (John 
 vi. 47). 
 
 Jesus cried, saying. If any one thirst let him come unto Me and drink; 
 he that believeth in Me, as the Scripture hath said, out of his belly shall 
 flow rivers of living water (John vii. 37, 38). 
 
 Unless ye believe that I am, ye shall die in your sins (John viii. 24). 
 
 Jesus said, I am the resurrection and the life ; he that believeth in Me, 
 though he were dead, shall live ; and whosoever liveth and believeth in 
 Me shall never die (John xi. 25, 26). 
 
 Jesus said, I am come a light into the world, that whosoever believeth 
 in Me should not abide in darkness (John xii. 46 ; viii. 12). 
 
 While ye have the light, believe in the light, that ye may become sons 
 of light (John xii. 36). 
 
 "Verily I say unto you, that the dead shall hear the voice of the Son 
 of God, and they that hear shall live (John v. 25). 
 
 Abide in Me, and I in you. I am the vine, ye are the branches ; he 
 that abideth in Me, and I in him, the same bringeth forth much fruit ; 
 for without Me ye can do nothing (John xv. 4, 5). 
 
N. 32] DOCTRINE OP THE LORD 53 
 
 That they should abide in the Lord, and the Lord in them [John xiv. 
 20 ; xvu. 23). 
 
 I am the way, the truth, and the life ; no one cometh unto the Father 
 but by Me (John xiv. 6). 
 
 [7] In these and all other passages where " the Father" is men- 
 tioned, there is meant the Divine which was in the Lord from 
 conception, and which, according to the Doctrine of Faith of 
 the Christian world, was circumstanced as is the soul in the 
 body with man. The Human itself from this Divine is the 
 Son of God. Now as this Human was made Divine, there- 
 fore, in order to prevent man from approaching the Father 
 only, and thereby in thought, faith, and thence in worship, 
 separating the Father from the Lord in whom the Father is, 
 after the Lord had taught that He and the Father are one ; 
 that the Father is in Him, and He in the Father; that all 
 should abide in Him ; and that no one cometh to the Father 
 but by Him, He taught also that we must believe in Him, and 
 that man is saved by a faith directed to Him. [8] Many in 
 Christendom can form no idea of the fact that the Human in 
 the Lord was made Divine, the chief reason of which is that 
 they think of a man from his material body, and not from his 
 spiritual body. And yet the truth is that all the angels (who 
 are spiritual) are also men in a complete form ; and, what is 
 more, the whole Divine which proceeds from Jehovah God, 
 from its first principles in heaven, down to its ultimate in this 
 world, has a tendency to the human form.* 
 
 33. iv. That the Lord made His Human Divine hy means 
 of temptations admitted into Himself, and by means of contin- 
 ual victories in them, has been treated of above, n. 12-14 ; to 
 which shall be added only this : Temptations are nothing but 
 combats against evils and falsities ; and as evils and falsities 
 are from hell, temptations are combats against hell. More- 
 
 * That angels are liiiman forms, and that everything Divine has a tendency to 
 the human form, may he seen in the work on Heaven and Hell (n. 1^11, 453-460) , and 
 more fully in the works which follow this present one, which will be from Angelic 
 Wisdom concerning the Lord. 
 
54 DOCTRINE OF THE LORD [N. 33 
 
 over with the men who are undergoing spiritual temptations, 
 there are present evil spirits from hell, who induce them. The 
 man is unaware that evil spirits induce the temptations ; yet 
 that they do so has been granted me to know from much ex- 
 perience. [2] This is why a man is drawn out of hell and 
 elevated into heaven when from the Lord he conquers in temp- 
 tations ; and this again is why a man becomes spiritual, and 
 therefore an angel, by means of temptations, or combats against 
 evils. The Lord, however, fought from His own personal 
 power against all the hells, and completely mastered and sub- 
 jugated them ; and as He at the same time glorified His Hu- 
 man, He holds them so to eternity. [3] Por before the Lord's 
 advent the hells had grown up to such a height that they were 
 beginning to infest the very angels of heaven, and also every 
 man that came into the world and went out of it. The cause 
 of so high a growth of the hells was the complete devastation 
 of the church, and the consequent prevalence of idolatries 
 which caused the men of this world to be in mere falsities and 
 evils ; and the hells are from men. This is why no man could 
 have been saved unless the Lord had come into the world. 
 [4] Of these combats of the Lord the Psalms and Prophets 
 treat much, but the Evangelists little. It is these combats 
 which are meant by the temptations that the Lord endured, 
 the last of which was the passion of the cross. And it is on 
 account of them that the Lord is called Saviour and Redeemer. 
 This is so far known in the church as to lead them to say that 
 the Lord conquered death or the devil (that is, hell), and that 
 He rose again victorious ; and also that without the Lord there 
 is no salvation. That the Lord also glorified His Human, and 
 thereby became the Saviour, Redeemer, Reformer, and Regen- 
 erator to eternity, will be seen in what follows. [5] That by 
 means of these combats or temptations the Lord has become 
 our Saviour, is evident from the passages quoted above in 
 n. 12-14 ; and also from this one in Isaiah : — 
 
 The day of vengeance is in Mine heart, and the year of My redeemed 
 is come ; I have trampled them in Mine anger, I have brought down 
 
N. 33] DOCTRINE OF THE LORD 55 
 
 their victory to the earth ; so He became their Saviour (Ixiii. 4, 6, 8). 
 This chapter treats of the Lord's combats. 
 
 Also from this passage in David : — • 
 
 Lift up your heads, ye gates ; and be ye lifted up, ye doors of the 
 world, that the King of glory may come in. Who is this King of glory ? 
 Jehovah mighty and a Hero, Jehovah a Hero of war {Ps. xziv. 7, 8). 
 
 These words also treat of the Lord. 
 
 34. V. That the full unition of the Divine and the Human 
 in the Lord was effected by means of the passion of the cross, 
 which was the last temptation, has been established above in its 
 proper chapter, where it has been shown that the Lord came 
 into the world in order to subjugate the hells and glorify His 
 Human, and that the passion of the cross was the last combat, 
 by means of which He fully conquered the hells, and fully 
 glorified His Human. Now as by the passion of the cross the 
 Lord fully glorified His Human (that is, united it to His 
 Divine, and thus made His Human also Divine), it follows that 
 He is Jehovah and God as to both the Divine and the Human. 
 And therefore in many passages in the Word He is called 
 Jehovah, God, and the Holy One of Israel the Eedeemer, 
 Saviour, and Former. [2] As in the following : — • 
 
 Mary said, My soul doth magnify the Lokd, and my spirit hath exulted 
 in God mt Saviouk (Luke i. 46, 47). 
 
 The angel said to the shepherds. Behold, I bring you good tidings of 
 great joy, which shall be to all people ; that there is bom this day, in the 
 city of David, a Saviour, who is Christ the Lord (Luke ii. 10, 11). 
 
 They said. This is indeed the Christ, the Saviour of the world (John 
 iv. 42). 
 
 I Jehovah God will help thee, and thy Redeemer is the Holy One of 
 Israel (Isa. xli. 14). 
 
 Thus saith Jehovah thy Creator, Jacob ; and thy Former, Israel ; 
 for I have redeemed thee. I am Jehovah thy God, the Holy One of 
 Israel, thy Saviour (Isa. xliii. 1, 3). 
 
 Thus saith Jehovah your Eedeemer, the Holy One of Israel : I am 
 Jehovah your Holy One, the Creator of Israel, your King (Isa. xliii. 14, 
 15). 
 
 Thus saith Jehovah, the Holy One of Israel, and his Former (Isa. xlv. 
 11). 
 
56 DOCTRINE OF THE LORD [N. 34 
 
 Thus saith Jehovah thy Redeemer, the Holy One of Israel (Isa. xlvlii. 
 17). 
 
 That all flesh may know that I Jehovah am thy Saviour and thy Re- 
 deemer, the Mighty One of Jacob (Isa. xlix. 26). 
 
 Then shall the Redeemer come to Zion {Isa. lix. 20). 
 
 That thou mayest know that I Jehovah am thy Saviour and thy Re- 
 deemer, the Mighty One of Jacob [Isa. Ix. 16). 
 
 Jehovah thy Former from the womb (Isa. xlix. 5). 
 
 Jehovah my Rock, and my Redeemer (Ps. xix. 14). 
 
 They remembered that God was their Rook, and the High God their 
 Redeemer [Ps. Ixxviii. 35). 
 
 Thus saith Jehovah thy Redeemer, and thy Former from the womb 
 {Isa. xliv. 24). 
 
 As for our Redeemer, Jehovah of Armies is His name, the Holy One 
 of Israel {Isa. xlvii. 4). 
 
 "With mercy of eternity will I have mercy on thee, saith Jehovah thy 
 Redeemer {Isa. liv. 8). 
 
 Their Redeemer is strong, Jehovah of Armies is His name {Jer. 1. 
 34). 
 
 Let Israel hope in Jehovah, for with Jehovah there is mercy, and with 
 Him is plenteous redemption ; and He shall redeem Israel from all his 
 iniquities {Ps. cxxx. 7, 8). 
 
 Jehovah is my Rock and my fortress ; the horn of my salvation, my 
 Saviour (2 Sam. xxii. 2, 3). 
 
 Thus saith Jehovah, the Redeemer of Israel, His Holy One, Kings 
 shall see and stand, because of Jehovah who is faithful, the Holy One 
 of Israel, who hath chosen thee {Isa. xlix. 7). 
 
 Surely God is in thee, and there is none else, there is no God. Verily 
 Thou art a God that hidest Thyself, God of Israel, the Saviour (Isa. 
 xlv. 14, 15). 
 
 Thus saith Jehovah, the King of Israel, and his Redeemer Jehovah of 
 Armies, Besides Me there is no God (Isa. xliv. 6). 
 
 I am Jehovah, and besides Me there is no Saviour (Isa. xliii. 11). 
 
 Am not I Jehovah ? and there is no God else besides Me ; and a 
 Saviour, there is none besides Me {Isa. xlv. 21). 
 
 I am Jehovah thy God, and thou shalt know no God but Me, and he- 
 sides Me there is no Saviour (Sos. xiii. 4). 
 
 Am not I Jehovah, and there is no other God besides Me ; a just God 
 and a Saviour, there is none besides Me : look unto Me and be ye saved, 
 all the ends of the earth ; for I am God, and there is none else (Isa. xlv. 
 21, 22). 
 
 Jehovah of Armies is His name, and thy Redeemer the Holy One of 
 Israel, the God of the whole earth shall He be called {Isa. Uv. 5). 
 
N. 34] DOCTRINE OF THE LOED 57 
 
 [3] From these passages it may be seen that the Lord's Divine 
 called " the Father" (and here " Jehovah" and " God"), and 
 the Divine Human called " the Son" (and here " the Eedeemer" 
 and " Saviour," and also " the Former," which means the Ee- 
 former and Regenerator), are not two, but one. For not only 
 is mention made of Jehovah, God, and the Holy One of Israel 
 the Eedeemer and Saviour, but the expression " Jehovah the 
 Eedeemer and Saviour" is used, and even " I am Jehovah the 
 Saviour, and there is none besides Me." From this it is very 
 evident that the Divine and the Human in the Lord are one 
 Person; and that the Human also is Divine. For the Ee- 
 deemer and Saviour of the world is no other than the Lord in 
 respect to the Divine Human, and this is what is called the 
 Son. Moreover redemption and salvation are an attribute 
 proper to His Human, which is called merit and righteousness ; 
 for it was His Human that endured temptations and the pas- 
 sion of the cross ; and therefore it was by means of His 
 Human that He effected redemption and salvation. [4] As, 
 therefore, after the unition of the Human with the Divine in 
 Him, which was like that of the soul and body in man, they 
 were no longer two but one Person (according to the Doctrine 
 of the Christian world), it follows that the Lord is Jehovah 
 and God as to both the Divine and the Human. And this 
 therefore is why it is said on the one hand that Jehovah and the 
 Holy One of Israel are the Eedeemer and Saviour, and on the 
 other that the Eedeemer and Saviour are Jehovah, as may be 
 seen from the passages that have been quoted. Thus it is said, 
 
 Christ the Saviour (Luke ii. 11 ; John iv. 42). 
 
 God and the God of Israel the Saviour and Eedeemer (Luke i. 47 ; 
 Isa. xlv. 15 ; liv. 5 ; Fs. Ixxviii. 35). 
 
 Jehovah the Holy One of Israel the Saviour and Eedeemer (Isa. xli. 
 14 ; xliii. 3, 11, 14, 15 ; xlviii. 17 ; xlix. 7 ; liv. 5). 
 
 Jehovah the Saviour, Eedeemer, and Former (Isa. xliv. 6 ; xlvii. 4 ; 
 xlix. 26 ; Uv. 8 ; Ixiii. 16 ; 1. 34 ; Fs. xix. 14 ; cxxx. 7, 8 ; 2 Sam. xxii. 
 2,3). 
 
 Jehovah God the Eedeemer and Saviour, and hesides Me there is none 
 else (Isa. xliii. 11 ; xliv. 6 ; xlv. 14, 15, 21, 22 ; Hos. xiii. 4). 
 
58 DOCTRINE OF THE LORD [N. 36 
 
 35. vi. By successive steps the Lord put off the human taken 
 from the mother, and put on a Human from the Divine within 
 Him, which is the Divine Human, and is the Son of God. It 
 is known that the Lord was Divine and Human, Diviae from 
 Jehovah the Father, and human from the virgin Mary. Hence 
 it is that He was both God and Man, having a Divine essence 
 and a human natvire ; a Divine essence from the Father, and a 
 human nature from the mother ; and therefore was equal to 
 the Father as to the Divine, and less than the Father as to the 
 human. It is also known that this human nature from the 
 mother was not transmuted into the Divine essence, nor com- 
 mingled with it, for this is taught in the Doctrine of Faith 
 which is called the Athanasian Creed. For a human nature can- 
 not be transmuted into the Divine essence, nor can it be com- 
 mingled therewith. [2] In accordance with the same creed is 
 also our doctrine, that the Divine assumed the Human, that is, 
 united itself to it, as a soul to its body, so that they were not 
 two, but one Person. From this it follows that the Lord put 
 off the human from the mother, which in itself was like that of 
 another man, and thus material, and put on a Human from the 
 Father, which in itself was like His Divine, and thus substan- 
 tial, so that the Human too became Divine. This is why in 
 the Word of the Prophets the Lord even as to the Human is 
 called Jehovah, and God ; and in the Word of the Evangelists, 
 Lord, God, Messiah or Christ, and the Son of God in whom 
 we must believe, and by whom we are to be saved. [3] As 
 from His birth the Lord had a human from the mother, and 
 as He by successive steps put it off, it follows that while He 
 was in the world He had two states, the one called the state of 
 humiliation or emptying out (exiyianitio) , and the other the 
 state of glorification or unition with the Divine called the Fa- 
 ther. He was in the state of humiliation at the time and in 
 the degree that He was in the human from the mother ; and 
 in that of glorification at the time and in the degree that He 
 was in the Human from the Father. In the state of humiliar 
 tion He prayed to the Father as to one who was other than 
 
N. 36] DOCTRINE OF THE LOBD 59 
 
 Himself ; but in the state of glorification He spoke with the 
 Father as with Himself. In this latter state He said that the 
 Father was in Him and He in the Father, and that the Father 
 and He were one. But in the state of humiliation He under- 
 went temptations, and suffered the cross, and prayed to the 
 Father not to forsake Him. For the Divine could not be 
 tempted, much less could it suffer the cross. From what has 
 been said it is now evident that by means of temptations and 
 continual victories in them, and by the passion of the cross 
 which was the last of the temptations, the Lord completely 
 conquered the hells, and fully glorified His Human, as has 
 been shown above. [4] That the Lord put off the human 
 taken from the mother, and put on a Human from the Divine 
 in Himself called the Father, is evident also from the fact that 
 whenever He addressed His mother directly. He did not call 
 her Mother, but Woman. Only three times in the Evangelists 
 do we read that He thus addressed or spoke of her, twice call- 
 ing her Woman, and once not recognizing her as His mother. 
 Of the two occasions when He called her Woman we read in 
 John : — 
 
 The mother of Jesus said unto Him, They have no wine. Jesus saith 
 unto her, "Woman, what [belongs] to Me, and to thee ? Mine hour is 
 not yet come (ii. 3, 4). 
 
 When from the cross, Jesus sees His mother, and the disciple stand- 
 ing hy whom He loved, He saith to His mother, "Woman, behold thy 
 son ; and then He saith to the disciple, Behold thy mother (xix. 26, 27). 
 
 And of the one occasion when He did not recognize her, in 
 Luke : — 
 
 It was told Jesus by certain who said, Thy mother and Thy brethren 
 stand without, desiring to see Thee. Jesus answering said unto them, 
 My mother and My brethren are these, who hear the "Word of God, and 
 do it (viii. 20, 21 ; Matt. xil. 46-49 ; Mark iii. 31-35). 
 
 In other places Mary is called His "mother," but not from 
 His o"wn mouth. [5] The same inference is confirmed by the 
 fact that the Lord did not admit that He was the son of David. 
 For we read in the Evangelists : — 
 
60 DOCTRINE OF THE LORD [N. 35 
 
 Jesus asked the Pharisees, saying, What thinlt ye of Christ ? whose 
 son is He ? They say unto Him, The Son of David. He saith unto 
 them. How then doth David m spirit call Him Lord, saying. The Lord 
 said unto my Lord, Sit Thou on My right hand till I make Thine ene- 
 mies Thy footstool ? If then David calls Him Lord, how is He his son ? 
 And no one was able to answer Him a word (Matt. xxii. 41^6 ; Mark 
 xii. 3&-37 ; Luke xx. 41-44; Ps. ox. 1). 
 
 From wliat has been said it is evident tliat in respect to the 
 glorified Human the Lord was the son neither of Mary nor of 
 David. [6] Of what quality was His glorified Human, He 
 showed to Peter, James, and John when transfigured before 
 them. : — 
 
 That His face shone as the sun, and His raiment was like the light ; 
 and then a voice out of the cloud said. This is My beloved Son, in whom 
 I am well pleased, hear ye Him [Matt. xvii. 1-8 ; Mark ix. 2-8 ; Luke ix. 
 28-36). 
 
 The Lord was also seen by John as the sun shining in his strength (Rev. 
 i. 16). 
 
 [T] That the Lord's Human was glorified, is evident from what 
 is said about His glorification in the Evangelists : — 
 
 The hour is come that the Son of man should be glorified. Jesus said, 
 Father, glorify Thy name : then came there a voice from heaven, saying, 
 I both have glorified it and will glorify it again {John xii. 23, 28). 
 
 As the Lord was glorified by successive steps, it is said " I both 
 have glorified it, and will glorify it again." Again in the same 
 Evangelist : — 
 
 After Judas had gone out, Jesus said. Now is the Son of man glorified, 
 and God is glorified in Him : God shall also glorify Him in Himself, and 
 shall straightway glorify Him {John xiii. 31, 32). 
 
 Jesus said. Father, the hour is come ; glorify Thy Son, that Thy Son 
 may also glorify Thee {John xvii. 1, 5). 
 
 And in Luke : — 
 
 Behooved it not the Christ to suffer this, and to enter into His glory ? 
 {Luke xxiv. 26). 
 
 These things are said concerning His Human. [8] The reason 
 the Lord said " G-od is glorified in Him,'' and " God shall glorify 
 
N. 35] DOCTRINE OF THE LORD 61 
 
 Him in Himself," and also " G-lorify Thy Son that Thy Son may 
 also glorify Thee," is that the unition was reciprocal, being 
 that of the Divine with the Human and of the Human with 
 the Divine. On this account He said also, " I am in the Father, 
 and the Father in Me" {John xiv. 10, 11) ; and " All Mine are 
 Thine, and Thine are Mine" {John xvii. 10) ; so that the unition 
 was plenary. It is the same with all unition — unless it is 
 reciprocal, it is not full. Such therefore must also be the 
 uniting of the Lord with man, and of man with the Lord. As 
 He teaches : — 
 
 In that day ye shall know that ye are in Me, and I in you (John xiv. 
 20). 
 
 Abide in Me, and I in you ; he that abideth in Me, and I in him, the 
 same bringeth forth much fruit (John xv. 4, 5). 
 
 [9] As the Lord's Human was glorified, that is, made Divine, 
 He rose again after death on the third day with His whole 
 body, which does not take place with any man ; for a man rises 
 again solely as to the spirit, and not as to the body. In order 
 that men may know, and no one doubt, that the Lord rose again 
 with His whole body. He not only said so through the angels in 
 the sepulchre, but also showed Himself to His disciples in His 
 human body, saying to them when they believed that they saw 
 a spirit : — 
 
 See My hands and My feet, that it is I Myself ; handle Me and see ; for 
 a spirit hath not flesh and bones as ye see Me have ; and when He had 
 thus spoken, He showed them His hands and His feet (Luke xxiv. 39, 40 ; 
 John XX. 20). 
 
 And He said to Thomas, Reach hither thy finger, and behold My hands ; 
 and reach hither thy hand, and thrust it into My side ; and be not faith- 
 less but believing ; then said Thomas, My Lord and my God (John xx. 
 27, 28). 
 
 [10] In order to evince still further that He was not a spirit 
 but a Man, the Lord said to His disciples, 
 
 Have ye here any meat ? And they gave Him a piece of a broiled fish, 
 and of a honey-comb ; and He took it and did eat before them (Luke xxiv. 
 41-43). 
 
62 DOCTRINE OF THE LORD [N. 35 
 
 As His body was no longer material, but Divine substantial, He 
 came in to His disciples when the doors were shut (John xx. 
 19, 26) ; and after He had been seen He became invisible (Luke 
 xxiv. 31). Being such, the Lord was then taken up, and sat at 
 the right hand of God ; as we read : — 
 
 It came to pass that while Jesus blessed His disciples, He was parted 
 from them, and carried up into heaven (Luke xxiv. 51). 
 
 Alter He had spoken unto them. He was carried up into heaven, and 
 sat at the right hand of God (Mark xvi. 19). 
 
 To " sit at the right hand of God," signifies Divine omnipotence. 
 [11] As the Lord ascended into heaven, and sat at the right 
 hand of God (by which is signified Divine omnipotence) with 
 the Divine and the Human united into a one, it follows that 
 His human substance or essence is just as is His Divine sub- 
 stance or essence. To think otherwise would be like thinking 
 that His Divine was taken up into heaven and sat at the right 
 hand of God, but not His Human together with it, which is 
 contrary to Scripture, and also to the Christian Doctrine, which 
 is that in Christ God and Man are like soul and body, and to 
 separate these is contrary to sound reason. This unition of the 
 Father with the Son, or of the Divine with the Human, is meant 
 also in the follovdng : — 
 
 I came forth from the Father, and am come into the world ; again I 
 leave the world, and go to the Father (John xvi. 28). 
 
 I go away, and come to Him that sent Me (John vii. 33 ; xvi. 5, 16 ; 
 xvii. 11, 13 ; xx. 17). 
 
 If then ye shall see the Son of man ascending where He was before 
 (John vi. 62). 
 
 No one hath ascended into heaven but He that came down from 
 heaven (John iii. 13). 
 
 Every man who is saved ascends into heaven, but not of him- 
 self. He ascends by the Lord's aid. The Lord alone ascended 
 of Himself. 
 
 36. vii. Thus God hecame Man, as in first principles so also 
 in ultimates. That God is a Man, and that every angel and 
 every spirit is a man from God, has been partially shown in 
 
N. 36] DOCTRDSTE OF THE LORD 63 
 
 the -work on Heaven and Hell, and will be further shown in the 
 works entitled Angelic Wisdom. From the beginning, however 
 God was a Man in first principles and not in ultimates ; but 
 after He had assumed the Human in the world, He became a 
 Man in ultimates also. This follows from what has been al- 
 ready established — that the Lord united His Human to His 
 Divine, and thus made His Human Divine. It is from this 
 that the Lord is called the beginning and the end, the first and 
 the last, the Alpha and the Omega : — 
 
 I am the Alpha and the Omega, the heginning and the end, saith the 
 Lord, who is, and who was, and who is to come, the Ahnighty (Rev. i. 8, 
 11). 
 
 "When John saw the Son of man in the midst of the seven lampstands, 
 he fell at His feet as dead ; but He laid His right hand upon him, saying, 
 I am the first and the last (Rev. i. 13, 17 ; ii. 8 ; xxi. 6). 
 
 Behold, I come quickly, to give every one according to his work : I 
 am the Alpha and the Omega, the beginning and the end, the first and 
 the last (xxii. 12, 13). 
 
 Thus saith Jehovah the King of Israel, and his Redeemer Jehovah of 
 Armies, I am the first and the last (Isa. xliv. 6 ; xlviii. 12). 
 
 VIII. 
 
 The Loed is God Himself, feom Whom and concbening 
 Whom is the Woed. 
 
 37. In chapter I. we undertook to show that universal Holy 
 Scripture treats of the Lord, and that the Lord is the Word. 
 This shall now be further shown from passages of the Word 
 in which the Lord is called " Jehovah," the " God of Israel 
 and of Jacob," the " Holy One of Israel," the " Lord," and 
 " God ;" and also " King," " Jehovah's Anointed," and " David." 
 I may first mention that I have been permitted to run through 
 all the Prophets and the Psalms of David, and to examine 
 each verse and see what it treats of, and I have seen that the 
 only subjects treated of are : the church set up anew and to 
 
64 DOCTRINE OF THE LORD [N. 37 
 
 be set up anew by the Lord ; the advent, combats, glorification, 
 redemption, and salvation, of the Lord; heaven from Him; 
 and, with these, their opposites. As all these are works of the 
 Lord, it became evident that universal Holy Scripture is con- 
 cerning Him, and therefore that the Lord is the Word. [2] 
 But this can be seen only by those who are in enlightenment 
 from the Lord, and who also know the spiritual sense of the 
 Word. All the angels of heaven are in this sense, and there- 
 fore when the Word is being read by a man, they so compre- 
 hend it. For spirits and angels are constantly with man, and 
 as they are spiritual they understand spiritually all that a 
 man understands naturally. That all Holy Scripture is con- 
 cerning the Lord, may be obscurely seen, and as through a 
 glass, darkly, from the passages of the Word already cited in 
 chapter I. (n. 1-6), as also from those concerning the Lord 
 now to be quoted, to show how frequently He is called the 
 Lord [that is, Jehovah] and God ; and from which it is appar- 
 ent that it is He who spoke through the prophets, by whom 
 it is everywhere said, " Jehovah spake," " Thus saith Jehovah," 
 " The saying of Jehovah." 
 
 [3] That the Lord existed before His advent into the world, 
 is evident from the following passages : — 
 
 John the Baptist said concerning the Lord, He it is who coming after 
 me was before me, whose shoe's latchet I am not worthy to unloose. 
 This is He of whom I said, After me cometh a man who was hefore me, 
 for He was before me (John i. 27, 30). 
 
 They fell down before the throne (on which was the Lord) saying, We 
 give Thee thanks, Lord God Almighty, who art, and who wast, and who 
 art to come (Rev. xi. 16, 17). 
 
 Thou Bethlehem Bphratah, though thou be little among the thousands 
 of Judah, out of thee shall He go forth unto Me that shall be Ruler in 
 Israel, whose goings forth have been from of old, from the days of eter- 
 nity (Micah V. 2). 
 
 The same is evident from the Lord's words in the Evangelists ; 
 that He " was before Abraham," that He had glory with the 
 Father "before the foundation of the world," that He "had 
 gone forth from the Father," and that "the Word was from 
 
N. 37] DOCTRINE OF THE LORD 65 
 
 the beginning with God," that " God was the Word," and that 
 this " was made flesh." 
 
 That the Lord is called " Jehovah," the " God of Israel and 
 of Jacob," the "Holy One of Israel," "God," and "Lord," 
 and also " King," " Jehovah's Anointed," and " David," is evi- 
 dent from what now follows. 
 
 38. That the Lord is called " Jehovah," is evident from these 
 
 Thus saith Jehovah thy Creator, Jacob, and thy Former, Israel, 
 Fear not, for I have redeemed thee. I am Jehovah thy God, the Holy 
 One of Israel, thy Saviour (Isa. xliii. 1, 3). 
 
 I am Jehovah your Holy One, the Creator of Israel, your King (verse 
 15). 
 
 The Holy One of Israel, and his Former, God of Israel, the Saviour 
 (Isa. xlv. 11, 16). 
 
 That all flesh may know that I Jehovah am thy Saviour and thy Re- 
 deemer, the Mighty One of Jacob (Isa. xlix. 26). 
 
 That thou mayest know that I Jehovah am thy Saviour and thy Re- 
 deemer, the Mighty One of Jacob (Isa. Ix. 16). 
 
 Jehovah thy Former from the womb (Isa. xlix. 5). 
 
 Jehovah my Rock, and my Redeemer (Ps. xix. 14). 
 
 Thus saith Jehovah thy Maker and Former from the womb. Thus 
 saith Jehovah the King of Israel, and his Redeemer, Jehovah of Armies 
 (Isa. xliv. 2, 6). 
 
 As for our Redeemer, Jehovah of Armies is His name, the Holy One 
 of Israel (Isa. xlvii. 4). 
 
 With the mercy of eternity will I have mercy on thee, saith Jehovah 
 thy Redeemer (Isa. liv. 8). 
 
 Their Redeemer is strong, Jehovah of Armies is His name (Jer. i. 34). 
 
 Jehovah God, my Rock, my fortress, the horn of my salvation, my 
 Saviour (2 Sam. xxii. 2, 3). 
 
 Thus saith Jehovah your Redeemer, the Holy One of Israel (Isa. xliii. 
 14; xlviii. 17). 
 
 Thus saith Jehovah the Redeemer of Israel, his Holy One, Kings shall 
 see (Isa. xlix. 7). 
 
 I am Jehovah, and besides Me there is no Saviour (Isa. xliii. 11). 
 
 Am not I Jehovah, and there is none besides Me, and there is no Sa- 
 viour besides Me. Look unto Me and be ye saved all the ends of the 
 earth (Isa. zlv. 21, 22). 
 
 I am Jehovah thy God, and there is no Saviour besides Me (Hos. xiiL 
 
 4). 
 
 5 
 
66 DOCTRINE OF THE LORD [N. 38 
 
 Thou hast redeemed me, Jehovah God of truth [Ps. xxxi. 5). 
 
 Let Israel hope in Jehovah, for with Jehovah there is mercy, and 
 with Him is plenteous redemption, and He shall redeem Israel from all 
 his iniquities [Ps. oxxx. 7, 8). 
 
 Jehovah of Armies is His name, and thy Redeemer the Holy One of 
 Israel, the God of the whole earth shall He be called {Isa. liv. 5). 
 
 In these passages Jehovah is called the " Eedeemer and Sa- 
 viour ;" and as the Lord alone is the Eedeemer and Saviour, it 
 is He who is meant by " Jehovah." That the Lord is Je- 
 hovah, that is, that Jehovah is the Lord, is evident also from 
 the following passages : — 
 
 There shall come forth a rod out of the stem of Jesse, and a shoot out 
 of his roots shall bear fruit, and the Spirit of Jehovah shall rest upon 
 Him (Isa. xi. 1, 2). 
 
 It shall be said in that day, Lo, this is our God ; we have waited for 
 Him, and He will save us ; this is Jehovah, we have waited for Him ; 
 we will rejoice and be glad in His salvation (Isa. xxv. 9). 
 
 The voice of him that orieth in the wilderness. Prepare ye the way of 
 Jehovah, make plain in the solitude a pathway for our God. For the 
 glory of Jehovah shall be revealed, and all flesh shall see it. Behold the 
 Lord Jehovih shall come in strength, and His arm shall rule for Him 
 {Isa. xl. 3, 5, 10). 
 
 I Jehovah will give thee for a covenant to the people, for a light of 
 the nations. I am Jehovah, that is My name, and My glory will I not 
 give to another (Isa. xlii. 6, 8). 
 
 Behold the days come that I will raise unto David a righteous off- 
 shoot, who shall reign a King, and shall prosper, and shall execute judg- 
 ment and justice in the earth ; and this is His name whereby He shall 
 be called, Jehovah our righteousness (Jer. xxiii. 5, 6 ; xxxiii. 15, 16). 
 
 Thou Bethlehem Ephratah, out of thee shall He go forth unto Me 
 that shall be a Ruler in Israel ; He shall stand and feed [His flock] in 
 the strength of Jehovah (Micah v. 2, 4). 
 
 Unto us a child is bom, unto us a son is given, and the government 
 shall be upon His shoulder, and His name shall be called God, Hero, the 
 Father of eternity, upon the throne of David to establish and to found 
 it in judgment and in justice, from henceforth and even to eternity {Isa, 
 ix. 6, 7). 
 
 Jehovah shall go forth and fight against the nations ; and His feet 
 shall stand upon the Mount of Olives before the faces of Jerusalem {Zech. 
 xiv. 3, 4). 
 
N. 38] DOCTRINE OF THE LORD Qj 
 
 Lift up your heads, ye gates ; and be ye lifted up, ye doors of the 
 world, that the Kmg of glory may come in. Who is this King of glory ? 
 Jehovah strong and a Hero, Jehovah a Hero of war (Ps. xxiv. 7-10). 
 
 In that day shall Jehovah of Armies be for a crown of ornament, and 
 for a diadem of beauty, unto the residue of His people {Isa. xxviii. 5). 
 
 I will send you Elijah the prophet, before the coming of the great day 
 of Jehovah (Mai. iv. 5). 
 
 Not to mention other passages where mention is made of the great and 
 near day of Jehovah ; as Ezek. xxx. 3 ; Joel ii. 11 ; Amos v. 18, 20 ; 
 Zeph. i. 14, 15, 18. 
 
 39. ii. That the Lord is called " the God of Israel," and 
 " the God of Jacob," is evident from the following passages : — 
 
 Moses took the blood and sprinkled it upon the people, and said. Be- 
 hold the blood of the covenant which Jehovah hath made with you. 
 And they saw the God of Israel, under whose feet was as it were a work 
 of sapphire stone, and as it were the substance of heaven (Ezod. xxiv. 
 8, 10). 
 
 The multitude wondered when they saw the dumb speaking, the lame 
 walking, and the blind seeing ; and they glorified the God of Israel (Matt. 
 XV. 31). 
 
 Blessed be the Lord God of Israel, for He hath visited and wrought 
 deliverance for His people Israel, when He raised up a horn of salvation 
 for us in the house of David (Luke i. 68, 69). 
 
 I will give thee the treasures of darkness, and hidden riches of secret 
 places, that thou mayest know that I Jehovah, who have called thee by 
 thy name, am the God of Israel (Isa. xlv. 3). 
 
 house of Jacob, who swear in the name of Jehovah, and of the God 
 of Israel ; for they are called of the city of holiness, and stay themselves 
 upon the God of Israel, Jehovah of Armies is His name (Isa. xlviii. 1, 2). 
 
 Jacob shall see his children in the midst of him, they shall sanctify 
 My name, and they shall sanctify the Holy One of Jacob, they shall fear 
 the God of Israel (Isa. xxix. 23). 
 
 In the end of the days many people shall go and say, Come ye and let 
 us go up to the mountain of Jehovah, to the house of the God of Jacob, 
 who shall teach us of His ways, that we may walk in His paths (Isa. ii. 
 2, 3 ; Micah iv. 1, 2). 
 
 That all flesh may know that I Jehovah am thy Saviour and thy Re- 
 deemer, the Mighty One of Jacob (Isa. xlix. 26). 
 
 1 Jehovah am thy Saviour and thy Redeemer, the Mighty One of 
 Jacob (Isa. Ix. 16). 
 
 Thou art in pain, O earth, before the Lord, before the God of Jacob 
 (Ps. oxiv. 7). 
 
68 DOCTEINE OF THE LOKD [N. 39 
 
 David sware to Jehovah, he vowed to the Mighty One of Jacob, Surely 
 I will not come into the tent of my house, until I find out a place for 
 Jehovah, a habitation for the Mighty One of Jacob ; we have heard of 
 Him at Ephratah (Bethlehem) {Ps. cxxxii. 2, 3, 5, 6). 
 
 Blessed be the God of Israel ; the whole earth shall be filled with His 
 glory {Ps. Ixxii. 18, 19). 
 
 Not to quote those passages in which the Lord is called the God of Is- 
 rael the Redeemer and Saviour ; as Luke i. 47 ; Isa. xlv. 15 ; liv. 5 ; Ps. 
 Ixxviii. 35. 
 
 Besides many other passages, in which He is called the God of Israel 
 only ; as Isa. xvii. 6 ; xxi. 10, 17 ; xxiv. 15 ; xxtx. 23 ; Jer. vii. 3 ; is. 
 15; xi. 3; xiii. 12; xvi. 9; xix. 8, 15; xxiii. 2; xxiv. 5; xxv. 15, 27; 
 xxLX. 4, 8, 21, 25 ; xxx. 2 ; xxxi. 23 ; xxxii. 14, 15, 36 ; xxxiii. 4 ; xxxiv. 
 2, 13 ; XXXV. 13, 17, 18, 19 ; xxxvii. 7 ; xxxviii. 17 ; xxxix. 16 ; xlii. 9, 16, 
 18 ; xliii. 10 ; xliv. 2, 7, 11, 25 ; xlviii. 1 ; 1. 18 ; li. 33 ; Ezek. viii. 4 ; ix. 
 3 ; X. 19, 20 ; xi. 22 ; xliii. 2 ; xliv. 2 ; Zeph. ii. 9 ; Pa. xli. 13 ; lix. 5 ; 
 Ixviii. 8. 
 
 40. iii. That the Lord is called " the Holy One of Israel," is 
 evident from these passages : — 
 
 The angel said to Mary, That Holy thing which shall be born of thee 
 shall be called the Son of God (Luke i. 35). 
 
 I saw in the visions, and behold, a Watcher and a Holy One came down 
 from heaven (Dan. iv. 13, 23). 
 
 God came from Teman, and the Holy One from Mount Paran (Hah. iii. 3) . 
 
 I am Jehovah your Holy One, the Creator of Israel, your King (Isa. 
 xliii. 15). 
 
 The Holy One of Israel, and his Former (Isa. xlv. 11). 
 
 Thus saith Jehovah, the Redeemer of Israel, His Holy One (Isa. xlix. 7). 
 
 I am Jehovah thy God, the Holy One of Israel thy Saviour (Isa. xliii. 3). 
 
 As for our Redeemer, Jehovah of Armies is His name, the Holy One of 
 Israel (Isa. xlvii. 4). 
 
 Thus saith Jehovah your Redeemer, the Holy One of Israel (Isa. xliii. 
 14 ; xlviii. 17). 
 
 Jehovah of Armies is His name, and thy Redeemer the Holy One of 
 Israel (Isa. liv. 5). 
 
 They tempted God, and the Holy One of Israel (Ps. Ixxviii. 41). 
 
 They have forsaken Jehovah, and have provoked the Holy One of 
 Israel (Isa. i. 4). 
 
 They have said. Cause the Holy One of Israel to cease from our faces ; 
 wherefore thus saith the Holy One of Israel (Isa. xxx. 11, 12). 
 
 Who say. Let Him hasten His work that we may see, and let the 
 counsel of the Holy One of Israel draw nigh and come (Isa. v. 19). 
 
N. 40] DOCTRINE OF THE LORD 69 
 
 In that day they shall stay upon Jehovah, the Holy One of Israel, in 
 truth (Isa. x. 20). 
 
 Cry out and shout, O daughter of Zion, for great is the Holy One of 
 Israel in the midst of thee {Isa. xii. 6). 
 
 The sayiQg of the God of Israel, In that day shall a, man look to his 
 Maker, and his eyes shall have respect to the Holy One of Israel (Isa. 
 xvii. 6, 7). 
 
 The meek shall increase their joy in Jehovah, and the needy among 
 men shall rejoice ia the Holy One of Israel {Isa. xxix. 19 ; xli. 16). 
 
 Nations shall run unto thee because of Jehovah thy God, and hecause 
 of the Holy One of Israel {Isa. Iv. 5). 
 
 The isles shall confide in Me, to bring thy sons from far, unto the 
 name of Jehovah of Armies, and to the Holy One of Israel {Isa. Ix. 9). 
 
 The land is full of guilt against the Holy One of Israel {Jer. li. 5). 
 
 Babylon hath been proud against Jehovah, against the Holy One of 
 Israel {Jer. i. 29). 
 
 (Besides many other passages.) 
 
 By " the Holy One of Israel" is meant the Lord as to the Di- 
 vine Human ; for the angel Gabriel said to Mary, " That Holy 
 thing which shall be born of thee shall be called the Son of 
 God" (Luke i. 35). That Jehovah and the Holy One of Israel, 
 although distinctively mentioned, are one and the same, is evi- 
 dent from the passages here quoted, in which it is said that 
 Jehovah is that Holy One of Israel. 
 
 41. iv. That the Lord is called "Lord" and " God," is evi- 
 dent from so many passages that if quoted they would fill 
 pages. Let these few suffice : — 
 
 When by the Lord's command Thomas had seen His hands and touched 
 His side, he said. My Lord and my God {John xx. 27, 28). 
 
 They remembered that God was their Eock, and the High God their 
 Redeemer {Ps. Ixxviii. 35). 
 
 Jehovah of Armies is His name, and thy Redeemer the Holy One of 
 Israel, the God of the whole earth shall He be called {Isa. liv. 5). 
 
 The same is evident from the fact that they adored Him, and fell upon 
 their faces before Him {Matt. ix. 18 ; xiv. 33 ; xv. 25 ; xxviii. 9 ; Mark 
 i. 40 ; V. 22 ; vii. 25 ; x. 17 ; Luke xvii. 15, 16 ; John ix. 38). 
 
 So in David : — 
 
 "We heard of Him at Ephratah ; we will enter into His dweUing places, 
 and -will bow ourselves at His footstool {Ps. cxxxii. 6, 7). 
 
70 DOCTRINE OF THE LORD [N. 41 
 
 And it is the same in heaven : — 
 
 I was in the spirit, and behold a throne was set in heaven, and one 
 sat on the throne like a jasper and sardine stone, and there was a rain- 
 bow round about the throne, in sight like unto an emerald. And the 
 four and twenty elders fell down before Him that sat on the throne, and 
 adored Him that liveth for ever and ever, and cast their crowns before 
 the throne {Bev. iv. 2, 3, 10). 
 
 I saw m the right hand of Him that sat upon the throne a book sealed 
 within and on the back side, sealed with seven seals, and no one was 
 able to open the book. Then one of the elders said. Behold the Lion of 
 the tribe of Judah, the root of David, hath prevailed to open the book, 
 and to loose the seven seals thereof ; and I beheld in the midst of the 
 throne a Lamb standing, and He came and took the book, and they fell 
 down before the Lamb, and worshiped Him that liveth for ever and 
 ever (v. 1, 3, 5-8, 14). 
 
 42. T. The reason ivhy the Lord is called " King" and " the 
 Anointed," is that He was the Messiah, or Christ ; and " Mes- 
 siah" or " Christ" means the king and the anointed. This is 
 why, in the Word, the Lord is meant by " king," and also by 
 " David," who was king over Judah and Israel. That the 
 Lord is called " king" and " Jehovah's anointed," is evident 
 from many passages in the Word : — 
 
 The Lamb shall overcome them ; for He is Lord of lords and King of 
 kings (Eev. xvii. 14). 
 
 He that sat upon the white horse had on His vesture a name written, 
 King of kings and Lord of lords (xix. 16). 
 
 It is from the Lord's being called a " king," that heaven and the 
 church are called His " kingdom," and that His advent into 
 the world is called " the Gospel of the kingdom." That heaven 
 and the church are called His kingdom, may be seen in MaU. 
 xii. 28 ; xvi. 28 ; Mark i. 14, 16 ; ix. 1 ; xv. 43 ; Luke i. 33 ; 
 iv. 43 ; viii. 1, 10 ; ix. 2, 11, 60 ; x. 11 ; xvi. 16 ; xix. 11 ; xxi. 
 31 ; xxii. 18 ; xxiii. 51. And in Daniel : — 
 
 God shall set up a kingdom which shall never be destroyed ; it shall 
 break in pieces and consume all these kingdoms, and it shall stand for 
 ever (ii. 44). 
 
N. 42] DOCTEINE OF THE LORD 71 
 
 I saw in the night visions, and behold one like the Son of man came 
 with the clouds of the heavens. And there was given Him dominion, 
 and glory, and a kingdom, that all peoples, nations, and languages should 
 worship Him ; His dominion is an everlasting dominion, and His king- 
 dom that which shall not be destroyed (vii. 13, 14, 27). 
 
 That His advent is called " the Gospel of the kingdom," may 
 be seen in Matt. iv. 23 ; ix. 36 ; xxiv. 14. 
 
 43. vi. That the Lord is called " David," is evident from 
 these passages : — 
 
 In that day they shall serve Jehovah their God, and David their king, 
 whom I will raise up to them (Jer. xxx. 8, 9). 
 
 Afterwards the sons of Israel shall return, and shall seek Jehovah their 
 God, and David their king, and shall come with fear to Jehovah, and to 
 His goodness in the end of days (Hos. iii. 5). 
 
 I will raise up one shepherd over them, who shall feed them ; My ser- 
 vant David, he shall feed them, and he shall be their shepherd : and I 
 Jehovah will be their God, and My servant David a, prince in the midst 
 of them (Ezek. xxxiv. 23, 24). 
 
 That they may be My people, and that I may be their God ; and David 
 My servant shall be king over them, that they may all have one shepherd ; 
 then shall they dwell upon the land, they and their sons and their sons' 
 sons, even to eternity ; and David shall be their prince to eternity ; and 
 I will make a covenant of peace, and it shall be a covenant of eternity 
 with them (Ezek. xxxvii. 23-26). 
 
 I vnll make a covenant of eternity with you, the sure mercies of Da- 
 vid : behold, I have given him for a witness to the people, a prince and 
 a lawgiver to the nations [Isa. Iv. 3, 4). 
 
 In that day I will raise up the tent of David that is fallen, and close 
 up the breaches thereof ; I will restore his ruins, and will build it as in 
 the days of eternity [Amos ix. 11). 
 
 The house of David shall be as God, as the angel of Jehovah before 
 them (Zech. xii. 8). 
 
 In that day there shall be a fountain open to the house of David {Zech. 
 xiii. 1). 
 
 44. He who knows that the Lord is meant by David, may 
 know why David so frequently wrote of the Lord in his 
 Psalms while writing about himself ; as in these words : — 
 
 I have made a covenant with My chosen, I have sworn unto David 
 My servant ; thy seed will I establish to eternity, and will build up thy 
 
72 DOCTEESrE OF THE LORD [N. 44 
 
 throne to generation and generation ; and the heavens shall confess thy 
 ■wonder, thy truth also in the congregation of the saints. Thou spakest 
 in vision to thine holy one and saidst, I have laid help upon one that is 
 mighty, I have exalted one chosen out of the people, I have found David 
 My servant, with My holy oil have I anointed him, with whom My hand 
 shall be established, Mine arm also shall strengthen him. My truth and 
 My mercy shall be with him, and in My name shall his horn be exalted, 
 I will set his hand in the sea, and his right hand in the rivers. He shall 
 cry unto Me, Thou art my Father, my God, and the rock of my salvation. 
 I will also make him My first-born, higher than the kings of the earth ; 
 My covenant shaU stand fast with him ; his seed will I make to endure 
 to eternity, and his throne as the days of the heavens. Once have I 
 sworn by My holiness that I will not lie iinto David ; his seed shall en- 
 dure to eternity, and his throne as the sun before Me ; it shall be estab- 
 lished to eternity as the moon, and a faithful witness in the clouds (Ps. 
 Ixxxix. 3-5, 19-21, 24-29, 36-37). 
 
 And so in other Psalms, as Ps. xlv. 1-17 ; cxxii. 4, 6 ; cxxxii. 8-18. 
 
 IX. 
 God is One, au^d the Lord is that God. 
 
 45. rrom the numerous passages quoted from the Word in 
 the preceding chapter, it is evident that the Lord is called 
 Jehovah, the God of Israel and of Jacob, the Holy One of Is- 
 rael, Lord, and God, and also King, the Anointed, and David, 
 from which it may be seen, as yet however as through a glass, 
 darkly, that the Lord is God Himself, from and about whom 
 is the Word. Now it is known in the whole world that God 
 is one, and no man possessed of sound reason denies it. It 
 remains therefore to confirm this from the Word ; and, in ad- 
 dition, that the Lord is that God. 
 
 i. That God is one, is confirmed by these passages of the 
 Word :— 
 
 Jesus said, The first of all the commandments is. Hear, Israel, The 
 Lord our God is one Lord ; therefore thou shalt love the Lord thy God 
 with all thy heart, and with all thy soul {Mark xii. 29, 30). 
 
N. 46] DOCTRINE OF THE LORD 73 
 
 Hear, O Israel, Jehovah our God is one Jehovah ; and thou shalt love 
 Jehovah thy God vpith all thy heart, and with all thy soul (Deut. vi. 4, 5). 
 
 One came unto Jesus and said, Good Master, what good thing shall I 
 do that I may have eternal life ? Jesus said unto him. Why callest thou 
 Me good ? There is none good but the one God {Matt. xix. 16, 17). 
 
 That all the kingdoms of the earth may know that Thou alone art Je- 
 hovah (Isa. xxxvii. 20). 
 
 I am Jehovah and there is none else ; there is no God besides Me : that 
 they may know from the rising of the sun, and from the west, that there 
 is no God besides Me : I am Jehovah and there is none else (Isa. xlv. 5, 6). 
 
 Jehovah of Armies, God of Israel, that dwellest on the cherubim, 
 Thou art the God, even Thou alone, over all the kingdoms of the earth 
 [Isa. xxxvii. 16). 
 
 Is there a God besides Me ? and a Rook, I know not any {Isa. xliv. 8) . 
 Who is God save Jehovah ? and who is a Rock save our God ? {Ps. 
 xviii. 31). 
 
 ii. That the Lord is that God, is confirmed by these pas- 
 sages of the Word : — 
 
 Surely God is in thee, and there is none else, there is no God. Verily 
 Thou art a God that hidest Thyself, God of Israel, the Saviour {Isa. 
 xlv. 14, 15). 
 
 Have not I Jehovah ? and there is no God else besides Me, a just God 
 and a Saviour, there is none besides Me. Look unto Me that ye may be 
 saved, all the ends of the earth ; for I am God, and there is none else 
 (isa. xlv. 21, 22). 
 
 1 am Jehovah, and besides Me there is no Saviour {Isa. xliii. 11). 
 
 I am Jehovah thy God, and thou shalt acknowledge no God but Me ; 
 for there is no Saviour besides Me {Has. xiii. 4). 
 
 Thus saith Jehovah the King of Israel, and his Redeemer Jehovah of 
 Armies, I am the First and I am the Last, and besides Me there is no 
 God {Isa. xliv. 6). 
 
 Jehovah of Armies is His name, and thy Redeemer the Holy One of 
 Israel ; the God of the whole earth shall He be called {Isa. liv. 5). 
 
 In that day Jehovah shall be king over all the earth ; in that day 
 there shall be one Jehovah, and His name one {Zech. xiv. 9). 
 
 As the Lord alone is the Saviour and the Eedeemer, and as it 
 is said that Jehovah is that Saviour and Eedeemer, and that 
 there is none besides Him, it follows that the one God is no 
 other than the Lord. 
 
74 DOCTRINE OF THE LORD [N. 46 
 
 X. 
 
 The Holt Spirit is the Divine proceeding from the 
 Lord, and this is the Lord Himself. 
 
 46. Jesus has said in Matthew : — 
 
 All power {potestas) is given unto Me in heaven and on earth ; go ye 
 therefore and make disciples of all nations, baptizing them into the name 
 of the Father, and of the Son, and of the Holy Spirit ; teaching them to 
 observe all things vyhatsoever I have commanded you ; and lo I am with 
 you all the days even to the consummation of the age (xxviii. 18-20). 
 
 It has already been shovirn that the Divine called "the Fa- 
 ther," and the Divine called " the Son," are a one in the Lord ; 
 and it shall now be shown that " the Holy Spirit" is the same 
 as the Lord. [2] The reason why the Lord said that they 
 were to baptize into the name of the Father and of the Son 
 and of the Holy Spirit, is that there is in the Lord a trine or 
 trinity ; for there is the Divine called the Father, the Divine 
 Human called the Son, and the proceeding Divine called the 
 Holy Spirit. The Divine called the Father, and the Divine 
 called the Son, are the Divine ex Quo ;* and the proceeding 
 Divine is the Divine per Quod.-\ That the Divine which pro- 
 ceeds from the Lord is no other than the Divine which is 
 Himself, will be seen in the treatises on the Divine Providence, 
 OTnnipotence, Omnipresence, and Omniscience ;% for it is a mat- 
 ter of deep investigation. [3] That there is a trine in the 
 Lord may be illustrated by comparison with an angel, who 
 has a soul and a body, and also a proceeding. That which 
 proceeds from him is himself outside of him. I have been 
 permitted to learn many things about this proceeding, but this 
 is not the place to present them. [4] After death the first 
 thing the angels teach every man who looks to God is that the 
 
 * Literally, the Divine from which ; that is, the Divine which is the source. [TE.] 
 t Literally, the Divine by means of which ; that is, the Divine which is the in- 
 strument or executive agency. [Tr.] 
 
 t See foot-note to Author's preface. [TR.] 
 
N. 46] DOCTRINE OF THE LORD 75 
 
 Holy Spirit is not any other than the Lord ; and that " to go 
 forth" and " to proceed" is nothing else than to enlighten and 
 teach by the presence, which is according to the reception, of the 
 Lord. The result is that after death very many people put away 
 the idea they had formed in this world about the Holy Spirit, 
 and receive the idea that it is the Lord's presence with man 
 through angels and spirits, by and according to which the man 
 is enlightened and taught. [5] Moreover, it is usual in the 
 Word to name two Divines, and sometimes three, which yet 
 are one ; as Jehovah and G-od, Jehovah and the Holy One of 
 Israel, Jehovah and the Mighty One of Jacob, and also God 
 and the Lamb. And as these are one, it is said in other places, 
 Jehovah alone is God, Jehovah alone is holy, and He is the 
 Holy One of Israel, and there is none besides Him ; and also 
 instead of God it is sometimes said the Lamb, and instead of 
 the Lamb, God ; this is done in the Revelation ; the other ex- 
 pressions occur in the Prophets. [6] That it is the Lord only 
 who is meant by the Father, Son, and Holy Spirit in Matt. 
 xxviii. 19, is evident from what there precedes and what fol- 
 lows. In the preceding verse the Lord says, "All power is 
 given unto Me in heaven and on earth," and in the following 
 verse He says, " Lo, I am with you all the days, even to the 
 consummation of the age ;" thus He speaks of Himself only, 
 so that He spoke in that manner [about the Father, Son, and 
 Holy Spirit] to make His disciples aware that there is a trinity 
 in Him. [T] In order that it may be known that the Holy 
 Spirit is not a Divine other than the Lord Himself, it shall be 
 shown what is meant by " spirit" in the Word. By " spirit" 
 is meant, i. Man's life in general, ii. As man's life varies ac- 
 cording to his state, by " spirit" is meant the varying affection 
 of life in man. iii. Also the life of one who is regenerate, 
 which is called spiritual life. iv. But where " spirit" is said 
 of the Lord, His Divine life is meant, thus the Lord Himself. 
 V. Specifically, the life of His wisdom, which is called the Di- 
 vine truth, vi. Jehovah Himself, that is, the Lord, spoke the 
 Word through the prophets. 
 
76 DOCTRINE OF THE LORD [N. 47 
 
 47. i. That by " spirit" is meant inan's life, is evident from 
 ordinary discourse, in wliicli it is said that a man, when he dies, 
 yields up his spirit, so that by " spirit" in this sense is meant 
 the life of the respiration, and in fact the term "spirit" is 
 derived from the respiration, and this is why, in the Hebrew 
 language, there is one word for both " spirit" and " wind." 
 There are in man two fountains of life, one is the motion of 
 the heart, and the other is the respiration of the lungs. The 
 life from the respiration of the lungs is what is properly meant 
 by " spirit" and also by " soul." That this acts as one with 
 the man's thought from the understanding, and that the life 
 from the heart's motion acts as one with his will's love, will 
 be seen in its own place. That man's life is meant in the 
 Word by " spirit," is evident from these passages : — 
 
 Thou gatherest in their breath {spiritum), they expire, and return into 
 dust (Ps. civ. 29). 
 
 He remembered that they were flesh, a wind {spiritus) that passeth 
 away, and cometh not again (Ps. Isxviii. 39). 
 
 When his breath has gone forth, he will return into earth {Ps. cxlvi. 4). 
 
 Hezekiah lamented that the life of his spirit should go forth {Isa. 
 xxxviii. 16). 
 
 The spirit of Jacob revived (Gen. xlv. 27). 
 
 A molten image is falsehood, and there is no breath in it (Jer. li. 17). 
 
 The Lord Jehovih said to the dry bones, I will cause breath to enter 
 into you, that ye may live. Come from the four winds breath, and 
 breathe upon these slain, and they shall live ; and the breath came into 
 them, and they revived (Ezek. xxxvii. 5, 6, 9, 10). 
 
 Jesus took the daughter [of Jairus] by the hand, and her spirit re- 
 turned, and she rose up immediately (Luke viii. 54, 55). 
 
 48. ii. As Tnan's life varies according to his state, hy " spirit" 
 is meant the varying affection of life in man. As, 1 : The life 
 of wisdom : — 
 
 Bezaleel was filled with the spirit of wisdom, intelligence, and knowl- 
 edge (Exod. xxxi. 3). 
 
 Thou shalt speak unto all that are wise-hearted, whom I have filled 
 with the spirit of wisdom (Exod. xxviii. 3). 
 
 Joshua was filled with the spirit of wisdom (Deut. xxxiv. 9). 
 
N. 48] DOCTRINE OF THE LORD 77 
 
 Nebuchadnezzar said of Daniel [in whom is the spirit of the holy gods. 
 The queen said] that an excellent spirit of knowledge, intelligence, and 
 wisdom was in him (Dan. iv. 8 ; v. 12). 
 
 They that erred in spirit shall know iutelligence {Isa. xxix. 24). 
 
 2. The excitation of life : — 
 
 Jehovah hath stirred up the spirit of the kings of Media (Jer. li. 11). 
 
 Jehovah hath stirred up the spirit of Zerubhabel, and the spirit of 
 all the remnant of the people (Haggai i. 14). 
 
 I will put a spirit in the king of Assyria, that he may hear a rumor, 
 and shall return into his own land (Isa. xxxvii. 7). 
 
 Jehovah hardened the spirit of Sihon the king (Deut. ii. 30). 
 
 That which cometh up upon your spirit shall not be at all (Ezek. xx. 32). 
 
 3. Freedom of life : — 
 
 [It is said of] the four living creatures (which were cherubs) seen by 
 the prophet, Whithersoever the spirit was to go, they went {Ezek. i. 
 12, 20). 
 
 4. Life in fear, pain or grief, and anger : — 
 
 That every heart may melt, and aU hands be let down, and every 
 spirit be faint (Ezek. xxi. 7). 
 
 My spirit hath failed upon me ; my heart is amazed in the midst of me 
 (Ps. cxlii. 3 ; cxliii. 4). 
 
 My spirit is consumed (Ps. cxliii. 7). 
 
 As for me Daniel, my spirit was grieved (Dan. vii. 15). 
 
 The spirit of Pharaoh was troubled (Gen. xli. 8). 
 
 Nebuchadnezzar said. My spirit was troubled (Dan. ii. 3). 
 
 I went in sadness in the heat of my spirit (Ezek. iii. 14). 
 
 5. A life of varioiis evil affections : — 
 
 Provided that in his spirit there is no guile (Ps. xxxil. 2). 
 
 Jehovah hath mingled a spirit of perversities in the midst thereof (Isa. 
 xix. 14). 
 
 He said to the foolish prophets that go away after their own spirit 
 (Ezek. xiii. 3). 
 
 The prophet is a fool, the man [that hath a] spirit is mad (Hos. ix. 7). 
 
 Take ye heed to your spirit, and deal not treacherously (Mai. ii. 16). 
 
 The spirit of whoredoms hath led them astray (Hos. iv. 12). 
 
 The spirit of whoredoms is in the midst of them (Sos. v. 4). 
 
 When the spirit of jealousy hath passed upon him (Num. v. 14). 
 
 A man who wandereth in spirit and chattereth a lie [Micah ii. 11). 
 
78 DOCTRINE OF THE LORD [N. 48 
 
 A generation whose spirit was not steadfast with God {Ps. Ixxviii. 8). 
 
 Jehovah hath poured out upon you the spirit of deep sleep {Isa. xxix. 
 10). 
 
 Ye shall conceive chaff, ye shall bring forth stubble ; as for your spirit, 
 fire shall devour you {Isa. xxxiii. 11). 
 
 6. Infernal life : — 
 
 I will cause the unclean spirit to pass out of the land {Zech. xiii. 2). 
 
 When the unclean spirit is gone out of a man, he walketh through dry 
 places, and he afterwards joineth to himself seven spirits worse than 
 himself, and they enter in and dwell there {Matt. xii. 43-45). 
 
 Babylon is become the hold of every foul spirit {Rev. xviii. 2). 
 
 7. Besides the infernal spirits themselves by whom men are 
 troubled : — 
 
 Matt. viii. 16 ; x. 1 ; xii. 43-45 ; Mark i. 23-27 ; ix. 17-29 ; Luke iv. 
 33, 36 ; vi. 17, 18 ; vii. 21 ; viii. 2, 29 ; ix. 39, 42, 65 ; xi. 24-26 ; xiii. 11 ; 
 Bev. xiii. 15 ; xvi. 13, 14. 
 
 49. iii. That by " spirif is meant the life of one who is 
 regenerate, which is called spiritual life : — 
 
 Jesus said, Except a man be bom of water and of the spirit, he can- 
 not enter into the kingdom of God {John iii. 5). 
 
 I will give you a new heart, and a, new spirit. I will put My spirit 
 within you, and cause you to walk in My statutes {Ezek. xxxvi. 26, 27). 
 
 To give a new heart and a new spirit {Ezek. xi. 19). 
 
 Create in me a clean heart, God, and renew a steadfast spirit within 
 me. Restore unto me the joy of Thy salvation, and let a willing spirit 
 uphold me {Ps. li. 10, 12). 
 
 Make you a new heart, and a new spirit ; for why will ye die, hovse 
 of Israel {Ezek. xviii. 31). 
 
 Thou sendest forth Thy spirit, they are created, and Thou renewest 
 the faces of the earth {Ps. civ. 30). 
 
 The hour cometh, and now is, when the true worshipers shall wor- 
 ship the Father in spirit and in truth {John iv. 23). 
 
 Jehovah God giveth breath {animam) to the people, and spirit to them 
 that walk therein {Isa. xiii. 5). 
 
 Jehovah formeth the spirit of man in the midst of him {Zech. xii. 1). 
 
 With my soul have I awaited Thee in the night ; with my spirit in the 
 midst of me have I awaited Thee in the morning {Isa. xxvi. 9). 
 
 In that day shall Jehovah be for a spirit of judgment to him that 
 sitteth in judgment {Isa. xxviii. 5, 6). 
 
N. 49] DOCTRINE OF THE LORD 79 
 
 My spirit hath rejoiced in God my Saviour {Luke i. 47). 
 
 They have quieted my spirit in the land of the north (Zech. vi. 8). 
 
 Into Thy hand I commend my spirit ; Thou hast redeemed me (Ps. 
 xxxi. 5). 
 
 Did not He make one, and the rest in whom was spirit ? (Mai. ii. 15). 
 
 After three days and a half the spirit of life from God entered into 
 the two witnesses that had been killed by the beast {Rev. xi. 11). 
 
 I Jehovah the former of the mountains, and the creator of the wind 
 {spiritiis) {Amos iv. 13). 
 
 God, the God of the spirits as to all flesh {Num. xvi. 22 ; xxvii. 18). 
 
 1 will pour upon the house of David, and upon the inhabitant of Jeru- 
 salem, the spirit from on high {Zech. xii. 10). 
 
 Until He hath poured upon us the spirit from on high {Isa. xxxii. 15). 
 
 I wUl pour waters upon him that is thirsty, and brooks upon the dry 
 [ground], I will pour My spirit upon thy seed {Isa. xliv. 3). 
 
 I will pour My spirit upon all flesh, also upon the servants and the hand- 
 maids ; in those days will I pour out My spirit {Joel ii. 28, 29). (To pour 
 out the spirit means to regenerate ; as does also to give a new heart 
 and a new spirit.) 
 
 [2] That by " sj>irit" is meant spiritual life in those who are in 
 humiliation : — ■ 
 
 I dwell in a contrite and humble spirit, and to revive the spirit of the 
 humble, and to revive the heart of the contrite ones {Isa. Ivii. 15). 
 
 The sacrifices of God are a broken spirit, a broken and contrite heart, 
 God, Thou wilt not despise {Ps. Ii. 17). 
 
 He will give the oil of joy for mourning, and the garment of praise 
 for the spirit of heaviness {Isa. Ixi. 3). 
 
 A woman forsaken and grieved in spirit {Isa. liv. 6). 
 
 Blessed are the poor in spirit, for theirs is the kingdom of the heavens. 
 {Matt. V. 3). 
 
 50. iv. That where " spirit" is said of the Lord, there is 
 meant His Divine life, thus the Lord Himself, is evident from 
 these passages : — 
 
 He whom the Father hath sent speaketh the words of God, for God 
 hath not given the spirit by measure unto Him ; the Father loveth the 
 Son, and hath given all things into His hand {John iii. 34, 35). 
 
 There shall go forth a rod out of the stem of Jesse, and the spirit of 
 Jehovah shall rest upon Him, the spirit of wisdom and intelligence, the 
 spirit of counsel and might {Isa- xi, 1, 2). 
 
80 DOCTRmE OF THE LORD [N. 50 
 
 I have put My spirit upon Him, He shall bring forth judgment to the 
 nations {Isa. xlU. 1). 
 
 When the enemy shall come as a pent-up stream, the spirit of Jeho- 
 vah shall lift up a standard against him ; then shall the Redeemer come 
 to Zion {Isa. lix. 19, 20). 
 
 The spirit of the Lord Jehovih is upon Me ; Jehovah hath anointed 
 Me to preach good tidings to the poor (Isa. Ixi. 1 ; Luke iv. 18). 
 
 Jesus knowing in His spirit that they so reasoned within themselves 
 {Mark u. 8). 
 
 Jesus exulted in spirit, and said {Luke x. 21). 
 
 Jesus was troubled in His spirit {John xiii. 21). 
 
 Jesus sighed in His spirit {Mark viii. 12). 
 
 [2] "Spirit" as used for Jehovah Himself, that is, the Lord: — 
 
 God is a Spirit (John iv. 24). 
 
 Who hath directed the Spirit of Jehovah, or who is a man of His 
 counsel 1 {Isa. xl. 13). 
 
 The Spirit of Jehovah led them by the hand of Moses (Isa. Ixiii. 12, 
 14). 
 
 Whither shall I go from Thy Spirit, and whither shall I flee ? (Fa. 
 cxxxix. 7). 
 
 Jehovah said, Not by might, but by My Spirit shall he do it (Zech. iv. 
 6). 
 
 They provoked the Spirit of His holiness, therefore He was turned to 
 be their enemy (Isa. Mil. 10 ; Ps. cvi. 33, 40). 
 
 My Spirit shall not strive with man for ever, for he is flesh (Gen. vi. 3). 
 
 I will not contend to eternity, for the Spirit should fail before Me 
 {Isa. Ivii. 16). 
 
 The blasphemy against the Holy Spirit shall not be forgiven ; but he 
 who shall speak a word against the Son of man, it shall be forgiven (Matl. 
 xii. 31, 32 ; Mark iii. 28-30 ; Luke xii. 10). 
 
 "Blasphemy against the Holy Spirit," is blasphemy against 
 the Lord's Divine ; " a word against the Son of man," is some- 
 thing said against the Word by wrongly interpreting its mean- 
 ing ; for " the Son of man" is the Lord in respect to the Word, 
 as has been shown above. 
 
 51. V. That by " spirit," when said of the Lord, is specifically 
 meant the life of His wisdom, which is Divine Truth : — 
 
 I tell you the truth, it is expedient for you that I go away, for if I go 
 not away the Comforter will not come unto you, but if I go away I will 
 send Him unto you (John xvi. 7). 
 
N. 51] DOCTRINE OF THE LORD 81 
 
 When He, the Spirit of Truth, is come. He will lead you into all truth. 
 He shall not speak from Himself ; but whatsoever He shall hear, that 
 shall He speak (John xvi. 13). 
 
 He shall glorify Me, for He shall receive of Mine, and shall declare it 
 unto you : all things that the Father hath are Mine ; therefore said I that 
 He shall receive of Mine and shall declare it unto you (John xvi. 14, 16). 
 
 I vrill ask the Father, that He may give you another Comforter, the 
 Spirit of Truth, whom the world cannot receive, because it seeth Him 
 not, neither knoweth Him ; but ye know Him, for He abideth with you, 
 and shall be iu you : I will not leave you orphans, I come to you, and ye 
 shall see Me (John xiv. 16-19). 
 
 When the Comforter is come, whom I will send unto you from the 
 Father, even the Spirit of Truth, He shall testify of Me (John xv. 26). 
 
 Jesus cried, saying. If any one thirst let him come unto Me and drink ; 
 he that believeth in Me, as the Scripture hath said, out of his belly shall 
 flow streams of living water. This He said of the spirit which they that 
 believe in Him should receive. For the Holy Spirit was not yet, because 
 Jesus was not yet glorified (John vii. 37-39). 
 
 Jesus breathed on His disciples, and said, Receive ye the Holy Spirit 
 (John XX. 22). 
 
 [2] That by the " Comforter," the " Spirit of Truth," and the 
 "Holy Spirit," the Lord meant Himself, is evident from His 
 words — ^that " the world did not as yet know Him," for they did 
 not as yet know the Lord. And when He said that He " would 
 send it," He added, " I will not leave you orphans, I come to 
 you, and ye shall see Me" {John xiv. 16-19, 26, 28) ; and in 
 another place, " Lo I am with you all the days, even to the 
 consummation of the age" (Matt, xxviii. 20) ; and when 
 Thomas said, " We know not whither Thou goest," Jesus said, 
 "I am the way and the truth" {John xiv. 5, 6). 
 
 [3] As the " Spirit of Truth" or " Holy Spirit" is the same 
 as the Lord, who is the Truth itself, it is said, " the Holy Spirit 
 was not yet, because Jesus was not yet glorified" {John vii. 39) ; 
 for after His glorification or complete unition with the Father, 
 which was effected by the passion of the cross, the Lord was 
 Divine wisdom and Divine truth itself, thus the Holy Spirit. 
 The reason why the Lord breathed on the disciples and said, 
 " Eeceive ye the Holy Spirit," was that all the breathing of 
 heaven is from the Lord. For angels as well as men have 
 
82 DOCTRINE OF THE LORD [N. 51 
 
 breathing and beating of the heart ; their breathing being ac- 
 cording to their reception of wisdom from the Lord, and their 
 beating of the heart or pulse being according to their reception 
 of Divine love from the Lord. That this is so will be seen in 
 its own place. 
 
 [4] That " the Holy Spirit" is Divine Truth from the Lord, 
 is further evident from these passages : — 
 
 When they bring you to the synagogues, be not anxious as to what ye 
 shall say ; for the Holy Spirit shall teach you in the same hour what ye 
 ought to say {Luke xii. 11, 12 ; xxi. 14 ; Mark xiii. 11). 
 
 Jehovah said. My spirit that is upon thee, and My words which I have 
 put in thy mouth, shall not depart out of thy mouth {Isa. lix. 21). 
 
 There shall go forth a Rod out of the stem of Jesse, and He shall 
 smite the earth with the rod of His mouth, and with the breath {spiritu) 
 of His lips shall He slay the wicked, and truth shall be the girdle of His 
 thighs {Isa. xi. 1, 4, 5). 
 
 Now with the mouth He hath commanded, and His spirit hath gathered 
 them {Isa. xxxiv. 16). 
 
 They who worship God must worship in spirit and in truth {John iv. 24). 
 
 It is the spirit that quiokeneth, the flesh proiiteth nothing ; the words 
 that I speak unto you, they are spirit and they are life {John vi. 63). 
 
 John said, I baptize you with water unto repentance ; but He that 
 Cometh after me shall baptize you with the Holy Spirit and with fire 
 {Matt. iii. 11 ; Mark i. 8 ; Luke iii. 16). 
 
 To " baptize with the Holy Spirit and with fire," is to regener- 
 ate by means of the Divine truth which is of faith and the 
 Divine good which is of love. 
 
 When Jesus was baptized, the heavens were opened, and He saw the 
 Holy Spirit descending like a dove {Matt. iii. 16 ; Mark i. 10 ; Luke iii. 
 21, 22 ; John i. 32, 33). 
 
 A dove is a representative of purification and regeneration by 
 means of Divine truth. 
 
 [5] As by " the Holy Spirit," where the Lord is treated of, 
 is meant His Divine life, thus Himself, and, specifically, the 
 life of His wisdom which is called Divine truth, by the 
 " spirit" mentioned in the writings of the prophets which is 
 called also the '' Holy Spirit," is meant Divine truth from the 
 Lord. Thus in the following passages : — 
 
N. 51] DOCTRINE OF THE LORD 83 
 
 The Spirit said unto the churches {Rev. ii. 7, 11, 29 ; ili. 1, 6, 13, 22). 
 
 The seven lamps of fire burning before the throne are the seven spirits 
 of God [Rm. iv. 5). 
 
 In the midst of the elders a Lamb standing, having seven eyes, which 
 are the seven spirits of God sent forth into all the earth {Rev. v. 6). 
 
 "Lamps of fire," and the Lord's " eyes," signify Divine truths, 
 and " seven" signifies what is holy. 
 
 The Spirit said, that they may rest from their labors {Eev. xiv. 13). 
 
 The Spirit and the bride say. Come {Rev. xxii. 17). 
 
 They made their heart adamant, that they should not hear the law or 
 the words which Jehovah hath sent in His Spirit by the hand of the 
 prophets {Zech. vii. 12). 
 
 The spirit of Elijah came upon Elisha (2 Kings ii. 15). 
 
 John went before in the spirit and power of Elijah {Luke i. 17). 
 
 Elizabeth was filled with the Holy Spirit and prophesied {Luke i. 41). 
 
 Zacharias, filled with the Holy Spirit, prophesied {Luke i. 67). 
 
 David said in the Holy Spirit, The Lord said to my Lord, Sit at My 
 right hand {Mark xii. 36). 
 
 The testimony of Jesus is the spirit of prophecy {Rev. xix. 10). 
 
 As, therefore, by the " Holy Spirit" there is meant, specifically, 
 the Lord as to Divine wisdom, and derivatively as to Divine 
 truth, it is evident why it is said of the Holy Spirit that it 
 enlightens, teaches, inspires. 
 
 52. vi. Jehovah Himself (that is, the Lord) spoke the Word 
 through the prophets. We read of the prophets that they were 
 in vision, and that Jehovah spoke to them. When they were 
 in vision they were not in the body, but in their spirit, in which 
 state they saw things such as are in heaven. But when Jeho- 
 vah spoke to them, they were in the body, and heard Him 
 speaking. These two states of the prophets should be carefully 
 disting^shed. In their state of vision, the eyes of their spirit 
 were opened, and those of their body shut, and they then seemed 
 to themselves to be carried from place to place, the body re- 
 maining in its own place. In this state, at times, were Ezekiel, 
 Zechariah, Daniel, and John when he wrote the Revelation; 
 and it is then said that they were " in vision," or " in the spirit." 
 Thus Ezekiel says :— 
 
84 DOCTRINE OF THE LORD [N. 52 
 
 The spirit lifted me up, and brouglit me into Chaldea to the captivity, 
 in the vision of God, in the Spirit of God ; thus went up above me the 
 vision which I saw (xi. 1, 24). 
 
 He says too, 
 
 That the spirit took him up, and he heard behind him an earthquake, 
 and other things (iii. 12, 14). 
 
 Also that the spirit lifted him up between the earth and the heaven, 
 and brought him in the visions of God to Jerusalem, and he saw abomi- 
 nations (viii. 3, etc.). 
 
 In like manner in the vision of God, or in the spirit, he saw 
 
 The four living creatures, which were cherubs (i. and x.). 
 And also the new earth and the new temple, and an angel measuring 
 them (xl. to xlviii.). 
 
 That he was then in the visions of God, he says in xl. 2 ; and 
 that the spirit took him up, in xliii. 5. The case was the same 
 with Zechariah, in whom at the time there was an angel, 
 
 When he saw a man riding among the myrtle-trees {Zech. i. 8, etc.). 
 
 When he saw four horns, and afterwards a man who had a measuring 
 line in his hand (i. 18 ; ii. 1). 
 
 When he saw Joshua the high priest (iii. 1, etc.). 
 
 When he saw a lampstand, and two olive-trees (iv. 2, 3). 
 
 When he saw a flying roll, and an ephah (v. 1, 6). 
 
 And when he saw four chariots going out between two mountains, and 
 horses (vi. 1, etc.). 
 
 In a similar state was Daniel, 
 
 When he saw four beasts coming up out of the sea {Dan. vii. 3). 
 And when he saw the combats of the ram and the he-goat (viii. 1, etc). 
 
 That he saw these things in visions, is stated in vii. 1, 2, 7, 13 ; 
 viii. 2 ; X. 1, 7, 8. That the angel Gabriel was seen by him in 
 vision, and spoke with him, is stated in ix. 21, 22. The case 
 was the same with John when he wrote the Revelation, who 
 says. 
 
 That he was in the spirit on the Lord's day {Rev. i. 10). 
 
 That he was carried away in the spirit into the wilderness (xvii. 3). 
 
 Into a high mountain in the spirit (xxi. 10). 
 
N. 52] DOCTEmE OF THE LORD 85 
 
 That lie saw horses in vision (ix. 17). 
 
 And elsewhere that he saw the things which he described, thus in 
 spirit, or in vision (i. 12 ; iv. 1 ; v. 1 ; vi. 1 ; and in every other chapter). 
 
 53. As to the Word itself, however, it is not said in the 
 Prophets that they spoke it from the Holy Spirit, but that they 
 spoke it from Jehovah, from Jehovah of Armies, from the Lord 
 Jehovih ; for we read " the Word of Jehovah came unto me," 
 " Jehovah said unto me," and very frequently " Jehovah said," 
 and " the word (dictum) of Jehovah." And, as the Lord is Je- 
 hovah, as has been shovm above, it follows that all the Word has 
 been spoken by Him. That no one may doubt this to be the 
 case, I will give the references, in Jeremiah only, to the places 
 where these four expressions occur : — Jer. i. 4, 7, 11-14, 19 ; 
 ii. 1-5, 9, 19, 22, 29, 31 ; iii. 1, 6, 10, 12, 14, 16 ; iv. 1, 3, 9, 17, 
 27 ; V. 11, 14, 18, 22, 29 ; vi. 6, 9, 12, 15, 16, 21, 22 ; vii. 1, 3, 
 11, 13, 19-21 ; viii. 1, 3, 12, 13 ; ix. 3, 7, 9, 13, 15, 17, 22, 24, 
 25 ; X. 1, 2, 18 ; xi. 1, 6, 9, 11, 17, 21, 22 ; xii. 14, 17 ; xiii. 1, 
 6, 9, 11-15, 25 ; xiv. 1, 10, 14, 15 ; xv. 1-3, 6, 11, 19, 20 ; xvi. 
 
 1, 3, 5, 9, 14, 16 ; xvii. 5, 19, 20, 21, 24 ; xviii. 1, 5, 6, 11, 13 ; 
 xix. 1, 3, 6, 12, 15 ; XX. 4 ; xxi. 1, 4, 7, 8, 11, 12 ; xxii. 2, 5, 6, 
 11, 16, 18, 24, 29, 30 ; xxiii. 2, 5, 7, 12, 15, 24, 29, 31, 38 ; xxiv. 
 3, 5, 8 ; XXV. 1, 3, 7-9, 15, 27-29, 32 ; xxvi. 1, 2, 18 ; xxvii. 1, 
 
 2, 4, 8, 11, 16, 19, 21, 22 ; xxviii. 2, 12, 14, 16 ; xxix. 4, 8, 9, 
 16, 19-21, 25, 30-32 ; xxx. 1-5, 8, 10-12, 17, 18 ; xxxi. 1, 2, 7, 
 10, 15-17, 23, 27, 28, 31-38 ; xxxii. 1, 6, 14, 15, 25, 26, 28, 30, 
 36, 42; xxxiii. 1, 2, 4, 10-13, 17, 19, 20, 23, 25; xxxiv. 1, 
 2, 4, 8, 12, 13, 17, 22 ; xxxv. 1, 13, 17-19 ; xxxvi. 1, 6, 27, 
 29, 30 ; xxxvii. 6, 7, 9 ; xxxviii. 2, 3, 17 ; xxxix. 15-18 ; xl. 1 ; 
 xlii. 7, 9, 15, 18, 19; xliii. 8, 10; xliv. 1, 2, 7, 11, 24-26, 30; 
 xlv. 1, 2, 5 ; xlvi. 1, 23, 25, 28 ; xlvii. 1 ; xlviii. 1, 8, 12, 30, 35, 
 38, 40, 43, 44, 47; xlix. 2, 5-7, 12, 13, 16, 18, 26, 28, 30, 32, 
 
 35, 37-39 ; 1. 1, 4, 10, 18, 20, 21, 30, 31, 33, 35, 40 ; li. 25, 33, 
 
 36, 39, 52, 58. These from Jeremiah only. All the other 
 prophets speak in the same way, and none say that the Holy 
 Spirit has spoken, or that Jehovah has spoken to them by 
 means of the Holy Spirit. 
 
86 DOCTRINE OF THE LORD [N. 64 
 
 54. From all tMs then it is evident that Jehovah (■who is 
 THE Lord from eternity) spoke through the prophets ; and 
 that where the Holy Spirit is mentioned, it is the Lord Him- 
 self. It follows that God is one in both person and es- 
 sence, AND THAT THIS GOD IS THE LoRD. 
 
 XI. 
 
 The Doctrine of the Athanasian Creed agrees with 
 THE Truth, provided that by a Trinity of Per- 
 sons is understood a Trinity op Person, and that 
 this Trinity is in the Lord. 
 
 55. The recognition by Christians of three Divine Persons, 
 and thus as it were of three Gods, has arisen from there being 
 in the Lord a Trine, one of which is called the Father, the sec- 
 ond the Son, and the third the Holy Spirit. This Trine is also 
 referred to in the Word under distinct names ; just as we refer 
 by distinct names to soul, to body, and to that which proceeds 
 from them, which, however, taken together, form a one. In the 
 sense of the letter the Word is of such a nature that things which 
 form a one it distinguishes from each other as if they did not 
 form a one. This is why Jehovah (who is the Lord from eter- 
 nity) is sometimes called " Jehovah," sometimes " Jehovah of 
 Armies," sometimes " God," sometimes " the Lord ;" and at the 
 same time He is called " Creator," " Saviour," " Redeemer," 
 and " Former," and even " Shaddai ;" and His Human which 
 He assumed in this world, " Jesus," " Christ," " Messiah," " Son 
 of God," " Son of man ;" and, in the Word of the Old Testar 
 ment, "God," "Holy One of Israel," "Jehovah's Anointed," 
 " King," " Prince," " Counselor," " Angel," " David." [2] In 
 consequence of this feature of the Word in the sense of the 
 letter (that it speaks of as many those who really form a one) 
 Christians, who at first were simple folk, and understood every- 
 thing in accordance with the literal import of the words, dis- 
 
N. 55] DOCTRINE OF THE LORD 87 
 
 criminated the Divinity into three Persons. On account of their 
 simplicity this was permitted, but in such a manner that they 
 should believe the Son to be Infinite, Uncreate, Almighty, God, 
 and Lord, altogether equal to the Father ; and that they should 
 also believe that these are not two, or three ; but one in essence, 
 majesty, and glory, and therefore in Divinity. [3] They who 
 believe this in simplicity in accordance with doctrine, and do 
 not confirm themselves in the idea of three Gods, but of the 
 three make a one, after death are taught by the Lord by means 
 of angels that He Himself is that one God, and that Trine. 
 And this teaching is received by all who come into heaven ; for 
 no one can be admitted into heaven who thinks of three Gods, 
 however much he may say One ; for the life of the whole 
 heaven, and the wisdom of all the angels, are founded upon the 
 acknowledgment and consequent confession of one God, and 
 upon the faith that this one God is also Man, and that He is the 
 Lord, who is at once both God and Man. [4] Prom all this it 
 is evident that it was of Divine permission that Christians at 
 first received the doctrine of three Persons, provided that they 
 at the same time received the idea that the Lord is God, Infinite, 
 Almighty, and Jehovah. Por unless they had received this too, 
 it would have been all over with the church, because the 
 church is the church from the Lord ; and the eternal life of all 
 is from the Lord, and from no other. [5] That the church is 
 the church from the Lord is evident from this alone, that the 
 whole Word from beginning to end treats solely of the Lord, as 
 was shown above ; and that we must believe in Him, and that 
 they who do not believe in Him have not eternal life, but that 
 the anger of God abideth on them (John iii. 36). [6] Now as 
 every one sees in himself that if God is one. He is one in both 
 Person and Essence (for no one thinks differently, or can think 
 differently, while thinking that God is one), I will here cite the 
 whole of the Creed which takes its name from Athanasius, and 
 will afterwards show that all things said therein are true, pro- 
 vided that instead of a trinity of Persons there is understood 
 a trinity of Person. 
 
88 DOCTRINE OF THE LORD [N. 56 
 
 56. The Creed is as follows : — 
 
 Whosoever will be saved, before all things it is necessary that he hold 
 the Catholic (other authorities say. Christian) Eaith ; which faith, except 
 every one do keep whole and undefiled, without doubt he shall perish 
 everlastingly. And the Catholic {others say, Christian) Eaith is this : 
 That we worship one God in Trinity, and the Trinity in Unity, neither 
 confounding the persons, nor dividing the substance {others say, essence). 
 For there is one person of the Father, another of the Son, and another 
 of the Holy Spirit ; but the Godhead of the Father, of the Son, and 
 of the Holy Spirit, is all one, the glory equal, the majesty coeternal. 
 Such as the Father is, such is the Son, and such is the Holy Spirit. The 
 Father uncreate, the Son uncreate, and the Holy Spirit uncreate. The 
 Father incomprehensible {inflnitus), the Son incomprehensible (infinitus), 
 and the Holy Spirit incomprehensible {infinitus). The Father eternal, 
 the Son eternal, and the Holy Spirit eternal : and yet there are not three 
 eternals, but One Eternal : as also there are not three incomprehensibles 
 {ir{finiti), nor three uncreates ; but one uncreate, and one incomprehen- 
 sible {inflnitus). So likewise the Father is almighty, the Son almighty, 
 and the Holy Spirit almighty ; and yet there are not three Almighties, 
 but One Almighty. So the Father is God, the Son is God, and the Holy 
 Spirit is God : and yet there are not three gods, but One God. So like- 
 wise the Father is Lord, the Son Lord, and the Holy Spirit Lord ; and 
 yet not three lords, but One Lord. For like as we are compelled by the 
 Christian verity to acknowledge every person by himself to be God and 
 Lord, so are we forbidden by the Catholic Religion to say there be three 
 gods or three lords {others say, still we cannot, according to the Chris- 
 tian faith, mention three gods or three lords). The Father is made of 
 none, neither created, nor begotten {natus) : the Son is of the Father 
 alone, not made, nor created, but begotten {natus) : the Holy Spirit is of 
 the Father and of the Son, neither made, nor created, nor begotten 
 {natus), but proceeding. So there is one Father, not three Fathers ; one 
 Son, not three Sons ; one Holy Spirit, not three Holy Spirits. And in 
 this Trinity none is afore or after another ; none is greater or less than 
 another ; but the whole three persons are coeternal together, and coequal. 
 So that in all things, as is aforesaid, the Unity in Trinity and the Trin- 
 ity in Unity is to be worshiped {others say, three persons in one God- 
 head, and one God in three persons, is to be worshiped). He therefore 
 that will be saved, must thus think of the Trinity. 
 
 Furthermore, it is necessary to everlasting salvation that he also be- 
 lieve rightly the incarnation of our Lord Jesus Christ {others say, that he 
 firmly believes that our Lord is very Man). For the right faith is that 
 we believe and confess that our Lord Jesus Christ, the Son of God, is 
 
N. 56] DOCTRINE OF THE LORD 89 
 
 God and Man ; God of the substance {or essence ; others, nature) of the 
 Father, begotten before the worlds ; and Man of the substance {others 
 say, nature) of his mother, bom in the world ; perfect God, and perfect 
 Man, of a reasonable soul and human flesh {corpore) subsisting ; equal to 
 the Father as touching his Godhead, and inferior to the Father as touch- 
 ing his manhood. Who although he be God and Man, yet he is not two, 
 but one Christ ; one, not by conversion of the Godhead into flesh {cor- 
 pus) ; but by taking of the manhood into God {others say, He is one, yet 
 not that the Godhead was transmuted into manhood, but the Godhead 
 took up the Manhood to itself) ; one altogether, not by confusion {others 
 say, commingling) of substance, but by unity of person {others say. He 
 is altogether One, not that the two natures are commixed, but he is one 
 person). For as the reasonable soul and flesh {corpus) is one man, so God 
 and man is one Christ, Who suffered for our salvation, descended into 
 heU, rose again the third day from the dead. He ascended into heaven, 
 He sitteth on the right hand of the Father, God Almighty, from whence 
 He shall come to judge the quick and the dead. At whose coming all 
 men shall rise again with their bodies, and shall give account for their 
 own works. And they that have done good shall go into life everlasting, 
 and they that have done evil into everlasting fire. 
 
 57. That all things of the Creed are true in so far as its 
 verbal expressions are concerned, provided that instead of a 
 Trinity of Persons there is understood a Trinity of Person, will 
 be seen if we transcribe it again, with this latter trinity sub- 
 stituted in it. A Trinity of Person is this : That the Lord's 
 Divine is the Pathee, the Divine Human the Son, and 
 THE proceeding Divine THE HoLY SpiEiT. When this trin- 
 ity is understood, the man can both think of and say One God ; 
 but who fails to see that otherwise he cannot but think of three 
 Gods ? Athanasius himself saw this, and this is why there were 
 inserted these words : — 
 
 As we are compelled by the Christian verity to acknowledge every 
 person by himself to be God and Lord ; so are we forbidden by the Cath- 
 olic religion (or, by the Christian faith) to say (or name) three gods or 
 three lords. 
 
 This amounts to saying, Although it is allowable, by the Chris- 
 tian verity, to acknowledge, or think of, three Gods and Lords, 
 yet it is not allowable, by the Christian faith, to say or name 
 
90 DOCTRINE OF THE LORD [N. 57 
 
 more than one God and one Lord. And yet it is acknowledg- 
 ment and thought -which conjoin man with the Lord and 
 heaven, and not mere speech. Besides, no one can comprehend 
 how the Divine, which is one, can be divided into three Per- 
 sons, each of whom is God, for the Divine is not divisible. 
 And to make the three one through the essence or substance 
 does not take away the idea of three Gods, but merely conveys 
 an idea of their unanimity. 
 
 58. That in so far as its verbal expressions are concerned, 
 all things of this Creed are true, provided that instead of a Trin- 
 ity of Persons there is understood a Trinity of Person, is evident 
 from the same when rewritten in this form : — 
 
 Whosoever will be saved, it is necessary that he hold this Christian 
 Faith ; and the Christian Faith is, that we worship one God in Trinity, 
 and Trinity in Unity, not confounding the Trine of Person, nor dividing 
 the Essence. The Trine of one Person is what is called the Father, Son, 
 and Holy Spirit. The Divinity of the Father, Son, and Holy Spirit is 
 one and the same, the glory and majesty equal. Such as the Father is, 
 such is the Son, and such is the Holy Spirit. The Father is uncreate, 
 the Son uncreate, and the Holy Spirit uncreate. The Father is infinite, 
 the Son infinite, and the Holy Spirit infinite. And yet there are not 
 three infinites, nor three uncreates, but one Uncreate, and one Infinite. 
 So likewise the Father is Almighty, the Son Almighty, and the Holy 
 Spirit Almighty ; and yet there are not three almighties, but one Al- 
 mighty. So the Father is God, the Son is God, and the Holy Spirit is 
 God ; and yet there are not three gods, but one God. So likewise the 
 Father is Lord, the Son is Lord, and the Holy Spirit is Lord ; and yet 
 there are not three lords, but one Lord. For as by the Christian verity 
 we acknowledge a trine in one Person, who is God and Lord, so by the 
 Christian faith we can say one God and one Lord. The Father is made 
 of none, neither created, nor bom ; the Son is of the Father alone, not 
 made, nor created, but bom ; the Holy Spirit is of the Father and of the 
 Son, not made, nor created, nor bom, but proceeding. So there is one 
 Father, not three Fathers ; one Son, not three Sons ; one Holy Spirit, 
 not three Holy Spirits. And in this Trinity none is greatest or least, but 
 they are altogether equal. So that in all things, as is aforesaid, the 
 Unity in Trinity, and Trinity in Unity, is to be worshiped. 
 
 59. So far in the Creed as to the Trinity and Unity of God. 
 The Creed then treats of the Lord's assumption of the Human 
 
N. 59] DOCTRINE OF THE LORD 91 
 
 in the world, called the Incarnation. Everything said in the 
 Creed on this point also is true, provided we make a clear dis- 
 tinction between the human from the mother in which the 
 Lord was when in a state of humiliation or emptying out (ex- 
 inanitio) [see Isa. liii. 12], as when He suffered temptations 
 and the cross ; and the Human from the Father, in which He 
 was when in a state of glorification or unition. For in the 
 world the Lord assumed a Human conceived of Jehovah (who 
 is the Lord from eternity), and born of the virgin Mary ; so 
 that He had both a Divine and a human, a Divine from His 
 Divine from eternity, and a human from the mother Mary in 
 time ; but this latter human He put off, and put on a Human 
 that was Divine. This Human is what is called the Divine 
 Human, and is meant in the Word by the " Son of G-od." When 
 therefore the things first said in the Creed about the Incarna- 
 tion are understood of the maternal human (in which the Lord 
 was when in a state of humiliation), and the things that fol- 
 low, of the Divine Human (in which He was when in a state 
 of glorification), all things there are in agreement. With the 
 maternal human (in which the Lord was when in a state of 
 humiliation) agree the following statements, that come first in 
 the Creed : — 
 
 That Jesus Christ was God and Man, God of the Suhstance of the 
 Father, and Man of the substance of the mother, bom in the world ; 
 perfect God and perfect Man, of a rational soul and human body con- 
 sisting ; equal to the Father as touching the Godhead, but inferior to 
 the Father as touching the manhood. 
 
 That this manhood was not converted into the Godhead, nor com- 
 mixed therewith ; it being put ofi, and the Divine Human assumed in its 
 place. 
 
 With the Divine Human (in which He was when in a state of 
 glorification, and is now to eternity) agree the following words 
 in the Creed : — 
 
 Although our Lord Jesus Christ, the Son of God, be God and Man, 
 yet he is not two, but one Christ ; yea, he is altogether one, for he is one 
 person ; for as the reasonable soul and body are one man, so God and 
 Man are one Christ. 
 
92 DOCTKINE OF THE LORD [N. 60 
 
 60. That in the Lord, God and Man (as is said in the 
 Creed) are not two, but one Person, yea, altogether one, as 
 soul and body are one, is clear from many things said by the 
 Lord Himself, as that the Father and He are one; that all 
 things of the Father are His, and all His the Father's; that 
 He is in the Father, and the Father in Him; that all things 
 are given into His hand ; that He has all power ; that He is 
 the God of heaven and earth ; that whosoever believes in Him 
 has eternal life ; and further from its being said of Him that 
 He was taken up into heaven as to both the Divine and the 
 Human, and that, with respect to both. He sits on the right 
 hand of God, which means that He is Almighty : not to repeat 
 many passages of the Word treating of His Divine Human 
 which are copiously quoted above, and all of which bear wit- 
 ness that God is One in both Person and Essence ; that 
 THE Trinity is in Him ; and that this God is the Lord. 
 
 61. The reason why these truths relative to the Lord are 
 now for the first time made publicly known, is that it has been 
 foretold in the Bevelation (chapters xxi. and xxii.) that a New 
 Church, in which this doctrine will hold the chief place, is to 
 be instituted by the Lord at the end of the former church. It 
 is this Church which is meant by the " New Jerusalem," and 
 no one can come into it who does not acknowledge the Lord 
 as the God of heaven and earth. This I can declare — that the 
 universal heaven acknowledges the Lord alone ; and that no 
 one who does not acknowledge Him is admitted into heaven; 
 for heaven is heaven from the Lord. It is precisely this ac- 
 knowledgment from love and faith which causes all there to 
 be in the Lord and the Lord in them, as the Lord Himself 
 teaches in John : — 
 
 In that day ye shall know that I am ia My Father, and ye in Me, and 
 I in you (xiv. 20). 
 
 Abide in Me, and I in you. I am the vine, ye are the branches ; he 
 that abideth in Me and I in him, the same bringeth forth much fruit, for 
 without Me ye can do nothing ; if any one abide not in Me, he is cast 
 forth (XV. 4-6 ; xvii. 22, 23). 
 
N. 61] DOCTRINE OF THE LORD 93 
 
 The reason why this has not been previously seen from the 
 Word, is that if it had been previously seen it would not have 
 been received, because the Last Judgment had not been ef- 
 fected. Before that event the power of hell prevailed over 
 the power of heaven, and as man is in the midst between the 
 two, it is evident that the devil (which is hell) would have 
 plucked it out of men's hearts, and would also have profaned 
 it. But this state of power on the part of hell was completely 
 broken by the Last Judgment, which has now been executed. 
 Since that Judgment — thus now — every man who craves to be 
 enlightened and wise can be so. (On this subject see the work 
 on Heaven and Hell, n. 589-596, 597-603 ; and also that on 
 the Last Judgment, n. 65-72, 73, 74.) 
 
 XII. 
 
 By the "New Jeetjsalem'' (spoken of in the Revela- 
 tion) IS MEANT A New Church. 
 
 62. In the Revelation, after a description of the state of the 
 Christian Church as it would be at its end, and as it now is,* 
 and after those of that church who are signified by the false 
 prophet, the dragon, the harlot, and the beasts, are said to 
 have been cast into hell, it is added : — 
 
 I saw a new heaven and a new earth, for the former heaven and the 
 former earth were passed away. And I John saw the Holy City New 
 Jerusalem coming down from God out of heaven. And I heard a great 
 voice out of heaven, saying, Behold, the tabernacle of God is with men, 
 and He will dwell with them, and they shall he His people, and God 
 Himself shall be with them, their God. And He that sat upon the throne 
 said, Behold, I make all things new. And He said unto me, Write, for 
 these words are true and faithful {Rev. xxi. 1-3, 5). 
 
 By the " new heaven," and by the " new earth," which John 
 saw, after the former heaven and the former earth had passed 
 
 • That is, in 1763. [Tb.] 
 
94 DOCTKINE OF THE LORD [N. 62 
 
 away, is not meant a new starry and atmospheric heaven such 
 as appears before the eyes of men, nor a new earth such as 
 that on which men dwell; but there is meant a newness of 
 the church in the spiritual world, and a newness of the church 
 in the natural world. As a newness of the church in both 
 worlds, spiritual and natural, was effected by the Lord when 
 He was in this world, a like prediction had been made in the 
 Prophets, namely, that a new heaven and a new earth would 
 then come into existence (as in Isa. Ixv. 17 ; Ixvi. 22, and else- 
 where), which cannot possibly mean a heaven visible to the 
 eyes, and an earth habitable by men. By the term spiritual 
 world is meant the world where angels and spirits dwell, and 
 by the term natural world is meant the world where men 
 dwell. That a newness of the church in the spiritual world 
 has been recently effected, and that a newness of the church 
 in the natural world will be effected, has been partly shown in 
 the little work on the Last Judgment, and will be shown more 
 fully in the Continuation of that work. 
 
 63. By the "Holy City Jerusalem" is meant this New 
 Church as to doctrine, and therefore it was seen coming down 
 from God out of heaven, for the doctrine of genuine truth 
 comes to us from the Lord through heaven, and from no other 
 source. As the Church in respect to doctrine is meant by the 
 City New Jerusalem, it is said : — 
 
 Prepared as a bride adorned for her Husband (verse 2) ; 
 
 and afterwards, 
 
 There came unto me one of the seven angels, and talked with me, 
 saying, Come hither, I will show thee the bride, the Lamb's wife ; and 
 he carried me away in the spirit to a great and high mountain, and 
 showed me that great city, the Holy Jerusalem, descending out of heaven 
 from God (verses 9, 10). 
 
 That by " bride" and " wife" is meant the church, when the 
 Lord is meant by "bridegroom" and "husband," is well 
 known. The church is a " bride" when she is desirous to re- 
 ceive the Lord; and a "wife," when she does receive Him. 
 
N. 63] DOCTRINE OF THE LORD 95 
 
 That the Lord is meant by " her Husband" is evident ; for it 
 is said, " the bride the Lamb's wife." 
 
 64. The reason why " Jerusalem" means the church as to 
 doctrine, is that there and at no other place in the land of Ca- 
 naan were the temple and altar, the offering of sacrifices, and 
 therefore the Divine worship ; and for this reason the three 
 yearly feasts were celebrated there, to which every male in 
 the whole country was commanded to go. This is why " Jeru- 
 salem" signifies the church in respect to worship, and there- 
 fore as to doctrine — for worship is prescribed in doctrine, and 
 is performed according to it. An additional reason is that the 
 Lord was present in Jerusalem, and taught in its temple, and 
 afterwards glorified His Human there. Besides, " city" in the 
 spiritual sense of the Word signifies doctrine, and therefore 
 "holy city" signifies the doctrine of Divine truth from the 
 Lord.* [2] That by " Jerusalem" is meant the church as to 
 doctrine, is further evident from other passages in the Word, 
 as from these : — 
 
 For Zion's sake I will not hold my peace, and for Jerusalem's sake I 
 will not rest, until the righteousness thereof go forth as brightness, and 
 the salvation thereof as a lamp that humeth. Then shall the nations see 
 thy righteousness, and all kings thy glory ; and thou shalt be called by a 
 new name, which the mouth of Jehovah shall name ; and thou shalt be 
 a crown of ornament in the hand of Jehovah, and a kingdom's diadem 
 in the hand of thy God ; for Jehovah shall delight in thee, and thy land 
 shall be married. Behold, thy salvation cometh ; behold, His reward is 
 with Him ; and they shall call them the holy people, the redeemed of Je- 
 hovah ; and thou shalt be called, A city sought out, not forsaken (Isa. 
 isii. 1^, 11, 12). 
 
 This whole chapter treats of the Lord's advent, and of a New 
 Church to be set up by Him. This New Church is here meant 
 by "Jerusalem called by a new name which the mouth of 
 
 * That by " city" in the Word is signified the doctrine of the church and of reli- 
 gion, may be seen in the Arcana Ccelesiia (n. 402, 2449, 2943, 3216, 4492, 4493). That by 
 the gate of a city is signified the doctrine by means of which there is entrance into 
 the church (n. 2843, 4477, 4478). That on this account the elders sat in the gate of the 
 city, and judged, ibid. That " to go out of the gate" is to fall back from doctrine 
 (n. 4492, 4493). That in heaven cities and palaces are presented representatively 
 when angels and spirits are conversing about doctrinal matters (n. 3216). 
 
96 DOCTRINE OF THE LORD [N. 64 
 
 Jehovah shall name," and which shall be "a crown of orna- 
 ment in the hand of Jehovah, and a kingdom's diadem in the 
 hand of God," and in which Jehovah shall "delight," and 
 which shall be called " a city sought out, not forsaken." These 
 words cannot possibly mean the Jerusalem in which were the 
 Jews at the time of the Lord's coming into the world, for that 
 city was of a wholly contrary character, and might rather be 
 called Sodom, as indeed it is called in Rev. xi. 8 ; Isa. iii. 9 ; 
 Jer. xxiii. 14 ; Esek. xvi. 46, 48. [3] Again in Isaiah : — 
 
 Behold, I create a new heaven and a new earth, and the former shall 
 not be remembered : be ye glad and rejoice to eternities in that which I 
 create ; for behold I create Jerusalem a rejoicing, and her people a glad- 
 ness, that I may rejoice over Jerusalem, and be glad over My people. 
 Then shall the wolf and the lamb feed together ; they shall not do 
 harm in all the mountain of My holiness (Ixv. 17-19, 25). 
 
 This chapter also treats of the Lord's advent, and of a church 
 to be set up anew by Him. This church was not set up anew 
 among those who were in Jerusalem, but among those outside 
 of it, so that it is this church which is meant by the Jerusalem 
 that should be to the Lord a rejoicing, and whose people should 
 be to Him a gladness, and where also the wolf and the lamb 
 should feed together, and where they should do no harm. 
 Here, too, it is said, just as in the Revelation, that the Lord 
 will " create a new heaven and a new earth," the meaning be- 
 ing similar ; and it is added that He will " create Jerusalem." 
 [4] In another place in Isaiah : — 
 
 Awake ! awake ! put on thy strength, Zion ; put on thy beautiful 
 garments, Jerusalem, the holy city, for henceforth there shall no 
 more come into thee the uncircumcised and the unclean. Shake thyself 
 from the dust, arise, and sit down, O Jerusalem. My people shall know 
 (cognoscet) My name in that day, for I am He that doth speak, behold it 
 is I. Jehovah hath comforted His people ; He hath redeemed Jerusa- 
 lem (Iii. 1, 2, 6, 9). 
 
 This chapter also treats of the Lord's advent, and of the church 
 to be set up anew by Him; so that by the Jerusalem into 
 which the uncircumcised and the unclean should no more come, 
 
N. 64] DOCTRINE OF THE LORD 97 
 
 and which the Lord should redeem, is meant the church ; and 
 by " Jerusalem the holy city," the church as to doctrine from 
 the Lord. [5] In Zephaniah : — 
 
 Shout, daughter of Zion ; be glad with all the heart, daughter of 
 Jerusalem ; the King of Israel is in the midst of thee ; fear evil no 
 longer : He will be glad over thee with joy. He will rest in thy love. He 
 will exult over thee with a shout : I will make you a name and a praise 
 to all the people of the earth (iii. 14-17, 20). 
 
 Here in like manner it treats of the Lord and of a church 
 from Him, over which " the King of Israel" (who is the Lord) 
 will be glad with joy, will exult with a shout, and in whose 
 love He will rest, and whose members He will make a name 
 and a praise to all people of the earth. [6] In Isaiah : — 
 
 Thus saith Jehovah thy Redeemer, and thy Former, saying to Jerusa- 
 lem, Thou shalt be inhabited ; and to the cities of Judah, Ye shall be 
 built (xliv. 24, 26). 
 
 In Da7iiel: — 
 
 Know (Scito) and perceive that from the going forth of the word even 
 to the restoring and the building up of Jerusalem, even to Messiah the 
 Prince, shall be seven weeks (ix. 25). 
 
 It is evident that here also " Jerusalem" means the church, be- 
 cause this was indeed restored and built by the Lord, but not 
 the Jerusalem that was the residence of the Jews. 
 
 [T] " Jerusalem" means a church from the Lord in the fol- 
 lowing passages also. In Zechariah : — 
 
 Thus saith Jehovah, I will return to Zion, and I will dwell in the 
 midst of Jerusalem ; whence Jerusalem shall be called the city of truth ; 
 and the mountain of Jehovah Zebaoth, the mountain of holiness (viii. 3, 
 20-23). 
 
 In Joel : — 
 
 Then shall ye know that I am Jehovah your God, dwelling in Zion, the 
 mountain of holiness ; and Jerusalem shall be holiness : and it shall come 
 to pass in that day that the mountains shall drop new wine, and the 
 hills shall flow with milk, and Jerusalem shall abide from generation to 
 generation (iii. 17-20). 
 
 7 
 
98 DOCTKINB OP THE LOKD [N. 64 
 
 In Isaiah : — 
 
 In that day shall the shoot of Jehovah be for ornament and glory ; 
 and it shall come to pass that he that is left in Zion, and he that re- 
 maineth in Jerusalem shall he called holy ; even every one that is written 
 for life in Jerusalem (iv. 2, 3). 
 
 In Mioah : — 
 
 In the latter days it shall come to pass that the mountain of the house 
 of Jehovah shall be established in the head of the mountains ; for doc- 
 trine shall go forth out of Zion, and the vrord of Jehovah from Jerusa- 
 lem : unto thee shall come the former kiugdom, the kingdom of the 
 daughter of Jerusalem (iv. 1, 2, 8). 
 
 In Jeremiah : — • 
 
 At that time they shall call Jerusalem the throne of Jehovah ; and all 
 nations shall be gathered to the name of Jehovah to Jerusalem ; neither 
 shall they walk any more after the confirmation of their evil heart 
 (iii. 17). 
 
 In Isaiah : — 
 
 Look upon Zion the city of our set feast ; thine eyes shall see Jerusa^ 
 lem a quiet habitation, a tabernacle that shall not be scattered ; not one 
 of the stakes thereof shall ever be removed, neither shall any of the 
 cords thereof be plucked away (xxxiii. 20). 
 
 Besides other passages, as laa. xxiv. 23 ; xxxvii. 32 ; Ixvi. 10-14 ; Zeeh. 
 xii. 3, 6, 8, 9, 10; xiv. 8, 11, 12, 21; Mai. ill. 1, 4; Pa. cxxii. 1-7; 
 cxxxvii. 5, 6. 
 
 [8] That in these passages " Jerusalem" means the church 
 which was to be set up anew by the Lord, and which actually 
 was set up anew by Him, and not the Jerusalem in the land of 
 Canaan that was inhabited by the Jews, is evident from those 
 passages in the Word where it is said of the latter Jerusalem 
 that it should utterly perish and be destroyed ; as Jer. v. 1 ; 
 vi. 6, 7 ; vii. 17, 20, etc. ; viii. 5-7, etc. ; ix. 10, 11, 13, etc. ; 
 xiii. 9, 10, 14; xiv. 16; Lam. i. 8, 9, 15, 17; Ezek. iv. 1 to 
 end; V. 9 to end; xii. 18, 19; xv. 6-8; xvi. 1 to end; xxiii. 
 1-49; Matt, xxiii. 33, 37, 39; Luke xix. 41-44; xxi. 20-22; 
 xxiii. 28-30 ; and in many other places. 
 
N. 65] DOCTEDJE OF THE LORD 99 
 
 65. In the Revelation occur the words, A New Heaven 
 AND A New Eaeth ; and afterwards, Behold I make all 
 Things New, which mean nothing else than that in the 
 church now to be set up anew by the Lord The Docteine 
 WILL BE New. This doctrine did not exist in the former 
 church, the reason of which is that if it had, it would not 
 have been received, because the Last Judgment had not then 
 been executed, and previous to that Judgment the power of 
 hell prevailed over the power of heaven, so that if the doctrine 
 had been given before, even from the Lord's mouth, it would 
 not have remained with men ; nor does it at this day remain 
 except with those who approach the Lord alone, and acknowl- 
 edge Him as the God of heaven and earth. (See above, at n. 
 61.) This same doctrine had indeed been given in the Word ; 
 but as not long after its setting up anew the church was 
 turned into Babylon, and afterwards, with others, into Philistia, 
 that doctrine could not be seen from the Word, for the church 
 sees the Word from the principles of its religion and from 
 its doctrine, and in no other way. 
 
 The new things contained in the present little work are, in 
 general, as follows : — 
 
 i. God is one in Person and Essence, and this God is the 
 Lord. 
 
 ii. All Holy Scripture treats of Him alone. 
 
 iii. He came into the world to subdue the hells, and to 
 glorify His Human ; and He accomplished both by admitting 
 temptations into Himself, and did so fully by the last of them 
 which was the passion of the cross. Thereby He became the 
 Redeemer and Saviour ; and thereby merit and righteousness 
 are His alone. 
 
 iv. The statement that He " fulfilled all things of the law" 
 means that He fulfilled all things of the Word. 
 
 V. By the passion of the cross He did not take away sins, 
 but bore them as the Prophet, that is to say, He suffered that 
 there should be represented, in Himself, the church in respect 
 to its maltreatment of the Word. 
 
100 DOCTRINE OF THE LORD [N. 66 
 
 vi. The imputation of His merit is not anything at all unless 
 thereby is meant the forgiveness of sins after repentance. 
 
 These things are contained in this little work. In those 
 which follow it, which are to be Concerning the Holy Scripture, 
 Concerning the Doctrine of Life, Concerning Faith, and Con- 
 cerning the Divine Love and the Divine Wisdom, still other 
 new things will be seen. 
 
NINE QUESTIONS 
 
 CHIEFLY RELATING TO 
 
 THE LORD, THE TRINITY, 
 
 AND THE 
 
 HOLY SPIRIT 
 
 PROPOSED BY THE 
 
 REV. THOMAS HARTLEY, M.A. 
 
 FORMERLY RECTOR OF WINWIOK, NORTHAMPTONSHIRE, ENGLAND 
 
 EMAITUEL SWEDEI^TBORG 
 
 "WITH HIS ANSWERS 
 
 TRANSLATED FROM THE ORIGINAL LATIN EDITION OP HINDMARSH 
 (PUBLISHED IN LONDON IN 1786) 
 
 BY THE 
 
 REV. JOHN FAULKNER POTTS, B.A. Lond. 
 
 LIBRARY EDITION 
 
 NEW YORK 
 
 THE AMERICAN SWEDENBORG PRINTING AND PUBLISHING 
 
 SOCIETY 
 
 3 WEST TWENTY-NINTH STREET 
 
 1904 
 
Prefatoht Note bt the Translator. — This little tract, whioli in 
 acGordance with an old and well-established custom, and for self-evident 
 reasons, is placed immediately after the Doctrine of the Lord, was first 
 printed and published in the original Latin in London, in the year 1785, 
 by Robert Hindmarsh, from a manuscript copy in the handwriting of 
 Mr. Hartley, and received from Mm by Mr. Hindmarsh in that year. 
 
 The date at which the Answers to the Nine Questions were written by 
 S wedenborg is very closely indicated in the reply to Question vii. , where 
 by referring to the work entitled The True Christian Religion, Sweden- 
 borg shows that his answers were written after the publication of that 
 work. They therefore contain his latest utterances on the subject of the 
 doctrine of the Lord and of the Divine Trinity. 
 
 The following translation has been made from a copy of the very 
 handsome Latin quarto of Hindmarsh which is preserved In the Library 
 of the Academy of the New Church, at Bryn Athyn, Pennsylvania. 
 
NINE QUESTIONS, 
 
 CHIEFLY RELATING TO 
 
 THE LOED, THE TEII^ITT, AI^D THE 
 HOLT SPIEIT, 
 
 WITH THE ANSWEES 
 
 QUESTION I. 
 
 In what sense did the Lord call Himself the Son of man, 
 if He took only flesh from the mother, and not a rational soul ? 
 Has the human sonship regard solely to the human flesh ? 
 
 ANSWER. 
 
 The Lord called Himself the Son of man because He was 
 the Word or Divine truth even as to the Human ; for in the 
 spiritual sense " Son of man" signifies the truth of the church 
 from the Word. The same was signified by " prophet," because 
 the prophets taught truths from the Word ; and therefore the 
 Lord, who was a Prophet in a pre-eminent degree, and also the 
 Word, and therefore the Divine truth, called Himself, as to 
 the Human, the Son of man. This is why, in the Prophets 
 and Psalms passim where the vastation of truth in the church 
 is treated of, it is said that the Son of man abides not there ; 
 and this also is why the prophets themselves were called sons 
 of man, as Ezekiel in Ezek. ii. 1, 3, 6, 8 ; iii. 1, 3, 4, 10, 17, 
 25; and very frequently in the succeeding chapters; and also 
 Daniel. That such is the ease has been shown from many 
 passages quoted in the Angelic Wisdom concerning the Lord* 
 which consult if at hand. 
 
 * This is the work puWislied by Swedenborg under the (translated) title, The 
 Doctrine of the New Jerusalem concerning the Lord. [Tk.] 
 
 1 
 
2 NINE QUESTIONS 
 
 QUESTION II. 
 
 Had the Lord a rational soul from Jehovali the Father, to 
 which was united the Divine Usse, whence He became very 
 God and very Man ? 
 
 ANSWER. 
 
 The Lord from eternity (that is, Jehovah) was Divine love 
 and Divine wisdom, and He then had a Divine Celestial and a 
 Divine Spiritual ; but not, before He assumed the Human, a 
 Divine Natural. And as the Rational is predicated solely of 
 the celestial and spiritual ISTatural, it follows that by the as- 
 sumption of the Human, Jehovah the Lord did also put on the 
 Divine Rational. He had a Divine Rational before the as- 
 sumption of the Human, but by means of iniiux into the an- 
 gelic heaven ; and when He had manifested Himself in ' this 
 world, He did so by means of an angel whom He filled with 
 His Divinity. For the purely Divine Essence (which as just 
 said was purely Divine celestial and Divine spiritual) tran- 
 scends both the angelic and the human Rational. But that 
 Divine Rational existed by means of influx. Its nature may 
 be inferred from what is said below on the sixth point. Luther 
 and Melanchthon teach that in Christ Man is God and God is 
 Man, which also is according to Holy Scripture, as may be 
 seen in the True Christian Religion, n. 137. But Calvin denied 
 it, and merely af&rmed that Christ is God and Man. 
 
 QUESTION III. 
 
 Was there not always a Trinity in the Divine nature, to be 
 understood in this way : the Divine Love, the Divine Wisdom, 
 and the quickening Spirit, or Holy proceeding ? 
 
 ANSWER. 
 
 The Divine Trinity in one Person is to be understood as 
 soul, body, and proceeding operation, which together constitute 
 one essence, for the one is from the other, and therefore the 
 
NINE QUESTIONS 3 
 
 one belongs to the other. In the same way there is a trinity 
 in each man, which taken together constitutes one person, to 
 wit, the soul, the body, and the operation that goes forth. But 
 in man this trinity is finite, because man is only an organ of 
 life; whereas in the Lord the Trinity is infinite and thus 
 Divine, because the Lord is life itself even in respect to the 
 Human, as He Himself teaches in John v. 26 ; xiv. 6 ; and 
 also elsewhere. 
 
 QUESTION IV. 
 
 Does not the Son, by whom Jehovah is said to have created 
 the worlds {Heb. i. 2 ; xi. 3), signify the same as the Divine 
 wisdom in Jer. x. 12 ; li. 15 ; so that the essential Wisdom or 
 Logos of God in first principles, is now become the Truth or 
 Logos of God in ultimates ? 
 
 ANSWER. 
 
 That the Lord (that is, the Word or Divine truth through 
 which all things were made that were made, and through which 
 the world was created, John i. 3, 10) was the Divine wisdom 
 which together with the Divine love constitutes one Divine 
 Essence, and thus one and the same God, follows of course ; 
 for the Divine wisdom is also the Divine truth, because all 
 things of wisdom are truths, and wisdom produces nothing but 
 truths, for it is their containant, exactly in accordance with 
 Jer. X. 12 ; li. 15. The same is understood also by the state- 
 ment that is made in Ps. xxxiii. 6. The " spirit (or " breath") 
 of Jehovah's mouth" also is wisdom; and the "word" there 
 mentioned is the Divine love and the Divine wisdom together, 
 for it is said, " And God was the "Word" {John i. 1). 
 
 QUESTION T. 
 Is not the " Holy Spirit" in the New Testament the same as 
 the " Spirit of God" in the Old Testament, with the sole differ- 
 
4 MNB QUESTIONS 
 
 ence that before the Lord's incarnation it proceeded either 
 immediately from the Divine Esse or Jehovah, or mediately- 
 through angels, and after the incarnation through the Son or 
 Divine Human ? 
 
 Is not the Holy Spirit the same as the sphere of God ? 
 
 ANSWER. 
 
 The Spirit of God and the Holy Spirit are two distinct 
 things. The Spirit of God neither did nor could operate on 
 man except imperceptibly ; whereas the Holy Spirit, which 
 proceeds solely from the Lord, operates on man perceptibly, 
 and enables him to comprehend spiritual truths in a natural 
 way ; for the Lord has united the Divine Natural to the Di- 
 vine Celestial and the Divine Spiritual, and He operates from 
 these two through that. Besides, "Holy" in the Word is 
 predicated solely of Divine truth, thus of the Lord, who is 
 Divine truth not only in the celestial and spiritual but also 
 in the natural sense ; and therefore it is said in the Revela- 
 tion that the Lord alone is Holy (xv. 3, 4). (See also the 
 Apocalypse Revealed, n. 173.) It is also said in John : " The 
 Holy Spirit was not yet, because Jesus was not yet glorified" 
 (vii. 39). 
 
 The Holy Spirit is the same as the Divine sphere if by this 
 is meant the Divine love and Divine wisdom, which two 
 proceed from Jehovah the Lord from the sun of the angelic 
 heaven, as do heat and light from the sun of the natural world 
 and constitute its sphere. For in its essence the heat of the 
 sun of the angelic heaven is love, and the light wisdom. And 
 to these two the heat and light of the sun of this world corre- 
 spond. 
 
 QUESTION VI. 
 
 Was the Divine Human of Jehovah, before the incarnation, 
 a Person subsisting per se, as the Manifestation (existere), 
 
NINE QUESTIONS 5 
 
 Form, or Body of God ? Or was it an angelic form assumed 
 on occasion for the sake of manifestation ? 
 
 Does it not follow that the Divine Human before the incar- 
 nation was different from the Divine Human which now is 
 since the incarnation, seeing that the Divine Trinity is in the 
 Lord's Person ? 
 
 ANSWER. 
 
 Before the incarnation there was not any Divine Human 
 except a representative one by means of some angel whom Je- 
 hovah the Lord filled with His Spirit, as has been said above. 
 And as that was representative, all things of the church at that 
 time were representative, and like shadows ; but after the incar- 
 nation the representatives ceased, like the shades of evening or 
 night at the rising of the sun. That representative Human in 
 which Jehovah then presented Himself in this world before 
 His actual advent, was not of such ef&cacy as to be able spirit- 
 ually to enlighten men, and therefore enlightenment was then 
 effected solely by means of types and figures. 
 
 QUESTION VII. 
 
 May not the Most Holy Trinity be properly said to be one 
 and the same Lord in three characters, distinctions of offices, 
 or relations toward men, as Creator, Redeemer, and Sanctifier ; 
 Father, Son, and Holy Spirit ; Divine JSsse, Divine Human, 
 and Holy proceeding : not as three Persons, out of which 
 there would necessarily be made three Gods ? 
 
 ANSWER. 
 
 The Most Holy Trinity in one Person is to be apprehended 
 as the Divine JUsse, the Divine Human, and the Divine pro- 
 ceeding ; thus as soul, body, and derivative power (virtus) and 
 operation, precisely as given in the Memorable Relation in- 
 serted in the work entitled The True Christian Religion, n. 
 188. As productions from these there follow in order creation. 
 
6 NINE QUESTIONS 
 
 redemption, and regeneration ; for creation is an attribute of 
 the Divine Usse, redemption of the Divine Human from the 
 Divine JSsse, and regeneration of the Holy Spirit, "whicli is the 
 primary power (^virtus), or operation, by the Divine Human 
 from the Divine Usse, according to what has been advanced in 
 the True Christian Beligion, n. 163-165. 
 
 QUESTION VIII. 
 
 It is said in 1 Cor. xv. 46, " The first man Adam was made a 
 living soul ;" and in the genealogy in Luke iii. he is placed as 
 the first after God, and it is said, "who was the son of God." 
 Does not the regarding of Adam as a church contradict this ? 
 
 ANSWER. 
 
 In the genealogy in Luke it is said that Adam was "of 
 God," that is, created by God, and not the son of God. 
 
 QUESTION IX. 
 
 If there was no individual called Noah, how comes it to 
 be said in Ezek. xiv. 14 : " Though these three men, Noah, 
 Daniel, and Job," etc. ? 
 
 I lay no great stress on these matters [says Mr. Hartley], 
 but I had a mind to propose them. 
 
 ANSWER. 
 
 The reason Noah is mentioned in Ezek. xiv. 14 is that he 
 had been mentioned in Genesis, and consequently the same is 
 signified in the Prophet as in Moses, namely, that the man 
 with his three sons was significative of a subsequent church, 
 on which subject see what has been delivered in the Arcana 
 Ccelestia. 
 
THE DOCTRINE 
 
 NEW JERUSALEM 
 
 CONCERNING THE 
 
 HOLY SCEIPTUEE 
 
 BY 
 
 EMANUEL SWEDENBORG 
 
 OEIGINALLY PUBLISHED IN AMSTERDAM IN THE YEAE, 1763 
 
 TRANSLATED FROM THE ORIGINAX, LATEST AND EDITED 
 
 BY THE 
 
 REV. JOHN FAULKNER POTTS, B.A. Lond. 
 
 LIBRARY EDITION 
 
 NEW YORK 
 
 THE AMERICAN SWEDENBORG PRINTING AND PUBLISHING 
 
 SOCIETY 
 3 "WEST TWENTY-NINTH STREET 
 
 1904 
 
CONTENTS* 
 
 I. The Holt Sceiptuee oe Woed is Divine Truth itself (n. 1-4). 
 n. In the Wokd theee is a Spiritual Sense, hitherto unknown 
 (n. 5-26). 
 
 i. What the spiritual sense is (n. 5-8). 
 ii. The spiritual sense is in all things of the Word, and in every 
 
 single particular of it (u. 9-17). 
 iii. From the spiritual sense it is that the Word is divinely 
 
 inspired, and is holy in every word (n. 18, 19). 
 iv. Hitherto the spiritual sense of the Word has been un- 
 known (n. 20-25). 
 V. Henceforth the spiritual sense of the Word will be imparted 
 solely to him who from the Lord is in genuine truths 
 (n. 26). 
 HI. The Sense of the Letter of the Word is the Basis, the Con- 
 tainant, and the Support of its Spiritual and Celestial 
 Senses (n. 27-36). 
 IV. Divine Truth in the Sense of the Letter of the Word is in 
 
 ITS Fullness, in its Holiness, and in its Power (n. 37-49). 
 V. The Doctrine of the Church is to be drawn from the Sense 
 of the "Letter of the Word, and is to be confirmed 
 thereby (n. 50-61). 
 
 i. The Word cannot be understood without doctrine (n. 50). 
 ii. Doctrine must be drawn from the sense of the letter of 
 
 the Word, and be confirmed thereby (n. 53). 
 iii. The genuine truth which must be of doctrine appears in 
 the sense of the letter to none but those who are in 
 enlightenment from the Lord (n. 57). 
 VI. By means of the Sense of the Letter of the Word there is 
 
 CONJUNCTION with THE LORD AND ASSOCIATION WITH THE 
 
 Angels (n. 62-68). 
 VII. The Word is in all the Heavens, and is the Souece of An- 
 gelic Wisdom (n. 70-75). 
 VlXI. The Church is from the Word, and is such as is its under- 
 standing of the Word (n. 76-79). 
 
 •Compiled ty the Translator. 
 
iv CONTENTS 
 
 IX. There is a Marriage op the Lord and the Church and a deriv- 
 ative Marriage of Good and Truth in each and evert- 
 thino of the Word (n. 80-90). 
 X. It is possible for Heresies to be Drawn from the Sense op 
 THE Letter of the Word, but it is hurtful to confirm 
 them (n. 91-97). 
 
 XI. The Lord came into the world to fulfill all things of the 
 Word, and thereby to become Divine Truth or the Word 
 even in Ultimates (n. 98-100). 
 Xn. Before the Word that is now in the world there was a 
 Word which is lost (n. 101-103). 
 
 XIII. The people outside the Church who are not in possession of 
 
 the Word have light by its means (n. 104-113). 
 
 XIV. Without the Word no one would have knowledge of a God, 
 
 OP Heaven and Hell, or of a Life after Death, and still 
 less of the Lord (n. 114-118). 
 
THE DOCTUmE OF THE WEW JERUSALEM 
 
 CONCERNING THE 
 
 HOLY SCRIPTURE 
 
 The Holt Scripture or Word is Divine Truth itself. 
 
 1. It is in everybody's mouth that the Word is from God, 
 is Divinely inspired, and is therefore holy; and yet hitherto 
 no one has known wherein it is Divine. For in the letter the 
 Word appears like a common writing, in a style that is strange, 
 and neither so sublime nor so brilliant as apparently are the 
 writings of the day. For this reason a man who worships 
 nature as God, or in preference to God, and who consequently 
 thinks from himself and what is proper to himself, and not 
 from heaven from the Lord, may easily fall into error in re- 
 spect to the Word, and into contempt for it, and while reading 
 it may say to himself. What is this? what is that? can this 
 be Divine ? could God, whose wisdom is infinite, speak in this 
 manner? wherein consists its holiness, and whence comes its 
 holiness, except from religious feeling and its consequent per- 
 suasion ? 
 
 2. But he who thinks in this way does not consider that 
 Jehovah Himself, the God of heaven and earth, spoke the 
 Word through Moses and the prophets, and that it must there- 
 fore be Divine truth itself, for what Jehovah Himself speaks 
 can be nothing else. Nor does he consider that the Lord, who 
 is the same as Jehovah, spoke the Word that is in the Gos- 
 pels, much of it with His own mouth, and the rest from the 
 
 8 1 
 
2 DOCTRINE OF THE HOLY SCRIPTURE [N. 2 
 
 spirit of His mouth, -wMcli is the Holy Spirit. This is why, 
 as He Himself says, there is Life in His words, that He is the 
 Light which enlightens, and that He is the Truth.* [2] That 
 the words which the Lord Himself spoke in the Gospels are 
 Life, is declared in John : — 
 
 The words that I speak unto you, they are spirit, and they are life (vi. 
 63). 
 
 Jesus said to the woman at Jacob's well, If thou knewest the gift of 
 God, and who it is that saith to thee, Give Me to drink, thou wouldest 
 have asked of Him, and He would have given thee living water. Who- 
 soever drinketh of the water that I shall give him shall never thirst ; but 
 the water that I shall give him shall be in him a well of water springing 
 up into eternal life (iv. 6, 10, 14). 
 
 " Jacob's well" signifies the Word, as also in Beut. xxxiii. 28, 
 for which reason the Lord sat there and conversed with the 
 woman. And " water" signifies the truth that is in the Word. 
 [3] Again in John : — 
 
 If any man thirst, let him come unto Me, and drink. He that believeth 
 in Me, as the Scripture hath said, out of his belly shall flow rivers of living 
 water (vii. 37, 38). 
 
 Peter said unto Jesus, Thou hast the words of eternal life (vi. 68). 
 
 And therefore the Lord says in Mark : — 
 
 Heaven and earth shall pass away ; but My words shall not pass away 
 (xiii. 31). 
 
 The reason the Lord's words are " Life," is that He Himself is 
 the " Life" and the " Truth," as He teaches in John : — 
 
 I am the way, the truth, and the life (xiv. 6). 
 
 In the beginning was the Word, and the Word was with God, and God 
 was the Word ; in Him was life ; and the life was the light of men (i. 1, 4.) 
 
 " The Word" here means the Lord as to Divine truth, in which 
 alone there is life and there is light. [4] It is on this account 
 that the Word, which is from the Lord and which is the Lord, 
 is called 
 
 * That Jehovah Himself spoke the Word through the prophets, has been shown 
 in The Doctrine of the New Jerusalem concerning the Lord (n. 52, 53). 
 
N. 2] DOCTRINE OF THE HOLY SCEIPTURE 3 
 
 A fountain of living waters {Jer. ii. 13 ; xvli. 13 ; xxxi. 9) : 
 
 A fountain of salvation {Isa. xii. 3) : 
 
 A fountain {Zech. xiii. 1) : 
 
 A river of the water of life (Bev. xxii. 1). 
 
 And it is said that 
 
 The Lamb that is in the midst of the throne shall feed them, and shall 
 lead them unto living fountains of waters {Bev. vii. 17). 
 
 Besides other passages where the Word is called the " Sanc- 
 tuary" and the "Tabernacle" in which the Lord dwells with 
 man. 
 
 3. But the natural man cannot be persuaded by these consid- 
 erations to believe that the Word is Divine truth itself wherein 
 are Divine wisdom and Divine life; for he judges it by its 
 style, and in this they do not appear. Yet the style of the 
 Word is the Divine style itself, with which no other style, how- 
 ever sublime and excellent it may seem, is at all to be com- 
 pared; for every other style is as darkness is to light. The 
 style of the Word is such that there is holiness in every sen- 
 tence, and in every word, and in some places in even the very 
 letters. This is why the Word conjoins man with the Lord, 
 and opens heaven. From the Lord proceed two things : Divine 
 love, and Divine wisdom (or, what is the same. Divine good, 
 and Divine truth, for Divine good is of His Divine love, and 
 Divine truth is of His Divine wisdom), and in its essence the 
 Word is both of these; and as it conjoins man with the Lord, 
 and opens heaven, it follows that the man who reads it from the 
 Lord, and not from himseK alone, is filled by it with the good 
 of love and the truths of wisdom ; his will with the good of love, 
 and his understanding with the truths of wisdom. In this way 
 man has life by means of the Word. 
 
 4. Therefore in order to remove all doubt as to such being 
 the character of the Word, the Lord has revealed to me the 
 Word's internal sense. In its essence this sense is spiritual, 
 and in relation to the external sense, which is natural, is as soul 
 is to body. This sense is the spirit which gives life to the letter ; 
 
4 DOCTRINE OF THE HOLY SCRIPTURE [N. 4 
 
 it can therefore bear witness to the Divinity and Holiness of 
 the Word, and convince even the natural man, if he is willing 
 to be convinced. 
 
 II. 
 
 In the Woed there is a Spiritual Sense, hitherto 
 
 UNKNOWN. 
 
 This subject shall be considered in the following order: 
 
 i. What the spiritual sense is. 
 
 ii. This sense is in all things of the Word and in every 
 single particular of it. 
 
 iii. From this sense it is that the Word is divinely inspired, 
 and is holy in every word. 
 
 iv. Hitherto this sense has been unknown. 
 
 V. Henceforth it will be imparted solely to him who from 
 the Lord is in genuine truths. 
 
 5. i. What the spiritual sense is. The spiritual sense of 
 the Word is not that sense which shines forth from the sense 
 of the letter while one is studying and unfolding the meaning 
 of the Word with intent to confirm some tenet of the church. 
 This is the literal sense of the Word. The spiritual sense 
 does not appear in the sense of the letter, being within it as 
 the soul in the body, as thought in the eyes, and as affection 
 in the face, which act as a one, like cause and effect. It is 
 this sense chiefly which renders the Word spiritual, not for 
 men only, but for angels also ; and therefore by means of this 
 sense the Word gives communication with the heavens. 
 
 6. From the Lord proceed the Celestial, the Spiritual, 
 and the Natural, one after another. That is called the 
 Celestial which proceeds from His Divine love, and is Divine 
 good; that is called the Spiritual which proceeds from His 
 Divine wisdom, and is Divine truth; the Natural is from 
 both, being their complex in the ultimate. The angels of the 
 
N. 6] DOCTRINE OF THE HOLY SCRIPTURE 5 
 
 Lord's celestial kingdom, of whom is composed the third or 
 highest heaven, are in that Divine which proceeds from the 
 Lord that is called the Celestial, for they are in the good of 
 love from the Lord. The angels of the Lord's spiritual king- 
 dom, of whom is composed the second or middle heaven, are 
 in that Divine which proceeds from the Lord that is called the 
 Spiritual, for they are in truths of wisdom from the Lord.* 
 But the men of the church on earth are in the Divine Natural, 
 which also proceeds from the Lord. Prom this it follows that 
 the Divine in proceeding from the Lord to its ultimates 
 descends through three degrees, and is named the Celestial, 
 the Spiritual, and the Natural. The Divine which comes down 
 from the Lord to men descends through these three degrees ; 
 and when it has come down, it holds these three degrees con- 
 tained within it. Such is everything Divine, so that when it 
 is in its ultimate degree it is in its fullness. Such is the 
 Word : in its ultimate sense it is natural, in its interior sense 
 it is spiritual, and in its inmost sense it is celestial; and in 
 each sense it is Divine. That such is the nature of the Word 
 does not appear in the sense of the letter, which sense is natural, 
 for the reason that hitherto the man of this world has known 
 nothing about the heavens ; and consequently has not known 
 what the Spiritual is, nor what the Celestial is, nor therefore 
 the distinction between them and the Natural. 
 
 7. The distinction between these degrees cannot be known 
 unless correspondence is known. For these three degrees are 
 altogether distinct from each other, like end, cause, and effect, 
 or like prior, posterior, and postreme ; yet they make one by 
 correspondences, for the Natural corresponds to the Spiritual, 
 and also to the Celestial. What correspondence is may be 
 seen in the work on Heaven and Hell, where the subject of 
 the correspondence of all things of heaven vnth all things of 
 man has been treated of (n. 87-102) ; and also the correspond- 
 
 * That there are two kingdoms of -which the heavens consist, one of which is 
 called the celestial kingdom, and the other the spiritual kingdom, may be seen in 
 the work on Heaven and Hell (n. 20-28). 
 
6 DOCTRINE OF THE HOLY SCRIPTURE [N. 7 
 
 enee of heaven with all things of the earth (n. 103-115). The 
 same will further appear below, from examples adduced from 
 the Word. 
 
 8. As therefore the Word interiorly is spiritual and celes- 
 tial, it is written exclusively by correspondences. And what is 
 thus written is in its ultimate sense written in a style such as 
 is that of the Prophets and Evangelists, which, although it 
 may appear common, yet conceals within it Divine and all 
 angelic wisdom. 
 
 9. ii. The spiritual sense is in all things of the Word, and in 
 every single particular of it. This cannot be better seen than 
 by examples, such as the following. John says in the Revela- 
 tion : — 
 
 I saw heaven opened, and behold a white horse, and He that sat upon 
 him was called Faithful and True, and in righteousness He doth judge 
 and make war. His eyes were as a flame of fire, and on His head were 
 many crowns, and He had a name written that no man knew but He 
 Himself, and He was clothed with a vesture dipped in blood, and His 
 name is called The Word of God. And His armies in heaven followed 
 Him upon white horses, clothed in fine linen, white and clean. And He 
 hath on His vesture and on His thigh a name written. King or kings 
 AND Lord of lords. And I saw an angel standing in the sun, and he 
 cried with a loud voice. Come and gather yourselves together to the 
 great supper, that ye may eat the flesh of kings, and the flesh of captains, 
 and the flesh of mighty men, and the flesh of horses, and of them that 
 sit on them, and the flesh of all men, both free and bond, and small and 
 great (xix. 11-18). 
 
 What these things signify cannot be known except from the 
 spiritual sense of the Word, and no one can know the spiritual 
 sense except from a knowledge of correspondences, for all the 
 above words are correspondences, and not one word there is 
 without meaning. The knowledge of correspondences teaches 
 what is signified by the white horse, what by Him who sat 
 thereon, what by His eyes that were as a flame of fire, what by 
 the crowns that were upon His head, what by His vesture 
 dipped in blood, what by the white linen in which they were 
 clothed who were of His army in heaven, what by the angel 
 
N. 9] DOCTRINE OF THE HOLY SCRIPTURE 7 
 
 standing in the sun, what by the great supper to which they 
 should come and gather themselves, and what by the flesh of 
 kings, and captains, and others, which they should eat. The 
 signification of each of these things in the spiritual sense may 
 be seen in the little work on The White Hm^se, where they are 
 explained, so that it is unnecessary to explain them further 
 here. In that little work it has been shown that the Lord in 
 respect to the Word is here described ; and that by His eyes 
 which were as a flame of fire, and by the crowns that were 
 upon His head, and by the name that no one knew but He 
 Himself, is meant the spiritual sense of the Word, and that no 
 one can know it but the Lord Himself and he to whom He 
 wills to reyeal it ; and also that by His vesture dipped in 
 blood is meant the natural sense of the Word, which is the 
 sense of its letter, to which violence has been done. That it 
 is the Word which is thus described is very evident, for it is 
 said " His name is called the Word of God ;" and that it is 
 the Lord who is meant is equally clear, for it is said that the 
 name of Him who sat on the white horse was written. King 
 OP KINGS AND LoED OF LOKDS. That at the end of the church 
 the spiritual sense of the Word is to be opened, is signified 
 not only by what is said of the white horse and of Him who 
 sat thereon, but also by the great supper to which the angel 
 standing in the sun invited all to come, and to eat the flesh of 
 kings and of captains, of mighty men, of horses, and of them 
 that sat on them, and of all both free and bond. All these 
 expressions would be empty words and devoid of spirit and 
 life, unless there were what is spiritual within them, like soul 
 in body. 
 
 10. In the Revelation, chapter xxi., the Holy Jerusalem is 
 thus described : — 
 
 That there was a light In her like unto a stone most precious, as it 
 were a jasper stone, clear as crystal ; that she had a wall great and high, 
 having twelve gates, and over the gates twelve angels, and the names 
 written thereon of the twelve tribes of the sons of Israel ; that the wall 
 was a hundred and forty-four cubits, which is the measure of a man, that 
 
8 DOCTRINE OF THE HOLY SCRIPTURE [N. 10 
 
 is, of an angel ; and that the structure of the wall was of jasper, and its 
 foundations of eveiy precious stone, of jasper, sapphire, chalcedony, 
 emerald, sardonyx, sardius, chrysolite, beryl, topaz, chrysoprase, jacinth, 
 and amethyst ; that the twelve gates were twelve pearls ; that the city 
 itself was pure gold, like xuito pure glass ; and that it was four-square ; 
 and that the length, the breadth, and the height thereof were equal, twelve 
 thousand furlongs ; with many other particulars. 
 
 That all these things are to be understood spiritually, is evi- 
 dent from the fact that by the Holy Jerusalem is meant a New 
 Church which is to be set up by the Lord, as has been shown 
 in The Doctrine concerning the Lord (n. 62-65). And as the 
 church is here signified by Jerusalem, it follows that all the 
 things said of it as a city — concerning its gates, its wall, the 
 foundations of its wall, and their measures — contain a spiritual 
 sense; for the things that are of the church are spiritual. 
 But what the several things signify has been explained in the 
 •work On the New Jerusalem, published in London in the year 
 1768 (n. 1). I therefore refrain from a further explanation of 
 them here. It is sufficient that it be known from that source 
 that there is a spiritual sense in each several particular of the 
 description, like a soul in its body ; and that without this 
 sense nothing of the church would be understood in the things 
 there written ; such as that the city was of pure gold ; that its 
 gates were of pearls ; its wall of jasper ; the foundations of 
 its wall of precious stones ; that its wall was of a hundred 
 and forty-four cubits, which is the measure of a man, that is, 
 of an angel ; and that the city itself was twelve thousand fur- 
 longs in length, breadth, and height ; and so on. But whoever, 
 from a knowledge of correspondences, has come to know the 
 spiritual sense, will understand these particulars ; as that the 
 wall and its foundations signify doctrine from the literal sense 
 of the Word ; and that the numbers twelve, one hundred and 
 forty-four, and twelve thousand, signify like things, namely, 
 all the truths and goods of the church in one complex. 
 11. In the Revelation, chapter vii., it is said: — 
 That there were sealed one hundred and forty-four thousand — twelve 
 thousand of each tribe of Israel — of the tribe of Judah, of the tribe of 
 
N. 11] DOCTRINE OF THE HOLY SCRIPTURE 9 
 
 Reuben, of Gad, of Asher, of Naphtali, of Manasseh, of Simeon, of Levi, 
 of Issaoliar, of Zebulon, of Josepli, and of Benjamin. 
 
 The spiritual sense of these words is that all are saved in 
 whom is the church from the Lord ; for, in the spiritual sense, 
 to be sealed on the forehead, or to be sealed, signifies to be 
 acknowledged by the Lord and saved. The twelve tribes of 
 Israel signify all of that church ; twelve, twelve thousand, and 
 a hundred and forty-four thousand, signify all ; Israel signifies 
 the church ; and each tribe some specific thing of the church. 
 He who does not know this spiritual signification of these 
 words may imagine that only this precise number are to be 
 saved, and they solely from the Israelitish and Jewish nation. 
 12. In the Revelation, chapter vi., it is said : — 
 
 That wlien the Lamb opened the first seal of the book, there went 
 forth a white horse, and that he who sat thereon had a bow, and to him 
 was given a crovpn ; that when He opened the second seal there went 
 forth a red horse, and that to him who sat thereon was given a great 
 sword ; that when He opened the third seal there went forth a black 
 horse, and that he who sat thereon had a pair of balances in his hand ; 
 and that when He opened the fourth seal there went forth a pale horse, 
 and that the name of him who sat thereon was Death. 
 What these things signify can be unfolded solely by means of 
 the spiritual sense ; and it is completely unfolded when it is 
 known what is signified by the opening of the seals, by a 
 horse, and by the other things mentioned. By them are de- 
 scribed the successive states of the church, from its beginning 
 to its end, in respect to its understanding of the Word. The 
 " opening of the seals of the book by the Lamb" signifies the 
 manifestation by the Lord of those states of the church. A 
 "horse" signifies the understanding of the Word; the "white 
 horse," the understanding of truth from the Word in the first 
 state of the church ; the "bow" of him who sat upon that horse, 
 the doctrine of charity and faith fighting against falsities ; the 
 "crown," eternal life the prize of victory. The "red horse" 
 signifies the understanding of the Word destroyed in respect 
 to good, in the second state of the church ; the " great sword," 
 falsity fighting against truth. The "black horse" signifies 
 
10 DOCTRINE OF THE HOLY SCRIPTURE [N. 12 
 
 the understanding of the Word destroyed in respect to truth, 
 in the third state of the church ; the " pair of balances," the 
 estimation of truth so small that there was scarcely any. 
 The "pale horse" signifies the understanding of the Word 
 annihilated by evils of life and the derivative falsities, in the 
 fourth or last state of the church; and "Death" signifies 
 eternal condemnation. It is not apparent in the sense of the 
 letter or natural sense that such is the signification of these 
 things in the spiritual sense, so that unless the spiritual sense 
 were at some time opened, the Word as to this and all other 
 things in the Revelation would be so completely closed that at 
 last no one would know wherein its Divine holiness lies. It 
 is equally so in respect to what is signified by the " four horses'' 
 and the "four chariots" that came forth from between two 
 mountains of brass {Zeoh. vi. 1-8). 
 
 13. In the Revelation, chapter ix., we read : — 
 The fifth angel sounded, and I saw a star fall from heaven unto the 
 earth, and to him was given the key of the bottomless pit ; and he opened 
 the hottomless pit, and there went up a smoke out of the pit as the smoke 
 of a great furnace ; and the sun and the air were darkened hy reason of 
 the smoke of the pit ; and there came out of the smoke locusts upon the 
 earth, and unto them was given power as the scorpions of the earth have 
 power. The shapes of the locusts were like unto horses prepared for 
 war, and on their heads were as it were crowns like gold ; and their faces 
 were as the faces of men ; and they had hair as the hair of women ; and 
 their teeth were as the teeth of lions ; and they had breastplates as of 
 iron ; and the soimd of their wings was as the sound of chariots, of 
 many horses running to war ; and they had tails like scorpions ; and 
 there were stings in their tails ; and their power was to hurt men five 
 months. And they had a. king over them, the angel of the bottomless 
 pit, whose name in the Hebrew is Abaddon, but in the Greek he hath the 
 name ApoUyon (verses 1-3, 7-11). 
 
 Neither could these things be understood by any one unless the 
 spiritual sense were revealed to him; for nothing here is said 
 emptily, but every single thing has its signification. The sub- 
 ject here treated of is the state of the church when all knowl- 
 edges of truth from the Word have been destroyed, and conse- 
 quently man, having become sensuous, persuades himself that 
 
N. 13] DOCTRINE OF THE HOLY SCRIPTUKE H 
 
 falsities are truths. [3] The "star fallen from heaven," sig- 
 nifies the knowledges of truth destroyed; the "sun and air 
 darkened," signifies the light of truth become thick darkness ; 
 the "locusts that came out of the smoke of the pit," signify 
 falsities in the outermost things such as exist with those who 
 have become sensuous, and who see and judge all things from 
 fallacies ; a " scorpion" signifies their persuasiveness. That the 
 locusts appeared " like horses prepared for war," signifies their 
 reasonings as it were from the understanding of truth ; that the 
 locusts had " crowns like gold upon their heads, and faces as 
 the faces of men," signifies that they appeared to themselves 
 as conquerors, and as wise ; their having " hair as the hair of 
 women," signifies that they appeared to themselves as if they 
 were in aflfection for truth ; their having " teeth as the teeth of 
 lions," signifies that sensuous things, which are ultimate things 
 of the natural man, appeared to them as having power over 
 all tilings. [3] Their having " breastplates as breastplates of 
 iron," signifies argumentations from fallacies by which they 
 fight and prevail ; that " the sound of their wings was as the 
 sound of chariots running to war,'' signifies reasonings as if 
 from the truths of doctrine from the Word for which they 
 were to fight ; their having " tails like scorpions," signifies per- 
 suasions; their having "stings in their tails," signifies their 
 cunning arts of deceiving thereby; their having "power to 
 hurt men five months," signifies that they induce a kind of 
 stupor on those who are in the understanding of truth and 
 perception of good ; their having " a king over them, the angel 
 of the bottomless pit, whose name is Abaddon or Apollyon," 
 signifies that their falsities were from hell, where dwell those 
 who are merely natural and in self-intelligence. [4] This is 
 the spiritual sense of these words, of which nothing appears 
 in the sense of the letter. Everywhere in the Revelation it is 
 the same. Be it known that in the spiritual sense all things 
 hang together in a continuous connection, which is fitted to- 
 gether in such a manner by the force and meaning of all the 
 words in the literal or natural sense, that if even a little word 
 
12 DOCTRINE OF THE HOLY SCRIPTURE [N. 13 
 
 •were taken out of it, the connection would be broken and the 
 coherence would perish. In order to prevent this, it is added 
 at the end of this prophetical book. 
 
 That not a word shall be taken away (Rev. xxii. 19). 
 
 It is the same with the books of the prophets of the Old Tes- 
 tament : in order to prevent anything from being taken away 
 from them, it came to pass of the Lord's Divine Providence 
 that everything therein down to the very letters was counted. 
 This was done by the Masorites. 
 
 14. In speaking to His disciples about the consummation 
 of the age (which is the last time of the church), at the end of 
 His predictions concerning the successive changes of state in 
 the church, the Lord says. 
 
 Immediately after the affliction of those days shall the sun he dark- 
 ened, and the moon shall not give her light, and the stars shall fall from 
 heaven, and the powers of the heavens shall be shaken. And then shall 
 appear the sign of the Son of man in heaven, and then shall all the tribes 
 of the earth wail, and they shall see the Son of man coming in the clouds 
 of heaven with power and much glory. And He shall send His angels 
 with a trumpet and a great voice, and they shall gather together His elect 
 from the four winds, from the end of the heavens even to the end of them 
 {Matt. xxiv. 29-31). 
 
 [2] By these words, in the spiritual sense, is not meant that 
 the sun and moon would be darkened, that the stars would fall 
 from heaven, that the Lord's sign would appear in heaven, and 
 that He would be seen in the clouds together with angels with 
 trumpets, but by every word is meant some spiritual thing that 
 is of the church, concerning the state of which at its end these 
 things were spoken. Por, in the spiritual sense, the "sun, 
 which shall be darkened," means the Lord as to love ; the 
 "moon, which shall not give her light," means the Lord as to 
 faith; the "stars, which shall fall from heaven," mean the 
 knowledges of what is good and true that would perish ; the 
 " sign of the Son of man in heaven," means the appearing of 
 Divine truth ; the " tribes of the earth, which shall wail," ' 
 means the lack of all truth that is of faith, and of all good 
 
N. 14] DOCTRINE OF THE HOLY SCRIPTURE 13 
 
 that is of love ; the " coming of the Son of man in the clouds 
 of heaven with power and glory," means the Lord's presence 
 in the Word, and revelation ; " clouds" signify the sense of the 
 letter of the Word, and "glory," the spiritual sense of the 
 Word ; the " angels with a trumpet and a great voice," signifies 
 heaven whence comes Divine truth ; to " gather together the 
 elect from the four winds, from the end of the heavens even 
 to the end of them," signifies a newness of the church in re- 
 spect to love and faith. [3] That there is not meant a dark- 
 ening of the sun and moon, nor a falling of the stars to the 
 earth, is very evident from the Prophets, in which like things 
 are said about the state of the church when the Lord should 
 come into the world. As in Isaiah : — 
 
 Behold the day of Jehovah cometh, cruel, and of wrath of anger ; the 
 stars of the heavens, and the constellations thereof, shall not give their 
 light, the sun shall be darkened in his rising, and the moon shall not 
 cause her light to shuie : I will visit upon the world its wickedness (xiii. 
 9-11 ; xxiv. 21, 23). 
 
 In Joel : — 
 
 The day of Jehovah cometh, a day of darkness and of thick darkness ; 
 the sun and the moon shall he blackened, and the stars shall withdraw 
 their shining (ii. 1, 2, 10 ; iii. 15). 
 
 In Ezekiel: — 
 
 I -will cover the heavens, and blacken the stars ; I will cover the sun 
 with a cloud, and the moon shall not cause her light to shine ; all the 
 luminaries of light I will make dark, and will set darkness upon thy land 
 (xxxii. 7, 8). 
 
 " The day of Jehovah" means the Lord's advent, which took 
 place when there was no longer anything good and true left 
 in the church, and not any knowledge of the Lord. 
 
 15. In order that it may be seen that without the spiritual 
 sense the prophetical parts of the Word of the Old Testament 
 are in many passages not intelligible, I will adduce a few, 
 such as the following in Isaiah : — 
 
 Then shall Jehovah stir up a scourge against Asshur, according to the 
 smiting of Midian at the rock of Oreb, and his rod shall be upon the sea, 
 
14 DOCTRINE OF THE HOLY SCRIPTUEE [N. 15 
 
 which he shall lift up in the way of Egypt. And it shall come to pass in 
 that day that his burden shall be taken away from off thy shoulder, and 
 his yoke from oft thy neck. He shall come against Aiath ; he shall pass 
 to Migron ; against Miohmash he shall command his arms ; they shall 
 pass over Mebara ; Gebah shall be a lodging to us ; Ramah shall tremble ; 
 Gibeah of Saul shall flee. Wail with thy voice daughter of Gallim ; 
 hearken Laish, O wretched Anathoth. Madmenah shall be a wan- 
 derer ; the inhabitants of Gebim shall gather themselves together. Is 
 there as yet a day to stand in Nob ? the mountain of the daughter of 
 Zion, the hill of Jerusalem, shall shake her hand. Jehovah shall cut off 
 the thickets of the forest with iron, and Lebanon shall fall by a magnifi- 
 cent one (X. 26-32, 34). 
 
 Here we meet with mere names, from which nothing can he 
 drawn except by the aid of the spiritual sense, in which all the 
 names in the Word signify things of heaven and the church. 
 From this sense it is gathered that these words signify that 
 the whole church has been devastated by memory-knowledges 
 (scientifica)* perverting all truth, and confirming falsity. [3] 
 In another place in the same Prophet : — 
 
 In that day the envy of Ephraim shall depart, and the enemies of 
 Judah shall be cut off ; Ephraim shall not envy Judah, and Judah shall 
 not straiten Ephraim ; but they shall fly upon the shoulder of the Phil- 
 istines toward the sea, together shall they spoil the sons of the east, 
 Edom and Moab shall be the putting forth of their hand. Jehovah shall 
 utter a curse against the tongue of the Egyptian sea, and with the vehe- 
 mence of His spirit He shall shake His hand over the river, and shall 
 smite it into seven streams, so that He shall make a way [to pass over it] 
 with shoes. Then shall there be a path for the remnant of His people, 
 which remnant shall be from Asshur (xi. 13-16). 
 
 Here also no one would see anything Divine except one who 
 knows what is signified by the several names ; and yet the 
 subject treated of is the Lord's advent, and what shall then 
 come to pass, as is plainly evident from verses 1 to 10. Who, 
 therefore, without the aid of the spiritual sense, would see that 
 by these things in their order is signified that they who are in 
 falsities from ignorance, yet have not suffered themselves to 
 be led astray by evils, will come to the Lord, and that the 
 
 * See foot-note on p. 21. 
 
N. 15] DOCTRINE OF THE HOLY SCRIPTURE 15 
 
 church will then understand the Word ; and that falsities will 
 then no longer harm them. [3] The case is the same where 
 there are not names, as in Ezekiel : — 
 
 Thus saitli the Lord Jehovih, Son of man, say unto the bird of every 
 wing, and to every wild beast of the field. Assemble yourselves and come, 
 gather yourselves from round about to My sacrifice which I saorifioe for 
 you, a great sacrifice upon the mountains of Israel, that ye may eat flesh 
 and drink blood ; ye shall eat the flesh of the mighty, and drink the 
 blood of the princes of the earth ; ye shall eat fat to satiety, and drink 
 blood to drunkenness, of My sacrifice which I have sacrificed for you. 
 Te shall be sated at My table with the horse and the chariot, with the 
 mighty man, and vfith every man of war. Thus will I set My glory 
 among the nations (xxxix. 17-21). 
 
 One who does not know from the spiritual sense what is signi- 
 fied by a sacrifice, by flesh and blood, by a horse, a chariot, a 
 mighty man, and a man of war, would suppose that such things 
 were to be eaten and drunk. But the spiritual sense teaches 
 that to " eat the flesh and drink the blood of the sacrifice 
 which the Lord Jehovih will offer upon the mountains of 
 Israel," signifies to appropriate to one's self Divine good and 
 Divine truth from the Word ; for the subject treated of is the 
 calling together of all to the Lord's kingdom, and, specifically, 
 the setting up anew of the church by the Lord among the 
 nations. Who cannot see that by "flesh" is not here meant 
 flesh, nor blood by " blood" ? As that people should drink 
 blood to drunkenness, and that they should be sated with 
 horse, chariot, mighty man, and every man of war. So in a 
 thousand other passages in the Prophets. 
 
 16. Without the spiritual sense no one would know why 
 the prophet Jeremiah was commanded 
 
 To buy himself a girdle, and put it on his loins ; and not to draw it 
 through the waters, but to hide it in a hole of the rock by Euphrates 
 [Jer. xiii. 1-7). 
 
 Or why the prophet Isaiah was commanded 
 
 To loose the sackcloth from off his loins, and put the shoe from off his 
 foot, and go naked and barefoot three years (Isa. xx. 2, 3). 
 
16 DOCTRINE OF THE HOLY SCRIPTURE [N. 16 
 
 Or why the prophet Ezekiel was commanded 
 
 To pass a razor upon his head and upon his beard, and afterwards to 
 divide the hairs, and burn a third part in the midst of the city, smite a 
 third part witli the sword, scatter a third part in the wind, and bind a 
 few of them in his sliirts, and at last throw them into the midst of the 
 fire {Mzek. v. 1-4). 
 
 Or why the same prophet was commanded 
 
 To lie upon his left side three hundred and ninety days, and upon his 
 right side forty days, and to make himself a cake of wheat, and barley, 
 and millet, and spelt, with the dung of an ox, and eat it ; and in the 
 meantime to raise a rampart and a mound against Jerusalem, and besiege 
 it {Ezek. iv. 1-15). 
 
 Or why the prophet Hosea was twice commanded 
 To take to himself a harlot to wife {Hos. i. 2-9 ; iii. 2, 3). 
 
 And many like things. Moreover, without the spiritual sense 
 who would know what is signified by all the things pertaining 
 to the tabernacle, such as the ark, the mercy -seat, cherubim, 
 lampstand, altar of incense, the bread of faces on the table, 
 and its veils and curtains ? Who without the spiritual sense 
 would know what is signified by Aaron's garments of holiness, 
 by his coat, cloak, ephod, urim and thummim, mitre, and other 
 things ? Who without the spiritual sense would know what 
 is signified by all the things enjoined concerning the burnt- 
 offerings, sacrifices, meat-offerings, and drink-offerings ? and 
 also concerning the sabbaths and feasts ? The truth is that 
 not the least thing was commanded concerning them that did 
 not signify something of the Lord, heaven, and the church. 
 Prom these few examples it may be clearly seen that there is 
 a spiritual sense in all things of the Word and in every par- 
 ticular of it. 
 
 17. That the Lord when in the world spoke by correspond- 
 ences, thus that He spoke spiritually while He spoke naturally, 
 is evident from His parables, in each and every word of which 
 there is a spiritual sense. Take for example the parable of the 
 ten virgins : — 
 
N. 17] DOCTRINE OF THE HOLT SCRIPTURE 17 
 
 The kingdom of the heavens is like unto ten virgins, who took their 
 lamps and went forth to meet the bridegroom : five of them were wise, 
 and five were foolish ; they that were foolish took their lamps, and took 
 no oil, but the wise took oil in their lamps. While the bridegroom tarried 
 they all slumbered and slept ; and at midnight there was a cry made. 
 Behold, the bridegroom cometh, go ye out to meet him. Then all those 
 virgins awaked, and trimmed their lamps ; and the foolish said unto the 
 wise. Give us of your oil, for our lamps are gone out ; but the wise an- 
 swered, saying. Not so, lest there be not enough for us and you ; but go ye 
 rather to them that sell, and buy for yourselves. And while they went 
 away to buy, the bridegroom came, and they that were ready went in 
 with him to the wedding, and the door was shut. Afterwards came also 
 the other virgins, saying. Lord, lord, open to us ; but he answered and 
 said. Verily I say unto you, I know you not {Matt. xxv. 1-12). 
 
 [2] That there is a spiritual sense in each and every one of 
 these things, and a consequent Divine holiness, can be seen by 
 him only who knovs^s that a spiritual sense exists, and what is 
 its nature. In the spiritual sense, the " kingdom of God" 
 means heaven and the church ; the " bridegroom," the Lord ; 
 the " wedding," the marriage of the Lord with heaven and the 
 church by means of the good of love and of faith. " Virgins" 
 signify those who are of the church ; " ten," all ; " five," some ; 
 "lamps," the truths of faith; "oil," the good of love; to 
 " sleep," and to " awake," the life of man in this world which 
 is natural life, and his life after death which is spiritual ; to 
 " buy," to procure for themselves ; to " go to them that sell 
 and buy oil," to procure for themselves the good of love from 
 others after death ; and as this can then be no longer procured, 
 although they came with their lamps and the oil they had 
 bought to the door where the wedding was, yet the bridegroom 
 said to them " I know you not." The reason is that after his 
 life in this world a man remains such as he had lived in this 
 world. [3] From all this it is evident that the Lord spoke 
 exclusively by correspondences, and this because He spoke 
 from the Divine that was in Him, and was His. That the 
 " bridegroom" signifies the Lord ; the " kingdom of the heav- 
 ens," the church; a "wedding," the marriage of the Lord 
 
18 DOCTRINE OF THE HOLY SCRIPTUEE [N. 17 
 
 with the church by means of the good of love and of faith ; 
 "ten," all; "five," some; to "sleep," a natural state; to 
 " buy," to procure for one's self ; a " door," entrance into 
 heaven ; and " not to know them," when spoken by the Lord, 
 not to be in His love, is evident from many passages in the 
 prophetic Word where these expressions have a like signifi- 
 cation. It is because " virgins" signify those who are of the 
 church that the virgin and daughter of Zion, of Jerusalem, of 
 Judah, and of Israel, are so often mentioned in the prophetic 
 Word. And it is because " oil" signifies the good of love that 
 all the holy things of the Israelitish Church were anointed 
 with oil. It is the same with all the other parables, and with 
 all the words the Lord spoke, and that were written in the 
 Gospels. This is why the Lord says that 
 
 His words are spirit and are life {John vi. 63). 
 
 [4] It is the same with all the Lord's miracles, which were Di- 
 vine because they signified the various states of those with whom 
 the church was to be set up anew by the Lord. Thus when the 
 blind received sight, it signified that they who had been in 
 ignorance of truth should receive intelligence ; when the deaf 
 received hearing, it signified that they who had previously heard 
 nothing about the Lord and the Word should hearken and obey; 
 when the dead were raised, it signified that they who otherwise 
 would spiritually perish would become living ; and so on. This 
 is meant by the Lord's reply to the disciples of John, who sent 
 them to ask whether He was the One that should come : — 
 
 Tell John the things which ye do hear and see : the hlind receive their 
 sight, and the lame walk, the lepers are cleansed, and the deaf hear, the 
 dead rise again, and the poor hear the Gospel (Matt. xi. 3-5). 
 
 Moreover, all the miracles related in the Word contain in them 
 such things as belong to the Lord, to heaven, and to the church. 
 This makes these miracles Divine, and distinguishes them from 
 those which are not Divine. These few examples are given in 
 order to illustrate what the spiritual sense is, and to show that 
 it is in all things of the Word and in every particular of it. 
 
N. 18] DOCTRINE OP THE HOLY SCRIPTURE 19 
 
 18. iii. From the spiritual sense it is that the Word is divinely 
 inspired, and is holy in every word. It is said in the church 
 that the Word is holy, and this because Jehovah God spoke it ; 
 but as its holiness is not apparent from the letter alone, he who 
 on this account once doubts its holiness, afterwards confirms 
 his doubt when reading the Word by many things in it, for 
 he then thinks, Can this be holy ? can this be Divine ? There- 
 fore lest such a thought should flow in with many, and should 
 afterwards prevail, and thereby the conjunction of the Lord with 
 the church, in which is the Word, should perish, it has now 
 pleased the Lord to reveal the spiritual sense, in order that it 
 may be known where in the Word this holiness lies hid. [3] 
 This again m.ay be illustrated by examples. The Word treats 
 sometimes of Egypt, sometimes of Asshur, sometimes of Edom, 
 of Moab, of the sons of Ammon, of Tyre and Sidon, of Gog ; 
 and one who does not know that these names signify things of 
 heaven and the church may be led into the error that the Word 
 treats much of nations and peoples, and but little of heaven and 
 the church ; thus much of earthly, and little of heavenly things. 
 But when he knows what is signified by them, or by their names, 
 he can come out of error into truth. [3] And so when he sees 
 in the Word such frequent mention of gardens, groves, and 
 forests, and also of the trees in them, as the olive, vine, cedar, 
 poplar, oak ; and also such frequent mention of the lamb, sheep, 
 goat, calf, ox ; and likewise of mountains, hills, valleys, and the 
 fountains, rivers, and waters in them, and many like things, one 
 who knows nothing about the spiritual sense of the Word must 
 believe that these things only are meant. For he is not aware 
 that a garden, grove, and forest, mean wisdom, intelligence, and 
 knowledge ; that an olive, vine, cedar, poplar, and oak, mean the 
 celestial, spiritual, rational, natural, and sensuous good and truth 
 of the church ; that a lamb, sheep, goat, calf, and ox, mean inno- 
 cence, charity, and natural affection ; that mountains, hills, and 
 valleys, mean higher, lower, and lowest things of the church ; 
 that Egypt signifies memory-knowledge,* Asshur reason, Edom 
 
 * See foot-note on p. 21. 
 
20 DOCTRINE OF THE HOLY SCEIPTUEE [N. 18 
 
 the Natural, Moab the adulteration of good, the sons of Ammon 
 the adulteration of truth, Tyre and Sidon the knowledges of 
 truth and good, and Gog external worship without internal. But 
 when a man knows these things he is able to consider that the 
 Word treats solely of heavenly things, and that these earthly 
 things are merely the subjects (subjecta) in which the heavenly 
 things are. [4] But let this also be illustrated by an example 
 from the Word. We read in David: — 
 
 The voice of Jehovah is upon the waters ; the God of glory maljeth it 
 to thunder ; Jehovah is upon the great waters. The voice of Jehovah 
 brealteth the cedars ; yea, Jehovah breaketh in pieces the cedars of Leb- 
 anon. He maketh them also to skip like a oaU, Lebanon and Sirion like 
 a son of unicorns. The voice of Jehovah cutteth out as a flame of lire. ' 
 The voice of Jehovah maketh the wilderness to tremble ; it maketh the 
 wilderness of Kadesh to tremble. The voice of Jehovah maketh the hinds 
 to be in travail, and layeth bare the forests ; but in His temple every one 
 saith, Glory (Ps. xxix. 3-9). 
 
 He who is not aware that everything here, even as to every 
 single word, is divinely holy, may, if a merely natural man, say 
 to himself. What is this — that Jehovah sitteth upon the waters, 
 that by His voice He breaketh the cedars, maketh them skip 
 like a calf, and Lebanon like a son of unicorns, and maketh 
 the hinds to be in travail, and so on ? For he knows not that 
 in the spiritual sense the power of Divine truth, or of the 
 Word, is described by these things. [S] In this sense, the 
 "voice of Jehovah," here called "thunder," means the Divine 
 truth or Word in its power. The " great waters," upon which 
 Jehovah sits, mean the truths of the Word. The " cedars,'' 
 and " Lebanon," which He " breaks," and " breaks in pieces," 
 mean the false things of the rational man. The " calf," and a 
 " son of unicorns," mean the false things of the natural and of 
 the sensuous man. The "flame of fire," means an affection 
 for what is false. The "wilderness," and the "wilderness of 
 Kadesh," mean the church in which there is not anything true 
 and good. The " hinds" which the voice of Jehovah causes 
 to be in travail, mean the nations who are in natural good. 
 
N. 18] DOCTRINE OF THE HOLY SCRIPTURE 21 
 
 And the " forests" which He lays bare, mean the knowledges 
 (scientiae et cognitiones) * which the Word opens to them. There- 
 fore these words follow: "In His temple every one saith, 
 Glory," which mean that there are Divine truths in each and 
 every thing of the Word. For the "temple" signifies the Lord, 
 and therefore the Word, and also heaven and the church ; and 
 "glory" signifies Divine truth. From all this it is evident 
 that there is not a word in this passage that is not descriptive 
 of the Divine power of the Word against falsities of every 
 kind in natural men, and of the Divine power in reforming 
 the nations. 
 
 19. There is a still more interior sense in the Word which 
 is called celestial, and of which something has been said 
 above (n. 6) ; but this sense can with difficulty be made plain, 
 because it does not fall so much into the thought of the under- 
 standing as into the affection of the will. The reason there 
 is in the Word this still more interior sense called celestial, is 
 that there proceeds from the Lord Divine good and Divine 
 truth. Divine good from His Divine love, and Divine truth 
 from His Divine wisdom ; and both are in the Word, for the 
 Word is the Divine proceeding ;t and it is for this reason that 
 the Word gives life to those who devoutly read it. But this 
 subject will be spoken of in the chapter in which it will be 
 shown that there is a marriage of the Lord and the church, 
 and a derivative marriage of good and truth, in each and every 
 thing of the Word. 
 
 20. iv. Hitherto the spiritual sense of the Word has been 
 unknown. It has been shown in the work on Heaven and Hell 
 (n. 87-105) that all things of nature, and likewise of the human 
 
 * Note the careful distinction made by Swedenborg between those knowledges 
 that are merely in the external memory, and those which a man has some real 
 knowledge of by experience or in some other way, and which are therefore not 
 mere matters of memory. The former he calls " memory-knowledges {scientiae or 
 scientijlca) ;" the latter simply " knowledges {cognitiones).'* This distinction runs 
 all through these works, and must not be lost sight of, the recognition of it being 
 vital to the understanding of important doctrines. [Tr.] 
 
 t That is, the Divine in the act of proceeding. See foot-note to Doctrine of the 
 Lord (n. 2, page 2). [Tb.] 
 
22 DOCTRINE OF THE HOLY SCRIPTURE [N. 20 
 
 body, and also every single particular in them, correspond to 
 spiritual things. Hitherto, however, it has not been known 
 what correspondence is, although in the most ancient times 
 this was very well known ; for the science of correspondences 
 was then the science of sciences, and was so universal that 
 all the writings and books were written by means of corre- 
 spondences. [2] The book of Joh, which is an ancient book, 
 is full of correspondences. The hieroglyphics of the Egyp- 
 tians, and also the fabulous stories of highest antiquity, were 
 nothing but correspondences. All the ancient churches were 
 churches representative of heavenly things ; their rites, and 
 also the ordinances according to which their worship was in- 
 stituted, consisted exclusively of correspondences. So did all 
 things of the church among the sons of Jacob ; their burnt- 
 offerings and sacrifices, with each and every thing thereto 
 pertaining, were correspondences ; so was the tabernacle with 
 all its contents ; so were their feasts, the feast of unleavened 
 things, the feast of tabernacles, and the feast of first-fruits ; 
 so was the priesthood of Aaron and the Levites, and also the 
 holy garments of Aaron and his sons ; besides all the ordi- 
 nances and judgments that concerned their worship and their 
 life. [3] And as Divine things present themselves in the 
 world by correspondences, the Word has been written exclu- 
 sively by means of them. And therefore the Lord spoke by 
 correspondences, because He spoke from His Divine, for that 
 which is from the Divine, descending into nature, is turned 
 into such things as correspond to Divine things, and which 
 then store up and conceal in their bosom the Divine things 
 that are called celestial and spiritual. 
 
 21. I have been instructed that the men of the Most Ancient 
 Church (the church before the flood) were of a genius so heav- 
 enly that they spoke with angels of heaven, and that they were 
 able to speak with them by means of correspondences. From 
 this the state of their wisdom was rendered such that whatever 
 they saw in this world they thought about not only in a natural 
 way, but spiritually also at the same time, so that they thought 
 
N. 21] DOCTRINE OF THE HOLY SCRIPTURE 23 
 
 unitedly with angels. I have been instmcted besides that Enoch 
 (of whom mention is made in Genesis v. 21-24) together with 
 his associates, collected correspondences from the lips of those 
 men of the Most Ancient Church, and transmitted the knowl- 
 edge of them to posterity, and that in consequence of this the 
 science of correspondences was not only known but was also 
 much cultivated in many kingdoms of Asia, especially in the 
 land of Canaan, in Egypt, Assyria, Chaldea, Syria, Arabia, and 
 also in Tyre, Sidon, and Nineveh ; and that it was carried over 
 from places on the sea-coast there into Greece; but there it 
 was turned into fabulous stories, as is evident from the earliest 
 writers of that country. 
 
 22. But when in process of time the representative things 
 of the church, which were correspondences, were converted into 
 things idolatrous and also into magic, then of the Lord's Divine 
 Providence the knowledge of correspondences was gradually 
 blotted out of remembrance, and among the Israelitish and 
 Jewish people was altogether lost and annihilated. The wor- 
 ship of that nation did indeed consist exclusively of corre- 
 spondences, and was consequently representative of heavenly 
 things ; but still they did not know what anything of it signiiied, 
 for they were utterly natural men, and therefore were neither 
 willing nor able to know anything about spiritual things, nor 
 consequently about correspondences. 
 
 23. The reason why, in ancient times, the idolatries of the 
 nations originated from the knowledge of correspondences, was 
 that all things visible on the earth have a correspondence ; not 
 only trees, but also beasts and birds of every kind, and likewise 
 fishes, and all other things. The ancients, possessing a knowl- 
 edge of correspondences, made for themselves images that cor- 
 responded to heavenly things, and delighted in them because 
 they signified things such as belong to heaven, and therefore 
 to the church. They therefore set them not only in their tem- 
 ples, but also in their houses, not to be worshiped, but to call 
 to remembrance the heavenly things they signified. Conse- 
 quently in Egypt and elsewhere there were images of calves. 
 
24 DOCTRINE OF THE HOLY SCRIPTURE [N. 23 
 
 oxen, serpents, also of children, old men, maidens ; because 
 calves and oxen signified affections and powers of the natural 
 man ; serpents, the sagacity of the sensuous man ; children, in- 
 nocence and charity ; old men, wisdom ; and maidens, affections 
 for truth ; and so on. When the knowledge of correspondences 
 had been blotted out of remembrance, their descendants began 
 to worship as holy, and at last as deities, the images and em- 
 blems set up by the ancients, because they stood in and about 
 their temples. [2] So with other nations ; as, with the Philis- 
 tines at Ashdod, Dagon (concerning whom see 1 Sarn. v. 1 to 
 end), whose upper part was like a man, and his lower like a fish. 
 This image was so devised because a man signifies intelligence, 
 and a fish knowledge, which make a one. It was also because 
 they possessed a knowledge of correspondences, that the an- 
 cients worshiped in gardens and groves, in accordance with 
 the kinds of trees in them ; and also upon mountains and hills. 
 For gardens and groves signified wisdom and intelligence, and 
 each particular tree something relating thereto ; as the olive, the 
 good of love ; the vine, truth from that good ; the cedar, rational 
 good and truth. A mountain signified the highest heaven; 
 and a hill, the heaven under it. [3] The knowledge of cor- 
 respondences survived among a number of the orientals, even 
 until the Lord's advent, as is evident from the wise men of the 
 east who came to the Lord at His birth ; and this was why a 
 star went before them, and why they brought with them as gifts, 
 gold, frankincense, and myrrh (Matt. ii. 1, 2, 9-11). For the 
 " star that went before them" signified knowledge (cognitio) 
 from heaven ; " gold," celestial good ; " frankincense," spirit- 
 ual good ; and " myrrh," natural good ; from which three is all 
 worship. [4] Nevertheless there was no knowledge of corre- 
 spondences whatever among the Israelitish and Jewish nation, 
 although everything in their worship, and all the judgments 
 and ordinances delivered them through Moses, and all things 
 of the Word, were nothing but correspondences. The reason 
 was that at heart they were idolaters, and of such a character 
 that they were not even willing to know that anything of their 
 
N. 23] DOCTRINE OF THE HOLT SCRIPTURE 25 
 
 ■worship signified what is celestial and spiritual ; for they de- 
 sired that all those things should be holy in themselves and in 
 connection with' them ; so that if celestial and spiritual things 
 had been disclosed to them, they would not only have rejected 
 but would have profaned them. Therefore heaven was so 
 closed toward them that they scarcely knew that there is a life 
 eternal. That this was the case is clearly evident from the fact 
 that they did not acknowledge the Lord, although universal holy 
 Scripture prophesied concerning Him, and foretold His advent ; 
 and they rejected Him for this sole reason — that He taught of 
 a heavenly and not an earthly kingdom; for they wanted a 
 Messiah who would exalt them above every other nation in the 
 world, and not a Messiah who cared for their eternal salvation. 
 For the rest, they affirm that the Word contains within it many 
 arcana that are called mystical ; but are unwilling to learn 
 that these refer to the Lord ; they however are quite willing to 
 learn when it is said that the reference is to gold. 
 
 24. The reason why the knowledge of correspondences, 
 which gives the spiritual sense of the Word, was not disclosed 
 in times after those, is that the Christians of the primitive 
 church were so very simple that it could not be disclosed to 
 them ; for it would have been of no use to them, nor would it 
 have been understood. After their day, in consequence of the 
 papal dominion, darkness came over all the Christian world ; 
 and they who are of that dominion, and have confirmed them- 
 selves in its falsities, neither can nor will apprehend anything 
 spiritual, nor consequently what is the correspondence in the 
 Word of natural things with spiritual. For thereby they would 
 be convinced that by " Peter" is not meant Peter, but the Lord 
 as a Eock ; and they would also be convinced that the Word 
 is Divine even to its inmosts, and that a decree of the Pope is 
 relatively of no account. On the other hand, after the Ref- 
 ormation, as men began to effect a separation between faith 
 and charity, and to worship God in three Persons — thus three 
 gods, whom they conceived to be one — heavenly truths were 
 hidden from them ; and if they had been disclosed they would 
 
26 DOCTRINE OF THE HOLY SCRIPTURE [N. 24 
 
 have falsified them and applied them to faith alone, and not 
 one of them to charity and love. And thus they would have 
 closed heaven against themselves. 
 
 25. The reason why the spiritual sense of the Word has 
 been at this day disclosed by the Lord is that the doctrine of 
 genuine truth has now been revealed ; and this doctrine, and 
 no other, is in accord with the spiritual sense of the Word. 
 Tliis sense, moreover, is signified by the appearing of the Lord 
 in the clouds of heaven with glory and power (Matt. xxiv. 30, 
 31) ; which chapter treats of the consummation of the age, by 
 which is meant the last time of the church. The opening of 
 the Word as to its spiritual sense was also promised in the 
 Beuelation. It is there meant by the " white horse," and by 
 the " great supper" to which all are invited (xix. 11-18). That 
 for a long time the spiritual sense will not be recognized, and 
 that this is entirely owing to those who are in falsities of doc- 
 trine, especially concerning the Lord, and who therefore do not 
 admit truths, is meant in the Revelation by the "beast," and 
 by the " kings of the earth," who should make war with him 
 that sat upon the white horse (xix. 19). By the " beast" are 
 meant the Papists, as in chapter xvii. 3 ; and by the " kings of 
 the earth" are meant the Reformed who are in false things of 
 doctrine. 
 
 26. V. Henceforth the spiritual sense of the Word will he 
 imparted solely to him who from the Lord is in genuine truths. 
 The reason of this is that no one can see the spiritual sense 
 except from the Lord alone, nor unless from Him he is in 
 genuine truths. For the spiritual sense of the Word treats 
 solely of the Lord and His kingdom ; and this is the sense in 
 which are His angels in heaven, for it is His Divine truth there. 
 To this sense a man can do violence if he has a knowledge of 
 correspondences, and wishes by means of it and from self-intel- 
 ligence to investigate the spiritual sense of the Word. For 
 through some correspondences with which he is acquainted he 
 may pervert the meaning of it, and may even force it to con- 
 firm what is false, and this would be doing violence to Divine 
 
N. 26] DOCTRINE OF THE HOLY SCRIPTURE 27 
 
 truth, and also to heaven. And therefore if any one purposes 
 to open that sense from himself and not from the Lord, heaven 
 is closed ; and then the man either sees nothing, or else becomes 
 spiritually insane. [2] Another reason is that the Lord teaches 
 every one by means of the Word, and He teaches from those 
 truths which the man already has, and not without a medium 
 does He pour new truths in, so that unless man is in Divine 
 truths, or if he is only in a few truths and at the same time in 
 falsities, he may from these falsify the truths, as it is well 
 known is done by every heretic in regard to the Word's sense 
 of the letter. Therefore in order to prevent anybody from en- 
 tering into the spiritual sense of the Word, or from perverting 
 the genuine truth that belongs to that sense, guards have been 
 set by the Lord, which in the Word are meant by the cherubim. 
 [3] That guards have been set has been represented to me in 
 the following manner : — 
 
 It was granted me to see great purses, having the appearance of sacks, 
 in which silver was stored up in great abundance. As the purses were 
 open, it seemed as if any one might talce out, and even pillage, the silver 
 therein deposited ; but near those purses sat two angels as guards. The 
 place where the purses were laid appeared like a manger in a stable. In 
 an adjoining apartment were seen modest maidens together with a chaste 
 wife, and near that apartment stood two little children, and it was said 
 that they were to be sported with, not in childish fashion, but wisely. 
 After this there appeared a harlot, and also a horse lying dead. 
 
 [4] On seeing these things I was instructed that by them was repre- 
 sented the sense of the letter of the "Word, in which is the spiritual 
 sense. The large purses full of silver, signified knowledges of truth in 
 great abundance. Their being open and yet guarded by angels, signified 
 that every one may get knowledges of truth from the Word, but that 
 care is taken lest any one should falsify the spiritual sense, in which are 
 pure truths. The manger in a stable in which the purses lay, signified 
 spiritual instruction for the understanding — a manger signifies this 
 because the horse that feeds from it signifies the understanding. [5] 
 The modest maidens seen in the adjoining apartment, signified affections 
 for truth ; and the chaste wife, the conjunction of good and truth. The 
 little children signified the innocence of wisdom therein : they were 
 angels from the third heaven, who all appear like little children. The 
 harlot, together with the dead horse, signified the falsification of the 
 
28 DOCTRINE OF THE HOLY SCEIPTURE [N. 26 
 
 Word by many of this day, whereby all understanding of truth perishes. 
 The harlot signified falsification ; and the dead horse, no understanding 
 of truth.* 
 
 III. 
 
 The Sense of the Letter oe the Word is the Basis, 
 the containant, and the support of its spiritual and 
 Celestial Senses. 
 
 27. In every Divine work there is a first, a middle, and a 
 last (or ultimate) ; and the first passes through the middle to 
 the last (or ultimate), and so comes into manifest being and 
 subsists. Hence the last or ultimate is the Basis. But the 
 first is in the middle, and through the middle in the ultimate ; 
 so that the ultimate is the Containant. And as the ultimate is 
 the containant and the basis, it is also the Support. 
 
 28. The learned reader will comprehend that these three 
 may be called end, cause, and effect ; also esse, fieri, and exis- 
 tere ;t and that the end is the esse, the cause the fieri, and the 
 effect the existere ; consequently, that in every complete thing 
 there is a trine, which is called first, middle, and ultimate ; also 
 end, cause, and effect ; and also esse, fieri, and existere. When 
 these things are comprehended, it is also comprehended that 
 every Divine work is complete and perfect in its ultimate ; and 
 likewise that the whole is in the ultimate, which is a trine, 
 because the prior things are together, or simultaneously, in it. % 
 
 * Quoted from the Spiritiial I>iary (n. 3605ct), and the De Verbo (n. 1) ; and re- 
 peated in the Apocalypse Revealed (n. 255), and in the True Christian Religion (n. 
 277). [Tr.] 
 
 t That is, being, becoming, and coming forth. The Being of a thing is "what we 
 call its existence ; and therefore it was said by the ancients that " in God we live, 
 and move, and have our being" {Acts xvii. 28). Here our being means the inmost of 
 our life (Arcana Coelestia, 6605e). The becoming of a thing is its being taking form. 
 And the coming forth of a thing is the presentation or manifestation of that thing 
 as an actual reality. Thus the Latin word existere has a very different meaning 
 from the English exist, and cannot be translated by it without causing a complete 
 misconception in the mind of the English reader. [Tr.] 
 
 t That is, the two prior degrees are in the ultimate degree in simultaneous or- 
 der ; for a full explanation of which see below at n. 38, and also the Angelic Wis- 
 dom concerning the Divine Love and the Divine Wisdom (n. 205-207). [Tr.] 
 
N. 29] DOCTRINE OF THE HOLY SCRIPTUEE 29 
 
 29. It is from tMs that by " three," in the Word, in the 
 spiritual sense, is meant what is complete and perfect ; and also 
 the whole simultaneously. And as this is the signification of 
 the number three, it is employed in the Word whenever any 
 such thing is marked out for notice. As in the following pas- 
 sages : — 
 
 Isaiah went naked and barefoot three years {Isa. xx. 3). 
 
 Jehovah called Samuel three times, and Samuel ran three times to Eli, 
 and Eli understood him the third time (1 Sam. iii. 1-8). 
 
 David said to Jonathan that he would hide himself in the field three 
 days ; and Jonathan afterwards shot three arrows at the side of the 
 stone ; and after that, David bowed himself down three times before 
 Jonathan (1 Sam. xx. 5, 12-41). 
 
 Elijah stretched himseU three times over the widow's son (1 Kings 
 xvii. 21). 
 
 Elijah commanded that they should pour water on the burnt-offering 
 three times (1 Kings xviii. 34). 
 
 Jesus said. The kingdom of the heavens is like unto leaven, which a 
 woman took and hid in three measures of meal, till the whole was 
 leavened [Matt. xiii. 33). 
 
 Jesus said unto Peter that he should deny Him thrice {Matt. xxvi. 34). 
 
 The Lord said three times unto Peter, Lovest thou Me ? (John xxi. 
 16-17). 
 
 Jonah was in the whale's belly three days and three nights {Jonah 
 1. 17). 
 
 Jesus said. Destroy this temple, and in three days I will raise it up 
 {John ii. 19 ; Matt. xxvi. 61). 
 
 Jesus prayed three times in Gethsemane {Matt. xxvi. 39-44). 
 
 Jesus rose again on the third day {Matt, xxviii. 1). 
 
 Besides many other passages where the number " three" is men- 
 tioned; and it is mentioned wherever a finished and perfect 
 work is treated of, because this is signified by that number. 
 
 30. These things are premised with a view to those which 
 follow, in order that they may be comprehended with under- 
 standing ; and for the present purpose that it may be compre- 
 hended that the natural sense of the Word which is the sense 
 of the letter, is the basis, the containant, and the support of 
 its spiritual sense and of its celestial sense. 
 
 31. It has been said above (n. 6, 19) that there are three 
 
30 DOCTRINE OF THE HOLY SCRIPTURE [N. 31 
 
 senses in the Word ; and also that the celestial sense is its first, 
 the spiritual sense its middle, and the natural sense its ultimate 
 sense. From this the rational man may infer that the first of 
 the Word, which is celestial, passes through its middle, which 
 is spiritual, to its ultimate, which is natural ; and thus that its 
 ultimate is the Basis. Furthermore that the first of the Word 
 which is celestial, is in its middle which is spiritual, and 
 through this is in its ultimate which is natural, and that conse- 
 quently its ultimate which is natural and is the sense of the 
 letter, is the Containant. And as the sense of the letter is the 
 Basis and the Containant, it is also the Support. 
 
 32. But how these things come to pass cannot be told in a 
 few words. Indeed they are arcana in which are the angels of 
 heaven, and which will be unfolded, so far as can possibly be 
 done, in the treatises mentioned in the Preface to the Doctrine 
 of the Lord — and which will be from Angelic Wisdom — On the 
 Divine Providence, Omnipotence, Omnipresence, Omniscience, 
 On the Divine Love and the Divine Wisdom, and On Life.* 
 For the present it is sufficient to conclude from what has been 
 said above, that the Word — which is in an especial sense a Di- 
 vine work for the salvation of mankind — in respect to its ulti- 
 mate sense which is natural and is called the sense of the letter, 
 is the Basis, the Containant, and the Support of the two interior 
 senses. 
 
 33. From all this it follows that without the sense of the 
 letter, the Word would be like a palace without a foundation, 
 and thus like a palace in the air and not on the earth, which 
 would be but the shadow of a palace, that would vanish away. 
 Furthermore, that without the sense of the letter the Word 
 would be like a temple containing many holy things, and in 
 its midst a sanctuary, but without roof and walls, which are its 
 containants, and in the absence or logs of which its holy things 
 would be plundered by thieves, or invaded by beasts of earth 
 and birds of heaven, and thus be dispersed. Or it would be 
 like the tabernacle (in the inmost of which was the ark of the 
 
 * See translator's foot-notes to Author's Preface to the Doctrine of the Lord. 
 
N. 33] DOCTRINE OF THE HOLY SCRIPTURE 31 
 
 covenant, and in its middle the golden lampstand, the golden 
 altar for incense, and the table on which were the loaves of 
 faces, which were its holy things) without its ultimates, which 
 were the curtains and veils. Nay, without the sense of the 
 letter, the Word would be like a human body without its cover- 
 ings which are called skins, and without its supports which are 
 called bones ; lacking which supports and coverings all the in- 
 terior things of the body would fall asunder. And it would be 
 like the heart and lungs in the chest without their covering 
 which is called the pleura, and their supports which are called 
 the ribs. Or like the brain without its covering which is called 
 the dura mater, and without its general covering, containant, 
 and support, which is called the skull. Thus would it be with 
 the Word without the sense of the letter ; and therefore it is 
 said in Isaiah . — 
 
 Jehovah createth upon all the glory a covering (iv. 5). 
 
 34. So would it be with the heavens where angels are with- 
 out the world where men are. The human race is the basis, 
 containant, and support of the heavens ; and the Word is among 
 men and in them. For all the heavens have been discriminated 
 into two kingdoms, called the celestial kingdom and the spir- 
 itual kingdom ; these two kingdoms are founded upon a natural 
 kingdom, in which are men. And so therefore is it with the 
 Word which is among men and in men. (That the angelic 
 heavens have been discriminated into two kingdoms, the celes- 
 tial, and the spiritual, may be seen in the work on Heaven and 
 Sell, n. 20-28.) 
 
 35. It has been shown in the Doctrine of the Lord (n. 28), 
 that the prophets of the Old Testament represented the Lord 
 in respect to the Word, and thereby signified the doctrine of 
 the church from the Word, and that for this reason they were 
 called " sons of man." From this it follows that by means of 
 the various things they suffered and endured, they represented 
 the violence done by the Jews to the sense of the letter of the 
 Word. Thus :— 
 
32 DOCTRINE OF THE HOLY SCRIPTURE [N. 35 
 
 The prophet Isaiah was commanded to put off the sackcloth from o2 
 his loins, and to put off his shoe from off his foot, and to go naked and 
 barefoot three years {Isa. xx. 2, 3). 
 
 And so 
 
 The prophet Ezekiel was commanded to pass a barber's razor upon 
 his head and upon his beard, and to burn a third part in the midst of the 
 city, to smite a third part with the sword, and to scatter a third part in 
 the wind, and to wrap a few of the hairs in his skirts, and at last to cast 
 them into the midst of the Are and burn them {Ezek. v. 1-4). 
 
 [2] As the " prophets" represented the Word, and consequently- 
 signified the doctrine of the church from the Word, as said 
 above, and as the " head" signifies wisdom from the Word, 
 therefore the " hair" and " beard" signify the ultimate of truth. 
 By reason of this signification, it was a mark of deep mourn- 
 ing, and also a great disgrace, for any one to make himself 
 bald, or to be seen bald. For this and no other reason it was 
 that the prophet shaved oif the hair of his head and his beard, 
 that so he might represent the state of the Jewish Church in 
 respect to the Word. For this and no other reason was it that 
 
 The forty-two children who called Elisha bald were torn to pieces by 
 two she-bears (2 Kings ii. 23, 24). 
 
 For as before said a "prophet" represented the Word, and 
 " baldness" signified the Word without its ultimate sense. [3] 
 It will be seen in the next chapter (n. 49) that the " ISTazirites'' 
 represented the Lord in respect to the Word in its ultimates ; 
 and therefore it was an ordinance for them that they should let 
 their hair grow, and shave off none of it. Moreover the term 
 " Nazirite" in the Hebrew tongue means the hair of the head. 
 
 It was also an ordinance for the high priest that he should not shave 
 his head {Lev. xxi. 10). 
 
 Likewise for the head of a household (Lev. xxi. 5). 
 
 [4] This was why baldness was to them a great disgrace, as is 
 evident from the following passages : — 
 
 On all heads baldness, and every beard shaven {Isa. xv. 2 ; Jer. xlviii. 
 37). 
 
 Shame upon all faces, and baldness upon all heads {Ezek. vii. 18). 
 
N. 35] DOCTRINE OF THE HOLY SCRIPTUEE 33 
 
 Every head made bald, and every shoulder plucked {Ezek. xxix. 18). 
 
 I will cause sackcloth to come up upon all loins, and baldness upon 
 every head {Amos vili. 10). 
 
 Put on baldness, and shave thee on account of the sons of thy delights, 
 and enlarge thy baldness, for they are gone into exile from thee (Micah 
 i. 16). 
 
 To "put on baldness" and to "enlarge" it, here signifies to 
 falsify the truths of the Word in its ultimates, for when these 
 are falsified (as was done by the Jews) the whole Word is de- 
 stroyed ; for the ultimates of the Word are its props and sup- 
 ports ; indeed, each word is a prop and a support to its celestial 
 and spiritual truths. As the " hair" signifies truth in the ulti- 
 mates, in the spiritual world all who despise the Word, and 
 falsify its sense of the letter, appear bald ; whereas they who 
 honor and love it appear with becoming hair. On this subject 
 see also below (n. 49). 
 
 36. The Word in its ultimate or natural sense, which is the 
 sense of the letter, is signified also by the wall of the holy Jeru- 
 salem, the structure of which was of jasper ; and by the f ounda/- 
 tions of the wall, which were precious stones ; and likewise by 
 the gates, which were pearls (Rev. xxi. 18-21) ; for Jerusalem 
 signifies the church as to doctrine. But of these things more 
 in the following chapter. From what has been adduced it is 
 now evident that the sense of the letter of the Word, which is 
 the natural sense, is the Basis, Containant, and Support of its 
 interior senses, which are the spiritual and the celestial. 
 
 IV. 
 
 Divine Teuth in the Sense of the Letter op the Woed 
 IS IN ITS Fullness, in its Holiness, and in its Power. 
 
 37. The reason why the Word in the sense of the letter is 
 in its fullness, in its holiness, and in its power, is that the two 
 prior or interior senses, which are called the spiritual and the 
 celestial, are together or simultaneous (sunt simuT) in the nat- 
 
 10 
 
34 DOCTRINE OF THE HOLY SCEIPTUEE [N. 37 
 
 ural sense, -which is the sense of the letter, as was said above 
 (n. 28). But how they are simultaneous in that sense shall 
 now be told in a few words. 
 
 38. There are in heaven and in this world a successive order 
 and a simultaneous order. In successive order one thing suc- 
 ceeds and follows another from highest to lowest ; but in si- 
 multaneous order one thing is next another from inmost to 
 outmost. Successive order is like a column with successive 
 parts from the top to the bottom; but simultaneous order is 
 like a connected structure with successive circumferences from 
 center to surface. It shall now be told how successive order be- 
 comes simultaneous order in the ultimate. It is in this way : 
 The highest things of successive order become the inmost ones 
 of simultaneous order, and the lowest things of successive order 
 become the outermost ones of simultaneous order. Compara- 
 tively speaking it is as if the column of successive parts were to 
 sink down and become a connected body in a plane. [2] Thus 
 is the simultaneous formed from the successive, and this in all 
 things both in general and in particular of the natural world, 
 and also of the spiritual world ; for everywhere there is a first, 
 a middle, and an ultimate, and the first aims at and goes 
 through the middle to its ultimate. Apply this to the Word. 
 The Celestial, the Spiritual, and the Natural proceed from the 
 Lord in successive order, and in the ultimate are in simulta- 
 neous order ; and it is in this way that the celestial and spiritual 
 senses of the Word are simultaneous in its natural sense. When 
 this is comprehended, it may be seen how the natural sense of 
 the Word, which is the sense of the letter, is the basis, contain- 
 ant, and support of its spiritual and celestial senses ; and how 
 in the sense of the letter of the Word Divine good and Divine 
 truth are in their fullness, in their holiness, and in their power. 
 
 39. From all this it is evident that in the sense of the letter 
 the Word is the very Word itself, for within this sense there 
 are spirit and life, the spiritual sense being its spirit, and the 
 celestial sense its life. This is what the Lord says : — 
 
 The words that I speak unto you are spirit and are life (John vi. 63). 
 
N. 39] DOCTRINE OF THE HOLY SCRIPTURE 35 
 
 The Lord spoke His words before the world, and in the natural 
 sense. The spiritual sense and the celestial sense without the 
 natural sense which is the sense of the letter, are not the 
 Word; for without it they are like spirit and life without a 
 body ; and are (as before said, n. 33) like a palace without a 
 foundation. 
 
 40. The truths of the sense of the letter of the Word are 
 in part not naked truths, but appearances of truth, and are as 
 it were likenesses and comparisons taken from things such as 
 exist in nature, and thus accommodated and adapted to the 
 apprehension of the simple and of little children. But being 
 correspondences they are receptacles and abodes of genuine 
 truth ; and are like enclosing and containing vessels, as a crystal 
 cup encloses noble wine, and as a silver plate holds palatable 
 food. They are also like garments which clothe, as swathings 
 do an infant, and a pretty dress a maiden. They are also like 
 the memory-knowledges (scientifica) of the natural man which 
 contain within them perceptions and affections of truth of the 
 spiritual man. The naked truths themselves which are enclosed, 
 held, clothed, and contained, are in the spiritual sense of the 
 Word; and the naked goods are in its celestial sense. [2] 
 But let this be illustrated from the Word. Jesus said : — 
 
 Woe unto you, Scribes and Pharisees, because ye cleanse the outside 
 of the cup and of the platter, but within they are full of extortion and 
 excess. Thou blind Pharisee, cleanse first the inside of the cup and of 
 the platter, that the outside thereof may be clean also (Matt, xxiii. 25, 26). 
 
 The Lord here spoke by means of ultimate things which are 
 containants, and said "cup and platter;" and "cup" means 
 wine, and " wine" the truth of the Word ; and " platter" means 
 food, and " food" the good of the Word. To " cleanse the in- 
 side of the cup and platter," means to purify by means of the 
 Word the interior things which belong to will and thought and 
 thus to love and faith. " That the outside may be clean also," 
 means that in this way, exterior things, which are the actions 
 and the conversation, will have been made pure, for these de- 
 
36 DOCTRINE OF THE HOLY SCRIPTUEE [N. 40 
 
 rive their essence from the interior things. [3] Again, Jesus 
 said : — 
 
 There was a certain rich man, who was clothed in crimson and fine 
 linen, and living in mirth and splendor every day ; and there was a cer- 
 tain poor man, named Lazarus, who was laid at his porch, full of sores 
 {Luke xvi. 19, 20). 
 
 Here also the Lord spoke by means of natural things that were 
 correspondences, and contained spiritual things. The "rich 
 man" means the Jewish nation, which is called " rich" because 
 it possessed the Word, in which are spiritual riches. The 
 "crimson and fine linen" with which he was clothed, signify 
 the good and truth of the Word ; " crimson," its good, and " fine 
 linen" its truth. To " live in mirth and splendor every day," 
 signifies the delight they had in possessing and reading the 
 Word. The " poor man Lazarus," means the Gentiles w^ho had 
 not the Word; and that these were despised and scorned by 
 the Jews, is meant by Lazarus lying at the rich man's porch 
 full of sores. [4] The reason the Gentiles are meant by " Laz- 
 arus" is that the Gentiles were beloved by the Lord, as 
 
 Lazarus, who was raised from the dead was beloved by the Lord 
 {John xi. 3, 5, 36), and is called His friend (xi. 11), and reclined with the 
 Lord at table (xii. 2). 
 
 From the two foregoing passages it is evident that the truths 
 and goods of the sense of the letter of the Word are as vessels 
 and as garments for the naked truth and good that lie hidden 
 in its spiritual and celestial senses. 
 
 41. Such being the Word in the sense of the letter, it fol- 
 lows that they who are in Divine truths, and in the faith that 
 the Word within, in its bosom, is Divine holiness — and much 
 more they w^ho are in the faith that it is from its spiritual and 
 celestial senses that the Word is Divine holiness — see Divine 
 truths in natural light wrhile reading the Word in enlightenment 
 from the Lord. For the light of heaven (in wrhieh is the spir- 
 itual sense of the Word) flows into the natural light in which 
 is its sense of the letter, and illumines man's intellectual called 
 
N. 41] DOCTRINE OF THE HOLY SCRIPTUEE 37 
 
 the rational, and causes him to see and recognize Divine truths, 
 both where they stand in plain view, and where they lie con- 
 cealed. With some these Divine truths flow in along with the 
 light of heaven ; sometimes even when they are not aware of it. 
 
 42. As, in its inmost bosom, from its celestial sense, our 
 Word is like a flame that enkindles ; and as, in its middle 
 bosom, from its spiritual sense, it is like a light that enlightens ; 
 it follows that in its ultimate bosom, from its natural sense 
 which has within it the two more interior senses, the Word is 
 like a ruby and a diamond ; like a ruby from its celestial flame, 
 and like a diamond from its spiritual light. And as from its 
 transparency the Word is like this in the sense of the letter, 
 the Word in this sense of the letter is meant by the foundations 
 of the wall of the New Jerusalem ; by the Urim and Thummim 
 in Aaron's ephod ; by the garden of Eden in which had been the 
 king of Tyre ; by the curtains and veils of the Tabernacle ; and 
 by the externals of the Temple at Jerusalem. But in its very 
 glory the Word was represented by the Lord when He was 
 transfigured. 
 
 43. That the. truths of the Word's sense of the letter are 
 meant by the foundations of the wall of the New Jerusalem 
 {Rev. xxi.), follows from the fact that the " New Jerusalem" 
 means the New Church as to doctrine (as has been shown in 
 the Doctrine of the Lord, n. 62, 63) ; so that its " wall," and 
 the " foundations of the wall," can mean nothing but the ex- 
 ternal of the Word which is the sense of the letter, for this is 
 the source of doctrine, and through doctrine of the church, and 
 this sense is like a wall with its foundations that encloses and 
 protects a city. Concerning the wall of the New Jerusalem 
 and its foundations we read in the Revelation : — 
 
 The angel measured the wall thereof, a hundred and forty and four 
 cubits, which was the measure of a man, that is, of an angel. And the 
 wall had twelve foundations, adorned with every precious stone. The 
 first foundation was jasper ; the second, sapphire ; the third, chalcedony ; 
 the fourth, emerald ; the fifth, sardonyx ; the sixth, sardius ; the seventh, 
 chrysolite ; the eighth, beryl ; the ninth, topaz ; the tenth, chrysoprase ; 
 the eleventh, jacinth ; the twelfth, amethyst (xxi. 17-20). 
 
38 DOCTRINE OF THE HOLY SCRIPTURE [N. 43 
 
 The number " 144" signifies all the truths and goods of the 
 church derived from doctrine that is drawn from the sense of 
 the letter of the Word. The like is signified by " 12." A 
 "man" signifies intelligence; an "angel," Divine truth the 
 source of intelligence ; " measure," the quality of these ; the 
 " wall" and its " foundations,'' the sense of the letter of the 
 Word ; and the " precious stones," the truths and goods of the 
 Word in their order, which are the source of doctrine, and 
 through doctrine of the church. 
 
 44. The truths and goods of the sense of the letter of the 
 Word are meant by the Urim and Thummim. The Urim and 
 Thummim were on the ephod of Aaron, whose priesthood repre- 
 sented the Lord as to Divine good and as to the work of sal- 
 vation. The garments of the priesthood or of holiness repre- 
 sented Divine truth from Divine good. The ephod represented 
 Divine truth in its ultimate, thus the Word in the sense of the 
 letter, for this, as before said, is Divine truth in its ultimate. 
 Consequently the twelve precious stones bearing the names of 
 the twelve tribes of Israel (which were the Urim and Thum- 
 mim) represented Divine truths from Divine good in their 
 whole complex. [2] Concerning these we read in Moses : — 
 
 They shall make the ephod of [gold,] hyaointhine blue, and bright- 
 crimson, of scarlet double-dyed, and fine linen intertwined. And thou 
 Shalt make a breast-plate of judgment according to the work of the 
 ephod ; and thou shalt set it with settings of stones, four rows of stones : 
 a ruby, a topaz, and an emerald, the first row ; a chrysoprase, a sapphire, 
 and a diamond, the second row ; a cyanus, an agate, and an amethyst, 
 the third row ; a thalassius, a sardius, and a jasper, the fourth row. 
 These stones shall be according to the names of the sons of Israel ; the 
 engravings of a signet according to his name shall be for the twelve 
 tribes. And Aaron shall carry upon the breast-plate of judgment the 
 Urim and Thummim ; and let them be upon the heart of Aaron when he 
 goeth in before Jehovah {Exod. xxviii. 6, 15-21, 29, 30). 
 
 [3] What was represented by Aaron's garments — his ephod, 
 robe, vest, mitre, belt — has been unfolded in the Arcana Coeles- 
 tia on this chapter, where it is shown that the ephod repre- 
 sented Divine truth in its ultimate ; the precious stones in it. 
 
N. 44] DOCTRINE OF THE HOLY SCRIPTURE 39 
 
 truths pellucid from good ; the twelve precious stones, all ulti- 
 mate truths pellucid from the good of love in their order ; the 
 twelve tribes of Israel, all things of the church ; the breast- 
 plate. Divine truth from Divine good ; the Urim and Thum- 
 mim, the shining forth in ultimates of Divine truth from Di- 
 vine good (for Urim means a shining fire ; and Thummim, in 
 the angelic language, means a shining forth, and in the Hebrew, 
 entirety). Besides many other things, it is there shown also 
 that answers were given by variegations of light and a simul- 
 taneous tacit perception, or by a living voice. From all this 
 it is evident that these precious stones signified truths from 
 good in the ultimate sense of the Word ; nor are answers from 
 heaven given by other means, for in this sense the Divine pro- 
 ceeding is in its fullness. [4] That precious stones and dia- 
 dems signify Divine truths in their ultimates, such as are the 
 truths of the sense of the letter of the Word, has been made 
 very evident to me from precious stones and diadems in the 
 spiritual world, among the angels and spirits there whom I 
 have seen wearing them — I have seen them in their caskets also 
 — and it has been given me to know that they correspond to 
 truths in ultimates, and, what is more, that from these truths 
 they exist and come into view. As these truths are signified 
 by diadems and precious stones, John saw diadems 
 
 Upon the head of the dragon (Rev. xii. 3) : 
 Upon the horns of the beast (Eev. xiii. 1) : 
 
 And precious stones upon the harlot that sat on the scarlet beast 
 {Rev. xvii. 4). 
 
 Diadems and precious stones were seen upon the dragon, the 
 beast, and the harlot, because these signify the people in the 
 Christian world who are in possession of the Word. 
 
 45. The ti-uths of the sense of the letter of the Word are 
 Tneant hy the precious stones in the garden of Eden, in which, in 
 Ezekiel, the king of Tyre is said to have been. We read in 
 Ezekiel : — 
 
 King of Tyre, thou sealest up thy sum, full of -wisdom, and perfect in 
 beauty. Thou hast been in Eden the garden of God ; every precious 
 
40 DOCTRINE OF THE HOLY SCRIPTURE [N. 45 
 
 stone was thy covering, the ruby, the topaz, and the diamond, the beryl, 
 the sardonyx, and the jasper, the sapphire, the chrysoprase, and the 
 emerald, and gold (xxviii. 12, 13). 
 
 "Tyre," in the Word, signifies the knowledges of truth and 
 good; a "king," the truth of the church; the "garden of 
 Eden," wisdom and intelligence from the Word ; " precious 
 stones," truths pellucid from good such as are in the sense of 
 the letter of the Word. As the stones signify these truths, 
 they are called his " covering." That the sense of the letter 
 covers up the interiors of the Word, may be seen in a preced- 
 ing chapter. 
 
 46. The sense of the letter of the Word is signified hy the 
 curtains and veils of the Tabernacle. The Tabernacle repre- 
 sented heaven and the church, and therefore the form of it was 
 shown by Jehovah upon Mount Sinai. Consequently all things 
 in the Tabernacle — the lampstand, the golden altar for incense, 
 and the table whereon were the loaves of faces — represented and 
 consequently signified holy things of heaven and the church. 
 The Holy of holies wherein was the ark of the covenant repre- 
 sented and consequently signified what is inmost of heaven 
 and the church ; and the Law itself written on the two tables 
 of stone and enclosed in the ark signified the Lord as to the 
 Word. Now as external things derive their essence from in- 
 ternal things, and both of these from the inmost, which in this 
 case was the Law, it follows that holy things of the Word were 
 represented and signified by all things of the Tabernacle. 
 Therefore the ultimate things of the Tabernacle which were 
 the curtains and veils (and thus its coverings and containants), 
 signified the ultimate things of the Word, which are the truths 
 and goods of the sense of the letter. And because these ulti- 
 mates of the Word were signified. 
 
 All the curtains and veils were made of fine linen intertwined, of hya- 
 cinthine blue and bright-crimson, and of scarlet double-dyed, with cher- 
 ubim (Exod. xxvi. 1, 31, 36). 
 
 What the Tabernacle and all things in it represented and sig- 
 fied generally and specifically, has been unfolded in the Arcana 
 
N. 46] DOCTRINB OP THE HOLY SCEIPTURE 41 
 
 Coelestia on this chapter of Exodus. It is there shown that the 
 " cui'tains" and " veils" represented external things of heaven 
 and the church, and therefore of the Word ; and that " fine 
 linen" signified truth from a spiritual origin ; " hyacinthine 
 blue," truth from a celestial origin ; " bright-crimson," celestial 
 good ; " scarlet double-dyed," spiritual good ; and " cherubim," 
 guards of the interior things of the Word. 
 
 47. The external things of the Temple at Jerusalem, repre- 
 sented external things of the Word, which belong to the sense of 
 its letter. This is because the Temple represented the same as 
 did the Tabernacle, namely, heaven and the church, and con- 
 sequently the Word. That the Temple at Jerusalem repre- 
 sented the Lord's Divine Human, He Himself teaches in 
 John : — 
 
 Destroy tMs Temple, and in three days I will raise it up ; He spake 
 of the Temple of His Body (ii. 19, 21). 
 
 Where the Lord is meant, there also is meant the Word, for 
 the Lord is the Word. Now as the interior things of the Tem- 
 ple represented interior things of heaven and the church (and 
 therefore of the Word), its exterior things represented and signi- 
 fied exterior things of heaven and the church, and therefore 
 exterior things of the Word, which belong to the sense of its 
 letter. Concerning the exterior things of the Temple we read : — 
 
 That they were huilt of whole stone, not hewn, and within of cedar ; 
 and that all its walls within were carved with cherubim, palm-trees, and 
 openings of flowers ; and that the floor was overlaid with gold (1 Kings 
 vi. 7, 29, 30) ; 
 
 all of which things also signify external things of the Word, 
 which are holy things of the sense of the letter. 
 
 48. The Word in its glory was represented by the Lord when 
 He was transfigured. Concerning the Lord as transfigured be- 
 fore Peter, James, and John, we read : — 
 
 That His face did shine as the sun, and His garments became white as 
 the light. That Moses and Elias appeared talking with Him. That a 
 bright cloud overshadowed the disciples ; and that a voice was heard out 
 
42 DOCTRINE OF THE HOLY SCRIPTURE [N. 48 
 
 of the cloud, saying, This is My beloved Son, hear ye Him (Matt. zvii. 
 1-5). 
 
 I have been instructed that the Lord then represented the 
 Word ; " His face that did shine as the sun," His Divine good 
 " His garments that became as the light," His Divine truth 
 " Moses and Elias," the historical and the prophetical Word 
 " Moses," the Word that was written by him and the historical 
 Word in general, and " Elias," the prophetical Word ; and the 
 "bright cloud that overshadowed the disciples," the Word in 
 the sense of the letter ; and therefore a voice was heard from 
 this cloud which said, " This is My beloved Son, hear ye Him." 
 For all utterances and answers from heaven are made exclu- 
 sively by means of ultimate things such as are in the sense of 
 the letter of the Word. For they are made in fullness, from 
 the Lord. 
 
 49. So far we have shown that the Word in the natural 
 sense which is the sense of the letter, is in its holiness and its 
 fullness. Something shall now be said to show that in this 
 sense the Word is also in its power. How great and of what 
 nature is the power of Divine truth in the heavens and also 
 on earth, is evident from what has been said in the work on 
 Heaven and Hell concerning the power of the angels of heaven 
 (n. 228-233). The power of Divine truth is directed especially 
 against falsities and evils, thus against the hells. The fight 
 against these must be waged by means of truths from the sense 
 of the letter of the Word. Moreover it is by means of the 
 truths in a man that the Lord has the power to save him ; for 
 man is reformed and regenerated and is at the same time taken 
 out of hell and introduced into heaven, by means of truths 
 from the sense of the letter of the Word. This power the 
 Lord took upon Himself, even as to His Divine Human, after 
 He had fulfilled all things of the Word down to its ultimates. 
 [2] Therefore when by the passion of the cross He was about 
 to fulfill those which remained. He said to the chief priest, 
 
 Hereafter ye shall see the Son of man sitting at the right hand of power, 
 and coming in the clouds of heaven (Matt. xxvi. 64 ; Mark xiv. 62). 
 
N. 49] DOCTRINE OF THE HOLY SCEIPTUEE 43 
 
 The " Son of man," is the Lord as to the Word ; the " clouds 
 of heaven," are the Word in the sense of the letter ; to " sit at 
 the right hand of God," is omnipotence by means of the Word. 
 (As also in Mark xvi. 19.) The Lord's power from the ulti- 
 mate things of truth was represented by the Nazirites in the 
 Jewish Church ; and by Samson, of whom it is said that he 
 was a Nazirite from his mother's womb, and that his power 
 lay in his hair. Nazirite and Naziriteship also mean the hair. 
 [3] That Samson's power lay in his hair, he himself made 
 plain, saying, 
 
 There hath not come a razor upon my head, because I have been a 
 Nazirite from my mother's womb ; if I be shaven, then my strength will 
 go from me, and I shall become weak, and be like any other man (Judges 
 xvi. 17). 
 
 No one can know why the ISTaziriteship (by which is meant the 
 hair) was instituted, or whence it came that Samson's strength 
 was from the hair, unless he knows what is signified in the 
 Word by the " head." The " head" signifies the heavenly wis- 
 dom which angels and men have from the Lord by means of 
 Divine truth; consequently the "hair of the head" signifies 
 heavenly wisdom in ultimate things, and also Divine truth in 
 ultimate things. [4] As, from correspondence with the heav- 
 ens, this is the signification of the " hair,'' it was a statute for 
 the Nazirites that : — 
 
 They should not shave the hair of their heads, because this is the Nazi- 
 riteship of God upon their heads {Num. vi. 1-21). 
 
 And for the same reason it was ordained that : — 
 
 The high priest and his sons should not shave their heads, lest they 
 should die, and wrath should come upon the whole house of Israel {Leo. 
 X. 6.) 
 
 [5] As, on account of this signification, which is from corre- 
 spondence, the hair was so holy, the Son of man, who is the 
 Lord as to the Word, is described even as to His hairs ; — 
 
 That they were white like wool, as white as snow {Bev. i. 14) : 
 In like manner the Ancient of days {Dan. vii. 9). 
 
44 DOCTRINE OF THE HOLY SCRIPTURE [N. 49 
 
 (On this subject see also above, n. 35.) In short, the reason 
 why the power of Divine truth or of the Word is in the sense 
 of the letter, is that there the Word is in its fullness ; and it is 
 also because in that sense are, at the same time and together 
 (simul), the angels of both the Lord's kingdoms and men on 
 earth. 
 
 V. 
 
 The Doctrine of the Church is to be drawn from the 
 Sense of the Letter of the Word, and is to be con- 
 firmed THEREBY. 
 
 50. It has been shown in the preceding chapter that the 
 Word in the sense of the letter is in its fullness, in its holiness, 
 and in its power ; and as the Lord is the Word (for He is the 
 all of the Word), it follows that He is most of all present in 
 the sense of the letter, and that from it He teaches and enlight- 
 ens man. But these things shall be set forth in the following 
 order : — 
 
 i. The Word cannot be understood without doctrine. 
 
 ii. Doctrine must be drawn from the sense of the letter of 
 the Word. 
 
 iii. But the Divine truth which must be of doctrine appears 
 to none but those who are in enlightenment from the Lord. 
 
 51. i. The Word cannot be understood ivithout doctrine. 
 This is because the Word in the sense of the letter consists ex- 
 clusively of correspondences, to the end that things spiritual 
 and celestial may be simultaneous or together therein, and that 
 every word may be their containant and support. For this 
 reason, in some places in the sense of the letter the truths are 
 not naked, but clothed, and are then called appearances of 
 truth. Many truths also are accommodated to the capacity of 
 simple folk, who do not uplift their thoughts above such things 
 as they see before their eyes. There are also some things that 
 
N. 51] DOCTBINE OF THE HOLY SCEIPTURE 45 
 
 appear like contradictions, although the Word when viewed in 
 its own light contains no contradiction. And again in certain 
 passages m the Prophets, names of persons and places are 
 gathered together from which, in the letter, no sense can be 
 elicited, as in those passages adduced above (n. 16). Such 
 being the Word in the sense of the letter, it is evident that it 
 cannot be understood without doctrine. [2] But to illustrate 
 this by examples. It is said, 
 
 That Jehovah repents (Exod. xxxii. 12, 14 ; Jonah iii. 9 ; iv. 2) ; 
 And also 
 
 That Jehovah does not repent (Num. xxiii. 19 ; 1 Sam. xv. 29). 
 
 Without doctrine these passages cannot be reconciled. It is said 
 
 That Jehovah visits the iniquity of the fathers upon the sons to the 
 third and fourth generation {Num. xiv. 18) ; 
 
 And it is also said that 
 
 The father shall not die for the son, nor the son for the father, but 
 every one for his own sin {Deut. xxiv. 16). 
 
 Interpreted by doctrine these passages are not discordant, but 
 are in agreement. [3] Jesus says. 
 
 Ask, and it shall be given you ; seek, and ye shall find ; knock, and it 
 shall be opened unto you ; for every one that asketh shall receive ; and 
 he that seeketh shall find ; and to him that knocketh it shall be opened 
 (Matt. vii. 7, 8 ; xxi. 21, 22). 
 
 Without doctrine it might be believed that every one will re- 
 ceive what he asks for ; but from doctrine it is believed that 
 whatever a man asks not from himself but from the Lord is 
 given ; for this also is what the Lord says, 
 
 If ye abide in Me, and My words abide in you, ye shall ask what ye 
 will, and it shall be done unto you (John xv. 7). 
 
 [4] The Lord says. 
 
 Blessed are the poor, for theirs is the kingdom of God (Luke vi. 20). 
 Without doctrine it may be thought that heaven is for the poor 
 and not for the rich, but doctrine teaches that the poor in spirit 
 are meant, for the Lord says. 
 
46 DOCTRINE OF THE HOLY SCRIPTURE [N. 51 
 
 Blessed are the poor in spirit ; for theirs is the kingdom of heaven 
 {Matt. T. 3). 
 
 [5] The Lord says, 
 
 Judge not, that ye be not judged ; for with what judgment ye judge ye 
 shall be judged {Matt. vii. 1, 2 ; Luke vi. 37). 
 
 Without doctrine this might be cited to confirm the notion that 
 it is not to be said of what is evil that it is evil, thus that an 
 evil person is not to be judged to be evil ; yet according to 
 doctrine it is lawful to judge, but justly ; for the Lord says, 
 
 Judge righteous judgment {John vii. 24). 
 
 [6] Jesus says, 
 
 Be not ye called Teacher, for One is your Teacher, even the Christ. 
 And call no man your father on the earth ; for One is your Father in the 
 heavens. Neither be ye called masters ; for One is your Master, the 
 Christ {Matt, xxiii. 8-10). 
 
 Without doctrine it would seem that it is not lawful to call 
 any person teacher, father, or master ; but from doctrine it is 
 known that in the natural sense it is lawful to do this, but not 
 in the spiritual sense. [7] Jesus said to His disciples. 
 
 When the Son of man shall sit upon the throne of His glory, ye also 
 shall sit upon twelve thrones, judging the twelve tribes of Israel (Matt. 
 xix. 28). 
 
 From these words it may be inferred that the Lord's disciples 
 will sit in judgment, when yet they can judge no one. Doc- 
 trine therefore must reveal this secret by explaining that the 
 Lord alone, who is omniscient and knows the hearts of all, will 
 sit in judgment, and is able to judge ; and that His twelve dis- 
 ciples mean the church as to all the truths and goods it pos- 
 sesses from the Lord through the Word ; from which doctrine 
 concludes that these truths will judge every one, according to 
 the Lord's words in John iii. 17, 18 ; xii. 47, 48. [8] He who 
 reads the Word without doctrine does not see the consistency 
 of what is said in the Prophets about the Jewish nation and Je- 
 rusalem — that the church with that nation, and its seat in that 
 city, will remain to eternity ; as in the following passages : — 
 
N. 51] DOCTRINE OF THE HOLY SCRIPTURE 47 
 
 Jehovah -will visit His flock the house of Judah, and will make them 
 as a horse of glory in war ; from him shall come forth the corner stone, 
 from him the nail, and from him the bow of war (Zech. x. 3, 4, 6, 7). 
 
 Behold I come, that I may dwell in the midst of thee. And Jehovah 
 shall make Judah an inheritance, and shall again choose Jenisalem {Zech. 
 ii. 10, 12). 
 
 It shall come to pass in that day that the mountains shall drop new 
 wine, and the hills shall flow with milk, and Judah shall be to eternity, 
 and Jerusalem from generation to generation {Joel iii. 18-20). 
 
 Behold, the days come in which I will sow the house of Israel and the 
 house of Judah with the seed of man, and in which I will make a new 
 covenant with the house of Israel, and with the house of Judah ; and 
 this shall be the covenant, I will put My law in their inward parts, and 
 will write it upon their heart ; and I will be their God, and they shall be 
 My people {Jer. xxxi. 27, 31, 33). 
 
 In that day ten men shall take hold, out of all the languages of the 
 nations, of the skirt of a man that is a Jew, saying, We will go with you, 
 for we have heard that God is with you {Zech. viii. 23). 
 
 So in other places, as Isa. xliv. 21, 24, 26 ; xlix. 22, 23 ; Ixv. 9 ; Ixvi. 
 20, 22 ; Jer. iii. 18 ; xxiii. 5 ; 1. 19, 20 ; Nahum i. 15 ; Mai. iii. 4. 
 
 In these passages the Lord's advent is treated of, and that this 
 [establishment of the Jews] will then come to pass. [9] Bnt 
 the contrary is declared in many other places, of which this 
 passage only shall be adduced : — 
 
 I will hide My face from them, I will see what their latter end shall 
 be, for they are a generation of perversions, sons in whom is no faithful- 
 ness. I said, I will cast them into outermost comers, I will make the 
 remembrance of them to cease from man, for they are a nation void of 
 counsel, neither is there understanding in them ; their vine is of the vine 
 of Sodom, and of the fields of Gomorrah ; their grapes are grapes of gall ; 
 their clusters are of bitternesses ; their wine is the poison of dragons, 
 and the cruel venom of asps. Is not this hidden with Me, sealed up 
 among My treasures ? To Me belongeth vengeance and retribution {Deut. 
 xxxii. 20-35). 
 
 It is of that same nation that these things are said. And 
 things of the same purport are said elsewhere, 
 
 As in Isa. iii. 1, 2, 8 ; v. 3, 6 ; Deut. ix. 5, 6 ; Matt. xii. 39 ; xxiii. 27, 
 28 ; John viii. 44 ; and in Jeremiah and Ezekiel throughout. 
 
 These passages which seem contradictory will however from 
 doctrine be seen to accord, for this teaches that in the Word 
 
48 DOCTRINE or THE HOLT SCRIPTURE [N. 51 
 
 " Israel" and " Judah" do not mean Israel and Judah, but the 
 church in both senses, in one that it is devastated, in the other 
 that it is to be set up anew by the Lord. 
 
 Other things like these exist in the Word, from which it 
 plainly appears that the Word cannot be understood without 
 doctrine. 
 
 52. From all this it is evident that they who read the Word 
 without doctrine, or who do not acquire for themselves doctrine 
 from the Word, are in obscurity as to every truth, and that 
 their minds are wavering and uncertain, prone to errors, and 
 pliant to heresies, which they also embrace wherever inclination 
 or authority favors, and their reputation is not endangered. For 
 the Word is to them like a lampstand without a lamp, and in 
 their gloom they seem to see many things, and yet see scarcely 
 anything, for doctrine alone is a lamp. I have seen such per- 
 sons exammed by angels, and found to be able to confirm from 
 the Word whatever they please, and it was also found that they 
 confirm what is of their own love and of the love of those whom 
 they favor. And I have seen them stripped of their garments, 
 a sign that they were devoid of truths ; for in the spiritual 
 world garments are truths. 
 
 53. ii. Doctrine must be drawn from the sense of the letter 
 of the Word, and be confirmed thereby. The reason of this is 
 that there and not elsewhere is the Lord present with man, and 
 enlightens him and teaches him the truths of the church. 
 Moreover the Lord never operates anything except in what is 
 full, and the Word is in its fullness in the sense of the letter, 
 as has been shown above. This is why doctrine must be drawn 
 from the sense of the letter. 
 
 54. That by means of doctrine the Word not only becomes 
 intelligible, but also as it were shines with light, is because 
 without doctrine it is not understood, and is like a lampstand 
 without a lamp, as has been shown above. By means of doctrine 
 therefore the Word is understood, and is like a lampstand with 
 a lighted lamp. The man then sees more things than he had 
 seen before, and also understands those things which before he 
 
N. 54] DOCTRINE OF THE HOLY SCRIPTURE 49 
 
 had not understood. Dark and contradictory things he either 
 does not see and passes over, or sees and interprets them so 
 that they agree with the doctrine. The experience of the 
 Christian world attests that the Word is seen from doctrine, 
 and is also interpreted according to it. All the Reformed 
 see and interpret the Word from and according to their own 
 doctrine ; so do the Papists from and according to theirs, and 
 even the Jews do so from and according to theirs ; thus from 
 a false doctrine all see falsities, and from a true doctrine truths. 
 It is evident therefore that true doctrine is like a lamp in the 
 dark, and a guide-post on the way. But doctrine is not only 
 to be drawn from the sense of the letter of the Word, but must 
 also be confirmed thereby ; for if not so confirmed the truth 
 of doctrine appears as if only man's intelligence were in it, 
 and not the Lord's Divine wisdom ; and so the doctrine would 
 be like a house in the air, and not on the earth, and would 
 lack a foimdation. 
 
 55. The doctrine of genuine truth can also be drawn in full 
 from the sense of the letter of the Word, because in this sense 
 the Word is like a man clothed whose face and hands are bare. 
 All things that concern man's life, and consequently his salva- 
 tion, are bare ; but the rest are clothed. In many places also 
 where they are clothed they shine through their clothing, like 
 a face through a thin veil of silk. The truths of the Word 
 also appear and shine through their clothing more and more 
 clearly in proportion as they are multiplied by a love for them, 
 and are ranged in order by this love. But this also is by 
 means of doctrine. 
 
 56. It might be believed that the doctrine of genuine truth 
 could be procured by means of the spiritual sense of the Word 
 which is furnished through a knowledge of correspondences. 
 But doctrine is not procured by means of that sense, but is only 
 lighted up and corroborated. For as said before (n. 26), no one 
 comes into the spiritual sense of the Word by means of corre- 
 spondences unless he is first in genuine truths from doctrine. If 
 a man is not first in genuine truths he may falsify the Word by 
 
 11 
 
50 DOCTEINE OF THE HOLY SCRIPTURE [N. 56 
 
 means of some correspondences with which he is acquainted, by 
 connecting them together and iaterpretiag them so as to confirm 
 that which cleaves to his mind from some principle previously- 
 received. Moreover the spiritual sense of the Word is not given 
 any one except by the Lord alone, and it is guarded by Him as 
 heaven is guarded, for heaven is in it. It is better therefore 
 for man to study the Word in the sense of the letter ; from this 
 alone is doctrine furnished. 
 
 57. iii. The genuine truth which must he of doctrine appears 
 in the sense of the letter to none hut those who are in enlighten- 
 ment from the Lord. Enlightenment is from the Lord alone, 
 and exists with those who love truths because they are truths 
 and make them of use for life. With others there is no enlight- 
 enment in the Word. The reason why enlightenment is from 
 the Lord alone is that the Lord is in all things of the Word. 
 The reason why enlightenment exists with those who love truths 
 because they are truths and make them of use for life, is that 
 such are in the Lord and the Lord in them. For the Lord is 
 His own Divine truth, and when this is loved because it is 
 Divine truth (and it is loved when it is made of use), the Lord 
 is in it with the man. This the Lord teaches in John : — 
 
 In that day ye shall know that ye are in Me and I in you. He that 
 hath My oommandments, and doeth them, he loveth Me, and I will love 
 him, and will manifest Myself to him ; and I will come unto him, and 
 make My abode with him (xiv. 20, 21, 23). 
 
 And in Matthew : — 
 
 Blessed are the pure in heart, for they shall see God (v. 8). 
 
 These are they who are in enlightenment when they are reading 
 the Word, and to whom the Word shines and is translucent. 
 
 58. The reason why the Word shines and is translucent 
 with such, is that there is a spiritual and celestial sense in every 
 particular of the Word, and these senses are in the light of 
 heaven, so that through these senses and by their light the 
 Lord flows into the natural sense, and into the light of it with 
 a man. This causes the man to acknowledge the truth from an 
 interior perception, and afterwards to see it in his own thought. 
 
N. 58] DOCTRINE OF THE HOLY SCRIPTURE 51 
 
 and tMs as often as he is in the affection of truth for the sake 
 of truth. For perception comes from affection, and thought 
 from perception, and thus is produced the acknowledgment 
 which is called faith. But of these things more will be said 
 in the following chapter concerning the conjunction of the 
 Lord with man by means of the Word. 
 
 59. With such men the first thing is to get for themselves 
 doctrine from the sense of the letter of the Word, and thus 
 light a lamp for their further advance. Then after doctrine 
 has been procured, and a lamp thus lighted, they see the Word 
 by its means. Those however who do not procure doctrine 
 for themselves, first make investigation as to whether the doc- 
 trine delivered by others and received by the general body 
 accords with the Word, and they assent to what accords, and 
 from what does not accord they dissent. In this way it becomes 
 to them their own doctrine, and through doctrine their faith. 
 But this takes place only with those who not being taken up 
 with worldly affairs are able to exercise discernment. If these 
 persons love truths because they are truths, and make them of 
 use for life, they are in enlightenment from the Lord. All 
 others who are in some life according to truths can learn from 
 them. 
 
 60. The contrary takes place with those who read the Word 
 from the doctrine of a false religion, and still more with those 
 who confirm that doctrine from the Word, having in view 
 their own glory or this world's riches. With them the truth of 
 the Word is as it were in the shade of night, and what is false 
 is as in the light of day. They read what is true, but do not 
 see it ; and if they see the shadow of it they falsify it. These 
 are they of whom the Lord says that 
 
 They have eyes, but see not ; and ears, hut do not understand {Matt. 
 xiii. 13). 
 
 For nothing blinds a man biit his proprium* and the confirma- 
 tion of what is false. Man's proprium is the love of self and 
 
 * The Latin -word proprium, for -which there is no precise English equivalent, is 
 nsed by Swedenborg all throngh his theological writings to denote that in man 
 
52 DOCTRINE OF THE HOLY SCRIPTUEE [N. 60 
 
 the derivative conceit of self -intelligence ; and the confirmation 
 of what is false is thick darkness counterfeiting the light. The 
 light of such men is merely natural, and their sight is like that 
 of one who sees phantoms in the gloom. 
 
 61. I have been permitted to converse with many after death 
 who had believed that they would shine in heaven like the 
 stars, because, as they said, they had regarded the Word as 
 holy, had often read it through, had collected from it many 
 things by which they had confirmed the tenets of their faith, 
 and had thereby been celebrated in the world as learned men. 
 On this account they believed they would be Michaels and 
 Raphaels. [2] Many of them however have been examined ia 
 respect to what was the love from which they had studied the 
 Word, and some of them were found to have done so from the 
 love of self, that they might appear great in the world, and he 
 revered as dignitaries of the church ; and others of them had 
 done so from the love of the world, that they might get rich. 
 When examined as to what they knew from the Word, it was 
 found that they knew nothing of genuine truth from it, but 
 only such as is called truth falsified, which in itself is falsity. 
 And they were told that this was because their ends (or what 
 is the same their loves) had been themselves and the world, 
 and not the Lord and heaven. When men read the Word while 
 themselves and the world are the ends in view, their minds 
 cleave to themselves and the world, and this causes them to 
 think constantly from their own proprium, which is in thick 
 darkness in respect to all things of heaven, in which state the 
 man cannot be withdrawn by the Lord from his proprium and 
 thus be raised into the light of heaven, and consequently can- 
 not receive through heaven any influx from the Lord. [3] I 
 
 which results from the appearance that he lives, wills, thinks, and acts from him- 
 self. The ■^ov(i proprium means "one's own," and although in reality we have 
 nothing of our own, still the appearance is that we have, and on this appearance is 
 based our sense of individuality — our sense of self— our proprium. The doctrine of 
 proprium as revealed in these works is in itself a vast subject, and for a fuU under- 
 standing needs special study, but what has been said will furnish the key to the 
 fundamental conception of what is meant by this term. (See Arcana Coelesiia 84973, 
 and Divine Providence 308, 309.) [Tb.] 
 
N. 61] DOCTRINE OF THE HOLY SCRIPTURE 53 
 
 have even seen them admitted into heaven, but when they were 
 found to be devoid of truths, they were cast down ; yet the 
 conceit remained that they deserved heaven. Very different 
 has it been with those who had studied the Word from an affec- 
 tion for knowing truth because it is truth, and because it is of 
 service to the uses of life, not only to their own uses but also 
 to those of the neighbor. I have seen these raised uj) into 
 heaven, and thus into the light in which is Divine truth there, 
 and at the same time exalted into angelic wisdom and its hap- 
 piness, which is eternal life. 
 
 VI. 
 
 By means op the Sense oe the Letter of the Word 
 
 THERE IS conjunction WITH THE LORD AND ASSOCIATION 
 
 WITH THE Angels. 
 
 62. The reason why there is conjunction with the Lord by 
 means of the Word is that the Word treats solely of Him, and 
 the Lord is consequently its all in all and is called the Word, 
 as has been shown in the Doctrine of the Lord. The reason 
 why the conjunction is in the sense of the letter, is that in this 
 sense the Word is in its fullness, its holiness, and its power, as 
 has been shown above in its proper chapter. The conjunction 
 is not apparent to the man, but is in his affection for truth, 
 and in his perception of it, thus is in the man's love for and 
 faith in Divine truth. 
 
 63. The reason why there is association with the angels of 
 heaven by means of the sense of the letter, is that the spiritual 
 sense and celestial sense are in it, and the angels are in these 
 senses, the angels of the spiritual kingdom being in the Word's 
 spiritual sense, and those of the celestial kingdom in its celes- 
 tial sense. These senses are evolved from the Word's natural 
 sense which is the sense of the letter while a true man is in it. 
 
64 DOCTRINE OF THE HOLY SCRIPTURE [N. 63 
 
 The evolution is instantaneous ; consequently so is the asso- 
 ciation. 
 
 64. It has been made plain to me by much experience that 
 the spiritual angels are in the spiritual sense of the Word, and 
 the celestial angels in its celestial sense. While reading the 
 Word ia its sense of the letter it has been given me to perceive 
 that communication was effected with the heavens, now with 
 this society of them, now with that, and that what I understood 
 according to the natural sense, the spiritual angels understood 
 according to the spiritual sense, and the celestial angels accord- 
 ing to the celestial sense, and this in an instant. As I have 
 perceived this communication many thousands of times, there 
 remains with me no doubt about it. Moreover there are spirits 
 beneath the heavens who abuse this commimication : they re- 
 cite some sayings from the sense of the letter, and immediately 
 observe and take note of the society with which communication 
 is effected. This I have frequently seen and heard. From 
 these things it has been given me to know by actual experience 
 that the Word in respect to its sense of the letter is the Di- 
 vine medium of conjunction with the Lord and with heaven. 
 (Concerning this conjunction by the Word see also what is said 
 in the work on Heaven and Hell, n. 303-310.) 
 
 65. The way in which the evolution of these senses is ef- 
 fected shall also be told in a few words. But for the under- 
 standing of this it will be necessary to recall what has been said 
 above about successive order and simultaneous order, namely, 
 that in successive order what is celestial, what is spiritual, and 
 what is natural follow one after another, from highest things in 
 heaven down to ultimate things in the world, and that the same 
 things are in the ultimate (which is natural) in simultaneous 
 order, one next another from the inmost things to the outer- 
 most ones, and that in like manner there are successive senses 
 of the Word, celestial and spiritual, simultaneously in the nat- 
 ural sense. When these things are comprehended, the way in 
 which the two senses, celestial and spiritual, are evolved from 
 the natural sense while a man is reading the Word may ia some 
 
N. 65] DOCTRINE OF THE HOLY SCRIPTURE 55 
 
 measure be unfolded before the understanding ; for a spiritual 
 angel then calls forth what is spiritual, and a celestial angel 
 what is celestial, nor can they do otherwise, because such things 
 are homogeneous and in accordance with their nature and es- 
 sence. 
 
 66. But this may be illustrated in the first place by com- 
 parisons drawn from the three kingdoms of nature: animal, 
 vegetable, and mineral. From the animal kingdom, : When the 
 food becomes chyle, the blood vessels extract and call forth 
 from it their blood, the nervous fibres their fluid, and the sub- 
 stances that are the origins of the fibres their animal spirit. 
 From the vegetable kingdom : The tree, with its trunk, branches, 
 leaves, and fruit, stands upon its root, and by means of its root 
 it extracts and calls forth from the ground a grosser sap for 
 the trunk, branches, and leaves, a purer for the pulp of the 
 fruit, and the purest for the seeds within the fruit. From the 
 mineral kingdom : In some places in the bowels of the earth 
 there are minerals impregnated with gold, silver, and iron, and 
 each of these metals draws its own element from the exhala- 
 tions stored up in the earth. 
 
 67. We may now illustrate by an example how from the nat- 
 ural sense in which is the Word with men, the spiritual angels 
 draw forth their own sense, and the celestial angels theirs. 
 Take as an example five commandments of the decalogue : — 
 
 Honor thy father and thy mother. By " father and mother" 
 a man understands his father and mother on earth, and aU who 
 stand in their place, and by to " honor" he understands to hold 
 in honor and obey them. But a spiritual angel understands 
 the Lord by " father," and the church by " mother," and by to 
 " honor" he understands to love. And a celestial angel under- 
 stands the Lord's Divine love by " father," and His Divine -wis- 
 dom by " mother," and by to " honor" to do what is good from 
 Him. 
 
 [2] Thou shall not steal. By to " steal" a man understands 
 to steal, defraud, or under any pretext take from his neighbor 
 his goods. A spiritual angel understands to deprive others of 
 
66 DOCTRINE OF THE HOLT SCRIPTURE [N. 67 
 
 their truths of faith and goods of charity by means of falsities 
 and evils. And a celestial angel understands to attribute to 
 himself what is the Lord's, and to claim for himself His right- 
 eousness and merit. 
 
 [3] Thou shalt not commit adultery. By " committing adul- 
 tery" a man understands to commit adultery and fornication, 
 to do obscene things, speak lascivious vfords, and harbor filthy 
 thoughts. A spiritual angel understands to adulterate the 
 goods of the Word, and falsify its truths. And a celestial an- 
 gel understands to deny the Lord's Divinity and to profane the 
 Word. 
 
 [4] Thou shalt not kill. By " killing," a man understands 
 also bearing hatred, and desiring revenge even to the death. 
 A spiritual angel imderstands to act as a devil and destroy 
 men's souls. And a celestial angel understands to bear hatred 
 against the Lord, and against what is His. 
 
 [5] Thou shalt not bear false witness. By " bearing false 
 witness" a man understands also to lie and defame. A spirit- 
 ual angel understands to say and persuade that what is false is 
 true and what is evil good, and the reverse. And a celestial 
 angel understands to blaspheme the Lord and the Word. 
 
 [6] From these examples it may be seen how the Spiritual 
 and Celestial of the Word are evolved and drawn out from the 
 natural sense in which they are. Wonderful to say, the angels 
 draw out their senses without knowing what the man is think- 
 ing about, and yet the thoughts of the angels and of the men 
 make a one by means of correspondences, like end, cause, and 
 effect. Moreover ends actually are in the celestial kingdom, 
 causes in the spiritual kingdom, and effects in the natural king- 
 dom. This conjunction by means of correspondences is such 
 from creation. This then is the source of man's association 
 with angels by means of the Word. 
 
 68. Another reason why association of man with angels 
 exists by means of the natural or literal sense of the Word, is 
 that in every man from creation there are three degrees of life, 
 celestial, spiritual, and natural, but so long as he is in this 
 
N. 68] DOCTRINE OF THE HOLT SCEIPTUEE 57 
 
 world lie is in the Natural, and is at the same time ia the Spir- 
 itual iu so far as he is in genuiue truths, and in the Celestial 
 in so far as he is ia a life according to them ; but still he does 
 not come into the Spiritual or Celestial itself until after death. 
 But of this more elsewhere. 
 
 69. From all this it is evident that in the Word alone 
 (through the fact that it is conjunction with the Lord and asso- 
 ciation with the angels) there is spirit and life, as the Lord 
 teaches : — 
 
 The words that I speak unto you, they are spirit and they are life 
 {John vi. 63). 
 
 The water that I shall give you shall he in you a fountain of water 
 springing up into eternal life {John iv. 14). 
 
 Man doth not live by bread alone, but by every word that prooeedeth 
 out of the mouth of God {Matt. iv. 4). 
 
 Labor for the meat that endureth unto eternal life, which the Son of 
 man shall give unto you {John vi. 27). 
 
 YII. 
 
 The Word is in all the Heavens, and is the Source 
 OF Angelic Wisdom. 
 
 70. Hitherto it has not been known that the Word is in the 
 heavens, nor could it be made known so long as the church was 
 ignorant that angels and spirits are men like the men in this 
 world, and that they possess in every respect like things to 
 those possessed by men, with the sole difference that they them- 
 selves are spiritual, and that aU things they possess are from a 
 spiritual origin ; while men in this world are natural, and all 
 things they possess are from a natural origin. So long as this 
 fact was hidden it could not be known that the Word exists in 
 the heavens also, and is read by angels there, and also by spirits 
 who are beneath the heavens. But that this might not be for- 
 ever hidden, it has been granted me to be in company with angels 
 
58 DOCTRINE OF THE HOLY SCRIPTURE [N. 70 
 
 and spirits, to converse witli them, see what exists with them, 
 and afterwards relate many things that I have heard and seen. 
 This has been done in a work on Heaven and Hell, published 
 in London in 1758 ; in which work it may be seen that angels 
 and spirits are men, and that they possess in abundance all 
 things that men possess in this world. That angels and spirits 
 are men, may be seen in that work (n. 73—77, and 453-456). 
 That they possess like things to those possessed by men in this 
 world (n. 170-190) : Also that they have Divine worship, and 
 preachings in places of worship (n. 221-227) : That they have 
 writings and also books (n. 258-264) : And that they have the 
 Word (n. 259). 
 
 71. As regards the Word in heaven, it is written in a spir- 
 itual style, which differs entirely from a natural style. The 
 spiritual style consists solely of letters, each of which contains 
 a meaning, and there are points above the letters which exalt 
 the meaning. With the angels of the spiritual kingdom the 
 letters resemble printed letters in our world ; and with the 
 angels of the celestial kingdom the letters (each of which also 
 contains a complete meaning) resemble the ancient Hebrew let- 
 ters, curved in various ways, and with marks above and within. 
 Such being the style of their writing, there are no names of 
 persons and places in their Word such as there are in ours, but 
 instead of the names there are the things which they signify. 
 Thus instead of Moses there is the historical Word, instead of 
 Elijah, the prophetical Word; instead of Abraham, Isaac, and 
 Jacob, the Lord as to His Divinity and Divine Human ; instead 
 of Aaron, the priestly office ; instead of David, the kingly office, 
 each of the Lord ; instead of the names of the twelve sons of 
 Jacob, or of the tribes of Israel, various things of heaven and 
 the church ; and like things instead of the names of the Lord's 
 twelve disciples ; instead of Zion and Jerusalem, the church in 
 respect to the Word and doctrine from the Word ; instead of 
 the land of Canaan, the church itself; instead of the cities 
 therein on this side and beyond Jordan, various things of the 
 church and of its doctrine ; and so with all the other names. 
 
N. 71] DOCTRINE OF THE HOLY SCRIPTURE 59 
 
 It is the same •with the numbers : neither do these appear in the 
 Word that is in heaven, but instead of them the things to which 
 the numbers that are in our Word correspond. It is evident 
 from these examples that the Word in heaven is a Word that 
 corresponds to our Word, and thus that the two are a one, for 
 correspondences make a one. 
 
 72. It is a wonderful thing that the Word in the heavens 
 is so written that the simple understand it in simplicity, and the 
 wise in wisdom, for there are many points and marks over the 
 letters, which as has been said exalt the meaning, and to these 
 the simple do not attend, nor are they even aware of them ; 
 whereas the wise pay attention to them, each one according to 
 his wisdom, even to the highest wisdom. In every larger soci- 
 ety of heaven, a copy of the Word, written by angels inspired 
 by the Lord, is kept in its sanctuary, lest being elsewhere it 
 should be altered in some point. In respect to the fact that 
 the simple understand it in simplicity and the wise in wisdom, 
 our Word is indeed like that in heaven, but this is effected in 
 a different way. 
 
 73. The angels acknowledge that all their wisdom comes 
 through the Word, for they are in light in proportion to their 
 understanding of the Word. The light of heaven is Divine 
 wisdom, which to their eyes is light. In the sanctuary where 
 the copy of the Word is kept, there is a flaming and bright 
 light that surpasses every degree of light in heaven that is out- 
 side of it. The cause is the same as above mentioned ; it is 
 that the Lord is in the Word. 
 
 74. The wisdom of the celestial angels surpasses that of 
 the spiritual angels almost as much as this surpasses the wis- 
 dom of men, and the reason is that the celestial angels are in 
 the good of love from the Lord, while the spiritual angels are 
 in truths of wisdom from Him, and wherever there is the good 
 of love there resides at the same time wisdom ; but where there 
 are truths there resides no more of wisdom than there is good 
 of love together with it. This is the reason why the Word in 
 the celestial kingdom is written differently from that in the 
 
60 DOCTRINE OF THE HOLY SCRIPTURE [N. 74 
 
 spiritual kingdom ; for goods of love are expressed in the Word 
 of the celestial kingdom, and the marks denote affections, 
 whereas truths of wisdom are expressed in the Word of the 
 spiritual kingdom, and the marks denote perceptions. 
 
 75. From what has been said may be inferred the nature 
 of the wisdom that lies hidden in the Word that is in this 
 world. In fact all angelic wisdom, which is unutterable, lies 
 hidden in it, for it is the containant of the same, and after 
 death a man who is being made an angel by the Lord by means 
 of the Word comes into that wisdom. 
 
 VIII. 
 
 The Church is from the Word, and is such as is its 
 understanding of the word. 
 
 76. That the church is from the Word does not admit of 
 doubt, for the Word is Divine truth itself (n. 1-4) ; the doctrine 
 of the church is from the Word (n. 60-61) ; and through the 
 Word there is conjunction with the Lord (n. 62-69). But doubt 
 may arise as to whether the understanding of the Word is 
 what makes the church, for there are those who believe that 
 they are of the church because they have the Word, read it or 
 hear it from a preacher, and know something of its sense of 
 the letter, yet how this or that in the Word is to be understood 
 they do not know, and some of them little care. It shall there- 
 fore be proved that it is not the Word that makes the church, 
 but the understanding of it, and that such as is the understand- 
 ing of the Word among those who are in the church, such is 
 the church itself. The proof of this is as follows. 
 
 77. The Word is the Word according to the understanding 
 of it in a man, that is, as it is understood. If it is not under- 
 stood, the Word is indeed called the Word, but it is not the 
 Word with the man. The Word is the truth according to the 
 
N. 77] DOCTRINE OF THE HOLY SCRIPTURE 61 
 
 understanding of it, for it may not be the truth, because it may- 
 be falsified. The Word is spirit and life according to the un- 
 derstanding of it, for its letter if not understood is dead. And 
 as a man has truth and life according to his understanding of 
 the Word, so has he faith and love according thereto, for truth 
 is of faith, and love is of life. Now as the church exists by 
 means of faith and love, and according to them, it follows that 
 the church is the church through the understanding of the 
 Word and according thereto ; a noble church if in genuine 
 truths, an ignoble church if not in genuine truths, and a de- 
 stroyed church if in falsified truths. 
 
 78. Further : it is through the Word that the Lord is pres- 
 ent with a man and is conjoined with him, for the Lord is the 
 Word, and as it were speaks with the man in it. The Lord is 
 also Divine truth itself, as likewise is the Word. From this 
 it is evident that the Lord is present with a man and is at the 
 same time conjoined with him, according to his understanding 
 of the Word, for according to this the man has truth and the 
 derivative faith, and also love and the derivative life. The 
 Lord is indeed present with a man through the reading of the 
 Word, but He is conjoined with him through the understand- 
 ing of truth from the Word, and according thereto ; and in pro- 
 portion as the Lord has been conjoined with a man, in the 
 same proportion the church is in him. The church is within 
 man ; the church that is outside of him is the church with a 
 number of men who have the church within them. This is 
 meant by the Lord's words to the Pharisees who asked when 
 the kingdom of God would come : — 
 
 The kingdom of God is within you {Luke xvii. 21). 
 
 Here the " kingdom of God" means the Lord, and from Him, 
 the church. 
 
 79. In many places in the Prophets where the church is 
 treated of, the understanding of the Word is treated of, and it is 
 taught that there is no church except where the Word is rightly 
 understood, and that such as is the understanding of the Word 
 
62 DOCTRINE OF THE HOLY SCRIPTURE [N. 79 
 
 with those in the church, such is the church. In many places 
 also in the Prophets the church with the Israelitish and Jewish 
 nation is described as being totally destroyed and annihilated 
 through their falsiiication of the meaning or understanding of 
 the Word, for naught but this destroys the church. [2] The 
 understanding of the Word, both true and false, is described 
 La the Prophets by " Ephraim," especially in Hosea, for in the 
 Word " Ephraim" signifies the understanding of the Word in 
 the church. And as the understanding of the Word makes the 
 church, Ephraim is called, 
 
 A dear son, and a child of delights (Jer. xxxi. 20) ; 
 
 The first-bom (ver. 9) ; 
 
 The strength of Jehovah's head (Ps. Ix. 7 ; cviii. 8) ; 
 
 Mighty (Zech. x. 7) ; 
 
 Filled with the bow (ix. 13) ; 
 
 and the sons of Ephraim are called. 
 
 Armed, and shooters with the bow (Ps. IxxTiii. 9). 
 
 The " bow" signifies doctrine from the Word fighting against 
 falsities. Therefore also, 
 
 Ephraim was passed over to Israel's right hand, and was blessed ; and 
 was also accepted instead of Reuben (Gen. xlviii. 5, 11-15). 
 
 And therefore, 
 
 Ephraim, together with his brother Manasseh (under the name of 
 Joseph their father), was exalted above all by Moses when he blessed the 
 sons of Israel (Dait xxxiii. 13-17). 
 
 [3] The quality of the church when the understanding of the 
 Word has been destroyed, is also described in the Prophets by 
 " Ephraim," especially ia Hosea, as is evident from the foUow- 
 LQg passages : — 
 
 Israel and Ephraim shall stagger ; Ephraim shall be in the solitude ; 
 Ephraim is oppressed and shattered in judgment. I will be unto Ephraim 
 as a lion ; I will tear and go away ; I will carry off, and there shall be 
 none to deliver (Hos. v. 5, 9, 11-14). 
 
 O Ephraim, what shall I do unto thee ? for thy holiness is as a cloud 
 of the dawn, and like the dew that falleth in the morning, it goeth away 
 (vi. 4). 
 
N. 79] DOCTRINE OF THE HOLY SCRIPTURE 63 
 
 They shall not dwell in the land of Jehovah ; but Ephraim shall return 
 to Egypt, and shall eat in Assyria that which is unclean (Ix. 3). 
 
 [4] The " land of JehoYah," is the church ; " Egypt" is the mem- 
 ory-knowledge (scientificum) of the natural man ; " Assyria" is 
 the derivative reasoning : by these two the Word is falsified in 
 respect to the understanding of it, and therefore it is said that 
 " Ephraim shall return to Egypt, and shall eat in Assyria that 
 which is tmclean." [5] Again : — 
 
 Ephraim feedeth on wind, and followeth after the east wind ; every 
 day he multiplieth lying and wasteness ; he maketh a covenant with 
 Assyria, and oil is carried down into Egypt (xii. 1). 
 
 To " feed on wind," to " follow after the east wind," and to 
 " miiltiply lying and wasteness," is to falsify truths, and thus 
 destroy the church. [6] The like is signified also by the " whore- 
 dom" of Ephraim (for " whoredom" signifies the falsification of 
 the understanding of the Word, that is, of its genuine truth) 
 in the following passages : — 
 
 I know Ephraim, that he hath altogether committed whoredom, and 
 Israel is defiled (Ros. v. 3). 
 
 In the house of Israel I have seen a foul thing ; there Ephraim hath 
 committed whoredom, and Israel hath heen defiled (vi. 10). 
 
 " Israel" is the church itself, and " Ephraim" is the understand- 
 ing of the Word, from and according to which is the church, 
 and therefore it is said " Ephraim hath committed whoredom, 
 and Israel hath been defiled." [7] As the church among the 
 Jews had been utterly destroyed through falsifications of the 
 Word, it is said of Ephraim, 
 
 I will give thee up, Ephraim, I will deliver thee over, Israel, as Ad- 
 mah, and I will set thee as Zehoim (Hos. xi. 8). 
 
 Now as the Prophet Hosea, from the first chapter to the last, 
 treats of the falsification of the Word, and of the destruction 
 of the church thereby ; and as the falsification of truth is there 
 signified by " whoredom," therefore in order that he might rep- 
 resent this state of the church, that prophet was commanded to 
 take unto himself a harlot for a woman, and of her to beget sons 
 
64 DOCTEINE OF THE HOLY SCEIPTURE [N. 79 
 
 (chap, i.) ; and, a second time, to take a womaii who was an 
 adulteress (chap. iii.). [8] These passages have been adduced 
 in order that it may be known and confirmed from the Word 
 that such as is the understanding of the Word in the church, 
 such is the church : excellent and precious if this understand- 
 ing is from genuine truths of the Word, but ruined and even 
 foul if it is from truths falsified. In confirmation of the truth 
 that Ephraim signifies the understanding of the Word, and in 
 the opposite sense the same falsified, and that the destruction 
 of the church comes from this, the other passages in which 
 Ephraim is treated of may be consulted, 
 
 As Hos. iv. 17, 18 ; vii. 1, 11 ; viii. 9, 11 ; ix. 11-13, 16 ; x. 11 ; xi. 3 ; 
 xii. 1, 8, 14 ; xiii. 1, 12 ; Isa. xvii. 3 ; xxviii. 1 ; Jer. iv. 15 ; xxxi. 6, 18 ; 
 1. 19 ; Ezek. xxxvii. 16 ; xlviii. 5 ; Obad. 19 ; Zech. ix. 10. 
 
 IX. 
 There is a Marriage op the Lord and the Church and 
 
 A DERIVATIVE MARRIAGE OF GoOD AND TeUTH IN EACH 
 AND EVERY THING OF THE WoRD. 
 
 80. Hitherto this has not been seen, nor could it be seen, 
 because the spiritual sense of the Word has not until now been 
 disclosed, and it cannot be seen except by means of this sense. 
 Eor in the Word two senses, the spiritual and the celestial, lie 
 hidden within the sense of the letter. In the spiritual sense 
 the things in the Word refer especially to the church, and in the 
 celestial sense, especially to the Lord. In the spiritual sense 
 they also refer to Divine truth, and in the celestial to Divine 
 good. Erom this comes the marriage in question in the sense 
 of the letter of the Word. But this appears to those only who 
 know from the Word's spiritual and celestial sense the signifi- 
 cations of the words and names, for some of these are predi- 
 cated of good, and some of truth, and some include both, so 
 that without that knowledge the marriage that exists in each 
 
N. 80] DOCTRINE OF THE HOLY SCRIPTURE 65 
 
 and every thing of the Word could not be seen. This is the 
 reason why this secret has not been disclosed before. 
 
 81. As there is such a marriage in each and every thing of 
 the Word, there frequently occur in it two expressions that 
 appear like repetitions of the same thing. They however are 
 not repetitions, for one of them has reference to good and the 
 other to truth, and both taken together effect a conjunction of 
 good and truth, and thus form one thing. From this too comes 
 the Divinity of the Word and its holiness, for in every Divine 
 work good is conjoined with truth and truth with good. 
 
 82. It is said that in each and every thing of the Word 
 there is a marriage of the Lord and the church and a deriva- 
 tive marriage of good and truth, because wherever there is a 
 marriage of the Lord and the church there is also a marriage 
 of good and truth, for the latter is from the former. Por when 
 the church or man of the church is in truths, the Lord inflows 
 into his truths with good, and vivifies them. Or what is the 
 same, when through truths the church or man of the church is 
 in intelligence, the Lord inflows into his intelligence through 
 the good of love and of charity, and thus pours life into it. 
 
 83. With every man there are two faculties of life, called 
 Understanding and Will. The understanding is the recepta- 
 cle of truth and the derivative wisdom, and the will is the re- 
 ceptacle of good and the derivative love. For a man to be a 
 man of the church these two must make a one, and this they 
 do when the man forms his understanding from genuine truths, 
 which to all appearance is done as by himself ; and when his 
 will is infilled with the good of love, which is done by the Lord. 
 From this the man has a life of truth and a life of good, a life 
 of truth in the understanding from the will, and a life of good 
 in the will through the understanding. This is the marriage 
 of truth and good in a man, and also the marriage of the Lord 
 and the church in him. But concerning this reciprocal con- 
 junction called a marriage, more will be seen in The Angelic 
 Wisdom coTwerning the Divine Providence, Concerning the Di- 
 vine Love and Divine Wisdom, and Concerning Life. 
 
 12 
 
66 DOCTRINE OF THE HOLY SCRIPTUKE [N. 84 
 
 84. Readers of the Word who pay attention to the matter 
 can see that there are pairs of expressions in it that appear like 
 repetitions of the same thing, such as " brother" [and " com- 
 panion," " poor"] and " needy," " waste" and " solitude," " va^ 
 cuity" and " emptiness," " foe" and " enemy," " sin" and " in- 
 iquity," "anger" and "wrath," "nation" and "people," "joy" 
 and " gladness," " mourning" and " weeping," " righteousness" 
 and "judgment," etc. These expressions appear synonymous 
 but are not so, for "brother," "poor," "waste," ["vacuity,"] 
 "foe," "sin," "anger," "nation," "joy," "mourning," and 
 "righteousness," are predicated of good, and in the opposite 
 sense of evil; whereas "companion," "needy," "solitude," 
 " emptiness," " enemy," " iniquity," " wrath," " people," " glad- 
 ness," "weeping," and "judgment," are predicated of truth, 
 and in the opposite sense of falsity. And yet it seems to a 
 reader who is not acquainted with this secret, that " poor" and 
 " needy," " waste" and " solitude," " vacuity" and " emptiness," 
 " foe" and " enemy," are one and the same thing ; and in like 
 manner " sin" and " iniquity," " anger" and " wrath," " nation" 
 and "people," "joy" and "gladness," "mourning" and "weep- 
 ing," " righteousness" and " judgment ;" and yet they are not 
 one thing, but become one thing by conjunction. Many things 
 are also joined together in the Word, such as "fire" and 
 "flame," "gold" and "silver," "brass" and "iron," "wood" 
 and " stone," " bread" and " water," " bread" and " wine," 
 " bright-crimson" and " line-linen," etc., which is done because 
 "fire," "gold," "brass," "wood," "bread," and "bright-crim- 
 son," signify good ; and " flame," " silver," " iron," " stone," 
 " water," " wine," and " fine-linen," signify truth. And in the 
 same way it is said that men are to " love God with all the heart 
 and with all the soul ;" and that God will " create in a man a 
 new heart and a new spirit ;" for " heart" is predicated of the 
 good of love, and " soul" of the truth from that good. There 
 are also words that are used alone, or without a mate, because 
 they partake of both good and truth. But these and many other 
 things are not apparent except to the angels, and to those 
 
N. 84] DOCTRINE OF THE HOLY SCEIPTURB 67 
 
 also who while in the natural sense are also in the spiritual 
 sense. 
 
 85. That such pairs of expressions which appear like repe- 
 titions of the same thing, run through the Word, would be too 
 prolix a matter to show from the Word, for whole sheets could 
 be filled with it ; but to remove all doubt about it I will quote 
 passages in which occur the expressions " righteousness" (or 
 "justice") and "judgment," "nation" and " people," and "joy" 
 and "gladness." First, "righteousness" and "judgment:" — 
 
 The city -was full of judgment, righteousness lodged in her (Isa. 
 i. 21). 
 
 Zion shall be redeemed in judgment, and they that return of her in 
 righteousness (verse 27). 
 
 Jehovah Zebaoth shall be exalted in judgment, and God the Holy One 
 shall be sanctified in righteousness (v. 16). 
 
 He shall sit upon the throne of David, and upon his kingdom, to estab- 
 lish it in judgment and in righteousness (ix. 7). 
 
 Jehovah shall be exalted, for He dwelleth on high ; He hath filled 
 Zion with judgment and righteousness (xxxiii. 5). 
 
 Thus saith Jehovah, Keep ye judgment, and do righteousness ; for My 
 salvation is near, that My righteousness may be revealed (Ivi. 1). 
 
 As a nation that did righteousness, and forsook not the judgment of 
 their God ; they ask of me the judgments of righteousness (Iviii. 2). 
 
 Swear by the living Jehovah in judgment and in righteousness {Jer. 
 iv. 2). 
 
 Let him that glorieth glory in this, that Jehovah doeth judgment and 
 righteousness in the earth (ix. 24). 
 
 Do ye judgment and righteousness ; Woe unto him that buildeth his 
 house without righteousness, and his chambers without judgment ; Did 
 not thy father do judgment and righteousness ? and then it was well with 
 him (xxii. 3, 13, 15). 
 
 I will raise unto David a righteous offshoot, and He shall reign as king, 
 and shall do judgment and justice in the land (xxiii. 5 ; xxxiii. 15). 
 
 If a man be just, and do judgment and righteousness {Ezek. xviii. 5). 
 
 If the wicked turn from his sin, and do judgment and righteousness, 
 it shall not be mentioned against him : he hath done judgment and rights 
 eousness ; he shall surely live (xxxiii. 14, 16, 19). 
 
 I will betroth thee unto Me to eternity ; in righteousness and in 
 judgment ; and in mercy and in compassions {Sos. ii. 19). 
 
 Let judgment flow as water, and righteousness as a mighty torrent 
 {Amos V. 24). 
 
68 DOCTRINE OF THE HOLY SCRIPTUEE [N. 85 
 
 Ye have turned judgment into gall, and the fruit of righteousness into 
 wormwood (vi. 12). 
 
 Jehovah will plead my cause, and execute judgment for me : He will 
 bring me forth into the light, and I shall behold His righteousness 
 (Micah vii. 9). 
 
 Jehovah, Thy righteousness is like the mountains of God ; Thy 
 judgments are a great abyss {Ps. xxxvi. 6). 
 
 Jehovah will bring forth thy righteousness as the light, and thy 
 judgment as the noonday (xxxvii. 6). 
 
 Jehovah shall judge thy people in righteousness, and thy miserable in 
 judgment (Ixxii. 2). 
 
 Righteousness and judgment are the support of Thy throne (Ixxxix. 14). 
 
 When I shall have learned the judgments of Thy righteousness. Seven 
 times a day do I praise Thee, because of the judgments of Thy righteous- 
 ness (cxix. 7, 164). 
 
 God executeth the justice of Jehovah, and His judgment with Israel 
 {Deut. xxxiii. 21.) 
 
 The Spirit of Truth shall convict the world in respect of righteousness, 
 and of judgment {John xvi. 8, 9, 10). (And in other places.) 
 
 The reason " judgment" and " righteousness" are mentioned so 
 frequently is that "judgment" is predicated of truths, and 
 " righteousness" of good, and therefore to " do judgment and 
 righteousness" means to act from truth and from good. The 
 reason " judgment" is predicated of truth, and " righteousness" 
 of good, is that the Lord's government in the spiritual kingdom 
 is called " judgment," and in the celestial kingdom " righteous- 
 ness" (on which subject see the work on Heaven and Hell, 
 n. 214, 215). As "judgment" is predicated of truth, in some 
 passages we read 
 
 Truth and righteousness (as in Isa. xi. 5 ; Ps. Ixxxv. 11 ; and else- 
 where). 
 
 86. That repetitions of the same thing occur in the Word 
 on account of the marriage of good and truth, may be seen quite 
 clearly from passages where " nations" and " peoples" are men- 
 tioned : — 
 
 Woe to the sinful nation, to a people laden with iniquity (Isa. i. 4). 
 The peoples that walk in darkness have seen a great light : Thou hast 
 multiplied the nation (ix. 2, 3). 
 
N. 86] DOCTRINE OF THE HOLY SCRIPTURE 69 
 
 Asshur, the rod of Mine anger, I will send him against a hypocritical 
 nation, and against the people of My wrath will I give him a charge (x. 
 5,6). 
 
 It shall come to pass in that day, that the root of Jesse, which standeth 
 for an ensign of the peoples, shall the nations seek (xi. 10). 
 
 Jehovah that smiteth the peoples with an incurahle stroke, that 
 ruleth the nations with anger (xiv. 6). 
 
 In that day shall a present he brought unto Jehovah of Armies of a 
 people scattered and peeled, and a nation meted out and trodden down 
 (xviii. 7). 
 
 The mighty people shall honor Thee, the city of the powerful nations 
 shall fear Thee (xxv. 3). 
 
 Jehovah will swallow up the covering over all peoples, and the veil 
 over all nations (verse 7). 
 
 Come near ye nations, and hearken ye peoples (xxziv. 1). 
 
 I have called thee for a covenant for the people, for a light of the 
 nations (xlii. 6). 
 
 Let all the nations be gathered together, and let the peoples assemble 
 (xliii. 9). 
 
 Behold, I will lift up My hand toward the nations, and My standard 
 toward the peoples (xlix. 22). 
 
 I have given Him for a witness to the peoples, a prince and a lawgiver 
 to the nations (Iv. 4, 5). 
 
 Behold, a people cometh from the land of the north ; and a great 
 nation from the sides of the earth (Jer. vi. 22). 
 
 I will not make thee hear the calumny of the nations any more, neither 
 shalt thou bear the reproach of the peoples any more (Ezek. xxxvi. 15). 
 
 All peoples and nations shall worship Him (Don. vii. 14). 
 
 Let not the nations make a byword of them, and say among the 
 peoples, Wiere is their God ? (Joel ii. 17). 
 
 The remnant of My people shall spoil them, and the residue of My 
 nation shall inherit them {Zeph. ii. 9). 
 
 Many peoples and numerous nations shall come to seek Jehovah Ze- 
 baoth in Jerusalem {Zech. viii. 22). 
 
 Mine eyes have seen Thy salvation, which Thou hast prepared before the 
 face of all peoples, a light for revelation to the nations (Luke ii. 30-32). 
 
 Thou hast redeemed us by Thy blood out of every people and nation 
 (Rev. V. 9). 
 
 Thou must prophesy again concerning peoples and nations (Rev. x. 11). 
 
 Thou shalt set me for a head of the nations : a people whom I have 
 not known shall serve me (Ps. xviii. 43). 
 
 Jehovah bringeth the counsel of the nations to nought, He overturneth 
 the thoughts of the peoples (xxxiii. 10). 
 
70 DOCTRINE OF THE HOLY SCRIPTURE [N. 86 
 
 Thou makest us a byword among the nations, a shaking of the head 
 among the peoples (xliv. 14). 
 
 Jehovah shall subdue the peoples under us, and the nations under our 
 feet. Jehovah hath reigned over the nations ; the willing ones of the 
 peoples are gathered together (xlvii. 3, 8, 9). 
 
 Let the people confess unto Thee ; let the nations be glad and shout 
 for joy ; for Thou shalt judge the peoples with equity, and lead the na- 
 tions upon earth (Ixvii. 3, 4). 
 
 Remember me, Jehovah, in the good pleasure of Thy people ; that 
 I may rejoice in the joy of Thy nations (cvi. 4, 5). 
 
 The reason " nations" and " peoples" are mentioned together is 
 that " nations" mean those in good, and in the opposite sense 
 in evil; and "peoples" those in truths, and in the opposite 
 sense in falsities. For this reason those of the Lord's spiritual 
 kingdom are called " peoples," and those of His celestial king- 
 dom " nations ;" for in the spiritual kingdom all are in truths 
 and consequently in wisdom, and in the celestial kingdom all 
 are in good and consequently in love. 
 
 87. The same rule holds good for other words ; for example, 
 where "joy" is mentioned, so is "gladness:" — 
 
 Behold joy and gladness, slaying the ox [Isa. xxii. 13). 
 
 They shall obtain joy and gladness, and sorrow and sighing shall flee 
 away (xxxv. 10 ; li. 11). 
 
 Gladness and joy are cut off from the house of our God {Joel i. 16). 
 
 There shall be taken away the voice of joy, and the voice of gladness 
 {Jer. vii. 34 ; xxv. 10). 
 
 The fast of the tenth [month] shall be to the house of Judah for joy 
 and gladness {Zech. viii. 19). 
 
 That we may rejoice all our days, make Thou us glad {Ps. xc. 14, 15). 
 
 Be ye glad in Jerusalem, and rejoice in her (Isa. Ixvi. 10). 
 
 Rejoice and be glad, daughter of Edom {Lam. iv. 21). 
 
 The heavens shall be glad, and the earth shall rejoice {Ps. xcvi. 11). 
 
 Make me to hear joy and gladness (li. 8). 
 
 Joy and gladness shall be found in Zion, confession and the voice of 
 singing {Isa. li. 3). 
 
 There shall be gladness, and many shall rejoice at his birth {Luke i.l4). 
 
 I will cause to cease the voice of joy and the voice of gladness, the 
 voice of the bridegroom and the voice of the bride {Jer. vii. 34 ; xvi. 9 ; 
 xxv. 10). 
 
 There shall be heard in this place the voice of joy and the voice of 
 
N. 87] DOCTRINE OF THE HOLY SCRIPTURE 71 
 
 gladness, the voice of the bridegroom and the voice of the bride (xxxiii. 
 10, 11). 
 
 The reason why both " joy" and " gladness" are mentioned is 
 that "joy" is of good and "gladness" of truth, or "joy" is of 
 love and "gladness" of vs^isdom. Por joy is of the heart and 
 gladness of the soul, or joy is of the vsrill and gladness of the 
 understanding. That there is a marriage of the Lord and the 
 church in these expressions also, is evident from its being said, 
 
 The voice of joy and the voice of gladness, the voice of the bridegroom 
 and the voice of the bride {Jer. vii. 34 ; xvi. 9 ; xxv. 10 ; xzxiii. 10, 11). 
 
 The Lord is the " bridegroom," and the church is the " bride." 
 
 That the Lord is the bridegroom, see Matt. ix. 15 ; Mark ii. 19, 20 ; 
 Luke V. 34, 35 ; 
 
 And that the church is the bride, Eev. xxi. 2, 9 ; xxii. 17. 
 
 And therefore John the Baptist said of Jesus : — 
 He that hath the bride is the bridegroom {John iii. 29), 
 
 88. On account of the marriage of the Lord with the church, 
 or what is the same, on account of the marriage of Divine good 
 and Divine truth in each and every thing of the Word, " Je- 
 hovah" and " God," and also " Jehovah" and the " Holy One 
 of Israel," are mentioned in very many places as if they were 
 two although they are one, for by " Jehovah" is meant the Lord 
 as to Divine good, and by " God" and the " Holy One of Israel" 
 the Lord as to Divine truth. That " Jehovah" and " God," 
 and also " Jehovah" and the " Holy One of Israel," are men- 
 tioned in very many places in the Word although One is meant 
 who is the Lord, may be seen in the Doctrine concerning the 
 Lord (n. 34, 38, and 46). 
 
 89. As there is the marriage of the Lord and the church in 
 all things of the Word and in every single particular of it, it is 
 evident that all things of the Word and also every particular 
 of it treat of the Lord, as we set out to show in the Doctrine 
 concerning the Lord (n. 1-7). The church (which likewise is 
 treated of) is also the Lord ; for the Lord teaches that the man 
 
72 DOCTRINE OF THE HOLY SCRIPTURE [N. 89 
 
 of the churcli is in Him, and He in the man (John vi. 56 ; xiv. 
 20, 21 ; XV. 6, 7). 
 
 90. As the subject here treated of is the Divinity and holi- 
 ness of the Word, to what has already been said we may add 
 something worthy of mention. A small piece of paper marked 
 with Hebrew letters, but written as the ancients wrote them, 
 was once sent me from heaven. In those times some of the let- 
 ters that now are partly formed with straight lines were curved, 
 and had little horns that turned upward. The angels who 
 were then with me said that they themselves discerned complete 
 meanings from the very letters, and that they knew them espe- 
 cially from the curvings of the lines and of the points of each 
 letter. And they explained what the letters meant when taken 
 each by itself and what when taken together ; and said that the 
 H that was added to the names of Abram and Sarai means 
 what is infinite and eternal. They also explained in my pres- 
 ence from the letters or syllables alone the meaning of the 
 Word in Psalm xxxii. 2, showing that the sum of their meaning 
 is, That the Lord is merciful even to those who do evil. [2] 
 They informed me that the writing in the third heaven consists 
 of curved letters that are bent in various ways, and that each 
 letter possesses a complete meaning ; that the vowels there in- 
 dicate a sound that corresponds to the affection, and that in that 
 heaven they cannot utter the vowels i and e, but instead of 
 them y and eu, but that they do use the vowels a, o, and m, be- 
 cause they give a full sound.* Further : that they do not pro- 
 nounce any consonants as hard, but soft, and that it is from 
 
 * If these letters are intended to represent the sounds of the Towels in the 
 Swedish language, they should be pronounced approximately as follows : — 
 
 1 as in machine, 
 e like the a in baby, 
 y like the German m, or the French ii. 
 eu as in French, or like the German d, 
 a as in father, 
 o like the oo in booth. 
 u something like the ew in hew. 
 
 With regard, however, to the exact sound of tt, it must be heard from a Swede, 
 as this vowel sound does not exist in either English, French, or German. [Tr.] 
 
N. 90] DOCTRINE OF THE HOLY SCRIPTURE 73 
 
 this that certain Hebrew letters have a dot in the center as 
 a sign that they are to be pronounced as [hard, and are with- 
 out this dot when] soft ; and they said that hardness in pro- 
 nouncing the letters is in use in the spiritual heaven because 
 there they are in truths, and truth admits of what is hard, but 
 not good, in which are the angels of the celestial kingdom or 
 third heaven. They also said that these angels possess the 
 Word written with curved letters that have significant points 
 and little horns. This shows what is meant by the words of 
 the Lord : — 
 
 One jot or one tittle shall in no wise pass from the law till all be ful- 
 filled {Matt. V. 18) ; 
 
 It is easier for heaven and earth to pass away than for one tittle of the 
 law to fail {Luke xvi. 17). 
 
 X. 
 
 It is possible roR Heresies to be drawn erom the 
 Sense op the Letter op the Word, but it is hurtful 
 to confirm them. 
 
 91. It has been shown above that the Word cannot be un- 
 derstood without doctrine, and that doctrine is like a lamp that 
 enables genuine truths to be seen, the reason of which is that 
 the Word has been written entirely by correspondences, and 
 consequently many things in it are appearances of truth and 
 not naked truths ; and many things also have been written in 
 adaptation to the apprehension of the natural and even of the 
 sensuous man, yet so that the simple may understand it in 
 simplicity, the intelligent in intelligence, and the wise in wis- 
 dom. The result is that the appearances of truth in the Word, 
 which are truths clothed, may be caught at as naked truths, and 
 when they are confirmed they become falsities. But this is 
 done by those who believe themselves wise above others, 
 although they are not wise, for being wise consists in seeing 
 
74 DOCTRINE OF THE HOLY SCRIPTURE [N. 91 
 
 whether a thing is true before it is confirmed, and not in con- 
 firming whatever one pleases. This last is done by those who 
 excel in a genius for confirming and are in the conceit of self- 
 iatelligence, but the former is done by those who love truths 
 and are affected by them because they are truths, and who 
 make them uses of the life, for these persons are enlightened 
 by the Lord, and see truths by the light of the truths ; whereas 
 the others are enlightened by themselves and see falsities by 
 the light of the falsities. 
 
 92. That appearances of truth, which are truths clothed, may 
 be caught at out of the Word as naked truths, and that when 
 confirmed they become falsities, is evident from the many here- 
 sies there have been and still are in Christendom. The heresies 
 themselves do not condemn men, but an evil life does, as also 
 do the confirmations from the Word, and from reasonings from 
 the natural man, of the falsities that are in the heresy. For 
 every one is born into the religion of his parents, is initiated 
 iato it from his iafancy, and afterwards holds to it, being imable 
 to withdraw himself from its falsities through beiag engaged 
 with his business m the world. But to live in evil, and to con- 
 firm falsities even to the destruction of genuine truth, is what 
 condemns. For he who remains in his o\vn religion, and be- 
 lieves in God, or if in Christendom, in the Lord, regarding the 
 Word as holy, and from a religious principle living according 
 to the ten commandments, does not swear allegiance to falsities, 
 and therefore as soon as he hears truths, and perceives them 
 in his own way, he can embrace them and so be led away from 
 falsities ; but not so the man who has confirmed the falsities 
 of his religion, for confirmed falsity remains and cannot be 
 rooted out. For after confirmation a falsity becomes as if the 
 man had sworn to the truth of it, especially if it chimes in 
 with his own self-love (amor proprii), and the derivative con- 
 ceit of his own wisdom. 
 
 93. I have conversed with some in the spiritual world who 
 had lived many ages ago, and had confirmed themselves in the 
 falsities of their religion, and I found that they still remained 
 
N. 93] DOCTRINE OF THE HOLY SCRIPTURE 75 
 
 steadfast in the same. I have also conversed there with some 
 who had been of the same religion as they, and had thought as 
 they did, but had not confirmed themselves in its falsities, and 
 I found that after being instructed by angels these had rejected 
 the falsities and had imbibed truths, and that these were saved, 
 but not the others. After death every man is instructed by 
 angels, and those who see truths, and from truths falsities, are 
 received. For the power to see truths spiritually is then given 
 every one, and those see them who have not confirmed them- 
 selves in falsities, but those who have confirmed themselves do 
 not want to see truths, and if they do see them they turn their 
 backs on them, and then either ridicule or falsify them. 
 
 94. Let us illustrate this by an example. In many places 
 in the Word, anger, wrath, and vengeance are attributed to the 
 Lord, and it is also said that He punishes, that He casts into 
 hell, that He tempts, and many other such things. He who 
 believes all this in simplicity, and on that account fears God 
 and takes care not to sin against Him, is not condemned for 
 that simple belief. But the man who confirms himself in these 
 ideas to such a degree as to believe that anger, wrath, revenge, 
 thus things that are of evil, exist in the Lord, and that from 
 anger, wrath, and revenge He punishes a man and casts him 
 into hell, is condemned, because he has destroyed the genuine 
 truth that the Lord is love itself, mercy itself, and good itself, 
 and that one who is these cannot be angry, wrathful, and re- 
 vengeful. These things are attributed to the Lord because 
 such is the appearance. So with many other things. 
 
 95. That many things in the sense of the letter are apparent 
 truths, having genuine truths hidden within them, and that it 
 is not hurtful to think and speak in accordance with such 
 truths, but that it is hurtful to confirm them to such a degree 
 as to destroy the genuine truth hidden within, may be illustrated 
 by an example in nature, which is presented because what is 
 natural teaches and convinces more clearly than what is spirit- 
 ual. [2] To the eye the sun appears to revolve round the earth 
 daily, and also annually, and therefore in the Word the sun is 
 
76 DOCTRINE OF THE HOLT SCRrPTURE [N. 95 
 
 said to rise and set, thus makiag morning, noon, evening, and 
 night, and also making the seasons of spring, summer, autumn, 
 and winter, and thus days and years ; when yet the sun stands 
 motionless, for it is an ocean of fire, and it is the earth that re- 
 volves daily, and is carried round the sun annually. The man 
 who in simplicity and ignorance supposes that the sun is car- 
 ried round the earth, does not destroy the natural truth that 
 the earth daily rotates on its axis, and is annually carried along 
 the ecliptic. But the man who by the Word and by reasonings 
 from the natural man confirms as real the apparent motion and 
 course of the sun, does invalidate the truth and does destroy it 
 [3] That the sun moves is an apparent truth ; that it does not 
 move is a genuine truth. Every one may speak in accordance 
 with the apparent truth, and does so speak, but to think in ac- 
 cordance with it from confirmation blunts and darkens the 
 rational imderstanding. It is the same with respect to the 
 stars in the sidereal heavens. The apparent truth is that they 
 too, like the sun, are carried round the earth once a day, and 
 it is therefore said of the stars also that they rise and set. But 
 the genuine truth is that the stars are fixed, and that their 
 heavens stand motionless. Still, every one may speak in ac- 
 cordance with the appearance. 
 
 96. The reason why it is hurtful to confirm the apparent 
 truth of the Word to the point of destroying the genuine truth 
 that lies hidden within, is that each and all things of the sense 
 of the letter of the Word communicate with heaven, and open 
 it, as before shown (n. 62-69). So that when a man applies this 
 sense to confirm loves of the world that are contrary to loves 
 of heaven, the internal of the Word is made false, and the result 
 is that when its external of the sense of the letter, and which 
 now has a false internal, communicates with heaven, heaven is 
 closed, for the angels, who are in the internal of the Word, re- 
 ject that external of it. Thus it is evident that a false inter- 
 nal, or truth falsified, takes away communication with heaven 
 and closes heaven. This is why it is hurtful to confirm any 
 heretical falsity. 
 
N. 96a] DOCTRINE OF THE HOLY SCRIPTURE 77 
 
 96a. The Word is like a garden, a heavenly paradise, that 
 contains delicacies and delights of every kind, delicacies in its 
 fruits and delights in its ilowers ; and ra the midst of the gar- 
 den trees of life with fountains of liviag water near them, while 
 forest trees surround it. The man who from doctriae is in Di- 
 vine truths is at its center where the trees of life are, and is in 
 the actual enjoyment of its delicacies and delights ; whereas the 
 man who is ia truths not from doctriae, but from the sense of 
 the letter only, is at the outskirts, and sees nothing but the 
 forest vegetation. And one who is in the doctrine of a false 
 religion, and who has confirmed himself in its falsity, is not 
 even in the forest, but is out beyond it in a sandy plain where 
 there is not even grass. That such are their several states after 
 death will be shown in its proper place. 
 
 97. Be it known moreover that the literal sense of the Word 
 is a guard to the genuine truths that lie hidden within. It is 
 a guard in this respect, that it can be turned this way or that, 
 and explained according to the way it is taken, yet without in- 
 jury or violence to its internal. It does no harm for the sense 
 of the letter to be understood in one way by one person and in 
 a different way by another ; but it does harm for the Divine 
 truths that lie hidden within to be perverted, because this in- 
 flicts violence on the Word. The sense of the letter is a guard 
 against this, and the guard is effectual in the case of those who 
 are in falsities from their religion, but do not confirm those fal- 
 sities, for these persons do the Word no violence. [2] This 
 guard is signified by cherubs, and in the Word is described by 
 them. This is signified by the cherubs that were stationed at 
 the entrance of the garden of Eden after Adam and his wife had 
 been cast out, of which we read as follows : — 
 
 When Jehovali God had driven out the man, He made to dwell at the 
 east of the garden of Eden the cherubim, and the flame of a sword which 
 turned every way, to keep the way of the tree of life {Gen. iii. 24). 
 
 The " cherubim" signify a guard ; the " way of the tree of life," 
 signifies the access to the Lord which men have by means of 
 
78 DOCTRINE OP THE HOLY SCRIPTURE [N. 97 
 
 the Word ; the " flame of a sword that turned every way," sig- 
 nifies Divine truth in ultimates, this being like the Word in the 
 sense of the letter, which can be so turned. [3] The same is 
 meant by 
 
 The cherubs of gold that were placed upon the two ends of the mercy- 
 seat that was upon the ark in the tabernacle {Exod. xxv. 18-21). 
 
 As this was signified by cherubs, 
 
 The Lord spoke with Moses from between them {Exod. xxv. 22 ; xxxvii. 
 9 ; Num. vii. 89). 
 
 That the Lord does not speak to man except in what is full, 
 and that the Word in the sense of the letter is Divine truth ia 
 fullness, may be seen above (n. 37-49). So therefore did the 
 Lord speak to Moses from between the cherubs. In no wise 
 different was the signification of 
 
 The cherubs on the curtains of the tabernacle, and on the veil (Exod. 
 xxvi. 1, 31), 
 
 for the curtains and veils of the tabernacle represented the ul- 
 timate things of heaven and the church, and therefore of the 
 Word, as may be seen above (n. 46). Nor in any wise different 
 was the signification of 
 
 The cherubs in the midst of the temple in Jerusalem (1 Kings vi. 23- 
 28). 
 
 The cherubs carved on the walls and doors of the temple (verses 29, 32, 
 35). 
 
 Or the cherubs in the new temple {Ezek. xli. 18-20) ; 
 
 as also may be seen above (n. 47). [4] As cherubs signified 
 a guard that the Lord, heaven, and Divine truth such as is 
 within the Word, be not approached immediately, but medi- 
 ately through ultimate things, it is said of the king of Tyre, 
 
 Thou sealest up the measure, full of wisdom and perfect in beauty ; 
 thou hast been in Eden the garden of God ; every precious stone was thy 
 covering ; thou, O cherub, art the outspreading of that which covereth ; 
 I have destroyed thee, covering cherub, in the midst of the stones of 
 fire (Ezek. xxnii. 12-14, IG). 
 
N. 97] DOCTEINE OF THE HOLY SCRIPTURE 79 
 
 " Tyre" signifies the church in respect to the knowledges of 
 truth and good, and therefore its " kiug" signifies the Word, 
 in which and from which are these knowledges. It is evident 
 that the Word in its ultimate, which is the sense of the letter, 
 is here signified by that kiug, and also that a guard is signified 
 by a " cherub," for it is said, " thou sealest up the measure ; 
 every precious stone was thy covering ;" and " thou, cherub, 
 art the outspreading of that which covereth ;" and also " cov- 
 ering cherub." That the " precious stones" mentioned in this 
 passage mean truths of the literal sense of the Word, may be 
 seen above (n. 45). As " cherubs" signify what is ultimate of 
 Divine truth as a guard, it is said in David : — 
 
 Jehovah howed the heavens also and came down ; and He rode upon a 
 cherub {Ps. xviii. 9, 10). 
 
 Shepherd of Israel, Thou that sittest upon the cherubim, shine forth 
 {Ps. Ixxx. 1). 
 
 Jehovah sitteth upon the cherubim {Ps. xcix. 1.) 
 
 To " ride upon cherubs," and to " sit upon them," means upon 
 the ultimate sense of the Word. [5] Divine truth in the Word, 
 and the quality of it, are described by the cherubs in the first, 
 ninth, and tenth chapters of Ezekiel ; but as no one can know 
 what is signified by the several particulars of the description of 
 them, except one to whom the spiritual sense has been opened, 
 it has been disclosed to me what in brief is signified by all the 
 things said about the cherubs in the first chapter of Ezekiel, 
 which are as follows : — 
 
 The external Divine sphere of the Word is described 
 (verse 4) ; 
 
 It is represented as a man (verse 5) ; 
 
 And conjoined with spiritual and celestial things (verse 6) ; 
 
 The Natural of the Word, its quality (verse 7) ; 
 
 The Spiritual and the Celestial of the Word conjoined with 
 its Natural, their quality (verses 8, 9) ; 
 
 The Divine love of the good and truth celestial, spiritual, 
 and natural therein, severally and also together (verses 10, 11) ; 
 
 They all look to the one thing (verse 12) ; 
 
80 DOCTRINE OF THE HOLY SCRIPTURE [N. 97 
 
 The sphere of the Word from the Lord's Divine good and Di- 
 viae truth, from which the Word is alive (verses 13, 14) ; 
 
 The doctrine of good and truth in the Word and from the 
 Word (verses 16-21) ; 
 
 The Divine of the Lord above the Word and in it (verses 
 22, 23) ; 
 
 And from it (verses 24, 26) ; 
 
 The Lord is above the heavens (verse 26) ; 
 
 And Divine love and Divine wisdom are His (verses 27, 28). 
 These summaries have been compared with the Word in heaven, 
 and are ia conformity with it. 
 
 XL 
 The Loed came into the world to fulfill all things 
 
 OP THE WOED, AND THEREBY TO BECOME DiVINE TeUTH 
 
 OE THE Word even in ultimates. 
 
 98. That the Lord came iato the world to fulfill all things 
 of the Word, may be seen in the Doctrine concerning the Lord 
 (n. 8-11). And that He thereby became Divine truth or the 
 Word even in ultimates, is meant by these words in John : — 
 
 The Word became flesli, and dwelt among us, and we beheld His glory, 
 the glory as of the Only-begotten of the Father, full of grace and truth 
 (i. 14). 
 
 To " become flesh" is to become the Word in ultimates. What 
 the Lord was as the Word in ultimates He showed His disciples 
 when He was transfigured, 
 
 {Matt. xvll. 2, etc. ; Mark ix. 2, etc. ; Luke ix. 28, etc.) ; 
 
 and it is there said that Moses and Elias were seen in glory. 
 By " Moses and Elias" is meant the Word, as may be seen above 
 (n. 48). The Lord, as the Word in ultimates, is also described 
 by John in Rev. i. 13-16, where all things in the description of 
 
N. 98] DOCTEINE OF THE HOLY SCRIPTURE 81 
 
 Him signify ultimate things of Diviae truth or of the Word. 
 The Lord had indeed been the Word before, but only in first 
 priaciples, for it is said : — 
 
 In the beginning was the Word, and the Word was with God, and God 
 was the Word ; the same was in the beginning with God (John i. 1, 2) ; 
 
 but when the Word became flesh, then the Lord became the 
 Word in ultimates also. It is from this that He is called, 
 The First and the Last (Reu. i. 8, 11, 17 ; ii. 8 ; xxi. 6 ; xxii. 13). 
 
 99. The state of the church was completely changed by the 
 Lord's becoming the Word in ultimates. All the churches that 
 had existed before His advent were representative churches, 
 and could see Divine truth in the shade only, but after the 
 Lord's coming into the world a church was instituted by Him 
 that saw Divine truth in the light. The difference is like that 
 between evening and morning, and the state of the church be- 
 fore His advent is also called " the evening," and that of the 
 church after it " the morning." Before His coming into the 
 world the Lord was indeed present with the men of the church, 
 but mediately through heaven, whereas since His coming into 
 the world He is present with them immediately, for in the world 
 He put on the Divine Natural, in which He is present with 
 men. The glorification of the Lord is the glorification of His 
 Human that He assumed in the world, and the Lord's glorified 
 Human is the Divine Natural. 
 
 100. Few understand how the Lord is the Word, for they 
 think that the Lord may indeed enlighten and teach men by 
 means of the Word without His being on that account called 
 the Word. Be it known however that every man is his own 
 love, and consequently his own good and his own truth. It is 
 solely from this that a man is a man, and there is nothing else 
 in him that is man. It is from the fact that a man is his own 
 good and his own truth that angels and spirits are men, for all 
 the good and truth that proceeds from the Lord is in its form 
 a man. And as the Lord is Divine good and Divine truth it- 
 seK, He is the Man, from whom every man is a man. That 
 
 13 
 
82 DOCTRINE OF THE HOLY SCRIPTURE [N. 100 
 
 all Divine good and Divine truth is in its form a man, may be 
 seen in the work on Heaven and Hell (n. 460), and more clearly 
 in treatises that are to follow, on the subject of Angelio Wisdom. 
 
 XII. 
 
 Before the Word that is now in the world there 
 WAS A Word which is lost. 
 
 101. From what is related in the books of Moses it is evi- 
 dent that worship by means of sacrifices was known, and that 
 men prophesied from the mouth of Jehovah, before the Word 
 was given to the Israelitish nation through Moses and the proph- 
 ets. That worship by means of sacrifices was known, is evi- 
 dent from these facts : — 
 
 The sons of Israel were commanded to overturn the altars of the na- 
 tions, break in pieces their images, and cut down their groves {Exod. 
 xxxiv. 13 ; Deut. vii. 5 ; xii. 3). 
 
 In Shittim Israel began to commit whoredom with the daughters of 
 Moab ; they called the people to the sacrifices of their gods, and the 
 people did eat, and bowed down to their gods ; and Israel joined himself 
 especially to Baal-peor, and on that account the anger of Jehovah was 
 kindled against Israel (Num. xxv. 1-3). 
 
 Balaam, who was from Syria, caused altars to be built, and sacrificed 
 oxen and sheep {Num. xxii. 40 ; xxiii. 1, 2, 14, 29, 30). 
 
 [2] That men prophesied from the mouth of Jehovah, is evi- 
 dent from the prophecies of Balaam (Num. xxiii. 7-10, 18-24 ; 
 xxiv. 3-9, 16-24). 
 
 He also prophesied concerning the Lord that a Star should arise out 
 of Jacob, and a Scepter out of Israel {Num. xxiy. 17). 
 
 And he prophesied from the mouth of Jehovah {Num. xxii. 13, 18 ; 
 xxiii. 3, 5, 8, 16, 26 ; xxiv. 1, 13). 
 
 From these facts it is evident that there existed among the nar 
 tions a Divine worship similar to that instituted through Moses 
 among the Israelitish nation. [3] That it existed even before 
 
N. 101] DOCTRINE OF THE HOLY SCRIPTURE 83 
 
 the time of Abram is m some measure apparent from the words 
 in Moses (Deut. xxxii. 7, 8), but more evidently from what is 
 said of Melchizedek king of Salem : — 
 
 That lie brought forth bread and wine, and blessed Abram, and that 
 Abram gave him tithes of all {Gen. xiv. 18-20) ; 
 
 and that Melchizedek represented the Lord, for he is called 
 Priest of God Most High (Gen. xiv. 18) ; 
 
 and it is said in David concerning the Lord : — 
 
 Thou art a priest to eternity, after the manner of Melchizedek {Ps. 
 ex. 4). 
 
 Hence it was that Melchizedek brought forth bread and wine 
 as holy things of the church, even as they are holy things in the 
 sacrament of the Supper ; and that Melchizedek could bless 
 Abram, and that Abram gave him tithes of all. 
 
 102. I have been told by angels of heaven that there was 
 among the ancients a Word written entirely by correspond- 
 ences, but that it had been lost, and they said that it is still pre- 
 served, and is in use in that heaven where those ancient people 
 dwell who had possessed it in this world. The ancients who 
 still use that Word in heaven came partly from the land of Ca- 
 naan and the neighboring countries, such as Syria, Mesopota- 
 mia, Arabia, Chaldea, Assyria, and Egypt, and also from Sidon, 
 Tyre, and Nineveh. The inhabitants of all these kingdoms 
 were in representative worship, and consequently in the knowl- 
 edge of correspondences. The wisdom of that time was derived 
 from this knowledge, and by its means they had an interior per- 
 ception, and a communication with the heavens. Those who 
 had an interior acquaintance with the correspondences of that 
 Word were called wise and intelligent, and later, diviners and 
 magi. But as that Word was full of correspondences which 
 only in a remote way signified celestial and spiritual things, 
 and consequently began to be falsified by many, of the Lord's 
 Divine providence it disappeared in course of time, and at length 
 was utterly lost, and another Word, written by correspondences 
 
84 DOCTRINE OF THE HOLY SCRIPTURE [N. 102 
 
 less remote than the other, was given by means of prophets 
 among the sons of Israel. Yet many names of places in the 
 land of Canaan and in the surrounding countries were retained 
 in this Word with significations like those they had in the an- 
 cient Word. It was for this reason that Abram was commanded 
 to go into that land, and that his descendants, from Jacob, were 
 brought into it. 
 
 103. That there was a Word among the ancients is evident 
 from Moses, who mentions it, and who took some things from 
 it {Num. xxi. 14, 16, 27-30) ; the historical parts of that Word 
 being called the Wars of Jehovah, and its prophetical parts the 
 Enunciations. From the historical parts of that Word Moses 
 took the following : — 
 
 "Wherefore it is said in tlie booli of tlie Wars of Jehovah, At Vaheb in 
 Suphah, and the rivers of Arnon ; and the watercourse of the rivers that 
 inclineth toward the dwelling of Ar, and hetaketh itself to the horder of 
 Moab (Num. xxi. 14, 15). 
 
 In that Word, as in ours, the " Wars of Jehovah" meant and 
 described the Lord's combats with hell and His victories over 
 it at the time when He should come into the world. The same 
 combats are meant, and are described, in many passages of the 
 historical parts of our Word, such as the wars of Joshua with 
 the nations of the land of Canaan, and those of the judges and 
 kings of Israel. [2] From the prophetical parts of that Word 
 Moses took the following : — 
 
 Wherefore the Enunciators say, Come ye to Heshhon, let the city of 
 Sihon be built and strengthened ; for a iire is gone out of Heshbon, a 
 flame from the city of Sihon, it hath devoured Ar of Moab, the possessors 
 of the high places of Arnon. Woe to thee, Moab ! thou hast perished, 
 people of Chemosh : he hath given his sons as fugitives, and his daugh- 
 ters into captivity unto Sihon king of the Amorites. With darts have 
 we destroyed them. Heshbon hath perished even unto Dibon, and we 
 have laid waste even unto Nophah, which reacheth unto Medeba {Num. 
 xxi. 27-30). 
 
 The translators say They that speak in Proverbs, but the ren- 
 dering should be Enunciators, or Prophetic Enunciations, as is 
 
N. 103] DOCTRINE OF THE HOLT SCRIPTURE 85 
 
 evident from the meaning of the word m'shalim in the Hebrew 
 tongue, which is not merely proverbs, but also prophetic enun- 
 ciations, as in JSTum. xxiii. 7, 18 ; xxiv. 3, 16, where it is said 
 that Balaam uttered " his enunciation" which was prophetic, and 
 which also was about the Lord. His enunciation is called ma- 
 shal, in the singular. Consider also that the things taken from 
 them by Moses are not proverbs, but prophecies. [3] That 
 the ancient "Word, like ours, was Divine or Divinely inspired, 
 is evident from Jeremiah, where almost the same words oc- 
 cur : — 
 
 A fire is gone forth out of Heshbon, and a flame from the midst of 
 Sihon, that hath devoured the corner of Moab, and the crown of the 
 head of the sons of clamor. Woe unto thee, Moah ! the people of 
 Chemosh is undone, for thy sons have been carried off into captivity, and 
 thy daughters into captivity (xlviii. 45, 46). 
 
 Besides these books, a prophetic book of the ancient Word 
 called the Book of Jashar, or the Book of the Upright, is men- 
 tioned by David and by Joshua. By David : — 
 
 David lamented over Saul and over Jonathan ; and wrote, To teach 
 the sons of Judah the bow. Behold it is written in the Book of Jashar 
 (2 Sam. i. 17, 18). 
 
 And by Joshua : — 
 
 Joshua said, Sun, be silent in Gibson, and thou, Moon, in the valley 
 of Ajalon. Is not this written in the Book of Jashar ? (Josh. x. 12, 13). 
 
 Turthermore : I have been told that the first seven chapters of 
 Genesis appear in that ancient Word complete to the slightest 
 expression. 
 
86 DOCTRINE OF THE HOLY SCRIPTURE [N. 104 
 
 XIII. 
 
 The people outside the Church who are not in posses- 
 sion OF THE Word have Light by its means. 
 
 104. There can be no conjunction with heaven unless some- 
 where on earth there is a church where the Word is, and where 
 by it the Lord is known ; for the Lord is the God of heaven 
 and earth, and apart from Him there is no salvation. It is suf- 
 ficient that there be a church where the Word is, even if it con- 
 sists of comparatively few, for even in that case the Lord is 
 present by its means in the whole world, for by its means 
 heaven is conjoined with the human race. That there is con- 
 junction by means of the Word may be seen above (n. 62-69). 
 
 105. But in what way the presence and conjunction of the 
 Lord and heaven exist in all lands by means of the Word shall 
 now be told. Before the Lord the universal heaven is like one 
 man, and so is the church. And that they actually appear as 
 a man may be seen in the work on Heaven and Hell (n. 69-86). 
 In this man, the church where the Word is read and the Lord 
 thereby known, is as the heart and lungs ; the celestial king- 
 dom as the heart, and the spiritual kingdom as the lungs. [2] 
 As all the other members and viscera subsist and live from these 
 two fountains of life of the human body, so also do all those in 
 the whole earth who have some sort of religion, worship one 
 God, and live aright, and who are thereby in that man and corre- 
 spond to its members and viscera outside the chest which con- 
 tains the heart and lungs — subsist and live from the conjunction 
 of the Lord and heaven with the church by means of the Word. 
 For the Word in the church, although existing with comparar 
 tively few, is life to all the rest, from the Lord through heaven, 
 just as there is life for the members and viscera of the whole 
 body from the heart and lungs ; and there is a similar commu- 
 nication. [3] This is why those Christians among whom the 
 Word is read constitute the breast of that man. They are the 
 
N. 105] DOCTRINE OF THE HOLY SCRIPTURE 87 
 
 midmost of all ; round about them are the Papists ; around these 
 again are those Mohammedans who acknowledge the Lord as the 
 greatest Prophet and as the Son of God ; beyond these are the 
 Africans ; while the nations and people of Asia and the Indies 
 constitute the furthest compass. Concerning this ranking of 
 them something may be seen in the little work on the Last 
 Judgment (n. 48). Moreover all who are in that man look to- 
 ward the middle region where the Christians are. 
 
 106. The greatest light is in this middle region where are 
 the Christians who possess the "Word ; for light in the heavens 
 is Divine truth that proceeds from the Lord as the sun there ; 
 and as the Word is this Divine truth, the light is greatest where 
 dwell those who possess the Word. From this region as from 
 its proper center, the light propagates itself from one compass 
 to another even to the uttermost of them ; and in this way comes 
 the enlightening, by means of the Word, of all the nations and 
 peoples that are outside the church. That the light in the 
 heavens is Divine truth which proceeds from the Lord, and that 
 this light confers intelligence not only on angels but also on 
 men, may be seen in the work on Heaven and Hell (n. 126-140). 
 
 107. That this is the case in the universal heaven may be 
 inferred from the similar conditions that prevail in each of the 
 heavenly societies ; for every society of heaven is a heaven in a 
 smaller form, and is also like a man. That such is the case may 
 be seen in the work on Heaven and Hell (n. 41-87). In each 
 society of heaven also, those in the center correspond to the 
 heart and lungs, and they possess the greatest light. This light, 
 and the consequent perception of truth, propagates itself from 
 that center toward the successive circuits in every direction, 
 thus to all in the society, and it makes their spiritual life. It 
 has been shown that when those in the center who constituted 
 the province of the heart and lungs and possessed the greatest 
 light, were taken away, those around them came into shadow, 
 and into a perception of truth so scanty as to be almost none ; 
 but as soon as the others came back, the light reappeared, and 
 they had perception of truth the same as before. 
 
88 DOCTRINE OF THE HOLY SCRIPTURE [N. 108 
 
 108. The same thing may be illustrated by the following 
 experience. African spirits from Abyssinia were present with 
 me. On a certain occasion their ears were opened so that they 
 heard the singing of a Psalm of David in some place of worship 
 in this world, which affected them with such delight that they 
 too sang along with that congregation. Presently their ears 
 were closed so that they heard nothing of the singing, but they 
 were then aifected with a delight which was still greater, be- 
 cause spiritual, and they were at the same time filled with 
 intelligence, because that Psalm treated of the Lord and of re- 
 demption. The cause of this increase of delight was that there 
 was opened to them a communication with that society in 
 heaven which was in conjunction with those in this world who 
 were singing that Psalm. From this and many other such ex- 
 periences it has become evident to me that communication with 
 the universal heaven is effected by means of the Word. And 
 for this reason there exists of the Lord's Divine Providence, a 
 universal commercial intercourse of the kingdoms of Europe 
 — and chiefly of those where the Word is read — with the nations 
 outside the church. 
 
 109. In this respect a comparison may be made with the 
 heat and light from the sun of this world, which causes vege- 
 tation in trees and shrubs even when they are out of its direct 
 rays and under a clouded sky, provided the sun has risen and 
 shown itself in the world. It is the same with the light and 
 heat of heaven from the Lord as the sun, this light being Divine 
 truth, the source of all intelligence and wisdom to angels and 
 men. It is therefore said of the Word : — 
 
 That it was with God, and was God ; that it enlightens every man 
 that comes into the world {John i. 1, 9) ; and also that that light appears 
 in the darkness (verse 5). 
 
 110. Prom all this it is evident that the Word which exists 
 in the Church of the Reformed enlightens all nations and peo- 
 ples by a spiritual communication ; and also that it is provided 
 by the Lord that there shall always be a church on earth where 
 the Word is read, and where consequently the Lord is known. 
 
N. 110] DOCTRINE OF THE HOLY SCRIPTURE 89 
 
 It was for this reason that when the Word had been almost 
 completely rejected by the Papists, of the Lord's Divine Provi- 
 dence the Reformation was brought about, whereby the Word 
 was again received, as also that the Word is accounted holy by 
 a notable nation among the Papists. 
 
 111. As without the Word there is no knowledge of the 
 Lord, and therefore no salvation, it pleased the Lord that when 
 the Word had been wholly falsified and adulterated among the 
 Jewish nation and thus as it were brought to nothingness, that 
 He should descend from heaven and come into the world, and 
 fulfill the Word, and thereby repair and restore it, and again 
 give light to the earth's inhabitants, in accordance with His 
 declaration : — 
 
 The people that sat in darkness have seen a great light ; and to those 
 who sat in the region and shadow of death, light is sprung up (Matt. iv. 
 16 ; Isa. ix. 2). 
 
 112. As it had been foretold that darkness would arise at 
 the end of the present church in consequence of the lack of 
 knowledge and acknowledgment of the Lord as being the God 
 of heaven and earth, and also in consequence of the separation 
 of faith from charity, therefore in order that by reason of this 
 a genuine understanding of the Word might not perish, it has 
 pleased the Lord at this present time to reveal the spiritual 
 sense of the Word and make it plain that the Word in this sense, 
 and from this in the natural sense, treats of the Lord and the 
 church, and indeed of these alone, and to discover many other 
 things besides, by means of which the light of truth from the 
 Word, now almost extinguished, may be restored. That the 
 light of truth would be almost extinguished at the end of the 
 present church is foretold in many places in the Revelation, 
 and is also what is meant by the following words of the Lord 
 in Matthew : — 
 
 Immediately after the affliction of those days shall the sun be dark- 
 ened, and the moon shall not give her light, and the stars shall fall from 
 heaven, and the powers of the heavens shall be shaken ; and then they 
 
90 DOCTRINE OF THE HOLY SCRIPTURE [N. 112 
 
 shall see the Son of man coming in the clouds of heaven with glory and 
 power (xxiv. 29, 30). 
 
 The " sun" here means the Lord in respect to love ; the " moon," 
 the Lord in respect to faith ; the " stars," the Lord in respect 
 to the knowledges of good and truth ; the " Son of man," the 
 Lord in respect to the Word ; a " cloud," the sense of the letter 
 of the Word ; and " glory," its spiritual sense and the shining 
 through of this in the sense of the letter. 
 
 113. It has been given me to know by much experience that 
 by means of the Word man has communication with heaven. 
 While I read the Word through from the first chapter of Isaiah 
 to the last of Malachi, and the Psalms of David, I was per- 
 mitted clearly to perceive that each verse communicated with 
 some society of heaven, and thus the whole Word with the 
 universal heaven. 
 
 XIV. 
 
 Without the Word no one would have knowledge or 
 A God, of Heaven and Hell, of a Life after Death, 
 and still less of the Lord. 
 
 114. This follows as a general conclusion from what has 
 been already said and shown ; as that the Word is Divine truth 
 itself (n. 1-4) ; that it is a medium of conjunction with the 
 angels of heaven (n. 62-69) ; that everywhere in it there is a 
 marriage of the Lord and the church, and a consequent marriage 
 of good and truth (n. 80-89) ; that the quality of the church 
 is such as is its understanding of the Word (n. 76-79) ; that 
 the Word exists in the heavens also, and the angels have their 
 wisdom from it (n. 70-76) ; that the nations and peoples out- 
 side the church also have spiritual light by means of the Word 
 (n. 104^113) ; and much more besides. From all this it can be 
 concluded that without the Word no one wovdd possess spirit- 
 
N. 114] DOCTRINE OF THE HOLY SCRIPTURE 91 
 
 ual intelligence, whicli consists in having knowledge of a God, 
 of heaven and hell, and of a life after death ; nor would know 
 anything whatever about the Lord, about faith in Him and love 
 to Him, nor anything about redemption, by means of which 
 nevertheless comes salvation. As the Lord also says to His 
 disciples : — 
 
 Without Me ye can do nothing {John xv. 5) ; 
 
 and John : — 
 
 A man can receive nothing except it be given him from heaven (John 
 iii. 27). 
 
 115. But as there are those who maintain, and have con- 
 firmed themselves in the opinion, that without a Word it is 
 possible for a man to know of the existence of God, and of hea- 
 ven and hell, and of all the other things taught by the Word, 
 and as they thereby weaken the authority and holiness of the 
 Word, if not with the lips, yet in the heart, therefore it is not 
 practicable to deal with them from the Word, but only from 
 rational light, for they do not believe in the Word, but in 
 themselves. [To all such we would say,J Investigate the mat- 
 ter from rational light, and you will find that in man there are 
 two faculties of life called the understanding and the will, and 
 that the understanding is subject to the will, but not the will 
 to the understanding, for the understanding merely teaches and 
 shows the way. Make further investigation, and you will find 
 that man's will is his very self (proprium), and that this, re- 
 garded in itself, is nothing but evil, and that from this springs 
 what is false in the understanding. [2] Having discovered 
 these facts you will see that from himself a man does not wish 
 to understand anything but that which comes from the pro- 
 prium of his will, and also that it is not possible for him to do 
 so unless there is some other source from which he may know 
 it. From the proprium of his will a man does not desire to 
 understand anything except that which relates to himself 
 and to the world ; everything above this is to him in thick 
 darkness. So that when he sees the sun, the moon, the stars. 
 
92 DOCTRINE OF THE HOLY SCEIPTiniE [N. 115 
 
 and chances to think about their origin, how is it possible for 
 him to thiak otherwise than that they exist of themselves ? 
 Can he raise his thoughts higher than do many of the learned 
 in the world who acknowledge only nature, in spite of the fact 
 that from the "Word they know of the creation of all things by 
 God ? What then would these same have thought if they had 
 known nothing from the Word ? [3] Do you believe that the 
 wise men of old, Aristotle, Cicero, Seneca, and others, who 
 wrote about G-od and the immortality of the soul, got this from 
 themselves {proprid) ? Not so, but from others who had it by 
 tradition from those who first knew it from the [ancient] Word. 
 Neither do the writers on natural theology get any such mat- 
 ters from themselves. They merely confirm by rational argu- 
 ments what they have already become acquainted with from 
 the church in which is the "Word ; and there may be some 
 among them who confirm without believing it. 
 
 116. I have been permitted to see peoples who had been 
 born in [remote] islands, who were rational in respect to civil 
 matters, but had known nothing whatever about God. In the 
 spiritual world such appear like apes, and their life is very 
 similar to that of apes. But having been born men, and con- 
 sequently being endowed with a capacity to receive spiritual 
 life, they are instructed by angels and are made spiritually 
 alive by means of knowledges about God as a Man. What man 
 is, of himself, is very evident from the character of those who 
 are in hell, among whom are to be found leading and learned 
 men who are unwilling even to hear of God, and therefore 
 cannot utter His name. I have seen such and have conversed 
 with them. I have conversed also with some who burned with 
 angry passion when they heard any one speak of God. Such 
 being the character of some who have heard about God, who 
 have written about God, and have preached about God (and 
 there are many such from among the Jesuits), consider what a 
 man would be who had never even heard of Him. It is from 
 the will, which is evil, that these are of such a character ; for, 
 as before said, the will leads the understanding, and takes away 
 
N. 116] DOCTRINE OF THE HOLY SCRIPTURE 93 
 
 from it the truth that is in it from the Word. If man had 
 been able of himself to know that there is a God and a life 
 after death, why has he not known that after death a man is 
 still a man ? Why does he believe that his soul or spirit is 
 like a breath of air, or like the ether, and that it has no eyes 
 with which to see, nor ears with which to hear, nor mouth with 
 which to speak, until it shall have been conjoined and com- 
 bined with its carcass and with its skeleton ? Assume then 
 the existence of a doctrine of worship that has been hatched 
 solely from rational light, and will not that doctrine be that a 
 man's own self is to be -worshiped ? For ages this is what 
 has been done, and is done at the present day by some who 
 know from the Word that God alone ought to be worshiped. 
 From the proprium of man, any other kind of worship, even 
 that of the sun and moon, is impossible. 
 
 117. That from the most ancient times there has been reli- 
 gion, and that everywhere the inhabitants of the world have 
 had knowledge of God, and have known something about a life 
 after death, has not originated in themselves or their own pene- 
 tration, but from the ancient Word (spoken of above, n. 101- 
 103), and, at a later period, from the Israelitish Word. Prom 
 these two Words the things of religion have spread into the 
 Indies and their islands, and through Egypt and Ethiopia into 
 the kingdoms of Africa, and from the maritime parts of Asia 
 into Greece, and from thence into Italy. But as the Word 
 could not be "written in any other way than by means of repre- 
 sentatives, which are such things ia this world as correspond 
 to heavenly things, and therefore signify them, the things of 
 religion among many of the nations were turned into idolatry, 
 and in Greece into fables, and the Divine attributes and pred- 
 icates iato so many gods, over whom they set one supreme, 
 whom they called " Jove" [perhaps — see the True Christian 
 Religion, n. 276 — ] from " Jehovah." It is known that they 
 had knowledge of Paradise, of the flood, of the sacred fire, and 
 of the four ages, from the first or golden age to the last or iron 
 age, by which are meant the four states of the church (as in 
 
94 DOCTRINE OF THE HOLY SCRIPTURE [N. 117 
 
 Daniel ii. 31-35). It is also known that the Mohammedan 
 religion, which came later and destroyed the former religions 
 of many nations, was taken from the AVord of both Testaments. 
 118. Lastly, I will state of what character those become 
 after death who ascribe all things to their own intelligence, 
 and little or nothing to the Word. They first become as if 
 inebriated, then as if silly, and finally stupid, and they sit in 
 darkness. Of such insanity, therefore, let all beware. 
 
THE 
 
 DOCTEINE OF LIFE 
 
 rOR THE 
 
 NEW JERUSALEM 
 
 FEOM THE TEI^ OOMMAITDMENTS 
 
 BY 
 
 EMANUEL SWEDENBOEG 
 
 ORIGINALLY PUBLISHED IN AMSTERDAM IN THE YEAR 1763 
 
 TRANSLATED FROM THE ORIGINAL JjATIN AND EDITED 
 
 BY THE 
 
 REV. JOHN PAULKNER POTTS, B.A. Lond. 
 
 LIBRARY EDITION 
 
 NEW YORK 
 
 THE AMERICAN SWEDENBORG PRINTING AND PUBLISHING 
 
 SOCIETY 
 
 3 WEST TWENTY-NINTH STREET 
 
 1904 
 
CONTENTS* 
 
 I, All Religion is of the Life, and the Life of Relioion is to 
 DO THAT which IS GooD {n. 1-8). 
 
 II. No ONE CAN FKOM HIMSELF DO GOOD THAT IS REALLY GOOD (n. 
 
 9-17). 
 
 III. In PROPORTION AS A MAN SHDNS EviLS AS SiNS, IN THE SAME PRO- 
 
 PORTION HE DOES Goods, not from himself, but from the 
 Lord (n. 18-31). 
 
 i. If a man wills and does goods before he shuns evils as 
 
 sins, the goods are not good (n. 24). 
 ii. If a man thinks and speaks pious things while not shun- 
 ning evils as sins, the pious things are not pious (n. 25). 
 iii. If a man knows and is wise about many things, and does 
 not shun evils as sins, he is nevertheless not wise (n. 27). 
 
 IV. In proportion as any one shuns Evils as Sins, in the same pro- 
 
 portion HE loves Truths (n. 32-41.) 
 V. In proportion as any one shcns Evils as Sins, in the same pro- 
 portion he has Faith, and is Spiritual (n. 42-52). 
 VI. The Decalogue teaches what Evils are Sins (n. 53-61). 
 VII. Murders, Adulteries, Thefts, False Witness, together with 
 all concupiscence for these things, are the Evils which 
 must be shunned as Sins (n. 62-66). 
 VIII. In proportion as any one shuns Murders of every kind as 
 Sins, in the same proportion he has Love toward the 
 Neighbor (n. 67-73). 
 IX. In proportion as any one shuns Adulteries op every kind as 
 
 Sins, in the same proportion he loves Chastity (n. 74-79). 
 X. In proportion as any one shuns Thefts of every kind as Sins, 
 
 IN the same proportion he loves Sincerity (n. 80-86). 
 XI. In proportion as any one shuns False Witness of every kind 
 AS Sin, in the same proportion he loves the Truth (n. 
 87-91). 
 
 * Compiled by the Translator. 
 
 14 iii 
 
iv CONTENTS 
 
 Xn. No ONE CAN SHUN EviLS AS SiNS SO AS TO BE INWAKDLT AVERSE 
 TO THEM EXCEPT BT MEANS OP CoMBATS AGAINST THEM (n. 
 92-100). 
 
 XIII. A MAN OOQHT TO SHUN EviLS AS SiNS AND EIGHT AGAINST THEM AS 
 
 OF HIMSELF (n. 101-107). 
 
 XIV. If ANY ONE SHUNS EviLS FOR ANT OTHER REASON THAN BECAUSE 
 
 THEY ARE Sins, he does not shun them, but merely pre- 
 vents THEM FROM APPEARING BEFORE THE WOBLD (n. 108-114). 
 
THE DOCTRINE OF LIFE FOR THE NEW 
 JERUSALEM 
 
 I. 
 
 All Religion is of the Life, and the Life of Religion 
 is to do that which is good. 
 
 1. Every man who has religion knows and acknowledges 
 that he who leads a good life is saved, and that he who leads 
 an evil life is damned ; for he knows and acknowledges that 
 the man who lives aright thinks aright, not only about God but 
 also about his neighbor ; but not so the man whose life is evil. 
 The life of man is his love, and that which he loves he not only 
 likes to be doing, but also likes to be thinking. The reason 
 therefore why we say that the life is to do that which is good 
 is that doing what is good acts as a one with thinking what is 
 good, for if in a man these two things do not act as a one, they 
 are not of his life. The demonstration of these matters shall 
 now follow. 
 
 2. That religion is of the life and that the life of religion 
 is to do that which is good is seen by every one who reads the 
 Word, and is acknowledged by him while he is reading it. The 
 Word contains the following declarations : — 
 
 Whosoever shall break the least of these commandments, and shall 
 teach men so, shall be called the least in the kingdom of the heavens ; 
 but whosoever shall do and teach them, the same shall be called great in 
 the kingdom of the heavens. For I say unto you that except your 
 righteousness shall exceed that of the Scribes and Pharisees, ye shall not 
 enter mto the kingdom of the heavens {Matt. v. 19, 20). 
 
 Every tree that bringeth not forth good fruit is hewn down, and cast 
 into the fire. Therefore by their fruits ye shall know them (Matt. vii. 
 19, 20). 
 
 Not every one that saith unto Me, Lord, Lord, shall enter into the 
 
 1 
 
2 DOCTRESrE OF LIFE [N. 2 
 
 kingdom of the heavens ; but he that doeth the will of My Father -who 
 is in the heavens (verse 21). 
 
 Many will say to Me in that day, Lord, Lord, have we not prophesied 
 by Thy name, and in Thy name done many mighty things ? And then 
 will I profess unto them, I never knew you, depart from Me ye that 
 work iniquity (verses 22, 23). 
 
 Every one who heareth these words of Mine, and doeth them, shall 
 be likened to a wise man who built his house upon the rock ; and every 
 one that heareth these words of Mine, and doeth them not, shall be 
 likened unto a foolish man who built his house upon the sand (verses 
 24, 26). 
 
 Jesus said. Behold, the sower went forth to sow ; some seeds fell on 
 the hard way, others fell upon the rocky places, others fell among the 
 thorns, and others fell into good ground ; he that was sown upon the 
 good ground, this is he that heareth the Word, and attendeth to it, who 
 thence beareth fruit, and bringeth forth, some a hundredfold, some sixty, 
 and some thirty. "When Jesus had said these things. He cried, saying. 
 He that hath ears to hear, let him hear {Matt. xiii. 3-9, 23, 43). 
 
 For the Son of man shall come in the glory of His Father, and then 
 shall He render unto every one according to his deeds [Matt. xvi. 27). 
 
 The kingdom of God shall be taken away from you, and shall be given 
 unto a nation bringing forth the fruits thereof (Matt. xxi. 43). 
 
 "When the Son of man shall come in His glory, then shall He sit on 
 the throne of His glory. And He shall say to the sheep on His right 
 hand. Come ye blessed, inherit the kingdom prepared for you from the 
 foundation of the world ; for I was hungry, and ye gave Me meat ; I 
 was thirsty, and ye gave Me drink ; I was a stranger, and ye took Me 
 in ; naked, and ye clothed Me ; I was sick, and ye visited Me ; I was in 
 prison, and ye came unto Me. Then shall the righteous answer, "When 
 saw we Thee so ? And the king shall answer and say unto them. Verily I 
 say unto you, Inasmuch as ye did it unto one of the least of these My 
 brethren, ye did it unto Me. And the king shall say the like things to 
 the goats on the left, and because they have not done such things. He 
 shall say. Depart from Me, ye cursed, into the eternal fire which is pre- 
 pared for the devil and his angels {Matt. xxv. 31-41). 
 
 Bring forth therefore fruits worthy of repentance ; even now is the 
 axe laid unto the root of the trees ; every tree therefore that bringeth 
 not forth good fruit is hewn down and cast into the fire {Luke iii. 8, 9). 
 
 Jesus said, "Why call ye Me Lord, Lord, and do not the things which 
 I say ? Every one that cometh unto Me, and heareth My words, and 
 doeth them, he is like a man building a house, and he laid a foundation 
 upon the rock ; but he that heareth, and doeth not, is like a man that 
 built a house upon the earth without a foundation (Luke vi. 46-49). 
 
N. 2] DOCTRINE OF LIFE 3 
 
 Jesus said, My mother and My brethren are these who hear the Word 
 of God, and do it [Luke viii. 21). 
 
 Then shall ye begin to stand, and to knock at the door, saying. Lord, 
 open to us ; and He shall answer and say to you, I know you not whence 
 ye are ; depart from Me, all ye workers of iniquity {Luke xiii. 25-27). 
 
 This is the judgment : that the light is come into the world, and men 
 loved the darkness rather than the light, for their works were evil ; for 
 every one that doeth evil hateth the light, lest his works should be re- 
 proved. But he that doeth the truth cometh to the light, that his works 
 may be made manifest, that they have been wrought in God {John iii. 
 19-21). 
 
 And shall come forth ; they that have done good, unto the resurrection 
 [of life ; and they that have done evil, unto the resurrection] of judg- 
 ment {John V. 29). 
 
 We know that God heareth not sinners ; but if any man be a wor- 
 shiper of God, and do His will, him He heareth {John ix. 31). 
 
 If ye know these things, blessed are ye if ye do them {John xiii. 17). 
 
 He that hath My commandments, and keepeth them, he it is that 
 loveth Me ; and I will love him, and will manifest Myself unto him ; and 
 We will come unto him, and make our abode with him. He that loveth 
 Me not keepeth not My words {John xiv. 21-24). 
 
 Jesus said, I am the true vine, and My Father is the vine-dresser ; 
 every branch in Me that beareth not frait, He taketh away ; and every 
 branch that beareth fruit. He cleanseth it, that it may bear more fruit 
 {John XV. 1, 2). 
 
 Herein is My Father glorified, that ye bear much fruit, and ye shall 
 be made My disciples (verse 8). 
 
 Ye are My friends if ye do the things which I command you ; I have 
 chosen you, that ye should bear fruit, and your fruit should abide (verses 
 14, 16). 
 
 The Lord said to John, To the angel of the church in Ephesus write : 
 I know thy works ; I have this against thee, that thou hast left thy first 
 charity ; repent, and do the first works, or else I will move thy lamp- 
 stand out of its place {Rev. ii. 1, 2, 4, 5). 
 
 To the angel of the church In Smyrna write : I know thy works (verses 
 8,9). 
 
 To the angel of the church in Pergamos write : I know thy works, 
 repent (verses 12, 16). 
 
 To the angel of the church in Thyatira write : I know thy works and 
 charity, and thy last works are more than the first (verses 18, 19). 
 
 To the angel of the church in Sardis write ; I know thy works, that 
 thou hast a name that thou livest, but art dead ; I have not found thy 
 works perfect before God ; repent {Rev. iii. 1-3). 
 
4 DOCTRINE OF LIFE [N. 2 
 
 To the angel of the church in Philadelphia write : I know thy works 
 (verses 7, 8). 
 
 To the angel of the church of the Laodiceans write : I know thy 
 works ; repent (verses 14, 15, 19). 
 
 I heard a voice from heaven saying, Write, Blessed are the dead who 
 die in the Lord from henceforth ; yea, saith the Spirit, that they may 
 rest from their labors, for their works follow with them (Rev. xiv. 13). 
 
 Another book was opened, which is the book of life, and the dead 
 were judged out of the things which were written in the books, all accord- 
 ing to their works (Rev. xx. 12, 1.3). 
 
 Behold, I come quickly, and My reward is with Me, to give to every 
 one according to his work {Rev. xxii. 12). 
 
 In like manner in the Old Testament : — 
 
 Eecompense them according to their work, and according to the deed 
 of their hands (Jer. xxv. 14). 
 
 Jehovah, whose eyes are open upon all the ways of the sons of men, 
 to give every one according to his ways, and according to the fruit of his 
 works (Jer. xxxii. 19). 
 
 I will visit according to his ways, and will reward him his works (JSos. 
 iv. 9). 
 
 Jehovah, according to our ways, according to our works doth He to us 
 (Zech. i. 6). 
 
 And in many places it is said that the statutes, commandments, 
 and laws were to be done : — 
 
 Ye shall observe My statutes, and My judgments, which if a man do, 
 he shall live by them (Lev. xviii. 5). 
 
 Ye shall observe all My statutes, and My judgments, that ye may do 
 them (Lev. xix. 37 ; xx. 8 ; xxii. 31). 
 
 The blessings, if they did the commandments ; and the curses if they 
 did them not (Lev. xxvi. 4^6). 
 
 The sons of Israel were commanded to make for themselves a fringe 
 on the borders of their garments, that they might remember all the 
 commandments of Jehovah, to do them (Num. xv. 38, 39). 
 
 So in a thousand other places. That works are what make 
 a man of the church, and that he is saved according to them, 
 is also taught by the Lord in the parables, many of which im- 
 ply that those who do what is good are accepted, and that 
 those who do what is evil are rejected. As in the parable 
 
N. 2] DOCTRINE OF LIFE 5 
 
 Of the husbandmen in the vineyard [Matt. xxi. 33-44) : 
 Of the fig-tree that did not yield fruit {Luke xiii. 6-9) : 
 Of the talents, and the pounds, with which they were to trade {Matt. 
 
 XXV. 14-81 ; Luke xix. 13-25) : 
 
 Of the Samaritan who bound up the wounds of him that was wounded 
 
 by robbers {Luke x. 30-37) : 
 
 Of the rich man and Lazarus {Luke xvi. 19-31) : 
 Of the ten virgins {Matt. xxv. 1-12). 
 
 3. That every one who has religion knows and acknowledges 
 that whoever leads a good life is saved, and that whoever leads 
 an evil one is damned, is owing to the conjunction of heaven 
 with the man who knows from the Word that there is a God, 
 that there is a heaven and a hell, and that there is a life after 
 death. Such is the source of this general perception. There- 
 fore in the doctrine of the Athanasian Creed respecting the 
 Trinity, which has been universally received in the Christian 
 world, the following declaration, at the end of it, has also been 
 universally received : — 
 
 Jesus Christ, who suffered for our salvation, ascended into heaven, 
 and sitteth at the right hand of the Father Almighty, whence He will 
 come to judge the quick and the dead ; and then they that have done 
 good will enter into life eternal, and they that have done evil into ever- 
 lasting fire. 
 
 4. In the Christian Churches, however, there are many who 
 teach that faith alone saves, and not any good of life, or good 
 work, and they add that evil of life or evil work does not con- 
 demn those who have been justified by faith alone, because 
 such are in God and in grace. Wonderful to say, however, 
 although they teach such things, they nevertheless acknowl- 
 edge (in consequence of a perception from heaven common to 
 all) that those who lead a good life are saved, and that those 
 who live an evil one are damned. That they do acknowledge 
 this is evident from the Exhortation which not only in Eng- 
 land but also in Germany, Sweden, and Denmark is read in 
 the places of worship before the people coming to the Holy 
 Supper. As is well known, it is in these kingdoms that those 
 are found who teach that faith alone. 
 
6 DOCTRINE OF LIFE [N. 5 
 
 5. The ExhoHation read in England before the people who 
 approach the Sacrament of the Supper, is as follows ; — 
 
 The way and means to be received as worthy partakers of that Holy 
 Table is, first, to examine your lives and conversations by the rule of 
 God's commandments ; and whereinsoever ye shall perceive yourselves 
 to have ofiended, either by will, word, or deed, there to bewail your own 
 sinfulness, and to confess yourselves to Almighty God, with full purpose 
 of amendment of life ; and if ye shall perceive your offenses to be such 
 as are not only against God, but also against your neighbors, then ye 
 shall reconcile yourselves unto them, being ready to make restitution 
 and satisfaction, according to the uttermost of your powers, for all in- 
 juries and wrongs done by you to any other, and being likewise ready to 
 forgive others that have offended you, as ye would have forgiveness of 
 your offenses at God's hand ; for otherwise the receiving of the Holy 
 Communion doth nothing else but increase your damnation. Therefore 
 if any of you be a blasphemer of God, a hinderer or slanderer of His 
 "Word, an adulterer, or be in malice or envy, or in any other grievous 
 crime, repent you of your sins, or else come not to that Holy Table ; lest 
 after the taking of that Holy Sacrament the devil enter into you as he 
 entered into Judas, and fill you full of all iniquities, and bring you to 
 destruction both of body and soul. 
 
 6. [In this paragraph Swedenborg presents a translation into 
 Latin of the foregoing Exhortation.'] 
 
 7. I have been permitted to ask some of the English clergy 
 who had professed and preached faith alone (this was done in 
 the spiritual world), whether while they were reading in church 
 this Exhortation — in which faith is not even mentioned — they 
 believed it to be true ; for example, that if people do evil 
 things, and do not repent, the devil will enter into them as he 
 did into Judas, and destroy them both body and soul. They 
 said that in the state in which they were when reading the 
 Exhortation they had no other knowledge or thought than that 
 this was religion itself ; but that while composing and elabo- 
 rating their discourses or sermons they had a different thought 
 about it, because they were then thinking of faith as being 
 the sole means of salvation, and of the good of life as being 
 a moral accessory for the public good. Nevertheless it was 
 incontestably proved to them that with them too there was 
 
N. 7] BOCTRINE OF LIFE 7 
 
 that common perception that he who leads a good life is saved, 
 and that he who leads an evil one is damned ; and that they 
 possess this perception when not under the influence of self 
 (in suo proprio). 
 
 8. The reason why all religion is of the life, is that after 
 death every one is his own life, for the life stays the same as 
 it had been in this world, and undergoes no change. For an 
 evil life cannot be converted into a good one, nor a good life 
 into an evil one, because they are opposites, and conversion 
 into what is opposite is extinction. And, being opposites, a 
 good life is called Life, and an evil one Death. This is why 
 religion is of life, and why its life is to do what is good. (That 
 after death a man is such as had been his life in this world 
 may be seen in the work on Heaven and Hell, n. 470-484.) 
 
 II. 
 
 No ONE CAN FEOM HIMSELF DO GOOD THAT IS EEALLT GOOD. 
 
 9. That hitherto scarcely any one knows whether the good 
 done by him is from self or from God, is because the church 
 has sundered faith from charity, and good is of charity. A 
 man gives to the poor ; relieves the needy ; endows places of 
 worship and hospitals ; has regard for the church, his country, 
 and his fellow-citizen ; is diligent in his attendance at a place 
 of worship, where he listens and prays devoutly ; reads the 
 Word and books of piety ; and thinks about salvation ; and 
 yet is not aware whether he is doing these things from himself, 
 or from God. He may be doing the very same things from 
 God, or he may be doing them from self. If he does them 
 from God they are good, if from self they are not good. In 
 fact there are goods of this kind done from self which are emi- 
 nently evil, such as hypocritical goods, the purpose of which is 
 deception and fraud. 
 
8 DOCTRINE OF LITE [N. 10 
 
 10. Goods from God, and goods from self, may be compared 
 to gold. Gold that is gold from the inmost, called pure gold, 
 is good gold. Gold alloyed with silver is also gold, but is good 
 according to the amount of the alloy. Less good still is gold 
 that is alloyed with copper. But a gold made by art, and re- 
 sembling gold only from its color, is not good at all, for there 
 is no substance of gold in it. There is also what is gilded, 
 such as gilded silver, copper, iron, tin, lead, and also gilded 
 wood and gilded stone, which on the surface may appear like 
 gold ; but not being such, they are valued either according to 
 the workmanship, the value of the gilded material, or that of 
 the gold which can be scraped off. In goodness these differ 
 from real gold as a garment differs from a man. Moreover 
 rotten wood, dross, or even ordure, may be overlaid with gold ; 
 and such is the gold to which pharisaic good may be likened. 
 
 11. From science a mau knows whether gold is good in sub- 
 stance, is alloyed and falsified, or is merely overlaid ; but he 
 does not know from science whether the good he does is good 
 in itself. This only does he know : that good from God is 
 good, and that good from man is not good. Therefore, as it 
 concerns his salvation for him to know whether the good he 
 does is from God, or is not from God, this must be revealed. 
 But before this is done something shall be said about goods. 
 
 12. There are civic good, moral good, and spiritual good. 
 Civic good is that which a man does from the civic law : by 
 means of and according to this good is the man a citizen in the 
 natural world. Moral good is that which a man does from the 
 law of reason : by means of and according to this good is he a 
 man. Spiritual good is that which a man does from spiritual 
 law : by means of and according to this good is he a citizen in 
 the spiritual world. These goods succeed one another in the 
 following order : spiritual good is the highest, moral good is 
 intermediate, and civic good is last. 
 
 13. A man who possesses spiritual good is also a moral man 
 and a civic man ; but a man who does not possess spiritual 
 good may appear to be a moral man and a civic man, yet is not 
 
N. 13] DOCTRINE OF LIFE 9 
 
 so. The reason why a man who possesses spiritual good is 
 also a moral man and a civic man, is that spiritual good has 
 the essence of good within it, and moral and civic good have 
 this essence from spiritual good. The essence of good can 
 be from no other source than Him who is good itself. Think 
 the matter over from every point of view, and try to find out 
 from what it is that good is good, and you will see that it is so 
 from its inmost being (esse), and that that is good which has 
 within it the esse of good; consequently that that is good 
 which is from good itself, thus from God ; and therefore that 
 good which is not from God, but from man, is not good. 
 
 14. From what has been said in the Doctrine of the Holy 
 Scripture (n. 27, 28, 38), it may be seen that what is highest, 
 what is intermediate, and what is last make a one, like end, 
 cause, and effect ; and that because they make a one, the end 
 itself is called the first end, the cause the intermediate end, 
 and the effect the last end. From this it must be evident that 
 in the case of a man who possesses spiritual good, what is 
 moral in him is intermediate spiritual, and what is civic is ulti- 
 mate spiritual. And for this reason it has been said that a 
 man who possesses spiritual good is also a moral man and a 
 civic man ; and that a man who does not possess spiritual good 
 is neither a. moral man nor a civic man, although he may appear 
 to be so both to himself and to others. 
 
 15. That a man who is not spiritual can yet think ration- 
 ally and speak from that thought, like a spiritual man, is be- 
 cause man's understanding can be uplifted into the light of 
 heaven, which is truth, and can see from it ; but his will can- 
 not be in the same way uplifted into the heat of heaven, which 
 is love, so as to act from that heat. It is for this reason that 
 truth and love do not make a one in a man unless he is spirit- 
 ual. And it is for this reason also that man can speak ; and 
 it is this which makes the difference between a man and a 
 beast. It is by means of this capacity of the understanding 
 to be uplifted into heaven when as yet the will is not so up- 
 lifted, that it is possible for a man to be reformed and to be- 
 
10 DOCTRINE OF LIFE [N. 15 
 
 come spiritual; but he does not begin to be reformed and 
 become spiritual until his will also is uplifted. It is from this 
 superior endowment of the understanding over the will, that a 
 man, of whatever character he may be, even if evil, is able to 
 think and therefore to speak rationally, as if he were spirit- 
 ual. That still in spite of this he is not rational, is because 
 the understanding does not lead the wiU, but the will leads the 
 understandiag. The understanding merely teaches and shows 
 the way, as has been said in the Doctrine of the Holy Scripture 
 (n. 115). And so long as the will is not in heaven together 
 with the understanding, the man is not spiritual, and conse- 
 quently is not rational ; for when he is left to his will or love, 
 he throws off the rational things of his understanding respect- 
 ing God, heaven, and eternal life, and adopts in their stead such 
 things as are in agreement with his will's love, and these he 
 calls rational. But these matters shall be elucidated in the 
 treatises on Angelic Wisdom. 
 
 16. In the following pages, those who do what is good from 
 themselves will be called natural men, because with them the 
 moral and the civic is in its essence natural ; and those who do 
 what is good from the Lord will be called spiritual men, be- 
 cause with them the moral and the civic is in its essence spirit- 
 ual. 
 
 17. That no one can from himself do any good that is really 
 good, is taught by the Lord in John : — 
 
 A man can receive nothing except it be given him from heaven (iii. 27). 
 He that abideth in Me, and I in him, the same beareth much fruit ; 
 for without Me ye can do nothing (xv. 5). 
 
 "He that abideth in Me, and I in him, the same beareth 
 much fruit," means that all good is from the Lord ; " fruit" 
 means what is good. " Without Me ye can do nothing," means 
 that no man can from himself do anything. Those who be- 
 lieve in the Lord, and from Him do what is good, are called 
 
 Sons of light {John xii. 36 ; Luke xvi. 8) ; 
 
 Sons of the bridechamber {Mark ii. 19) ; 
 
 Sons of the resurrection {Luke zx. 36) ; 
 
N. 17] DOCTRINE OF LIFE 11 
 
 Sons of God {Luke xx. 36 ; John i. 12) ; 
 
 Bom of God (John i. 13) ; 
 
 It is said that they shall see God {Matt. v. 8) ; 
 
 That the Lord -will make His abode with them {John xiv. 23) ; 
 
 That they have the faith of God {Mark xi. 22) ; 
 
 That their works are done from God {John iii. 21). 
 
 These things are all summed up in the following words : — 
 
 As many as received Him, to them gave He power {potestas) to be 
 sons of God, to them that believe in His name ; who were born, not of 
 bloods, nor of the will of the flesh, nor of the will of man, but of God 
 {John i. 12, 13). 
 
 To " believe in the name of the Son of God," is to believe the 
 "Word and to live according to it ; " the will of the flesh," is 
 what is proper to man's will, which in itself is evil ; " the will 
 of man," is what is proper to his understanding, which in it- 
 self is falsity from evil ; those " born of" these, are those who 
 will and act, and also think and speak, from what is proper to 
 themselves ; those " born of God," are those who do all this 
 from the Lord. In short : that which is from man is not good ; 
 but that which is good is from the Lord. 
 
 III. 
 In peopoetion as a Man shuns Evils as Sins, in the 
 
 SAME peopoetion HE DOES GoODS, NOT FEOM HIMSELF 
 BUT FEOM THE LoED. 
 
 18. Who does not or may not know that evils stand in the 
 way of the Lord's entrance to a man ? For evil is hell, and 
 the Lord is heaven, and hell and heaven are opposites. In 
 proportion therefore as a man is in the one, in the same pro- 
 portion he cannot be in the other. For the one acts agaiust 
 the other and destroys it. 
 
 19. So long as a man is in this world, he is midway between 
 hell and heaven ; hell is below him, and heaven is above him, 
 
12 DOCTEmE OF LIFE [N. 19 
 
 and he is kept in freedom to turn himself to either the one or 
 the other ; if he turns to hell he turns away from heaven ; if 
 he turns to heaven he turns away from hell. Or what is the 
 same, so long as a man is in this world he stands midway be- 
 tween the Lord and the devil, and is kept in freedom to turn 
 himself to either the one or the other ; if he turns to the devil 
 he turns away from the Lord ; if he turns to the Lord he turns 
 away from the devil. Or what is again the same, so long as a 
 man is in this world he is midway between evil and good, and 
 is kept in freedom to turn himself to either the one or the other ; 
 if he turns to evil he turns away from good ; if he turns to good 
 he turns away from evil. 
 
 20. We have said that a man is kept in freedom to turn him- 
 self one way or the other. It is not from himself that every 
 man has this freedom, but he has it from the Lord, and this is 
 why he is said to be kept in it. (Concerning the equilibrium 
 between heaven and hell, and that man is in it and owes his 
 freedom to that fact, see the work on Heaven and Hell (n. 689- 
 696 ; 697-603). That every man is kept in freedom, and that 
 from no one is it taken away, will be seen in its proper place. 
 
 21. It is plainly evident from all this that in proportion as 
 a man shuns evils, in the same proportion is he with the Lord 
 and in the Lord ; and that in proportion as he is in the Lord, 
 in the same proportion he does goods, not from self but from 
 Him. From this results the general law : In pkopoktion as 
 
 ANY ONE SHUNS EVILS, IN THE SAME PROPORTION HE DOES 
 GOODS. 
 
 22. Two things however are requisite : first, the man must 
 shun evils because they are sins, that is, because they are in- 
 fernal and diabolical, and therefore contrary to the Lord and 
 the Divine laws ; and secondly, he must do this as of himself, 
 while knowing and believing that it is of the Lord. But these 
 two requisites will be considered in subsequent chapters. 
 
 23. From what has been said three things follow : — ■ 
 
 i. If a man wills and does goods before he shuns evils as 
 sins, the goods are not good. 
 
N. 23] DOCTRINE OF LIFE 13 
 
 ii. If a man thinks and speaks pious thiags while not shun- 
 ning evils as sins, the pious thiags are not pious. 
 
 iii. If a man knows and is wise in many things, and does 
 not shun evils as sins, he is nevertheless not wise. 
 
 24. i. If a man wills and does goods before he shuns evils as 
 sins, the goods are not good. This is because, as already said, 
 he is not in the Lord before he does so. For example : if a 
 man gives to the poor, renders aid to the needy, contributes to 
 places of worship and to hospitals, renders good service to the 
 church, his country, and his fellow-citizens, teaches the Gospel 
 and makes converts, does justice in his judgments, acts with 
 sincerity in business, and with uprightness in his works ; and 
 yet makes no account of evils as being sins, such as fraud, 
 adultery, hatred, blasphemy, and other like evils, then he can 
 do only such goods as are evil within, because he does them 
 from himself and not from the Lord, and therefore self is in 
 them and not the Lord, and the goods in which is a man's self 
 are all defiled with his evils, and have regard to himself and 
 the world. And yet these very deeds that have just been enu- 
 merated are inwardly good if the man shuns evils as sins (such 
 as fraud, adultery, hatred, blasphemy, and other like evils), be- 
 cause in this case he does them from the Lord, and they are 
 said to be " wrought ia God" {John iii. 19-21). 
 
 25. ii. If a man thinks and speaks pious things while not 
 shunning evils as sins, the pious things are not pious. This is 
 because he is not in. the Lord. If for example he frequents 
 places of worship, listens devoutly to the preaching, reads the 
 Word and books of piety, goes to the sacrament of the Supper, 
 pours forth prayers daily, and even if he thinks much about 
 God and salvation, and yet regards as of no moment the evils 
 which are sins (such as fraud, adultery, hatred, blasphemy, and 
 other like evils), he then cannot do otherwise than think and 
 speak such pious things as inwardly are not pious, because the 
 man himself is in them with his evils. At the time indeed he 
 is not aware of them, yet they are present within deeply hid- 
 den out of his sight ; for he is like a spring the water of which 
 
14 DOCTRINE OF LIFE [N. 25 
 
 is foul from its source. His performances of piety are either 
 mere customs of habit, or else are the outcome of self-merit or 
 hypocrisy. They do indeed rise up toward heaven, but turn 
 back before they get there, and settle down, like smoke ia the 
 atmosphere. 
 
 26. I have been permitted to see and hear many after death 
 who reckoned up their good works and performances of piety, 
 such as those mentioned above (n. 24, 26), and many others 
 besides. Among them I have also seen some who had lamps 
 and no oil. Inquiry was made as to whether they had shunned 
 evils as sins, and it was found that they had not, and therefore 
 they were told that they were evil. Afterwards also they were 
 seen to go into caverns where evil ones like them had their abode. 
 
 27. iii. If a, man knows and is wise about many things, and 
 does not shun evils as si-ns, he is nevertheless not wise. This is 
 so for the reason already given : that he is wise from himself 
 and not from the Lord. If for example he has an accurate 
 knowledge of the doctriue of his church and of all things that 
 belong to it, if he knows how to confirm them by the Word 
 and by reasonings, if he knows the doctrines held by all 
 churches for ages, together with the edicts of all the councils, 
 and even if he knows truths, and also sees and understands 
 them ; thus if he knows the nature of faith, charity, piety, re- 
 pentance and the remission of sins, regeneration, baptism, the 
 Holy Supper, the Lord, and redemption and salvation, still he 
 is not wise unless he shuns evils as sins, because his knowl- 
 edges (cognitiones) are devoid of life, being of his understand- 
 ing only and not at the same time of his will ; and such knowl- 
 edges in time perish, for the reason given above (n. 15). After 
 death also the man himself throws them off, because they are 
 not in accordance with his will's love. Nevertheless knowl- 
 edges are in the highest degree necessary, because they teach 
 how a man is to act ; and when he acts them, then they are 
 alive in him, and not till then. 
 
 28. All that has been said thus far is taught by the Word 
 in many places, of which only the following shall be presented. 
 
N. 28] DOCTRINE OF LIFE 15 
 
 The Word teaches that no one can be in good and at the same 
 time in evil, or what is the same, that no one can be (in re- 
 spect to his soul) in heaven and at the same time in hell. This 
 is taught in the following passages : — 
 
 No man can serve two masters, for either he will hate the one and 
 love the other, or else he will hold to one and despise the other. Ye can- 
 not serve God and mammon {Matt. vi. 24). 
 
 How can ye, being evil, speak good things ? for out of the abundance 
 of the heart the mouth speaketh. The good man out of the good treasure 
 of his heart bringeth forth good things, and the evil man out of its evil 
 treasure bringeth forth evil things {Matt. xii. 34, 35). 
 
 A good tree produceth not evil fruit, nor doth an evil tree produce 
 good fruit. Every tree is known by its own fruit ; for of thorns men do 
 not gather figs, nor of a bramble bush gather they grapes {Luke vi. 43, 
 44). 
 
 29. The Word teaches that no one can do what is good from 
 himself, but that he does it from the Lord : — 
 
 Jesus said, I am the true vine, and My Father is the vine-dresser. 
 Every branch in Me that beareth not fruit He taketh away ; and every 
 branch that beareth fruit He cleanseth it, that it may bear more fruit. 
 Abide in Me, and I in you. As the branch cannot bear fruit of itself, 
 except it abide in the vine, so neither can ye except ye abide in Me. I 
 am the vine, ye are the branches ; he that abideth in Me, and I in him, 
 the same beareth much fruit ; for without Me ye can do nothing. If a 
 man abide not in Me, he is cast forth as a branch, and is withered ; and 
 they gather him, and cast him into the fire, and he is burned {John xv. 
 1-6). 
 
 30. The Word teaches that in proportion as a man has not 
 been purified from evils, his goods are not good, nor are his 
 pious things pious, and neither is he wise : it also teaches the 
 converse : — 
 
 Woe unto you, scribes and Pharisees, hypocrites ! for ye are like unto 
 whited sepulchres, which outwardly indeed appear beautiful, but in- 
 wardly are full of dead men's bones, and of all uncleanness. Even so ye 
 also outwardly indeed appear righteous unto men, but inwardly ye are 
 full of hypocrisy and iniquity. Woe unto you, for ye cleanse the out- 
 side of the cup and of the platter, but within they are full of extortion 
 and excess. Thou blind Pharisee, cleanse first the inside of the cup and 
 
 15 
 
16 DOCTRINE OF LIFE [N. 30 
 
 of the platter, that the outside thereof may become clean also {Matt. 
 xxiil. 25-28). 
 
 The same appears from these words in Isaiah : — 
 
 Hear the word of Jehovah, ye princes of Sodom ; give ear unto the 
 law of our God, ye people of Gomorrah. To what purpose is the multi- 
 tude of your sacrifices unto Me ? bring no more a meat-offering of vanity; 
 incense is an abomination unto Me ; new moon and sabbath, I cannot 
 bear iniquity ; your new moons and your appointed feasts My soul hateth ; 
 therefore when ye spread forth your hands I will hide Mine eyes from 
 you ; yea, if ye make many prayers, I will not hear ; your hands are full 
 of bloods. "Wash you, make you clean ; put away the evil of your doings 
 from before Mine eyes ; cease to do evil ; though your sins have been as 
 scarlet, they shall be as white as snow ; though they have been red, they 
 shall be as wool (i. 10-18). 
 
 These words in brief amount to this : that unless a man shims 
 evils, nothing of his worship is good, and in like manner 
 nothing of his works, for it is said, " I cannot bear iuiquity, 
 make you clean, put away the evil of your doings, cease to do 
 evil." In Jeremiah : — 
 
 Return ye every man from his evil way, and make your works good 
 (XXXV. 15). 
 
 [2] That the same are not wise is declared in Isaiah : — 
 
 Woe unto them that are wise in their own eyes, and intelligent before 
 their own faces (v. 21). 
 
 The wisdom of the wise shall perish, and the intelligence of the intel- 
 ligent ; woe unto them that are deeply wise, and their works are done in 
 the dark (xxix. 14, 15). 
 
 Woe to them that go down to Egypt for help, and put their stay on 
 horses, and trust in chariots because they are many, and in horsemen 
 because they are strong ; but they look not unto the Holy One of Israel, 
 neither seek Jehovah. But He will arise against the house of the evil- 
 doers, and against the help of them that work iniquity. For Egypt is 
 man, and not God ; and the horses thereof are flesh, and not spirit (xxxi. 
 1-3). 
 
 Thus is described man's self-intelligence. " Egypt" is mem- 
 ory-knowledge ; a "horse," the understanding therefrom; a 
 " chariot," the doctrine therefrom ; a " horseman," the intelli- 
 
N. 30] DOCTRINE OF LIFE 17 
 
 gence therefrom ; of all of which it is said, " Woe to them that 
 look not unto the Holy One of Israel, neither seek Jehovah." 
 Their destruction through evils is meant by : " He will arise 
 agaiast the house of the evil-doers, and agaiast the help of them 
 that work iniquity." That all these things are from self, and 
 that consequently there is no life in them, is meant by its being 
 said that " Egypt is man and not God," and that " the horses 
 thereof are flesh and not spirit." " Man," and " flesh," mean 
 what is proper to man ; " God," and " spirit," mean life from 
 the Lord; the "horses of Egypt," mean self-intelligence. 
 There are many such things in the Word concerning intelli- 
 gence from self, and intelligence from the Lord, which can be 
 seen only by means of the spiritual sense. 
 
 [3] That no one is saved by means of goods from self, 
 because they are not good, is evident from the following : — 
 
 Not every one that saith unto Me, Lord, Lord, shall enter into the 
 kingdom of the heavens, but he that doeth the will of My Father : many 
 will say to Me in that day, Lord, Lord, have we not prophesied by Thy 
 name, and hy Thy name cast out demons, and in Thy name done many 
 mighty things ? hut then I will profess unto them, I never knew you, 
 depart from Me, ye that work iniquity {Matt. vii. 21-23). 
 
 Then shall ye begin to stand without, and to knock at the door, saying, 
 Lord, open to us ; and ye shall begin to say, We did eat and drink in Thy 
 presence, and Thou hast taught in our streets ; but He shall say, I tell 
 you I know ye not whence ye are, depart from Me, all ye workers of 
 iniquity (Luke xiii. 25-27). 
 
 For such persons are like the Pharisee, 
 
 Who stood in the temple and prayed, saying that he was not as other 
 men, an extortioner, unjust, an adulterer ; that he fasted twice in the 
 week, and gave tithes of all that he possessed (Luke xviii. 11-14). 
 
 Such persons moreover are those who are called 
 Unprofitable servants (Luke xvii. 10). 
 
 31. That no man can from himself do what is really good, 
 is the truth. But so to use this truth as to do away with all 
 the good of charity that is done by a man who shuns evils as 
 sins, is a great wickedness, for it is diametrically contrary to 
 
18 DOCTRINE OF LIFE [N. 31 
 
 the Word, which commands that a man shall do. It is con- 
 trary to the commandments of love to God and love toward the 
 neighbor on which the Law and the Prophets hang, and it is 
 to flout and undermine everything of religion. For every one 
 knows that religion is to do what is good, and that every one 
 will be judged according to his deeds. Every man is so con- 
 stituted as to be able (by the Lord's power, if he begs for it) to 
 shun evils as of himself ; and that which he afterwards does 
 is good from the Lord. 
 
 IV. 
 
 In peopoetion as any one shuns Evils as Sins, in the 
 SAME peopoetion he loves Truths. 
 
 32. There are two universals that proceed from the Lord: 
 Divine good, and Divine truth. Diviae good is of His Divine 
 love, and Divine truth is of His Divine wisdom. In the Lord 
 these two are a one,* and therefore they proceed from Him 
 as a one, but they are not received as a one by angels in the 
 heavens, or by men on earth. There are both angels and men 
 who receive more from Divine truth than from Divine good ; and 
 there are others who receive more from Divine good than from 
 Divine truth. This is why the heavens are distinguished into 
 two distinct kingdoms, one of which is called the celestial 
 kingdom, and the other the spiritual kingdom. The heavens 
 that receive more from Divine good constitute the celestial 
 kingdom, and those which receive more from Divine truth con- 
 stitute the spiritual kingdom. (Concerning these two king- 
 doms into which the heavens are divided, see the work on 
 Heaven and Hell, n. 20-28.) But still the angels of all the 
 heavens are in wisdom and intelligence in proportion to the 
 degree in which the good in them makes a one with truth. The 
 
 * That is, a complex "wliole whicli constitutes a unity. [Tr.] 
 
N. 32] DOCTRINE OF LIFE 19 
 
 good that does not make a one with truth is to them not good ; 
 and on the other hand the truth that does not make a one with 
 good is to them not truth. Prom this we see that good con- 
 joined with truth constitutes love and wisdom in both angel 
 and man ; and as an angel is an angel, and a man a man, from 
 the love and wisdom in him, it is evident that good conjoined 
 with truth causes an angel to be an angel of heaven, and a 
 man a man of the church. 
 
 33. As good and truth are a one ia the Lord, and proceed as 
 a one from Him, it follows that good loves truth and truth 
 loves good, and they will to be a one. It is the same with 
 their opposites : evil loves falsity, and falsity loves evil, and 
 these will to be a one. In the following pages the conjunction 
 of good and truth will be called the Heavenly Marriage, and 
 that of evil and falsity the Infernal Marriage. 
 
 34. It follows from these premises that in proportion as any 
 one shuns evils as sias, in the same proportion he loves truths 
 (for in the same proportion he is in good, as has been shown in 
 the preceding chapter) ; and also that in proportion as any one 
 does not shun evils as sins, in the same proportion he does not 
 love truths, because in the same proportion he is not in good. 
 
 35. It is indeed possible for a man to love truths who does 
 not shun evils as sins ; but he does not love them because they 
 are truths, but because they minister to his reputation, and 
 thereby to his honors or gaias, so that if they do not minister 
 to it he loves them not. 
 
 36. Good is of the will, truth of the understanding. From 
 the love of good ia the will proceeds the love of truth ia the 
 understanding ; from the love of truth proceeds the perception 
 of truth ; from the perception of truth comes thought about 
 truth ; and from all of these together comes the acknowledg- 
 ment of truth which in the true sense is faith. (That this is 
 the progression from the love of good to faith, will be shown 
 in the treatise on Divine Love and Divine Wisdom.) 
 
 37. As good is not good unless it is conjoined with truth, as 
 already said, it follows that previous thereto good does not 
 
20 DOCTRINE OF LIFE [N. 37 
 
 actually exist. But as it continually desires to exist actually 
 it longs for and procures truths in order to do so, for truths 
 are the agency of its nourishment and formation. This is why 
 a man loves truths in the same proportion that he is in good, 
 consequently in the same proportion that he shuns evils as 
 sins, for it is in proportion that he does this that any one is in 
 good. 
 
 38. In proportion as any one is in good, and from good loves 
 truths, in the same proportion he loves the Lord, because the 
 Lord is good itself and truth itself. The Lord is therefore 
 with man in good and in truth. If the latter is loved from 
 good the Lord is loved, but not otherwise. This the Lord 
 teaches in John : — 
 
 He that hath My commandments, and doeth them, he it is that loveth 
 Me ; He that loveth Me not keepeth not My words (xiv. 21, 24). 
 If ye keep My commandments, ye shall abide in My love (xv. 10). 
 
 The " commandments" and " words" of the Lord are truths. 
 
 39. That good loves truth may be illustrated by compari- 
 son with a priest, a soldier, a trader, and an artificer. With a 
 priest : — If he is in the good of the priesthood, which is to care 
 for the salvation of souls, to teach the way to heaven, and to 
 lead those whom he teaches, then in proportion as he is in this 
 good (thus from his love and its desire) he acquires the truths 
 which he may teach, and by means of which he may lead. 
 But a priest who is not in the good of the priesthood, but is 
 in the delight of his office from the love of self and of the 
 world, which to him is the only good, he too from his love and 
 its desire acquires those truths in abundance in proportion as he 
 is inspired by the delight which is his good. With a soldie?- : — 
 If he is in the love of military service, and is sensible of its 
 good, whether it be that of national defense, or that of his own 
 fame, from this good and according to it he acquires its special 
 knowledge, and if he is a commander, its intelligence; these 
 are like truths by which the delight of love which is his good 
 is nourished and formed. With a trader : — If he has taken 
 up this calling from the love of it, he learns with avidity 
 
N. 39] DOCTRINE OF LIFE 21 
 
 everything that enters into and makes up that love as its 
 means ; these also are like truths, while trading is his good. 
 With an artificer : — If he applies himself with earnestness to 
 his work, and loves it as the good of his life, he purchases 
 tools, and perfects himself by whatever pertains to a knowl- 
 edge of it, and by these means he so does his work that it is 
 a good. From these comparisons it is evident that truths are 
 the means through which the good of love comes into actual 
 existence (existit) and becomes something ; consequently that 
 good loves truths in order that it may do so. Hence in the 
 Word to " do the truth" means to cause good to come into 
 actual existence. This is meant by 
 
 Doing the truth (John iii. 21) ; 
 
 Doing the Lord's sayings (Luke vi. 47) ; 
 
 Keeping His commandments (John xiv. 24) ; 
 
 Doing His words (Matt. vii. 24) ; 
 
 Doing the Word of God (Luke viii. 21) ; and hy 
 
 Doing the statutes and judgments (Lev. xviii. 5). 
 
 And this also is to " do what is good," and to " bear fruit," for 
 " good" and " fruit" are that which comes into actual existence 
 (est id quod existit). 
 
 40. That good loves truth and wills to be conjoined with it, 
 may also be illustrated by comparison with food and water, or 
 with bread and wine. Both are necessary. Food or bread 
 alone effects nothing in the body in the way of nourishment ; 
 it does so only together with water or with wine ; and there- 
 fore the one has an appetite and longing for the other. More- 
 over in the Word " food" and " bread" mean good, in the spirit- 
 ual sense ; and " water" and " wine" mean truth. 
 
 41. From all that has been said it is now evident that he who 
 shuns evils as sins, loves truths and longs for them ; and that 
 the more he shuns them, so much the more love and longing 
 does he feel, because so much the more he is in good. The re- 
 sult is that he comes into the heavenly marriage, which is the 
 marriage of good and truth, in which is heaven, and in which 
 must be the church. 
 
22 DOCTRINE OF LIFE [N. 42 
 
 V. 
 In proportion as any one shuns Evils as Sins, in the 
 
 SAME proportion HE HAS FaITH, AND IS SPIRITUAL. 
 
 42. Faith and life are distinct from each other in the same 
 way as are thinking and doing ; and as thinking is of the 
 understanding and doing is of the will, it follows that faith 
 and life are distinct from each other in the same way as are 
 the understanding and the will. He who knows the distinction 
 between the two latter knows that between the two former ; 
 and he who knows the conjunction of the two latter knows 
 that of the two former. For this reason something shall first 
 be set forth about the understanding and the will. 
 
 43. Man possesses two faculties, one of which is called the 
 Will, and the other the Understanding. They are distinct 
 from each other, but are so created that they may be a one, 
 and when they are a one they are called the Mind, so that the 
 human mind consists of these two faculties, and the whole of 
 man's life is in them. Just as all things in the universe that 
 are in accordance with Divine order bear relation to good and 
 truth, so do all things in man bear relation to the will and the 
 understanding ; for the good in a man belongs to his will and 
 the truth in him belongs to his understanding, these two facul- 
 ties being their receptacles and subjects ; the will, of all things 
 of good, and the understanding of all things of truth. The 
 goods and truths in a man are nowhere else, and so therefore 
 neither are the love and faith, because love is of good and good 
 is of love, and faith is of truth and truth is of faith. It is of 
 the utmost importance to know how the will and the under- 
 standing make one mind. They do so in the same way that 
 good and truth make a one, for there is a like marriage be- 
 tween the will and the understanding to that which exists be- 
 tween good and truth. The nature of this latter marriage has 
 been in some measure told in the preceding chapter, and to 
 this we should add that just as good is the very being (esse) 
 
N. 43] DOCTRINE OF LIFE 23 
 
 of a thing, and truth is its derivative manifestation (existere), 
 so the will in man is the very being of his life, and the under- 
 standing is its derivative manifestation, for the good that is of 
 the will shapes itself forth in the understanding, and presents 
 itself to view within fixed and settled outlines (ce7-to viodo). 
 
 44. It has been shown above (n. 27, 28) that a man may- 
 know many things, may think them over, may understand 
 them, and yet may not be wise. And as it is the province of 
 faith to know and to think, and still more to understand, that 
 a thing is true, a man may well believe that he has faith and 
 yet not have it. The reason why he has it not, is that he is in 
 evil of life, and evil of life and truth of faith cannot possibly 
 act as a one. The evil of life destroys the truth of faith, be- 
 cause the evil of life is of the will and the truth of faith is of 
 the understanding, and the will leads the understanding and 
 makes it act as a one with itself, so that if there is anything 
 in the understanding that is not in accord with the will, and 
 the man is left to himself, and thinks from his own evil and 
 the love of it, he then either casts out the truth that is in the 
 understanding, or else by falsifying it forces it into oneness. 
 Quite different is it with those who are in the good of life : 
 such when left to themselves think from what is good, and love 
 the truth that is in the understanding because it is in accord. 
 In this way there takes place a conjunction of faith and life 
 such as is that of truth and good, and both these conjunctions 
 are like that of the understanding and the will. 
 
 45. From all this then it follows that just in so far as a man 
 shuns evils as sins, just so far has he faith, because just so far 
 is he in good, as shown above. This is confirmed also by its 
 contrary : that he who does not shun evils as sins, has not faith 
 because he is ia evil, and evil inwardly hates truth. Out- 
 wardly indeed he may act as a friend to truth, and suffer it to 
 be in the understanding, may even love to have it there ; but 
 when what is outward is put off, as is done after death, he first 
 casts out truth his friend in this world, then denies that it is 
 truth, and finally feels aversion for it. 
 
24 DOCTRINE OF LIFE [N. 46 
 
 46. The faith of an evil man is an intellectual faith, in 
 which there is nothing of good from the will. Thus it is a 
 dead faith, which is like the breathing of the lungs without 
 there being any life or soul in it from the heart. Moreover 
 the understanding corresponds to the lungs, and the will to the 
 heart. Such faith is also like a good-looking harlot dressed 
 up in crimson and gold, but full of disease and corruption. 
 A harlot also corresponds to the falsification of truth, and 
 therefore in the Word signifies it. Such faith is also like a 
 tree luxuriant in foliage but barren of fruit, which the gar- 
 dener cuts down. A tree moreover signifies a man, its leaves 
 and blossoms signify the truths of faith, and its fruit the good 
 of love. But very different is that faith in the understanding 
 which has in it good from the will. This faith is living, and 
 is like a breathing of the lungs in which there is life and soul 
 from the heart. It is also like a lovely wife whose chastity 
 endears her to her husband. It is also like a tree that bears 
 fruit. 
 
 47. There are many things that appear to be mere matters 
 of faith, such as that there is a God ; that the Lord, who is 
 God, is the Redeemer and Saviour ; that there is a heaven and 
 a hell ; that there is a life after death ; and many other things 
 of which it is not said that they are to be done, but that they are 
 to be believed. These things of faith also are dead with a man 
 who is in evil, but are living with a man who is in good. The 
 reason is that a man who is in good not only acts aright from 
 the will but also thinks aright from the understanding, and this 
 not only before the world but also before himself when he is 
 alone. Not so a man who is in evil. 
 
 48. We have said that these things appear to be mere mat- 
 ters of faith. But the thought of the understanding derives 
 its actual existence or manifestation (trahit suum existere) 
 from the love of the will, which is the very being (esse) of the 
 thought in the understanding, as has been said above (n. 43). 
 For whatever any one wills from love, he wills to do, he wills 
 to think, he wiUs to understand, and he wills to speak; or, 
 
N. 48] DOCTRINE OF LIFE 25 
 
 what is the same, whatever any one loves from the will, he 
 loves to do, he loves to think, he loves to understand, and he 
 loves to speak. To this is also to be added, that when a man 
 shuns what is evil as a sin, he is in the Lord, as shovm above, 
 and the Lord then works everything. And therefore to those 
 who asked Him what they should do that they might work 
 the works of God, He said : — 
 
 This is the work of God, that ye believe in Him whom He hath sent 
 (John vi. 28, 29). 
 
 To " believe in the Lord" is not only to think that He is, 
 but also to do His words, as He teaches elsewhere. 
 
 49. That those who are in evils have no faith, no matter 
 how much they may suppose themselves to have it, has been 
 shown in the spiritual world in the case of persons of this 
 character. They were brought into a heavenly society, which 
 caused the spiritual sphere of faith as existing with the angels 
 to enter into the interiors of their faith, and the result was 
 that the angels perceived that those persons possessed only 
 what is natural or external of faith, and not what is spiritual 
 or internal of it, and therefore those persons themselves con- 
 fessed that they had nothing whatever of faith, and that in the 
 world they had persuaded themselves that to believe or have 
 faith consists in thinking a thing to be true, no matter what 
 the ground for so thinking. Very dilferent was perceived the 
 faith of those who had not been in evil. 
 
 50. Trom all this it may be seen what spiritual faith is ; and 
 also what is faith not spiritual. Spiritual faith exists with 
 those who do not commit sins, for those who do not commit 
 sins do things that are good, not from themselves but from the 
 Lord (see above, n. 18-21), and through faith become spirit- 
 ual. Faith with these is the truth. This the Lord teaches 
 in John : — 
 
 This is the judgment, that the light is come into the world, and men 
 loved the darkness rather than the light, because their works were evil. 
 For every one that doeth evil hateth the light, and oometh not to the 
 light, lest his works should be reproved. But he that doeth the truth 
 
26 DOCTRINE OF LIFE [N. 50 
 
 Cometh to the light, that his works may he made manifest, that they 
 have been wrought in God (iii. 19-21). 
 
 51. All the foregoing is confirmed by the following passages 
 
 in the Word : — 
 
 A good man out of the good treasure of his heart bringeth forth that 
 which is good ; and an evil man out of the evil treasure of his heart 
 hringeth forth that which is evil, for out of the abundance of the heart 
 the mouth speaketh (Luke vi. 45 ; Matt. xii. 35). 
 
 The " heart" in the Word means man's will, and as man thinks 
 and speaks from this, it is said : " Out of the abundance of the 
 heart the mouth speaketh." 
 
 Not that which goeth into the mouth defileth the man ; but that which 
 goeth ovit of the heart, this defileth the man {Matt. xv. 11, 18). 
 
 The " heart" here too means the will. Jesus said of the woman 
 who anointed His feet with ointment : — 
 
 Her sins are forgiven ; for she loved much ; thy faith hath saved thee 
 {Luke vii. 47, 50) ; 
 
 from which it is evident that when sins have been remitted or 
 forgiven, thus when they exist no longer, faith saves. That 
 those are called " sons of God" and " born of God" who are not 
 in what is of self in their will (in propria voluntatis), and con- 
 sequently are not in what is of self in their understanding (in 
 proprio intellectiis), that is to say, who are not in evil and from 
 that in falsity ; and that these are they who believe in the 
 Lord, He himself teaches in John i. 12, 13, which passage may 
 be seen explained above in n. 17, at the end. 
 
 52. From these premises there follows this conclusion : — • 
 That no man has in him a grain of truth more than he has of 
 good ; thus that he has not a grain of faith more than he has of 
 life. In the understanding indeed there may exist the thought 
 that such or such a thing is true, but not the acknowledgment 
 which is faith, unless there is consent thereto in the will. Thus 
 do faith and life keep step as they walk. From all this it is 
 now evident that in proportion as any one shuns evils as sins, 
 in the same proportion he has faith and is spiritual. 
 
N. 53] DOCTRINE OF LIFE 27 
 
 VI. 
 The Decalogue teaches what Evils aee Sins. 
 
 53. What nation in the wide world is not aware that it is 
 evil to steal, to commit adultery, to kill, and to bear false wit- 
 ness ? If men were not aware of this, and if they did not by 
 laws guard against the commission of these evils, it would be 
 all over with them ; for without such laws the community, the 
 commonwealth, and the kingdom would perish. Who can 
 imagine that the Israelitish nation was so much more sense- 
 less than other nations as not to know that these were evils ? 
 One might therefore wonder why these laws, known as they are 
 the world over, were promulgated from Mount Sinai by Je- 
 hovah himself with so great a miracle. But listen : they were 
 promulgated with so great a miracle in order that men may 
 know that these laws are not only civic and moral laws, but are 
 also spiritual laws ; and that to act contrary to them is not only 
 to do evil to a fellow-citizen and to the community, but is also 
 to sin against God. For this reason those laws, through pro- 
 mulgation from Mount Sinai by Jehovah, were made laws of 
 religion ; for it is evident that whatever Jehovah God com- 
 mands. He commands in order that it may be of religion, and 
 that it is to be done for His sake, and for the sake of the man 
 that he may be saved. 
 
 54. As these laws were the first-fruits of the Word, and 
 therefore the first-fruits of the church that was to be again set 
 up by the Lord with the Israelitish nation, and as they were in 
 a brief summary a complex of all those things of religion by 
 means of which there is conjunction of the Lord with man and 
 of man with the Lord, they were so holy that nothing is 
 more so. 
 
 55. That they were most holy is evident from the fact that 
 Jehovah himself (that is, the Lord) came down upon Mount 
 Sinai in fire, and with angels, and promulgated them from 
 
28 DOCTRINE OF LIFE [N. 55 
 
 it by a living voice, and that the people had prepared them- 
 selves for three days to see and to hear ; that the mountain was 
 fenced about lest any one should go near it and should die ; 
 that neither were the priests nor the elders to draw near, but 
 Moses only; that those laws were written by the finger of God 
 on two tables of stone; that when Moses brought the tables 
 down from the mountain the second time, his face shone ; that 
 the tables were afterwards laid away in the ark, and the ark in 
 the inmost of the tabernacle, and upon it was placed the mercy- 
 seat, and upon this cherubs of gold ; that this was the most 
 holy thing of their church, being called the holy of holies ; 
 that outside the veil that hung before it there were placed 
 things that represented holy things of heaven and the church, 
 namely, the lampstand with its seven golden lamps, the golden 
 altar of incense, and the table overlaid with gold on which were 
 the loaves of faces, and surrounded with curtains of fine linen, 
 bright-crimson, and scarlet. The holiness of this whole taber- 
 nacle had no other source than the Law that was in the ark. 
 [3] On account of this holiness of the tabernacle from the Law 
 in the ark, the whole people of Israel, by command, encamped 
 around it in the order of their tribes, and marched in order after 
 it, and there was then a cloud over it by day, and a fire by night. 
 On account of the holiness of that Law, and the presence of the 
 Lord in it, the Lord spoke with Moses above the mercy-seat 
 between the cherubs, and the ark was called " Jehovah there." 
 Aaron also was not allowed to enter within the veil except 
 with sacrifices and incense. Because that Law was the very 
 holiness of the church, the ark was brought by David into 
 Zion ; and later it was kept in the midst of the temple at 
 Jerusalem, and constituted its shrine. [3] On account of 
 the Lord's presence in that Law and around it, miracles were 
 wrought by the ark in which was that Law : the waters of 
 Jordan were cleft asunder, and so long as the ark was resting 
 in the midst of it, the people passed over on dry ground ; when 
 the ark was carried round the walls of Jericho they fell; 
 Dagon the god of the Philistines fell down before it, and after- 
 
N. 65] DOCTRINE OF LIFE 29 
 
 wards lay on the threshold of the temple without his head ; 
 and on its account the Bethshemites were smitten to the num- 
 ber of many thousands ; not to mention other miracles. These 
 were all performed solely by the Lord's presence in His Ten 
 Words, which are the commandments of the decalogue. 
 
 56. So great a power and so great a holiness existed in that 
 Law for the further reason that it was a complex of all things 
 of religion ; for it consisted of two tables of which the one con- 
 tains all things that are on the part of God, and the other in a 
 complex aU things that are on the part of man. The com- 
 mandments of this Law are therefore called the " Ten Words," 
 and are so called because "ten" signifies all. But how this 
 Law is a complex of all things of religion will be seen in the 
 following chapter. 
 
 57. As by means of this Law there is a conjunction of the 
 Lord with man and of man with the Lord, it is called the 
 " Covenant," and the " Testimony," the " Covenant" because it 
 conjoins, and the " Testimony" because it bears witness, for a 
 "covenant" signifies conjunction, and a "testimony" the at- 
 testation of it. For this reason there were two tables, one for 
 the Lord and the other for man. The conjunction is effected 
 by the Lord, but only when the man does the things that have 
 been written in his table. For the Lord is constantly present 
 and working, and wills to enter in, but man must open to the 
 Lord in the freedom which he has from Him ; for the Lord 
 says : — 
 
 Behold, I stand at the door, and knock ; if any man hear My voice, 
 and open the door, I will come in to him, and will sup with him, and he 
 with Me {Bev. iii. 20). 
 
 58. Li the second table, which is for man, it is not said that 
 man must do this or that good, but that he must not do this or 
 that evil, as for example, " Thou shalt not kill, Thou shalt not 
 commit adultery. Thou shalt not steal. Thou shalt not bear 
 false witness. Thou shalt not covet." The reason is that man 
 cannot do any good whatever from himself, but when he no 
 longer does evils, then he does good, not from himself but from 
 
30 DOCTRINE OF LIFE [N. 58 
 
 the Lord. That by the power of the Lord a man is able to 
 shun evils as of himself if he begs for that power, will be seen 
 in the following pages. 
 
 59. What has been said above (n. 55) respecting the pro- 
 mulgation, holiness, and power of that Law, will be found in 
 the following places in the Word : — 
 
 That Jehovah came down on Mount Sinai in fire, and that the moun- 
 tain smoked and quaked, and that there were thunderings, lightnings, a 
 thick cloud, and the voice of a trumpet {Exod. xix. 16, 18 ; Deut. iv. 11 ; 
 V. 22-26). 
 
 That before the descent of Jehovah the people prepared and sanctified 
 themselves for three days (Exod. xix. 10, 11, 15). 
 
 That bounds were set round the mountain, lest any one should come 
 near its base, and should die ; and that not even were the priests to come 
 near, but Moses only [Exod. xix. 12, 13, 20-23 ; xxiv. 1, 2). 
 
 That the Law was promulgated from Mount Sinai {Exod. xx. 2-17 ; 
 JDeut. V. 6-21). 
 
 That that Law was written by the finger of God on two tables of stone 
 (Exod. xxxi. 18 ; xxxii. 15, 16 ; Deut. ix. 10). 
 
 That when Moses brought those tables down from the mountain the 
 second time, his face shone {Exod. xxxiv. 29-35). 
 
 That the tables were kept in the ark {Exod. xxv. 16 ; xl. 20 ; Deut. x. 
 5 ; 1 Kings viii. 9). 
 
 That upon the ark was placed the mercy-seat, and upon this the 
 golden cherubs {Exod. xxv. 17-21). 
 
 That the ark, together with the mercy-seat and the cherubs, consti- 
 tuted the inmost of the tabernacle, and that the golden lampstand, the 
 golden altar of incense, and the table overlaid with gold on which were 
 the loaves of faces, constituted the exterior of the tabernacle ; and the 
 ten curtains of fine linen, bright-crimson, and scarlet, its outermost 
 {Exod. xxv. l-end ; xxvi. 1-end ; xl. 17-28). 
 
 That the place where the ark was, was called the holy of holies 
 {Exod. xxvi. 38). 
 
 That the whole people of Israel encamped around the habitation in 
 order according to their tribes, and marched in order after it {Num. ii. 
 1-end). 
 
 That there was then over the habitation a cloud by day and a fire by 
 night {Exod. xl. 38 ; Num.. ix. 15-end ; xiv. 14 ; Deut. i. 33). 
 
 That the Lord spoke with Moses from over the ark between the 
 cherubs {Exod. xxv. 22 ; Num. vii. 89). 
 
 That the ark, from the Law within it, was called Jehovah there, for 
 
N. 59] DOCTRINE OF LIFE 31 
 
 when the ark set forward, Moses said, Rise up, Jehovah ; and when it 
 rested he said. Return Jehovah (Num. x. 35, 36), and see further 2 Sam. 
 vi. 2 ; Ps. cxxxii. 7, 8. 
 
 That on account of the holiness of that Law Aaron was not allowed 
 to enter within the veil except with sacrifices and with incense (Lev. xvi. 
 2-14, etc.). 
 
 That the ark was brought into Zion by David with sacrifices and with 
 shouting (2 Sam. vi. 1-19). That on that occasion, Uzzah, who touched 
 it, died (verses 6 and 7). 
 
 That the ark was placed in the midst of the temple in Jerusalem, 
 where it constituted the shrine (1 Kings vi. 19, etc. ; viii. 3-9). 
 
 That by the Lord's presence and power in the Law that was in the ark, 
 the waters of Jordan were cleft asunder, and so long as the ark rested 
 in the midst of it, the people passed over on dry ground (Josh. iii. 1-17 ; 
 iv. 5-20). 
 
 That when the ark was carried around them, the walls of Jericho fell 
 (Josh. vi. 1-20). 
 
 That Dagon the god of the Philistines fell to the earth before the ark, 
 and afterwards lay upon the threshold of the temple headless (1 Sam. v. 
 1-4). 
 
 That on account of the ark the Bethshemites were smitten, to the num- 
 ber of many thousands (1 Sam. vi. 19). 
 
 60. That the tables of stone on which the Law was written 
 •were called " the tables of the covenant," and that from them 
 the ark was called " the ark of the covenant," and the Law it- 
 self " the covenant," see Num. x. 33 ; Deut. iv. 13, 23 ; v. 2, 3 ; 
 ix. 9 ; Josh. iii. 11 ; 1 Kings viii. 19, 21 ; Rev. xi. 19 ; and in 
 many other places. The reason why the Law was called the 
 " covenant," is that " covenant" signifies conjunction ; and it is 
 therefore said of the Lord that : — 
 
 He shall be for a covenant to the people (Isa. xlii. 6 ; xlix. 8 ; 
 and He is called : — 
 
 The messenger of the covenant (Mai. iii. 1) ; 
 and His blood: — 
 
 The blood of the covenant (Matt. xxvi. 28 ; Zech. tx. 11 ; Exod. xxiv. 
 4-10). 
 
 And therefore the Word is called the " Old Covenant," and the 
 " New Covenant." Moreover covenants are made for the sake 
 
 16 
 
32 DOCTRINE OF LIFE [N. 60 
 
 of love, friendship, association, and thus for the sake of con- 
 junction. 
 
 61. That the commandments of this Law were called the 
 « Ten Words," see jExod. xxxiv. 28 ; Deut. iv. 13 ; x. 4. They 
 are so called because " ten" signifies all, and " words" signifies 
 truths, for there were more than ten words. As " ten" signi- 
 fies all. 
 
 The curtains of the tabernacle were ten {Mxod. xxvi. 1) ; 
 
 And for the same reason the Lord said 
 
 That a certain man who was to receive a kingdom, called ten of his 
 servants, and gave them ten pounds to trade with (Luke xix. 13). 
 
 And for the same reason also the Lord 
 
 Likened the kingdom of the heavens to ten virgins {Matt. xxv. 1). 
 
 Eor the same reason also. 
 
 The dragon is described as having ten horns, and upon his horns ten 
 diadems (Rev. xii. 3). 
 
 In like manner the beast that came up out of the sea (Rev. xiii. 1). 
 
 And another beast also (Rev. xvii. 3, 7). 
 
 Likewise the beast in Daniel (vii. 7, 20, 24). 
 
 The like is signified by ten in Leviticus (xxvi. 26), and in Zechariah 
 (viii. 23), and in other places. 
 
 This is the origin of tithes, for " tithes" (or " tenths") signify 
 something from all. 
 
 VII. 
 
 MuEDEES, Adulteries, Thefts, False Witness, together 
 with all concupiscence foe these things, are the 
 Evils which must be shunned as Sins. 
 
 62. It is well known that the Law of Sinai was written on 
 two tables, and that the first table contains the things of God, 
 and the other the things of man. That the first table contains 
 all things that belong to God, and the second all that belong 
 to man, does not appear in the letter, yet are they all in them, 
 and it is for this reason that they are called the Ten Words, 
 
N. 62] DOCTRINE OF LIFE 33 
 
 by which are signified all truths ia the complex (as may be 
 seen just above, n. 61). But in what way all things are in 
 them cannot be set forth in a few words, but may be appre- 
 hended from what has been presented in the Doctrine of the 
 Holy Scripture (n. 67), which see. This is why it is said 
 " murders, adulteries, thefts, and false witness of every kind." 
 63. A religious tenet has prevailed to the effect that no one 
 is able to fulfill the law ; the law being not to kill, not to com- 
 mit adultery, not to steal, and not to bear false witness. Every 
 civic man and moral man is able to fulfill these commandments 
 of the law by a civic and moral life ; but this tenet denies that 
 he can do so by a spiritual life ; from which it follows that his 
 not doing these evils is only for the sake of avoiding penalties 
 and losses in this world, and not for the sake of avoiding pen- 
 alties and losses after he has left it. It is for this reason that 
 a man with whom this tenet has prevailed, thinks these evUs 
 allowable in the sight of God, but not so iu that of the world. 
 [2] And in consequence of such thought from this his tenet, 
 the man is in concupiscence for all these evils, and refrains 
 from doing them merely for the world's sake ; and therefore 
 after death such a man, although he had not committed mur- 
 ders, adulteries, thefts, and false witness, nevertheless desires 
 to commit them, and does commit them when the external pos- 
 sessed by him in this world is taken away from him. Every 
 concupiscence he has had remains with him after death. It is 
 owing to this that such persons act as one with hell, and cannot 
 but have their lot among those who are there. [3] Very differ- 
 ent is the lot of those who are unwilling to kill, to commit adul- 
 tery, to steal, and to bear false witness for the reason that to 
 do these things is contrary to God. These persons, after some 
 battling with these evils, do not will them, thus do not desire 
 to commit them : they say in their hearts that they are sins, 
 and in themselves are infernal and devilish. After death, 
 when the external which they had possessed for this world is 
 taken away from them, they act as one with heaven, and as 
 they are in the Lord they come into heaven. 
 
34 DOCTRINE OF LIFE [N. 64 
 
 64. It is a common principle of every religion that a man 
 ought to examine himself, repent, and desist from sins, and 
 that if he fails to do so he is in a state of damnation. (That 
 this is a common principle of every religion may be seen above, 
 n. 4-8.) Teaching the decalogue is also a common thirig 
 throughout the whole Christian world, and by it little children 
 are commonly initiated into the Christian religion, for it is in 
 the hands of all young children. Their parents and teachers 
 tell them that to commit these evils is to sin against God, and 
 in fact while speaking to the children they know nothing dif- 
 ferent. We may well wonder that these same persons, and 
 the children too when they become adults, think that they are 
 not under this Law, and that they are not able to do the things 
 that belong to it. Can there be any other cause for their learn- 
 ing to think in this way, than that they love evils and conse- 
 quently the false notions that favor them ? These therefore 
 are the people who do not make the commandments of the dec- 
 alogue a matter of religion. And that these same persons live 
 without religion will be seen in the Doctrine of Faith. 
 
 65. All nations in the wide world who have religion possess 
 precepts like those in the decalogue, and all who from religion 
 live them are saved, and all who do not live them from religion 
 are damned. When those who live them from religion are in- 
 structed after death by the angels, they receive truths, and 
 acknowledge the Lord ; the reason of which is that they shun 
 evils as sins, and are consequently in good, and good loves truth, 
 and from the desire of this love, receives it (as has been shown 
 above, n. 32-41). This is meant by the words of the Lord to 
 the Jews : — 
 
 The kingdom of God shall be taken away from you, and shall be given 
 to a nation bringing forth the fruits thereof (Matt. xxi. 43). 
 
 And also by these : — 
 
 When therefore the Lord of the vineyard shall come, He will destroy 
 those evil men, and will let out his vineyard to other husbandmen, who 
 shall render him the fruits in their season [Matt. xxi. 40, 41). 
 
N. 65] DOCTRINE OF LIFE 35 
 
 And by these : — 
 
 I say unto you that many shall come from the east and the west, and 
 from the north and the south, and shall sit down in the kingdom of God, 
 "but the sons of the kingdom shall be cast forth into the outer darkness 
 {Matt. vlii. 11, 12 ; Luke xiii. 29). 
 
 66. We read in Mark: — 
 
 That a certain rich man came to Jesus, and asked Him what he should 
 do to inherit eternal life, and that Jesus said to him. Thou knowest the 
 commandments : Thou shalt not commit adultery. Thou shalt not kill. 
 Thou shalt not steal, Thou shalt not be a, false witness, Thou shalt not 
 defraud, Honor thy father and mother. And he answering said. All 
 these things have I kept from my youth. And Jesus looked upon him 
 and loved him, yet said unto him, One thing thou lackest ; go, sell what- 
 soever thou hast, and give to the poor ; so shalt thou have treasure in 
 the heavens ; and come, take up the cross and follow Me (x. 17—22). 
 
 It is said that Jesus "loved him." This was because the man 
 said that he had kept those commandments from his youth. 
 But because he lacked three things, which were that he had 
 not removed his heart from riches, had not fought against con- 
 cupiscences, and had not yet acknowledged the Lord to be God, 
 the Lord said that he should " sell all that he had," by which 
 is meant that he should remove his heart from riches ; that he 
 should " take up the cross," by which is meant that he should 
 fight against concupiscences ; and that he should " follow Him," 
 by which is meant that he should acknowledge the Lord to be 
 God. The Lord spoke these things as He spoke all things : 
 by correspondences. (See the Doctrine of the Holy Scripture, 
 n. 17.) For no one is able to shun evils as sins unless he ac- 
 knowledges the Lord and goes to Him, and unless he fights 
 against evils and so removes concupiscences. But more about 
 these matters in the chapter on combats against evils. 
 
36 DOCTRINE OF LIFE [N. 67 
 
 VIII. 
 
 In PROPORTION" AS ANY ONE SHUNS MuRDEES OE EVERY KIND 
 
 AS Sins, in the same proportion he has Love toward 
 THE Neighbor. 
 
 67. "Murders of every kind" include enmity, hatred, and 
 revenge of every kind, which, breathe murder, for murder lies 
 hidden in them, like fire in wood underneath the ashes. In- 
 fernal fire is nothing else, and this is the origin of the expres- 
 sions to " kindle with hatred," and to " burn with revenge." 
 All these are " murders" in the natural sense. But in the spirit- 
 ual sense " murders" mean all methods of killing and destroy- 
 ing the souls of men, which methods are varied and many. 
 And in the highest sense " murder" means to hate the Lord. 
 These three kinds of " murder" form a one, and cleave together, 
 for he who wills the murder of a man's body in this world, 
 after death wills the murder of his soul, and wills the murder 
 of the Lord, for he burns with anger against Him, and desires 
 to blot out His name. 
 
 68. These kinds of murder lie inwardly hidden in man from 
 his birth, but from early childhood he learns to veil them over 
 with the civic and moral behavior that he is bound to show 
 toward men in the world, and in proportion as he loves honors 
 or gains he guards against their appearance. This forms his 
 external, while his internal is these kinds of murder. Such is 
 man in himself. Now as when he dies he lays aside that exter- 
 nal together with his body, and retains the internal, it is evi- 
 dent what a devil he would be unless he were reformed. 
 
 69. As the kinds of murder mentioned above lie inwardly 
 hidden in man from his birth, as has been said, and at the 
 same time thefts of every kind, and false witness of every 
 kind, together with the concupiscences for them (of which we 
 shall speak farther on), it is evident that unless the Lord pro- 
 vided means of reformation, a man must perish everlastingly. 
 
N. 69] DOCTRINE OF LIFE 37 
 
 The means of reformation provided by the Lord are as follows : 
 That man is born into total ignorance ; that when newly born 
 he is kept ia a state of external innocence ; a little after in 
 a state of external charity ; and later in a state of external 
 friendship ; but in proportion as he comes into the exercise of 
 thought from his own understanding, he is kept in a certain 
 freedom of acting according to reason. This is the state that 
 has been described above (n. 19), and the description shall be 
 here repeated for the sake of what is to follow : — 
 
 So long as a man is in this world he is midway between hell and 
 heaven ; hell is below him, and heaven is above him ; and he is kept in 
 freedom to turn himself to either the one or the other ; if he turns to 
 hell he turns away from heaven ; if he turns to heaven he turns away 
 from hell. Or what is the same, so long as a man is in this world he 
 stands midway between the Lord and the devil, and is kept in freedom 
 to turn himself to either the one or the other ; if he turns to the devil 
 he turns away from the Lord ; if he turns to the Lord he turns away 
 from the devil. Or what is again the same, so long as a man is in this 
 world he is midway between evil and good, and is kept in freedom to 
 turn himself to either the one or the other ; if he turns to evil he turns 
 away from good ; if he turns to good he turns away from evil. (See 
 also what follows this, n. 20-22.) 
 
 70. Now as evil and good are two opposite things, precisely 
 as are hell and heaven, or as are the devil and the Lord, it 
 follows that if a man shuns evil as sin, he comes into the good 
 that is opposite to the evil. The good opposite to the evil that 
 is meant by " murder," is the good of love toward the neighbor. 
 
 71. As this good and that evil are opposites, it follows that 
 the latter is removed by means of the former. Two opposites 
 cannot be together, even as heaven and hell cannot ; if they 
 were together there would be lukewarmness, of which it is 
 said in the Revelation : — 
 
 I know that thou art neither cold nor hot ; I would thou wert cold or 
 hot ; but because thou art lukewarm, and neither cold nor hot, I will 
 spew thee out of My mouth (ill. 15, 16). 
 
 72. When a man is no longer ia the evil of murder, but in 
 the good of love toward the neighbor, whatever he does is a 
 
38 DOCTRINE OF LITE [N. 72 
 
 good of that love, and therefore it is a good work. A priest 
 who is in this good does a good work whenever he teaches and 
 leads, because he acts from the love of saving souls. A magis- 
 trate who is in this good does a good work whenever he de- 
 livers a decision or a judgment, because he acts from the love 
 of taking care of his country, of the community, and of his 
 fellow-citizen. The same with a trader : if he is in this good, 
 everything of his trading is a good work ; there is in him the 
 love of the neighbor ; and his country, the community, his fel- 
 low-citizen, and also the members of his household, are the 
 neighbor whose welfare he has care for in providing for his 
 own. A workman also who is in this good, works faithfully 
 from it, for others as for himself, fearuig his neighbor's loss as 
 he would his own. The reason why the doings of these men 
 are good works, is that in proportion as any one shuns evil, in 
 the same proportion he does good, according to the general 
 law stated above (n. 21), and he who shuns evil as sin, does 
 good not from himself but from the Lord (n. 18-31). The 
 contrary is the case with him who does not regard as sins the 
 various kinds of murder, which are enmities, hatred, revenge, 
 and many more. Whether he be priest, magistrate, trader, or 
 workman, whatever he does is not a good work, because every 
 work of his partakes of the evil that is within him ; for his in- 
 ternal is what gives it birth. The external may be good, but 
 only as regards others, not as regards himself. 
 
 73. The Lord teaches the good of love in many places in 
 the Word. He teaches it in Matthew by what He says about 
 reconciliation with the neighbor : — 
 
 If thou art offering thy gift upon the altar, and there remember that 
 thy brother hath aught against thee, leave there thy gift before the altar, 
 and go thy way, first be reconciled to thy brother, and then come and 
 offer thy gift. Be well-minded to thine adversary quickly, while thou 
 art in the way with him ; lest the adversary deliver thee to the judge, 
 and the judge deliver thee to the officer, and thou be cast into prison. 
 "Verily I say unto thee, thou shalt not come out thence, till thou hast paid 
 the last farthing (v. 23-26). 
 
N. 73] DOCTRINE OF LIFE 39 
 
 To be " reconciled to one's brother," is to shun enmity, hatred, 
 and revenge ; that it is to shun them as sin is evident. The 
 Lord also teaches in Matthew : — 
 
 All things whatsoever ye would that men should do to you, do ye even 
 so to them ; for this is the Law and the Prophets (vii. 12) ; 
 
 thus that we should not do evil. He teaches the same in many 
 other places. The Lord also teaches that to be angry with 
 one's brother or the neighbor rashly, and to hold him as an 
 enemy, is also to commit murder (3Iatt. v. 21, 22). 
 
 IX. 
 
 In proportion as ant one shuns Adulteries of every 
 KIND as Sins, in the same proportion he loves Chas- 
 tity. 
 
 74. To " commit adultery," as mentioned in the sixth (or as 
 it is usually called, the seventh) commandment, means, in the 
 natural sense, not only to commit whoredom, but also to do 
 obscene things, to speak lascivious things, and to think about 
 filthy things. But in the spiritual sense to " commit adul- 
 tery" means to adulterate the goods of the Word, and to falsify 
 its truths. In the highest sense to " commit adultery" means 
 to deny the divinity of the Lord, and to profane the Word. 
 These are the " adulteries of every kind." The natural man is 
 able to know from rational light that to " commit adultery" 
 includes ia its meaning the doing of things obscene, the speak- 
 ing of things lascivious, and the thinking of things that are 
 filthy ; but he does not know that to commit adultery means 
 also to adulterate the goods of the Word and to falsify its 
 truths, and still less that it means .to deny the divinity of the 
 Lord and to profane the Word. Consequently neither does he 
 know that adultery is so great an evil that it may be called 
 diabolism itself, for he who is in natural adultery is also in 
 
40 DOCTRINE OF LIFE [N. 74 
 
 spiritual adultery, and the converse. That this is so will be 
 shown in a separate little work entitled De Conjugio* But 
 those who from their faith and their life do not regard adul- 
 teries as sins, are in adulteries of every kind at once. 
 
 75. That in proportion as any one shuns adultery, in the 
 same proportion he loves marriage ; or what is the same, in 
 proportion as any one shuns the lasciviousness of adultery, in 
 the same proportion he loves the chastity of marriage, is because 
 the lasciviousness of adultery and the chastity of marriage are 
 two opposite things, and therefore in proportion as any one is 
 not in the one, he is in the other. It is precisely as has been 
 said above at n. 70. 
 
 76. No one can know the nature of the chastity of marriage 
 except the man who shuns as a sin the lasciviousness of adul- 
 tery. For a man may know that in which he is, but cannot 
 know that in which he is not. If from description or from 
 thinking about it a man knows something in which he is not, 
 he nevertheless knows of it merely as of something in the dark, 
 and there remains some doubt about it, so that no one sees any- 
 thing in the light and free from doubt until he is actually in it. 
 This last therefore is to know, whereas the other is both to know 
 and not to know. The truth is that the lasciviousness of adul- 
 tery and the chastity of marriage stand toward each other ex- 
 actly as do hell and heaven, and that the lasciviousness of 
 adultery makes hell in a man, and the chastity of marriage 
 makes heaven. But the chastity of marriage exists solely with 
 the man who shuns as sin the lasciviousness of adultery. (See 
 below, n. 111.) 
 
 77. From all this we can conclude and see, in no dubious 
 manner, whether a man is a Christian or not, and even whether 
 a man has any religion or not. If from his faith and from his 
 
 * This projected little work was afterwards expanded by Swedenborg into a large 
 one, and was published by him in Amsterdam in the year 1768, under the (translated) 
 title: The Delights of Wisdom concerning Conjugiat Love; after which follow the 
 Pleasures of Insanity concerning Scortatory Love. The original MS outline for the 
 Ve Conjugio is now preserved in the Library of the Royal Academy of Sciences in 
 Stockholm. It was published in the original Latin at Tubingen by Dr. Jo. Fr. Im. 
 Tafel in the year 1860. [Tb.] 
 
N. 77] DOCTRINE OF LITE 41 
 
 life a man does not regard adulteries as sins, then he is not a 
 Christian, and neither has he any religion. And on the other 
 hand, if a man shuns adulteries as sins, and especially if on 
 that account he feels aversion for them, and still more espe- 
 cially if on that account he abhors them, then he has religion, 
 and if he is in the Christian Church he is a Christian. (But 
 more about these matters in the little work entitled De Con- 
 jugio, and in the meantime see what has been said on this sub- 
 ject in the work on Heaven and Hell, n. 366-386.) 
 
 78. That to " commit adultery" means also to do obscene 
 things, to speak lascivious things, and to think about filthy 
 things, is evident from the Lord's words in Mattheiv : — 
 
 Ye have heard that it was said to them of old time, Thou shalt not 
 commit adultery ; but I say unto you that whosoever looketh on the 
 woman of another to lust after her hath committed adultery with her 
 already in his heart (v. 27, 28). 
 
 79. That to " commit adultery" in the spiritual sense means 
 to adulterate the good of the Word and to falsify its truth, is 
 evident from the following passages : — 
 
 Babylon hath made all the nations drink of the wine of her fornica- 
 tion {Rev. xiv. 8). 
 
 The angel said, I will show thee the judgment of the great harlot that 
 sitteth upon many waters, with whom the kings of the earth have com- 
 mitted fornication {Rev. xvii. 1, 2). 
 
 Babylon hath made all the nations drink of the wine of the wrath of 
 her fornication, and the kings of the earth have committed fornication 
 with her {Rev. xviii. 3). 
 
 God hath judged the great harlot who did corrupt the earth with her 
 fornication {Rev. xix. 2). 
 
 "Whoredom" is predicated of Babylon, because "Babylon" 
 means those who arrogate to themselves the Lord's Divine 
 sovereign power, and profane the Word by adulterating and 
 falsifying it ; and for this reason Babylon is called : — 
 
 The mother of the whoredoms and of the abominations of the earth 
 {Rev. xvii. 5). 
 
 [2] The same is signified by " whoredom'' in the Prophets, as 
 in Jeremiah : — 
 
42 DOCTRINE OF LIFE [N. 79 
 
 In the prophets of Jerusalem I have seen a horrible obstinacy in com- 
 mitting adultery and walking in lying (xxiii. 14). 
 
 And in Ezekiel : — 
 
 Two women, the daughters of one mother, committed whoredom in 
 Egypt ; they committed whoredom in their youth ; the one committed 
 whoredom when she was Mine, and doted on her lovers the Assyrians 
 her neighbors ; she bestowed her whoredoms upon them, yet she forsook 
 not her whoredoms in Egypt ; the other corrupted her love more than 
 she, and her whoredoms were more than the whoredoms of her sister ; 
 she added to her whoredoms, she loved the Chaldeans, the sons of Babel 
 came to her to the bed of loves, and defiled her with their whoredom 
 (Rev. xxiii. 2-17). 
 
 These things are said of the Israelitish and the Jewish 
 Church, here called the " daughters of one mother." Their 
 " whoredoms" mean adulterations and falsifications of the 
 Word, and as in the Word " Egypt" signifies memory -knowl- 
 edge, " Assyria'' reasoning, " Chaldea" the profanation of truth, 
 and " Babel" the profanation of good, it is said that they " com- 
 mitted whoredom" with them. [3] The same is said of " Jeru- 
 salem," by which is signified the church in respect to doc- 
 trine : — 
 
 Thou didst trust in thy beauty, and didst commit whoredom because 
 of thy renown, so that thou pouredst out thy whoredoms on every one 
 that passed by ; thou hast committed whoredom with the sons of Egypt 
 thy neighbors, great of flesh, and hast multiplied thy whoredom ; thou 
 hast committed whoredom with the sons of Asshur ; and when thou wast 
 not satisfied with those with whom thou didst commit whoredom, thou 
 hast multiplied thy whoredoms unto the land of trafdc, to Chaldea. An 
 adulterous woman that receiveth strangers instead of her husband ! All 
 give hire to their harlots, but thou hast given hire to all thy lovers that 
 they may come unto thee on every side in thy whoredoms. Wherefore, 
 harlot, hear the word of Jehovah (Ezek. xvi. 15, 26, 28, 29, 32, 33, 35). 
 
 That " Jerusalem" means the church may be seen in the Doc- 
 trine of the Lord (n. 62, 63). 
 
 (The like is signified by "whoredoms" in Isa. xxiii. 17, 18; Ivii. 3; 
 Jer. iii. 2, 6, 8, 9 ; v. 1, 7 ; xiii. 27 ; xxix. 23 ; Micah i. 7 ; Nakum ill. 4 ; 
 Sos. iv. 10, 11 ; Lev. xx. 5 ; Num. xiv. 33 ; xv. 39 ; and elsewhere.) 
 
 For the same reason the Lord called the Jewish nation 
 
 An adulterous generation {Matt. xii. 39 ; xvi. i ; Mark viii. 38), 
 
N. 80] DOCTRINE OF LIFE 43 
 
 X. 
 
 In pkopoetion as ant one shuns Thefts of every kind 
 AS Sins, in the same peoportion he loves Sincerity. 
 
 80. To " steal," in the natural sense, means not only to com- 
 mit theft and robbery, but also to defraud, and under some 
 pretext take from another his goods. But in the spiritual 
 sense to " steal" means to deprive another of his truths of faith 
 and his goods of charity. And in the highest sense to " steal" 
 means to take away from the Lord that which is His, and at- 
 tribute it to one's self, and thus to claim righteousness and 
 merit for one's self. These are the " thefts of every kind." 
 And they also make a one, as do adulteries of every kind, and 
 murders of every kind, of which we have already treated. 
 The reason why they make a one is that they are one within 
 another. 
 
 81. The evil of theft enters more deeply into a man than 
 any other evil, because it is conjoined -with cunning and deceit ; 
 and cunning and deceit insinuate themselves even into the 
 spiritual mind of man in which is his thought with under- 
 standing. That man possesses a spiritual mind and a natural 
 mind will be seen below. 
 
 82. That in proportion as any one shuns theft as a sin, in 
 the same proportion he loves sincerity, is because theft is also 
 fraud, and fraud and sincerity are two opposite things, so that 
 in proportion as any one is not in theft in the same proportion 
 he is in sincerity. 
 
 83. Sincerity is to be understood as including integrity, jus- 
 tice, fidelity, and rectitude. In these no man can be from him- 
 self so as to love them from and for themselves. But he is in 
 them who shuns as sins, fraud, cunning, and deceit, and is 
 therefore in them not from himself but from the Lord (as 
 shown above, n. 18-31). Such is the case with a priest, a 
 
44 DOCTRINE OF LIFE [N. 83 
 
 magistrate, a judge, a trader, and with every one in his own 
 office and his own work. 
 
 84. This is taught by the Word in many passages, among 
 which are the following : — 
 
 He that walketh in righteousnesses, and speaketh uprightnesses ; he 
 that despiseth oppressions for gain, that shaketh his hands from holding 
 ■bribes, that stoppeth his ears from the hearing of bloods, and shutteth 
 his eyes from seeing evil ; he shall dwell on high {Isa. xxxiii. 15, 16). 
 
 Jehovah, who shall abide in Thy tent ? who shall dwell in the 
 mountain of Thy holiness ? He that walketh uprightly, and doeth 
 righteousness ; he that slandereth not with his tongue, nor doeth evil to 
 his companion {Ps. xv. 1-3, etc.). 
 
 Mine eyes shall be upon the faithful of the land, that they may dwell 
 with Me ; he that walketh in the way of the upright, he shall minister 
 unto Me. He that worketh deceit shall not dwell in the midst of My 
 hoiise ; he that speaketh lies shall not stand before Mine eyes. In the 
 dawning will I cut oft all the wicked of the land, to cut off from the 
 city all the workers of iniquity {Ps. ci. 6-8). 
 
 That unless a man is interiorly sincere, just, faithful, and up- 
 right, he is insincere, unjust, unfaithful, and base, is taught by 
 the Lord in these words : — 
 
 Except your righteousness shall exceed that of the scribes and Phari- 
 sees, ye shall not enter into the kingdom of the heavens {Matt. v. 10). 
 
 The " righteousness that exceeds that of the scribes and Phari- 
 sees" means the interior righteousness in which is the man 
 who is in the Lord. That he is in the Lord is taught by the 
 Lord Himself in John : — • 
 
 The glory which Thou hast given Me I have given unto them, that 
 they may be one even as we are one, I in them, and Thou in Me, that 
 they may be perfected into one ; that the love wherewith Thou hast loved 
 Me may be in them, and I in them (xvii. 22, 23, 26). 
 
 From this it is evident that they are " perfect" when the Lord 
 is in them. These are they who are called 
 
 The pure in heart, who shall see God ; and. Those who are perfect as 
 is their Father in the heavens {Matt. v. 8, 48). 
 
 85, It has been said above (n. 81), that the evil of theft 
 enters more deeply into a man than any other evil because it 
 
N. 85] DOCTEIJfE OF LIFE 45 
 
 is conjoined with cunning and deceit, and that cunning and 
 deceit insinuate themselves even into the spiritual mind of 
 man in which is his thought with understanding. Something 
 shall therefore now be said about the Mind of man. (That the 
 mind of man is his understanding and will together, see above, 
 n. 43.) 
 
 86. Man possesses a natural mind and a spiritual mind. 
 The natural mind is below, and the spiritual mind above. The 
 natural mind is the mind of man's world, and the spiritual 
 mind is the mind of his heaven. The natural mind may be 
 called the animal mind, and the spiritual mind the human mind. 
 Man is discruninated from the animal by possessing a spirit- 
 ual mind. By means of this mind he can be in heaven while 
 still in the world ; and it is by means of this mind also that 
 man lives after death. 
 
 [3] In his understanding a man is able to be in the spiritual 
 mind, and consequently in heaven, but unless he shuns evils 
 as sins he cannot be in the spiritual mind and consequently in 
 heaven, as to his will. And if he is not there as to his will, 
 he is not in heaven, in spite of the fact that he is there in un- 
 derstanding, for the will drags the understanding down, and 
 causes it to be just as natural and animal as it is itself. 
 
 [3] Man may be compared to a garden — his understanding 
 to light, and his will to heat. In winter time a garden is in 
 light but not in accompanying heat, but in summer time it is 
 in light accompanied by heat. Just so a man who is in the 
 light of the understanding alone is like a garden in winter 
 time, whereas one who is in the light of the understanding and 
 at the same time in the heat of the will is like a garden in 
 summer time. Moreover the understanding is wise from spir- 
 itual light, and the will loves from spiritual heat, for spiritual 
 light is Divine wisdom, and spiritual heat is Divine love. 
 
 [4] So long as a man does not shun evils as sins, the affec- 
 tions for evils block up the interiors of the natural mind on 
 the part of the will, being like a thick veil there, and like a 
 black cloud beneath the spiritual mind, and they prevent its 
 
46 DOCTRINE OF LIFE [N. 86 
 
 being opened. But in very deed the moment a man shuns evils 
 as sins, the Lord inflows from heaven, takes away the veil, dis- 
 pels the cloud, opens the spiritual mind, and so introduces the 
 man into heaven. 
 
 [5] So long as concupiscences for evils block up the interiors 
 of the natural mind (in the way we have indicated), so long is 
 the man in hell ; the moment however that these concupis- 
 cences have been dispersed by the Lord, the man is in heaven. 
 Furthermore : so long as concupiscences for evils block up the 
 interiors of the natural mind, so long is the man natural ; but 
 the moment they have been dispersed by the Lord, he is spir- 
 itual. Furthermore : so long as concupiscences for evils block 
 up the interiors of the natural mind, so long is the man ani- 
 mal, differing only in his ability to think and speak, even of 
 such things as he does not see with his eyes, which ability he 
 derives from his capacity of uplifting his understanding into 
 the light of heaven. The moment however that these concu- 
 piscences have been dispersed by the Lord, the man is a man, 
 because he then thinks what is true in the understanding from 
 what is good in the will. And furthermore : so long as concu- 
 piscences for evils block up the interiors of the natural mind, 
 the man is like a garden in winter time, but the moment these 
 concupiscences have been dispersed by the Lord, he is like a 
 garden in summer time. 
 
 [6] The conjunction in a man of the will and the under- 
 standing is meant in the Word by " heart and soul,'' and by 
 " heart and spirit." For example : that we must love God 
 
 With all the heart, and with all the soul (Matt. xxii. 37). 
 
 And that God will give 
 
 A new heart, and a new spirit (Ezek. xi. 19 ; xxxvi. 26, 27). 
 
 The " heart" means the will and its love, and the " soul" and 
 the " spirit," the understanding and its wisdom. 
 
N. 87] DOCTRINE OF LIFE 47 
 
 XI. 
 
 In peoportion as ajstt one shuns False Witness of evert 
 KIND AS Sin, in the same proportion he loves the 
 Truth. 
 
 87. To " bear false witness," in the natural sense, means 
 not only to play the false witness, but also to lie, and to defame. 
 In the spiritual sense, to " bear false witness'' means to declare 
 some false thing to be true or some evil thing good, and to 
 persuade others that it is so ; and the converse. And in the 
 highest sense, to " bear false witness" means to blaspheme the 
 Lord and the Word. These are the three senses of " bearing 
 false witness." That these make a one in the man who bears 
 false witness, utters a lie, or defames, is evident from what has 
 been shown respecting the three senses of all things of the 
 Word, in the Doctrine of the Holy Scripture (n. 5-7, etc. and 
 57). 
 
 88. As lying and the truth are two opposite things, it fol- 
 lows that in proportion as any one shuns lying as sin, in the 
 same proportion he loves the truth. 
 
 89. In proportion as any one loves the truth, in the same 
 proportion he desires to know it, and in the same proportion 
 is affected at heart when he finds it. No one else comes into 
 wisdom. And in proportion as any one loves to do the truth, in 
 the same proportion he is sensible of the pleasantness of the 
 light in which the truth is. It is the same with all the other 
 things spoken of above ; with sincerity and justice in the case 
 of one who shuns thefts of every kind; with chastity and 
 purity in the case of one who shuns adulteries of every kind; 
 and with love and charity in the case of one who shuns mur- 
 ders of every kind ; and so forth. On the other hand, one who 
 is in the opposites to these heavenly things knows nothing 
 about them, although everything that is truly anything is 
 present in them. 
 
48 DOCTEINE OF LIFE [N. 90 
 
 90. It is the truth that is meant by the " seed in the field," 
 of which the Lord said : — 
 
 A sower -went forth to sow, and as he sowed some fell upon the way, 
 and It was trodden down, and the fowls of heaven devoured it ; and some 
 fell upon stony places, and as soon as it was sprung up, because it had 
 no root it withered away ; and some fell among thorns, and the thorns 
 sprung up with it and choked it ; and other fell into the good ground, and 
 sprung up, and bare fruit manifold {Luke viii. 5-8 ; Matt. xiii. 3-8 ; Mark 
 iv. 3-8). 
 
 Here the "sower'' is the Lord, and the "seed" is His Word, 
 thus the truth ; the " seed upon the way" exists with those 
 who do not care for the truth ; the " seed upon stony places" 
 exists with those who do care for the truth, but not for its own 
 sake, thus not interiorly ; the " seed in the midst of thorns" 
 exists with those who are in concupiscences for evil ; but the 
 " seed in good ground" exists with those who love the truths 
 that are in the Word from the Lord, and do them from Him, 
 thus who bear fruit. That these things are meant is evident 
 from the explanation of the parable by the Lord (Matt. xiii. 
 19-23, 37; Mark iv. 14-20; Luke viii. 11-15). From all this 
 it is evident that the truth of the Word cannot take root in 
 those who do not care for the truth, nor in those who love the 
 truth outwardly and not inwardly, nor in those who are in con- 
 cupiscences for evil, but in those in whom the concupiscences 
 for evil have been dispersed by the Lord. In these the " seed" 
 — ^that is, the truth — takes root in their spiritual mind (con- 
 cerning which above, n. 86 at the end). 
 
 91. It is a general opinion at the present day that to be 
 saved consists in believing this thing or that which the church 
 teaches, and that it does not consist in keeping the command- 
 ments (which are. Do not kill. Do not commit adultery. Do not 
 steal. Do not bear false witness) in both the restricted and the 
 extended sense. For it is maintained that works are not re- 
 garded by God, but faith, when nevertheless the truth is that 
 in proportion as any one is in these evils, in that same propor- 
 tion he has no faith. (See above n. 42-52 ) Take counsel of 
 
N. 91] DOCTRINE OF LIFE 49 
 
 reasoa and observe whether, so long as he is in concupiscence 
 for these evils, any murderer, adulterer, thief, or false witness 
 is able to have faith ; and also, fui-ther, whether the concupis- 
 cence for these evils can be shaken off in any other way than 
 by refusing to will to commit them for the reason that they 
 are sins, that is, because they are infernal and devilish. So 
 that whoever imagines that being saved consists in believing 
 this thing or that which is taught by the church, while him- 
 self remaining thus evil in feeling and in character, must 
 needs be a " foolish man," in accordance with the words of the 
 Lord in Matthew vii. 26. Such a church is thus described in 
 Jeremiah : — ■ 
 
 Stand in the gate of Jehovah's house, and proclaim there this word : 
 Thus saith Jehovah of Armies the God of Israel, Amend your ways and 
 your doings ; trust ye not in lying words, saying, The temple of Jehovah, 
 the temple of Jehovah, the temple of Jehovah, are these. Will ye steal, 
 murder, and commit adultery, and swear falsely, and come and stand 
 before Me in this house, which is called hy My name, and say. We are 
 delivered, while ye do all these abominations ? Is this house become a 
 den of robbers ? Behold, I, even I, have seen it, saith Jehovah (vii. 2-4, 
 9-11). 
 
 XII. 
 
 No ONE CAN SHUN EviLS AS SiNS SO A.S TO BE INWAEDLT 
 AVERSE TO THEM EXCEPT BY MEANS OF CoMBATS AGAINST 
 THEM. 
 
 92. Everybody knows from the Word and from doctrine 
 drawn from it that the proprium* of man is evil from his birth, 
 
 * The Latin -^otA. proprium, for whicli there is no precise English equivalent, is 
 used hy Swedenhorg all through his theological writings to denote that in man 
 which results from the appearance that he lives, wills, thinks, and acts from him- 
 self. The -word prnprium means " one's own," and although in reality we have 
 nothing of our own, still the appearance is that we have, and on this appearance is 
 based our sense of individuality — our sense of self — omt proprium. The doctrine of 
 proprium as revealed in these works is in itself avast subject, and for a fuU under- 
 standing needs special study, but what has been said will furnish the key to the 
 fundamental conception of what is meant by this term. (See Arcana Coelestla 84972, 
 and Dimne Providence 308, 309.) [Tr.1 
 
50 DOCTRINE OF LIPE [N. 92 
 
 and that this is the reason why from inborn concupiscence he 
 loves evils and is drawn into them. This is why he desires to 
 have revenge, and to commit fraud, defamation, and adultery. 
 And unless he takes thought that such things are sins, and on 
 that account resists them, he does them whenever an opportu- 
 nity offers, provided that his reputation and thereby his honors 
 and gains do not suffer. Consider also that unless he has re- 
 ligion the man does these things from delight. 
 
 93. As this proprium of man constitutes the first root of his 
 life, it is evident what kind of a tree a man would be unless 
 this root were plucked up, and a new root planted in its place. 
 He would be a rotted tree, of which it is said that it must be 
 cut down and cast into the fire {Matt. iii. 10; vii. 19). And 
 this root is not removed and a new one set in its place unless 
 the man regards the evils that constitute the root as injurious 
 to his soul, and on that account desires to rid himself of them. 
 But as they belong to his proprium, and are consequently de- 
 lightful to him, he cannot do this except against his will, with 
 a struggle, and therefore with battling. 
 
 94. Every one does this battling who believes in the exist- 
 ence of hell and of heaven : that heaven is eternal happiness, 
 and hell eternal unhappiuess ; and that those who do evils go 
 to hell, and those who do goods to heaven. And one who thus 
 fights acts from within, and against the concupiscence itself 
 which constitutes the root of the evil, for one who fights against 
 anything does not will it, and to desire is to will. This shows 
 that the root of evil is not removed except by means of combat. 
 
 95. In proportion therefore as any one battles with and thus 
 removes evil, in the same proportion good takes its place, and 
 from this good the man in the same proportion looks evil in the 
 face, and sees that it is infernal and horrible, and on that ac- 
 count he not only shuns it, but feels averse to it, and at last 
 abhors it. 
 
 96. A man who fights against evils cannot but do so as of 
 himself, for one who does not fight as of himself does not do 
 so at all, but stands like an automaton that sees nothing and 
 
N. 96] DOCTRINE OF LIFE 51 
 
 does nothing, and from evil he is continually thinking in favor 
 of evil, and not against it. But be it well known that it is the 
 Lord alone who iights in a man against his evils, and that it 
 only appears to the man that he fights of himself, and also 
 that the Lord wills that it should so appear to him, because 
 without this appearance no combat takes place and therefore 
 no reformation. 
 
 97. This combat is not severe except in the case of those 
 who have given free rein to their concupiscences, and have in- 
 dulged them of set purpose, and also in the case of those who 
 have stubbornly cast off the holy things of the Word and of 
 the church. With others it is not severe ; let them even once 
 in a week, or twice in a month, resist the evils they are in- 
 clined to, and they will perceive a change. 
 
 98. The Christian Church is called the church militant, and 
 it cannot be called militant except as against the devil, and 
 thus against the evils that are from hell. Hell is the devil. And 
 the temptation that the man of the church undergoes is this 
 warfare. 
 
 99. Battlings against evils, which battlings are temptations, 
 are treated of in many places in the Word. They are meant 
 by these words of the Lord : — 
 
 I say unto you, Except a grain of wheat fall into the earth and die, it 
 abideth by itself alone ; but if it die, it beareth much fruit (John xii. 24). 
 
 And also by these : — 
 
 If any man -would come after Me, let him deny himself, and talie up 
 his cross, and follow Me. For whosoever would save his life shall lose it ; 
 and whosoever shall lose his life for My sake and the gospel's, the same 
 shall save it (Mark viii. 34, 35). 
 
 The " cross" means temptation (as also in Matt. x. 38 ; xvi. 
 24; Mark x. 21; Luke xiv. 27). By his "life" is meant the 
 life of man's propi-ium (as also in Matt. x. 39 ; xvi. 25 ; Luke 
 ix. 24; and especially in John xii. 25), which is also the "life 
 of the flesh that profiteth nothing" {John vi. 63). 
 
 In regard to battlings against evils, and victories over them, 
 the Lord speaks in the Revelation to all the churches : — 
 
62 DOCTRINE OF LIFE [N. 99 
 
 To the church in Ephesus : To him that overcometh, to him will I give 
 to eat of the tree of life, which is in the midst of the paradise of God 
 {Bev. ii. 7). 
 
 To the church in Smyrna : He that overcometh shall not be hurt of 
 the second death (verse 11). 
 
 To the church in Pergamos : To him that overcometh, to him will I 
 give to eat of the hidden manna, and I will give him a white stone, and 
 upon the stone a new name written, which no one knoweth but he that 
 receiveth it (verse 17). 
 
 To the church in Thyatira : He that overcometh, and that keepeth My 
 words unto the end, to him will I give power (potestas) over the nations ; 
 and the morning star (verses 26, 28). 
 
 To the church in Sardis : [He that overcometh shall be clothed in white 
 garments, and I will not blot his name out of the book of life, and I will 
 confess his name before My Father, and before His angels {Rev. iii. 5). 
 
 To the church in Philadelphia :] He that overcometh I will make a pil- 
 lar in the temple of My God, and I will write upon him the name of My 
 God, and the name of the city of My God, of the New Jerusalem, which 
 Cometh down out of heaven from My God, and My new name (verse 12). 
 
 To the church in Laodicea : He that overcometh I will give to him to 
 sit down with Me in My throne (verse 21). 
 
 100. These battlings, which are temptations, may be seen 
 specially treated of in the Doctrine of the New Jerusalem, pub- 
 lished in London in the year 1768 (from n. 187 to n. 201) : 
 Whence and what they are (n. 196, 197) : How and where they 
 take place (n. 198) : What good they effect (n. 199) : That the 
 Lord fights for man (n. 200) : Concerning the Lord's battlings 
 or temptations (n. 201). 
 
 XIII. 
 A Man ought to shun Evils as Sins and fight against 
 
 THEM AS OF HIMSELF. 
 
 101. It is in accordance with Divine order that man should 
 act in freedom according to reason, because to act in freedom 
 according to reason is to act from himself. And yet these two 
 faculties, Freedom and Reason, are not proper to man, but are 
 
N. 101] DOCTRINE OF LIFE 53 
 
 the Lord's in him ; and in so far as he is a man they must not 
 be taken away from him, because without them he cannot be 
 reformed, for without them he cannot perform repentance, he 
 cannot fight against evils, and afterwards bring forth fruits 
 worthy of repentance. Now as it is from the Lord that man 
 possesses freedom and reason, and as man acts from them, it 
 follows that he does not act from himself, but as from himself.* 
 
 102. The Lord loves man and wills to dwell with him, yet 
 He cannot love him and dwell with him unless He is received 
 and loved in return. From this alone comes conjunction. For 
 this reason the Lord has given man freedom and reason, free- 
 dom to think and will as of himself, and reason in accordance 
 with which he may do so. To love and to be conjoined with 
 one in whom there is nothing reciprocal is not possible, nor is 
 it possible to enter in and abide with one in whom there is no 
 reception. As there are in man, from the Lord, reception and 
 reciprocation, the Lord says : — 
 
 Abide in lie, and I in you {John xv. 4). 
 
 He that abideth in Me, and I in him, the same bringeth forth much 
 fruit (verse 5). 
 
 At that day ye shall know that ye are in Me, and I in you [John xiv. 
 20). 
 
 The Lord also teaches that He is in the truths and in the goods 
 that a man receives, and that are in him : — 
 
 If ye abide in Me, and My words abide in you. If ye keep My com- 
 mandments, ye shall abide in My love [John xv. 7, 10). 
 
 He that hath My commandments, and doeth them, he it is that loveth 
 Me ; and I will love him, and will make My abode with him {John xiv. 
 21, 23). 
 
 So that the Lord dwells in a man in what is His own, and the 
 man dwells in those things which are from the Lord, and thus 
 dwells in the Lord. 
 
 103. As there is in man, from the Lord, this ability to recip- 
 rocate and return, and consequently this mutuality, the Lord 
 
 » That man has freedom from the Lord, see ahove (n. 19, 20) ; and in the ■work on 
 Heaven, and Hell (n. 589-596, and n. 697-603). "What freedom is, see the Doctrine of 
 tlie New Jerusalem, published in London in 1758 (n. 141-149). 
 
54 DOCTRINE OF LIFE pSf. 103 
 
 says that a man must do the work of repentance, -which no one 
 can do except as of himself : — 
 
 Jesus said : Except ye repent ye shall all perish {Luke xiii. 3, 5). 
 Jesus said : The kingdom of God is at hand ; repent ye, and believe 
 the gospel {Mark i. 14, 15). 
 
 Jesus said : I am come to call sinners to repentance {Luke v. 32). 
 Jesus said to the churches : Repent {Rev. ii. 5, 16, 21, 22 ; lii. 3). 
 
 It is also said : — 
 
 They repented not of their works {Rev. xvi. 11). 
 
 104. As there is in man, from the Lord, this ability to recip- 
 rocate and return, and consequently this mutuality, the Lord 
 says that a man must keep the commandments, and also that 
 he must bring forth fruit : — 
 
 Why call ye Me Lord, Lord, and do not the things which I say ? 
 {Luke vi. 46-49). 
 
 If ye know these things, blessed are ye if ye do them {John xiii. 17). 
 
 Ye are My friends, if ye do the things which I command you {John 
 XV. 14). 
 
 Whosoever shall do and teach them shall be called great in the king- 
 dom of the heavens {Matt. v. 19). 
 
 Every one therefore who heareth these words of Mine, and doeth 
 them, I will liken to a wise man {Matt. vii. 24). 
 
 Bring forth therefore fruits worthy of repentance {Matt. iii. 8). 
 
 Make the tree good, and its fruit good {Matt. xii. 33). 
 
 The kingdom shall be given to a nation bringing forth the fruits thereof 
 {Matt. xxi. 43). 
 
 Every tree that briugeth not forth good fruit is hewn down, and oast 
 into the fire {Matt. vii. 19). 
 
 And SO in many other places : from all which it is evident that 
 a man must act of himself but from the Lord's power, which 
 he must petition for. For this is to act as from himself. 
 
 105. As there is in man, from the Lord, this ability to recip- 
 rocate and return, and consequently this mutuality, a man must 
 render an account of his works, and will be requited according 
 to them. For the Lord says : — 
 
 The Son of man shall come, and shall render to every man according 
 to his deeds {Matt. xvi. 27). 
 
N. 105] DOCTRINE OF LIFE 55 
 
 They shall come forth : they that have done good, unto the resurrec- 
 tion of life, and they that have done evils unto the resurrection of judg- 
 ment [John V. 29). 
 
 Their v7orks do follow with them (Rev. xiv. 13). 
 
 They were judged every man according to his works {Rev. xx. 13). 
 
 Behold, I come, and My reward is with Me, to give every man accord- 
 ing to his work {Rev. xxii. 12). 
 
 If there were in man no reciprocality, there would be no im- 
 putation. 
 
 106. As in man there are reception and reciprocality, the 
 church teaches that a man must examine himself, confess his 
 sins before God, desist from them, and lead a new life. It may 
 be seen above (n. 3-8) that every church in the Christian world 
 teaches this. 
 
 107. Unless there were reception by man, and at the same 
 time a taking thought as it were by him, nothing could have 
 been said about faith, for faith is not from man. Without this 
 reception and reciprocality, man would be like chaff in the 
 wind, and would stand as if lifeless, with mouth open, and 
 hands hanging down, awaiting influx, devoid of thought and 
 action in regard to the things that concern his salvation. It is 
 indeed true that he is by no means the agent in regard to these 
 things, but yet he is a reagent as of himself. 
 
 But these matters will be set forth in still clearer light in 
 the treatises on Angelic Wisdom. 
 
 XIV. 
 
 If any one shuns Evils for ant other reason than 
 because they are sins, he does not shun them, but 
 merely prevents them prom appearing before the 
 World. 
 
 108. There are moral men who keep the commandments of 
 the second table of the decalogue, not committing fraud, blas- 
 phemy, revenge, or adultery, and such of them as confirm them- 
 selves in the belief that such things are evils because they are 
 
56 DOCTRINE OF LIFE [N. 108 
 
 injurious to the public weal, and are therefore contrary to the 
 laws of humane conduct, practise charity, sincerity, justice, 
 chastity. But if they do these goods and shun those evils 
 merely because they are evils, and not at the same time because 
 they are sins, they are still merely natural men, and with the 
 merely natural the root of evil remains imbedded and is not 
 dislodged ; for which reason the goods they do are not goods, 
 because they are from themselves. 
 
 109. Before men, a natural moral man may appear exactly 
 like a spiritiial moral man, but not before the angels. Before 
 the angels in heaven, if he is in goods he appears like an image 
 of wood, if in truths like an image of marble, lifeless, and 
 very different from a spiritual moral man. For a natural moral 
 man is an outwardly moral man, and a spiritual moral man is 
 an inwardly moral man, and what is outward without what is 
 inward is lifeless. It does indeed live, but not the life that is 
 called life. 
 
 110. The concupiscences for evil that constitute the in- 
 teriors of man from his birth can be removed by the Lord 
 alone. For the Lord inflows from what is spiritual into what 
 is natural, but man, of himself, from what is natural into what 
 is spiritual ; and this influx is contrary to order, and does not 
 operate into the concupiscences and remove them, but shuts 
 them in closer and closer in proportion as it confirms itself. 
 And as the hereditary evil thus lurks there, shut in, after death 
 when the man becomes a spirit it bursts the cover that had 
 hidden it here, and breaks out like the discharge from an ulcer 
 that has been healed only outwardly. 
 
 111. There are various and many causes that make a man 
 moral in the outward form, but unless he is moral in the in- 
 ward form also, he is nevertheless not moral. For example : 
 if a man abstains from adulteries and whoredom from the fear 
 of the civil law and its penalties ; from the fear of losing his 
 good name and esteem ; from the fear of the consequent dis- 
 eases ; from the fear of his wife's tongue in his home, and the 
 consequent inquietude of his life ; from the fear of the hus- 
 
N. Ill] DOCTRINE OF LIFE 67 
 
 band's vengeance, or that of some relative ; from poverty, or 
 avarice ; from disability caused either by disease, abuse, age, 
 or impotence ; nay, if he abstains from such things on account 
 of any natural or moral law, and not at the same time on ac- 
 count of the spiritual law, he nevertheless is inwardly an adul- 
 terer and whoremonger, for none the less does he believe that 
 such things are not sins. As toward God, therefore, he in his 
 spirit makes them not unlawful, and so in spirit he commits 
 them, although not in the body in the sight of the world ; and 
 therefore after death, when he becomes a spirit, he speaks 
 openly in favor of them. From all this it is evident that an 
 ungodly man is able to shun evils as injurioiis, but only a Chris- 
 tian can shun them as sins. 
 
 112. It is the same with thefts and frauds of every kind, 
 with murders and revengeful acts of every kind, and with false 
 witness and lies of every kind. No one can of himself be 
 cleansed and made pure from such things, for within every 
 concupiscence there are infinite things which the man sees 
 only as one simple thing, whereas the Lord sees the smallest 
 details of the whole series. In a word, a man cannot regen- 
 erate himself, that is, form in himself a new heart and a new 
 spirit, but the Lord alone can do this, who Himself is the Re- 
 former and the Regenerator. Therefore if a man wills to make 
 himself new by his own sagacity and intelligence, it is merely 
 like painting an ugly face, or smearing a skin-detergent over a 
 part that is infected with inward corruption. 
 
 113. Therefore the Lord says in Matthew: — ■ 
 
 Thou blind Pharisee, cleanse first the inside of the cup and the platter, 
 that the outside may be clean also (xxiii. 26). 
 
 And in Isaiah : — 
 
 Wash you, make you clean, put away the evil of your works from 
 before Mine eyes, cease to do evil ; and then though your sins be as 
 scarlet, they shall be as white as snow, though they have been red like 
 crimson, they shall be as wool (i. 16, 18). 
 
 114. To what has already been said shall be added the fol- 
 lowing : — 
 
68 DOCTRINE OF LIFE [N. 114 
 
 1. Christian charity, with every one, consists in faithfully 
 performing what belongs to his calling, for by this, if he shuns 
 evils as sins, he every day is doing goods, and is himself his 
 own use in the general body. In this way also the common 
 good is cared for, and the good of each person in particular. 
 
 2. All other things that he does are not the proper works of 
 charity, but are either its signs, its benefactions, or its obliga- 
 tions. 
 
THE DOCTRINE 
 
 NEW JERUSALEM 
 
 CONCERNING 
 
 FAITH 
 
 BT 
 
 EMANUEL SWEDENBOEG 
 
 ORIGINALLY PUBLISHED IN AMSTERDAM IN THE YEAR 1763 
 
 TRANSLATED FEOM THE OEIGINAX, LATEST AND EDITED 
 
 BY THE 
 
 REV. JOHN FAULKNER POTTS, B.A. Lond. 
 
 LIBRARY EDITION 
 
 NEW YORK 
 
 THE AMERICAN SWEDENBORG PRINTING AND PUBLISHING 
 
 SOCIETY 
 3 WEST TWENTY-NINTH STREET 
 
 1904 
 
CONTENTS* 
 
 I. Faith is an internal acknowledgment of Truth (n. 1-12). 
 II. The internal Acknowledgment of Troth, which is Paith, 
 exists with none but those who are in Charity (n. 13-24). 
 
 III. The Knowledges {cognitiones) of Truth and of Good are not 
 
 MATTERS of REAL BELIEF (Fidel) UNTIL THE MaN IS IN 
 
 Charity, but are the Storehouse of Material out of 
 WHICH the Faith of Charity can be formed (n. 25-33). 
 
 IV. The Christian Faith in its Universal Idea or Form (n. 34-37). 
 V. The Faith of the Present Day in its Universal Idea or Form 
 
 (n. 38-43). 
 VI. The Nature of Faith that is separated from Charity (n. 
 
 44-48). 
 VII. In the Word they who are in Faith separated from Charity 
 
 ARE represented BY THE " PHILISTINES " (U. 49-54). 
 
 VIII. Those who are In Faith separated from Charity are meant 
 BY THE "Dragon'' in the Revelation (n. 55-60). 
 IX. Those who are in Faith separated from Charity are meant 
 BY THE " Goats" in Daniel and in Matthew (n. 61-68). 
 
 i. That those who are m faith separated from charity are 
 meant in the Word by "goats," shown from experience 
 in the spiritual world (n. 63). 
 ii. That those who are in faith separated from charity are 
 meant in the Word by "goats," shown from the Last 
 Judgment and the character of those upon whom it was 
 executed (n. 64). 
 iii. That those in faith separated from charity are meant in 
 the Word by "goats," shown in the description in 
 Daniel of the combat between the ram and the he-goat 
 (n. 65-67). 
 iv. That those in faith separated from charity are meant by 
 "goats," shown from the neglect of charity by those 
 of whom mention is made in Matthew (n. 68). 
 X. That Faith separated from Charity destroys the Church 
 
 AND ALL THINGS OF IT (n. 69). 
 
 * Compiled by the Translator. 
 
 iii 
 
THE DOCTRINE OF THE KEW JERUSALEM 
 
 OONCEBNINO 
 
 FAITH 
 
 I. 
 
 Faith is an internal Acknowledgment of Truth. 
 
 1. At the present day the term Faith is taken to mean the 
 mere thought that the thing is so because the church so teaches, 
 and because it is not evident to the understanding. For we 
 are told to believe and not to doubt, and if we say that we do 
 not comprehend, we are told that this is just the reason for be- 
 lieving. So that the faith of the present day is a faith in the 
 unknown, and may be called blind faith, and as it is something 
 that somebody has said, in somebody else, it is a faith of hear- 
 say. It will be seen presently that this is not spiritual faith. 
 
 2. Eeal faith is nothing else than an acknowledgment that 
 the thing is so because it is true ; for one who is in real faith 
 thinks and says, " This is true, and therefore I believe it." For 
 faith is of truth, and truth is of faith. If such a person does 
 not see the truth of a thing, he says, " I do not know whether 
 this is true, and therefore as yet I do not believe it. How can 
 I believe what I do not intellectually comprehend ? Perhaps 
 it is false." 
 
 3. But a common remark is that no one can comprehend 
 spiritual or theological matters because they are supernatural. 
 Spiritual truths however can be comprehended just as well as 
 natural ones ; and even if they are not clearly comprehended, 
 still as soon as they are heard it is possible to perceive whether 
 
 18 1 
 
2 DOCTRINE OF FAITH [N. 3 
 
 they are true or not. This is especially the case with those 
 whose affection is excited by truths. I have been permitted 
 to know this by much experience. I have been permitted to 
 speak with the uneducated, with the dull-minded, and with the 
 utterly senseless, as also with persons who had been in falsi- 
 ties, and those who had been in evils, all born within the 
 church, and who had heard somewhat about the Lord and about 
 faith and charity ; and I have been permitted to tell them cer- 
 tain secrets of wisdom, and they comprehended everything 
 and acknowledged it. At the time however they were in that 
 light of the understanding which every human being possesses, 
 and felt withal the pride of being thought intelligent. All this 
 happened in my intercourse with spirits. Many others who 
 were with me were hereby convinced that spiritual things can 
 be comprehended just as well as natural, that is, when they are 
 heard or read. But comprehension by the man himself when 
 thinking from himself is by no means so easy. The reason 
 spiritual things can be comprehended is that in respect to the 
 understanding a man may be uplifted into the light of heaven, 
 in which light none but spiritual things appear, and these are 
 the truths of faith. For the light of heaven is spiritual light. 
 4. This then is the reason why those who are in the spiritual 
 affection of truth possess an internal acknowledgment of truth.* 
 As the angels are in this affection, they discard the dogma that 
 the understanding must be kept in obedience to faith, and say, 
 " What is this ? believing when you do not see whether the 
 thing is true ?" And if somebody says that still it is to be be- 
 lieved, they reply, " Do you consider yourself the Deity that I 
 am bound to believe you ? or do you think me mad enough to 
 believe a statement in which I do not see the truth ? Cause 
 me to see it." Thereupon the dogmatizer betakes himself else- 
 where. The wisdom of the angels consists solely in this : that 
 they see and comprehend everything they think about. 
 
 * The spiritual affection of truth is the love of truth for its own sake, and 
 because we have eternal life by means of its teaching. See the Apocalypse Ex- 
 plained (n. 115, 444>o). [Tk.] 
 
N. 5] DOCTRINE OF FAITH 3 
 
 5. A spiritual idea (about -wliieh few know anything) inflows 
 into those who are in the affection of truth, and inwardly tells 
 them that what they hear or read is true, or is not true. In 
 this idea are those who read the Word in enlightenment from 
 the Lord. To be in enlightenment is nothing else than to be in 
 the perception, and in the consequent internal acknowledgment, 
 that this or that is true. These are they who are called " the 
 taught of Jehovah" {Isa. liy. 13 ; John vi. 45) ; and of whom 
 it is said in Jeremiah : — 
 
 Behold, the days come that I will make a new covenant : this shall 
 be the covenant : I will put My law in their inward parts, and upon their 
 heart will I write it, and they shall teach no more every man his com- 
 panion, or every man his brother, saying, Know (Cognoscite) Jehovah; 
 for they shall all know (cognoscent) Me (Jer. xxxi. 31, 33, 34). 
 
 6. From all this it is evident that faith and truth are a one. 
 For this reason the ancients (who from their affection for truths 
 thought more about them than the men of our time) instead of 
 saying Faith, were accustomed to say Truth. For the same 
 reason also truth and faith are one word in the Hebrew lan- 
 guage, namely Amuna or Amen. 
 
 7. The reason the term " faith" is used by the Lord in the 
 Gospels and Revelation is that the Jews did not believe it to 
 be true that He was the Messiah foretold by the prophets ; and 
 where truth is not believed, there " faith" is spoken of. But 
 still it is one thing to have faith and believe in the Lord, and 
 another to have faith and believe in some one else. The dif- 
 ference will be explained below. 
 
 8. Faith separated from truth came in and took possession 
 of the church along with the papal dominion, because the chief 
 safeguard of that religion was ignorance of truth. For this 
 reason also they forbade the reading of the Word, for other- 
 wise they could not have been worshiped as deities, nor could 
 their saints have been invoked, nor idolatry instituted to such 
 an extent that dead bodies, bones, and sepulchres were re- 
 garded as holy, and made use of for purposes of gain. From 
 
4 DOCTRINE or FAITH [N. 8 
 
 this it is evident what enormous falsities a blind faith can 
 bring into being. 
 
 9. Blind faith survived later with many of the Reformed, 
 because they had separated faith from charity, for they who 
 separate these two must needs be in ignorance of truth, and 
 they will give the name of faith to the mere thought that the 
 thing is so, quite apart from any internal acknowledgment. 
 With these also, ignorance is the safeguard of dogma, for so 
 long as ignorance bears sway, together with the persuasion that 
 theological matters transcend comprehension, they can speak 
 without being contradicted, and believe that their tenets are 
 true, and that they understand them. 
 
 10. The Lord said to Thomas : — 
 
 Because thou hast seen Me, thou hast believed : blessed are they that 
 do not see, and yet believe [John xx. 29). 
 
 This does not mean a faith separated from the internal ac- 
 knowledgment of truth ; but that they are blessed who do not, 
 like Thomas, see the Lord with their eyes, and yet believe in 
 His existence, for this is seen in the light of truth from the 
 Word. 
 
 11. As the internal acknowledgment of truth is faith, and as 
 faith and truth are a one (as was said above, n. 2, 4-6), it fol- 
 lows that an external acknowledgment without an internal one 
 is not faith, and also that a persuasion of what is false is not 
 faith. An external acknowledgment without an internal one 
 is a faith in what is unknown, and a faith in what is unknown 
 is mere memory -knowledge (scientia), which if confirmed be- 
 comes persuasion. They who are in such knowledge and per- 
 suasion think a thing true because somebody has said so, or they 
 think it is true from their having confirmed it ; and yet what 
 is false can be confirmed just as well as what is true, and some- 
 times better. To think a thing true from having confirmed it 
 is to think that something another says is true, and then to 
 confirm it without previous examination. 
 
 12. If any one should think within himself, or say to some 
 one else, " Who is able to have the internal acknowledgment 
 
N. 12] DOCTRINE OF FAITH 6 
 
 of truth which is faith ? not I ;" let me tell him how he may- 
 have it : Shun evils as sins, and come to the Lord, and you will 
 have as much of it as you desire. (That he who shuns evils 
 as sins is in the Lord, see the Doctrine of Life for the New Je- 
 rusalem n. 18-31 ; that such a one loves truth, and sees it, n. 
 32-41 ; and that he has faith, u. 42-62.) 
 
 II. 
 
 The internal Acknowledgment of Truth, which is 
 Faith, exists with none but those who are in 
 Charity. 
 
 13. We have already said what faith is, and will now say 
 what charity is. In its origin or beginning, charity is the af- 
 fection of good, and as good loves truth, the affection of good 
 produces the affection of truth, and through it the acknowl- 
 edgment of truth which is faith. Through this succession, the 
 affection of good* comes forth into manifest being, and be- 
 comes charity. This is the progressive advance of charity from 
 its origin which is the affection of good through faith which 
 is the acknowledgment of truth, to its final end in view, which 
 is charity. The final end is the doing. And this shows how 
 love, here the affection of good, produces faith — which is the 
 same thing as the acknowledgment of truth — and through this 
 produces charity — which is the same thing as the working of 
 love through faith. 
 
 14. More clearly : — Good is nothing but Use, so that in its 
 very origin charity is the afiiection for use ; and as use loves 
 the means, the affection for use produces the affection for the 
 means,, and from this the knowledge {cognitio) of them, and 
 through this progression the affection for use comes forth into 
 manifest being (existit), and becomes charity. 
 
 * The Latin here reads " affection of truth," which is evidently a slip of the pen 
 or else printer's error, as the context shows. [Tr.] 
 
6 DOCTRINE OF FAITH [N. 15 
 
 15. The progression of these things is precisely like that of 
 all things of the will through the understanding into bodily 
 acts. The will brings forth nothing from itself apart from the 
 understanding, nor does the understanding bring forth any- 
 thing from itself apart from the will. In order that anyt,hing 
 may come forth into manifest being, the two raust act in con- 
 junction. Or, what is the same : Affection, which belongs to 
 the will, brings forth nothing from itself except by means 
 of thought, which is of the understanding (the converse also 
 being true), for in order that anything may come forth into 
 manifest being the two must act in conjunction. For consider : 
 If you take away from thought all affection belonging to some 
 love, can you exercise thought ? Or if from the affection you 
 take away all thought, are you then able to be affected by any- 
 thing ? Or, what is much the same, if you take away affec- 
 tion from thought, can you speak anything ? Or if you take 
 away thought or understanding from affection, can you do any- 
 thing ? It is the same with charity and faith. 
 
 16. All this may be illustrated by comparison with a tree. 
 The prime source of a tree is a seed, and in this there is an 
 endeavor to briaig forth fruit. This endeavor, roused to ac- 
 tivity by heat, brings forth first a root, and then from that a 
 stem or stalk with branches and leaves, and at last the fruit ; 
 and in this way the endeavor to bear fruit comes forth into 
 manifest being. From this it is evident that the endeavor to 
 bring forth fruit is constant through the whole progression 
 until it attains manifest being, for if it ceased the capacity to 
 vegetate would die at once. This is the application : The tree 
 is man ; in him the endeavor to bring forth the means is from 
 his will in his understanding ; the stem or stalk with branches 
 and leaves, in him are the instrumental means, and are called 
 the truths of faith ; the fruits which in the tree are the ulti- 
 mate effects of the endeavor to bear fruit, in man are uses ; 
 and in these his will comes forth into manifest being. From 
 this it may be seen that the will to bring forth uses by means 
 of the understanding is constant through the whole progres- 
 
N. 16] DOCTRINE OF FAITH 7 
 
 sion, until it comes into manifest being. (Concerning the will 
 and the understanding, and their conjunction, see the Doctrine 
 of Life for the New Jerusalem, n. 43.) 
 
 17. From what has now been said it is evident that charity, 
 in so far as it is the affection for good or for use, brings forth 
 faith as a means through which it may come into manifest 
 being ; and therefore that charity and faith, in working uses, 
 act in conjunction ; and also that faith does not bring forth 
 good or use from itself, but from charity, for faith is charity 
 in its mediate stage. It is therefore a fallacy that faith brings 
 forth good as a tree does its fruit. The tree is not faith. The 
 tree is the man himself. 
 
 18. Be it known that charity and faith make a one as do 
 the will and the understanding, for charity is of the will, and 
 faith is of the understanding. And in the same way that 
 charity and faith make a one as do affection and thought, be- 
 cause affection is of the will, and thought is of the understand- 
 ing. And also that charity and faith make a one as do good 
 and truth, because good is of affection which belongs to the 
 will, and truth is of thought which belongs to the understand- 
 ing. In a word, charity and faith make a one as do essence 
 and form, because charity is the essence of faith, and faith is 
 the form of charity. This shows that faith without charity is 
 like a form without an essence, which is not anything at all ; 
 and that charity without faith is like an essence without a 
 form, which likewise is not anything at all. 
 
 19. Charity and faith in a man are related to each other 
 precisely as are the motion of the heart called systole and dias- 
 tole, and that of the lungs called breathing. Moreover there 
 is a full correspondence of these two with man's will and un- 
 derstanding, and therefore with charity and faith. Por this 
 reason the will and its affection are meant in the Word by the 
 " heart," and the understanding and its thought by the " breath 
 (animam)," and the " spirit (spiritum)" on which account to 
 "give up the breath {animam)" or "yield up the spirit (spir- 
 itum)" means to cease to respire, or to expire. This shows 
 
8 DOCTRINE OF FAITH [N. 19 
 
 that there cannot be faith without charity, nor charity without 
 faith ; faith without charity being like breathing with the lungs 
 in the absence of a heart, which is impossible in any living 
 being, but only in some artificial apparatus ; and charity with- 
 out faith being like a heart without any lungs, which can afford 
 no conscious life ; and therefore charity performs uses by means 
 of faith, just as the heart does its work by means of the lungs. 
 So great is the likeness between the heart and charity, and be- 
 tween the lungs and faith, that in the spiritual world every 
 one is known in respect to the quality of his faith by his mere 
 breathing, and in respect to that of his charity by the way his 
 heart beats. Eor angels and spirits live by a heart-beat and 
 breathing just as men do, and it is for this reason that they, 
 equally with men in this world, feel, think, act, and speak. 
 
 20. As charity is love toward the neighbor, we will say what 
 the neighbor is. In the natural sense, the neighbor is man 
 both collectively and individually. Collectively, man is the 
 church, our country, and society ; individually, he is our fel- 
 low-citizen, who in the Word is called " brother" and " com- 
 panion." But in the spiritual sense the neighbor is good, and 
 as use is good, the neighbor in this sense is use. That use is 
 the spiritual neighbor must be acknowledged by every one. 
 For who loves a human being merely as a person ? We love 
 him for that which he has in him, and which gives him his 
 character, thus from his quality, for this is the man. And this 
 quality that we love is use, and is called good, so that this is 
 the neighbor. And as, in its bosom, the Word is spiritual, 
 therefore in its spiritual sense this is to " love the neighbor." 
 ■ 21. But it is one thing to love the neighbor on account of 
 the good or use he is to us, and another to love him from the 
 good or use we may be to him. Even an evil man can do the 
 first, but only a good man the second, for a good man loves 
 good from good, that is, he loves use from his affection for use. 
 The difference between the two is described by the Lord in 
 Matthew v. 42-47. Many say, " T love such a man because he 
 loves me and does me good ;" but to love any one for this only 
 
N. 21] DOCTRINE OF FAITH 9 
 
 is not to love him inwardly, unless he who so loves is himself in 
 good, and from it loves the good of the other. In this case the 
 man is in charity, but in the other he is in a friendship which 
 is not charity. A man who loves the neighbor from charity 
 conjoins hunself with his good, and not with his person except 
 in so far and for so long as he is in good. Such a man is spir- 
 itual, and loves his neighbor spiritually, whereas one who loves 
 another from mere friendship, conjoins himself with his per- 
 son, and at the same time with his evil, and after death he can- 
 not without difficulty be separated from the personality that is 
 in evil, but the former can. Charity effects this by means of 
 faith, which faith is the truth ; and the man who is in charity 
 by means of the truth examines thoroughly and sees what 
 ought to be loved, and in loving and conferring benefits he re- 
 gards the quality of the other's use. 
 
 22. Love to the Lord is Love properly so called, and love 
 toward the neighbor is Charity. With man no love to the Lord 
 is possible except in charity ; it is in charity that the Lord con- 
 joins Himself with a man. As, in its essence, faith is charity, 
 it follows that no one can have faith in the Lord unless he is 
 in charity. There is conjunction from charity through faith; 
 through charity conjunction of the Lord with man, and through 
 faith conjunction of man with the Lord. (That the conjunc- 
 tion is reciprocal, see the Doctrine of Life for the New Jerusa- 
 lem, n. 102-107.) 
 
 23. In brief : In proportion as any one shuns evils as sins, 
 and looks to the Lord, in the same proportion he is in charity, 
 and therefore in the same proportion he is in faith. (That in 
 proportion as any one shuns evils as sins and looks to the Lord, 
 in the same proportion he is in charity, may be seen in the 
 Doctrine of Life for the New Jerusalem, n. 67-73, and also n. 
 74-91 ; and that in the same proportion he has faith, n. 42-52. 
 What charity properly understood is, n. 114.) 
 
 24. From all said thus far it is evident that saving faith, 
 which is the internal acknowledgment of truth, is impossible to 
 all except those who are in charity. 
 
10 DOCTRINE OF FAITH [N. 25 
 
 III. 
 The Knowledges (cognitiones) of Truth and of Good 
 
 AKE NOT MATTERS OP REAL BELIEF {Fidel) UNTIL THE 
 
 Man is in Charity, but are the Storehouse of Ma- 
 terial OUT OF WHICH THE FaITH OF ChAKITY CAN BE 
 FORMED. 
 
 25. From his earliest childhood man has the love of know- 
 ing, which leads him to learn many things that will be of use 
 to him, and many that will be of no use. While he is growing 
 into manhood he learns by application to some business such 
 things as belong to that business, and this business then be- 
 comes his use, and he feels an affection for it. In this way 
 commences the affection or love of use, and this brings forth the 
 love of the means which teach him the handling of the busi- 
 ness which is his use. With everybody in the world there is 
 this progression, because everybody has some business to which 
 he advances from the use that is his end, by the means, to the 
 actual use which is the effect. But inasmuch as this use to- 
 gether with the means that belong to it is for the sake of life 
 in this world, the affection that is felt for it is natural affection 
 only. 
 
 26. But as every man not only regards uses for the sake of 
 life in this world, but also should regard uses for the sake of 
 his life in heaven (for into this life he will come after his life 
 here, and will live in it to eternity), therefore from childhood 
 every one acquires knowledges {cognitiones) of truth and good 
 from the Word, or from the doctrine of the church, or from 
 preaching, which knowledges are to be learned and retained for 
 the sake of that life ; and these he stores up in his natural 
 memory in greater or less abundance according to such love of 
 knowing as may be inborn with him, and has in various ways 
 been incited to an increase. 
 
 27. But all these knowledges {cognitiones), whatever may be 
 their number and whatever their nature, are merely the store- 
 
N. 27] DOCTRINE OF FAITH 11 
 
 house of material from which the faith of charity can be formed, 
 and this faith cannot be formed except in proportion as the man 
 shuns evils as sias. If he shuns evils as sins, then these knowl- 
 edges become those of a faith that has spiritual life within it. 
 But if he does not shun evils as sins, then these knowledges 
 are nothing but knowledges (cognitiones), and do not become 
 those of a faith that has any spiritual life within it. 
 
 28. This storehouse of material is in the highest degree 
 necessary, because faith cannot be formed without it, for the 
 knowledges (cognitiones) of truth and good enter into faith and 
 make it, so that if there are no knowledges, faith cannot come 
 forth into being, for an entirely void and empty faith is impos- 
 sible. If the knowledges are scanty, the faith is consequently 
 very small and meager ; if they are abundant, the faith be- 
 comes proportionately rich and full. 
 
 29. Be it known however that it is knowledges (cognitiones) 
 of genuLae truth and good that constitute faith, and by no 
 means knowledges of what is false, for faith is truth (as before 
 said, n. 6-11), and as falsity is the opposite of truth, it destroys 
 faith. Neither can charity come forth into being where there are 
 nothing but falsities, for (as before said, n. 18) charity and faith 
 make a one just as good and truth make a one. From all this 
 it follows that an absence of knowledges of genuine truth and 
 good involves an absence of faith, that a few knowledges make 
 some faith, and that many knowledges make a faith which is 
 clear and bright in proportion to their abundance. Such as is 
 the quality of a man's faith from charity, such is the quality 
 of his intelligence. 
 
 30. There are many who possess no internal acknowledgment 
 of truth, and yet have the faith of charity. These are they 
 who have had regard to the Lord in their life, and from religion 
 have avoided evils, but have been prevented from thinking 
 about truths by worldly cares and by their businesses, as well 
 as by a lack of truth on the part of their teachers. But in- 
 wardly, that is, in their spirit, they still are in the acknowl- 
 edgment of truth, because they have an affection for it, and 
 
12 DOCTRINE OF FAITH [N. 30 
 
 therefore after death, when they become spirits and are in- 
 structed by angels, they acknowledge truths and receive them 
 with joy. Very different is the case with those who have had 
 no regard to the Lord in their life, and have not from religion 
 avoided evils. Inwardly, that is, in their spirit, they are in no 
 love of truth, and consequently are in no acknowledgment of 
 it, and therefore after death, when they become spirits and are 
 instructed by angels, they are unwilling to acknowledge truths, 
 and consequently do not receive them. For evil of life in- 
 wardly hates truths, whereas good of life inwardly loves them. 
 31. Knowledges (cognitiones) of good and truth that precede 
 faith appear to some to be things of faith (or real belief), but 
 still are not so. Their thinking and saying that they believe 
 is no proof that they do so, and neither are such knowledges 
 things of faith, for they are matters of mere thought that the 
 case is so, and not of any internal recognition that they are 
 truths ; and the faith or belief that they are truths, while it is 
 not known that they are so, is a kind of persuasion quite re- 
 mote from inward recognition. But as soon as charity is being 
 implanted, these knowledges become things of faith, but no 
 further than as there is charity in the faith. In the first state, 
 before charity is felt, faith appears to them as though it were 
 in the first place, and charity in the second ; but in the second 
 state, when charity is felt, faith betakes itself to the second 
 place, and charity to the first. The first state is called Refor- 
 mation, and the second Regeneration. In this latter state a 
 man grows in wisdom every day, and every day good multiplies 
 truths and causes them to bear fruit. The man is then like a 
 tree that bears fruit, and inserts seeds in the fruit, from which 
 come new trees, and at last a garden. He then becomes truly 
 a man, and after death an angel, in whom charity constitiites 
 the life, and faith the form, beautiful in accordance with the 
 quality of the faith; but his faith is then no longer called 
 faith, but intelligence. From all this it is evident that the 
 whole sum and substance of faith is from charity, and nothing 
 of it from itself ; and also that charity brings forth faith, and 
 
N. 31] DOCTRINE OF FAITH 13 
 
 not faith charity. The knowledges of truth that go before are 
 like the store in a granary, which does not feed a man unless 
 he is hungry and takes out the grain. 
 
 32. We will also say how faith is formed from charity. 
 Every man has a natural muid and a spiritual mind: a natural 
 mind for the world, and a spiritual mind for heaven. In re- 
 spect to his understanding, man is in both minds, but not in 
 respect to his will, until he shuns and is averse to evils as sins. 
 When he does this his spiritual mind is opened in respect to 
 the will also ; and when it has been opened there inflows from 
 it into the natural mind spiritual heat from heaven (which 
 heat in its essence is charity), and gives life to the knowledges 
 of truth and good in the natural mind, and out of them it forms 
 faith. The case here is just as it is with a tree, which does 
 not receive any vegetative life until heat inflows from the sun, 
 and conjoins itself with the light, as takes place in spring time. 
 There is also a full parallelism between the quickening of man 
 with life and the growing of a tree, in this respect, that the lat- 
 ter is effected by the heat of this world, and the former by the 
 heat of heaven. It is for this reason also that man is so often 
 likened by the Lord to a tree. 
 
 33. From these few words it may be considered settled that 
 the knowledges of truth and good are not really things of faith 
 until the man is in charity, but that they are the storehouse of 
 material out of which the faith of charity can be formed. With 
 a regenerate person the knowledges of truth become truths, and 
 so do the knowledges of good, for the knowledge of good is in 
 the understanding, and the affection of good in the will, and 
 what is in the understanding is called truth, and what is in the 
 will is called good. 
 
14 DOCTRINE OF FAITH [N. 34 
 
 IV. 
 The Christian Faith in its Universal Idea or Form.* 
 
 34. The Christian Faith in its universal idea or form is this : 
 The Lord from eternity, who is Jehovah, came into the world 
 to subdue the hells, and to glorify His Human ; and without 
 this no mortal could have been saved ; and they are saved who 
 believe in Him. 
 
 35. It is said " in the universal idea or form" because this is 
 what is universal of the Faith, and what is universal of the 
 Faith is that which must be in all things of it both in general 
 and in particular. It is a Universal of the Faith that God is 
 One in Person and in Essence, in whom is the Trinity, and that 
 the Lord is that God. It is a Universal of the Faith that no 
 mortal could have been saved unless the Lord had come into 
 the world. It is a Universal of the Faith that He came into 
 the world in order to remove hell from man, and He removed 
 it by combats against it and by victories over it ; thus He sub- 
 dued it, and reduced it into order and under obedience to Him- 
 self. It is also a Universal of the Faith that He came into the 
 world in order to glorify the Human which He took upon Him 
 in the world, that is, in order to unite it to the all-originating Di- 
 vine (pivino a quo) ; thus to eternity does He hold in order and 
 under obedience to Himself hell subjugated by Himself. And 
 inasmuch as neither of these mighty works could have been ac- 
 complished except by means of temptations even to the utter- 
 most of them, which was the passion of the cross, He therefore 
 underwent this uttermost temptation. These are the Universals 
 of the Christian Faith concerning the Lord. 
 
 36. The Universal of the Christian Faith on the part of man 
 is that he believe in the Lord, for through believing in Him 
 
 * The Latin word idea is evidently used liere in its original Greek sense of form. 
 See the True Christian Religion (n, 2), where Swedenborg in exactly the same con- 
 nection uses the "word/orma instead of idea. [Tr.] 
 
N. 36] DOCTRINE OF PAITH 15 
 
 there is effected conjtmetion with Him, by which comes saka- 
 tion. To believe ia Him is to have confidence that He will save, 
 and as no one can have this confidence except one who lives 
 aright, therefore this also is meant by believing in Him. 
 
 37. These two Universals of the Christian Faith have already 
 been treated of specifically ; the first, which regards the Lord, 
 in the Doctrine of the New Jerusalem concerning the Lord ; and 
 the second, which regards man, in the Doctrine of Life for the 
 New Jerusalem. It is therefore unnecessary to discuss them 
 further here. 
 
 V. 
 
 The Faith of the Present Day in its Universal Idea 
 
 OR Form. 
 
 38. The Faith of the present day in its universal idea or 
 form is this : God the Father sent His Son to make satisfaction 
 for mankind, and for the sake of this merit of the Son He is 
 moved to compassion, and saves those who believe this (or, ac- 
 cording to others, saves those who believe this, and at the same 
 time do good works). 
 
 39. But in order that the character of this Faith may be seen 
 more clearly, I will adduce in their order the various things 
 which it maintains. 
 
 The Faith of the present day maintains that : — 
 
 i. God the Father and God the Son are two ; and both are 
 from eternity. 
 
 ii. God the Son came into the world by the will of the Father 
 to make satisfaction for mankind, who otherwise would have 
 perished in eternal death by the Divine justice, which they also 
 call avenging justice. 
 
 iii. The Son made satisfaction by fulfilling the law, and by 
 the passion of the cross. 
 
 iv. The Father was moved to compassion by these deeds of 
 the Son. 
 
16 DOCTRINE OF FAITH [N. 39 
 
 V. The Son's merit is imputed to those who believe this. 
 
 vi. This imputation takes place in an instant ; and therefore 
 it may take place, if not before, ia life's last moments. 
 
 vii. There is some measure of temptation, and deliverance 
 thereupon through this belief. 
 
 viii. Those possessing this experience, ia especial have trust 
 and confidence. 
 
 ix. In especial they have justification, the Father's full grace 
 for the sake of the Son, the remission of all their sins, and 
 thereby salvation. 
 
 X. The more learned maintain that in such there is an en- 
 deavor (conatus) toward good, which works in secret, and does 
 not manifestly move the will. Others maintain a manifest 
 working. Both classes hold that it is by the Holy Spirit. 
 
 xi. Of those who confirm themselves in the belief that no 
 one can of himself do good that is really good and that is not 
 tainted with self-merit, and that they are not under the yoke 
 of the law, very many pass over and give no thought to the evil 
 and the good of life, saying to themselves that a good work 
 does not save, and neither does an evil one condemn, because 
 faith alone effects all things. 
 
 xii. All maintain that the understanding must be kept in sub- 
 jection to faith, calling that a matter of faith which is not un- 
 derstood. 
 
 40. We forbear to examine and weigh these points severally 
 in regard to their being truths, their real character being very 
 evident from what has already been said, especially from what 
 has been shown from the Word, and at the same time ration- 
 ally confirmed, in the Doctrine of the New Jerusalem concerning 
 the Lord, and in the Doctrine of Life for the New Jerusalem. 
 
 41. Still, in order that it may be seen what is the character 
 of faith separated from charity, and what that of faith not 
 separated from it, I will impart something which I heard from 
 an angel of heaven. He said that he had conversed with many 
 of the Reformed, and had heard what was the character of 
 their faith, and he related his conversation with one who was 
 
N. 41] DOCTRINE OF FAITH 17 
 
 in faith separated from charity, and with another who was in 
 faith not separated, and what he had heard from them. He 
 said that he questioned them, and they made answer. As what 
 was' said may elucidate the subject, I will here present the two 
 conversations. 
 
 42. The angel said that with him who was in faith separated 
 from charity he spoke as follows : — 
 
 "Friend, who are you?" "I am a Reformed Christian." 
 " What is your doctrine and the religion you have from it ?" 
 "It is faith?" "What is your faith?" "My faith is that 
 'God the Father sent the Son to make satisfaction for man- 
 kind, and that they are saved who believe this.'" "What 
 more do you know about salvation ?" " Salvation is through 
 that faith alone." " What do you know about redemption ?" 
 "It was effected by the passion of the cross, and the Son's 
 merit is imputed through that faith." " What do you know 
 about regeneration?" "It is effected through that faith." 
 "What do you know about repentance and the remission of 
 sins ?" " They are effected through that faith." " Say what 
 you know about love and charity." "They are that faith." 
 " Say what you know about good works." " They are that 
 faith." " Say what you think about all the things com- 
 manded in the Word." "They are in that faith." "There 
 is nothing then that you are to do ?" " What is there for 
 me to do ? I cannot of myself do good that is really good." 
 "Can you have faith of yourself?" "I cannot." "How 
 then is it possible for you to have faith ?" " That I do not 
 inquire into. I am to have faith." 
 
 Finally the angel said, " Surely you know something more 
 than this about salvation." He replied, " What more is there 
 for me to know, seeing that salvation is obtained through that 
 faith alone ?" 
 
 Then the angel said, " You answer like a fifer who sounds 
 only one note : I hear of naught but faith. If that is all you 
 know, you know nothing. Depart, and behold your associates." 
 
 So he departed, and came upon his associates in a desert, 
 
 19 
 
18 DOCTRINE OF FAITH [N. 42 
 
 where there was no grass. He asked why that was so, and was 
 told that it was because there was nothing of the church in 
 them. 
 
 43. With the one who was in faith not separated from char- 
 ity, the angel spoke as follows : — 
 
 "Friend, who are you?" "I am a Reformed Christian." 
 " What is your doctrine and the religion you have from it ?" 
 " Paith and charity." " These are two things ?" " They can- 
 not be separated." " What is faith ?" " To believe what the 
 Word teaches." "What is charity?" "To do what the 
 Word teaches." "Have you only believed these things, or 
 have you also done them?" "I have also done them." 
 
 The angel of heaven then looked at him, and said, "My 
 friend, come with me, and dwell with us." 
 
 VI. 
 
 The Nature of Faith that is separated prom Charity. 
 
 44. In order that it may be seen what the character of faith 
 is when separated from charity, I will present it in its naked- 
 ness, in which it is as follows : — 
 
 God the Father, being angry with mankind, cast them away 
 from Him, and out of justice resolved to take vengeance by 
 their eternal condemnation ; and He said to the Son, " Go down, 
 fulfill the law, and take upon Thyself the condemnation des- 
 tined for them, and then perchance I shall be moved to com- 
 passion." Wherefore He came down, and fulfilled the law, 
 and suffered Himself to be hanged on the cross, and cruelly 
 put to death. When this was done. He returned to the Father, 
 and said, " I have taken upon Myself the condemnation of man- 
 kind, therefore now be merciful ;" thus interceding for them. 
 But He received for answer, " Toward them I cannot ; but as 
 
N. 44] DOCTRINE OF FAITH 19 
 
 I saw Thee upon the cross, and beheld then Thy blood, I have 
 been moved to compassion. Nevertheless I will not pardon 
 them, but I will impute unto them Thy merit, but to none others 
 than those who acknowledge this. This shall be the faith by 
 which they can be saved." 
 
 45. Such is that faith in its nakedness. Who that possesses 
 any enlightened reason does not see in it absurdities that are 
 contrary to the Divine essence itself ? As for instance that 
 God, who is love itself, and mercy itself, could out of anger and 
 its consequent revengefulness condemn men and accurse them 
 to hell. Or again, that He wills to be moved to mercy by His 
 Son's taking upon Him their condemnation, and by the sight 
 of His suffering upon the cross, and of His blood. Who that 
 possesses any enlightened reason does not see that the Deity 
 could not say to another coequal Deity, " I do not pardon them, 
 but I impute to them Thy merit ?" Or, " Now let them live 
 as they please ; only let them believe this and they shall be 
 saved." Besides many other absurdities. 
 
 46. The reason why these absurdities have not been seen is 
 that they have induced a blind faith, and have thereby shut 
 men's eyes, and stopped up their ears. Shut men's eyes and 
 stop up their ears, that is, contrive that they do not exercise 
 thought from any understanding, and then say whatever you 
 please to persons on whom some idea of eternal life has been 
 imprinted, and they will believe it ; even if you should say that 
 God is capable of being angry and of breathing vengeance ; 
 that God is capable of inflicting eternal condemnation on any 
 one ; that God wills to be moved to mercy through the blood of 
 His Son ; that He will impute and attribute this to man as 
 merit and as man's ; and that He will save him by his merely 
 thinking so. Or again, that one God could bargain such things 
 with another God of the one essence, and impose them upon 
 Him ; and other things of the same kind. But open your eyes 
 and unstop your ears, that is, think about these things from 
 understanding, and you will see their incongruity with the real 
 truth. 
 
20 DOCTRINE OF FAITH [N. 47 
 
 47. Shut men's eyes and stop up their ears, and contrive that 
 they do not think from any understanding, and can you not 
 then lead them to believe that God has given all His authority 
 to a man, to be as God upon earth ? Can you not lead them 
 to believe that the dead are to be addressed in prayer ? that 
 men are to bare their heads and bend their knees before their 
 images ? and that their lifeless bodies, their bones, and their 
 graves, are holy and are to be venerated ? But if you open your 
 eyes and unstop your ears, that is, think about these things 
 from some understanding, -will you not behold preposterous 
 absurdities that human reason must abhor ? 
 
 48. When these things and others like them are received by 
 a man whose understanding has been closed up by his religion, 
 may not the temple in which he performs his worship be com- 
 pared to a den or cavern under-ground, where he does not know 
 what the objects are of which he catches sight ? And may not 
 his religion be compared to dwelling in a house that has no win- 
 dows ? and the voice of his worship to sound, and not to speech ? 
 With such a man an angel of heaven can hold no converse, be- 
 cause the one does not understand the language of the other. 
 
 VII. 
 
 In the Woed thet who aeb in Faith sepakatbd fkom 
 Chakitt abb kbpbesentbd by the Philistines. 
 
 49. In the Word all the names of nations and peoples, and 
 also those of persons and places, signify the things of the church. 
 The church itself is signified by " Israel" and " Judah," be- 
 cause it was instituted among them ; and various religious prin- 
 ciples are signified by the nations and peoples around them, 
 those accordant with the church by the good nations, and those 
 discordant with it by the evil nations. There are two evil 
 religious principles into which every church in course of time 
 
N. 49] DOCTRINE OF FAITH 21 
 
 degenerates, one that adulterates its goods, and the other that 
 falsifies its truths. That which adulterates the goods of the 
 church springs from the love of rule, and that which falsifies 
 the truths of the church springs from the conceit of self-intel- 
 ligence. The religious principle that springs from the love of 
 rule is meant in the Word by " Babylon," and that which springs 
 from the conceit of self-intelligence is meant in the Word by 
 "Philistia." Who at the present day belong to Babylon is 
 known, but not who belong to Philistia. To Philistia belong 
 those who are in faith and not in charity. 
 
 50. That they belong to Philistia who are in faith and not 
 in charity, is evident from various things said in the Word 
 about the Philistines, when understood in the spiritual sense, 
 as well from their strife with the servants of Abraham and of 
 Isaac (recorded in Gen. xxi. and xxvi.), as from their wars with 
 the sons of Israel (recorded in the book of Judges, and in the 
 books of Samuel and of Kings) ; for in the spiritual sense all 
 the wars described in the Word involve and signify spiritual 
 wars. And as this religion, namely, faith separated from 
 charity, is continually desiring to get into the church, the Phi- 
 listines remained in the land of Canaan, and often harried the 
 sons of Israel. 
 
 51. As the Philistines represented those who are in faith 
 separated from charity, they were called " the uneircumcised," 
 by whom are meant those who are devoid of spiritual love, and 
 consequently are in natural love only : spiritual love is charity. 
 The reason such were called the uneircumcised is that by the 
 circumcised are meant those who are in spiritual love. (That 
 the Philistines are called the " uneircumcised," see 1 Sam. xvii. 
 26, 36 ; 2 Sam. i. 20 ; and elsewhere.) 
 
 52. That those who are in faith separated from charity were 
 represented by the Philistines, is evident not only from their 
 wars with the sons of Israel, but also from many other things 
 recorded about them in the Word, such as that about Dagon 
 their idol, and about the hemorrhoids and mice with which they 
 were smitten and infested for placing the ark Ln the temple of 
 
22 DOCTRINE OF FAITH [N. 52 
 
 their idol, and from other things occurring at the same time, as 
 recorded in 1 Sam. v. and vi. ; and likewise from what is said 
 about Goliath, who was a Philistine, and was slain by David, 
 as related in 1 Sam. xvii. For Dagon from the navel upward 
 was like a man, and below was like a fish, and thus represented 
 their religion, in that from faith it was as it were spiritual, but 
 was merely natural from having no charity. The "hemor- 
 rhoids" with which they were smitten, signified their filthy 
 loves. The " mice" by which they were infested, signified the 
 devastation of the church through falsifications of truth. And 
 " Goliath" whom David slew, represented their conceit of self- 
 intelligence. 
 
 53. That those who are in faith separated from charity 
 were represented by the Philistines, is evident also from the 
 prophetic parts of the Word where they are treated of, as from 
 the following : — 
 
 Against the Philistines : Behold, waters rise up out of the north, 
 and shall become an overflowing stream, and shall overflow the land and 
 the fullness thereof, the city and them that dwell therein, so that men 
 shall cry, and that every inhabitant of the land shall howl. Jehovah 
 shall lay waste the Philistines {Jer. xlvii. 1, 2, 4). 
 
 The " waters that rise up out of the north," are falsities from 
 hell ; their " becoming an overflowing stream, and overflowing 
 the land and the fullness thereof," signifies the laying waste 
 of all things of the church through these falsities ; the " city 
 and them that dwell therein," signifies the laying waste of all 
 things of its doctrine ; that " men shall cry, and that every 
 inhabitant of the land shall howl," signifies a lack of all truth 
 and good in the church ; " Jehovah shall lay waste the Philis- 
 tines," signifies the destruction of such. In Isaiah : — 
 
 Rejoice not thou, all Philistia, because the rod that smote thee is broken ; 
 for out of the serpent's root shall come forth a basilisk, whose fruit shall 
 be a flying fire-serpent (xiv. 29). 
 
 " Rejoice not thou, all Philistia," signifies let not those who are 
 in faith separated from charity rejoice that they still remain ; 
 
N. 53] DOCTRINE OF FAITH 23 
 
 " for out of the serpent's root shall go forth a basilisk," signi- 
 fies the destruction of all truth in them by the conceit of self- 
 intelligence ; " whose fruit shall be a flying fire-serpent," sig- 
 nifies reasonings from falsities of evil against the truths and 
 goods of the church. 
 
 54. That circumcision represented purification from evils 
 belonging to love merely natural, is evident from these pas- 
 sages : — 
 
 Circumcise your heart, and take away the foreskins of your heart, lest 
 Mine anger go forth because of the evil of your doings {Jer. iv. 4). 
 
 Circumcise therefore the foreskin of your heart, and be no more stiff- 
 necked (Betit. X. 16). 
 
 To " circumcise the heart" or " the foreskin of the heart," is to 
 purify one's self from evils. On the contrary therefore, one 
 who is " rmeircumeised" or " foreskinned" means one not puri- 
 fied from the evils of love merely natural, thus one who is not 
 in charity. And as one who is unclean in heart is meant by 
 " one uncircumcised," it is said : — 
 
 No [son of a stranger] uncircumcised in heart, and uncircumcised in 
 flesh, shall enter into My sanctuary (Ezek. xliv. 9). 
 
 No uncircumcised person shall eat the passover (Exod. xii. 48). 
 
 And that such a one is condemned (Ezek. xxviii. 10 ; xxxi. 18 ; xxxii. 
 19). 
 
 VIII. 
 Those who aee in Faith sepakatbd from Chaeitt are 
 
 MEANT BY THE DbAGON IN THE EeVELATION. 
 
 55. It has been said above that in course of time every 
 church falls away into two general religious principles that are 
 evil, one springing from the love of rule, and the other from 
 the conceit of self-intelligence, and that in the Word the former 
 is meant and described by " Babylon," and the latter by " Phi- 
 listia." Now as the Revelation treats of the state of the Chris- 
 tian Church, especially such as it is at its end, it therefore 
 
24 DOCTRINE OF FAITH [N. 55 
 
 treats both generally and specifically of these two evil religious 
 principles. The religious principle meant by " Babylon" is de- 
 scribed in chapters xvii. xviii. xix., and is there the "harlot 
 sitting upon the scarlet beast ;" and that meant by " Philistia" 
 is described in chapters xii. xiii., and is there the " dragon," 
 also the " beast that came up out of the sea," and the " beast 
 that came up out of the earth." That this religious principle 
 is meant by the dragon and his two beasts could not heretofore 
 be known, because the spiritual sense of the Word was not 
 opened, and therefore the Revelation has not been understood, 
 and especially because the religious principle of faith sepa- 
 rated from charity has so prevailed in the Christian world that 
 no one was able to see it, for every evil religious principle 
 blinds the eyes. 
 
 56. That the religious principle of faith separated from 
 charity is meant and described in the Revelation by the dragon 
 and his two beasts has not only been told me from heaven, but 
 has also been shown me in the World of Spirits, which lies be- 
 neath heaven. Those in this separated faith, when assembled 
 together, I have seen appearing like a great dragon with a tail 
 outstretched toward the sky ; and others of the same descrip- 
 tion I have seen singly appearing like dragons. For there 
 are appearances of this nature in the world of spirits on ac- 
 count of the correspondence of spiritual things with natural. 
 For this reason the angels of heaven call such persons dragon- 
 ists. There is however more than one kind of them; some con- 
 stitute the head of the dragon, some its body, and some its tail. 
 They who constitute its tail are they who have falsified all the 
 truths of the Word, and it is therefore said of the dragon in the 
 Revelation that with its tail it drew down the third part of the 
 stars of heaven. The " stars of heaven" signify knowledges 
 of truth, and a " third part" signifies all. 
 
 57. Inasmuch as the dragon in the Revelation means those 
 who are in faith separated from charity, and as hitherto this 
 has not been known, being indeed actually hidden through a 
 lack of knowledge of the spiritual sense of the Word, a gen- 
 
N. 57] DOCTRINE OF FAITH 25 
 
 eral exposition shall here be given of what is said in the 
 twelfth chapter about the dragon. 
 
 58. In Bev. xii. it is said : — 
 
 A great sign was seen in heaven, a woman encompassed with the sun, 
 and the moon under her feet, and upon her head a crown of twelve stars ; 
 and she being with child, cried, travailing in birth, and in pain to be de- 
 livered. And another sign was seen in heaven ; and behold a great red 
 dragon, having seven heads and ten horns, and upon his heads seven dia- 
 dems. And his tail drew the third part of the stars of heaven, and did 
 cast them into the earth. And the dragon stood before the woman who 
 was ready to be delivered, that when she was delivered, he might devour 
 her child. And she brought forth a man child, who was to pasture all 
 the nations with a rod of iron ; and her child was caught up unto God, 
 and unto his throne. And the woman fled into the wilderness, where she 
 hath a place prepared of God, that they may nourish her there a thou- 
 sand two hundred and sixty days. And there was war in heaven ; iWi- 
 chael and his angels fought with the dragon, and the dragon fought and 
 his angels ; and they prevailed not, neither was their place found any 
 more in heaven. And when the dragon saw that he was cast into the 
 earth, he persecuted the woman who brought forth the man child. And 
 unto the woman were given two wings of the great eagle, that she might 
 fly into the wilderness into her place, where she would be nourished for 
 a time, and times, and half a time, from the face of the serpent. And 
 the serpent cast out of his mouth water as a flood after the woman, that 
 he might cause her to be carried away by the flood. And the earth 
 helped the woman, and the earth opened her mouth, and swallowed up 
 the flood that the dragon cast out of his mouth. And the dragon was 
 wroth with the woman, and went away to make war with the remnant 
 of her seed, who keep the commandments of God, and hold the testi- 
 mony of Jesus Christ (Rev. xii. 1-8, 13-17). 
 
 59. The exposition of these words is as follows: "A great 
 sign was seen in heaven," signifies a revelation by the Lord con- 
 cerning the church to come, and concerning the reception of its 
 doctrine, and those by whom it will be assailed. The " woman 
 encompassed with the sun, and the moon under her feet," sig- 
 nifies a church that is in love and in faith from the Lord; 
 " and upon her head a crown of twelve stars," signifies wisdom 
 and intelligence from Divine truths in the men of that church ; 
 " and she being with child," signifies its nascent doctrine ; 
 " cried, travailing in birth, and in pain to be delivered," signifies 
 
26 DOCTRINE OF FAITH [N. 59 
 
 resistance by those who are in faith separated from charity. 
 " And another sign was seen in heaven," signifies further rev- 
 elation ; " and behold, a great red dragon," signifies faith sep- 
 arated from charity ; he is said to be " red" from love that is 
 merely natural ; " having seven heads," signifies a false under- 
 standing of the Word ; " and ten horns," signifies power in 
 consequence of its reception by many ; " and upon his heads 
 seven diadems," signifies falsified truths of the Word ; " and 
 his tail drew the third part of the stars of heaven, and did 
 cast them into the earth," signifies the destruction of all knowl- 
 edges of truth. " And the dragon stood before the woman that 
 was ready to be delivered, that when she was delivered, he 
 might devour her child," signifies their hatred, and their inten- 
 tion to destroy the doctrine of the church at its birth. " And 
 she brought forth a man child," signifies the doctrine ; " who 
 was to pasture all the nations with a rod of iron," signifies that 
 this doctrine will convince by the power of truth natural from 
 spiritual ; " and her child was caught up unto God and iinto 
 His throne," signifies the protection of the doctrine by the Lord, 
 from heaven. " And the woman fled into the wilderness," sig- 
 nifies the church among a few ; " where she hath a place pre- 
 pared of God," signifies the state of it such that provision may 
 meanwhile be made for its existing with many ; " that they may 
 nourish her there a thousand two hundred and sixty days," 
 signifies until it grows to its appointed state. " And there was 
 war in heaven ; Michael and his angels fought with the dragon ; 
 and the dragon fought and his angels," signifies dissent and 
 battling by those who are in faith separated from charity 
 against those who are in the doctrine of the church respecting 
 the Lord and the life of charity ; " and they prevailed not," sig- . 
 nifies that they were overcome ; " neither was their place found 
 any more in heaven," signifies that they were cast down thence. 
 " And when the dragon saw that he was cast into the earth, 
 he persecuted the woman who brought forth the man child," 
 signifies the infestation of the church by those in faith sepa- 
 rated from charity, on account of its doctrine. " And unto the 
 
N. 59] DOCTRINE OF FAITH 27 
 
 woman were given two wings of the great eagle, that she might 
 fly into the wilderness into her place,'' signifies cautious care 
 and foresight while the church is as yet among few ; " where she 
 would be nourished for a time, and times, and half a time, from 
 the face of the serpent," signifies while the church is growing to 
 its appointed state. " And the serpent cast out of his mouth 
 water as a flood after the woman, that he might cause her to be 
 carried away by the flood," signifies their abundant reasonings 
 from falsities whereby to destroy the church. " And the earth 
 helped the woman, and the earth opened her mouth, and swal- 
 lowed up the flood that the dragon cast out of his mouth," signi- 
 fies that their reasonings, being from falsities, fell of themselves 
 to the ground. " And the dragon was wroth with the woman, 
 and went away to make war with the remnant of her seed," 
 signifies their persistent hatred; "who keep the command- 
 ments of God, and hold the testimony of Jesus Christ," signi- 
 fies against those who live the life of charity, and believe in 
 the Lord. 
 
 60. The next chapter (Rev. xiii.) treats of the dragon's two 
 beasts, the first seen coming up out of the sea, in verses 1-10, 
 and the other one out of the earth, in verses 11-18. That 
 these are the dragon's beasts is evident from verses 2, 4, and 
 11. The first beast signifies faith separated from charity in 
 respect to confirmations of it from the natural man. The other 
 beast signifies faith separated from charity in respect to confir- 
 mations of it from the Word, which also are falsifications of 
 truth. As the exposition of these passages contains the argu- 
 mentations of those who are in such faith, and would be too 
 tedious if set forth in detail, I pass it by, and merely give the 
 exposition of the concluding words : — 
 
 He that hath understanding, let him count the number of the beast ; 
 for it is the number of a man ; and his number is six hundred and sixty- 
 six (verse 18). 
 
 " He that hath understanding, let him count the number of the 
 beast," signifies let those who are in enlightenment examine 
 
28 DOCTRINE OF FAITH [N. 60 
 
 the nature of the confirmations of that faith manufactured 
 from the Word ; " for it is the number of a man," signifies that 
 the nature of these confirmations is one of self-intelligence ; 
 " and his number is six hundred and sixty -six," signifies all the 
 truth of the Word in a falsified condition. 
 
 IX. 
 
 Those who aee in Faith separated from Charity are 
 MEANT BT THE " GoATs" IN Daniel AND IN Mattliew. 
 
 61. That the " he-goat" in Dan. viii., and the " goats" in Matt. 
 XXV. mean those in faith separated from charity, is evident 
 from the fact that they stand contrasted with the " ram" and 
 the " sheep," by which are meant those who are in charity. 
 Por in the Word the Lord is called the " Shepherd," the church 
 the " fold," and the men of the church taken collectively the 
 " flock," and individually, " sheep." And as the " sheep" are 
 those in charity, the " goats" are those who are not in charity. 
 
 62. That those in faith separated from charity are meant by 
 the " goats" shall now be shown. 
 
 i. From experience in the spiritual world. 
 
 ii. From the Last Judgment, and the character of those upon 
 whom it was executed. 
 
 iii. From the description in Daniel of the combat between 
 the ram and the he-goat. 
 
 iv. Lastly, from the neglect of charity by those of whom 
 mention is made in Maiihew. 
 
 63. i. That those ivho are in faith separated from, charity are 
 meant in the Word by " goats" shown from experience in the 
 spiritual world. In the spiritual world there appear all things 
 that are in the natural world. There appear houses and pal- 
 aces. There appear paradises and gardens, and in them trees 
 of every kind. There appear fields and meadow-land, plains 
 and grassy swards, flocks and herds, all precisely like those on 
 
N. 63] DOCTRINE OF FAITH 29 
 
 our earth, there being no difference except that the latter are 
 from a natural origin, while the former are from a spiritual 
 origin. And therefore angels, being spiritual, behold the things 
 which are of spiritual origin, just as men do those of natural 
 origin. [2] AH things that appear in the spiritual world are 
 correspondences, for they correspond to the affections of the 
 angels and spirits. For this reason they who are in the love 
 of what is good and true, and consequently in wisdom and in- 
 telligence, dwell in magnificent palaces that are surrounded by 
 paradises full of correspondent trees, around which again are 
 fields and plains with flocks lying there, and these are appear- 
 ances. With those however who are in evil affections there are 
 correspondences of an opposite character ; such are either in 
 hells confined in workhouses that are windowless, and yet have 
 light in them like that of a will-o'-the-wisp, or else they are 
 in deserts and dwell in hovels surrounded by an unbroken 
 barrenness where there are serpents, dragons, screech-owls, and 
 many other creatures that correspond to their evils. [3] Be- 
 tween heaven and hell there is an intermediate place called the 
 World of Spirits, into which every human being comes imme- 
 diately after death, and where one person has intercourse with 
 another just as among men on earth. Here too all things that 
 appear are correspondences. Here too appear gardens, groves, 
 forests of trees and shrubs, and flowery and grassy plains, to- 
 gether with beasts of various kinds, both gentle and savage, 
 all in correspondence with the affections of those who dwell 
 there. [4] There have I often seen sheep and goats, and com- 
 bats between them like that described in Dan. viii. I have 
 seen goats with horns bent forward and bent backward, and 
 I have seen them attack the sheep with fury. I have seen 
 goats with two great horns with which they violently struck 
 the sheep. And when I looked to see what these things meant, 
 I saw some who were disputing about charity and faith ; and 
 from this it was evident that faith separated from charity was 
 what appeared as a goat, and that charity from which is faith 
 was what appeared as a sheep. And as I have seen such things 
 
30 DOCTRINE OF FAITH [N. 03 
 
 often I have come to know with certainty that those who are 
 in faith separated from charity are meant in the Word by 
 " goats." 
 
 64. ii. That those in faith separated from chanty are meant 
 in the Word by " goats," shown from the Last Judgment and 
 the character of those upon whom it loas executed. The Last 
 Judgment was executed upon no others than those who in ex- 
 ternals had been moral, but in internals had not been spiritual, 
 or but little spiritual. As to those who had been evil in both 
 externals and internals, they had been cast into hell long be- 
 fore the Last Judgment, while those who had been spiritual in 
 externals and at the same time in internals had also long 
 before that event been uplifted into heaven ; and the Last 
 Judgment was not executed upon those in heaven, nor upon 
 those in hell, but upon those who were midway between the 
 two, where they had made for themselves imaginary heavens. 
 That the Last Judgment was executed upon these exclusively, 
 may be seen in the short work on the Last Judgment (n. 69 
 and 70) ; and still further in the Continuation of the Last 
 Judgment (n. 16-19), where it treats of the Judgment upon 
 the Eeformed, of whom those who had been in faith separated 
 from charity in their life as well as in their doctrine, were cast 
 into hell, while those who had been in that same faith as to 
 their doctrine only, and in their life had been in charity, were 
 uplifted into heaven ; from which it was evident that none but 
 these were meant by the " goats" and the " sheep" in Matt. 
 XXV. where the Lord is speaking of the Last Judgment. 
 
 65. iii. That those in faith separated from charity are meant 
 in the Word by "goats," shown from the description in Daniel of the 
 combat between the ram, and the he-goat. In the book of Daniel 
 all things treat, in the spiritual sense, of the things of heaven 
 and the church, as do all things in the imiversal Holy Scrip- 
 ture (as is shown in the Doctrine of the New Jerusalem concern- 
 ing the Holy Scripture, n. 6-26). So therefore does what is said 
 in Daniel about the combat of the ram and the he-goat, which 
 in substance is as follows : — 
 
N. 65] DOCTRINE OF FAITH 31 
 
 In vision I saw a ram that had two high horns, and the higher one came 
 up last, and I saw that with the horn he pushed westward, and north- 
 ward, and southward, and magnified hunself . Afterwards I saw a he- 
 goat coming from the west over the faces of the whole earth, that had a 
 horn between his eyes, and he ran at the ram with the fury of his strength, 
 and brolie his two horns, cast him to the earth, and trampled upon him. 
 But the great horn of the he-goat was brolcen, and instead of it there came 
 up four horns, and out of one of them came forth a little horn, that grew 
 exceedingly toward the south, and toward the sunrise, and toward the 
 beauteous land, and even to the army of the heavens, and he cast down 
 some of the army, and of the stars, to the earth, and trampled upon 
 them. Yea, he exalted himself even to the prince of the army, and 
 from him the continual sacrifice was taken away, and the dwelling-place 
 of his sanctuaiy was cast down, because he cast down the truth to the 
 earth. And I heard a holy one saying. How long shall be this vision, the 
 continual sacrifice, and the wasting transgression, that the holy place 
 and the army shall be given to be trampled upon ? ' And he said, Until 
 evening morning ; then shall the holy place be made righteous {Ban. viii. 
 2-14). 
 
 66. It is very evident that this vision foretells future states 
 of the church, for it is said that the continual sacriiice was 
 taken away from the prince of the army, that the dwelling- 
 place of his sanctuary was cast down, and that the he-goat cast 
 down the truth to the earth, besides that a holy one said, " How 
 long shall be this vision, the continual sacrifice, and the wasting 
 transgression, that the holy place and the army shall be given 
 to be trampled upon ?" and that the answer was, " Until even- 
 ing morning ; then shall the holy place be made righteous ;" 
 for " evening" means the end of the church when there will be 
 a new church. The " kings of Media and Persia," spoken of 
 in the same chapter, mean the same as the " ram ;" and the 
 " king of Greece" means the same as the " he-goat." For the 
 names of the kings, nations, and peoples, and also those of 
 persons and places, mentioned in the Word, signify the things 
 of heaven and of the church. 
 
 67. The exposition of the foregoing prophetic utterances is 
 as follows : — The " ram that had two high horns, the higher of 
 which came up last," signifies those who are in faith from 
 charity ; his " pushing with it westward, northward, and south- 
 
32 DOCTRINE OF FAITH [N. 67 
 
 ward," signifies the dispersing of what is evil and false ; his 
 " magnifying himself," signifies growth ; the " he-goat coming 
 from the west over the faces of the whole earth," signifies those 
 who are in faith separated from charity, and the invasion of 
 the church by them ; the " west" being the evil of the natu- 
 ral man ; that " had a horn between his eyes," signifies self- 
 intelligence ; that he " ran at the ram with the fury of his 
 strength," signifies impetuously attacking charity and the faith 
 of charity ; that he " broke the ram's two horns, cast him down 
 to the earth, and trampled upon him," signifies scattering to 
 the winds both charity and faith, for whoever does this to 
 charity does it to faith also, because these make a one ; that 
 the " great horn of the he-goat was broken," signifies the non- 
 appearing of self-intelligence ; that " instead of it there came 
 up four horns," signifies applications of the sense of the letter 
 of the Word by way of confirmation ; and that " out of one of 
 them there came forth a little horn," signifies an argumenta- 
 tion that no one is able of himself to fulfill the law, and do 
 what is good ; that " this horn grew toward the south, toward 
 the sunrise, and toward the beauteous land," signifies a rising 
 up thereby against all things of the church ; " and unto the 
 army of the heavens, and he cast down some of the army, and 
 of the stars, and trampled upon them," signifies the destruc- 
 tion in this manner of all the knowledges of good and truth 
 pertaining to charity and faith ; that he " exalted himself to 
 the prince of the army, and from him was taken away the con- 
 tinual sacrifice, and the dwelling-place of his sanctuary," sig- 
 nifies that in this way this principle ravaged all things that 
 pertain to the worship of the Lord and to His church ; that he 
 " cast down the truth to the earth," signifies that it falsified the 
 truths of the Word ; " evening morning, when the holy place 
 shall be made righteous," signifies the end of that church, and 
 the beginning of a new one. 
 
 68. iv. That those in faith separated from charity are meant 
 hy " goats," shown from the neglect of charity by those of whom 
 mention is made in Matthew. That the " goats" and " sheep" 
 
N. 68] DOCTRINE OF FAITH 33 
 
 ia Matt. xxv. 31-46 mean the very same persons as those meant 
 by the " he-goat" and " ram" in Dan. viii. is evident from the 
 fact that works of charity are recounted to the sheep, and it 
 is said that they had done them, and that the same works of 
 charity are recounted to the goats, and it is said that they had 
 done them not, and that the latter are condemned on that ac- 
 count. For works are neglected by those who are in faith sep- 
 arated from charity, in consequence of their denying that there 
 is anything of salvation or of the church therein ; and when 
 charity, which consists in works, is set aside in this way, faith 
 also falls to the ground, because faith is from charity ; and 
 when there are no charity and faith there is condemnation. If 
 all the evil had been meant there by the goats, there would not 
 have been recounted the works of charity they had not done, 
 but the evils they had done. The same persons are meant by 
 the " he-goats" also in Zeehariah : — 
 
 Mine anger was kindled against the shepherds, and I will visit upon the 
 he-goats (x. 3). 
 
 And in Ezehiel : — 
 
 Behold, I judge between cattle and cattle, between the rams and the he- 
 goats. Is it a small thing to you that ye have eaten up the good pasture, 
 but ye must also tread down with your feet the residue of the pastures ? 
 ye have pushed all the feeble sheep with your horns, till ye have scat- 
 tered them abroad ; therefore will I save My flock, that it may no more 
 be for a prey (xxxiv. 17, 18, 21, 22, etc.). 
 
 X. 
 
 Faith separated from Charity destroys the Church 
 
 AND ALL things THAT BELONG TO IT. 
 
 69. Faith separated from charity is no faith, because charity 
 is the life of faith : its soul, and its essence. And where there 
 is no faith because no charity, precisely there there is no church. 
 And therefore the Lord says : — 
 
 20 
 
34 DOCTRINE OF FAITH [N. 69 
 
 When the Son of man cometh shall He find faith on the earth ? {Luke 
 xviii. 8). 
 
 70. At times I have heard the goats and the sheep holding 
 a colloquy as to whether those who have confirmed themselves 
 in faith separated from charity possess any truth ; and as they 
 said that they possessed a great deal, the matter in dispute 
 was submitted to an examination. They were then questioned 
 as to whether they knew what love is, what charity is, and 
 what good is ; and as these were the things that they had set 
 aside, the only reply they could make was that they did not 
 know. They were questioned as to what sin is, as to what 
 repentance is, and what the remission of sins ; and as they 
 replied that those who have been justified through faith have 
 their sins remitted so that they no longer appear, it was 
 avouched to them, " This is not the truth." They were ques- 
 tioned as to what regeneration is, and they replied either that 
 it is baptism, or that it is the remission of sins through faith. 
 It was avouched to them that " this is not the truth." They 
 were questioned as to what the spiritual man is, and they 
 replied that it is one who has been justified through the con- 
 fession of their faith. But it was avouched to them that " this 
 is not the truth." They were questioned concerning redemp- 
 tion, concerning the union of the Father and the Lord, and 
 concerning the unity of God, and they gave answers that were 
 not truths. Not to mention other points concerning which they 
 were questioned. After these interrogatories and the replies, 
 the matter in dispute came to judgment, and the judgment was 
 that those who have confirmed themselves in faith separated 
 from charity do not possess any truth. 
 
 71. That such is the case cannot be credited by them while 
 they are in the natural world, because those who are in falsi- 
 ties see no otherwise than that falsities are truths, and that it 
 is not a matter of much consequence to know more than what 
 belongs to their faith. And as their faith is divorced from the 
 understanding (for it is a blind faith) they make no investi- 
 gation into this matter, which is one that can be investigated 
 
N. 71] DOCTRINE OF FAITH 35 
 
 solely from the Word by the means of an enlightening of the 
 understanding. The truths therefore that are in the Word 
 they turn into falsities by thinking of faith when they see 
 mention made of " love," " repentance," the " remission of 
 sins," and many other things that must belong to action. 
 
 72. But I wish to say emphatically that it is those who have 
 confirmed themselves by both doctrine and life in faith alone 
 who are of this character, and by no means those who, although 
 they have heard and have believed that faith alone saves, have 
 nevertheless shunned evils as sins. 
 
INDEX OF SCEIPTUEE PASSAGES* 
 
 Note. — In this Index, 
 Full-faced figures 1,3, designate verses fully quoted ; 
 
 preceded by points 1, show that beginning of yerse is not giyen ; 
 
 with points above i, that the middle part is not given ; 
 
 with points following. . 1.., that the end of the verse is not given. 
 The omission of one word is indicated by one dot ; of two or three words, by 
 
 two dots ; of four or more words, by three dots. 
 
 Italic figures i, S, designate verses given in substance. 
 
 Figures in parentheses (1, 3) , indicate verses merely referred to. 
 
 GENESIS. 
 
 iii. ...15..., 
 M, .24, 
 V. (21-24), 
 vi. ...3..., 
 
 . L. 
 
 . S. 
 . S. 
 . L. 
 
 19 
 97 
 21 
 60 
 
 Xiv. 18-W S. 101 
 
 xxi. Chap, cited, F. 50 
 
 xxvi. Chap, cited, F. 50 
 
 xli. 8, L. 48 
 
 xlv. ...27 L. 47 
 
 xlviii. 5, 11 S. 79 
 
 EXODUS. 
 
 xli. ...48, E. 54 
 
 xlx. 10, 11, IS Life 69 
 
 12,13,20-23 Life 69 
 
 16, 18 Life 59 
 
 XX. 2-17 Life 59 
 
 12..., 13-16 S. 68 
 
 EXODUS (Continued). 
 
 xxiv. 2,2 Life 59 
 
 4-10, Life 60 
 
 .8, (9), 10 L. 39 
 
 XXV. 1 to end, Life 69 
 
 16 Life 59 
 
 17-«1, Life 69 
 
 lS-21 S. 97 
 
 22 Liie 69, S. 97 
 
 xxvi. 1 to end, Life 59 
 
 1 Life 61 
 
 1, SI S. 97 
 
 1,S1,SS S. 46 
 
 SS Life 59 
 
 xxviii. .3 L. 48 
 
 .6..,i5..., 17-19, .21 
 29 30..., 20 
 
 xxxi. S 
 
 !:}■ 
 
 • Arranged and edited by the Eev. C. G. Hubbell. Originally compiled by the 
 Rev. Samuel H. Worcester for each of the Four Doctrines separately. Here his four 
 Indexes are combined In one, and the titles are abbreviated as follows ; 
 L. for the Doctrine of the Lord ; 
 S. for the Doctrine of the Holy Scripture; 
 Life for the Doctrine of Life; 
 F. for the Doctrine of Faiih. 
 
INDEX OP SCRIPTURE PASSAGES 
 
 EXODUS (^Continued). 
 
 xxxi. 15, Life 59 
 
 xxxli. 12, 14, S. 51 
 
 15, 16 Lile 59 
 
 xxxiT. IS S. 101 
 
 ZS Life 61 
 
 29-35 Life 59 
 
 xxxvii. 9, S. 97 
 
 xl. I7-2S, Life 59 
 
 20, Life 59 
 
 SS, Life 59 
 
 LEVITICUS. 
 
 vi. (9) L. 9 
 
 (14) L. 9 
 
 (25) L. 9 
 
 Tii. (1-11) L. 9 
 
 (37) L. 9 
 
 X. 6, S. 49 
 
 xiT. (2) L. 9 
 
 xvi. 2-lU, ff., Life 59 
 
 XTiii. 5, Life 39 
 
 xix. .37 Life 2 
 
 XX. (5) Life 79 
 
 .8 Life 2 
 
 xxi. 5 S. 35 
 
 10 S. 35 
 
 xxii. .31.., Life 2 
 
 xxvi. 4-i6 Life 2 
 
 26 Life 61 
 
 NUMBERS. 
 
 ii. 1 to end Life 59 
 
 V. 14 L. 48 
 
 (29, 30) L. 9 
 
 vi. 1-21 S. 49 
 
 (13,21) L. 9 
 
 vii. 89 S. 97, Life 59 
 
 ix. 15 to eiid Life 59 
 
 X. SS Life 60 
 
 35, 36 Life 59 
 
 xiv. 14 Life 59 
 
 18 S. 51 
 
 (33) Life 79 
 
 NUMBERS (Continued). 
 
 XY. SS,S9 Life 2 
 
 (39) Life 79 
 
 X¥i. ...22 L. 49 
 
 xxi. ...14, 15 S. 103 
 
 (14, 15,27-30) S. 103 
 
 27-30 S. 103 
 
 xxii. (13, 18) S. 101 
 
 40 S. 101 
 
 xxiii. 1, 2, 14, 29, SO, S. 101 
 
 (3,5,8,16,26) S. 101 
 
 (7-10,18-24) S. 101 
 
 7,18 S. 103 
 
 17 S. 101 
 
 19 S. 51 
 
 xxiv. (1, 13) S. 101 
 
 (3-9,16-24) S. 101 
 
 S, 15 S. 103 
 
 XXT. I-S, S. 101 
 
 xxTiii. (18) L. 49 
 
 DEUTERONOMY. 
 
 i. 33 Life 59 
 
 ii. ...30 L. 48 
 
 iv. 11 Life 59 
 
 13 Life 61 
 
 IS, £3 Life 60 
 
 V. 2, 3 Life 60 
 
 6-n, Life 59 
 
 2X-26 Life 59 
 
 vi. 4., .5, L. 45 
 
 vii. 5 S. 101 
 
 ix. (5, 6) S. 51 
 
 9 Life 60 
 
 10 Life 59 
 
 X. 4 Life 61 
 
 6 Life 59 
 
 .16 F. 54 
 
 xii. 3 S. 101 
 
 xviii. 15-19, L. 15 
 
 xxiv. 16 S. 51 
 
 xxxi. .9..., (11), 26..., L. 9 
 
 xxxii. (7, 8) S. 101 
 
INDEX OP SCRIPTURE PASSAGES 
 
 DEUTERONOMY (Cmtinued). 
 xxxii. ..20, 26, 28, ) 
 
 y s. 51 
 
 32-34, 35..., J 
 
 xxxiii. 13-17, S. 79 
 
 ..i'i S. 85 
 
 M S. 2 
 
 xxxiT. ...9 L. 48 
 
 JOSHUA. 
 
 ill. 1-17 Life 59 
 
 11 Life 60 
 
 iv. B-20 Life 59 
 
 Ti. 1-m, Life 59 
 
 X. ...12, ...13 S. 103 
 
 JUDGES. 
 
 xvi. ...17 S. 49 
 
 1 SAMUEL. 
 
 lii. 1-8 S. 29 
 
 V. 1 to end S. 23 
 
 1-i Life 59 
 
 Chap, cited F. 52 
 
 vi. 19, Life 59 
 
 Chap, cited F. 52 
 
 XV. 29, S. 51 
 
 xvii. (26, 36) P. 51 
 
 Chap, cited P. 52 
 
 XX. 5, l^li, S. 29 
 
 2 SAMUEL. 
 
 i. .17.., 18 S. 103 
 
 (20) P. 51 
 
 vi. 1-19, Life 59 
 
 » Life 59 
 
 6,7 Life 69 
 
 xxii. ..2 3 L. 34, 38 
 
 Z,S , L. 34 
 
 1 KINGS. 
 
 vi. 7, 29, SO S. 47 
 
 19, ff., Life 59 
 
 2S-2S S. 97 
 
 £9,SZ,SS S. 97 
 
 viii. 3-9 Life 59 
 
 1 KINGS {Continued). 
 
 viii. 9 Life 59 
 
 19,ei Life 59 
 
 xvii. SI S. 29 
 
 xviii. Si, s. 29 
 
 XX. S5, 87, SS L. 15 
 
 xxii. 11, L. 15 
 
 2 KINGS. 
 
 i- S L. 15 
 
 il. ...15 L. 51 
 
 IS, Si, S. 35 
 
 xxii, .8 11 L. 9 
 
 xxiii. Hi, L. 9 
 
 PSALMS. 
 
 ii. .6, 7, ..8, 12..., L. 6 
 
 7, 12 L. 19 
 
 viii. 5, 6 L. 6 
 
 XV. 1, 2..., 3 Life 84 
 
 xvii. .31 L. 45 
 
 xvUi. 4..., 5, .14, 37., ] 
 
 38 39 40..., [ ....L. 14 
 
 .42, ...43, (44), I 
 
 9..., 10 S. 97 
 
 ...43, L. 14, S. 86 
 
 xix. ...ii L. 34, 38 
 
 li L. 34 
 
 xxiv. 7,8, L. 33 
 
 7, 8, 9, 10 L. 38 
 
 xxix. 3, 5, 6-9, S. 18 
 
 xxxi. ...5, 5 L. 38, 49 
 
 xxxii. ...2,2 L. 48, S. 90 
 
 xxxiii. 10 S. 86 
 
 XXXV. 19 L. 10 
 
 xxxvi. 6 S. 85 
 
 xxxvii. .6 S. 85 
 
 xli. (13) L. 39 
 
 xliv. 14 S. 86 
 
 xlv. 1-17 L. 44 
 
 .3..., 5, 6 7 L. 14 
 
 xlvii. 3, .8..., 9. S. 86 
 
mDEX OF SCRIPTURE PASSAGES 
 
 PS AIMS {Continued). 
 
 li. 8 S. 87 
 
 10, (11), 12 L 49 
 
 17 L. 49 
 
 lix. S L. 39 
 
 Ix. ...7 S. 79 
 
 IxvU. (2),. ..3, 4 S. 86 
 
 Ixviii. (8) L. 39 
 
 Ixxii. 2, S. 85 
 
 7..., 8 L. 4 
 
 is 19 L. 39 
 
 Ixxviii. ...8 L. 48 
 
 9 S. 79 
 
 .35, L. 34, 41 
 
 35 L. 34 
 
 (35) L. 39 
 
 .39 L. 48 
 
 ...41..., L. 40 
 
 Ixxx.'i, S. 97 
 
 17, 18..., (19) L. 27 
 
 Ixxxil. 6 L- 10 
 
 Ixxxv. (11) S. 85 
 
 Ixxxix. 3, 4., .5, 19, 20, 21,1 
 
 .24, 25, 26, 27, ...28, [l. 44 
 .29, 35, 36, 37, J 
 
 14 S. 85 
 
 .25,26, .29, L. 6 
 
 .25, 26..., 27..., (36), .. L. 19 
 
 29 L. 10 
 
 xo. ...i'i, 15 S. 87 
 
 xcvi. 11 S. 87 
 
 xcvii. 3, ...3, 5, 6, L. 14 
 
 xcix. .1 S. 97 
 
 cl. 6, 7, 8 Life 84 
 
 civ. ...29 L. 47 
 
 30, L. 49 
 
 cvi. 4 5 S. 86 
 
 .33 L. 50 
 
 cviii. ...8..., S. 79 
 
 ex. i, L. 35 
 
 1,2, ...4 L. 6 
 
 PSALMS {Continued). 
 
 ex. 1, ...2,5, ..6, L. 14 
 
 ...4..., 5'. L. 19 
 
 ...4,4 S. 101, L. 10 
 
 cxiv. 7, L. 39 
 
 cxix. ...7, 164 S. 85 
 
 cxxii. (1-7) L. 64 
 
 (4, 5) L. 44 
 
 oxxx. 7, .8 L. 34, 38 
 
 7,8 L. 38 
 
 exxxii. 1.., 2, 3, i...,] 
 
 y L. 6 
 
 5,6,7, (8),9,j 
 
 .2, 3..., 5, .6 L. 39 
 
 .6..., 7 L. 41 
 
 7,8 Life 59 
 
 (8-18) L. 44 
 
 exxxTii. (4-6) L. 64 
 
 exxxix. 7 L. 60 
 
 cxlii. .3 L. 48 
 
 exliil. .4 L. 48 
 
 ...7 L, 48 
 
 cxlvi. 4 L. 48 
 
 ISAIAH. 
 
 i.'i S. 86 
 
 ...4 L. 40 
 
 10, i'i..., 13 14...) 
 
 ^Life 30 
 
 15, 16, ...18, J 
 
 16, ...18 Life 113 
 
 ...21..., S. 85 
 
 27, S. 85 
 
 ii. ...2'..., 3..., L. 39 
 
 .22 ii,.12...,20...,L. 4 
 
 iii. (1, 2, 8) S. 51 
 
 18..., L. 4 
 
 iv. 2 L. 4 
 
 2'..., 3 L. 64 
 
 5 S. 33 
 
 V. (3-6), S. 51 
 
 .16 S. 85 
 
 19 L. 40 
 
INDEX or SCRIPTURE PASSAGES 
 
 ISAIAH [Continued]. 
 
 V. 21, Life SO 
 
 .30 L. 4 
 
 vii. .14, L. 6, 19 
 
 .18..., 20..., 21 23, L. i 
 
 ix. 2, S. Ill 
 
 2..., 3'. S. 86 
 
 .6, 7..., L. 6 
 
 .6, (7) L. 19 
 
 .6.., ...7 L. 38 
 
 ...7..., S. 85 
 
 X. .3..., .26 L. 4 
 
 .5..., 6 S. 86 
 
 ..20 L. 40 
 
 .26, 27..., 28-32, .34, .. S. 15 
 
 xi. ..1 L. 19 
 
 .1 2..., L. 60 
 
 ..1, .2'. L. 38 
 
 .1, .2 5, ib L. 6 
 
 '.!..., .4 L. 4 
 
 .1 4, ...5 L. 51 
 
 (6) S. 85 
 
 .10 S. 86 
 
 .10, ii L. 4 
 
 ..ii 13, 14..., 15,16,8. 15 
 
 xii. ...3, S. 2 
 
 6, L. 40 
 
 xiii. ..6, 9 13, ...22 L. 4 
 
 9 10, .ii S. 14 
 
 xiv. 6 S. 86 
 
 29, P. 53 
 
 XV. ...2 S. 35 
 
 XTi. 1, 5 L. 6 
 
 xvii. (3) S. 79 
 
 ...4..., 7., 9 L. 4 
 
 (6) L. 39 
 
 ...6'., 7 L. 40 
 
 xvlii. 7 S. 86 
 
 xix. 14 L. 48 
 
 ISAIAH (Continued). 
 
 xix. IS..., 19..., (21),-) 
 
 y L. 4 
 
 23 24, ... J 
 
 XX. Z, S L, 16, S. 16, 35 
 
 S L. 16, S. 29 
 
 .6. L. 4 
 
 xxi. (10, 17) , L, 39 
 
 xxil. .5 L. 4 
 
 13 S. 87 
 
 xxiii. (17, 18) , Life 79 
 
 xxiv. (15) L. 39 
 
 ..21 22,23 L. 4 
 
 (21,23) S. 14 
 
 23 L. 64 
 
 XXT. .3 S. 86 
 
 ..7, S. 86 
 
 9, L. 6 
 
 .9 L. 38 
 
 .9, L. 30 
 
 .9 L. 4 
 
 xxvi. 1 L. 4 
 
 9 L. 4 
 
 xxvii. 1'..., 2., (12,13) L. i 
 
 xxTiii. (1) S. 79 
 
 5 L. 38 
 
 5..., L. 4 
 
 5', 6 L. 49 
 
 xxix. .10..., L. 48 
 
 ...14..., 15..., Life 30 
 
 18 L. 4 
 
 .19 L. 40 
 
 ..23 L. 39 
 
 (23) L. 39 
 
 .24 L. 48 
 
 XXX. ...11, 12 L. 40 
 
 .25, .26 L. 4 
 
 xxxi. i, ...2,'3'..., Life 30 
 
 .7..., L. 4 
 
 xxxii. 15..., ■ L. 49 
 
INDEX or SCRIPTURE PASSAGES 
 
 ISAIAH (Continued). 
 
 xxxiii. 5 S. 85 
 
 11 L. 48 
 
 16, 16..., Life 84 
 
 20, L. 64 
 
 xxxiv. i..., S. 86 
 
 .8 L. 4 
 
 ...16 L. 51 
 
 XXXV. ...10 S. 87 
 
 xxxvii. ...7 L. 48 
 
 16 L. 45 
 
 ...20, L. 45 
 
 (32) L. 64 
 
 xxxviii. 16 L. 48 
 
 xl. 3,5..., 10..., ii L. 6 
 
 3, 5..., 10 L. 38 
 
 3, 5..., 10 L. 30 
 
 13..., L. 60 
 
 xli. ...14 L. 34 
 
 U, L. 34 
 
 (16) L. 40 
 
 xlil. ...1 L. 50 
 
 ...l...,6', 7, 8..., L. 6 
 
 ..5", L. 49 
 
 ..'6, S. 86 
 
 6 Life 60 
 
 e', (7), 8..., L. 30 
 
 ..e', (7), 8 L. 38 
 
 xliu. ..!..., 3 L. 34 
 
 ..!..., '3. L. 38 
 
 (1) L. 40 
 
 5, 11, U, IS L. 34 
 
 '9. S. 86 
 
 .11, L. 34, 38, 45 
 
 11 L. 34 
 
 14 L. 40 
 
 .14 L. 38 
 
 .14..., 15 L. 34 
 
 15 L. 38 
 
 ISAIAH {Continued). 
 
 xliii. 15.., L. 40 
 
 xliv. .2..., 6 L. 38 
 
 .3 L. 49 
 
 6, L. 46 
 
 .6", L. 34 
 
 6 L. 36 
 
 6 L. 34 
 
 ...8 L. 45 
 
 24 L. 34 
 
 24 26 L. 64 
 
 (24, 26) S. 61 
 
 xlv. .3, L. 39 
 
 5..., 6 L. 46 
 
 ..i'i L. 40 
 
 ii..., (15) L. 34 
 
 ..ii..., (16) L. 38 
 
 ...ii, 15 L. 34, 45 
 
 u, i5,n,n, L. 34 
 
 IS L. 34 
 
 (15) L. 39 
 
 ...2, 22 L. 34, 45 
 
 ...2,22, L. 38 
 
 xlvii. 4 L. 34, 38, 40 
 
 4 L. 34 
 
 ■9..., L. 4 
 
 xlviii. ..1..., 2 L. 39 
 
 (12) L. 36 
 
 17..., L. 34 
 
 i7 L. 38, 40 
 
 17 L. 34 
 
 xlix. ...5'. L.34, 38 
 
 7", L. 34 
 
 7'. L. 38, 40 
 
 7 L. 34 
 
 8 Life 60 
 
 ...22..., S. 86 
 
 (22, 23) S. 61 
 
 ...26 L. 38, 39 
 
 ...26..., L. 34 
 
INDEX OF SCRIPTURE PASSAGES 
 
 ISAIAH {Continued). 
 
 xlLS. «, L. 34 
 
 li. "S. S. 87 
 
 ...ii S. 87 
 
 lii. 1,2 6, ...9, L. 64 
 
 .6 L. 4 
 
 liii. 1, ...2..., 4 L. 6 
 
 ...4 5 6, 7...,1 
 
 }■■■ If. 15 
 ...8,9..., 11, ...12, j 
 
 .4 6, ...ii L. 16 
 
 ..7 L. 12 
 
 liv. ...5 L. 34, 41, 45 
 
 ...6 L. 40 
 
 6 L. 34 
 
 (5) L. 39 
 
 ...6 L. 49 
 
 ...8, L. 34, 38 
 
 8 L. 34 
 
 IS F. 5 
 
 Iv. ...3,4 L- 43 
 
 .4, (5) S. 86 
 
 ...5 L- 40 
 
 iTi. .1 S. 85 
 
 Ivii. (3) Life 79 
 
 ...15 L. 49 
 
 .16 h. 50 
 
 l-riii. ...2 S. 85 
 
 lix. ..16, 17,20 L. 14 
 
 ...19,20..., L. 50 
 
 ...20 L. 34 
 
 ...21 L- 51 
 
 Ix. .'9. L. 40 
 
 ...16 L. 34, 38, 39 
 
 Ixi. 'i. L. 50 
 
 ..l'...,2 L. 4 
 
 ...3 L- 49 
 
 Ixii. 1, 2, 3, ...'4, ...11..., 12, L. 64 
 
 Ixiii. 1,2, 3..., 4, ...5...,^ 
 
 .. ^ ... L. 14 
 ...6, .8, ...9..., i 
 
 ISAIAH (Qmtinued). 
 
 Ixiii. ■1,4, ...8', L. 6 
 
 4 L. 4 
 
 .4, ..e", ...S', L. 33 
 
 ...10..., L. 50 
 
 16 L. 34 
 
 Ixv. (9) S. 51 
 
 .17 18, .19..., 25.., L. 64 
 
 (17) L. 62 
 
 Ixvi. 16 S. 87 
 
 (10-14) L. 62 
 
 (20, 22), S. 61 
 
 (22) L. 64 
 
 JEREMIAH. 
 
 i. (4, 7, 11-14, 19) , L. 53 
 
 ii. (1-5, 9, 19, 22, 29, 31) , . . . L. 53 
 
 ...13 S. 2 
 
 ili. (1, 6, 10, 12, 14, 16) L. 53 
 
 (2, 6, 8, 9), Life 79 
 
 ...16..., ii..., is..., ... L. 4 
 
 17 L. 64 
 
 (18), S. 51 
 
 iv. (1,3,9,17,27) L. 53 
 
 .2 S. 85 
 
 ..■4, r. 54 
 
 ..9 L. 4 
 
 (15) S. 79 
 
 T. (1) L. 64 
 
 (1, 7) Life 79 
 
 (11,14, 18,22,29) L. 53 
 
 Ti. (6,7) L. 64 
 
 (6, 9, 12, 15, 16, 21, 22), .. L. 53 
 
 ...22, (23) S. 86 
 
 vii. (1,3,11,13,19-21), L. 53 
 
 2..., 3..., 4, 9...,| Life 91 
 10., ...11, ) 
 
 (3) L. 39 
 
 (17, 18, ^.) L. 64 
 
 .32 34, L. 4 
 
8 
 
 INDEX OF SCRIPTURE PASSAGES 
 
 JEREMIAH (Conlinmd). 
 
 vii. .34 S. 87 
 
 ..34 S. 87 
 
 Si S. 87 
 
 viii. (1, 3, 12, 13) L. 53 
 
 (6-8, ff.), L. 64 
 
 ...12 L. 4 
 
 ix. (3, 7, 9, 13, 15,") 
 
 y L. 53 
 
 17, 22, 24, 25) , j 
 
 (11,12, 14, #.) L. 64 
 
 (15) L. 39 
 
 .24 S. 85 
 
 25 L. 4 
 
 X. (1, 2, 18) L. 53 
 
 ...16 L. 4 
 
 Xl. (1, 6, 9, 11, 17, 18, 21, 22) , L. 53 
 
 (3) L. 39 
 
 .23 L. 4 
 
 xii. (14, 17) L. 53 
 
 xiii. 1-7 L. 15 
 
 1-7 L. 15 
 
 (1, 6, 9, 11-15, 25) L. 63 
 
 (9, 10, 14) L. 64 
 
 (12) L, 39 
 
 (27) Life 79 
 
 xiv. (1, 10, 14, 15) L. 53 
 
 (16) L. 64 
 
 XV. (1-3, 6, 11, 19, 20) , L. 53 
 
 xvl. (1, 3, 5, 9, 14, 16) L. 53 
 
 B,5,8 L. 15 
 
 ...9 S. 87 
 
 9, S. 87 
 
 (9) L. 39 
 
 ..14..., L. 4 
 
 XTii. (5,19-21,24), L. 53 
 
 ...13 S. 2 
 
 xvlii. (1,5,6,11,13) L, 53 
 
 ...17, L. 4 
 
 xix. (1, 3, 6, 12, 15) L. 53 
 
 (3-15) L. 39 
 
 ,6, .'a. L. 4 
 
 JEREMIAH ( Continued). 
 
 XX. (4) , L. 53 
 
 xxi. (1,4,7,8,11,12), L. 53 
 
 xxii. (2, 5,6,11, 16,") 
 
 y L. 53 
 
 18, 24, 29, 30), j 
 
 ..3"..., 13 15 S. 85 
 
 xxiii. (2) L. 39 
 
 (2, 5, 7, 12, 15,") 
 
 y L. 63 
 
 24, 29, 31, 38) , j 
 
 ...'5 S. 85 
 
 (5) S. 51 
 
 ..5, ...6 L. 6, 38 
 
 ..5..., (6) L. 19 
 
 5..., 6..., 7...,") 
 
 ... y L. 4 
 
 ...12.., ...20, j 
 
 10,11 S. 87 
 
 .14..., Life 79 
 
 xxiv. (3, 5, 8) L. 63 
 
 (5) L. 39 
 
 XXT. (1, 3, 7-9, 15, 27-29, 32), . L. 53 
 
 .10 S. 87 
 
 ...10 S. 87 
 
 10 S. 87 
 
 ...14 Life 2 
 
 (15,27) L. 39 
 
 xxvi. (1,2,18), L. 53 
 
 xxvli. (1, 2, 4, 8, 11, ) 
 
 [ L. 53 
 
 16, 19, 21, 22),) 
 
 xxviii. (2,12,14,16) L. 53 
 
 xxix. (4, 8, 9, 16, 19-") 
 
 y L. 53 
 
 21, 25, 30-32), j 
 
 (4, 8, 21, 25) L. 39 
 
 (23) Life 79 
 
 XXX. (1-5, 8, 10-12, 17, 18) , . . . L. 53 
 
 (2) L. 39 
 
 ..'3..., .'7 8..., L. 4 
 
 .'S..., .9 L. 43 
 
 xxxi. (1,2, 7, 10, 15-17, "1 
 
 23,27, 28, 31-38),] ^' ^^ 
 
 (6 18) S. 79 
 
 .6,27 31.., 38 L. 4 
 
INDEX OF SCEIPTUEE PASSAGES 
 
 JEREMIAH {Continued). 
 
 xxxi. .,.'9..., S. 2 
 
 ...9..., S. 78 
 
 ..26..., S. 78 
 
 (23) L. 39 
 
 27.., ...31, 33 S. 51 
 
 31.., .33..., 34 F. 5 
 
 xxxii. (1, 6, 14, 15, 25, 26,) 
 
 y L. 53 
 
 28, 30, 36, 42) , j 
 
 (14, 15, 36) L. 39 
 
 ...19, Life 2 
 
 xxxiil. (1, 2, 4, 10-13, 17,1 
 
 )- L. 63 
 
 19, 20, 23, 25), ) 
 
 (4) L. 39 
 
 ..16..., ii S. 87 
 
 .14..., IB..., ie L. 4 
 
 IB S. 85 
 
 15,16, L. 6 
 
 (15,16) L. 38 
 
 XXXiv. (1, 2, 4, 8, 12, 13, 17, 22), L. 53 
 
 (2,13) L. 39 
 
 XXXV. (1, 13, lV-19) , L. 53 
 
 (13, 17,18,19) L. 39 
 
 ...15 Life 30 
 
 xxxvi. (1,6,27,29,30) L. 53 
 
 xxxvii. (6, 7, 9) L. 63 
 
 (7) L. 39 
 
 xxxviii. (2, 3, 17 ) L. 53 
 
 (17) L. 39 
 
 xxxix. (15-18) L. 63 
 
 (16) L. 39 
 
 ...16.., 17 L. 4 
 
 xl. (1), L. 53 
 
 xlii. (7,9,15,18, 19), L. 53 
 
 (9,15,18) L. 39 
 
 xllii. (8,10) L. 63 
 
 (10) L. 39 
 
 Xliv. (1, 2, 7, 11, 24-26, 30), .. . L. 53 
 
 (2,7,11,25) L. 39 
 
 xlv. (1,2, 6) L. 53 
 
 xlvi. (1, 23, 25, 28) L. 63 
 
 JEREMIAH {Continued). 
 
 xlvi. ..5 id L. 14 
 
 .16..., ...21 L. 4 
 
 xlvii. (1) L. 39 
 
 ...1..., 2, ..A.., P. 63 
 
 4'..., L. 4 
 
 xlviil. (1) L. 39 
 
 (1, 8, 12, 30, 35, 38, ) 
 
 y . . . . L. 53 
 
 40, 43, 44, 47), J 
 
 S7 S. 35 
 
 ...44..., 47 L. 4 
 
 ...46,46 S. 103 
 
 xlix. (2, 5-7, 12, 13, 16, 18, 26,) 
 
 y L. 53 
 28, 30, 32, 35, 37-39) , J 
 
 ...'S, .26.., .39 L. 4 
 
 .26 L. 26 
 
 1. (1, 4, 10, 18, 20, 21,) 
 
 y L. 63 
 
 30, 31, 83, 36, 40), J 
 
 ..4, ..20 27, ...31, L. 4 
 
 (18) L. 39 
 
 (19) S. 79 
 
 (19,20) S. 51 
 
 ...29 L. 40 
 
 34..., L. 34 
 
 .34 L. 38 
 
 Si L. 34 
 
 li. ...5'. L. 40 
 
 ...11 L. 48 
 
 ...17, L. 47 
 
 18, L. 4 
 
 (25,33,36,39, 52,68), . . . L. 53 
 
 (33), L. 39 
 
 LAMENTATIONS. 
 
 i. (8, 9, 17) L. 64 
 
 iv. 21..., S. 87 
 
 EZEKIEL. 
 
 i. Chap, cited L. 52, S. 97 
 
 ...12..., 20 L. 48 
 
10 
 
 INDEX OF SCRIPTURE PASSAGES 
 
 EZEKIEL (Continued). 
 
 ii. (1,3,6,8), L- 28 
 
 iii. (1,3,4,10,17,25) L. 28 
 
 M, lU L- 62 
 
 ...14 L. 48 
 
 It. (1 to end) L- 64 
 
 1-lS L. 15, S. 16 
 
 (1,16) L- 28 
 
 4, 5, 6 L. 16 
 
 .13, ...16..., 17 L. 16 
 
 T. (1) L. 28 
 
 1-i L. 15, S. 16, 35 
 
 (9 to end) L. 64 
 
 Vl. (2) L. 28 
 
 Vii. (2) L. 28 
 
 6..., 7..., 10, 12,.. .19..., L. 4 
 
 ...18 S. 35 
 
 viii. 3,6 L- 52 
 
 (4) L. 39 
 
 (5,6,8,12,15) L. 28 
 
 ix. (3) L- 39 
 
 Chap, cited S. 97 
 
 X. (19,20) L. 39 
 
 Chap, cited L. 52, S. 97 
 
 xi. (1), .24, L- 52 
 
 (2,4,15) L. 28 
 
 ..is L. 49 
 
 19 Life 86 
 
 (22) L. 39 
 
 xii. (2, 3, 9, 18, 22, 27) L. 28 
 
 S-7, 11..., L. 15 
 
 6, .11 L. 16 
 
 (18,19) L. 64 
 
 ...27 L. 4 
 
 xiii. (2, 17) L. 28 
 
 ...3..., L. 48 
 
 ...'5, L. 4 
 
 xiv. (3,13) L. 28 
 
 XV. (2) L. 28 
 
 (6,8) L. 64 
 
 XTi. 1-63 L. 64 
 
 (2) L. 28 
 
 EZEKIEL (Continued). 
 
 xvi. .15.., .26 28...,) 
 
 y Life 79 
 .29, 32, 33, 35, j 
 
 xvil. (2) L. 28 
 
 xviii. 5, S. 85 
 
 ...31, L. 49 
 
 XX. (3, 4, 27, 46) L. 28 
 
 .32 L, 48 
 
 xxi. (2, 6, 9, 12, 14, 19, 28), ... L. 28 
 
 ...7 L. 48 
 
 .25, ...29 L. 4 
 
 xxii. ...3..., ...4..., L. 4 
 
 (18,24), L. 28 
 
 xxiii. 1-W, L. 64 
 
 ..2., .'3. 5, !7, 1 
 
 'S. 11., .14..., i Life 79 
 
 16 17..., I 
 
 (2,86) L. 28 
 
 xxiv. (2,16,25), L. 28 
 
 ..25..., 26,27..., L. 4 
 
 XXV. (2) L. 28 
 
 xxvi. (2), L. 28 
 
 xxvii. (2) L. 28 
 
 xxviu. (2, 12, 21 ) L. 28 
 
 (10) F. 54 
 
 ...12, 13 S. 45 
 
 ...12,i3...,r4...,...i6.., S. 97 
 
 xxix. (2, 18), L. 28 
 
 ...18 S. 35 
 
 2i L. 4 
 
 XXX. ...'2, .3, 9..., L. 4 
 
 (2,21), L. 28 
 
 (3) L. 38 
 
 xxxi. (2) L. 28 
 
 ..is L. 4 
 
 (18) F. 54 
 
 xxxii. (2,18) L. 28 
 
 .7,8 S. 14 
 
 (19) F. 54 
 
 xxxiii. (2, 7, 10, 12, 24, 30) L. 28 
 
INDEX OP SCRIPTURE PASSAGES 
 
 11 
 
 EZEKIEL (Continued). 
 
 xxxiii. ...14, ...16, (19), S. 85 
 
 xxxiv. (2) L. 28 
 
 ...11.., ...12 L. 4 
 
 ...17,18 21, 22..., F. 68 
 
 .23,24..., (25) L. 44 
 
 XXXV. (2) L. 28 
 
 xxxTl. (1,17) L. 28 
 
 .15 S. 86 
 
 «S, 27, Life 86 
 
 ...33 L. 4 
 
 xxxvii. (3, 9, 11, 16) L. 28 
 
 .5, (6), ...9, ...10 L. 49 
 
 (16) S. 79 
 
 ...23, .24..., 25..., 26..., L. 44 
 
 26..., 27 L. 49 
 
 xxxvlii. (2, 14) L. 28 
 
 -i'^' -"-a L. 4 
 
 ..18 19, J 
 
 xxxix. (1, 17) L. 28 
 
 'i', .ii..., L. 22 
 
 ..17, 18 19,") 
 
 y s. 15 
 
 20..., 21..., j 
 
 xl. 2 L. 52 
 
 (4) L. 28 
 
 Chap, cited, L. 52 
 
 xli. JS-20 S. 97 
 
 Chap, cited L. 52 
 
 xlil. Chap, cited L. 52 
 
 xliiL (2) L. 39 
 
 e L. 52 
 
 (7,10,18,) L. 28 
 
 Chap, cited L. 52 
 
 xliv. (2) L. 39 
 
 (5) L. 28 
 
 ...9..., r. 54 
 
 Chap, cited L. 52 
 
 xlT. Chap, cited L. 52 
 
 xlvi. Chap, cited L. 52 
 
 xlyii. Chap, cited, L. 62 
 
 zlviii. Chap, cited L. 52 
 
 (5) S. 79 
 
 DANIEL. 
 
 ii. ...3 L. 48 
 
 ..28 L. 4 
 
 ...44 L. 42 
 
 Iv. «, L. 48 
 
 13,(23) L. 40 
 
 V. .12..., L. 48 
 
 vii. J, 2, 7, JS L. 52 
 
 S, L. 52 
 
 7, 20, 2i, Life 61 
 
 9 S. 49 
 
 ..13..., L. 26 
 
 ..13..., .14, ...27 L. 6 
 
 13..., 14, (27), L. 42 
 
 ...14 S. 86 
 
 U L. 10 
 
 15 L. 48 
 
 ...22, L. 4 
 
 Yiii. l,ff. L. 52 
 
 2 L. 52 
 
 S-n, 13, 14, F. 59, 65 
 
 (17), L. 28 
 
 ...17, .19, .26 L. 4 
 
 Chap, cited F. 61, 63 
 
 ix. 2i, 22 L. 52 
 
 24, 25 L. 6 
 
 .25 L. 64 
 
 i. 7, S L. 52 
 
 .14, (15), L. 4 
 
 xi. ..35 L. 4 
 
 xii, .1 L. 4 
 
 .4..., 9, 11, ...13 L. 4 
 
 HOSEA. 
 
 i. 2-9 L. 15, S. 16 
 
 ...'i', ...5.., ...i'i L. 4 
 
 Chap, cited, S. 79 
 
 ii. ...16 18 21..., L. 4 
 
 .ig S. 85 
 
 ill. 2, S, S. 16 
 
 e L. 43 
 
12 
 
 INDEX OF SCRIPTURE PASSAGES 
 
 . S. 79 
 
 HOSE A {Cmtvmed). 
 
 iii. .5 L. 4 
 
 Chap, cited S. 79 
 
 iv. ...9 Life 2 
 
 (10, 11) Life 79 
 
 ...12 L. 48 
 
 (17,18) S. 79 
 
 V. '3, S. 79 
 
 ...4..., L. 48 
 
 ...5..., '9..., 11. 
 
 (12, 13), .14, 
 
 vi. l...,2 L. 4 
 
 '4, S. 79 
 
 10, S, 79 
 
 vii. (1,11) S. 79 
 
 viii. (9,11) S. 79 
 
 ix. .3, S. 79 
 
 7'..., L. 4 
 
 ...7 L. 48 
 
 (11-13,16) S. 79 
 
 X. (11) S. 79 
 
 xi. (3) S. 79 
 
 .8 S. 79 
 
 (12) S. 79 
 
 xil. (1) S. 79 
 
 (8,14) S. 79 
 
 xiii. (1, 12) S. 79 
 
 .4 L. 45 
 
 .4, L. 38 
 
 i L. 34 
 
 JOEL. 
 
 i. 15 L. 14 
 
 ...16 S. 87 
 
 ii. ...'i'..,"2'. 10 S. 14 
 
 ...i', 2'..., ...i'i L. 4 
 
 • li L. 14 
 
 (U) L. 38 
 
 ...17 S. 86 
 
 .28..., 29 L. 49 
 
 .29,31 L. 4 
 
 JOEL {Continued). 
 
 iii. .1 L. 1 
 
 '.i...,'2. 14.., .18..., L. 4 
 
 15 S. 14 
 
 17..., 18..., (19), ...20, L. 64 
 
 .18..., (19), 20 S. 61 
 
 AMOS. 
 
 ii. .16 L. 4 
 
 iii. .14..., L. 4 
 
 iT. .13..., L. 49 
 
 V. (13), 18,20 L. 4 
 
 (18,20) L. 38 
 
 .24 S. 85 
 
 Ti. ...12 S. 85 
 
 viii. .3'..., .'9, 13 L. 4 
 
 ...10 S. 35 
 
 ix. 11 L. 43 
 
 ii..., 13 L. 4 
 
 OBADIAH. 
 
 .8 12, ...is,") 
 
 ^....L. 4 
 
 ...14, 15..., J 
 
 (19) S. 79 
 
 JONAH. 
 
 i. 17 S. 29 
 
 iii. 9, S. 51 
 
 iv. 2 S. 61 
 
 MICAH. 
 
 i. 16 S. 35 
 
 (7) Life 79 
 
 ii. ..4 L. 4 
 
 .11 L. 48 
 
 iv. ..'i..., 2 L. 39 
 
 ..1 .2', ...8 L. 64 
 
 ..1..., ..6 L. 4 
 
 v. 2 L. 37 
 
 .2, A. L. 6 
 
 ..2..., .4' L. 38 
 
 ..16, L. 4 
 
INDEX OP SCRIPTURE PASSAGES 
 
 13 
 
 MICAH {Continued). 
 
 Tii. ...4..., 11..., 12..., L. 4 
 
 ...9 S. 85 
 
 NAHUM. 
 
 i. 15 S. 61 
 
 Hi. (4) Life 79 
 
 HABAKKDK. 
 
 a. .'i', L. 4 
 
 iU. ...2..., '3. L. 4 
 
 3'..., L. 40 
 
 ZEPHANIAH. 
 
 i. (7,14, 15, 18) L. 38 
 
 ...7 8 9..., I 
 
 .i'd i'si..., i'i..., i l. i 
 
 15, ie 18, J 
 
 ..8, (9), ..is..., 16..., .. L. 14 
 
 ii. ...2', ...Sl L. 4 
 
 ...9', S. 86 
 
 (9), L. 39 
 
 iii. .8"..., .i'i..., 16...,) 
 
 L...L. 4 
 .19..., 20..., J 
 
 I*' -l^' '^^''l L. 64 
 
 ...17, ...20..., j 
 
 HAGGAI. 
 
 i. ii..., L. 48 
 
 ZECHAEIAH. 
 
 i. ...e", Life 2 
 
 8, ff. L. 52 
 
 18 L. 52 
 
 ii. J L. 52 
 
 10.., 11 L. 6 
 
 ii L. i 
 
 ...14.., (15), .ie s. 51 
 
 iii. l,ff. L. 52 
 
 ...■9, 16 L. 4 
 
 iv. 2, S L. 52 
 
 ...6 L. 50 
 
 (6) L. 50 
 
 ZECHAEIAH (Continued). 
 
 1. 1,6 L. 52 
 
 Yi. 1 L. 52 
 
 ...8 L. 49 
 
 vu. 12 L. 51 
 
 viii. 3, (20-23) L. 64 
 
 ...19..., S. 87 
 
 .22 S. 86 
 
 (22), ...23 S. 51 
 
 ...23 L. 4 
 
 «S, Life 61 
 
 ix. 9 10, L. 6 
 
 (10) S. 79 
 
 11 Life 60 
 
 ..13 , S. 79 
 
 .16 L. 4 
 
 X. 3'..., F. 68 
 
 ...3,4 S. 51 
 
 ..7'. S. 79 
 
 xi. .ii L. 4 
 
 xii. ...'i, L. 49 
 
 ..3 4.'..,6'...,-) 
 
 y L. 4 
 
 8 9..., 11..., J 
 
 (3,6, 8-10) L. 64 
 
 ...'S, L. 43 
 
 .16..., L. 49 
 
 xiii. '1. L. 43 
 
 ..'i..., S. 2 
 
 1 2..., (3), .A. L. 4 
 
 ...2', L. 48 
 
 4, L. 15 
 
 xiv. 1..., 4'..., ..6..,] 
 
 ..7,.. 8'. 13..., i L. 4 
 
 26 21, J 
 
 .3..., 4..., L. 38 
 
 .3, .'4'..., 5'. 6.., 9, .. L. 14 
 
 "i..., 9 L, 45 
 
 (8, 11, 12, 21) L. 64 
 
 21 
 
14 
 
 INDEX OF SCRIPTTIRE PASSAGES 
 
 MALACHI. 
 
 ii. 16..., L. 49 
 
 ...16, L. 48 
 
 iii. ...1..., L. 30 
 
 I Life 60 
 
 (2,4) L. 64 
 
 MALACHI (Cmtinued). 
 
 .2..., 17..., L. 4 
 
 i, S. 51 
 
 iv. .l"..., 5 L. 4 
 
 B, L. 6 
 
 .5 L. 38 
 
 MATTHEW. 
 
 i. 18, 19, 20, 21,24, 25,.. L. 21 
 
 iZ,tS L. 6 
 
 (22,28) L. 19 
 
 ii. 1,2, 9-11 t S. 23 
 
 iii. S L. 30 
 
 U L. 15 
 
 .8 Life 104 
 
 10 Life 93 
 
 ii L. 51 
 
 ..16 L. 51 
 
 ...17 L. 19 
 
 iv. (1-11), L. 12 
 
 ...4 S. 69 
 
 16 S. Ill 
 
 ...17 L. 18 
 
 2S L. 42 
 
 V. 3 L. 49, S. 51 
 
 8 S. 57 
 
 « Life 17 
 
 S, W Life 84 
 
 17,(18), L. 9 
 
 17 19 L. 17 
 
 18, L. 11 
 
 ...18, S. 90 
 
 ...19 Life 104 
 
 .19, .20 Life 2 
 
 ..20 Life 84 
 
 n,n Life 74 
 
 .23, 24,25, 26 Life 73 
 
 27, «S Life 78 
 
 MATTHEW (Continued). 
 
 V. i2-i7, r. 21 
 
 vi. 24 Life 28 
 
 TO. 1, .2 S. 51 
 
 7,8 S. 51 
 
 .12 L. 9, Life 73 
 
 19 Life 104 
 
 19 Life 93 
 
 19, 20 Life 2 
 
 21, Life 2 
 
 21.., 22, 23, Life 30 
 
 22, 23 Life 2 
 
 .24 Life 104 
 
 24 Life 39 
 
 .24, 26 Life 2 
 
 26 Life 91 
 
 viii. (4) , L. 9 
 
 .11., 12..., Life 65 
 
 (16) L. 48 
 
 ...20 L. 27 
 
 (29) L. 19 
 
 ix. 15 S. 87 
 
 (18) L. 41 
 
 S5 L. 42 
 
 X. (1) L. 48 
 
 S8 Life 99 
 
 (38) Life 99 
 
 (40) L. 20 
 
 xi. (3), ...4, 5, S. 17 
 
 .13 L. 9 
 
 xii. « L. 27 
 
INDEX OF SCEIPTUEE PASSAGES 
 
 15 
 
 MATTHEW {Continued). 
 
 xii. (28) L. 42 
 
 ...31, 32 L. 60 
 
 .33 Life 104 
 
 ...34, 35 Life 28 
 
 »5 Life 51 
 
 59, Life 79 
 
 (39) S. 51 
 
 .43..., (44), 45 L. 48 
 
 (43-45), L. 48 
 
 Ii6-i9 L. 35 
 
 xiii. S-8 Life 90 
 
 ...3, ...4..., .5'...,1 
 
 y Life 2 
 
 .7 8..., 9, .23.., J 
 
 lit, 15 S. 60 
 
 19-SS, 37 Life 90 
 
 .27 Life 2 
 
 S3 S. 29 
 
 ...37, L. 27 
 
 ..43 Life 2 
 
 ...57 L. 15 
 
 xlv. (33) L. 19, 41 
 
 XV. 11 Life 51 
 
 (24) L. 20 
 
 (25) L. 41 
 
 ..31 L. 39 
 
 xvi. 4, Life 79 
 
 24 Life 99 
 
 (25), Life 99 
 
 .27 L. 25, Life 105 
 
 (28) , L. 42 
 
 xvii. 1-5 S. 48 
 
 2, S. 98 
 
 2, ...5 L. 85 
 
 ...5 L. 19 
 
 xviil. .11.., L. 27 
 
 xix. ..16, .17 L. 45 
 
 ...28 S. 51 
 
 ...28.., L- 25 
 
 zx. (18, 19), L. 24 
 
 .28 L- 27 
 
 MATTHEW {Cmtinued). 
 
 xxi. ...11 L. 15 
 
 21, 22 S. 51 
 
 SS-44 Life 2 
 
 40 41 Life 65 
 
 ..43 Life 65 
 
 ...43 Life 104 
 
 xxii. 37, Life 86 
 
 ..37..., ...39,40 L. 9 
 
 ...41,42-45, 46 L. 35 
 
 44 L. 6 
 
 (44) L. 14 
 
 xxiii. .8..., 9, 10 S. 51 
 
 25, 26, S. 40 
 
 26, Life 113 
 
 (27,28) S. 51 
 
 27, 28, 25, 26, Life 30 
 
 (33, 37, 39) , L. 64 
 
 xxiT. ...si .30 L. 26 
 
 U L. 42 
 
 29, 30 S. 112 
 
 29-31 8. 14 
 
 30,51, S. 25 
 
 ...44 L. 25 
 
 XXT. 1, Life 61 
 
 1-1^ Life 2 
 
 .1, .2, 3., 4, 5-1 
 
 y s. 17 
 
 8, 9, 10-12, j 
 
 24-31 Life 2 
 
 .31, .33, L. 25 
 
 .si, ...34, 35, 36,") 
 
 )■ . . Life 2 
 .37..., 40, ..41, J 
 
 S1-U6 ' F. 68 
 
 Chap, cited, P. 61, 64 
 
 xxvi. 2S Life 60 
 
 34 S. 29 
 
 (36-44) L. 12 
 
 39-44, S. 29 
 
 ...46 L. 24 
 
 .62..., 64, .66..., L. 11 
 
 61 S. 29 
 
16 
 
 INDEX OF SCRIPTURE PASSAGES 
 
 MATTHEW (Cmtinued). 
 
 xxvi. ...63, 64 L. 26 
 
 65, ..64 L. 19 
 
 ...64 S. 49 
 
 xxvii. (33-56) L. 12 
 
 (43, 54) , L. 19 
 
 xxviii. 1 S. 29 
 
 (9) L. 41 
 
 ...18 L. 32 
 
 ...18, 19,20 L. 46 
 
 19 L. 46 
 
 ...20 L. 51 
 
 MARK. 
 
 i. (1) L. 19 
 
 S L. 30 
 
 ...4 L. 18 
 
 (8) L. 51 
 
 10 L. 61 
 
 11 L. 19 
 
 (12,13), L. 12 
 
 ...14, .15 L. 18 
 
 (14), ...15, Life 103 
 
 (14,15) L. 42 
 
 (23-27) L. 48 
 
 (40) , L. 41 
 
 ii. ..8 L. 50 
 
 10 L. 27 
 
 19 Life 17 
 
 19,20 S. 87 
 
 eS L. 27 
 
 Ui. (11) L. 19 
 
 ^-30 L. 50 
 
 S1-S5 L. 35 
 
 iv. S-8, Life 90 
 
 14-ZO Life 90 
 
 V. (22), L. 41 
 
 vi. 4 L. 15 
 
 .12 L. 18 
 
 Til. (25) h. 41 
 
 viii. .12..., L. 50 
 
 (31) L. 24 
 
 ...34, 35 Life 99 
 
 MARK (Continued). 
 
 viii. as Life 79 
 
 ix. (1) L. 42 
 
 2, S. 98 
 
 g-8 L. 35 
 
 7, L. 19 
 
 (17-29) L. 48 
 
 (37) L. 20 
 
 X. (2-4) L. 9 
 
 (17) L. 41 
 
 17, 19, .21, .21 Life 66 
 
 U Life 99 
 
 .33, ...34 L. 24 
 
 i5, L. 27 
 
 xi. 22, Life 17 
 
 xii. (19) L. 9 
 
 .29, 30 L. 45 
 
 SS-37, L. 35 
 
 .36..., L. 51 
 
 (36) L. 14 
 
 xiii. (3) L. 14 
 
 (11) L. 51 
 
 26 L. 26 
 
 31 S. 2 
 
 xiT. .21 49 L. 11 
 
 (26) L. 14 
 
 (32^2) L. 12 
 
 ..62 L. 19 
 
 ...62 L. 27 
 
 62, S. 49 
 
 XV. (22-38) L. 12 
 
 28 L. 11 
 
 (39) L. 19 
 
 (43) L. 42 
 
 xvl. ..19 L. 35 
 
 19 S. 49 
 
 LUKE. 
 
 i- ..14 S. 87 
 
 ..17 L. 51 
 
 ...26, 27, 28, .29, 30, 
 
 J L. 19 
 .31, 32..., 34, 35, 
 
INDEX OF SCRIPTURE PASSAGES 
 
 17 
 
 LUKE (Cmtinued). 
 
 i. (31,82) L. 19 
 
 (33), L. 42 
 
 ...35, L. 40 
 
 ...4'i L. 51 
 
 .46,47, L. 34 
 
 .47 L. 49 
 
 47, L. 34 
 
 (47) L. 39 
 
 67 L. 61 
 
 68,69.., L. 39 
 
 ...78, L. 30 
 
 ii. .10, 11 L. 34 
 
 10,11 L. 34 
 
 ..22,23, 24, ...27, .39... L. 9 
 
 .30, 31, 32..., S. 86 
 
 ..40, .52, L. 32 
 
 iii. ...3 L. 18 
 
 4, L. 30 
 
 .8..., .9 Life 2 
 
 .8'..., .9 L. 18 
 
 (16) , L. 51 
 
 2J, 22, L. 51 
 
 22 L. 19 
 
 .46, 47..., 48..., 49..., Life 2 
 
 iv. (1-13) L. 12 
 
 ...16, 17.., 18, ) 
 
 [ L. 11 
 
 19, 20..., 21, ) 
 
 18, L. 50 
 
 2i L. 15 
 
 (33, 36) L. 48 
 
 (43) L. 20, 42 
 
 T. 24, L. 27 
 
 .32, Life 103 
 
 Si, SB S. 87 
 
 Yi. 5 L. 27 
 
 (17,18) L. 48 
 
 ...20 S. 51 
 
 S7 S. 51 
 
 .43, .44 Life 28 
 
 LUKE {Continued). 
 
 vi. 45 Life 51 
 
 .46, Life 104 
 
 47 Life 39 
 
 Til. .16 L. 15 
 
 (21) L. 48 
 
 46-49, ...50 Life 51 
 
 viil. (1, 10) L. 42 
 
 (2,29), L. 48 
 
 5,6, .7, 8..., Life 90 
 
 11-15 Life 90 
 
 .20, ..21 L. 35 
 
 ...21 Life 2 
 
 il, Life 39 
 
 ...54..., 55 L. 47 
 
 Ix. (2, 11, 60), L. 42 
 
 (22) L. 24 
 
 (24) Life 99 
 
 2S, S. 98 
 
 &-S6 L. 35 
 
 35 L. 19 
 
 (39,42,55) L. 48 
 
 (48) L. 20 
 
 B6 L. 27 
 
 ...58 L. 27 
 
 X. (11) L. 42 
 
 (16) L. 20 
 
 ..18, L. 13 
 
 ..21 L. 60 
 
 24-2S, L. 48 
 
 S0-S7, Life 2 
 
 xii. 10 L. 50 
 
 .12. .13 L. 61 
 
 ...40, L. 25 
 
 xlil. ...3 5 L. 18 
 
 ...3, ...5 Life 103 
 
 6-9 Life 2 
 
 (11) L. 48 
 
 ...25..., 26, 27 Life 30 
 
 ...25, ..27 Life 2 
 
 ...29 Life 65 
 
18 
 
 INDEX OF SCRIPTURE PASSAGES 
 
 LUKE {Continued). 
 
 xiii. ...33, L. 15 
 
 xiv. 27 Life 99 
 
 xvi. 16..., L. 9 
 
 (16) L. 42 
 
 17, S. 90 
 
 .17 L. 10 
 
 .19, 20 S. 40 
 
 19-31 Life 2 
 
 29, ..31 L. 9 
 
 xvii. 10 Life 30 
 
 (15, 16) Life 41 
 
 ...21, S. 78 
 
 xyiii. ...8, F. 69 
 
 11-U Life SO 
 
 xix. 10 L, 27 
 
 (11) L, 42 
 
 IS Life 61 
 
 lS-i5 Life 2 
 
 (41^4), L. 64 
 
 XX. (28, 37) L. 64 
 
 S6, twice, Life 17 
 
 U-kl,, L, 35 
 
 42 L, 6 
 
 (42) , L. 14 
 
 xxi. (20-22) , L. 64 
 
 27 L. 26 
 
 (31) L. 42 
 
 .36 L. 25 
 
 (37) L. 14 
 
 xxii. (18), L. 42 
 
 37 L. 11 
 
 (39) L. 14 
 
 (39-46) L, 12 
 
 xxiii. (28-30) L. 64 
 
 (33-49) L. 12 
 
 (51) L. 42 
 
 xxiv. ...6..., .7 L. 24 
 
 ...25, 26,27 L. 11 
 
 26 L. 13, 35 
 
 si L. 35 
 
 39,40 L. 35 
 
 LUKE {Continued). 
 
 xxiT. ...ii, .42, 43 L. 35 
 
 U, L. 14 
 
 ..44, (45), L. 11 
 
 ..47 L. 18 
 
 .51 L. 35 
 
 JOHN. 
 
 i. 1, 2, (3) S. 98 
 
 1,4 S. 2 
 
 1-5, 14, L. 1 
 
 5, S. 109 
 
 9,' S. 109 
 
 11, 12, 13, L. 18 
 
 32 Life 17 
 
 .12 L, 32 
 
 .12, 13 Life 17 
 
 12,13 Life 52 
 
 14, S. 98 
 
 14 L. 2 
 
 .17..., L. 9 
 
 18 L. 32 
 
 ...18 L. 19 
 
 (18, 34, 49) , L. 19 
 
 27, 30, L. 37 
 
 ...29 L. 15 
 
 32, S3 L. 51 
 
 ...42 L. 19 
 
 ...46..., L. 9 
 
 u. ...3,4 L. 35 
 
 19, S. 29 
 
 ...19, .21, S. 49 
 
 19,21 L. 30 
 
 Ui. ...5 L. 49 
 
 .13..., L. 35 
 
 IS Life 17 
 
 (14) L. 9 
 
 15 L. 32 
 
 .16, L. 32 
 
 -17 L. 27 
 
 ...17., 18 L. 25 
 
 (17,18) S, 51 
 
INDEX OF SCRIPTURE PASSAGES 
 
 19 
 
 JOHN (Continued). 
 
 iii. (17,34), L. 20 
 
 .18 L. 32 
 
 (18) , L. 19 
 
 ...19, L. 1 
 
 .19, .20, 21 Life 2, 60 
 
 19, 20, ...21 Lite 24 
 
 m, Life 17, 39 
 
 ...27 S. 114, Life 17 
 
 29 S. 87 
 
 si L. 31 
 
 .34, 35, L. 50 
 
 35 L. 32 
 
 36 L. 32 
 
 ...36 L. 56 
 
 iv. 6, ...10, .14 S. 2 
 
 ...14, S. 69 
 
 .23 L. 49 
 
 24..., L. 50 
 
 ...24 L. 51 
 
 .25 L. 19 
 
 (34) L. 20 
 
 ...42, L. 34 
 
 i2 L. 34 
 
 V. (17-26) L. 22 
 
 ...19 L. 32 
 
 ...19., .21, .26 L. 32 
 
 .22, ...27 L. 25 
 
 23 L. 32 
 
 (23, 24, 36-38) L. 20 
 
 .25, L. 32 
 
 (25) L. 19 
 
 29 Life 2 
 
 .29 Life 105 
 
 (30) L. 82 
 
 ...37, L. 32 
 
 (38, 39) L. 27 
 
 39 ...L, 11 
 
 iS L. 14 
 
 .47, L. 32 
 
 JOHN {Continued). 
 
 vi. ..27..., S. 69 
 
 27 53, L. 27 
 
 ..28,29 L. 32 
 
 US, ...29 Life 48 
 
 (29, 39, 40, 44, 57) L. 20 
 
 .33, ...35, L. 32 
 
 .33, (35,41,50, 61) L. 31 
 
 .40 L. 32 
 
 i6 F. 5 
 
 46, L. 32 
 
 62 L. 35 
 
 63 L. 51 
 
 ...63 S. 2, 17, 39, 69 
 
 63 Life 99 
 
 ...68 S. 2 
 
 ..69 L. 19 
 
 vii. (16, 18, 28, 29) L. 20 
 
 (19, 51) L. 9 
 
 ...24 S. 51 
 
 29, L. 31 
 
 ...33 L. 35 
 
 ...37, 38 L. 32, S. 2 
 
 ...37, 38, .39 L. 51 
 
 ...39, L. 51 
 
 40, 41, L. 15 
 
 48.., 49 L. 10 
 
 viii. (1) L. 14 
 
 5 L. 9 
 
 (12), L. 32 
 
 (16, 18, 29, 42) L. 20 
 
 (17) L. 9 
 
 ...19 L. 32 
 
 ...24 L. 3, 32 
 
 ...28, .29 L. 32 
 
 (37) L. 27 
 
 ...42 L. 31 
 
 (44) S. 51 
 
 ..58 L. 30 
 
 vs.. (4) L. 20 
 
 .31 Life 2 
 
20 
 
 INDEX OF SCRIPTURE PASSAGES 
 
 JOHN {Continued). 
 
 ix. (38) L. *1 
 
 X. ...29, 30, L- 32 
 
 ..34 L. 10 
 
 (36), h. 19 
 
 37, .38 L- 32 
 
 xi.S,5,S6 S. 40 
 
 (4) L. 19 
 
 11 S. 40 
 
 .25. 26 L- 32 
 
 ...27, L. 19 
 
 (41,42) L. 20 
 
 xii. 8 S. 40 
 
 ..24, Life 99 
 
 (25) Life 99 
 
 ...25, 28 L. 35 
 
 27..., 28 L. 13 
 
 31, L. 13 
 
 .34, L. 10 
 
 36 L. 32 
 
 S6, Life 17 
 
 36, 46, L. 1 
 
 36..., 46, L. 2 
 
 (44, 45, 49), L. 20 
 
 .45, L. 32 
 
 46 L. 32 
 
 .47 48 L. 25 
 
 (47, 48) S. 51 
 
 .49, (50), L. 32 
 
 xiii. 17, Life 2, 104 
 
 ...18, L. 11 
 
 ...20 L. 32 
 
 (20) L. 20 
 
 ..i'i L. 60 
 
 .31, 32, L. 13 
 
 .31, ...32, L. 35 
 
 xiv. 1.., 6 L. 32 
 
 ...5 6 L. 51 
 
 ..6 S. 2 
 
 (6), 7','s, ..9...,1 
 
 I L. 32 
 
 10..., 11..., ) 
 
 JOHN (Continued). 
 
 xiv. ...10, L. 32 
 
 ..io i'i L. 35 
 
 16..., 17, 18, L. 61 
 
 16-19, S6,t8 L. 61 
 
 20 L. 61 
 
 20 L. 35, Lite 102 
 
 20..., L. 32 
 
 SO, L. 32 
 
 W,tl S. 89 
 
 20,21, ...23 S. 57 
 
 21..., 23 Life 102 
 
 21, ...23., 24..., Life 2 
 
 21..., 24..., Life 38 
 
 23 Life 17 
 
 24 Life 39 
 
 XV. i, 2, Life 2 
 
 i, 2, 4-6 Life 29 
 
 '4'. Life 102 
 
 4..., 5 L. 32 
 
 4, ...5 L. 35 
 
 4..., .5,6'. L. 61 
 
 ...5 Life 102 
 
 ...5', S. 114 
 
 ...5 Life 102 
 
 5, 7, S. 89 
 
 7 S. 51 
 
 7..., 10 Life 102 
 
 8 Life 2 
 
 10 Life 38 
 
 14 Life 104 
 
 14, ...16 Life 2 
 
 (21) L. 20 
 
 .25 L. 10 
 
 .26 L. 51 
 
 XTi. (5) , L. 20 
 
 6, IB L, 35 
 
 .7 L. 51 
 
 ...8, aO) S. 85 
 
INDEX OF SCRIPTURE PASSAGES 
 
 21 
 
 JOHN ( Continued) . 
 
 xvi. ...11 L. 13 
 
 .13 L. 51 
 
 14, 15 L. 51 
 
 15 L. 32 
 
 (26), ..27, L. 31 
 
 28, L. 35 
 
 28..., L. 31 
 
 ...32 L. 32 
 
 ...33 L. 13 
 
 xvii. .1, (5), L. 13 
 
 ...1, (5) L. 35 
 
 .2..., L. 32 
 
 (3, 8, 21, 23, 26) , L. 20 
 
 ..5 L. 1, 30 
 
 7 L. 32 
 
 .10..., L. 32, 35 
 
 11, IS L. 35 
 
 ...12 L. 11 
 
 21 L. 32 
 
 (22, 23) L. 61 
 
 .22,23 26 Life 84 
 
 es L. 32 
 
 XTiii. 9 L. 11 
 
 xix, 1, ..'.B, L. 16 
 
 (7) L- 9 
 
 (17-37) , L. 12 
 
 ...24 L. 11 
 
 .26,27 L. 35 
 
 28.., L. 11 
 
 .30 L. 11 
 
 .36,37, L. 11 
 
 XX. 29, 2S L. 35 
 
 (20) L. 35 
 
 (21) L. 20 
 
 ..22 L. 51 
 
 .27, .28 L. 35 
 
 *7, ..28 L. 41 
 
 ..29 F. 10 
 
 ,31 L. 19 
 
 REVELATION. 
 
 1. 7..., (13) L. 26 
 
 8, (11) L. 36 
 
 (8,11,17) S. 98 
 
 .10 L. 52 
 
 (12) L. 52 
 
 .13 L. 27 
 
 (13-16) S. 98 
 
 IS, ..17 L. 36 
 
 U S. 49 
 
 ...16, L. 35 
 
 ii. 'l...,'2'..., .4, ...5.., ...Life 2 
 
 ..5'..., i'e..., «J, 22 Life 103 
 
 ...7, Life 99 
 
 ...7 11 29, ... L. 51 
 
 (8) L. 36, S. 98 
 
 .8..., 9'. Life 2 
 
 ...11, Life 99 
 
 .12..., i'e Life 2 
 
 ...17, Life 99 
 
 .26, .28, Life 99 
 
 iii. .1, ...2, ...3 Life 2 
 
 (1, 3), ...6, ...13, ...22, ..L. 51 
 
 ...3..., Life 103 
 
 .'7, '8. Life 2 
 
 12 Life 99 
 
 .14..., 15 19, ... Life 2 
 
 ..15, 16 Life 71 
 
 20 Life 57 
 
 21 Life 99 
 
 iv. (1) L. 52 
 
 ..2, ...3, 10 L. 41 
 
 ...5 L. 51 
 
 T. (1) L. 52 
 
 .1, S, 5, ..6..., ■) 
 
 ... ^ .... L. 41 
 
 7 8 14, J 
 
 ...6 L. 51 
 
 ...9 S. 86 
 
 vi. (1) L. 52 
 
 1-6,7,8 S. 12 
 
22 
 
 INDEX OF SCRIPTURE PASSAGES 
 
 REVELATION (Continued). 
 
 Tii. i-S, S. 11 
 
 .17 S. 2 
 
 ix. 1-3, .7, 8, ..9., 10, 11,.. S. 13 
 
 17 S. 52 
 
 X. ...11 S. 86 
 
 xi. .11..., L. 49 
 
 16, 17..., Ij. 37 
 
 19 Life 60 
 
 xii, 1-8, 13-17 P. 58, 59 
 
 S S. 44, Life 61 
 
 Chap, cited F. 55 
 
 xiii. 1 S. 44, Life 61 
 
 1-10 F. 60 
 
 2, i, H F. 60 
 
 11-lS F. 60 
 
 (15) L. 48 
 
 ..18 F. 60 
 
 Chap, cited P. 55, 60 
 
 xiv. ...8 Life 79 
 
 .13., Life 2 
 
 ...13 Life 105 
 
 ...13 L. 51 
 
 .14..., L. 26 
 
 xvi. S, 7 Life 61 
 
 ...ii Life 103 
 
 (13,14) L. 48 
 
 xvli. ...1, 2 Life 79 
 
 ..'3. L. 52 
 
 (3) S. 25 
 
 i S. 44 
 
 ...5 Life 79 
 
 ...14..., L. 42 
 
 Chap, cited F. 55 
 
 REVELATION (Continued). 
 
 xvili. .3..., Life 79 
 
 Chap, cited F. 55 
 
 xix. ...2 Life 79 
 
 ...16 L.7, 51 
 
 .11, .12, 13, .14,) 
 
 S. 9 
 
 .16, 17, 18, ) 
 
 11-19, S. 25 
 
 ..16 L. 42 
 
 IS-il S. 36 
 
 Chap, cited, F. 55 
 
 XX. ...12, IS Life 2 
 
 ...13 Life 105 
 
 xxi. .1..., 2..., 3, .5 L. 62 
 
 ...2", L. 63 
 
 2, S, S. 87 
 
 (6) S. 98 
 
 .9, 10 L. 63 
 
 .io L. 52 
 
 ...11, .12, ...17, ^ 
 
 .18..., 19, 20, .21..., Is. 10 
 ...18, 16., j 
 
 .17, ...19, 20 S. 42 
 
 Chap, cited L. 61 
 
 xxli. ...1..., s. 2 
 
 .12 Life 2 
 
 .12, Life 105 
 
 .12, 13, L. 36 
 
 (12,13) S. 98 
 
 17 L. 51 
 
 17 S. 87 
 
 Chap, cited L. 61 
 
INDEX OF WORDS 
 
 THE FOUR DOCTRINES* 
 
 In the following Index, " L" indicates the Doctrine of the New Jerusalem concerning 
 the Lord; " S," the Doctrine of the Holy Scripture ; " Life," the Doctrine of Life; '* F," 
 the Doctrine of Faith, and " Q," the Nine QuestioTts, relating to the Lord, the Trinity, 
 and the Holy Spirit. 
 
 The numbers following each reference designate the paragraphs of the given hook 
 as numbered by Swedenborg, and the numbers in parenthesis refer to the subdivi- 
 sions as given in the Swedenborg Concordance; the Roman numerals following "Q" 
 refer to the number of the Question. 
 
 A. 
 
 S. The sound of A (probably " a" as 
 in "father") is used by the angels of the 
 third heaven— 90 (2). 
 
 AAEON. 
 
 S. Where the name Aaron occurs in 
 the Word, in the Word that exists in 
 heaven there is found "the priestly 
 office"— 71. 
 
 ABADDON. 
 
 S. Spiritual signification of Abaddon 
 -13(3). 
 
 ABHORS. 
 
 Life. Man has religion as he abhors 
 adultery — 77 ; one learns to abhor evil 
 by shunning it as a sin— 95. 
 
 ABILITY. 
 
 Life. Man has dbiliiy from the Lord to 
 reciprocate His life ; hence there is mu- 
 tuality between God and man— 103, 104. 
 
 ABODES. 
 
 S. Truths of the sense of the letter of 
 the Word are the a6o(ies of genuine truths 
 -40. 
 
 ABRAHAM. 
 
 S. Where the name Abraham occurs 
 in the Word, in the Word that exists in 
 heaven there is found "the Lord as to 
 His Divinity"— 71. 
 
 ABSURDITIES. 
 
 F. Any one of enlightened reason 
 must see the absurdilies in the doctrine 
 of faith separate from charity — 45 ; why 
 not seen before this — 46, 47. 
 
 ABUSi;. 
 
 S. Spirits beneath the heavens abuse 
 communication with them by means of 
 the internal sense — 64. 
 
 ABYSSINIA. 
 
 S. Account of spirits from Abyssinia 
 affected by the singing of a psalm— 108. 
 
 ACCOMMODATED. 
 
 S. Howtruthsof the sense of the letter 
 of the Word are accommodated to the 
 simple and to little children — 40 ; see 51. 
 
 ACKNOWLEDGE. 
 
 S. Man caused to acknowledge truth 
 from an interior perception — 58. 
 
 • Compiled by the Rev. Charles H. Mann. 
 
 23 
 
24 
 
 INDEX OF WORDS 
 
 ACKNOWLEDGMENT. 
 
 F. Faith is an internal acknowledg- 
 ment of truth— 1 ; faith is nothing else 
 than an acknowledgment that a thing is 
 so because it is true — 2 ; those who are in 
 the spiritual affection of truth possess an 
 internal acknowledgment of truth — i ; to 
 be in enlightenment is nothing else than 
 to be in the perception and in the con- 
 sequent internal acknowledgment that this 
 or that is true — 5 ; the Reformed give the 
 name of faith to the mere thought quite 
 apart from any internal acknowledgment— 
 9 ; " Blessed are they who do not see and 
 yet believe" does notmean faith separate 
 from the internal acknowledgment of truth 
 — 10; an external acknowledgment is not 
 faith . . . such an acknowledgment is a 
 faith in what is unknown, which is a 
 mere memory faith — 11 ; how one may 
 have the internal ctckn^wledgment of truth 
 which is faith — 12 ; the internal acknowl- 
 edgment of truth which is faith exists 
 with none but those who are in charity 
 —13; those who are in no inward ac- 
 knowledgment of truth in this world, if 
 they are in a state of charity from reli- 
 gion, will come into such an acknoioledg- 
 ment from instruction in the spiritual 
 world— 30. 
 
 ADAM. 
 
 Q. (As to whether regarding Adam as 
 a church does not contradict his being 
 the " son of God," as stated in Luke iii.) 
 Adam is there said to be "of God," that 
 is, created by Him, and is not called His 
 "son"- VIII. 
 
 ADMITTED. 
 
 i. No one can be admitted into heaven 
 who thinlis of three Gods— 65 (3) ; see 61. 
 
 S. Those admitted into heaven who are 
 devoid of truths, are cast down — 61 (3). 
 
 ADULTERY. 
 
 S. The three ways of understanding 
 the command against adultery; first, by 
 a man ; secondly, by a spiritual angel ; 
 and thirdly, by a, celestial angel— 67 (3). 
 See Whoeedom. 
 
 Life. Various kinds and degrees of 
 adultery described — 74; "In proportion 
 as any one shuns adulteriea of every kind 
 
 as sins. In the same proportion he loves 
 chastity" (chap, ix.) set forth and ex- 
 plained— 74-79 ; adultery is so great an 
 evil it may be called diabolism itself— 74 ; 
 those who do not regard adulteries as sins 
 are in adulteries of every kind at once — 
 ib. ; in proportion as one shuns adulteries 
 as sins he loves marriage — 75 ; no one can 
 know the chastity of marriage but the 
 man who shuns the lasciviousness of 
 adultery as a sin— 76 ; whether one be a 
 Christian or not is shown by his shunning 
 or his not shunning adulteries as sins — 
 77 ; if one shuns adulteries for reasons 
 other than because they are sins (exam- 
 ples enumerated) he is still inwardly an 
 adulterer — 111. 
 
 ADVENT. 
 
 L. Why the Lord made His advent 
 into the world as set forth in the Scrip- 
 ture — 3 ; the Lord's advent meant by the 
 expressions "that day" or "that time" 
 used in the Word (passages adduced)— 
 4 ; various kinds of advent meant by 
 various kinds of "day" and "time" 
 mentioned — 5 ; see also 14 (9) ; passages 
 adduced which refer more openly to the 
 Lord's advent — 6 ; the Lord came into the 
 world to subjugate the hells and glorify 
 His human — 12 ; without the Lord's ad- 
 vent no mortal could have been saved— 
 17-18 ; when His advent is spoken of the 
 Lord is called the "Son of man"— 26; 
 the height to which the hells had grown 
 before the Lord's advent described, and 
 the reason stated— 33 (3) ; the Lord's ad- 
 vent called the " Gospel of the kingdom" 
 —a. 
 
 S. The "day of Jehovah" means the 
 Lord's advent— li (3) ; the state of the 
 church before and after the Lord's ad- 
 vent set forth- 99. 
 
 F. Universals of faith giving reasons 
 why the Lord came into the world— 35. 
 
 Q. The representative Human before 
 Jehovah's advent could not spiritually 
 enlighten men — VI. 
 
 AFFECTION. 
 
 L. By spirit is meant the varying 
 affection of life in man — 48. 
 
 S. As often as man is in the affection of 
 truth for the sake of truth, he acknowl- 
 
INDEX or WORDS 
 
 25 
 
 edges it from an internal perception . . . 
 for perception comes from affection— bB ; 
 tliose who liave studied the Word from 
 the affection of knowing truth raised into 
 heaven— 61 (3); in the celestial kingdom, 
 vowel marks in the (Hebrew) Word de- 
 note affections — 74. 
 
 F. Those in the spiritual affection of 
 truth possess an internal acknowledg- 
 ment of it — 4 ; a spiritual idea inflows 
 into those who are in the affection of 
 truth, and inwardly tells them whether 
 what they hear or read is true or not— 5 ; 
 in its origin charity is the affection of 
 good . . . the affection of good produces 
 the affection of truth— 13 ; affection brings 
 forth nothing from itself except by 
 means of thought — 15. 
 
 AFRICA. 
 
 5. Thingsof religion spread into .4/rica 
 from the two Words of the Lord — 117. 
 
 AFRICANS. 
 
 S. Before the Lord the universal 
 heaven is as one man — the position of 
 the Africans in that man — 105 (3) ; con- 
 cerning certain African spirits who were 
 deeply afleoted by hearing a Fsalm read 
 —108. 
 
 AGE. 
 
 L. The consummation of the age 
 means the last time of the church — 26. 
 
 AGENCY. 
 
 L■^fe. Truths are the agency for the 
 nourishment and formation of good— 37. 
 
 AID. 
 
 L. Every man ascends into heaven by 
 means of the Lord's aid, but the Lord 
 ascended into heaven of Himself— 35 
 (U). 
 AIR. 
 
 S. Signification of " sun and air dark- 
 ened"— 13 (2) ; doctrine not confirmed 
 from the Word like house in the air — 54e. 
 
 ALLOY. 
 
 Life. Good compared with gold, and 
 inferior good to gold with an alloy— 10 ; 
 science can tell of the degree of gold in 
 an oMoy, but not the degree of good 
 
 which springs partly from self and partly 
 from the Lord— 11. 
 
 ALLOWABLE. 
 
 Life. The man who holds the religious 
 tenet that no one is able to fulfill the law, 
 thinks moral evils allowable before God, 
 but not allowable before the world— 63. 
 
 ALPHA. 
 
 L. Why the Lord is called the Alpha 
 and the Omega— 36. 
 
 AMMON, THE SONS OF. 
 
 5. The sons of Amman signify the 
 adulterations of good and truth — 18 (3). 
 
 ANCIENT CHURCHES. 
 
 S. All the ancient churches were 
 churches representative of heavenly 
 things— 20 (2). 
 
 ANCIENTS. 
 
 S. That there was among the ancients 
 a Word written entirely by correspond- 
 ences, which has been lost — 102 ; where 
 it prevailed and other things concerning 
 it— ib. 
 
 F. The ancients instead of saying faith 
 were accustomed to say truth — the reason 
 —6. 
 
 ANGEL. 
 
 L. Angels have all their wisdom from 
 the Word which is Divine Truth itself — 
 2 ; before the Lord's advent the angels of 
 heaven were infested by the hells, to so 
 great a height had these grown — 33 (3) ; 
 all angels are in the spiritual sense of 
 the Word— 37 (2) ; spirits and angels are 
 constantly with man — ib. ; trine in the 
 Lord illustrated by trine in angels — 46 
 (3) : angels teach every man after death 
 what the Holy Spirit is — 46 (4) ; angels 
 have breathing and the beating of the 
 heart as well as men — 51 (3). 
 
 S. The angels of the Lord's celestial 
 kingdom (the third heaven) are in the 
 Divine proceediag called Celestial, that 
 is, are in the good of love from the Lord ; 
 the angels of the Lord's spiritual king- 
 dom are in the Divine proceeding called 
 Spiritual, that is, in truths of wisdom 
 from the Lord — 6 ; men of the Most An- 
 
26 
 
 INDEX OF WORDS 
 
 cient Church able to speak with angels 
 by means of correspondences— 21 ; they 
 thus thought conjointly with angels — 
 ib. ; the Lord's angels in heaven are in 
 the spiritual sense of the Word— 26 ; the 
 heaven where angels are would fall to 
 pieces without the world as a foundation 
 —34 ; man has association with angels by 
 means of the letter of the Word— 62 ; why 
 this is — 63 ; spiritual angels in spiritual 
 sense, and celestial angels in celestial 
 sense of "Word — 64 ; a spiritual angel calls 
 forth what is spiritual and a celestial 
 what is celestial from the Word when 
 man reads it— 65 ; how the spiritual and 
 celestial angels draw their respective 
 senses from the Word, illustrated by ex- 
 amples — 67 ; an additional reason given 
 why association with angels exists by 
 means of the Word — 68 ; angels get all 
 their wisdom from the Word — 70 ; this is 
 acknowledged by the angels— 1Z; there 
 is a copy of the Word in every heaven 
 written by angels—72 ; the wisdom of the 
 celestial angels surpasses that of the spir- 
 itual angels almost as much as theirs does 
 the wisdom of man— 74 ; after death every 
 man is instructed by angels— 93 ; angels 
 reject the external of the Word when 
 used by man to confirm the loves of the 
 world — 96 ; angels are men because the 
 good and truth that proceed from the 
 Lord are a man— 100. 
 
 Life. An angel is an angel from the 
 love and wisdom in him— 32. 
 
 F. An angel is beautiful according to 
 the quality of his faith— 31 ; conversation 
 between an angel and one who was in 
 faith separate from charity, and between 
 an angel and one who was in faith united 
 to charity— 41 to 43 ; an angel of heaven 
 could hold no converse with a man whose 
 understanding had been closed up by his 
 religion— 48. 
 
 Q. Before the assumption of the Hu- 
 man the Lord manifested Himself by 
 means of an angel~ll. ; see also "VI. 
 
 ANGELIC HEAVEN. 
 
 Q. The Lord had a Divine Rational 
 before the assumption of the Human by 
 means of the angelic heaven— II. ; Divine 
 love and wisdom proceed from the Lord 
 as the sun of the angdic heaven as do 
 
 heat and light from the sun of the natu- 
 ral world— V. 
 
 ANGER. 
 
 L. ' ' Day of anger* ' signifies the advent 
 of the Lord to Judgment— 5. 
 
 S. Anger is predicated of good, and in 
 the opposite senses of evil, while wrath 
 is predicated of truth and in the oppo- 
 site sense of falsity — 84 ; why anger is 
 attributed to the Lord— 94. 
 
 ANIMAL. 
 
 Life. The natural mind may be called 
 the animal mind — 86 ; man is discrimi- 
 nated from the animal by having a spir- 
 itual mind — ib. ; so long as the concu- 
 piscences of evils block up the interiors 
 of the natural mind, so long is man an 
 animaZ—ih. (5). 
 
 ANIMAL SPIRIT. 
 
 S. The substances which are the ori- 
 gins of the fibres of the animal king- 
 dom extract and call forth their animal 
 spirit from the chyle— 66. 
 
 ANOINTED. 
 
 L. Why the Lord is called the "An- 
 ointed"— 42 ; see also 19 (8). 
 
 ANSWERS. 
 
 S. Answers from heaven given only 
 through the ultimate sense of the Word 
 -44 (3). 
 
 APES. 
 
 S. Peoples who have known nothing 
 of God, because without revelation con- 
 cerning Him, appear in the spiritual 
 world like apes — 116. 
 
 APPAREL. 
 
 L. Meaning of the Lord's apparel as 
 referred to in the Word— 14 (2). 
 
 APPARENT TRUTHS. 
 
 S. Not hurtful to accept apparent truths 
 in letter of Word if not confirmed— 95 ; 
 illustrated by apparent truths of nature— 
 ib. (3) ; why hurtful to confirm them— 
 96. 
 
 APPEARANCES. 
 
 S. Truths of the sense of the letter of 
 the Word are in part appearances of truth 
 
INDEX OF WORDS 
 
 27 
 
 — 40 ; in some places in the sense of the let- 
 ter o£ the Word truths are not naked, but 
 clothed, and are then called appearances 
 of truth ; the reason — 51 ; genuine truth 
 in the sense of the letter of the Word 
 appears only to those who are in en- 
 lightenment from the Lord— 57 ; appear- 
 ances of truth in the Word if confirmed 
 become falsities— 91 ; illustrated by the 
 heresies in Christendom— 92 ; illustrated 
 from nature — ^95 ; the reason set forth — 96. 
 
 F. Correspondential appearances in 
 the spiritual world described— 63. 
 
 Life. That man fights of himself 
 against evils only an appearance, why 
 the Lord so wills- 96. 
 
 APPEAKING. 
 
 Life. Shunning evils for any other 
 reason than because they are sins only 
 prevents them from appearing— lOS. 
 
 ARABLE. 
 
 S. Why the science of correspond- 
 ences was known and cultivated in 
 Arabia— 21 ; see 102. 
 
 ARGUMENTATIONS. 
 
 S. Argumentations from fallacies signi- 
 fied by the "breastplates" of the locusts 
 in Beii. ix.—lS (3). 
 
 ARISTOTLE. 
 
 S. Where Aristotle got his knowledge 
 of God and the immortality of the soul — 
 U6 (3). 
 
 ARK. 
 
 Life. Reverence accorded the ark and 
 miracles accomplished by the ark on ac- 
 count of the holiness of the law con- 
 tained in it— 55 (2 and 3). 
 
 ARTIFICER. 
 
 Life. How charity is shown in the life 
 of an artificer — 39. 
 
 AS. 
 
 Life. Every man is able as of himself 
 to shun evils by the Lord's power if he 
 begs for it — 31; necessity that a man 
 should fight against evils as of himself— 
 96 : a man ought to shun evils as sins and 
 fight against them as of himself (general 
 article)- 101. 
 
 ASCEND. 
 
 L. Signification of the statement that 
 the Lord ascended into heaven— 35 (11). 
 
 ASIA. 
 
 S. Before the Lord the universal 
 heaven is as one man ; the position of 
 the people of Asia in that man — 105. 
 
 ASSHUR. 
 
 S. Asshur signifies reason— 18. 
 ASSOCIATION. 
 
 (S. Association with the angels is 
 brought about by means of the sense of 
 the letter of the Word (chap, vi.)— 62; 
 the reason of this— 63 ; another reason— 
 68. 
 ASSYRIA. 
 
 S. The science of correspondence was 
 known and cultivated in Assyria — 21; 
 Assyria signifies the reasoning derived 
 from the memory-knowledge in the nat- 
 ural man— 79 (4) ; those who used the 
 Ancient Word came partly from Assyria 
 —102. See AssHCE. 
 
 ATHANASIAN CREED. 
 
 L. The doctrine of the Athanasian 
 Creed that the Divine and Human in the 
 Lord are not two but one — 29 ; doctrine 
 of, agrees with the truth provided that 
 by a Trinity of Persons is understood a 
 Trinity of Person (seriatim passages, 
 chap, xi.) — 55-61; quoted in full — 56; 
 inconsistency of, in allowing a man to 
 think three gods, but obliging him to 
 say one — 57 ; re-transcribed with Trinity 
 of Person substituted for Trinity of Per- 
 sons— 58 ; the Creed's treatment of the 
 Lord's incarnation true, provided we 
 distinguish between the human from 
 the mother, and the Himian from the 
 Father— 59. 
 
 Life. The doctrine of the Athanasian 
 Creed concerning the necessity of a good 
 life, quoted — 3. 
 
 ATONEMENT. 
 
 L. Popular belief in the church con- 
 cerning the atonement — 18. 
 
 ATTRIBUTES. 
 
 L. The Divine attributes are justice, 
 love, mercy, and good (reasoning thence 
 
28 
 
 INDEX OF WORDS 
 
 against tlie possibility of there being any- 
 thing of vengeance in Him)— 18; re- 
 demption and salvation are an attribute 
 proper to the Lord's Divine Human — 
 84(3). 
 AUTOMATON. 
 
 Life. Unless man acts as of himself he 
 becomes like an automaton — 96. 
 
 AWAKE. 
 
 S. To awake signifies the life after 
 death which is spiritual — 17 (2). 
 
 BABEL; BABYLON. 
 
 L. Not long after its setting up anew 
 the church was turned into Babylon— G6. 
 
 Life. Babel signifies the profanation 
 of good— 79 (2). 
 
 F. The religious principle that springs 
 from the love of rule is meant in the 
 Word by Babylon — 49. 
 
 BALANCES. 
 
 S. The "pair of balances" (in Bev. vi.) 
 signifies the estimation of truth so small 
 that there is scarcely any — 12. 
 
 BALDNESS. 
 
 S. Baldness signifies the Word with- 
 out its ultimate sense — 35 ; baldness was 
 considered a great disgrace in Israel, and 
 why— ib. (4). 
 
 BAPTIZE, BAPTISM. 
 
 L. By baptism is meant spiritual 
 washing — 18 (4) ; that it was the Lord's 
 Human that was baptized — 19 (9) ; what 
 is meant by baptizing into the name of 
 the Father, the Son, and the Holy Spirit 
 — 46 (2) ; what is meant by baptizing 
 with the Holy Spirit and with fire— 
 51 (4). 
 BAPTIST, JOHN THE. 
 
 L. Why John the Baptist had his rai- 
 ment of camel's hair — 15 (8). 
 
 BARE. 
 
 5. The Word is like a man with face 
 and hands bare, for all things therein 
 which concern man's salvation are bare 
 —55. 
 BASILISK. 
 
 F. " Out of the serpent's tooth shall 
 go forth a basilisk" signifies the destruc- 
 
 tion of all truth by the conceit of self- 
 intelligence — 53e. 
 
 BASIS. 
 
 S. The sense of the letter of the Word 
 the basis of its spiritual and celestial 
 senses (title of chap, ill.)— 27 ; see 30, 31, 
 32, and 36 ; how this is— 38 (2) ; the hu- 
 man race is the basis of the heavens — 34. 
 
 BATTLING. See Combat. 
 
 Life. He does battling against evils as 
 sins who believes in a hell and a heaven 
 (etc.)— 94; treated of in the Word (pas- 
 sages given)— 99 ; see 100. 
 
 BEARD. 
 
 S. The beard signifies the ultimate of 
 truth— 35 (2). 
 
 BEARING. 
 
 L. What is meant by bearing iniqui- 
 ties — 15 (2) ; see also 16 ; a prophet's 
 bearing the iniquities of Israel did not 
 take them awaj', but represented and 
 showed them— 16 (3). 
 
 BEAST. 
 
 S. Who are meant by the beast in Sev. 
 xix.— 25. 
 
 Life. What makes the difference be- 
 tween a man and a beast — 15. 
 
 F. Signification of the two beasts de- 
 scribed in Bev. xiii.— 60. 
 
 BEATING. 
 
 L. Angels have beating of the heart ; 
 what it signifies — 51 (3) . 
 
 F. Angels and spirits live by the heart- 
 beat as men do ; the reason— 19. 
 
 BEGINNING. 
 
 L. From the beginning God was in 
 first principles but not in ultimates— 36. 
 
 S. That the Lord had been only in 
 first principles is meant by "In the be- 
 ginning was the Word" (John i. )— 98. 
 
 BEING. 
 
 Life. That good to be good must be 
 good from its inmost being, that is, from 
 God— 13e. 
 
 BELIEVE, BELIEF. 
 
 L. Who are meant by " those who be- 
 lieve in His name" {John i. ) — 18 (5). 
 
INDEX OF WORDS 
 
 29 
 
 Life. What is meant by " to believe in 
 the name of the Son of God" (Jo/in i.)— 
 17 ; what is meant by "to believe in the 
 Lord" — 48e ; one may believe that he has 
 faith, and yet not have it (the reason) — 
 44 ; general opinion that salvation con- 
 sists in believing what the church teaches 
 (the fallacy of this)— 91 ; the beliej that 
 will lead one to shun evils— 94. 
 
 F. Angels refuse to believe what they 
 do not understand — 4 ; meaning of the 
 Lord's words to Thomas "because thou 
 hast seen me thou hast believed" — {John 
 XX.)— 10; to believe in the Lord the uni- 
 versal of Christian faith, what it is to 
 believe— S6. 
 
 BENEFACTIONS. 
 
 Life. Other works than the duties of 
 one's calling the benefactions of life — 114. 
 
 BETRAYAL. 
 
 L, Signification of the Lord's betrayal 
 by Judas— 16 (6). 
 
 BLACK. 
 
 S. What is meant by the black horse 
 {Eev. vi.)— 12(2). 
 
 BLASPHEMY. 
 
 L. What blasphemy against the Holy 
 Spirit means — 50 (2). 
 
 BLIND. 
 
 S. The signification of the blind re- 
 ceiving their sight — 17 (4); what it is 
 that blinds a man as to his reception of 
 spiritual truth — 60. 
 
 F. Faith of the present day declared 
 to be blind — 1 ; why this blind faith con- 
 tinued among the Reformed— 9; why 
 this blind faith has not been sooner en- 
 lightened — 46. 
 
 BLIND FAITH. 
 
 F. What enormous falsities a blind 
 faith can bring into being, seen in the 
 doctrines of the Papists— 8. 
 
 BLOOD. 
 
 L. What is meant by bloods in John i. 
 —18 (5) ; blood or wine signifies the good 
 of faith from the Lord — 27. 
 
 5. What it means to " drink the blood 
 of the sacrifice" {Ezek. xxxix,)— 15 (3). 
 
 BLOTTED OUT. 
 
 <S. The knowledge of correspondences 
 blotted out among the Israelites and Jews 
 (why)— 22. 
 BLUE. 
 
 S. Blue (in the tabernacle) signifies 
 truth from a celestial origin — 46e. 
 
 BODY OF THE LORD. 
 
 L. That even the body of the Lord be- 
 came Divine— 29 (2) ; why the Lord rose 
 as to His whole body—Zb (9) ; that after 
 resurrection the body of the Lord was no 
 longer material but Divine substantial — 
 35 (10). 
 
 Q. Before the incarnation was the 
 Divine Human a Person subsisting as 
 the5o(i?/of God?— VI. 
 
 BORN. 
 
 L. That the Divine Human should 
 have been bom of a virgin essential to 
 the Lord's coming into the world — 20; 
 Jesus bom of the Virgin Mary was the 
 Son of God— 21 ; see 29 (2), 30; from His 
 birth the Lord had a human from the 
 mother which was successively put off — 
 35 (3) ; the Lord's human in time was 
 bom of the Virgin Mary— 59. 
 
 Life. Man's being bom into total ig- 
 norance a means for his reformation- 69. 
 
 BOW. 
 
 S. The bow signifies doctrine from the 
 Word fighting against falsities— 79 (2) . 
 
 BRANCH. 
 
 J^. The branches of a tree signify the 
 truths of faith with man — 16. 
 
 BREAD. 
 
 L. Meaning of " the bread which came 
 do\vn from heaven" — 27. 
 
 Life. The relation of good to truth 
 compared with that of bread to wine — 40. 
 
 BREAST. 
 
 5. Those Christians among whom the 
 Word is constitute the breast (of the one 
 Man whom the church on earth is like) — 
 105 (3). 
 
 BREASTPLATE. 
 
 S. What the breastplates of the locusts 
 of Eev. ix. mean— 13 (3). 
 
 22 
 
30 
 
 INDEX OF WORDS 
 
 BREATHING, BREATH. 
 
 L. Why the Lord breaihed on His dis- 
 ciples— 61 (3) ; angels have breath— ih. 
 
 F. In the spiritual world every one is 
 known in respect to the quality of his 
 faith from his breathing — 19. 
 
 Q. The breath of Jehovah's mouth is 
 wisdom— rv. 
 
 BRIDE. 
 
 L. When the church is a Bride (dis- 
 tinguished from "Wife")— 63. 
 
 BRIDEGROOM. 
 
 S. The bridegroom {Matt, xiv.)— sig- 
 nifies the Lord- 17 (2). 
 
 BROTHER. 
 
 S. Brother is predicated of good, com- 
 panion of truth— 84. 
 
 BURIAL. 
 
 X. Signification of the Lord's burial— 
 16 (6). 
 
 BUSINESS. 
 
 F. Man acquires an affection for use 
 through an affection for his busineii—25. 
 
 BUY. 
 S. What to buy signifies— 17 (2). 
 
 CALF. 
 
 S. A ealf signifies the natural affec- 
 tion— 18 (3) ; calves and oxen signify the 
 affections and powers of the natural man 
 —23. 
 
 CALVIN. 
 
 Q. Calvin denied that in Christ Man 
 is God and God is Man ; he merely af- 
 firmed that Christ is God and Man— II. 
 
 CANAAN. 
 
 S. The science of correspondences was 
 known and cultivated in the land of 
 Canaan — 21 ; where our Word has Canaan 
 the Word of the angels has " the church" 
 —71. 
 
 CARE. 
 
 F. Concerning those who have been 
 prevented from thinking about truths by 
 worldly cares— 30. 
 
 CAUSE. 
 
 S. Of the trine in every Divine work 
 the middle term may be called cause— 28. 
 
 CAVERNS. 
 
 Life. Certain ones who had reckoned 
 on their good works and piety but who 
 had not shunned evils as sins, seen to go 
 into caverns — 26. 
 
 F. The temple of a man whose un- 
 derstanding has been closed up by his 
 religion compared to a cavern — 48. 
 
 CEDAR. 
 
 S. Cedar signifies the rational good 
 and truth of the church— 18 (3) . See also 
 ib. (5); and 23 (2). 
 
 CELESTIAL. 
 
 S. The celestial proceeds from the Di- 
 vine love, and is the inmost — 6; the 
 Word is celestial by correspondence — 8; 
 the celestial a more interior sense of the 
 Word than the spiritual— 19 ; depends 
 for its integrity upon the sense of the let- 
 ter of the Word — 27 ; the celestial is one of 
 the kingdoms of the heavens— 34; the 
 celestial is the inmost of successive order 
 from the Lord— 38 (2) ; the celestial angels 
 are in the celestial sense of the Word — 64 ; 
 a celestial angel calls forth what is celes- 
 tial in the Word when a man is reading 
 it — 65 ; there is a celestial degree of life 
 with man, his relation to it by means of 
 the Word— 68; the wisdom of celestial 
 angels surpasses that of spiritual angels 
 —74. 
 
 Q. The Lord from eternity had a Di- 
 vine Celestial — II.; He has now united it 
 to the Divine Natural— V. See Celes- 
 tial Sense. 
 
 CELESTIAL SENSE. 
 
 S. There is a more interior sense 
 (than the spiritual) called celestial— 19 ; 
 can with difficulty be made plain— ib.; 
 why there is such a sense — ib.; from it 
 the Word gives life to those who devoutly 
 read — ib. ; the celestial sense is the life of 
 the Word — 39 ; the naked goods of the 
 Word are in its celestial sense — 40 ; from 
 this sense our Word is like a flame — 42 ; 
 the Word shines and is translucent be- 
 cause of its spiritual and celestial senses— 
 
INDEX OF WORDS 
 
 31 
 
 58 ; man is brought into association with 
 celestial angels through the cdestial tense 
 —63 ; see 64 ; Illustration of the celestial 
 tense of the Word as shown In the inter- 
 pretation of the conunandments — 67 ; the 
 celestial sense of the Word refers specially 
 to the Lord— 80. 
 
 CHALDEA. 
 
 S. The science of correspondences was 
 known and much cultivated in Chaldea 
 —21; the ancients with whom the an- 
 cient Word is still in use in heaven were 
 partly from Chaldea— 101. 
 
 Life. Chaldea signifies the profana- 
 tion of truth— 79 (2). 
 
 CHARACTERS. 
 
 Q. May the Trinity be properly said to 
 be one and the same Lord in three char- 
 acters f— VII. 
 CHARIOTS. 
 
 5. Signification of the sound of the 
 wings of the locusts (Rev. ix.) as chariots 
 -13(3). 
 
 Life. A chariot signifies doctrine— 30 
 (2). 
 CHARITY. 
 
 Life. Christian charily defined— 114. 
 
 F. The internal acknowledgment of 
 truth, which is faith, exists only with 
 those who are in charily— \i ; (chap. il. 
 with this title, 13-24) ; charity has its ori- 
 gin from the affection of use — 14 ; more 
 fully set forth — 17; makes a one with 
 faith — 18 ; related to faith as the heart is 
 related to the lungs— 19 ; until one is in 
 charity the knowledges of truth and 
 good are not matters of real belief (chap, 
 iii.)— 25-33; cannot come into being 
 where there is nothing but falsities — 29 ; 
 but those having the faith of charity by 
 a good life can come into truths after 
 death— 30; according to one's charity 
 such is his faith (the progression of char- 
 ity traced) — 31 ; how faith is formed 
 from charity — 32; conversation with an 
 angel concerning charity and faith — 41- 
 43; charity is the life of faith, its soul 
 and its essence — 69. 
 
 CHASTITY. 
 
 Life. One loves chastity in proportion 
 as he shuns adulteries (chap. ix. )— 74-79 ; 
 
 the chastity of marriage makes heaven 
 with a man which he can possess only 
 in proportion as he shuns the lascivious- 
 ness of adultery— 76. 
 
 CHERUBS, CHERUBIM. 
 
 S. Cherubs and cherubim represent 
 the guard which protects the spiritual 
 sense of the Word from profanation— 
 97 (2), et seq. See also 46e ; why these 
 guards have been set— 26 (2). 
 
 CHILD, CHILDREN. 
 
 S. Children signify innocence and 
 charity— 23; the letter of the Word 
 adapted to the simple and children — 40. 
 
 Life. Children initiated into the 
 Christian religion by learning the deca- 
 logue— 64. 
 
 F. The signification of the woman 
 {Rev. xli.) being with child — 59; the 
 child that she was to bear signifies the 
 doctrine of the church- ib. 
 
 CHRIST. 
 
 L. The Jewish Church understood by 
 " the Son of God" the Messiah (that is, 
 the Christ) whom they expected, and 
 who should be bom at Bethlehem— 
 19 (8). 
 
 CHRISTIANS, CHRISTIAN. 
 
 S. Christians constitute the breast of 
 the universal man which is constituted 
 of all the heavens before the Lord (the 
 reason)— 105 (3). 
 
 Life. A man who does not regard 
 adulteries as sins is not a Christian — 77 ; 
 an ungodly man is able to shun evils as 
 injurious, but only a Christian can shun 
 evils as sins — 111 ; teaching the decalogue 
 is general throughout the whole Christian 
 world. By it children are initiated into 
 the Christian religion — 64. 
 
 F. The Christian faith in its universal 
 idea or form (general article)— 34. 
 
 CHRISTIAN CHURCHES. 
 
 Life. In the Christian churches many 
 teach that faith alone saves — 4. 
 
 CHURCH, CHURCHES. 
 
 L. The states of the church were rep- 
 resented by the prophets (illustrated by 
 
32 
 
 INDEX OF WORDS 
 
 examples taken from tlie Word) — 15; 
 the church itself signified by the Lord as 
 the Grand Prophet — ib. (8) ; church in 
 respect to the Word, represented by the 
 Lord— 16 (5) ; to set up a new church one 
 of the purposes for which the Lord was 
 sent into the world— 20; a church is a 
 church from the Lord— 55 (5) ; when a, 
 church is a Bride, and when a Wife {dis- 
 ting-uished}- 63 ; the church not set up 
 anew at the Lord's coming among those 
 at Jerusalem, but among those outside 
 the city— 61 (3) (8). 
 
 5. The men of the church on earth are 
 in the Divine Natural— 6 ; by the open- 
 ing of the seals, etc. {Eev. vi.), are de- 
 scribed the successive states of the church 
 — 12 ; the state of the church is treated of 
 in Rev. ix.— 13 ; the things of the church 
 among the sons of Jacob were correspond- 
 ences— 20 (2) ; the doctrine of the church 
 is to be drawn from the sense of the letter 
 of the Word and to be confirmed thereby 
 (chap. V.)— 50-61 ; the church is from the 
 Word and is such as is its understanding 
 of the Word (chap, viii.)— 76-79; the 
 church is within man — 78 ; there is a 
 marriage of the Lord and the church 
 with each and everything of the Word 
 (chap, is.)— 80-90 ; in the spiritual sense 
 the hidden things in the Word refer 
 especially to the church—SO ; for a man 
 to be a man of the church, his will and 
 his understanding must make a one— 83 ; 
 the church is also said to be the Lord, and 
 why — 89 ; the state of the church was com- 
 pletely changed by the Lord's becoming 
 the Word in ultimates (shown in what 
 respect changed)— 99; all the churches 
 before the Lord's advent were repre- 
 sentative churches~ib. ; see also 20 (2) ; 
 the people outside of the church have 
 light by means of the Word (see title 
 to chap, xiii.) — 104-113; there must be 
 somewhere on earth a church in order to 
 have conjunction with heaven— 104 ; 
 the church before the Lord is as one man — 
 105 ; the church is where the Word is read 
 and the Lord thereby known — ib. ; is as 
 the heart and lungs— ib. ; it is provided 
 by the Lord that there shall always be a 
 church on earth where the Word is read 
 — 110. See also Moax Ancient Church, 
 and New Jerusalem Church. 
 
 F. In the Word the church was rep- 
 resented by Israel and Judah, and its 
 principles by the various nations about 
 them — 49; the states of the church are 
 represented by the vision of Daniel 
 (viii. 1-14) — 66; Faith separated from 
 charity destroys the church and all 
 things that belong^to it (chap, x.)— 69- 
 72. 
 
 Q. Before the incarnation all things 
 of the church were representative and 
 like shadows— VI. ; does the regarding 
 Adam as a church contradict his being a 
 son of God as given In Luke iii.?— 
 VIII. ; Noah and his three sons when 
 mentioned in Ezek. xiv. are significa- 
 tive of a church— IX.. 
 
 CICERO. 
 
 S. Where Cicero got his knowledge of 
 God and immortality— 115 (3). 
 
 CIRCUMCISED. 
 
 F. By the circumcised are meant those 
 who are in spiritual love— 51 ; drcmn- 
 cision represents purification from evils 
 belonging to love merely natural {pas- 
 sages adduced)— 54. 
 
 CITIZEN. 
 
 Life. Man is a citizen of the spiritual 
 world according to his spiritual good— 12. 
 
 CITY. 
 
 L. City signifies doctrine from the 
 Word, and Holy City the doctrine of 
 Divine truth from the Lord— 64. 
 
 S. Where in our Word we have the 
 cities on this side and beyond Jordan, 
 the Word of the angels has various 
 things of the church and of its doctrine 
 -71. 
 
 CIVIC. 
 
 Life. Civic good defined— 12 ; to be 
 really a civic man one must possess spirit- 
 ual good — 14 ; the laws of the decalogue 
 knovni among all nations as laws of 
 civic order— 53. 
 
 CLEANSE. 
 
 S. What it means to "cleanse the in- 
 side of the cup and platter" — 40 (2). 
 
 CLERGY. See English Clergy. 
 
INDEX OF WORDS 
 
 33 
 
 CLOTHED. 
 
 S. The portions of the Word that are 
 not actually necessary for man's spiritual 
 life and consequent salvation are clothed 
 —55 ; appearances of truth that are clothed 
 may be caught at as naked truths (the 
 injury thence)— 91, 92. 
 
 CLOUD. 
 
 S. The cloud that overshadowed the 
 disciples at the transfiguration signified 
 the Word in the sense of the letter — 48. 
 
 COLUMN. 
 
 S. Successive order compared to a 
 colitmji— 38. 
 
 COMBAT, COMBATS. 
 
 L. Combats against the hells are meant 
 by temptations— 12 ; (see 33) ; the passion 
 of the cross the last combat whereby the 
 Lord fully conquered the hells and fully 
 glorified His Human — 3, 12 ; by means of 
 combats the Lord conquered hell — 12 ; 
 His coTribats described in the Word— 14; 
 Last Judgment effected by means of His 
 combats — ib. (10) ; the same are much 
 treated of in the Psalms and Prophets— 
 34 (4) ; by means of them He became our 
 Saviour— ib. (5). 
 
 S. The wars of Jehovah mean the 
 Lord's combats with hell— 103. 
 
 Life. No one can shun evils as sins 
 except by combats against them (chap, 
 xli. )— 92-100 ; those who believe in 
 heaven and hell are brought into this 
 combat — 94 ; the combat is not severe ex- 
 cept with those who have given free rein 
 to their concupiscences — 97. 
 
 F. It is a universal of the Christian 
 faith that the Lord removed hell from 
 man by combats against it — 35 ; combat 
 between the ram and the he-goat de- 
 scribed in Daniel (viii. 2-14) explained 
 as to its spiritual meaning — 65. 
 
 COMFORTER. 
 
 L. What is meant by the Comforter— 
 51 (2). 
 
 COMMANDMENTS. 
 
 S. The natural, spiritual, and celestial 
 senses of five of the commandments given 
 —67. 
 
 Life. Difference in spiritual effect be- 
 tween shunning the commandments as 
 evils and shunning them as sins— 108 ; 
 the commandments of the Lord are truths 
 — 38 ; the commandments must also be 
 kept by fighting against the concupis- 
 cences forbidden by them— 66 ; man has 
 the ability from the Lord to keep the 
 commandments (confirmatory passages)— 
 104. See Decalogue. 
 
 COMMINGLED. 
 
 L. Human nature from the mother 
 cannot be commingled with the Divine 
 essence in the Lord— 35. 
 
 COMMONWEALTH. 
 
 Life. The cmamonwealth would perish 
 without laws enjoining the command- 
 ments — 53. 
 
 COMMUNICATION. 
 
 S. How communication is effected with 
 the various heavens by means of the 
 Word — 64 ; the law of communication 
 abused by evil spirits — ib. 
 
 COMPANION. 
 
 <S. Companion is predicated of truth — 
 84. 
 
 COMPLEX. 
 
 S. The Natural which flows from the 
 Lord is the complex of the Celestial and 
 the Spiritual — 6. 
 
 Life. The decalogue a complex of all 
 things of religion — 54 ; (see also 62). 
 
 COMPREHEND. 
 
 F. One must comprehend a truth in 
 order really to believe it — 2 ; spiritual can 
 be comprehended just as well as natural 
 ones — 3. 
 
 CONCEIVED. 
 
 L. The Lord could not have set up a 
 church except from a Human conceived 
 from Jehovah— 20; the Son of God is 
 Jesus conceived of Jehovah — 21 ; see 29, 
 30, and 69. 
 
 CONCEPTION. See also Conceived. 
 
 L. The Lord came into the world to 
 unite the Human to the Divine which 
 was in Him from conception — 3 iii. ; the 
 Father wherever mentioned means the 
 
34 
 
 INDEX OF WORDS 
 
 Divine which was in the Lord from con- 
 
 ceptionr-32 (7). 
 
 CONCUPISCENCE. 
 
 Life. All concupiscence for evils should 
 be shunned as sin — 62; every concupis- 
 cence which a man has not shunned re- 
 mains with him after death— 63 (2) ; to 
 " take up the cross" (Mark x. 21) signi- 
 fies to shun ccmctipiscences — 66; one re- 
 moves concupiscences by fighting against 
 his evUs as sins — ib.; the state of man so 
 long as concupiscences block up the in- 
 teriors of the natural mind, described, 
 and the effect upon him of their being 
 dispersed by the Lord set forth — 86 (5) ; 
 the truth of the Word cannot take root 
 in those who are in the concupiscevxxs of 
 evil, but in those in whom these concu- 
 piscences have been dispersed by the 
 Lord — ^90 ; no one can have faith who is 
 in the concupiscences of evil, nor can the 
 concupiscence for evils be shaken off in 
 any other way than by refusing to will 
 or commit them for the reason that they 
 are sins— 91 ; from inborn concupiscence 
 man loves evils and is drawn into them 
 —92; any one who thus fights (against 
 evils as sins) acts from within, and 
 against the concupiscence itself which 
 constitutes the root of the evil— 94 ; this 
 combat is not severe except with those 
 who have given free rein to their concu- 
 piscences — 97 ; the concupiscences of evil 
 can be removed by the Lord alone — 110 ; 
 within every concupiscence there are in- 
 finite things — 112. 
 
 CONDEMNATION, CONDEMN. See 
 also Damned. 
 
 L. What was meant by the Lord's 
 eondenmation by the chief priests and 
 elders-16 (5). 
 
 S. "Death" (Rev. vi.) signifies eternal 
 condemnation — 12 ; heresies do not con- 
 demn man, but an evil life does — 92. 
 CONFESSION. 
 
 L. The life of the whole heaven and 
 the wisdom of all the angels are founded 
 upon the acknowledgment and conse- 
 quent confession of one God — 55 (3). 
 CONFIRM, CONFIRMED. 
 
 S. The doctrine of the church to be 
 confirmed by the letter of the Word (chap. 
 
 V.)— 60-61; note especially 54 ; the effect 
 of confirming from the Word the doctrine 
 of a false religion— 60 ; experience in the 
 spiritual world with those who have 
 done this from evil loves — 61 ; (see 94) ; 
 hurtful to confirm heresies from the 
 Word (chap, x.)— 91-97 ; wisdom consists 
 in seeing what is true and not in con- 
 firming whatever one pleases— 91; the 
 hurtfulness of confirming falsities— 92 ; 
 this hurtfulness illustrated from nature 
 —95 (2) (3); the reason set forth— 96; 
 instances cited of those in ancient time 
 who remain in their false religions be- 
 cause they confirmed themselves in them, 
 and of those in the same religion who 
 were able to renounce their falsities be- 
 cause not confirmed in them— 93. 
 
 F. To think a thing true because con- 
 firmed is to think from authority ; what 
 is false can be confirmed just as well as 
 what is true— 11. 
 
 CONJUNCTION, CONJOINED. 
 
 S. The Lord is conjoined with man 
 through the Word— 78 ; by means of the 
 sense of the letter of the Word there is 
 conjunction with the Lord and association 
 with the angels (chap, vl.) — 62-69; the 
 reason— 62 ; coTyuncfion-Jwith the angels 
 shown by experience— 64 ; see also 104. 
 
 L\f€. The conjunction of the will and 
 understanding in a man is meant by 
 " heart and soul" in the Word (passages) 
 —86 (6) ; conjunction comes only from 
 loving and being loved in return— 102 ; 
 it is truth conjoined with good that causes 
 an angel to be an angel — 32. 
 CONQUERED. 
 
 L. The Lord fully conquered the hells 
 by the combat that is signified by the 
 passion of the cross— 12. 
 CONQUERS. 
 
 L. Why man is drawn out of hell 
 when from the Lord he conquers in 
 temptation— 33 (2). 
 CONSONANTS. 
 
 S. The angels of the third heaven do 
 not pronounce any consonante— 90 (2). 
 
 CONSUMMATION OF THE AGE. 
 
 L. The consummation of the age means 
 the last time of the church— 26. 
 
INDEX or WORDS 
 
 35 
 
 CONTAIN ANT. 
 
 S. The sense of the letter of the Word 
 is the containant of the spiritual and celes- 
 tial senses (chap, iii.) — 27-36 ; the human 
 race a containant of the heavens— 34. 
 
 Q. Wisdom is the containant of truths 
 -IV. 
 
 CONTEMPT. 
 
 S. The -worshiper of nature, who 
 thence thinks from self, easily falls into 
 coTiiempt for the Word — 1. 
 
 CONTRADICTIONS. 
 
 ,S. There are things in the Word which 
 appear like contradictions, though viewed 
 in its own light it contains no contradic- 
 tion— SI ; illustrations of this given from 
 the Word— ib. (2) (9). 
 
 CORRESPONDENCE, CORRESPOND- 
 ENCES. 
 S. Degrees cannot be known unless 
 corrcfipondcncf; is known, for degrees make 
 one by correspondences — 7 ; the Word writ- 
 ten exclusively by correspondences — 8 ; the 
 Lord spoke exclusively by correspondences 
 because He spoke from the Divine that 
 was in Him— 17 ; ib. (3) ; it has not been 
 hitherto known what correspondence is— 
 20; the Book of Job full of eorrespmid- 
 ences — ib. (2) ; Divine things present 
 themselves in the world by correspond- 
 ences — ib. (3) ; men of the Most Ancient 
 Church spoke with angels by means of 
 correspondences — 21 ; correspondences were 
 gathered from that church and trans- 
 mitted to posterity — ib. ; the idolatries 
 of the nations originated from a knowl- 
 edge of correspondences (the reason)— 23 ; 
 see ib. (2) and 26; the knowledge of 
 correspondences blotted out among the Is- 
 raelites and Jews— 22 ; the knowledge of 
 them survived among the Orientals until 
 the Lord's coming — 23 (3) ; why this 
 knowledge was not disclosed in times 
 after those — 24 ; the things of the letter 
 of the Word being correspondences are 
 receptacles and abodes of genuine truth 
 — 40 ; no one comes into a knowledge of 
 the spiritual sense of the Word through 
 correspondences unless he be first in genu- 
 ine truths from doctrine — 56 ; see also 91 ; 
 there was an ancient Word written en- 
 
 tirely by correspondences — 102 ; hence a 
 knowledge of them existed among the 
 people who used that Word — ib. ; but 
 this Word having been falsified and lost, 
 another was written by correspondences 
 less remote — ib. 
 
 F. All things that appear in the spirit- 
 ual world are correspondences (illustra- 
 tions given)— 63 (2) (3) (4). 
 
 COVENANT. 
 
 L. The Lord as to the Human called 
 " a covenant to the people" — 30 (3). 
 
 Life. Why the Law (of the Decalogue) 
 was called a covenant — 57 ; passages from 
 the Word given — 60. 
 
 COVERING. 
 
 S. Why precious stones were called 
 his " covering^' (Ezek. xxviii.) — 45e. 
 
 CREATED. 
 
 L. All things have been created from 
 the Divine love by means of the Divine 
 wisdom — le. 
 
 Q. Adam said to be created by God, 
 and is not called the son of God, in 
 Luke iii.- VUI. 
 
 CREATION. 
 
 Q. Creation is an attribute of the Di- 
 vine Esse— VII. 
 
 CREED. See Athanasian Creed. 
 
 CROSS. 
 
 L. The passion of the cross was the 
 last combat by which the Lord fully con- 
 quered the hells and fully glorified His 
 Human (chap, iii.)- 12-14; by the pas- 
 sion of the cross He did not take away 
 sins but He bore them— 15 ; by its means 
 the full unition of the Divine and Human 
 in the Lord was efiected— 34 ; referred to 
 in 65. 
 
 Life. That he should take up his cross 
 signified that he should fight against 
 concupiscences — 66e ; the cross means 
 temptation — 99. 
 
 R The passion of the cross was the ut- 
 termost temptation of the Lord — 35 ; the 
 faith of the present day teaches that by 
 the passion of the cross the Son made 
 satisfaction for the sins of the world— 39. 
 
36 
 
 INDEX OF WORDS 
 
 CROWN. 
 
 L. The signification of putting a 
 a-oivn of thorns on the Lord — 16(6). 
 
 S. A crown {Eev. vi. 2) signified eter- 
 nal life, the prize of victory— 12 ; the 
 locusts having crmons (Sev. ix. 7) sig- 
 nifies that they appeared to themselves 
 as conquerors— 13 (2). 
 
 F. The signification of the crovm of 
 twelve stars on the woman described in 
 Rev. xii. — 59. 
 
 CRUCIFIXION. 
 
 L. The signification of crucifying the 
 Lord— 16(6). 
 
 CRUEL. 
 
 L. A day cruel means the advent of 
 the Lord to judgment— 5. 
 
 CUNNING. 
 
 Life. The evil of theft enters more 
 deeply into a man than other sins be- 
 cause it is conjoined with cunning — 81 ; 
 see also 83 and 85. 
 
 CURTAINS. 
 
 /S. The letter of the Word is signified 
 by the curtains of the tabernacle — 46 ; 42e. 
 
 DAGON. 
 
 F. The religion represented by Dagon 
 —52. 
 
 DAMNATION. 
 
 lAfe. That a man who does not repent 
 and desist from sin is in a state of dam- 
 nation is a common principle in every 
 religion — 64. 
 
 DAMNED. 
 
 Life. All who do not from religion 
 live precepts are damned — 65. 
 
 DARKNESS. 
 
 L. A day of darkness signifies the ad- 
 vent of the Lord when He was no longer 
 known — 5. 
 
 DAVID. 
 
 L. Why the Lord did not admit that 
 He was the son of David— 35 (5) (6) ; why 
 the Lord was meant by David — 42 ; evi- 
 dence that the Lord was called David 
 (passages) — 43 ; David wrote of the Lord 
 when writing of himself — 44. 
 
 S. Where in our Word we have David, 
 in the Word of the angels there is the 
 kingly ofiice of the Lord — 71. 
 
 DAY. 
 
 L. Passages from the Word adduced 
 in which the expression "that day" is 
 used, meaning "the Lord's advent" — 4; 
 what is meant by various kinds of day 
 mentioned in the Word — 5; see also 
 14(9). 
 
 S. The day of Jehovah means the 
 Lord's advent— 14 (3). 
 
 DAY-SPRING. 
 
 L. The day-spring from on high sig- 
 nifies the Lord from eternity— 30. 
 
 DEAD. 
 
 Life. The faith of an evil man is a 
 dead faith — 46. 
 
 DEAF. 
 
 S. Signification of the deaf receiving 
 their hearing— 17 (4). 
 
 DEATH, DEAD. 
 
 L. That the Lord conquered death, 
 what it means — 12. 
 
 5. Death {Eev. vi. 8) signifies eternal 
 damnation— 12 (2) ; when the dead were 
 raised by the Lord it signified that they 
 who otherwise would spiritually perish 
 would become living — 17 (4). 
 
 Life. After d^ath man himself throws 
 off those things which do not accord 
 with his life— 27 ; when what is outward 
 is put off, as is done after death, the man 
 who has not shunned evils as sins first 
 casts out truth — 45 ; every concupiscence 
 man has had remains with him after 
 death — 63 (2) ; they who live according 
 to the precepts of their religion, are in* 
 structed by the angels after death, re- 
 ceive truths, and acknowledge the Lord 
 — 65 : the man who does not shun adul- 
 teries as sins, after death speaks openly in 
 favor of them— 111. 
 
 DECALOGUE. 
 
 Life. The decalogue teaches what 
 evils are sins (chap, vi. ) — 53-61; why so 
 solemnly proclaimed from Mount Sinai 
 —53; reason of the holiness of these 
 laws— 54, 56 ; evidence of their holiness 
 
INDEX OF WORDS 
 
 37 
 
 —55; why called Covenant and Testi- 
 mony — 57 : why they do not command 
 man to do good, but instead command 
 him not to do this or that eyil— 58 ; pas- 
 sages confirmatory of these teachings — 
 59-61 ; why these commandments were 
 called "ten" — 61; teaching the deca- 
 logue to children initiates them into the 
 church — 64 ; all nations which have re- 
 ligion have precepts like those in the 
 decalogue — 65. 
 
 DECEIT. 
 
 Life. The evil of theft enters more 
 deeply into a man than any other evil 
 because it is joined with deceit — 81 ; see 
 also 83 and 85. 
 
 DEFAME. 
 
 Life. To defame is a form of false wit- 
 ness— 87. 
 
 DEFRAUD. 
 
 Life. To steal also signifies to defraud 
 —80. 
 
 DEGREES. 
 
 S. The Divine in proceeding from the 
 Lord to its ulttmates descends through 
 three degrees — 6 ; the distinction be- 
 tween these degrees can be known only 
 through correspondence — 7 ; with every 
 man there are three degrees of life — 68 ; 
 so long as he is in this world man is in the 
 Natural degree — ib. 
 
 DEITIES. 
 
 S. How the ancients began to worship 
 images as deities — 23. 
 
 DELIGHT. 
 
 S. The delight of African spirits on 
 hearing a Psalm sung, and its increase 
 as they were introduced into what was 
 spiritual— 108. 
 
 DESISTING FROM SINS. 
 
 Life. A common principle in every 
 religion is that a man should desist from 
 Ms sins — 64. 
 
 DESTRUCTION. 
 
 L. A day of destruction means the ad- 
 vent of the Lord when He is no longer 
 known — 5. 
 
 S. To confirm faLsities even to the 
 destruction of genuine truths is what 
 condemns— 92 ; the reason— 96. 
 
 DEVIL. 
 
 L. The devil means hell— 13 ; the Lord 
 could take away sins only after He had 
 deprived the devil, that is, hell, of all his 
 power— 17 ; otherwise the devil would 
 have plucked the truth out of man's 
 heart— ib. ; the devil, which is hell— 
 61 (2). 
 
 DIABOLISM. 
 
 Life. Adultery is so great an evil that 
 it may be called diabolism itself — 74. 
 
 DIADEMS. 
 
 S. Precious stones and diadems sig- 
 nify Divine truths in their ultimates— 
 44 (4). 
 
 DIAMOND. 
 
 S. The Word from its spiritual light is 
 like a diamo-nd — 42. 
 
 DISCIPLES. 
 
 S. The twelve disciples mean the 
 church as to all its goods and truths— 
 
 51(7). 
 
 DISPERSED. 
 
 Life. As soon as concupiscences are 
 dispersed by the Lord, what spiritual 
 eSects follow— 86 (5). 
 
 DISTRESS. 
 
 L. A day of distress means the advent 
 of the Lord to Judgment — 5. 
 
 DIVIDING THE LORD'S GARMENTS. 
 L. What is meant by the dividing of 
 the Lord's garments — 16 (6). 
 
 DIVINE. 
 
 L. By the Lord from eternity is meant 
 His Divine a quo — 30e ; the Word is Divine 
 because written about the Lord — 14 (11) ; 
 the Divine and the Human of the Lord 
 cannot be separated — 21 ; see 29 ( 2 ) ; that 
 the Lord made Divine the Human from 
 the Divine in Hunself— 29 ; that in Him 
 the 'Human and the Divine are not two 
 but one — ib. ; that the IHvine in Him 
 operated through the Human as the soul 
 through the body— 32(2); the Ditiine and 
 
38 
 
 INDEX OF WORDS 
 
 Human in Him operated unanimously— 
 ib. (3); the Divine was united to tlie 
 Human and tlie Human to tlie Mvine— 
 ib. (4); the whole Divine which pro- 
 ceeds from Jehovah God from its first 
 beginnings in heaven to its ultimates in 
 the world has a tendency to the human 
 form— 32 (8) ; the full unition of the Di- 
 vine with the Human in the Lord, how 
 effected— 34; the Lord is Jehovah and 
 God both as to the Divine and the Hu- 
 man— ib. ; that the Divine and Human 
 in the Lord are one Person — ib. (3) ; that 
 the DiviTie could not be tempted — 35 (3) ; 
 the unition between the Divine and the 
 Human in Him reciprocal and plenary — 
 ib. (8) ; the Divine called the Father and 
 the Divine called the Son are one in the 
 Lord — 46 ; the three Divines in the Lord 
 (Father, Son, and Holy Spirit) defined- 
 ib. (2) ; usual in the Word to name two 
 or three Divinet which yet are one— 
 <5) ; that the Lord's Divine is the Father 
 in the Trinity of Person — 57. 
 
 S. No one has known heretofore 
 wherein is the IHvine of the Word— 1; 
 the Divine descending from the Lord in 
 the Word comes through three degrees 
 and contains them within it — 6 ; the 
 Word conceals within it Divine and all 
 angelic wisdom — 8 ; it was because the 
 Lord spoke from the Divine that was 
 within Him that He spoke by corre- 
 spondences — 17 (3). 
 
 DIVINE GOOD. 
 
 S. Divine good proceeds from the 
 Lord's Divine love, hence the celestial 
 sense of the Word— 19 ; in the celestial 
 sense the things in the Word refer to the 
 IHvine good^-80 ; the Lord is Divine good 
 and Divine truth itself and hence is the 
 Man from whom every man is a man ; 
 and all Divine good and Divine truth is 
 in its form a man — 100. 
 
 DIVINE HUMAN. 
 
 X. The Divine Human is meant in the 
 Word by the Son of God— 19 ; see espe- 
 cially — ib. (9) : that the Divine Human 
 should have been bom of a virgin was 
 essential to the Lord's coining into the 
 world— 20 ; the " Son of God" means the 
 Human which the Lord assumed in the 
 
 world which was the Divine ifumart— 20 ; 
 the Divine and the Human in the Lord 
 cannot be separated— 21, 29 ; the Lord 
 made His Human Divine from the Divine 
 in Himself (chap, vii.)— 29-36 ; by the term 
 " the Son," when used alone, is meant the 
 Divine Human — 30 (4) ; the IHvine Hu- 
 man is to be approached (the reason) — 
 32 (5) ; the Divine Human is meant by 
 the Holy One of Israel — 40; the Divine 
 Human is called the Son — 46 (2) ; that in 
 the Trinity the Lord's Divine Human is 
 called the Son — 57 ; the Divine put on 
 from the Father in the place of the hu- 
 man from Mary put off, is the Divine 
 Human — 59. 
 
 S. The power to save man the Lord 
 took upon Himself even to His Divine 
 Human — 49. 
 
 Q. (Answering the Question as to 
 whether the Divine Human was a Person 
 before the incarnation, and it so whether 
 it was not then different from what it 
 was afterwards)— There was no Divine 
 Human before the incarnation except a 
 representative one — VI ; the Divine Hu- 
 man is one of the essentials of the Divine 
 Trinity— VII. 
 
 DIVINE NATURAL. 
 
 S. The men of the church on earth 
 are in the Divine Natural — 6 ; since His 
 coming into the world the Lord is im- 
 mediately present in His Divine Natural 
 which He put on in the world— 99. 
 
 DIVINE PROCEEDING. 
 
 i. The Lord's DiviTie Proceeding is the 
 Holy Spirit — 46 ; is the Holy Spirit in the 
 Trinity— 57. 
 
 DIVINE TRUTH. 
 
 L. The Word is the IHvine truth Itself 
 —2 ; the Divine truth from the Lord is the 
 Holy Spirit— 51 (4). 
 
 S. The Holy Scripture, or Word, is the 
 Divine Truth itself — 1 ; Divine truth is in 
 its fullness in the sense of the letter of 
 the Word (chap, iv.)— 87-49; those who 
 are in Divine truths see Divine truths in 
 natural light whUe reading the Word — 
 41 ; the IHvine truth which must be of 
 doctrine appears to none but those who 
 are in enlightenment from the Lord — 50, 
 
INDEX OF WORDS 
 
 39 
 
 57; the Lord is His own IHvine truth, 
 and when this is loved, the Lord is In it 
 with the man — 57; conjunction of the 
 Lord and man through the letter of the 
 Word is in the man's love for and faith 
 in Divine truth — 62 ; the Lord is the Di- 
 vine truth itself — 78 ; the spiritual sense 
 of the Word refers to Divine truth— 90; 
 the Lord came into the world to become 
 Divine truthia ultimates (chap, xi.) — 9&- 
 100; before the Lord's advent Divine 
 truth was seen in shade, after it in light 
 — 99; as the Lord is Divine good and 
 Divine truth itself and hence is a Man, 
 all Divine good and IHvine truth is in 
 form a man — 100 ; the Divine truth which 
 proceeds from the Lord as a sun is the 
 light in the heavens— 106. 
 
 DIVINE WISDOM. 
 
 S. That is called spiritual which pro- 
 ceeds from His Divine wisdom — 6; the 
 light of heaven is Divine wisdom which 
 to the eyes of the angels is light— 73. 
 
 DIVINITY. 
 
 i. When the Lord's Divinity is treated 
 of He calls Himself " the Son" and " the 
 Son of God" — 22; the early Christians 
 discriminated the Lord into three Per- 
 sons (why this was permitted)— 55 (2). 
 
 S. The internal sense of the Word 
 bears witness to its Divinity so that even 
 the natural man will be convinced if he 
 is willing — 4 ; by committing adultery a 
 celestial angel understands denying the 
 Lord's Divinity— 67 (3) ; the Divinity of 
 the Word comes from the marriage of 
 good and truth in it — 81. 
 
 Q. The Lord was manifested before 
 His incarnation by an angel whom He 
 filled with His Divinity—Il. 
 
 DOCTRINE. 
 
 i. Why Jerusalem means the church 
 as to doctrine — 64 ; in the church now to 
 be set up by the Lord the doctrine will 
 be new— €5; by the "Holy City Jeru- 
 salem" is meant the New Church as to 
 doctrine— 6Z. 
 
 S. The wall of the Holy Jerusalem 
 and its foundations signify doctrine from 
 the literal sense of the Word- lOe ; see 
 also 43 ; the spiritual sense of the Word 
 
 has been at this day disclosed because 
 the doctrine of genuine truth has now 
 been revealed— 25; the doctrine of the 
 church is to be drawn from the sense of 
 the letter of the Word (chap, v.)— 50-61; 
 the Word cannot be understood without 
 doctrine — 51 ; illustrated from examples 
 taken from the Word— ib. (2) to (8) ; those 
 who read the Word without doctrine are 
 in obscurity— 52 ; it must be drawn from 
 the sense of the letter of the Word— 53 ; by 
 means of doctrine the Word shines with 
 light — 54 ; why doctrine can be drawn in 
 full from this source— 55 ; cannot be pro- 
 cured by means of the spiritual sense 
 furnished through a knowledge of cor- 
 respondences — 56 ; the genuine truth of 
 doctrine appears in the sense of the letter 
 to those only who are in enlightenment 
 — 57 ; the first duty of those in enlight- 
 enment is to get for themselves doctrine 
 from the sense of the letter of the Word 
 — 59 ; truth is in the shade of night with 
 those who read the Word from the doc- 
 trine of a false religion — 60 ; any doctrine 
 of worship which is hatched solely from 
 rational light will be that man's self is 
 to be worshiped— 116. 
 
 DOGMA. 
 
 F. The angels discard the dogma that 
 the understanding must be kept in obe- 
 dience to faith — 4; with the Reformed 
 also, ignorance is the safeguard of dogma 
 —9. 
 
 DOOR. 
 
 S. A door {Matt, xiv.) signifies en- 
 trance into heaven- 17 (3). 
 
 DOVE. 
 
 L. What a dove represents— 51 (4) . 
 DRAGON, DRAGONISTS. 
 
 F. The dragon _ in the Revelation 
 means those who are in faith separate 
 from charity (chap, viii.)— 55-60; illus- 
 trations from experiences in the spiritual 
 world— 56 ; exposition of the references 
 to the dragon in Rev. xii.— 57-59. 
 
 DRAWN. 
 
 S. The doctrine of the church is to 
 be drawn from the sense of the letter of 
 the Word— 50 ; how the spiritual angels 
 
40 
 
 INDEX OF WOKDS 
 
 draw out their sense, and the celestial 
 angels theirs, from the sense of the letter 
 of the Word— «7. 
 
 DRINK. 
 
 S. To "drink the blood of the sacri- 
 fice" signifies to appropriate to one's 
 self Divine truth from the Word — 15e. 
 
 E. 
 
 S. In the third heaven they cannot 
 utter the vowel "c" (pronounced like 
 " a" in baby) , but instead of it they utter 
 "eu"— 90 (2). 
 
 EARTH. 
 
 L. What is meant in the Word by a 
 new earth— 62, 66. See also New Earth. 
 
 EDEN. 
 
 S. The precious stones in Eden (men- 
 tioned in EzeHel xxvii.) mean the truths 
 of the sense of the letter of the Word— 
 45. 
 
 EDOM 
 S. Edam signifies the natural— 18 (3) . 
 
 EFFECT. 
 
 S. The last of the three essentials in 
 every Divine work may be called the 
 effect— Ti. 
 
 EFFICACY. 
 
 Q. The representative Human before 
 the incarnation was not of such efficacy 
 as to be able spiritually to enlighten men 
 -VI. 
 
 EGYPT. 
 
 S. Egypt signifies memory-knowledge 
 -18 (3). 
 
 Life. Egypt signifies memory-knowl- 
 edge— 79 (2). 
 
 ELECT. 
 
 S. What is meant by gathering to- 
 gether the elect from the four winds 
 (Matt, xxlv.)— 14 (2). 
 
 ELUAH. 
 
 S. Where in our Word we have Elijah, 
 in the Word of the angels there is " the 
 prophetical Word"— 71. 
 
 EMPTYING OUT. See Humiliation. 
 END. 
 
 S. The first of the three essentials in 
 every Divine work may be called the end 
 —28. 
 ENEMIES. 
 
 L. The Lord's enemies when men- 
 tioned in the Word, mean the hella— 14 
 (8). 
 ENGLISH CLERGY. 
 
 Life. The state of the English clergy 
 when reading the Exhortation before 
 the Holy Supper— 7. 
 ENLIGHTENMENT, ENLIGHTEN. 
 
 S. Genuine truth appears in the sense 
 of the letter of the Word to those only 
 who are in enlightenment from the Lord — 
 67 ; if those who search the Word love 
 truths because, they are truths, and make 
 use of them for life, they are in enlight- 
 enment from the Lord — 59. 
 
 E. What enlightenment is— 6. 
 
 Q. The representative Human made 
 use of before the incarnation could not 
 enlighten men— VI. 
 ENMITY. 
 
 Life. Murder lies deeply hidden in 
 enmity-~67. 
 ENOCH. 
 
 S. That Enoch collected correspond- 
 ences and transmitted the knowledge of 
 them— 21. 
 
 ENUNCIATIONS. 
 
 S. The prophetical part of an ancient 
 Word called Enunciations (entire num- 
 ber)— 103. 
 EPHRAIM. 
 
 S. The understanding of the Word 
 both true and false is described by Eph- 
 raim—19 (2) (3) (6) (7) and (with con- 
 firmatory references) (8) . 
 ERROR. 
 
 S. A man who worships nature and 
 thinks from himself may easily fall into 
 error in respect to the Word— 1. 
 ESSE. 
 
 Q. By "Esse" is meant the inmost of 
 the Divine Trinity; its functions set 
 forth— VII. 
 
INDEX OF WORDS 
 
 41 
 
 ESSENCE. 
 
 L. The Lord's human essence is just 
 as is His Divine essence— 35 (11) ; God is 
 one in essence— 54, 55 (2) (6) , and 65. 
 
 S. In its essence the Word is both Di- 
 vine love and Divine wisdom— 3 ; in its 
 essence the internal sense oJ the Word is 
 spiritual — 1. 
 
 Life. Spiritual good has the essence of 
 good within it, and it is from spiritual 
 good that moral and civic good, when 
 really good, have this essence— 13. 
 
 F. In its esscTicc faith is charity — 22. 
 
 Q. The Divine essence transcends 
 both the angelic and the human ra- 
 tional — II. ; soul, body, and proceeding 
 in the Divine Trinity constitute one es- 
 sence — III. ; Divine wisdom together 
 with Divine love constitute one essence— 
 IV. ; in its essence the heat of the sun of 
 the angelic heaven is love and its light 
 wisdom- V. See also Substance. 
 
 ETERNITY. 
 
 L. That the Lord is God from eternity 
 — ^1 ; there was no Son bom from eternity 
 —19. 
 
 Q. The Lord was Divine love from 
 eternity— n. 
 
 EU. 
 
 S. The sound of "ea"ia pronounced 
 by the celestial angels instead of the 
 sound of " e"— 90 (2). 
 
 EVANGELISTS. 
 
 L. The Evangelists treat but little of 
 the Lord's combats— 33 (4) ; why in the 
 Word of the Evangelists the Lord is 
 called Lord, God, Messiah, or Christ, 
 and the Son of God— 35 (2). 
 
 EVENING. 
 
 F. Evening means the end of the 
 church when there will be a new one 
 —66. 
 
 EVIL, EVILS. 
 
 S. The "pale horse" {Rev. vi.) signi- 
 fies the understanding of the Word anni- 
 hilated by mils of life— 12 (2) ; the power 
 of Divine truth is directed especially 
 against falsities and emla, thus against 
 hell— 49. 
 
 Life. In proportion as a man shuns 
 evUssA sins he does goods (chap, iii.) — 
 18-31 ; it is in this proportion only that 
 he loves truths (chap, iv.)— 32-41 ; in 
 this proportion only does he have faith 
 andis spiritual (chap, iv.) — 42-52; aman 
 cannot be in both evils and goods at the 
 same time — 28 ; confirmatory passages 
 from the Word— 30 ; see also 41 ; the deca- 
 logue teaches what evils are sins — 53; 
 why evils are forbidden and goods are not 
 commanded — 58 ; murders, adulteries, 
 thefts, and false witness, together with 
 all concupiscence for these things, are 
 the evUs which must be shunned as sins 
 {chap, vii.) — 62-66 ; as evU and good are 
 two opposite things ... it follows that 
 if a man shuns evil as sin, he comes into 
 the good that is opposite to the evil— 70 ; 
 evil removed by means of good — 71 ; the 
 evil of theft enters more deeply into a 
 man than any other evil because it is 
 joined with cunning and deceit — 81 ; no 
 one can shun evils as sins so as to be in- 
 wardly averse to them except by com- 
 bats against them (chap, xii.)— 92-100 ; a 
 man ought to shun evils as sins and to 
 fight against them as of himself (chap. 
 siU. ) — 101-107 ; if any one shuns evils for 
 any other reason than because they are 
 sins, he does not shun them, but merely 
 prevents them from appearing before the 
 world (chap. xiv. )— 108-113 ; the concu- 
 piscences for evil can be removed by the 
 Lord alone — 110 ; see also 112, 113 ; an un- 
 godly man can shun evils as injurious, but 
 only a Christian can shun them as sins — 
 111 ; unless a man shuns evils as sins he 
 cannot be in the spiritual mind, and con- 
 sequently in heaven as to his will — 86 
 (2) ; so long as a man does not shun evils 
 as sins, the concupiscences of evU block 
 up the interiors of the natural mind . . . 
 but the moment a man shuns eviis as 
 sins, the Lord inflows from heaven— ib. 
 (5). 
 
 F. Shun evUs as sins, and come to the 
 Lord, and you will have as much faith 
 as you desire— 12 ; in proportion as any 
 one shuns evils as sins, and looks to the 
 Lord, he is in charity — 23 ; the faith of 
 charity cannot be formed except in pro- 
 portion as a man shuns evils as sins — 27 ; 
 evil of life inwardly hates truths— 30. 
 
42 
 
 INDEX OF WORDS 
 
 EXALTED. 
 
 L. The day in wWch Jeho-yah shall 
 be exalted means the advent of the Lord 
 to establish a new chuxch — 5. 
 
 EXAMINE. 
 
 Life. That a man ought to examine 
 himself — 64. 
 
 EXHORTATION. 
 
 Life. The Exhortation read in England 
 before the people who approach the Sac- 
 rament of the Supper (given in full) — 
 5 ; the same in Latin — 6 ; discussion with 
 the English clergy in the spiritual world 
 concerning their ideas when reading 
 this Exhortation — 7. 
 
 EXTERNAL SENSE. See Senses or 
 
 THE WOED. 
 
 5. The exi£mal sense of the Word is as 
 a body to its internal sense — i. 
 
 EXTINCTION. 
 
 Life. An evil life cannot be converted 
 into a good life (nor the opposite) be- 
 cause conversion into what is opposite is 
 extiTiction — 8. 
 EZEKIEL. 
 
 L. Various things Ezeleiel was com- 
 manded to do in order to represent the 
 church— 15 (5) (7) ; see also 16 and lb. 
 (2) ; passages in the Word referred to in 
 which Ezekiel is called the son of man — 
 28. 
 
 S. Various things Ezekiel was com- 
 manded to do in order to represent the 
 state of the church — 16 ; things done by 
 Ezekiel to represent the violence done by 
 the Jews to the letter of the Word— 35. 
 FABULOUS STORIES. 
 
 S. The fabulous stories of the highest 
 antiquity were nothing but correspond- 
 ences — 20 (2)J; the science of correspond- 
 ences, cultivated in many kingdoms of 
 Asia, when carried to the sea-coast was 
 there turned iato fabulous stories— 21. 
 
 FACE. 
 
 S. His "face that did shine as the 
 sun" (at the transfiguration) signified 
 the Lord's Divine good^S ; the Word is 
 like a man clothed whose /ace and hands 
 are bare— 55. 
 
 FACULTIES. 
 
 S. With every man there are two /ac- 
 uities of life, understanding and will— 83. 
 
 Life. With every man there are two 
 faculties, the will and the understand- 
 ing (description of their relationships) — 
 43 ; these two faculties, Freedom and 
 Reason, are not proper to man, but are 
 the Lord's in him— 101. 
 
 FAITH. 
 
 L. There is a faith of God, and there 
 is a faith of man (their differences) — 18 
 (3) ; we must put our faith in the Lord 
 who is both Father and Son— 32 (6). 
 
 S. They who are in the faith that the 
 Word in its bosom is divine holiness see 
 Divine truths in natural light while 
 reading the Word — 41 ; the acknowl- 
 edgment which is called faith, how pro- 
 duced— 58. 
 
 Life. Christian churches teach that 
 faith alone saves — their inconsistency — 
 4 ; man has faith in proportion to his 
 shunning evils as sins (chap, v.)— 42-52 ; 
 a dead/ai(A and a living faith described 
 and distinguished — 46, 47 ; those in evils 
 have no faith (shown by experiences in 
 the spiritual world) — 49; what spiritual 
 /aii/i is and what is faith not spiritual — 
 50; passages from the Word confirming 
 these doctrines concerning faith — 51 ; no 
 one has a grain of faith more than he 
 has of life — 52. 
 
 F. Faith is an internal acknowl- 
 edgment of truth (chap, i.)— 1-2; what 
 the term faith means in present-day 
 thought— 1 ; real faith is an acknowl- 
 edgment that a thing is so because it is 
 true— 2; this internal acknowledgment 
 of truth is from a spiritual affection — 4 ; 
 faith and truth are the same — 6; why 
 the term faith was used by the Lord 
 in the Gospels and Revelation — 7; how 
 faith and truth came to be separated 
 in the church— 8; why a blind faith 
 survived later with the Reformed— 9; 
 shun evils as sins and come to the Lord 
 and you will have as much of faith as 
 you desire— 12; faith exists only with 
 those who are in charity (chap, ii.) — 
 13-24 ; brought forth from charity as a 
 means through which charity may come 
 into manifest being— 17; charity and 
 
INDEX OF WORDS 
 
 43 
 
 faith related to each other like affection 
 and thought— 18 ; compared to the rela- 
 tion of the heart and the lungs — 19; in 
 its essence faith is charity — 22; hence 
 faith is Impossible except to those in 
 charity— 24; knowledges of truth a 
 storehouse out of which faith may be 
 formed (chap. ili. )— 25-33 ; the necessity 
 of this storehouse of material — 28 ; but 
 these knowledges must be genuine, not 
 knowledges of what is false — 29 ; many 
 who have regard to the Lord in their 
 life, may have the faith of charity 
 though they have no inward acknowl- 
 edgment of truth— 30 ; the formation of 
 faith from charity described— 32 ; the 
 Christian faith in its universal idea or 
 form (chap, iv.)— 34-37; the Faith of 
 the present day in its universal idea or 
 form (chap, v.)— 38-43; the various 
 things which the present-day faith 
 maintains, adduced — 39 ; conversation 
 between an angel and many of the Re- 
 formed ; with one who was in faith sep- 
 arate from charity, and then with one 
 who was in a faith united to charity- 
 showing the difference between a faith 
 from charity and faith separated from 
 charity — 11-43 ; the nature of e, faith that 
 is separated from charity, shown in its 
 nakedness (chap, vi.) — 44-48; those in 
 faith separated from charity represented 
 by the Philistines (chap, vii.) — 49-54 ; by 
 the dragon in Revelation (chap, viii.) — 
 55-«0; by the goats in Daniel and in 
 Matthew (chap, ix.)— 61-68; faith sepa- 
 rated from charity destroys the church 
 and all things that belong to it (chap. 
 X.)— 69-72. 
 
 FAITH ALONE. See also Faith. 
 
 Life. Many in the Christian church 
 teach that/ai(/i alone saves — error of this 
 teaching — 4. 
 
 F. It is those who have confirmed 
 themselves by both doctrine and life in 
 faith alone that are meant, and not those 
 who, although believing that faith alone 
 saves, have shunned evils as sins — 72. 
 
 FALSE. 
 
 Life. To declare some false thing 
 true, or some evil thing good, is spiritual 
 false witness — 87. 
 
 F. Knowledges of what is /a(se do not 
 constitute faith, but its opposite — 29. 
 
 FALSE WITNESS. 
 
 S. The command against /aise wiinees 
 as interpreted, first by a man ; secondly 
 by a spiritual angel, and thirdly by a 
 celestial angel— 67 (5). 
 
 Life. In proportion as any one shuns 
 false witness of every kind as sin, in the 
 same proportion he loves the truth 
 (chap, xi.) — 87-91; the various degrees 
 and kinds oi false witness described — 87. 
 
 FALSIFICATION. 
 
 S. The harlot with the dead horse (in 
 a memorable relation) signified the falsi- 
 fication of the Word— 26 (5). 
 
 FALSITY. 
 
 S. Concerning those who are in falsi- 
 ties from ignorance — 15 (2) ; those who 
 are not enlightened by the Lord but by 
 themselves see falsities by the light of 
 falsities — 91 ; appearances of truth in 
 the Word when confirmed become falsi- 
 ties — 92 ; those who have confirmed them- 
 selves in the falsities of their religion 
 remain steadfast in them in the spiritual 
 world— 93 ; especially if self-love, or the 
 pride of their own understanding have 
 led to the confirmation — 92. 
 
 Life. Evil loves falsity and falsity 
 loves evil— 33. 
 
 F. Charity cannot come forth into 
 being where there are nothing but falsi- 
 ties — 29 ; as falsity is the opposite of 
 truth, it destroys faith — 29 ; those who 
 are in falsities see no otherwise than 
 that falsities are truths— 71. 
 
 FATHER. 
 
 L. By the Lord's being sent by the 
 Father into the world is meant that He 
 was conceived from Jehovah the Father 
 — 20 ; in the state of glorification the 
 Lord was in the Human from the Father 
 —35 (3) ; in the state of humiliation He 
 prayed to the Father— ib. ; the Divine 
 itself is called the Father ; why it cannot 
 be approached directly— 32 (5) ; the Lord 
 is both Father and Son— ib. (6) ; where 
 the word Father is mentioned in the 
 Word, the Divine of the Lord from con- 
 
44 
 
 INDEX OF WORDS 
 
 ception is meant— ib. (7) ; the Lord's 
 Divine is called the Father— 3i (3) ; see 
 also 46 (2) . 
 
 S. The command that we shall honor 
 father and mother, how interpreted, first 
 by a man, secondly by a spiritual angel, 
 and thirdly by a celestial angel— 67. 
 
 F. The relation of God the Father to 
 the Son, as held at the present day, set 
 forth— 39. 
 
 FIDELITY. 
 Life. See Sincerity— 83. 
 
 FIGURES. 
 
 Q. The enlightenment of men before 
 the incarnation was effected solely by 
 means of types and flgures—Yl. 
 
 FILTHY. 
 
 Life. To *' commit adultery" means in 
 the natural sense, not only to commit 
 whoredom, but to think about filthy 
 things— 74. 
 
 FINITE. 
 Q. In man the trinity is finite— lH. 
 
 FIRE. 
 
 Z. What it means to be baptized with 
 ;!re— 61 (4). 
 
 S. The sun is an ocean of fire— 9b (2) : 
 fire signifies good, and fiame truth— 
 84(2). 
 
 Life. What infernal fire is— 67. 
 
 FIRST. 
 
 L. In the beginning God was a Man 
 in first principles but not in ultimates— 
 36 ; why called "the First and the Last " 
 — ib. 
 
 S. In every Divine work there is a 
 first, a middle, and a last— 27. See De- 
 
 QBEE3. 
 
 FIRST-FRUITS. 
 
 Life. The laws of the decalogue were 
 the first-fruits of the Word— 54; their 
 holiness thence— ib. 
 
 FISH. 
 S. A/isftsignifiesknowledge— 23 (2). 
 
 FIVE. 
 S. Five signifies some— 17 (3). 
 
 FLAME. 
 
 S. From its celestial sense our Word 
 is like a yio?ne that enkindles— 42 ; fire 
 signifies good, and flame truth— 84 (2). 
 
 FLESH. 
 
 S. To become flesh is to become the 
 Word in ultimates— 98. 
 
 Q. It is asked whether the Lord's 
 human sonship had regard solely to the 
 human flesh — I. 
 
 FOLLOW. 
 
 Life. To "follow the Lord" means to 
 acknowledge Him as God — 66. 
 
 FOOD. 
 
 Life. The relation of food to water 
 used to illustrate the relation of goodness 
 to truth— 40. 
 
 FOOTSTOOL. 
 
 L. Signification of making His ene- 
 mies His footstool— H (8) . 
 
 FOREST. 
 S. A forest means knowledge— 18 (3) . 
 
 FORM. 
 
 Q. The question is asked whether the 
 Divine Human of Jehovah was before 
 the incarnation a Person subsisting as 
 the Form of God— VI. 
 
 FOUNDATION. 
 
 S. The foundations of the wall of the 
 New Jerusalem mean the truths of the 
 sense of the letter of the Word — iS. 
 
 FRANKINCENSE. 
 
 S. The frankincense oflered the Lord 
 by the wise men signified spiritual good 
 —23 (3). 
 
 FRAUD. 
 
 Life. Theft is also fraud, and fraud 
 and sincerity are two opposites — 82. 
 
 FREEDOM. 
 
 Life. How man is kept in freedom, by 
 the Lord — 19-20 ; freedom and reason are 
 the Lord's in man, man must act from 
 freedom according to reason — 101 ; why 
 these are given by the Lord— 102. 
 
INDEX OF WOKDS 
 
 46 
 
 FRIENDSHIP. 
 
 Life. The part of external friendship 
 in the regeneration of man — 69. 
 
 F. Should be distinguished from 
 charity — 21. 
 FRUIT. 
 
 Life. Fruit means what is good (spirit- 
 ually) — 11; fruit (in a tree compared to 
 a man) signifies the good of love— 46. 
 
 F. Faith does not bring forth good, or 
 use, as a tree does its fruit, from itself, 
 but from charity— 17. 
 
 FULFILL. 
 
 L. Meaning of the saying that the 
 Lord fulfilled all things of the Law— 8. 
 
 S. That the Lord came into the world 
 to fulflU all things of the Word (chap, 
 xi.)— 98-100. 
 
 FULLNESS. 
 
 S. Everything Divine is in its fullness 
 when it is in its ultimate degree — 6 ; di- 
 vine truth in the sense of the letter o£ the 
 Word is in its fullness (chap, iv.)— 37-49 ; 
 see 53; 97 (3). 
 
 GARDEN. 
 
 S. A garden means wisdom— 18 (3) ; 
 Gardens and groves signify wisdom and 
 intelligence 23 (2) ; the Word is like a 
 fforden— 96a. 
 
 Life. Man compared to a garden— 86 
 (3). 
 GARMENTS. 
 
 L. Dividing the Lord's garments at 
 the crucifixion — its meaning — 16 (6) . 
 
 S. The garments of the priesthood or 
 of holiness represented Divine truth from 
 Divine good — 44 ; the Lord's garments at 
 the transfiguration represented the Di- 
 vine truth — 48 ; stripping persons of their 
 garments (in the spiritual world) is a sign 
 that they are devoid of truths— 52; for 
 in that world garments are truths— ib. 
 
 GATES. 
 
 S. The word in its ultimate or natural 
 sense is signified by the gates (of the New 
 Jerusalem)— 36. 
 
 GENESIS. 
 
 S. The first seven chapters of Genesis 
 appear in the Ancient Word— 103 (3) . 
 
 23 
 
 GENTILES. 
 
 S. Why the Gentiles are meant by Laz- 
 arus — 40 (4). 
 
 GENUINE. 
 
 F. The knowledges of only genuine 
 truth and good constitute faith— 29. 
 
 GENUINE TRUTH. 
 
 tS. The doctrine of genuine truth has 
 now been revealed — 25 ; the genuine truth 
 appears in the sense of the letter to none 
 but those who are in enlightenment from 
 the Lord— 57. 
 
 GENUINE TRUTHS. 
 
 S. Apparent truths of the sense of 
 the letter have genuine truths concealed 
 Avithin them — 95 ; illustrated by the ap- 
 pearance that the sun moves when in 
 reality it stands still— ib. (3) . 
 
 GETHSEMANE. 
 
 L. What the Lord suffered in Geth- 
 semane, and on the cross, the last of His 
 temptations — 12. 
 
 GLADNESS. 
 
 S. Gladness mentioned in connection 
 with joy (the reason ; passages adduced) 
 —87 ; gladness is predicated of truth— 84. 
 
 GLOOM. 
 
 L. Day of gloom means the advent of 
 the Lord when He was no longer known 
 —5. 
 
 GLORIFICATION, GLORIFY. 
 
 L. The Lord came into the world to 
 glorify His human — 3, 12 ; what is meant 
 by the Lord's glorification — 13 ; His state 
 of glorification in its relation to His hu- 
 miliation described — 35 (3) ; the glorifica- 
 tion of His Human shown by passages 
 from the Evangelists — ib. (7) ; that the 
 Lord rose on the third day signified His 
 glorification — 16 (6) ; after His glorifica- 
 tion the Lord was Divine wisdom and 
 Divine truth itself— 51 (3). 
 
 S. The glorification of the Lord is the 
 glorification of His Human that He as- 
 sumed in the world — 99. 
 
 F. The Lord came into the world to 
 glorify His human, without which no 
 
46 
 
 INDEX OF WORDS 
 
 mortal could have been saved— 34; see 
 also 35. 
 
 GLORY. 
 
 L. Why the Lord is called King of 
 Olory—H (9) ; to "give glory" means to 
 glorify, or to unite to Himself— 30 (3). 
 
 S. The Word in Its glory represented 
 by the Lord at the transfiguration — 18. 
 
 GOATS. 
 
 F. Those who are in faith separate 
 from charity are meant by the goats in 
 Daniel, and in Matthew (chap, ix.)— BI- 
 BS. See also He-goat. 
 
 GOD. 
 
 L. God was the Word— 1 ; who are 
 meant by the sons of Ood— 18 (6) ; the 
 Lord is Ood and Man— 21 ; by incarnation 
 Ood became Man, as in first principles so 
 also in ultimates — 36; that^the Lord is 
 called God of Israel and God of Jacob 
 (passages quoted)— 39 ; the Lord is called 
 God — 41 ; God is one, and the Lord is that 
 God (passages) (chap, ix.) — 45; God is 
 one in Person and in Essence, and the 
 Lord is that God— 64 ; that this is clear 
 from many things said by the Lord Him- 
 self — 60 ; see also 65 ; the first thing taught 
 every man after death who looks to God 
 — 46 (4) ; the reason Christians have ac- 
 knowledged three Divine Persons and 
 thus three Gods — 65; those who in sim- 
 plicity believe in three Persons in God 
 are taught that God is one, for no one is 
 admitted into heaven who thinks three 
 Gods — ib. (3); if there is one God He 
 must be one in Person and in Essence — 
 ib. (6). 
 
 S. When men began to worship God 
 in three Persons heavenly truths were 
 hid from them — 24 ; why Jehovah and 
 God are mentioned in the Word as two 
 when they are only one— 88 ; the knowl- 
 edge of Ood could come to man only 
 through the Word— 114, 115; certain 
 peoples in the other world who in this 
 have known nothing about God (de- 
 scribed) — 116; man's spiritual life is by 
 means of a knowledge of God as a Man — 
 ib. ; the knowledge of God in most an- 
 cient times came from an ancient Word 
 —117. 
 
 Life. Good that is really good can be 
 done only from God — 9 ; what is meant 
 by its being said, " Egypt is man and not 
 God" (Isa. xxxi. 3)— 30 (2). 
 
 P. That God is One is a universal of 
 faith— 35. 
 
 Q. (In answer to the question as to 
 whether the Spirit of God in the Old 
 Testament were not the same as the Holy 
 Spirit of the New)— The Spirit of God 
 and the Holy Spirit are two distinct 
 things— V. ; the Spirit of God neither 
 did nor could operate on man except 
 imperceptibly — ib. ; Adam not said in 
 Luke to be a "son of God," but simply 
 " of God," that is, created by Him— VIII. 
 
 GODS. 
 
 Q. Regarding the Trinity as three 
 Persons would of necessity make three 
 Gods—YU. 
 
 GO FORTH. 
 
 L. To go forth when applied to God 
 signifies nothing other than to enlighten 
 and teach by His presence — 46 (4) . 
 
 GOG. 
 
 S. Gog means external worship with- 
 out the internal— 18 (3) . 
 
 GOLD. 
 
 S. The gift of gold offered by the wise 
 men means celestial good— 23 (3) ; the 
 Israelites unwilling to learn that the 
 arcana of the Word refer to the Lord, 
 but quite willing to learn their reference 
 to gold— a (4). 
 
 Life. Goods from God and goods from 
 self compared to gold that is pure and 
 that which appears like gold but is not — 
 10. 
 
 GOOD, GOODS. 
 
 S. Some of the words and names of 
 the Word are predicated of good and 
 some of truth, and some include both 
 — 80 ; in the Word there frequently occur 
 two expressions, one of which refers to 
 good and the other to truth— 81 ; truths 
 admit of what is hard, but not good — 90 ; 
 every man is his own good from which 
 he is a man, for good and truth that pro- 
 ceeds from the Lord is in its form a man 
 
INDEX OF "WORDS 
 
 47 
 
 —100 ; when the man of the church is in 
 truths, the Lord inflows into his truths 
 with good — 82 ; expressions in the Word 
 referring to good in contrast with those 
 referring to truth — 84. 
 
 Life. The life of religion is to do that 
 which is good — 1 ; no one from himself 
 can do good that is really good (chap, ii.) 
 —9-17; degrees of good Ulustrated by 
 various alloys of gold, graded down 
 into a composition of metal which 
 has no gold in it— 10; how to know 
 whether the good one does is from God 
 or not from God, must be revealed— 11 ; 
 various kinds of good, civU, moral, and 
 spiritual, described and illustrated— 12, 
 13; the interrelations of these kinds of 
 goodr-~lA ; why a man can think truth 
 before he can will good — 15 ; that man 
 cannot from himself do good, taught in 
 the Word (passages cited) — 17; in pro- 
 portion as a man shuns evils as sins in 
 the same proportion he does goods, not 
 from himself but from the Lord (chap, 
 iii.) — 18-31; if a man wills and does 
 goods before he shuns evils as sins, the 
 goods are not good — 24 ; demonstrated 
 from passages from the Word— 28-30 ; 
 the doctrine that no one can from him- 
 self do good which is really good must 
 not be abused— 31 ; the relation between 
 good and truth— 33-36 ; good exists only 
 in truth, hence its love for truth— 37; 
 good comes into existence by means of 
 truth, illustrated by various professions 
 in this world — 39 ; good lives in man's 
 will as its receptacle, and is the being 
 {esse) of truth — 43 ; no man has a grain 
 of truth more than he has of good — 52 ; 
 why man is not commanded in the deca- 
 logue to do good — 58 ; when a man is in 
 the good of love, all that he does is good 
 — 72 ; shown from the Word (passages 
 adduced) — 73 ; to deprive one of his goods 
 of charity is spiritually to steal — 80 ; with 
 men who shun evils merely because they 
 are evils and not at the same time be- 
 cause they are sins, the goods they do are 
 not real j^ood*- 108 ; as evil and good are 
 two opposites, it follows that if a man 
 shuns evU as a sin he comes into the good 
 that is opposite — 70. 
 
 F. Oood is nothing but Use— 14 ; Oood 
 of life inwardly loves truths — 30. 
 
 GOOD OF LOVE. 
 
 S. Wherever there is the good of love 
 there resides also wisdom— 74; when a 
 man forms his understanding by genu- 
 ine truths and also has his will infilled 
 with the good of love from the Lord, he 
 has therefrom a life of truth and a life 
 of good— 83. 
 
 GOSPEL OF THE KINGDOM. 
 
 L. The Lord's advent called the Oos- 
 pel of the kingdom, passages adduced 
 showing why — 12. 
 
 GOSPELS. 
 
 S. That the Lord, who is the same as 
 Jehovah, spoke the Word which is in the 
 Gospels — 2. 
 
 GRAIN. 
 
 Life. No man has a grain more of 
 truth than he has of good, nor a grain of 
 faith more than he has of life— 62. 
 
 GREECE. 
 
 S. The science of correspondences was 
 carried over from places on the sea-coast 
 of Asia into Greece— 21; the things of 
 religion spread from the maritime parts 
 of Asia into (Jreece— 117. 
 
 F. The king of Greece (Dan. viii.) 
 means the same as the he-goat — 66. 
 
 GROVE. 
 S, A grove means intelligence — 18 (3) . 
 
 GUARD, GUARDS. 
 
 S. Guards have been set by the Lord 
 to prevent anybody from entering into 
 the spiritual sense of the Word who 
 will pervert its genuine truths — 26 (2) ; 
 a vision illustrating how guards are 
 placed over the spiritual sense — ib. (3) ; 
 the explanation of this vision — ib. (4) ; 
 the literal sense of the Word is a guard 
 to its genuine truths ; how it operates— 
 97. 
 
 GUARD. 
 
 A How the spiritual sense is guarded 
 by the Lord — 56e ; the literal sense of the 
 Word is a guard to the genuine truths 
 which lie hidden within (the reason, 
 and how it is accomplished)— 97. 
 
48 
 
 INDEX OF WORDS 
 
 S. Why the letter "h" was added to 
 the names of Abram and Sarai— 90. 
 
 HAIR. 
 
 L. The prophets represented the Word 
 in its ultimate sense by a garment of hair 
 -15 (8). 
 
 5. Hair signifies the ultimate of truth 
 —35 (2) ; why the Nazirites let their hair 
 grow— ib. (3) ; illustrated from effects of 
 despising the Word in the spiritual world 
 — ib. (4) ; hair of the head signifies heav- 
 enly wisdom and Divine truth in vilti- 
 mate things— 49 (3) ; why the Son of 
 man {Rev. i.), and the Ancient of days 
 (Dan. vii.) are described as to their hair 
 -ib. (5). 
 
 HARLOT. 
 
 S. The harlot with a dead horse (in a 
 memorable relation) signified the falsi- 
 fication of the Word— 26 (5). 
 
 Life. The faith of an evil man com- 
 pared to a good-looking harlot dressed 
 up in crimson and gold — 46. 
 
 F. Meaning of the harlot described in 
 the Revelation as sitting on the scarlet 
 beast— 55. 
 
 HATES, HATRED. 
 
 Life. Evil inwardly hates truth, how- 
 ever an evil man may seem to love it — 
 45 ; murder lies hidden in hatred — 67 ; 
 " to be reconciled to one's brother" is to 
 shun enmity, hatred, and revenge as sins 
 —73. 
 
 HEAD. 
 
 iS. The head (of the prophet Ezekiel ; 
 Ezek. v. 1) signifies wisdom from the 
 Word— 35 (2) ; the liead signifies the 
 heavenly wisdom which angels and men 
 have from the Lord — 49 (3), 
 
 HEART. 
 
 L. The heart is one of man's two foun- 
 tains of life — 47 ; the life from the heart's 
 motion acts as one with his will's love 
 -ib. I 
 
 S. In each society of heaven those in 
 the center correspond to the heart and 
 lungs, and are in the greatest light— 107 ; 
 the tieart and lungs of the universal 
 
 heaven (which before the Lord is ag 
 one man) is the church, where the Word 
 is read and the Lord is known— 105. 
 
 Lffe. A dead faith is like the breath- 
 ing of the lungs without there being any 
 life or soul in it from the heart — 46 ; the 
 will corresponds to the A«ari— ib. ; the 
 heart in the Word means man's will— 51 ; 
 the conjunction of a man's will and un- 
 derstanding is meant in the Word by the 
 coupling of the two words "heart" and 
 "soul," also of the words "[heart" and 
 "spirit"— 86(6). 
 
 F. Charity and faith compared to the 
 heart and lungs— 19; in the spiritual 
 world the beating of one's heart shows 
 the state of his charity — ib. 
 
 HEAT. 
 
 S. Heat from the sun of this world 
 compared to the heat from the sun of 
 heaven, which is the Lord — 109. 
 
 Life. The will of man cannot be ele- 
 vated into the heat of heaven which is 
 love, and act from it as the understand- 
 ing can into the light of heaven— 15; 
 man compared to a garden and his will 
 to heat-^6 (3) ; spiritual heat is Divine 
 love — ib. 
 
 F. Spiritual heat from heaven flows 
 into man as he shuns evils as sins — 32. 
 
 Q. Heat proceeds from the sun of the 
 angelic heaven as does heat from the 
 sun of the natural world— V. ; in its es- 
 sence the heat of the sun of the angelic 
 heaven is love — ib. 
 
 HEAVEN. 
 
 L. At the Lord's coming He reduced 
 heaven into order so that it made a one 
 with the church — 3 ; why a man is ele- 
 vated into heaven when he conquers in 
 temptations — 33 (2) ; no one is admitted 
 into heaven who thinks of three Gods — 
 55 (3) ; no one admitted into heaven who 
 does not acknowledge the Lord alone — 
 61 ; what is meant by the new heaven in 
 Sev. xxi.— 62, 65. 
 
 S. Communication with the heavens 
 given by means of the spiritual sense of 
 the Word — 5 ; the heavens dependent 
 upon the human race as their basis, con- 
 tainaut, and support— 34; light from 
 heaven flows into the intellectual of 
 
INDEX OF WORDS 
 
 49 
 
 those who are in Divine truths and 
 causes them to recognize Divine truths 
 in the Word — 41 ; the Word is in all the 
 heavens ( chap. vii. ) — 70-75 ; light in the 
 heavens from the Divine truth from the 
 Word— 106, 107 ; every verse of the Word 
 communicates with a particular society 
 in heaven— US ; a knowledge of the ex- 
 istence of heaven given only by means of 
 the Word — 114, 115; the spiritual sense 
 of the Word is guarded hy the Lord as 
 heaven is guarded, for heaven is in it— 
 56 ; concerning the writing of the Word 
 in the heavens— 90; it is hurtful to con- 
 firm the apparent truth of the Word to 
 the destruction of its genuine truth, be- 
 cause each and all things of the sense of 
 the letter of the Word communicate 
 with heaven— 96 ; the ancient Word is used 
 in the heaven where the people who used 
 that Word dwell— 102 ; there can be no 
 conjunction with heaven unless there be 
 somewhere on earth a church where the 
 Word is— 104. 
 
 Life. Man's relation to heaven while 
 he dwells on earth, set forth — 19 ; no one 
 can be in both heaven and hell at the 
 same time— 18, 28 ; the spiritual mind is 
 the mind of man's heaven — 86 ; as soon as 
 a man's concupiscences of evils are dis- 
 persed by the Lord, the man is in heaven 
 -ib. (5). 
 
 Q. By means of influx into the angelic 
 heaven the Lord had a Divine Rational 
 before the assumption of the Human — 
 
 n. 
 
 HEBREW. 
 
 S. The letters of the Word with the 
 angels of the celestial kingdom resemble 
 the ancient Hebrew letters— 71 ; a piece 
 of paper marked with Hebrew letters 
 sent down from heaven — 90 ; why cer- 
 tain Hebrew letters have a dot in the 
 center— ib. (2). 
 
 HE-GOAT. 
 
 F. Signification of the combat be- 
 tween the ram and the he-goat in Daniel 
 —65. 
 HELL, HELLS. 
 
 L. Unless the hells had been subju- 
 gated no man could have been saved — 
 3; the Lord judges no one to hell— 2a \ 
 
 man is unaware that evil spirits from 
 AeiUnduce spiritual temptations — 33 ; the 
 man is elevated into heaven when he 
 conquers— ib. (2) ; the Lord fought against 
 and conquered heU — ib. (2) ; to what a 
 height the hells had grown up before the 
 Lord's advent— ib. (3) ; before the Last 
 Judgment the power of hell prevailed 
 over the power of heaven . . . but this 
 power was broken by the Last Judgment 
 -61 (2). 
 
 S. No one could have known of the 
 existence of hell unless there had been a 
 Word— 114 ; what man is of himself, evi- 
 dent from the character of those who are 
 in hett—116. 
 
 Life. Evil is the same as hell — 18 ; in 
 this world man is kept midway between 
 heaven and hell (the reason) — 19; man 
 cannot at the same time be in both 
 heaven and hell—2S ; so long as concu- 
 piscences of evils block up the interiors of 
 the natural mind, the man is in hell — 86 
 (5). 
 
 F. The Lord came into the world to 
 subdue the hells— H ; the Lord came into 
 the world to remove hell from man, which 
 He accomplished by combats against it 
 —35. 
 
 HEMORRHOIDS. 
 
 F. The hemorrhoids of the Philistines 
 mean filthy loves — 52. 
 
 HERESIES. 
 
 S. It is possible for heresies to be 
 drawn from the sense of the letter of the 
 Word, but it is hurtful to confirm them 
 (chap. X.)— 91-97; heresies do not con- 
 demn, but an evU life does— 92 ; those 
 who read the Word without doctrine are 
 pliant to heresies— 52 ; why it is hurtful 
 to confirm any heretical doctrine— 96. 
 
 HERO. 
 
 L. Why the Lord is called Hero — 14 
 (9)- 
 HIDDEN. 
 
 S. The nature of the wisdom that lies 
 hidden in the Word— 75. 
 
 Life. When a man thinks and speaks 
 pious things without shunning evils as 
 sins, the evils are within deeply hidden 
 out of his sight— 25, 
 
50 
 
 INDEX OF WORDS 
 
 HIEROGLYPHICS. 
 
 S. The hieroglyphics of the Egyptians 
 were nothing but correspondences— 20 
 (2). 
 HILLS. 
 
 S. HUls mean the lower, mountains 
 the higher, and yalleys the lowest things 
 of the church— 18 (3) ; a hill signifies a 
 heaven under the highest— 23 (2). 
 
 HIMSELF. 
 
 Life. Man must fight against evils as 
 of himself, or he does not fight at all — 96 ; 
 a man ought to shun evils and to fight 
 against them as of himself (chap, xiii.) — 
 101-107. 
 
 HINDS. 
 
 S. The hinds which the voice of Je- 
 hovah causeth to be in travail, mean 
 the nations who are in natural good — 
 18 (6). 
 
 HOLINESS. 
 
 L. The one only source of holiness in 
 the Word is that it was written about 
 the Lord— 17. 
 
 S. There is holiiiess in every sentence 
 and in every word, and in some places 
 In even the very letters of the Word — 3 ; 
 the holiness of the Word witnessed by 
 the internal sense — i ; in order that it 
 may be known wherein the holiness of 
 the Word consists, the spiritual sense 
 has now been revealed— 18 ; illustrations 
 of how the spiritual sense makes the in- 
 spiration and holiness of the Word— ib. 
 (2) (3) ; Divine truth is in its holiness in 
 the sense of the letter of the Word- 37 ; 
 how this is shown— 38 (2) ; they who are 
 in the faith that the Word is Divine holi- 
 ness within, may see Divine truths in 
 the letter of the Word when reading it— 
 41 ; holiness of the Word from the mar- 
 riage of each and every thing of it — 81 ; 
 holiness of the Word illustrated by the 
 memorable relation about a piece of 
 paper with Hebrew characters on it sent 
 down from heaven— 90. 
 
 HOLY. 
 
 L. What is meant by "the Holy One 
 of Israel" — 40. 
 
 S. What was signified by "the Holy 
 of Holies" — 46 ; the Word is holy in every 
 word from its spiritual sense — 18. 
 
 Life. Evidences brought forward to 
 show that the laws promulgated from 
 Sinai were most holy — 55 ; why so holy — 
 56 ; passages from the Word to show how 
 holy was the law deposited in the ark— 
 59. 
 
 HOLY JERUSALEM. 
 
 S. The spiritual meaning of the de- 
 scription of the Holy Jerusalem, as given 
 in Eev. xxi., set forth— 10 ; the letter of 
 the Word meant by the city's walls— 36. 
 
 HOLY OP HOLIES. 
 
 S. Signified what is inmost of heaven 
 and the church — 46. 
 
 HOLY ONE OP ISRAEL. 
 
 X. Holy One of Israel, one of the 
 Lord's names, referring to Him as to His 
 Divine Human — 40; Jehovah and Holy 
 One of Israel are one and the same — ib. 
 
 S. In the universal marriage in every- 
 thing in the Word, Holy One of Israel 
 signifies the Lord as to the Divine truth, 
 while Jehovah means the Lord as to the 
 Divine good — 88. 
 
 HOLY SCRIPTURE. See SCRIPTURE. 
 
 HOLY SPIRIT. 
 
 L. The Holy Spirit is the Divine Pro- 
 ceeding from the Lord, and this is the 
 Lord Himself (chap, x.) — 46-54 ; why the 
 Lord told the disciples to baptize into 
 the name of the Holy Spirit — 46 (2) ; the 
 Holy Spirit is none other than the Lord— 
 ib. (4) ; what is meant by going forth and 
 proceeding — ib. ; see 51 (2) (3) ; what is 
 blasphemy against it — 50 (2) ; it is Divine 
 truth from the Lord— 51 (4) (5); what 
 is meant by being baptized with it — 51 
 (4) : that it is not said in the Prophets 
 that they spoke the Word from the Holy 
 Spirit — 53. 
 
 S. The Lord spoke the Word (of the 
 Gospels) partly from the spirit of His 
 mouth, which is the Holy Spirit— 2. 
 
 Q. The Holy Spirit ( to be distinguished 
 from the Spirit of God in the Old Testa- 
 ment) proceeds solely from the Lord, 
 operates on man perceptibly, and en- 
 
INDEX OF WORDS 
 
 61 
 
 ables him to comprehend spiritual truths 
 in a natural way— V. ; the Holy Spirit 
 is the same as the Divine sphere it by 
 this is meant the Divine Love and Wis- 
 dom which proceed from Jehovah the 
 Lord from the sun of the angelic heaven 
 — ib. ; regeneration is an attribute of the 
 Holy Spirit— VII. ; the Holy Spirit is the 
 primary power {virtus), or operation, of 
 the Divine Human from the Divine Esse 
 —lb. 
 HONOR. 
 
 5. What is meant by honor (in the 
 command, "honor thy father and thy 
 mother") in the natural, the spiritual, 
 and the celestial sense — 67. 
 
 HORNS. 
 
 S. That some of the Hebrew letters in 
 ancient time had little horns that turned 
 upward— 90. 
 
 F. Meaning of the horns (Dan. viii.) 
 with which the he-goat pushed— 67. 
 
 HORSE. 
 
 S. What was signified by the locusts 
 appearing like horses — 13 (2) ; significa- 
 tion of dead horse (in memorable rela- 
 tion) — 26 (5) ; the spiritual sense of 
 John's vision of the horses of various 
 colors (JJct. vi.) set forth as signifying 
 various states of the understanding of 
 the Word— 12. See also White Hoese. 
 
 Life. Signification of horses (Isa. xxxi. 
 1-3)— 30 (2). 
 
 HOSEA. 
 
 L. Things that Hosea was com- 
 manded to do that he might represent 
 the states of the church— 15 (6). 
 
 S. Without the spiritual sense no one 
 could know why Hosea was commanded 
 to do certain things— 16; the Prophet 
 Hosea from the first chapter to the last 
 treats of the falsification of the Word, 
 and of the destruction of the church 
 thereby— 79 (7). 
 
 HOWL. 
 
 F. Meaning of howl (in Jer. xlvii. 4) 
 —53. 
 HUMAN. 
 
 L. That the Lord was buried signified 
 the rejection of the residue of the mater- 
 
 nal human — 16 (6) ; the salvation of man 
 became possible after the Lord had de- 
 prived hell of all its power and had 
 glorified His Human— VI ; the Lord's Hu- 
 man was conceived of Jehovah and bom 
 of the virgin Mary (passages given show- 
 ing this)— 19 (2) ; by the Son of God 
 prophesied in the Old Testament to come 
 into the world, nothing else is meant 
 than the Human which the Lord assumed 
 in the world — 19 (9) ; it was His Human 
 that was meant when Jesus at His bap- 
 tism was called His Son— ib. ; the Lord's 
 conquering the hells, teaching the Word, 
 and setting up a new church could not 
 have been done except by a Human— 20 ; 
 cannot be separated from the Divine— 21 ; 
 see also 29 (3) ; the Divine and the Hu- 
 man in the Lord are not two but one— 
 29; the Lord made Divine His Human 
 from the Divine that was in Himself, 
 and thus became one with the Father 
 (chap, vii.)— 29-36; as the Lord's soul 
 was the very Divine of the Father, it fol- 
 lows that His body, or Human, must also 
 have become Divine — 29 (2) ; the Son is 
 His Human— W; the Divine operated 
 through the Human as a soul through its 
 body— 32 (2) ; the Divine and Human 
 operated unanimoasly— ib. (3) ; the Di- 
 vine was united to the Human and the 
 Human to the Divine— lb. (4); the Hu- 
 man is to be approached and is the Son 
 of God— ib. (6) ; see also ib. (7) ; many 
 can form no idea of the fact that the 
 Human in the Lord was made Divine 
 (the reason)— ib. (8) ; the Lord's Bumon 
 was made Divine by means of tempta- 
 tions— 33 ; the full unition of the Divine 
 and the Human in the Lord was effected 
 by the passion of the cross- 34 ; the Lord 
 is Jehovah and God both as to the Divine 
 and as to the Human— ih. ; passages ad- 
 duced— ib. (2) ; the Divine and the Hu- 
 man are one Person, and that the Human 
 also is Divine— ib. (3) ; redemption and 
 salvation an attribute proper to the Hu- 
 man because it endured temptations — ib. ; 
 relation between the human which was 
 assumed from Mary, and afterwards put 
 oft, and the Human from the Divine 
 within the Lord, which was put on — 35 ; 
 the quality of the glorified Human— ih. 
 (6) ; the relation between the Divine 
 
52 
 
 INDEX OF WORDS 
 
 and the Human was reciprocal and 
 plenary— ib. (8) ; the Lord ascended into 
 heaven with the Divine and Human 
 united into one— ib. (11); after He as- 
 sumed the Human God became Man as 
 In first principles so also in ultimates— 
 36 ; if we make proper distinction be- 
 tween the human from the mother and 
 the Human from the Father, what the 
 Athanasian Creed says of the incarna- 
 tion is true (illustrated) — 59; the Lord 
 came into the world to glorify His Hu- 
 man (how He accomplished it) — 65. 
 
 S. The glorification of the Lord is the 
 glorification of His Human which He as- 
 sumed in the world — 99. 
 
 L^fe. The spiritual mind is called the 
 human mind (in distinction from the 
 natural or animal mind )— 86. 
 
 Q. The Lord was the Word or Divine 
 truth even as to the Human — I. ; as to 
 the Human He was called the Son of 
 man— ib. ; by the assumption of the Hu- 
 man Jehovah put on the Divine Rational 
 — II. ; the Lord is Life itself even in 
 respect to His Human — III. See also 
 Divine Human. 
 
 HUMAN FORM. 
 
 L. That the whole Divine has a ten- 
 dency to the human form — 32 (8). 
 
 HUMAN RACE. 
 
 S. The human race is the basis, con- 
 tainant, and support of the heavens — 34. 
 
 HUMILIATION. 
 
 L. The Lord's state of humiliation de- 
 scribed— 35 (3) ; one of the meanings of 
 "spirit" is spiritual life to those in 
 humiliation — 49 (2). 
 1. 
 
 S. The angels of the third heaven 
 cannot utter the vowel "i" ("i" as in 
 machine)— 90(2). 
 
 IDEA. 
 
 F. The Christian faith in its most 
 universal idea (set forth)— 34; the faith 
 of the present day in its most universal 
 idea (set forth)— 38. 
 
 IDOLATROUS, IDOLATRY. 
 
 S, The representative things of the 
 church being converted into things 
 
 idolatrous— 22 ; the reason the Israelites 
 were idolaters — 23 (4). 
 
 IGNORANCE. 
 
 S. Falsities from ignorance do no harm 
 to those who do not sufler themselves to 
 be led astray by evils — 15 (2). 
 
 Life. That man is born into total 
 ignorance is a means of reformation pro- 
 vided by the Lord— 69. 
 
 F. Ignorance of truth was the chief 
 safeguard of the Papal religion— 8 ; they 
 who separate faith from charity must 
 needs be in ignorance of truth— 9 ; igno- 
 rance is the safeguard of the dogma of the 
 Reformed— ib. 
 
 IMAGE. 
 
 Life. Before the angels in heaven a 
 natural moral man appears, if in goods, 
 like an image of wood, and if in truths 
 like an image of marble — 109. 
 
 IMMORTALITY. 
 
 S. The wise men of old got the doc- 
 trine of immortality from others who had 
 it from tradition from those who first 
 knew it from the ancient Word— 115 (3). 
 
 IMPERCEPTIBLY. 
 
 Q. The Spirit of God (In the Old Testa- 
 ment) could operate on man only imper- 
 ceptibly, whereas the Holy Spirit ( of the 
 New Testament) can operate percepti- 
 bly-V. 
 
 IMPUTATION, IMPUTED. 
 
 L. The imputation of the Lord's merit 
 is nothing but the remission of sins after 
 repentance ( chap. v. )— 18 ; the Lord's 
 merit and righteousness can never be 
 imputed to man— ib. (3). 
 
 Life. If there were in man no recip- 
 rocality, there would be no imputation — 
 105. 
 
 F. The doctrine of imputation as held 
 in the faith of the present day — 39 ; see 
 also 42. 
 
 INCARNATION. 
 
 L. With what understanding of the 
 subject of iTicarnation the words of the 
 Athanasian Creed are true— 59. 
 
 Q. Before the incarnation there was 
 no Divine Human, except a representa- 
 
INDEX OF WORDS 
 
 53 
 
 tive one — VI. ; after the incarnation rep- 
 resentatives ceased — ib. 
 
 INDIES. 
 
 S. The peoples of the Indies are far- 
 thest from the Lord in the order of the 
 spiritual world— 105 (3) ; from the two 
 Words (the ancient and the present 
 Word) the things of religion spread into 
 the Indies— 117. 
 
 INDIGNATION. 
 
 L. A day of indignation of Jehovah 
 signifies His advent— 14 (9). 
 
 INFERNAL. 
 
 Life. The conjunction of evil and fal- 
 sity is called the infernal marriage— 33. 
 
 INFESTING, INFEST. 
 
 L. At the time of the Lord's coming 
 the hells were infesting every man that 
 came into the world and that went out 
 of the world — ^14 ; before the Lord's ad- 
 vent the hells were beginning to infest 
 the very angels of heaven — 33 (3). 
 
 INFINITE. 
 
 Ltfe. There are inflnile things within 
 every concupiscence— 112. 
 
 Q. The Trinity in the Lord, unlike 
 the trinity in each man, is infinite— III. 
 
 INFLUX. 
 
 S. When men read the Word while 
 themselves and the world are the ends 
 in view, they cannot receive through 
 heaven any influx from the Lord— «1 (2). 
 
 I4fe. Influx from what is natural into 
 what is spiritual is contrary to order, 
 and does not operate into man's con- 
 cupiscences so as to remove them — 110. 
 
 INIQUITY, INIQUITIES. 
 
 L. What is meant by the Lord's bear- 
 ing iniquities, and what by taking them 
 away— 15 ; also ib. (2) ; also see 16. 
 
 5. The word iniquity is predicated of 
 falsity (as sin is of evil)— 84. 
 
 INMOST. 
 
 S. In its inmost sense the Word is 
 celestial— 6. 
 
 INNOCENCE. 
 
 Life. That when newly bom a man is 
 kept in a state of external innocence is a 
 means of reformation provided by the 
 Lord— 69. 
 
 INSPIRED. 
 
 S. The Word is inspired from its spirit- 
 ual sense — 18 ; in the sanctuary of every 
 larger society of heaven there is kept a 
 copy of the Word written by angels and 
 inspired by the Lord — 72. 
 
 INSTANT. 
 
 F. According to the faith of the pres- 
 ent day the imputation of the Son's merit 
 takes place in an instant — 39 (vi) . 
 
 INSTANTANEOUS, 
 
 S. The evolution (of the spiritual and 
 celestial senses of the Word from its 
 natural sense) is instantaneous— 63. 
 
 INSTRUCTED. 
 
 S. After death every man is instructed 
 by angels — 93. 
 
 INTEGRITY. 
 
 Life. See Sinceeity— 83. 
 INTELLECTUAL. 
 
 Life. The faith of an evil man is an 
 intellectual faith in which there is nothing 
 of good from the wUl — 46. 
 
 INTELLIGENCE. 
 
 L. All the spiritual intelligence of the 
 angels is from the Word— 2. 
 
 S. Of what character those become 
 after death who ascribe all things to 
 their own intelligence — 118. 
 
 Life. Man's self intelligence described 
 —30 (2) ; the angels of all the heavens 
 are in intelligence in proportion to the 
 degree in which good with them makes 
 one with truth — 32. 
 
 F. In the state of regeneration man's 
 faith is not called faith but intelligence — 
 31 : such as is the quality of a man's 
 faith from charity, such is the quality of 
 his intelligence — 29. 
 
 INTERCOURSE. 
 
 F. In the World of Spirits one person 
 has intercourse with another just as 
 among men on earth — 63 (2). 
 
54 
 
 INDEX OF WOKDS 
 
 INTERIOR SENSE. 
 
 S. In its interior sense the Word is 
 spiritual — 6. 
 INTERIORS. 
 
 Life. The interiors of the natural man 
 are blocked up by concupiscences of 
 evils so long as man does not shun evils 
 as sins— 86 (4) ; and so long he is in 
 hell— ib. (5). 
 
 INTERMEDIATE PLACE. See Wobld 
 OF Spirits. 
 
 INTERNAL SENSE. 
 
 S. The internal sense has been revealed 
 to Swedenborg — 1. 
 
 IRON. 
 
 S. Their having breastplates as 
 "breastplates of iron" {Rev. ix.) signi- 
 fied argumentations from fallacies by 
 which they prevail— 13 (3). 
 
 ISAAC. 
 
 S. Where in our Word we have Isaac, 
 in the "Word of the angels they have the 
 Lord as to His Divine Human— 71. 
 
 ISAIAH. 
 
 L. Why Isaiah was commanded to do 
 certain things to represent the church— 
 15 (4). 
 
 S. Without the spiritual sense no one 
 could know why Isaiah was commanded 
 to do certain things — 16 ; how Isaiah suf- 
 fered represented the violence done by 
 the Jews to the sense of the letter of the 
 Word— 35. 
 
 ISLANDS. 
 
 S. The spiritual state of peoples who 
 have been bom on islands and had 
 known nothing whatever about God — 
 116. 
 
 ISRAELITISH. 
 
 S. The knowledge of correspondences 
 was altogether lost and annihilated 
 among the Israelitish people — 22 ; the 
 Israelitish people were at heart idolaters 
 (their state described )— 23 (4). 
 
 JACOB. 
 
 L. The Lord is called The Mighty One 
 of Jacob because He conquered the hells 
 -14 (9). 
 
 S. Where in our Word we have Jacob, 
 in the Word of the angels they have the 
 Lord as to His Divine Human— 71. 
 
 JASHAR, BOOK OF. 
 
 S. The Book of Jashar mentioned by 
 David and by Joshua— 103 (3). 
 
 JEHOVAH. 
 
 L. The Lord from eternity is Jehovah 
 —30 ; is called " day-spring from on high' ' 
 — ib. (4) ; by Jehovah, after His Human 
 was glorified, is meant the Divine and 
 Human together— ib. ; assumed the Hu- 
 man to save men — 31 ; the Lord's Divine 
 is called Jehovah~34 (3) ; the Lord called 
 Jehovah (passages adduced) —38; Jehovah 
 called Redeemer and Saviour— ib. ; Je- 
 hovah and " the Holy One of Israel" the 
 same — 40 ; see also 45 ; Spirit used for 
 Jehovah— bO (2) ; spoke the Word through 
 the prophets— 52-54 ; was the Lord from 
 eternity — 54 ; called by various names in 
 the Word (the reason) — 55. 
 
 S. Jehovah spoke the Word— 2 ; day of 
 Jehovah means the Lord's advent — 14 (3) ; 
 Jehovah when mentioned with God and 
 Holy One of Israel, means the Lord as to 
 Divine good, and the other names, as 
 to Divine truth— 88 ; the Greeks named 
 their supreme God Jove from Jehovah 
 [perhaps, see T. C. B. 275]— 117. 
 
 P. That Jehovah came Into the world 
 to subdue the hells and glorify His 
 Human — 34. 
 
 Q. (In answer to the question as to 
 whether before the incarnation the Di- 
 vine Human of Jehovah was a Person)— 
 Jehovah filled an angel with His Spirit — 
 VI. ; before His actual advent Jehovah 
 presented Himself in a representative 
 Human — ib. 
 
 JEREMIAH. 
 
 L. Why Jeremiah was commanded to 
 do certain things to represent the church 
 — 15 (4) ; references given in Jeremiah 
 where occur the four expressions " the 
 word of Jehovah came unto me," "Je- 
 hovah said unto me," "Jehovah said," 
 and "the word of Jehovah" — 53. 
 
 S. Without the spiritual sense no one 
 could know why Jeremiah was com- 
 manded to do certain things — 16. 
 
INDEX OF WORDS 
 
 55 
 
 JERUSALEM. 
 
 L. The Holy City Jerusalem means 
 the New Church as to doctrine— 63 ; the 
 reason Jerusalem means the Church as to 
 doctrine — 64 (passages adduced, read the 
 whole number). See also Holy Jeed- 
 8ALEM and New Jerusalem. 
 
 S. The inconsistency o£ what is said 
 concerning Jerusalem if considered with- 
 out doctrine— 51 (8) ; where in our Word 
 we have Jerusalem, in the Word of the 
 angels they haye the church as to doc- 
 trine— 71. 
 
 Lije. By Jerusalem is signified the 
 church in respect to doctrine— 79 (3). 
 
 JESUITS. 
 
 S. Many of those who hate God (in 
 hell) are from the Jesuits— 116. 
 
 JESUS. 
 
 L. The Human was meant when Jesus 
 at His baptism was called by Jehoyah His 
 Son— 19 (9) ; the Son of God is Jesus— 21 ; 
 Jesus is the Son of God conceived of Je- 
 hovah and bom of the virgin Mary — 29 
 (2). 
 
 JEWISH NATION. 
 
 L. That the Lord was betrayed by 
 Judas signified that He was betrayed by 
 the Jewish nation — 16 (6). 
 
 S. The inconsistency of the prophe- 
 cies made concerning the Jevrish nation 
 if not interpreted according to doctrine 
 — 51 (8) ; after the Word had been falsi- 
 fied and adulterated by the Jewish nation, 
 it pleased the Lord to come and fulfill the 
 Word, and thereby repair and restore it 
 —111. 
 
 JEWS. 
 
 i. The meaning of Matthew viii. 20, 
 Luke ix. 58, that the Word would have 
 no place among the Jews— 27 (2) . 
 
 JOB. 
 
 S. The book of Job is an ancient book 
 full of correspondences— 20 (2) . 
 
 JOHN THE BAPTIST. See Baptist. 
 
 JOY. 
 
 5. Joy is predicated of good (in distinc- 
 tion from which gladness is predicated 
 
 of truth)— 84 ; often in the Word joy is 
 associated with gladness because joy is 
 of love and gladness is of wisdom (pas- 
 sages adduced) — 87. 
 
 JUDGMENT. 
 
 L. The Lord is called "the Son of 
 Man" when the judgment is treated of— 
 25 ; the reason given — ib. 
 
 S. The commandment against the exer- 
 cise ot judgment I Matt, vii. 1, 2) explained 
 —51 (5) ; judgment is predicated of truth, 
 and in the opposite sense of falsity — 84 ; 
 judgment is associated in the Word with 
 righteousness (or justice) hecB.nse judg- 
 ment is of truth, and righteousness is of 
 good (illustrative passages from the Word 
 given ) — 85. See Last Judoment. 
 
 JUSTICE. See also Righteousness. 
 
 L. The necessity that the Lord should 
 make an atonement for man supposed to 
 be on account of justice which by some 
 is called " vengeful justice" — 18. 
 
 S. Jttstice is predicated of good and in 
 the opposite sense of evil — 84 ; justice is 
 associated in the Word with judgment 
 because judgment is predicated of truth 
 and justice of good ( illustrative passages 
 from the Word given ) — 85. 
 
 Life. Sincerity is to be understood as 
 including integrity, justice, fidelity, and 
 rectitude— 83. 
 
 KILL. 
 
 S. The interpretation given to the 
 command against murder as made, first, 
 by a man ; secondly, by a spiritual an- 
 gel ; and, thirdly, by a celestial angel— 
 67(4). 
 
 KING, KINGS. 
 
 L. Kings in Ps. ex. 5, means those 
 who are in falsities from evils — 14 (8); 
 the Lord called King of Glory because He 
 conquered the hells without the aid of 
 any angel— ib. (9); the reason the Lord 
 is called King explained in full — 42. 
 
 S. By the kings of the earth ( Rev. xix. 
 19) are meant the Reformed who are in 
 false things of doctrine — 25; a king sig- 
 nifies the truth of the church — 45. 
 
56 
 
 INDEX OF WORDS 
 
 KINGDOM. 
 
 L. From the Lord's being called 
 King, heaven and the Church are called 
 His kingdom — 42. 
 
 S. Heaven discriminated into two 
 kingdoms, celestial and spiritual— 34 ; 
 angels of the spiritual kingdom draw 
 out the spiritual sense of the Word, 
 and those in the celestial kingdom the 
 celestial sense— 66 ; " the kingdom of 
 God" {Matt. XXV.) means heaven and 
 the church — 17 (2) ; the "kingdom, of 
 heaven" {Matt. xxv. ) means the church 
 — ib. (3); the "kingdom of God" {Luke 
 xvli. 21) means the Lord, and from Him 
 the church — 78. 
 
 Life. Why the heavens are distin- 
 guished into two distinct kingdoms — 32. 
 
 KNOW. 
 
 S. " Not to know them" when spoken 
 by the Lord signifies not to be in His 
 love {Matt, xxv.)— 17 (3). 
 
 KNOWLEDGES. See also Memory- 
 knowledges. 
 
 Life. One's knowledges (of heavenly 
 things) are devoid of life unless he 
 shuns evils as sins— 27; nevertheless 
 knowledges are in the highest degree 
 necessary — ib. 
 
 F. Spiritual heat from heaven ( which 
 heat in its essence is charity) gives life 
 to the knowledges of good and truth in 
 the natural mind, and out of them it 
 forms faith — 32 ; the knowledges of truth 
 and good are not matters of real belief 
 until the man is in charity, but are the 
 storehouse of material out of which the 
 faith of charity can be formed (chap, 
 iii. ) — 25-33 ; why every one should ac- 
 quire knowledges of truth and good in 
 childhood— 26 ; yet they are merely the 
 storehouse of material from which the 
 faith of charity can be formed in propor- 
 tion as the man shuns evUs as sins— 27 ; 
 this storehouse of knowledges necessary 
 in the highest degree ( the reason )— 28 ; 
 but they must be knowledges of genuine 
 good and truth, not knowledges of what 
 is false— 29 ; these knowledges may appear 
 to be the things of faith even when not 
 yet applied to life, but they are not— 31 ; 
 
 the general doctrine of knowledges in 
 their relation to faith— 33. 
 
 LAMB. 
 
 L. Instead of God it is sometimes said 
 "the iam5," and instead of the Lamb 
 God (the reason) — 46 (5). 
 
 S. Lamb signifies Innocence— 18 ( 3 ). 
 
 LAMPS. 
 
 S. The lamps { Matt. xxv. ) signify the 
 truths of faith— 17 (2). 
 
 Life. What is meant by having lamps 
 with no oil— 26. 
 LAND. 
 
 S. The land of Jehovah is the church 
 -79 (4). 
 
 LASCIVIOUS, LASCIVIOUSNESS. 
 
 Life. To speak lascimxtus things is a 
 violation of the sixth (usually called the 
 seventh) commandment — 74; see also 
 78; the lasciviousTiess of adultery is di- 
 rectly opposite to the chastity of mar- 
 riage — 75 : see 76. 
 
 LAST. 
 
 L. Why the Lord is called " the First 
 and the Xost"— 36. 
 
 S. In every Divine work there is a 
 first, a middle, and a last — 27. 
 
 LAST JUDGMENT. 
 
 L. The Lord came into the world to 
 execute a Last Judgment — 3 ; it was ef- 
 fected by means of combats with the 
 hells— 14 (10); the Lord called Son of 
 man where the Judgment is treated of, 
 the reason— 25 ; eSected by Divine truth 
 — ib. ; before the Last Judgment the 
 power of hell prevailed, but since then 
 every one who craves to be enlightened, 
 can be so — 61 ; the doctrines of the New 
 Church could not be revealed before the 
 Last Judgment, the reason — 65. 
 
 F. Upon whom the Last Judgment 
 was executed, and their character— 64. 
 
 LAW, LAWS. 
 
 L. What is meant by the Law in the 
 universal Holy Scripture, in a restricted 
 sense and in a wider, and in the widest 
 sense — 8-10; what is meant by the 
 Lord's fulfilling all things of the Law — 
 11 ; see also 65 ; it is believed in the 
 
INDEX OF WORDS 
 
 57 
 
 church that the Lord effected the atone- 
 ment by making satisfaction for men's 
 sins through His fulfilling all things of 
 the Lam—W. 
 
 S. The Law written on the two tables 
 of stone signifies the Lord as to the Word 
 -46. 
 
 Life. Why these laws (the Ten Com- 
 mandments) were promulgated from 
 Mount Sinai with so great a miracle, 
 known as they were the world over— 
 63 ; these laws were the first-fruits of the 
 Word — 54 ; the prevalence of a religious 
 tenet that no one is able to fulfill the law 
 (the spiritual effect of holding or not 
 holding it, on the state of those entering 
 the spiritual world)— 63; the religious 
 tenet that no one can fulfill the law by a 
 spiritual life an error— 63 ; the effect of 
 such a belief upon those who having 
 been under its control in this world en- 
 ter the other life— ib. (2) ; that they love 
 evils and the false notions that accom- 
 pany them the reason — 64. 
 
 F. The effect of believing that one 
 cannot keep the law set forth— 39 xi. ; 
 the little horn (of the he-goat) signifies 
 the argument that no one of himself is 
 able to fulfill the tow— 67. 
 
 LAZARUS. 
 
 S. The reason the Gentiles are meant 
 by iazarus— 40 (3) (4). 
 
 LEADS. 
 
 Life. The will leads the understand- 
 ing and makes it act as one with itself — 
 44. 
 
 LEAVES. 
 
 Life. The leaves and blossoms of a 
 tree signify the truths of faith — 46. 
 
 LETTER. 
 
 L. In the letter of the Word things 
 which form a one are distinguished as 
 if they did not form a one — 55. 
 
 S. The letter of the Word appears like 
 common writing — 1 ; the letter receives 
 its life from the spirit — 4 ; the spiritual 
 sense does not appear in the sense of the 
 letter — 5; the sense of the letter of the 
 Word is the basis, the containant, and 
 the support of its spiritual and celestial 
 senses (chap, iii.)— 27-36; the letter of 
 
 the Word if not understood is dead— 77. 
 See also Sense of the Letter. 
 
 LETTERS. 
 
 S. The spiritual style of the Word 
 consists solely of letters, each of which 
 contains a meaning— 71 ; a paper marked 
 with Hebrew letters sent down from 
 heaven — 90 ; angels discern complete 
 meanings in the very letters— ib. ; writing 
 in the third heaven consists of curved 
 letters, each possessing a complete mean- 
 ing— ib. (2). 
 
 LIE. 
 
 S. To multiply lying {Eosea xii. 1) is 
 to falsify truths and thus destroy the 
 church— 79(5). 
 
 Life. To lie is one way of bearing false 
 mtness in the natural sense — 87 ; as far 
 as one shuns lying as a sin so far he loves 
 the truth— 88. 
 
 LIFE. 
 
 L. "Life" is Divine love — 1; by 
 "spirit" is meant man's life (shown from 
 illustrations, and from the Word) — 47 ; by 
 "spirit" Is also meant the varying affec- 
 tion of life in man,— e.g., as the life of 
 wisdom, the excitation of life, etc. — 48; 
 the life of the whole heaven Is founded 
 upon the acknowledgment and conse- 
 quent confession of one God, and that 
 this one God is also Man, and that He is 
 the Lord— 55 (3) . 
 
 S. The reason there is life in the Lord's 
 words— 2 ; see ib. (3) ; how man has life 
 by means of the Word— 3 ; the spiritual 
 sense gives life to the letter^ ; how the 
 Lord pours life into man's intelligence — 
 82 ; no one would have knowledge of a 
 life after death unless there were a Word 
 — 114 ; from the most ancient times some- 
 thing has been known of a life after death 
 —117. 
 
 Life. All religion is of the life and the 
 life of religion is to do that which is good 
 (chap.i.) — 1-8; confirmations of thisdoc- 
 trine from the Word — 2 ; the reason this 
 has been acknowledged In all religions — 
 3 ; every one remains in his own life un- 
 changed after death— 8 ; the distinction 
 between faith and life set forth — 42 ; no 
 man has a grain of faith more than he 
 has of life—b2. 
 
58 
 
 INDEX OF WORDS 
 
 F. Evil of life inwardly hates truths, 
 and good of life inwardly lores them — 
 30 ; it is only those who have confirmed 
 themselves in faith alone both in doc- 
 trine and also in life that are not saved 
 —72. 
 LIGHT. 
 
 L. The reason the Lord is called the 
 Light — 1; *' light" is Divine wisdom — ib. ; 
 a day or time of no light signifies the ad- 
 vent of the Lord when He was no longer 
 known — 5; a "light of the nations" (Jsa. 
 xlii. 6-8) is the Lord as to the Human — 
 30 (3). 
 
 S. How the light of heaven (in which 
 is the spiritual sense of the Word) flows 
 into a man's natural light — 41 ; spiritual 
 sense of Word lilie a light that enlightens 
 — 42 ; angels are in light in proportion to 
 their understanding of the Word— 73 ; the 
 light of heaven is Divine wisdom — ib. ; is 
 Divine truth there— 106 ; those in lands 
 outside the church who are not in pos- 
 session of the Word have light by its 
 means (chap, xiii.) —104-113 ; the greatest 
 light is in the center of heaven where are 
 the Christians who possess the Word— 
 106 ; the same is true of each society of 
 heaven— 107 ; illustrations from the light 
 of the sun of this world of the penetra- 
 tion of the light of the Word to the 
 remotest quarters — 109. 
 
 Life. No one sees anything in the 
 light and free from doubt until he is 
 actually in it— 76. 
 
 Q. Wisdom proceeds from the sun of 
 heaven as does light from the sun of the 
 world — V. ; in its essence the light of 
 heaven is wisdom— ib. ; the light of the 
 sun of this world therefore corresponds 
 to wisdom — ib. 
 
 LIKENESSES. 
 
 S. The truths of the sense of the letter 
 of the Word are as it were likenesses and 
 comparisons taken from things such as 
 exist in nature— 40. 
 
 LITERAL SENSE. 
 
 S. The literal sense of the Word is a 
 guard to the genuine truths that lie 
 hidden within— 97. See also External 
 Sense, Sense op the Letteb, and Ul- 
 timate Sense. 
 
 LOCUSTS. 
 
 S. The "locusts that came out of the 
 smoke of the pit" signify falsities in the 
 outermost things such as exist with those 
 who have become sensuous — 13 (2). 
 
 LORD. 
 
 L. Universal Holy Scripture treats of 
 the Lord: the Lord is the Word (chap, 
 i.)— 1-7; why the Lord is called the 
 Word- 1 ; subjects concerning the Lmd 
 treated of in all the Prophets of the Old 
 Testament, enumerated — 3 ; the Lord's 
 advent meant by the expressions *'that 
 day" and " that time" used in the Word 
 (passages adduoed) — 4; various purposes 
 or effects of the advent of the Lord 
 meant by the various kinds of day or 
 time mentioned— 5 ; passages adduced 
 concerning the Lord's advent — 6 ; that 
 the Lord fulfilled all things of the Law 
 means that He fulfilled all things of the 
 Word (chap, ii.) — 8-11; came into the 
 world to subjugate the hells and glorify 
 His Human ; and the passion of the cross 
 was the final combat, whereby He fully 
 conquered the hells, and fully glorified 
 His Human (chap, ill.)- 12-14; He came 
 into the world to reduce into order all 
 things in heaven and derivatively on 
 earth ; passages adduced — 14 ; every- 
 thing in the Word is written about the 
 Lord— ib. (11) ; by the passion of the 
 cross the Lord did not take away sins, 
 but bore them (chap, iv.)— 15-17; spirit- 
 ual meaning of the treatment the Lord 
 received at the time of the crucifixion — 
 16 (5) (7) ; the imputation of His merit 
 means nothing but the remission of sins 
 after repentance (chap, v.)— 18; in re- 
 spect to the Divine Human is called Son 
 of God, and in respect to the Word called 
 Son of man (chap, vi.)— 19-28; see also 
 22-23; seriatim passages where called 
 the Son of man with quotations— 24-27 ; 
 what is meant by the Lord's being sent 
 into the world— 20 ; the Lord is God and 
 Man in one Person— 21; designated by 
 various names in the Old Testament ac- 
 cording to the subject treated of (exam- 
 ples given)— 22; judges no one to hell, 
 nor casts any one into hell, but an evil 
 spirit does the latter for himself— 25 ; the 
 Lord made Divine His Human from the 
 
INDEX OF "WORDS 
 
 69 
 
 Divine that was in Himself, and thus be- 
 came one with the Father (chap, vii.) — 
 29-36 ; from eternity He is Jehovah— 30 ; 
 by the Lord is meant His Divine and His 
 Human together as a one — ib. (4) ; as- 
 sumed the Human to save men— 31 ; 
 made His Human Divine from the Di- 
 vine in Himself— 32; hence we must 
 put faith in the Lord since He is both 
 the Father and the Son— 32 (6) ; made 
 His Human Divine by means of tempta- 
 tions— 33 ; of the combats of the Lord the 
 Psalms and Prophets treat much— ib. 
 
 (4) ; He thus became our Saviour— ib. 
 
 (5) ; full unition of the Divine and Hu- 
 man in the Lord, by what means it was 
 effected— 34 ; is Jehovah and God as to 
 both the Divine and the Human— ib. (4) ; 
 the Lord put off the human from the 
 mother and put on the Human from the 
 Father, by successive steps— 35 ; hence 
 He is both God and Man — ib. ; His state 
 of humiliation and His state of glorifica- 
 tion described— ib. (3) ; He did not ad- 
 mit that He was the son of David (the 
 reason) — ib. (5) ; the unition of the Di- 
 vine and Human was reciprocal ; recip- 
 rocal also must be the uniting of the 
 Lord with man and of man with the 
 Lord— ih. (8) ; why unlike every man 
 He rose as to His whole body— ib. (9) ; 
 the Lord's Human substance or essence 
 is like to His Divine— ib. (11) ; in Him 
 God thus became Man, as in first princi- 
 ples so also in ultimates— 36 ; the Lord is 
 God Himself, from Whom and concern- 
 ing Whom is the Word (chap, viii.) — 
 37-44; the universal Holy Scripture is 
 concerning the Lord, therefore the Lord 
 is the Word — 37 ; the Lord existed before 
 His advent into the world (passages ad- 
 duced)— ib. (3) ; in the Word is called 
 Jehovah (passages cited)— 38; is called 
 God of Israel and God of Jacob (pas- 
 sages)— 39; is also called Holy One of 
 Israel, which means the Lord as to the 
 Divine Hxunan (passages) — 40 ; is called 
 Lord and God (passages) — 41 ; why called 
 King and Anointed (passages) — 42; His 
 advent called Gospel of the kingdom— 
 ib. ; He is called David (passages)— 43; 
 why David so frequently wrote of the 
 Lord in the Psalms—M ; God is One, and 
 the Lord is that God (chap, ix.) — 45 ; the 
 
 Holy Spirit is the Divine proceeding 
 from the Loi'd, and this is the Lord Him- 
 self (chap. X.) — 46-54; trine in the Lord 
 illustrated by trine in an angel— ib. 46 
 
 (3) ; that the Lord only is meant by the 
 Father, Son, and Holy Spirit in Matt. 
 xxviii. 19, shown — ib. (6) ; that the Lord 
 is meant by the Comforter, the Spirit of 
 Truth, and the Holy Spirit— 51 (2) ; hence 
 before the Lord was glorified, it was said 
 that the Holy Spirit was not yet— ib. (3) ; 
 that the Lord spoke the Word through 
 the prophets— 52-5-1 ; by what interpreta- 
 tion the Athanasian Creed is true con- 
 cerning the Lord — 55-61 ; from Divine 
 permission Christians at first received 
 the doctrine of three Persons in order to 
 receive the idea that the Lord is God, 
 Infinite, Almighty, and Jehovah— 55 
 
 (4) ; that the Lord is God and Man in 
 one Person, shown from things said by 
 Him— 60 ; why the truths concerning the 
 Lord are now for the first time made 
 publicly known— 61 ; no one can come 
 into the New Church, nor be admitted 
 into heaven, who does not acknowledge 
 the Lord as God of heaven and earth— 
 ib. ; the universal heaven acknowledges 
 Him alone— ib. ; final summary of doc- 
 trines concerning the Lord — 65. 
 
 S. The Lord has revealed (to Sweden- 
 borg) the internal sense — 4 ; from the 
 Lord proceed the Celestial, the Spiritual, 
 and the Natural, one after another— 6 ; 
 the Lord's advent meant by day of Jeho- 
 vah— 14 (3) ; the Lord spoke by corre- 
 spondences (the reason) — 20 (3); the 
 reason the Israelitish and Jewish nation 
 did not acknowledge the Lord — 23 (4) ; 
 only to him who from the Lord is in 
 genuine truths will the spiritual sense of 
 the Word henceforth be imparted— 26; 
 heaven closed against him who pur- 
 poses to open that sense from himself and 
 not from the Lord— ih. ; the Lord is the 
 Word — 47; the Lord at His transfigura- 
 tion represented the Word in its glory— 
 48 ; to those only who are in enlighten- 
 ment from the Lord does the genuine 
 truth of the Word appear in the sense of 
 the letter— 57 ; the reason the Lord fiows 
 into the natural sense of the Word with 
 such— 58; there is conjunction with the 
 Lord by means of the sense of the letter 
 
60 
 
 INDEX OF WORDS 
 
 of the Word— €2 ; the effects resultant in 
 heaven from the Lord being in the Word 
 —73 ; the Lord is present with man and 
 conjoined to him through the Word— 78 ; 
 there is a marriage of the Lord and the 
 church in the Word {chap, ix.)— 80-90; 
 the church is the Lord forasmuch as 
 the man of the church is in the Lord 
 and the Lord in him— 89 ; anger, wrath, 
 and vengeance attributed to the Lord in 
 the Word, how explained— 94 ; the Lord 
 came into the world to fulfill all things 
 of the Word, and thereby to become Di- 
 vine truth or the Word even in ultimates 
 (chap, xi.)— 98-100; the Lord's becoming 
 the Word in ultimates completely 
 changed the state of the church (the 
 changes described) — 99 ; how the Lord 
 is the Word— 100; the Lord must be 
 known in order to have conjunction 
 with heaven— 104; how He is known 
 in lands where they have not the Word 
 — 105 ; why it pleased the Lord to come 
 into the world and fulfill the Word- 
 Ill ; the reason it has pleased the Lord 
 now to reveal the spiritual sense — 112; 
 no one could have a knowledge of the 
 Lord unless there were a Word (chap, 
 xiv.)— 114-118. 
 
 Life. In proportion as a man shuns 
 evils as sins, in the same proportion he 
 does goods, not from himself but from 
 the Lord (chap, iii.)— 18-31; in this 
 world man is midway between the Lord 
 and the devil— 19 ; the Lord keeps man 
 in freedom so that he can turn toward 
 Him, or away from Him— 20 ; man loves 
 the Lord in proportion as he is in good, 
 and from good loves truths ( the reason ) 
 — 38 ; no one is able to shun evils as sins 
 unless he acknowledges the Lord — 66 ; 
 to deny the Divinity of the Lord is, in 
 the highest sense of the Word, spirit- 
 ual adultery— 74; to attribute to one's 
 self the attributes of the Lord is, in the 
 highest sense of the Word, to steal— 80 ; 
 to blaspheme the Lord is in the highest 
 or celestial sense to bear false witness— 
 87 ; it is the Lord alone who fights in a 
 man against his evils— 96 ; freedom and 
 reason in man are the Lord's in him — 
 101 ; the Lord loves man, and desires to 
 be conjoined to him, but cannot without 
 reciprocality on m.an's part— 102; from 
 
 the Lord man has this ability to recip- 
 rocate, thus this mutuality (what fol- 
 lows)— 102-107. 
 
 J^. Love to the Lord is love properly 
 so called— 22; those who have had re- 
 gard to the Lord in their lives, are in- 
 wardly in the acknowledgment of truth, 
 however much outwardly they may lack 
 it from lack of instruction— 30 ; the Lord 
 from eternity came into the world to 
 subdue the hells and to glorify His 
 Human (a universal of Christian faith) 
 —34 ; God is one in Person and in Es- 
 sence, in whom is the Trinity, and that 
 the Lord is that God (a universal of 
 Christian faith)— 35 ; the Lord's redemp- 
 tive works in other respects enumerated 
 — ib. ; the universal of the Christian faith 
 on the part of man as to what he should 
 believe in respect to the Lord— 36. 
 
 Q. (In answer to the question as to in 
 what sense the Lord called himself the 
 Son of man) — He called Himself the Son 
 of man because He was the Word, or 
 Divine truth even as to the Human— I. ; 
 ( to the question as to whether the Lord 
 had a rational soul from the Father )— the 
 Lord did put on the Divine Rational by 
 the assumption of the Human— II. ; in 
 the Lord the Trinity is infinite, in this 
 respect is unlike the trinity in man — III. ; 
 that the Lord was the Divine wisdom 
 which together with the Divine love 
 constitutes the Divine Essence, and thus 
 one and the same God — IV. ; the Lord 
 has united the Divine Natural to the 
 Divine Celestial — V. ; He is Divine truth 
 — ib. ; is alone holy — ib. ; from Him pro- 
 ceed Divine love and Divine wisdom — 
 ib. ; may not the Holy Trinity be said 
 to be one and the same Lord in three 
 characters, etc. ?— Question VII. 
 
 LOST. 
 
 S. Knowledge of correspondences 
 among the Israelitish and Jewish people 
 was lost ( the reason )— 22 ; concerning 
 the Word which has been lost— IQl ; see 
 also 102. 
 
 LOT. 
 
 L. The meaning of casting lots for the 
 Lord's under-vesture— 16 (6). 
 
INDEX OF WOBOS 
 
 61 
 
 Lijt. The lot of those who are unwil- 
 hng to do evils for the reason that to do 
 these things is contrary to God— 63 (3). 
 
 LOVE, TO LOVE. 
 
 L. Divine wisdom and Divine love 
 make a one — 1 ; Divine love is " life"— ib. ; 
 wisdom is in love and love in wisdom— 
 ib. ; all things created from Divine love 
 by means of Divine wisdom — ib. 
 
 S. From the Lord proceeds Divine 
 Z(we— 3; what proceeds from love is 
 called celestial — 6. 
 
 LiSe. Good love^ truth, and truth 
 good; evil Ixyvt^ falsity, and falsity evil 
 —33 ; a man who does not shun evils as 
 sins may lm)e truths, but only for worldly 
 advantages and not because they are 
 truths— 35; from the love of good pro- 
 ceeds the love of truth— 36; in propor- 
 tion as any one from good love^ truths, 
 he loves the Lord — 38 ; that good lovez 
 truth, illustrated by the case with a 
 priest, a soldier, a trader, and an artifi- 
 cer— 39; illustrated also by foods being 
 taken with water, and bread with wine 
 — 40 ; the love of the will is the very being 
 (esse) of the thought in the understand- 
 ing— 48 ; the good of love taught by the 
 Lord in Matthew— IZ ; truth and love do 
 not make a one in a man unless he is 
 spiritual — 15 ; an angel is an angel, and 
 a man a man, from the love and wisdom 
 in him— 32 ; a man loves the neighbor in 
 proportion as he shuns murders as sins — 
 (chap, viii.)— 67-73; to love and to be 
 conjoined with one in whom there is 
 nothing reciprocal is not possible— 102. 
 
 F. How love produces faith— 13 ; that 
 we love a person from his quality— 20 ; 
 love toward the neighbor is charity— 22 ; 
 love to the Lord is love properly so called 
 —22. 
 
 Q. The Lord from eternity was love — 
 II. ; the Divine wisdom together with 
 Divine love constitutes the Divine Es- 
 sence — IV. 
 
 LUKEWARMNESS. 
 
 Life. The meaning of the tukewarm- 
 Tiess mentioned in Rev. iii. — 71. 
 
 LUNGS. 
 
 F. Faith compared to the lungs, in rela- 
 tion to which charity is as the heart— 19. 
 
 LUTHER. 
 
 Q. Luther, as distinguished from Cal- 
 vin, teaches that in Christ Man is God 
 and God is Man— II. 
 
 MAGIC. 
 
 S. When correspondences were con- 
 verted into magic, the knowledge of 
 them was blotted out— 22. 
 
 MAGISTRATE. 
 
 Life, A magistrate in executing the 
 law from the love of the neighbor, used 
 as an illustration of doing a good work 
 —72 ; see also 83. 
 
 MAN, MEN. 
 
 i. By Man (Hominem) is signified the 
 church— 16 (7); the Lord's work on 
 earth could not have been done unless 
 He had been made Man— 20 ; the Lord is 
 God and Man, and God and Man in the 
 Lord are not two hut one Person— 21 ; 
 what "man of thy right hand" means — 
 27 (2) ; why the prophets were called sons 
 of 771071-28 ; the uniting of the Lord with 
 man and of man with the Lord must be 
 reciprocal— 35 ( 8 ) ; by assuming the Hu- 
 man, God became Man, as in first prin- 
 ciples so also in ultimates— 36 ; the life 
 of the whole heaven and the wisdom of 
 the angels are founded upon the ac- 
 knowledgment and consequent confes- 
 sion of one God, and upon the faith that 
 this one God is also Man, and that He is 
 the Lord, who is at once both God and 
 Man — 55 ( 3 ) ; that God and Man are one 
 in the Lord, shown by things said by 
 Him — 60; the Lord's words to His dis- 
 ciples in order to evince still further that 
 He was not a spirit but a Man — 35 (10). 
 
 S. "Their faces were as the faces of 
 men" signified that they appeared to 
 themselves as conquerors and as wise — 
 13 (2) ; the upper part (of Dagon) was 
 like a mxin because a man signifies intelli- 
 gence — 23 (2) ; a " man" {Rev. xxi. ) signi- 
 fies intelligence — 43 ; the external Divine 
 sphere of the Word is represented as a 
 man {Ezek. i, 5) — 97 (5) ; every Tnan is his 
 own love, and consequently his own good 
 and his own truth (set forth further) — 
 100 ; meaning of the Commandments as 
 
 24 
 
62 
 
 INDEX OF WORDS 
 
 understood by a man contrasted with 
 their meaning as understood by a spir- 
 itual and by u. celestial angel — 67 ; a 
 reason why the association of inan with 
 angels exists by means of the natural 
 sense of the Word— 68 ; as the wisdom of 
 spiritual angels surpasses that of men, so 
 does the wisdom of celestial angels sur- 
 pass that of the spiritual— 74 ; when the 
 man of the church is in truths, how the 
 Lord inflows and vivifies them— 82 ; every 
 man is his own love, and thence his own 
 good and his own truth, from this is man 
 a man— 100; since the Lord is Divine 
 good and Divine truth itself, He is the 
 Man from whom every man is a man— ib. ; 
 before the Lord the universal heaven is 
 like one man, and so is the church— 105 ; 
 all those in the whole earth who have 
 some sort of religion, worship one God, 
 and live aright, are in that man — ib. (2) ; 
 the Christians among whom the Word is 
 read constitute the breast of that m-an — 
 ib. (3); how people who know nothing 
 of God are made spiritually alive by 
 means of knowledges about God as a 
 jtfan— 116. 
 
 Life. Those who do good from them- 
 selves called natural men, and those 
 who do good from the Lord called spir- 
 itual men—16 ; a man is a man from the 
 love and wisdom in him — 32 ; man is dis- 
 criminated from the animal by his pos- 
 sessing a spiritual mind — 86 ; man is in 
 hell so long as concupiscences of evils 
 block up the interiors of his natural mind, 
 but in heaven as soon as these lusts have 
 been dispersed by the Lord- ib. (5); 
 what is meant by its being said that 
 "Egypt is man and not God" — 30 (2) ; 
 what man is in himself set forth — 68 ; 
 these two faculties. Freedom and Reason, 
 are the Lord's in man — 101. 
 
 F. What man is collectively, and what 
 individually (distinguished)— 20; what 
 is signified by the expression "for it is 
 the number of a man" {Rev. xiii. 18) 
 — 60 ; when charity succeeds faith as the 
 first thing in a man's life, then first is he 
 truly a man— 31 ; the universal of the 
 Christian faith on the part of man is that 
 he believe in the Lord— 36 ; meaning 
 of the man-child brought forth by the 
 woman described in iJey. xii.— 59. 
 
 MAN OF WARS. 
 
 L. Why the Lord is called a Man of 
 wars—lA (9). 
 
 MANGER. 
 
 S. The manger in a stable (in a mem- 
 orable relation) signified spiritual in- 
 struction for the understanding— 26 (3) 
 (4) ; why this signification— ib. 
 
 MARBLE. 
 
 Life. Before the angels of heaven a 
 natural moral man, if in truths, appears 
 like an image of marble — 109. 
 
 MARRIAGE. 
 
 S. There is a marriage of the Lord 
 and the church, and a derivative mar- 
 riage of good and truth, in each and 
 every thing of the Word (chap, ix.)— 80- 
 90 ; from this comes a marriage In the 
 sense of the letter of the Word— 80; 
 it is shown there in the frequency of two 
 expressions which appear like repetitions 
 of the same thing — 81 ; marriage of good 
 and truth in a man described— 83 ; ex- 
 amples of such expressions (see Pairs) 
 —84-87 ; it is on account of the marriage of 
 the Lord with the church, that Jehovah 
 and God, and also Jehovah and the Holy 
 One of Israel, are mentioned as if they 
 are two although they are one— 88; 
 from this marriage it is evident that 
 all things of the Word treat of the Lord 
 —89. 
 
 Life. The conjunction of good and 
 truth the heavenly marriage, that of evil 
 and falsity the infernal one— 33; the 
 m^ore man shuns evils as sins the more 
 he comes into the heavenly marriage — 41 ; 
 in proportion as any one shuns adultery, 
 in the same proportion he loves mar- 
 riage — 75 ; no one can know the nature 
 of the chastity of marriage except the 
 man who shuns as a sin the lascivious- 
 ne^ of adultery— 76. 
 
 MARY. 
 
 L. Mary is called the Lord's mother, 
 but not from His own mouth — 35 (4); 
 in respect to the glorified Human the 
 Lord was not the son of Mary—Wi. (5), 
 
INDEX OF WORDS 
 
 63 
 
 MASOEITES. 
 
 S. Ererything in the Old Testament 
 was counted, even to the letters, by the 
 Masorites—lS (4). 
 
 MASTER. 
 
 S. In the natural sense it is lawful 
 to call a person master, but not in the 
 spiritual— 51 (6). 
 
 MATERIAL. 
 
 L. The Lord put off the human from 
 the mother which was material— 36 (2) ; 
 His body (after the resurrection) was no 
 longer -material, but Divine substantial 
 — ib. (10). 
 
 MATERNAL. 
 
 L. When the things first said in the 
 Athanasian Creed about the incarnation 
 are understood of the maternal human, 
 and the things which follow them, of the 
 Divine Human — all things there are in 
 agreement with the truth — 59. 
 
 MEDIA. 
 
 F. The kings of Media mean the same 
 as the ram — 66. 
 
 MEDIATELY. 
 
 S. Before His coining into the world 
 the Lord was present "with the men of 
 the church mediately, whereas since His 
 coming into the world He is present with 
 them immediately— 99. 
 
 MEDIUM. 
 
 S. Without a medium the Lord does 
 not pour new truths into a man— 26 (2). 
 
 MELANCHTHON. 
 
 Q. MelanchtJum teaches that in Christ 
 Man is God an4 God Man— II. 
 
 MELCHIZEDEK. 
 
 S. That there was a Divine Worship 
 antedating that established through 
 Moses, evidenced by what is said of Mel- 
 chizedek, who represented the Lord— 101 
 (3). 
 MEMORY-KKOWLEDGES. 
 
 S. That the whole church has been 
 devastated by memory-knowledges (scien- 
 
 tiflca) perverting all truth and confirm- 
 ing falsity — 15. 
 
 F. An external acknowledgement 
 without an internal one is a faith in 
 what is unknown, and a faith in what 
 is unknown is mere memory-knowledge — 
 U. 
 
 MERIT. 
 
 L. The imputation of the Lord's merit 
 is nothing but the remission of sins after 
 repentance — 18 ; merit can never be im- 
 puted to man— ib. (3). 
 
 Life. To claim vierit for one's self is, 
 in the highest sense of the command 
 against theft, to steal from the Lord— 80. 
 
 F. According to the faith of the pres- 
 ent day, the Son's Tnerit is imputed to 
 those who beUeve — 39 v. 
 
 MESOPOTAMIA. 
 
 S. The ancients who still use the an- 
 cient Word in heaven were partly from 
 Mesopotamia — 102. 
 
 MESSIAH. 
 
 L. The Messiah whom they had ex- 
 pected, was understood in the Jewish 
 Church by the Son of God— 19 (8) ; the 
 Lord was called King and Anointed be- 
 cause He was the Messiah, and " Messiah' ' 
 means king and anointed — 42. 
 
 S. The Israelitish and Jewish nation 
 wanted a Messiah who would exalt them 
 above every other nation, hence they re- 
 jected the Lord— 23 (4). 
 
 MICE. 
 
 F. The mice by which the Philistines 
 were infested signify falsifications of 
 truth— 52. 
 
 MICHAELS. 
 
 »S. Certain ones who believed that they 
 would be Michaels because of their devo- 
 tion to the Word, but who had studied it 
 from the love of self (their state In the 
 other world)— 61. 
 
 MIDDLE. 
 
 S. In every Divine work there is a 
 first, a middle, and a last — 27 ; the spirit- 
 ual sense is the middle sense of the Word 
 —31 ; the greatest light (in the World of 
 Spirits) is in the middle region— 106. 
 
64 
 
 INDEX OF WORDS 
 
 MIDWAY. 
 
 Life. So long as a man is in this world 
 he is kept midway between heaven and 
 hell, or the Lord and the devil, and is 
 kept in freedom to turn either way— 19 ; 
 see 69. 
 
 MILITANT. 
 
 Life. Why the Christian church is 
 called militant — 98. 
 
 MIND. 
 
 Life. The human mind consists of two 
 faculties— the will and the understand- 
 ing — 43 ; it is of the utmost importance 
 that man should know this — ib. ; man 
 possesses a natural mind and a spiritual 
 mind — 86 ; a man can be in his spiritual 
 mind in his understanding, but unless he 
 shuns evils as sins, he cannot be in his 
 spiritual mind as to his will— ib. (2) ; 
 man's mind compared to a garden— ib. 
 (3) ; unless he shuns evils as sins, his 
 spiritual mind cannot be opened on ac- 
 count of the concupiscences of evils 
 blocking up the interiors of his natural 
 mind — ib. (4) ; so long as the interiors of 
 his mind are thus blocked up, the m.an is 
 natural, and is in hell— ib. (5) ; cun- 
 ning and deceit insinuate themselves 
 even into the spiritual mind of man — 81. 
 
 F. Every man has a natural mind and 
 a spiritual mind, a natural mind for the 
 world and a spiritual mind for heaven — 
 32 ; in respect to his understanding man 
 is in both minds, but not in respect to 
 his will until he shuns evils as sins and 
 is averse to them — ib. 
 
 MINERAL KINGDOM. 
 
 S. Illustrations from the mineral king- 
 dom, to show how each kind of angel 
 draws from the Word things homoge- 
 neous to his nature — 66. 
 
 MIRACLES. 
 
 S. The Lord's miracles were Divine 
 because they signified the various states 
 among those with whom the church was 
 to be set up anew by the Lord— 17 (4) ; 
 all miracles related in the Word contain 
 things relating to the Lord, heaven, and 
 the church, and this makes them Divine 
 — ib. 
 
 MOAB. 
 
 S. Moab signifies the adulteration of 
 good— 18 (3). 
 
 MOHAMMEDANS. 
 
 S. The Mohammedans are next to the 
 Papists in their distance from the center 
 in the spiritual world, and farther in than 
 the Africans — 105 (3) ; the MohamTnedan 
 religion was taken from the Word of 
 both Testaments— 117, 
 
 MONTH. 
 
 Life. Let them for once in a week or 
 twice in a month resist the evils they are 
 inclined to, and they will perceive a 
 change— 97. 
 
 MOON. 
 
 S. The "Tnoon which shall not give 
 her light" {Matt, xxiv.) means the Lord 
 as to faith— 14(2). 
 
 MORAL. 
 
 Life. Moral good is that which a man 
 does from the law of reason, according 
 to which good he is a man — 12 ; the laws 
 of the decalogue known as moral laws 
 before their promulgation from Mount 
 Sinai— 53 ; in what way a, moral man 
 shuns evils— 108 ; being moral in out- 
 ward form and not in inward is still not 
 being moral (illustrated) — 111 ; a man who 
 possesses spiritual good is also a moral 
 man, but a man who does not possess 
 spiritual good is not a moral man, though 
 he appears to be one — 13 ; in the case 
 of a man who possesses spiritual good, 
 what is moral in him is intermediate 
 spiritual— 14 ; the moral with those who 
 do what is good from themselves is in 
 its essence natural, and the moral with 
 those who do what is good from the 
 Lord is in its essence spiritual — 16 ; com- 
 parison between the appearance of a 
 natural moral man and a spiritual moral 
 man, before the angels — 109. 
 
 F. The Last Judgment was executed 
 solely upon those who in externals had 
 been moral, but not in internals — 64. 
 
 MORNING. 
 
 S. The state of the church after the 
 Lord's advent is called " morning" — 99. 
 
INDEX OE WORDS 
 
 65 
 
 MOSES. 
 
 L. *^Moses" means all the books that 
 have been written by Moses — 9. 
 
 S. "Where in our Word we have Moses, 
 in the Word of the angels they have the 
 historical Word— 71 ; by Moses and Elias 
 seen at the transfiguration is meant the 
 Word— 98; *' Moses and Elias" (in the 
 transfiguration) represented the histori- 
 cal and the prophetical Word — 48. 
 
 MOST ANCIENT CHURCH. 
 
 S. Men of the Most Ancient Church 
 were of a genius so heavenly that they 
 spoke with angels — 21. 
 
 MOTHER. 
 
 L. The Lord did not call His mother, 
 Mother, but Woman, the reason— 35 (4) . 
 
 jS. The differences in the interpreta- 
 tions given to the command to honor 
 father and mother, first, by a man, sec- 
 ondly, by a spiritual angel, and, thirdly, 
 by a celestial angel — 67. 
 
 MOUNTAINS. 
 
 S. Mountains signify the higher things 
 of the church — 18 (3) ; a mountain signi- 
 fied the highest heaven, and a hill the 
 heaven under it— 23 (2). 
 
 MOURNING. 
 
 S. Mourning is predicated of good, 
 and in the opposite sense of evil— 84. 
 
 MURDER. 
 
 Life. Murders, etc., together with all 
 concupiscence for these things, are the 
 evils which should be shunned as sins 
 (chap, vii.)— €2-66 ; the good opposite to 
 the evil meant by ' ' murder' ' is the good 
 of love toward the neighbor — 70 ; in pro- 
 portion as any one shuns murders of 
 every kind as sins, in the same proportion 
 he has love toward the neighbor (chap, 
 viii.) — 67-73; the various kinds and de- 
 grees of murders— 67 ; murder lies in- 
 wardly hidden in man from his birth, 
 and unless the Lord provided the means 
 of reformation he would perish everlast- 
 ingly — 68-69 ; when a man is no longer in 
 the evil of murder, but in the good of 
 love toward the neighbor, whatever he 
 does is a good of that love, and therefore 
 is a good work— 72. 
 
 MUTUALITY. 
 
 Life. On account of the mutuality pre- 
 served between the Lord and man, the 
 Lord says that a man must do the work 
 of repentance, which no one can do ex- 
 cept as of himself— 103 ; because of this 
 also the Lord says that he must keep the 
 commandments and must bring forth 
 fruit— 104 ; because of the mutuality 
 which man has from the Lord, he must 
 render an account of his works — 105. 
 See Reciprocality. 
 
 MYRRH. 
 
 S. The myrrh offered by the wise men 
 as a gift to the Lord at the nativity, 
 means natural good— 23 (3). 
 
 NAKED, NAKEDNESS. 
 
 S. The truths of the sense of the let- 
 ter of the Word are not naked truths but 
 appearances of truth — 40 ; naked truth is 
 in the spiritual sense and naked good in 
 the celestial sense — ib. ; see also 91 ; why 
 the truths in some places in the sense of 
 the letter are not naked, but clothed— 51. 
 
 K The nature of faith separate from 
 charity presented in its nakedness — 44. 
 
 NAME, NAMES. 
 
 L. As applied to the Lord "name" 
 means truth — 25 ; various names that 
 are given to the Lord in the Word 
 (the reason, and passages adduced) — 34; 
 see also 55 ; in the spiritual sense the 
 names of persons and places signify 
 something of the Lord, and derivatively, 
 something of heaven and the church 
 from Him, or else something opposite to 
 them— 2. 
 
 jS. In the spiritual sense all the naTues 
 in the Word signify things of heaven 
 and the church— 15; in the Word's 
 spiritual and celestial senses some of the 
 names are predicated of good, and some 
 of truth, and some include both— 80 ; 
 many names of places in the land of 
 Canaan and in the surrounding coun- 
 tries were retained in this Word with 
 significations like those they had in the 
 ancient Word — 102 ; no names of persons 
 or places occur in the Word in heaven, 
 but in place thereof the things which 
 the names signify— 71. 
 
66 
 
 INDEX OF WORDS 
 
 Life. To "believe in the name of the 
 Son of God," is to believe in the Word 
 and to live according to it— 17. 
 
 R In the Word all the names of na- 
 tions and peoples, and also those of per- 
 sons and places, signify the things of the 
 church — 49. 
 
 NATION. 
 
 S. Nation is predicated of good and 
 in the opposite sense of evil — 84 ; the 
 reason the word ' ' nations' ' is associated 
 ■with the word "peoples" in the Word 
 (passages given) — 86; nations and peo- 
 ples outside the church receive spiritual 
 light from those that have the Word— 
 104-108 ; it is for this reason that in the 
 Lord's Divine Providence there exists a 
 universal commercial intercourse of the 
 kingdoms of Europe with the nations 
 outside the church— 108. 
 
 Life. All nations which have religion 
 possess precepts like those of the deca- 
 logue — 65. 
 
 NATURAL. 
 
 S. From the Lord proceed the Celes- 
 tial, the Spiritual, and the Natural, one 
 after another — 6 ; the natural is from the 
 celestial and the spiritual, being their 
 complex — ib. ; the two kingdoms of the 
 heavens founded upon the natural king- 
 dom in which are men— 34 ; the spirit- 
 ual style of the Word differs entirely 
 from a natural style— 71. See Divine 
 Natueal. 
 
 Life. Those who do what is good 
 from themselves are to be called in this 
 book natural men — 16 ; man possesses a 
 natural mind and a spiritual mind, the 
 natural mind is below, and the spiritual 
 above— 86 ; so long as a man does not 
 shun evils as sins, the concupiscences of 
 evil block up the interiors of the natural 
 mind— ib. (4) ; so long as concupiscences 
 of evils block up the interiors of the 
 natural mind, so long the man is in hell 
 — ib. (5) ; before men a natural moral 
 man may appear exactly like a spiritual 
 moral man, but not before angels — 109. 
 
 F. The affection of use which a man 
 has for his business for the sake of life in 
 this world, is a natural affection only — 
 25 ; that those who have confirmed them- 
 
 selves in faith separate from charity do 
 not possess any truth, is not credited by 
 themselves while they live in the natural 
 world— 71. 
 
 Q. The Lord did not possess a Divine 
 Natural before He assumed the Human 
 —II. ; the Holy Spirit enables man to un- 
 derstand spiritual truths in a,natural way 
 — V. ; for the Lord has united the Divine 
 Natural to the Divine Celestial and the 
 Divine Spiritual — ib. ; the Lord is Di- 
 vine truth in the natural sense— ib. 
 
 NATURAL SENSE. 
 
 S. The natural sense of the Word is 
 the basis, the containant, and the sup- 
 port of its spiritual sense and of its celes- 
 tial sense — 30 ; the natural seiise is the 
 ultimate sense of the Word— 31 ; see also 
 32 ; is signified by the wall of the Holy 
 Jerusalem — 36 ; the celestial and spirit- 
 ual senses of the Word are simulta- 
 neous in its natural sense — 38(2); from 
 its natural sense the Word is like a ruby 
 and a diamond — 42 ; through the spirit- 
 ual and celestial senses the Lord flows 
 into the natural sense — 58 ; the celestial 
 and spiritual senses of the Word are 
 evolved from its natural sense while a 
 true man is in it— 63 ; how from the 
 natural sense the spiritual angels draw 
 forth their own sense, and the celestial 
 angels theirs ( illustrated )— 67 ; the spir- 
 itual sense of the Word revealed at this 
 time in order to make it plain that the 
 Word, from, that sense, treats of the Lord 
 and the church in the natural sense— 
 112. See also External Sense, Literal 
 Sense, Sense of the Letter, and Ul- 
 timate Sense. 
 
 NATURAL WORLD. 
 
 L. By the natural world is meant the 
 world where men dwell— 62. 
 
 NATURE. 
 
 S. A man who worships nature may 
 easily fall into error in respect to the 
 Word, and into a contempt for it— 1 ; 
 that which is from the Divine descend- 
 ing into nature is turned into such 
 things as correspond to Divine things— 
 20(3). 
 
INDEX OF WORDS 
 
 67 
 
 NAZIKITE. 
 
 S. The Nazirites represented the Lord 
 in respect to the Word in its ultimates — 
 35 (3); the Lord's power from the ulti- 
 mate things of truth "was represented by 
 the Nazirites in the Jewish Church — 49 
 (2); why the Nazirites were forbidden 
 to shave their hair — ih. (4). 
 
 NEEDY. 
 
 S. Needy is an expression that is predi- 
 cated of truth and in the opposite sense 
 of falsity— 84. 
 
 NEIGHBOR. 
 
 Life. In proportion as any one shuns 
 murders of every kind as sins, in the 
 same proportion he has love toward the 
 neighbor ( chap. vlii. ) — 67-73. 
 
 F. What the neighbor is, described 
 collectively, individually, and spirit- 
 ually— 20; difference between the two 
 kinds of love to the neighbor, the natural 
 and the spiritual — 21. 
 
 NEW. 
 
 L. The meaning of " Behold, I make 
 all tilings new" — 65 ; the new things con- 
 tained in " the present little work" ( The 
 Doctrine of the Lord) enumerated— 65. 
 See New Eakth, New Heavens, New 
 Jerusalem. 
 
 NEW CHURCH. 
 
 L. That the Lord came into the 
 world (as treated of in all the Prophets 
 of the Old Testament) in order to estab- 
 lish a New Church— Z ; a New Church is 
 meant by the Holy City Jerusalem— 63 ; 
 it has been told in the Eevelation (chaps, 
 xxi. and xxii.) that a New Church in 
 which true doctrine relative to the Lord 
 will hold the chief place, is to be insti- 
 tuted by the Lord at the end of the 
 former church— 61; by the New Jeru- 
 salem (spoken of in the Revelation) is 
 meant a New Church (chap, xii.)— 62-65. 
 
 NEW EARTH. 
 
 L. By the new earth (described in 
 Rev. xxi.) is meant a newness of the 
 church in the natural world— 62 ; see 
 also 65. 
 
 NEW HEAVEN. 
 
 L. By the new heaven (described in 
 Rev. xxi.) is meant a newness of the 
 church in the spiritual world — 62; see 
 also 65. 
 
 NEW JERUSALEM. 
 
 L. By the Neii] Jerusalem in the Reve- 
 lation a New Church is meant ( chap. xii. ) 
 —62-65; the Holy City New Jerusalem 
 means a New Church as to doctrine— 63. 
 
 »S. By the foundation of the walls of 
 the New Jerusalem is meant the truth of 
 the sense of the letter of the Word — 43. 
 
 NINEVEH. 
 
 S. The science of correspondences was 
 known and cultivated in Nineveh— 21 ; 
 the ancients who still use the ancient 
 Word in heaven were partly from Nine- 
 veh— 102. 
 
 NOAH. 
 
 Q. (Replying to the question as to 
 how it is, if there be no individual 
 named Noah, that he is mentioned in 
 EzeJdel with Daniel and Job) — Noah is 
 mentioned in Ezekid because mentioned 
 in Genesis, and with a like meaning— IX. 
 
 NOBLE. 
 
 S. A church is a noble church if in 
 genuine truths, an ignoble church if not 
 —77. 
 
 NORTH. 
 
 F. The " waters that rise up out of the 
 north" (Jer. xlvil. 2) are falsities from 
 hell— 53. 
 
 NOT. 
 
 Life. Why it is said in the second 
 table (of the decalogue) that man must 
 not do this or that evil, instead of saying 
 that he must do this or that good— 58. 
 
 NOURISHMENT. 
 
 Life. Truths are the agency tor the 
 nourishment of good — 37. 
 
 NUMBER, NUMBERS. 
 
 S. What is signified by the number 
 144 ; and by the number 12—43 (2) ; num- 
 bers do not appear in the Word in heaven. 
 
68 
 
 INDEX OF WORDS 
 
 but instead there appear the things to 
 which the numbers correspond — 71. 
 
 F. What is meant by the nuTtiber of 
 the beast, and the nwmber of a man, and 
 by his " number is 666" {Rev. xiii. 18)— 60. 
 
 0. 
 
 S. In the third heaven they make use 
 of the Towel "o" (probably "n" as in 
 note) because it gives a full sound — 90 
 (2). 
 OAK. 
 
 S. The oak means the sensuous good 
 and truth of the church— 18 (3) . 
 
 OBEDIENCE. 
 
 F. That the Lord reduced hell under 
 His obedience— Zb. 
 
 OBSCENE. 
 
 Life. To do obscene things is contrary 
 to the sixth (commonly called the sev- 
 enth) commandment — 74 ; see also 78. 
 
 OBSCURITY. 
 
 S. They who read the Word without 
 doctrine are in obscurity as to every truth 
 —52. 
 
 OCEAN. 
 
 S. The sun is an ocean of fire— 95 (2). 
 OIL. 
 
 S. OH (in the parable of the ten vir- 
 gins, Matt. XXV.) signifies the good of love 
 -17 (2). 
 
 OLD TESTAMENT. 
 
 L. The subjects concerning the Lord 
 that are treated of in the Old Testament 
 enumerated— 3 ; the whole Word of the 
 Old Testament is about the Lord— 19 (9) . 
 
 S. In order that everything in the 
 Old Testament should be preserved, even 
 the letters, of the Lord's Divine Provi- 
 dence, were counted by the Masorites — 
 13 (4) ; examples from prophetical parts 
 of the Old Testament of passages which 
 would not be intelligible without a spir- 
 itual sense— 15. 
 
 OLIVE. 
 
 S. The olive means the celestial good 
 and truth of the church— 18 (3) ; the 
 olive signified the good of love— 23 (2). 
 
 OMEGA. 
 
 L. Why the Lord is called the Alpha 
 and the Omega— 56. 
 
 OMNIPOTENCE. 
 
 L. To sit at the right hand of God 
 signifies omnipotence— I'i (8) ; see also 35 
 (10) (11). 
 
 ONE. 
 
 L. The Divine love and the Divine 
 wisdom in the Lord make a one—1 ; the 
 Divine and the Human in the Lord are 
 not two, but one — 29 ; by the term " Lord," 
 and also by " Jehovah," after His Human 
 was glorified, is meant the Divine and 
 the Human together as a one — 30 (4) ; the 
 Lord's Divine called the Father, and the 
 Divine Human called the Son, are not 
 two, but one (passages in evidence) — 34 
 (3) ; see also 46 ; God is one and the Lord 
 is that God (chap, ix.) — 45; see also 54; 
 the sense of the letter of the Word of 
 such a nature that things which form a 
 one are distinguished as if they did not 
 —55 ; they who believe in simplicity in 
 three Persons, but of the three make a 
 one, after death are instructed — ib. (3) ; 
 God is one in Person and Essence— 55 (6) ; 
 according to Athanasian Creed allowable 
 to think three Gods, not allowable to say, 
 or name more than one— 57 ; it is usual in 
 the Word to name two Divines, and some- 
 times three which yet are one— 46 (5) ; 
 God is one in both Person and Essence 
 -54. 
 
 S. The three degrees make one by cor- 
 respondences — 7 ; for a man to be a man 
 of the church his will and his under- 
 standing must make a one — 83 ; before 
 the Lord the universal heaven is like one 
 man— 105. 
 
 Life. What is highest, what is inter- 
 mediate, and what is last make a one — 
 14 ; in the Lord His Divine good and His 
 Divine truth are a one, and therefore 
 proceed from Him as a one, but they are 
 not received as a one by angels in the 
 heavens or by men on earth — 32 ; angels 
 of the heavens in wisdom and intelli- 
 gence in proportion to the degree in 
 which good in them makes a one with the 
 truth — ib. ; man's will and understand- 
 ing were so created that they may be a 
 
INDEX OF WORDS 
 
 69 
 
 one — 43; of the utmost importance to 
 know how the will and the understand- 
 ing make one mind— ib. ; evil of life and 
 truth of faith cannot possibly act as a 
 one — 44. 
 
 F. Faith and truth are a one — 6 ; see 
 also 11 ; charity and faith make a one as 
 do will and understanding, as do affec- 
 tion and thought, good and truth, es- 
 sence and form — 18 ; it is a Universal of 
 Faith that God is one — 35. 
 
 OPEN. 
 
 Life. So long as a man does not shun 
 evils as sins, they prevent the spiritual 
 mind from being opened—SQ (4). 
 
 OPPOSITES. 
 
 Life. As good and evil are opposites, 
 it follows that the latter is removed by 
 means of the former. Two opposites can- 
 not be together — 71 ; an evil life cannot 
 be converted into a good one, nor a good 
 life into an evil one, because they are 
 opposites, and conversion into what is 
 opposite is extinction — 8 ; being opposites, 
 a good life is called life, and an evil one 
 death — ib. ; heaven and hell are oppo- 
 sites— IS ; evil and good are two opposite 
 things— 70 ; the lasciviousness of adul- 
 tery and the chastity of marriage are 
 two opposites — 75 ; he who is in the oppo- 
 sites to heavenly things knows nothing 
 about them— 89. 
 
 OEDER. 
 
 L. That the Lord reduced heaven into 
 order, so that it made a one with the 
 church— 3. 
 
 5. Two kinds of order, successive and 
 simultaneous, defined — 38 ; how simul- 
 taneous order is derived from that which 
 is successive— ib. (2) . See Simultaneous 
 Order, and Successive Order. 
 
 ORGAN. 
 
 Q. Man is only an organ of life— III, 
 
 ORIENTALS. 
 
 S. The knowledge of correspondences 
 survived am.ong a number of the orientals, 
 even until the Lord's advent— 23 (3). 
 
 OX. 
 
 S. Oxen signify affections and powers 
 of the natural mind — 23 ; the ox signifies 
 natural affection— 18 (3) . 
 
 PAIRS. 
 
 S. In the Word there are pairs of ex- 
 pressions that appear like repetitions 
 (examples and explanation) —84 ; the 
 existence of such pairs shown by exten- 
 sive citations— 85-87. 
 
 PALACES. 
 
 F. Houses and palaces appear in the 
 Spiritual World — 63 ; those in wisdom 
 and intelligence dwell in magnificent 
 palaces — ib. (2). 
 
 PALE. 
 
 S. The pale horse {Rev. vi.) signifies 
 the understanding of the Word anni- 
 hilated by evils of life, etc. — 12. 
 
 PAPISTS. 
 
 S. The Papists are meant by the beast 
 (Rev. xvii. 3)— 25; Christians among 
 whom the Word is read are in the center 
 of the spiritual world, the Papists are 
 round about them— 105 (2) ; the Refor- 
 mation was brought about because the 
 Word had been almost completely re- 
 jected by the Papists— 110. 
 
 F. The chief safeguard of the rule 
 of the Papists is ignorance of truth — 8. 
 
 PARALLELISM. 
 
 F. There is a full parallelism between 
 the quickening of man and the growing 
 of a tree— 32. 
 
 PARTAKES. 
 
 Life. Every work (of the man who 
 does not regard evils as sins) partakes of 
 the evil that is within him ; for his inter- 
 nal is what gives it birth— 72. 
 
 PASSION. 
 
 L. The Lord is called the Son of man 
 when His passion is treated of (the reason 
 and passages adduced)— 24. Tot passion 
 of the cross, see Cross. 
 
 PEOPLE, PEOPLES. 
 
 S. People is predicated of truth and in 
 the opposite sense of falsity — 84 ; peoples 
 
70 
 
 INDEX OF WORDS 
 
 are coupled with nations in the Word, 
 because peoples mean those in truths, 
 and in the opposite sense those in falsi- 
 ties, and nations mean those in good and 
 in the opposite sense in evils (passages 
 given)— 86 ; the people outside the church 
 who are not in possession of the Word 
 have light by its means (chap, xiii.) — 
 104-113 ; peoples who have in this world 
 known nothing of God appear like apes 
 in the spiritual world— 116. 
 
 PERCEPTIONS. 
 
 S. Marks in the Word of the spiritual 
 kingdom denote perceptions—I^ ; man 
 acknowledges the truth of the Word 
 from an interior perception — 58 ; percep- 
 tion comes from affection, and thought 
 fromi perception, and thus is produced 
 the acknowledgment which is called 
 faith— ib. 
 
 Life. The source of the general per- 
 ception that whoever leads a good life is 
 saved, and that whoever leads an evil 
 one is damned — 3 ; this perception from 
 heaven is common to all (its effect on 
 the reception of the doctrine that faith 
 alone saves ) — i ; the existence of this 
 perception among the English clergy — 
 7; from the love of truth proceeds the 
 perception of truth, from the perception 
 of truth comes thought about truth, and 
 from all these together comes the ac- 
 knowledgment of truth — 36. 
 
 PERCEPTIBLE. 
 
 Q. That the Holy Spirit (unlike the 
 Spirit of God mentioned in the Old Tes- 
 tament ) operates on man perceptibly — V. 
 
 PERFECT. 
 
 Life. Those who are perfect when the 
 Lord is in them— 84. 
 
 PERISH. 
 
 L. Unless the Lord had come into the 
 world and revealed Himself, mankind 
 would have perished — 3. 
 
 PERSON, PERSONS. 
 
 L. In the spiritual sense the names of 
 persons signify something of the Lord— 
 2; the Divine and the Human in the 
 Lord are one PersoTi— 21 ; see also 34 (3), 
 35 ( 2 ) ; God is one in both Person and 
 
 Essence— 54; the doctrine of the Atha- 
 nasian Creed agrees with the truth, pro- 
 vided that by a Trinity of Persons is un- 
 derstood a Trinity of Person ( chap. xi. ) 
 —55-61 ; it was of Divine permission that 
 Christians at first received the doctrine 
 of three Persons ( the reason given )— 55 
 (4); every one sees in himself that if 
 God is one, He is one in both Person and 
 Essence— ib. (6); a Trinity of Person 
 stated— 57 ; see also 65 ; in the Lord, God 
 and Man are one Person — 60. 
 
 S. There are no names of persons in 
 the Word of the angels — 71. 
 
 F. A man who loves the neighbor from 
 charity conjoins himself with his good 
 and not with his person, whereas one 
 who conjoins another from mere friend- 
 ship, conjoins himself with his person— 
 21. 
 
 Q. The Divine Trinity in one Person 
 is to be understood as soul, body, and 
 proceeding operation— III. ; there is a 
 like trinity in man which together con- 
 stitute one person— ib. ; was the Divine 
 Human of Jehovah before the incarna- 
 tion a Person f—VL; the Most Holy 
 Trinity is to be apprehended in one 
 Persow— VII. 
 
 PERSUASION. 
 
 F. A persuasion that a thing is so is 
 not faith— 11. 
 
 PHARISAIC. 
 
 Life. Pharisaic good may be com pared 
 to rotten wood, dross, or even ordure 
 overlaid with gold— 10. 
 
 PHILISTINES. 
 
 F. They who are in faith separate 
 from charity are represented by the 
 Philistines (chap, vii.) — 49-54; evident 
 from various things said in the Word 
 about the Philistines— 50 ; hence called 
 " the uncircumcised" — 51; evident from 
 many other things besides their wars 
 with Israel — 52 ; evident also from the 
 prophecies concerning them— 53. 
 
 PIERCING. 
 
 L. Signification of piercing the Lord's 
 side at the crucifixion— 16 (6). 
 
INDEX OF WORDS 
 
 71 
 
 PIETY, PIOUS. 
 
 Life. A person is not pious who does 
 not shun evils, as sins— 25 ; illustrated by 
 the state of many after death— 26; in 
 proportion as a man has not been puri- 
 fied from evils, his pious things are not 
 pious, taught in Word (passages cited) 
 —30. 
 
 PLACES. 
 
 L. In the spiritual sense the names of 
 places signify something of the Lord, 
 and derivately, something of heaven 
 and the church— 2. 
 
 S. There are no names of places in 
 the Word of the angels, but instead 
 thereof, the things which the places 
 signify— 71. 
 
 POOR. 
 
 S. Poor is predicated of good, and in 
 the opposite sense of evil — 84. 
 
 POPLAR. 
 
 S. The poplar signifies the natural 
 good and truth of the church— 18 (3). 
 
 POWER. 
 
 S. The Divine truth is in its power in 
 the sense of the letter of the Word— 37 ; 
 the reason— 38 (2); how great and of 
 what nature is the power of the Divine 
 truth in the heavens and on earth, set 
 forth^g. 
 
 Life. Every one is so constituted as to 
 be able (by the Lord's power, if he begs 
 for it) to shun evils as of himself— 31. 
 
 Q. Povjer (virtus) mentioned as the 
 third of the trinity in man— VII. 
 
 PRAY. 
 
 L. In His state of humiliation the 
 Lord prayed to the Father as to one who 
 was other than Himself— 35 (3). 
 
 PRECIOUS STONES. 
 
 S. Precious stones signify Divine 
 truths in their ultimates — 44 (4); the 
 truths of the sense of the letter of the 
 Word, signified by the precious stones in 
 the garden of Eden (mentioned in i'ze- 
 Jdel xxvii. ) — 45. 
 
 PRESENCE. 
 
 L. To "go forth" and to "proceed" 
 (as the Holy Spirit) is nothing else than 
 to enlighten and teach by the presence 
 of theLord-^S (4). 
 
 S. In the sense of the letter of the 
 Word, and not elsewhere, the Lord is 
 present with man — 53 ; the Lord is present 
 with a man through the reading of the 
 Word, but is conjoined with him through 
 his understanding of its truth — 78 ; be- 
 fore His coming into the world the Lord 
 was present with the men of the church 
 mediately, through heaven, but since His 
 coming He is present immediately — 99. 
 
 PRESENT DAY. 
 
 F. The faith of the present day in its 
 universal idea or form, set forth — 38-39. 
 
 PRIEST, PRIESTS. 
 
 L. That the Lord was condemned by 
 the chief priests and elders, signified 
 that He was so treated by the whole 
 Jewish Church— 16 (6). 
 
 Life. How good loves truth, illus- 
 trated in the life of a priest — 39 ; see also 
 72 ; and 83 ; a priest when he is in the 
 good of love toward the neighbor, does a 
 good work whenever he teaches and 
 leads— 72. 
 
 PRIESTHOOD. 
 
 S. Aaron's priesthood represented the 
 Lord as to Divine good, and as to the 
 work of salvation — 44. 
 
 PRINCE OF THIS WORLD. 
 
 L. The prince of this world means hell 
 —13. 
 
 PRIOR. 
 
 S. The three degrees are distinguished 
 from each other like prior, posterior, and 
 postreme — 7. 
 
 PROCEED. 
 
 L. To "go forth" and to "proceed" 
 (applied to the Holy Spirit) is nothing 
 else than to enlighten and teach — 46 (4). 
 
 S. From the Lord proceed two things. 
 Divine love and Divine wisdom — 3 ; 
 from the Lord proceed the Celestial, the 
 Spiritual, and the Natural, one after an- 
 other (each defined and described) — 6 
 
72 
 
 INDEX OF WORDS 
 
 Lije. Divine good and Divine trutli 
 are two universals which proceed from 
 the Lord — 32 ; they proceed as a one, but 
 are not received as a one t>y angels and 
 men— ib. ; (differences of reception de- 
 scribed)— ib. 
 
 PROCEEDING. 
 
 L. The Word is the Divine proceeding 
 —2. 
 
 S. The Word is the Divine proceeding 
 —19 ; in the ultimate sense of the Word 
 the Divine proceeding is in its fullness- 
 44 (3). 
 
 Q. The Divine proceeding is men- 
 tioned as the third essential of the Trin- 
 ity— VII. 
 
 PROFANE. 
 
 S. By committing adultery a celestial 
 angel understands to deny the Lord's 
 divinity andpro/ane the Word — 67 (3). 
 
 PROMULGATION. 
 
 Life. By their promulgation from 
 Mount Sinai the laws of the decalogue 
 were, from, being merely civil laws, 
 made also laws of religion — 53. 
 
 PROPHET, PROPHETS. 
 
 L. In the Gospels in many places, 
 Prophets mean all the things that have 
 been written in the books of the Proph- 
 ets—^ ; what is meant by the prophet 
 bearing the sins of the house of Israel, 
 and what by the Lord's being called 
 " the Prophet," and " the Great Prophet" 
 —15 (2) (8), 16 (5); how the prophets 
 represented the Word in its ultimate 
 sense (illustrated) — 15 (8); why called 
 sons of man— 28 ; the Proph£is ( that is, 
 these books of the Word ) treat much of 
 the Lord's com.bats— 33 ( 4 ) ; Prophets and 
 Psalms all treat of the Lord — special 
 phases enumerated— 37 ; Word spoken 
 through the prophets— b2 ; what is meant 
 by their being in vision — ib. ; what by 
 Jehovah's speaking to them— ib. 
 
 S. By means of the various things 
 the prophets suffered and endured they 
 represented the violence done by the 
 Jews to the sense of the letter of the 
 Word ( illustrated )— 35 ; the prophets rep- 
 resented the Word ; what was meant by 
 
 Ezekiel shaving off the hair of his head 
 and of his beard— ib. (2). 
 
 Q. Prophet signifies the truth of the 
 church from the Word— I. ; the Lord is 
 called in a pre-eminent degree, the 
 Prophet — ib.; why the prophets called 
 themselves sons of man — ib. 
 
 PROPORTION. 
 
 Life. In proportion as a man shuns 
 evils as sins, in the same proportion he 
 does goods, not from himself but from 
 the Lord (chap, iii.)— lS-31; set forth 
 more fully in 21 ; in proportion as one 
 shuns evils as sins in the same propor- 
 tion he loves truths— 32; angels of all 
 the heavens are in wisdom and intelli- 
 gence in proportion to the degree in 
 which the good in them makes a one with 
 truth — ib.; see 34; in proportion as any 
 one is in good, and from good loves 
 truths, in the same proportion he loves 
 the Lord- 38 ; in proportion as any one 
 shuns evils as sins, in the same propor- 
 tion he has faith and is spiritual ( chap. 
 V. ) — 42-52 ; in proportion as any one 
 shuns murders of every kind as sins, in 
 the same proportion he has love toward 
 the neighbor (chap. viii. )— 67-73 ; in 
 proportion as any one shuns adulteries 
 of every kind as sins, in the same pro- 
 portion he loves chastity (chap, ix.) — 
 74-79 ; see especially, 75 ; in proportion 
 as any one shuns thefts of every kind as 
 sins, in the same proportion he loves sin- 
 cerity (chap. X.) — 80-86; in proportion 
 as any one shuns false witness of every 
 kind as sin, in the same proportion he 
 loves the truth (chap, xi.)— 87-91; in 
 proportion as any one battles with and 
 thus removes evils, in the same propor- 
 tion good takes its place — 95. 
 
 F. In proportion as any one shuns 
 evils as sins and looks to the Lord, in 
 the same proportion he is in charity, and 
 thence in faith— 23. 
 
 PROPRIUM. 
 
 S. Nothing blinds a man but his pro- 
 prium, and the confirmation of what is 
 false — 60 ; man's proprium is the love of 
 self, and the derivative conceit of self- 
 intelligence — ib. ; when men read the 
 Word while themselves and the world 
 
INDEX OF WORDS 
 
 73 
 
 are their ends in view, they think con- 
 stantly from their own proprium, which 
 is thick darkness— 61 (2); in this state 
 man cannot be withdrawn by the Lord 
 from his proprium — ib. ; man's will is 
 his very proprium which is nothing but 
 evil, and man is unwilling to under- 
 stand anything which does not come 
 from the proprium of his will, and from 
 this proprium he does not wish to under- 
 stand anything except that which re- 
 lates to himself and the world— 115, 
 ib. (2). 
 
 Z^e. The proprium of man is evil from 
 his birth — 92 ; as this proprium of man 
 constitutes the first root of his life, it is 
 evident what kind of a tree he would 
 make unless, etc.— 93. 
 
 PSALMS. 
 
 L. Psalms and Prophets treat much 
 of the Lord's combats— 33 (4) ; they all 
 treat of the Lord by treating of His 
 works- 37 ; why David so often wrote of 
 the Lord in his Psalms when writing 
 about himself — 44. 
 
 S. An account of certain African 
 spirits hearing a Psalm of David and 
 being greatly affected thereby — 108. 
 
 PURPOSE. 
 
 Life. The combat (against evils) is 
 not severe except in the case of those 
 who have indulged them of set purpose 
 —97. 
 
 PURSES. 
 
 S. An account of large purses full of 
 silver, representing knowledges of truth 
 in great abundance — 26 (3) (4). 
 
 QUALITY. 
 
 F. We love a human being for his 
 quality— 20 ; the quality we love is his use 
 — ib. ; see also 21. 
 
 RACE. See Human Race. 
 
 RAM. 
 
 F. The ram and the sheep {Van. viii.) 
 mean those in charity — 61 ; spiritual 
 sense of the combat between the ram 
 and he-goat as related in Daniel viii.— 
 65 ; the ram signifies those in faith from 
 charity— 67. 
 
 RAPHAELS. 
 
 S. Concerning certain ones who ex- 
 pected to be Raphaels because they had 
 confirmed from the Word the tenets of 
 their faith— 61. 
 
 RATIONAL. 
 
 S. How the light of heaven illumines 
 man's intellectual called the rational— 
 41 ; those who do not believe in the 
 Word, it is practicable to deal with 
 only from raiionaZ light — 115 ; a doctrine 
 hatched from rational light will be that 
 a man's self is to be worshiped— 116. 
 
 Life. Man is not rational so long as 
 the will is not in heaven together with 
 the understanding— 15 (2). 
 
 Q. In what sense did the Lord call 
 Himself the Son of man if He took not a 
 rational soul from the mother? — I. ; had 
 the Lord a ratimuU soul from the Father ? 
 — the Lord put on the Divine Rational 
 when He assumed the Human— II. ; the 
 Divine Essence transcends both the an- 
 gelic and the human rational — ib. ; the 
 Divine Rational existed by means of 
 influx — ib. 
 
 READ. 
 
 S. The man who reads the Word from 
 the Lord, and not from himself alone, is 
 filled by it with the good of love and 
 the truths of wisdom— 3 ; why the Word 
 gives life to those who devoutly read it 
 — 19 ; they who are in Divine truths, and 
 in the faith that the Word is Divine, see 
 Divine truths in natural light when 
 reading the Word in enlightenment from 
 the Lord — 41 ; those who read the Word 
 without doctrine are in obscurity as to 
 every truth- 52 ; see also 57 ; how when 
 he (Swedenborg) read the Word com- 
 munication was effected with the va- 
 rious heavens— 64 ; how the two senses 
 are evolved from the natural sense when 
 a man reads the Word— 65 ; the Lord is 
 present with man as he reads the Word, 
 and is conjoined to him according to his 
 understanding of it— 78. 
 
 REAGENT. 
 
 Life. Man is a reagent in his relation 
 to the Lord— 107. 
 
74 
 
 INDEX or WORDS 
 
 EEASON. 
 
 Life. Freedom and reason are the 
 Lord's in man, without them he cannot 
 be reformed or regenerated — 101 ; why 
 they were given by the Lord — 102. 
 
 REASONINGS. 
 
 S. That the locusts appeared "like 
 horses prepared for war" signified their 
 reasonings— li (2) ; see also the meaning 
 of " the sound of their wings was as the 
 sound of chariots running to war" — ib. 
 (3). 
 
 F. " Whose fruit shall be a flying fire- 
 serpent" {Isa. xiv. 29) signifies reasonings 
 from falsities of evil — 53. 
 
 RECEPTACLES. 
 
 S. The truths of the sense of the letter 
 of the Word are receptacles of genuine 
 truths— 40. 
 
 Life. Man's will and understanding 
 are the receptacles of good and truth — 43. 
 
 RECIPROCAL. 
 
 L. The unition of the Divine and the 
 Human in the Lord was reciprocal — 35 
 (8) ; it is the same with all unition, un- 
 less it is reciprocal it is not full — ib. 
 
 Life. Seciprocality is essential to man's 
 conjunction with God — 102 ; man has this 
 ability of reciprocal action from the Lord 
 — 103 ; as in man there is reciprocality the 
 church teaches that he should examine 
 himself, confess his sins, desist from 
 them, and lead a new life— 106. 
 
 RECOMPENSE, 
 
 L. By a day of recompense is meant 
 the advent of the Lord to judgment— 5. 
 
 RECONCILIATION. 
 
 Life. The Lord teaches the good of 
 love in what He says about reconciliation 
 with the neighbor— 73. 
 
 RECTITUDE. 
 
 Life. See Sinceeity— 83. 
 RED. 
 
 L. The "apparel" which was "red" 
 {Isa. Ixiii.) means the Word to which 
 violence had been done— 14 (2). 
 
 F. The dragon was said to be "red" 
 from love that is merely natural — 59. 
 
 REDEEMER. 
 
 L. On account of the Lord's combats 
 He is called Redeemer— Z3 (i) ; because 
 He glorified His Human, he thereby be- 
 came Redeemer — ib. ; the Redeemer and 
 Saviour of the world is no other than 
 the Lord in respect to the Divine Human 
 —34 (3) ; Jehovah is called Redeemer 
 (passages given) and is therefore the 
 same as the Lord — 38 ; see also 45 ; that 
 the Lord became man's Redeemer — 65. 
 
 Q. The question is asked whether the 
 Most Holy Trinity may not be one and 
 the same Lord in three characters, dis- 
 tinctions of offices, or relations toward 
 men, as Creator, Redeemer, and Sancti- 
 fier— VII. 
 
 REDEMPTION. 
 
 L. The Lord is called Son of man 
 when Redemption, Salvation, Reforma- 
 tion, and Regeneration are treated of— 
 27 ; Redemption is an attribute proper to 
 the Human— 34 (3) . 
 
 »S. Without the Word man would not 
 know anything about Redemption— XU. 
 
 Q. Redemption is an attribute of the 
 Divine Human from the Divine Esse — 
 VII. 
 
 REDUCE. 
 
 F. That the Lord reduced hell into 
 order— 35. 
 
 REFORMATION. 
 
 L. The Lord is called the Son of man 
 when Reformation is treated of (passages) 
 —27. 
 
 S. It was because the Word was almost 
 completely rejected by the Papists that 
 the Reformation was brought about of 
 the Lord's Divine Providence — 110. 
 
 Life. Unless means were provided for 
 man's r^ormaiion, man would perish 
 everlastingly (the means enumerated) — 
 69. 
 
 F. Reformation is the first state of 
 faith— 31. 
 
 REGENERATION. 
 
 L. The Lord is called Son of man 
 when Regeneration is treated of — 27. 
 
 F. Regeneration is the second state of 
 man's spiritual progress, and exists when 
 charity is in the first place — 31. 
 
INDEX OF WORDS 
 
 75 
 
 Q. Regeneration is an attribute of the 
 Holy Spirit— VII. 
 
 RELIGION. 
 
 S. In what way a man remaining in 
 a false religion into which he was born 
 will yet receive truths in the other life 
 and be saved— 92 ; illustrated by certain 
 ones in a false religion who remained in 
 its falsities, and others of the same reli- 
 gion who withdrew from them — 93 ; that 
 from the most ancient times there has 
 been a religion has not been due to the 
 penetration of men— 117. 
 
 Life. All religion is of the life, and 
 the life of religion is to do that which is 
 good— 1 ; this statement confirmed by 
 passages from the Word— 2; the reason 
 of this— 8; the laws of the decalogue 
 made laws of religion through promulga- 
 tion from Mount Sinai by Jehovah— 53 ; it 
 is a common principle of every religion 
 that a man ought to examine himself, 
 repent, and desist from sins — 64 ; all na- 
 tions in the wide world which have re- 
 ligion possess precepts like those of the 
 decalogue — 65 ; if from his faith and his 
 life a man does not regard adulteries as 
 sins, he has no religion (the contrary 
 also stated) — 77; unless a man has reli- 
 gion he does evils from delight— 92. 
 
 F. The temple of a man whose under- 
 standing has been closed up by his reli- 
 gion compared to a den under ground— 
 48. 
 
 RELIGIOUS PRINCIPLES. 
 
 F. In the Word religious principles 
 are represented by the names of nations 
 and peoples, and by those of persons 
 and places — 49. 
 
 REMISSION. 
 
 L. The imputation of the Lord's 
 merit is nothing but the remission of 
 sins after repentance (chap, v.)— 18; de- 
 scribed by the Lord in Jo An— ib. (5). 
 
 REPENT, REPENTANCE. 
 
 L. Sins cannot be taken away from a 
 man except by actual repentance — 17(3) ; 
 repentance described — ib, ; that the Lord 
 and His disciples preached repentance — 
 18(4). 
 
 Life. It is a common principle of 
 every religion that a man should repent 
 — 64 ; man cannot perform repentance 
 without freedom and reason— 101 ; man 
 must do the work of repentance because 
 he has ability from the Lord— 103. 
 
 REPETITIONS. 
 
 S. The frequent occurrence in the 
 Word of two expressions which appear 
 like repetitions, but which are from the 
 marriage of goodness and truth— 81 ; see 
 also 82 and 85. 
 
 REPRESENT. 
 
 L. A prophet's bearing the iniquities 
 of the house of Israel did not take them 
 away, but represented them— 16 (3). 
 
 REPRESENTATIVES. 
 
 S. The representatives of the church 
 and their conversion into things of 
 idolatry and magic — 22 ; the Word could 
 not be written in any other way than by 
 representatives— 117. 
 
 Q. Before the incarnation all things 
 of the church were representatives — VI. ; 
 these ceased after the incarnation like 
 the shades of evening or night at the 
 rising of the sun— ib. 
 
 REPRESENTATIVE CHURCHES. 
 
 S. All the churches that had existed 
 before the Lord's advent were representa- 
 tive churches— 99. 
 
 REQUISITES. 
 
 Life. There are two requisites of sal- 
 vation, first, that a man should shun 
 evils as sins, and, secondly, that he 
 should do this as of himself— 22. 
 
 RESIST. 
 
 Life. Let men even once in a week 
 or tmce in a month resist the evils they 
 are inclined to, and they will perceive a 
 change — 97. 
 
 RESURRECTION. 
 
 L. The Lord's resurrection signifies 
 His glorification— 16 (6) ; differently from 
 any man the Lord rose as to His whole 
 body— 35(9). 
 
76 
 
 INDEX OF WORDS 
 
 REVEALED. 
 
 Life. What good is in itself must be 
 revealed~\l. 
 
 REVELATION, BOOK OF. 
 
 F. The Book of Revelation treats gen- 
 erally and specifically of the two great 
 evil religious principles, the love of 
 ruling and the conceit of self-intelli- 
 gence — 55. 
 
 REVENGE. 
 
 Life. Murder lies hidden in revenge 
 —67. 
 
 RIGHTEOUSNESS. See also Justice. 
 
 L. By combats against the hells the 
 Lord became Righteousness — 14; the 
 Lord's righteoumess can never be im- 
 puted to man — 18 (3). 
 
 Life. In the highest sense to claim 
 righteousness is to steal — 80. 
 
 RIGHT HAND. 
 
 L. To sit on the right hand of God sig- 
 nifies omnipotence — 14(8); see also 35 
 (10) (11) ; applied to the Lord— 60 ; " the 
 man of thy right hand" means the Lord in 
 respect to the Word (the reason)— 27 (2). 
 
 RITES. 
 
 S. The rites of the ancient churches 
 consisted exclusively of correspondences 
 —20 (2). 
 
 RITUALS. 
 
 L. Many arcana of the Lord's glorifi- 
 cation are contained in the rituals of the 
 Israelitish church— 14 (11). 
 
 ROOT. 
 
 Life. Those in whom the truth of the 
 Word cannot take root (enumerated) — 
 90; as man's Own constitutes the first 
 root of his life, how needful that it be 
 plucked up set forth- 93 ; that the root 
 of evil is not removed except by combat 
 — 94 ; with the merely natural the root of 
 evil remains embedded— 108. 
 
 RUBY. 
 
 5. In its natural sense the Word is 
 like a ruby — 42. 
 
 SACKS. 
 
 5. The meaning of the great purses 
 having the appearance of sacks told in 
 a memorable relation— 26 (3) (4) . 
 
 SACRIFICE. 
 
 L. By a day of sacrifice in the Word 
 is meant the advent of the Lord to 
 judgment— 5. 
 
 SACRIFICES. 
 
 S. Worship by means of sacrifices was 
 kno^vn before the Word was given to the 
 Israelitish nation — 101. 
 
 SALVATION, SAVED. 
 
 L. Salvation can be awarded only 
 after a man has performed repentance — 
 18(2); no man could have been saved 
 unless the Lord had come into the 
 world (the reason)— 17; see also 33(3); 
 salvation is an attribute proper to the 
 Human— 34(3); the Lord is called the 
 Son of man when salvation is treated of 
 —27; every man who is saved ascends 
 into heaven— 35 (11). 
 
 S. All things in the Word that concern 
 man's salvation are bare — 55. 
 
 Life. The general opinion of the pres- 
 ent day concerning the nature of salva- 
 tion stated — 91 ; every one who has re- 
 ligion knows that whoever leads a good 
 life is saved — 3. 
 
 F. It is a universal of faith that no 
 mortal could have been saved unless the 
 Lord had come into the world— 35 ; the 
 idea of how man is saved as held in the 
 faith of the present day — 39 xi. 
 
 SAMSON. 
 
 S. The Lord's power from the ulti- 
 mate things of truth, represented by 
 Samson-^9 ( 2 ). 
 
 SANCTIFIER. 
 
 Q. The question is asked whether the 
 Most Holy Trinity may not be one and 
 the same Lord in three characters, dis- 
 tinctions of offices, or relations towards 
 men, as Creator, Redeemer, and Sanc- 
 tifler — VII. See Redeemer and Cre- 
 ator. 
 
INDEX OP WORDS 
 
 77 
 
 SANCTUARY. 
 
 S. The Word is called the Sanctuary 
 in which the Lord dwells with man — 2 
 (4) ; in every larger society of heaven a 
 copy of the Word is kept in its saTictuary 
 —72 ; in the sanctuary where the copy of 
 the Word is kept there is a flaming and 
 hright light^73. 
 
 SANDY. 
 
 S. He who is confirmed in the doc- 
 trine of tt false religion is in a sandy 
 plain where there is not even grass— 96a. 
 
 SATAN. 
 L. Satan means hell— 13. 
 
 SATISFACTION. 
 
 J^. The teaching of the present day 
 concerning how God the Son made satis- 
 faction to the Father— 39 ii. 
 
 SAVIOUE. 
 
 L. How the Lord became the Saviour 
 — 33 (4) (5); the Saviour is none other 
 than the Lord in respect to the Divine 
 Human — 34 (3); Jehovah is called Sa- 
 viour and is therefore the Lord ( passages 
 adduced)— 38; see also 45; read in this 
 connection 65. 
 
 SAY. 
 
 L. Allowable in the Athanasian 
 Creed to think three Gods, but not al- 
 lowable to say more than one — 57. 
 
 SCAELET. 
 
 S. " Scarlet double-dyed" (Exod. xxvi. 
 1) signifies spiritual good — 46. 
 
 SCIENCE. 
 
 Life. From science one may know of 
 the quality of gold, but the quality of 
 good can be known only from revela- 
 tion— 11. 
 
 SCOEPION. 
 
 5. ' ' Scorpion' ' ( Rev. ix. ) signifies their 
 persuasiveness— 13 (2). 
 
 SCEIPTUEE. 
 
 L. Universal Holy Scripture treats of 
 the Lord ( chap. 1. )— 1-7 ; see espe- 
 cially 7. 
 
 S. The Holy Scripture or Word is Di- 
 vine Truth itself (chap. i. )— 1-4. 
 
 SEALED. 
 
 S. The 144,000 who were sealed (Eeo. 
 vii. ), explanation of the accoun^-11. 
 
 SEE. 
 
 F. A doctrine of the angels that we 
 must see a thing in order really to believe 
 it (set forth) — 4; the meaning of the 
 Lord's words to Thomas (blessed are 
 they who do not see, and yet believe 
 — John XX. 29) explained— 10. 
 
 SEED. 
 
 Life. It is truth that is meant by the 
 seed in the field as related in the parable 
 of the sower (exposition of the parable) 
 —90. 
 
 SELF, HIMSELF. 
 
 Life. The goods one does from self are 
 not good — 9 ; in proportion as one shuns 
 evils as sins, in the same proportion he 
 does goods not from himself (chap, iii.) 
 — 18 : every one is so constituted as to 
 be able (by the Lord's power, if he begs 
 for it) to shun evils as of himself~Zl ; a 
 man who fights against evils cannot but 
 do so as of himself— ^(y ; to act in freedom 
 according to reason is to act from himself 
 —101. 
 
 SELL. 
 
 Life. To " seU all that he had" means 
 to remove his heart from riches — 66. 
 
 SENSE OF THE LETTER. 
 
 S. The sense of the letter of the Word 
 was represented by purses full of silver 
 —26 (4) ; the prophets of the Old Testa- 
 ment by means of the various things 
 they suflfered and endured, represented 
 the violence done by the Jews to the 
 sense of the letter of the Word— 35; the 
 spiritual, celestial, and thence Divine 
 nature of the Word does not appear in 
 the sense of the letter — 6 ; the sense of 
 the letter of the Word is the basis, the 
 containant, and the support of its spir- 
 itual and celestial senses (chap, iii.) — 
 27-36 ; without the sense of the letter the 
 Word would be like a palace without a 
 foundation {other similes)- 33; sense of 
 
 25 
 
78 
 
 INDEX OF WORDS 
 
 the letter signified by the wall ol the holy 
 Jerusalem— 36 ; Divine truth in the sense 
 0/ the letter of the Word is in its fullness, 
 in its holiness, and in its power (chap, 
 iv.)— 37-49 ; in the sense of the letter is 
 the very Word itself— 39; the spiritual 
 sense without the sense of the letter is 
 not the Word— ib. ; the truths of the 
 sense of the letter are appearances of truth 
 —10; the truths of the Word's sense of 
 the letter are meant by the foundations 
 of the wall of the New Jerusalem — 43 ; 
 also by the Urim and Thummim — 44 ; by 
 the precious stones in the garden of Eden 
 (described in Ezekiel xxyiii.) — 45; by the 
 curtains and veils of the Tabernacle — 46 ; 
 by the external things of the Temple at 
 Jerusalem — 47 ; the power of the sense of 
 the letter, how shown — 49 ; the doctrine 
 of the church is to be drawn from the 
 sense of the letter of the Word, and is to 
 be confirmed thereby (chap, v.)— 50-61; 
 in the sense of the letter the Word is like 
 a man clothed (an illustration) — 55; 
 genuine truth appears in this sense to 
 none but those who are in enlighten- 
 ment from the Lord— 67; by means of 
 the sense of the letter of the Word there is 
 conjunction with the Lord and associa- 
 tion with the angels (chap, vi.) — 62-69 ; 
 how association with angels is effected 
 by the sense of the letter — 63 ; how this 
 kind of communication may be abused 
 by spirits beneath the heavens— 64 ; the 
 celestial and spiritual senses lie hidden 
 within the sense of the letter — 80 ; it is 
 possible for heresies to be drawn from 
 the sense of the letter of the Word, but it 
 is hurtful to confirm them (chap, x.) — 
 91-97 ; the effect of a man's applying the 
 sense of the letter to confirm the loves of 
 the world— 96 ; the sense of the letter acts 
 as a guard against perverting the Divine 
 truths that lie within — 97, 
 
 SENSES OF THE WORD. 
 
 -S. The way in which the evolution of 
 the senses of the Word is effected — 65 ; for 
 the three senses of the Word consult the 
 following references: first. External 
 Sense, Literal Sense, Natural Sense, 
 Sense of the Letter, and Ultimate 
 Sense; secondly. Internal Sense and 
 Spiritual Sense; and thirdly, Celes- 
 
 tial Sense. (This last is sometimes 
 called "Highest Sense.") 
 
 SENSUOUS. 
 
 S. The state of the church when man, 
 having become senmous, persuades him- 
 self that falsities are truths, is treated of 
 in Eev. ix.— 13; the locusts {Rev. ix.) 
 having "teeth as the teeth of lions" sig- 
 nifies that sensuous things appeared to 
 them as having power over all things- 
 lb. (2). 
 
 SENT. 
 
 L. The Lord's being sent by the Father 
 into the world means that He was con- 
 ceived from Jehovah the Father— 20. 
 
 SERPENT. 
 
 S. In ancient times they made images 
 of serpents because serpents signified the 
 sagacity of the sensuous man — 23. 
 
 F. " For out of the serpent's root shall 
 go forth a basilisk" ( Jso. xiv. 29) signifies 
 the destruction of all truth by the con- 
 ceit of self -intelligence — 53. 
 
 SHADE. 
 
 S. With those who read the Word 
 from the doctrine of a false religion, and 
 still more if they confirm it from the 
 Word, the truth of the Word is as it were 
 in the shade of night — 60. 
 
 SHADOWS. 
 
 Q. Before the incarnation all things 
 of the church were like shadows — VI. 
 
 SHAVE. 
 
 S. The prophet (,Ezek. v.) shaved off 
 the hair of his head and of his beard 
 that he might represent the state of the 
 Jewish Church in respect to the Word 
 —35 (2). 
 
 SHEEP. 
 
 >?. Sheep signify charity — 18 (3) . 
 
 F. In the Word the Lord is called the 
 " Shepherd," the church the "fold," and 
 the men of the church taken collec- 
 tively the "flock," and individually 
 "sheep" — 61. 
 
 SHUN. 
 
 Life. As evil and good are two oppo- 
 site things, it follows that if a man shuns 
 
INDEX OF WORDS 
 
 79 
 
 evil as sin, he comes into the good that 
 is opposite to the evil— 70; see also 83; 
 the reason given in 68. See also Evil, 
 Peopoktion, and Sins. 
 
 SIDE. 
 
 L. That they pierced the sick o£ the 
 Lord signified that they had completely 
 extinguished aU the truth of the Word 
 and all its good— 16 (6). 
 
 SIDON. 
 
 S. Sidon signifies the knowledge of 
 good— 18 (3). 
 
 SIGN. 
 
 F. A great sign in heaven, a woman 
 encompassed by the sun (Rev. xil.) ex- 
 plained as to its spiritual sense— 68, 59. 
 
 SILVER. 
 
 S. Silver in great purses represented 
 (in a memorable relation) the great 
 abundance of truths in the Word— 26 
 (3) (4). 
 
 SIMPLE, SIMPLICITY. 
 
 L. On account of their simplicity the 
 first Christians were permitted to dis- 
 criminate the Divinity into three Persona 
 — 55 (2) ; they who believe this in sim- 
 plicity, and do not confirm themselves in 
 the idea of three Gods, after death re- 
 ceive instruction as to the truth from the 
 angels— ib. (3). 
 
 S. The science of correspondences 
 was not disclosed to the Christians of 
 the primitive church because they were 
 so very simple — 24 ; the appearances of 
 the letter of the Word are accommodated 
 and adapted to the comprehension of 
 the simple — 40 ; the Word in the heavens 
 is so written that the simple understand 
 it in simplicity and the wise in wisdom — 
 72; they who believe in the Divine 
 anger, wrath, and vengeance, in sim- 
 plicity, are not condemned for that sim- 
 ple faith— 94 ; the principle of belief in 
 simplicity, and that it does not injure, 
 illustrated from nature— 95. 
 
 SIMULTANEOUS. 
 
 S. The spiritual and celestial senses 
 are simultaneous in the natural sense— 
 37; simultaneous order described— 38 ; 
 
 formed from successive order— ib. (2) ; 
 see also 66. 
 
 SINCERITY. 
 
 Li/e. In proportion as any one shuns 
 thefts of every kind as sins, in the same 
 proportion he loves sincerity (chap, x.) — 
 80-86 ; what similar virtues are included 
 in sincerity— SZ\ confirmatory passages 
 from the Word— 84. 
 
 SINS. 
 
 L. By the passion of the cross the 
 Lord did not take away sins, but bore 
 them (chap, iv.) —15-17 ; what is meant 
 by bearing the sins of the people— 16; 
 what by taking them away— 17 ; the im- 
 putation of the Lord's merit is nothing 
 but the remission of sins after repentance 
 (chap. V.)— 18; the Lord and His dis- 
 ciples preached the remission of sins — 
 ib. (4). 
 
 Life. In proportion as a man shuns 
 evils as sins, in the same proportion he 
 does goods, not from himself, but from 
 the Lord (chap, iii.)— 18-31 ; in the same 
 proportion also he loves truths (chap, 
 iv. )— 32-41 ; has faith and is spiritual 
 (chap. V.) — 42-52 ; the decalogue teaches 
 what evils are sins (chap, vi.) — 53-61; 
 the evils to be shunned as sins enumer- 
 ated — 62 ; applied to murders of every 
 kind— 67 ; to adulteries of every Jdnd- 
 74 ; to thefts of every kind — SO ; to false 
 witness of every kind — 87; no one can 
 shun evils as sins so as to be inwardly 
 averse to them except by combats 
 against them (chap, xii.) — 92-100; man 
 ought to shun evils as sins and fight 
 against them as of himself (chap, xiii.) 
 — 101-107 ; if any one shuns evils for any 
 other reason than because they are sins, 
 he does not shun them, but merely pre- 
 vents them from appearing before the 
 world (chap, xiv.) — 108-114. 
 
 SLEEP. 
 
 S. To ^^ sleep" and to " awake" signify 
 the life of man in this world which is 
 natural life, and his life after death 
 which is spiritual — 17 (2). 
 
 SNARES. 
 
 L. The "mores of death" (Ps. xvlii. 5) 
 signify temptations— 14 (6). 
 
80 
 
 INDEX OF WORDS 
 
 SOCIETY. 
 
 S. Communications with the heavens 
 is with various societies according to the 
 variations of the internal sense — 64 ; this 
 is abused by evil spirits — ib. ; in every 
 larger society a copy of the Word is kept 
 in its sanctuary — 72 ; every society of 
 heaven is a heaven in a smaller form, 
 and is like a man — 107 ; in each society 
 of heaven those in the center correspond 
 to the heart and lungs — ib. ; an account 
 of a communication being opened to 
 certain African spirits with a society in 
 heaven which was in conjunction with 
 those in the world who were singing a 
 Psalm— 108; each verse in the Word 
 communicates with some society in 
 heaven— 113. 
 
 SOLDIER. 
 
 Life. That good loves truth, illus- 
 trated by comparison with a soldier — 39. 
 
 SOLITUDE. 
 
 S. "Solitude" is predicated of truth 
 or falsity— 84. 
 
 SON. 
 
 1. There is no such thing as a Son 
 bom from eternity — 19 ; that the Lord 
 from eternity does not mean the Son 
 which was born of Mary in time — 30 ; by 
 the Son, alone, is meant the Divine Hu- 
 man— ib. (4); see also 34 (3) and 46 (2) ; 
 the Lord is both Father and Son— 32 (6) ; 
 not harmful for the first Christians to 
 believe in a Trinity of three Persons so 
 long as they believed the Son to be In- 
 finite, Uncreate, Almighty, God, and 
 Lord- 55 (2). 
 
 F. The doctrine of Father and Son as 
 held in the present-day faith of the 
 church, set forth— 38, 39. 
 
 Q. The question is asked whether the 
 Son signifies the same as the Divine wis- 
 dom— IV. 
 
 SON OP GOD. 
 
 L. The Lord's Human conceived of 
 Jehovah and born of the virgin Mary is 
 the Son of God— W {2); see also 32(7); 
 the Son of Ood meant Messiah in the 
 Jewish Church— 19 (8) ; the Sore of God is 
 Jesus— 21 ; the Human itself which was 
 
 in the Divine from conception, is the 
 Son of Ood — 32 (7) ; the Human from 
 the Divine within Him is the Divine 
 Human, and is the Son of God — 35. See 
 Son of God and Son of Man, and Son 
 OF Man. 
 
 Life. To "believe in the name of the 
 Son of God" is to believe the Word and 
 to live according to it — 17 ; those are 
 called "sons of God" {John i. 12, 13) who 
 are not in what is of self in their will— 
 51. 
 
 SON OF GOD AND SON OF MAN. 
 
 L. In respect to the Divine Human 
 the Lord is called Son of Ood, and in 
 respect to the Word, the Son of man 
 (chap. vl. ) — 19-28 ; the Lord is called Son 
 of God when His Divinity, His oneness 
 with the Father, His Divine Power, faith 
 in Him and life from Him are being 
 treated of, and Son of man when His pas- 
 sion, Judgment, His advent, and, in 
 general, redemption, salvation, reforma- 
 tion, and regeneration are treated of — 22. 
 These last are elaborated in 23-27. See 
 Son of man. 
 
 SON OP MAN. 
 
 L. When the Lord is called Son of 
 mara— 23; He is called Son of man ■when 
 His passion is treated of— 24 ; when Judg- 
 ment— 25 ; when His advent is treated of 
 —26; and when redemption is treated 
 of — 27; the "Son of man" signifies the 
 Lord in respect to the Word— 16 (7) ; 
 see 50 (2) ; a word " against the Son of 
 man" is something said against the Word 
 by wrongly interpreting its meaning — 
 50 (2). See also Son of God and Son 
 OF Man. 
 
 Q. Replying to the question "In 
 what sense did the Lord call Himself 
 the Son of man f" — He was so called be- 
 cause He was the Word, or Divine truth 
 as to the Human ; in the spiritual sense 
 Son of man signifies the truth of the 
 church from the Word ; the Lord there- 
 fore called Himself Son of man as to the 
 Human — I. 
 
 SONS OF GOD. 
 
 L. Who are meant by "sons of Ood" 
 inJohni. 13—18(5). 
 
INDEX OF WOKDS 
 
 81 
 
 SONS OF MAN. 
 
 L. Why the prophets were called 
 "sons of man" — 28. 
 
 Q. Why the prophets called them- 
 selves " sons of man" — ^I. 
 
 SOUL. 
 
 L. The Divine in the Lord was His 
 soul — 29 (2); as the Lord's soul was the 
 very Divine of the Father, His body, or 
 Human, must also have become Divine 
 — ib. : the Divine operated through the 
 Human as the soul does through the 
 body— 32 (2) ; see also 35 (2) ; the life 
 from the respiration of the lungs is what 
 is properly meant by spirit, and also by 
 soul — 47. 
 
 iS. Heart is predicated of the good of 
 love, and soul of the truth from that good 
 — 84 ; the spiritual sense of the Word is 
 related to its external sense as soul is to 
 body — 4 ; see also 5. 
 
 Hfe. Conjunction of man's will and 
 understanding meant in the Word by 
 man's heart and soul— 66 (6). 
 
 SPEAK. 
 
 L. What is meant by God's speaking 
 to the prophets — 52. 
 
 S. In what way the men of the Most 
 Ancient Church could speak with the 
 angels— 21 ; the Lord does not speak to 
 man except in what is full— 97 (3). 
 
 Life. Why a man who is not spiritual 
 can speak like a spiritual man— 15. 
 
 SPHERE. 
 
 S. The external Divine sphere of the 
 Word is described {Ezek. i. 4)— 97 (5) ; see 
 further on in same reference. 
 
 SPIRIT. 
 
 L. By "spirit" when said of the Lord 
 is specifically meant the life of His wis- 
 dom — 51 ; what is meant by " spirit" — 46 
 (7)-53 ; by spirit is meant man's life (pas- 
 sages) — 47; also the varying affections 
 of life in man (illustrations and passages 
 quoted) — 48; also the life of one who is 
 regenerate, which is called spiritual life 
 — 49 ; also spiritual life in those who are 
 in humiliation— ib. (2); when said of 
 the Lord, spirit means His Divine life, 
 thus the Lord Himself (passages re- 
 
 ferred to) — 50; spirit is used for Jeho- 
 vah, thus the Lord— ib. (2); blasphemy 
 against— ib. ; when said of the Lord, 
 spirit means specifically His wisdom 
 (passages) — 51; when mentioned in the 
 writings of the prophets, spirit means 
 the Divine truth from the Lord— 51 (5). 
 See also Holy Spikit. 
 
 S. The internal sense of the Word is 
 the spirit which gives life to the letter 
 — 4 ; in the Word alone there is spirit and 
 there is life — 69. 
 
 Life. The conjunction of man's will 
 and understanding is meant in the 
 Word by "heart and spi'rii"— 86 (6). 
 
 SPIRITS. 
 
 L. Spirits are constantly with man, 
 but understand spiritually all that man 
 underatands naturally— 37 (2) ; see also 
 48(7). 
 
 S. Spirits and angels are like men in 
 this world— 70 ; spirits are men— 100 ; an 
 experience concerning certain African 
 spirits— lOS. 
 
 SPIRITUAL. 
 
 S. From the Lord proceed the Celes- 
 tial, the Spiritual, and the Natural, one 
 after another— 6; see also 38 (2); the 
 Word is Interiorly spiritual and celestial 
 —8; they who have confirmed them- 
 selves in the falsities of the papal do- 
 minion neither can nor will apprehend 
 anything spiritual — 24 ; the wisdom of 
 the celestial angels surpasses that of 
 the spiritual — 74. See also Heaven, 
 Spiritual Sense, and Style. 
 
 Life. There is spiritual good — defined 
 — 12 : a man who possesses spiritual good 
 is also a moral man, and a civic man— 
 13 ; those who do good from the Lord 
 are called spiritual — 16 ; in proportion as 
 any one shuns evils as sins he is spiritual 
 (chap. V.) — 42-52 ; what spiritual faith is 
 — 50 ; what spiritual adultery is — 74 ; man 
 possesses a spiritual mind (see Mind)— 
 86 ; a spiritual moral man and a natural 
 moral man, their similarities and differ- 
 ences — 109 ; why a man who is not spir- 
 itual can yet speak rationally, like a spir- 
 itual man, set forth — 15 ; cunning and 
 deceit insinuate themselves even into 
 the spiritual mind — 81. 
 
82 
 
 INDEX OF WORDS 
 
 F. The faith of the present day is not 
 epmteaJ— 1; spiritual things may be 
 comprehended as well as natural — 3. 
 
 Q. The Lord from eternity had a Di- 
 yine Spiritual but not a Diyine Natural 
 — n. ; spiritual truths may be compre- 
 hended in » natural way— by what 
 means— V. 
 
 SPIRITUAL INTELLIGENCE. 
 
 L. All men have their spiritual intel- 
 ligence from the Word— 2. 
 
 SPIRITUAL SENSE. 
 
 S. In the Word there is a spiritual 
 sense hitherto unknown (chap. ii. ) — 4-26 ; 
 what the spiritual sense is — 5 ; in the 
 spiritual sense all things hang together in 
 a continuous connection — 13 (4) ; with- 
 out the spiritual sense the prophetical 
 parts of the Old Testament are in many 
 passages not intelligible — 15 ; without 
 the spiritual sense no one could know 
 why the prophets were commanded to 
 do certain things (illustrations) — 16; 
 from the spiritual sense it is that the 
 Word is divinely inspired and holy in 
 every word — 18 ; the spiritual sense is 
 now revealed in order that it may be 
 known where in the Word its holiness 
 lies hid — ib. ; see also 25 ; illustrations of 
 this — 18 (2) (3) ; hitherto the spiritual 
 sense of the Word has been unknown — 
 20 ; for a long time the spiritual sense 
 will not be recognized ( the reason) — 25 ; 
 henceforth the spiritual sense will be im- 
 parted solely to him who from the Lord 
 is in genuine truths — 26 ; for this sense 
 treats solely of the Lord and His king- 
 dom — ib. ; a man can do violence to this 
 sense if he wishes from a knowledge 
 of correspondences and from self-intelli- 
 gence to investigate it^ib. ; guards have 
 been set in order to prevent any one 
 from entering into the spiritual sense of 
 the Word improperly — ib. (2) ; thespm^- 
 ual sense has its containant, its basis, 
 and its support in the sense of the let- 
 ter of the Word (chap, iii.)— 27-36; the 
 spiritual and celestial senses without the 
 natural sense are not the Word— 39 ; 
 naked truths are in the spiritual sense — 
 40 : from its spiritual sense the Word is 
 like a light that enlightens — 42 ; the doc- 
 
 trine of genuine truth cannot be pro- 
 cured by means of the spiritual sense ( the 
 reason) — 56 ; the Word shines because of 
 this sense — 58; angels of the spiritual 
 kingdom associated with men by means 
 of the spiritual sense — 63 ; spiritual angels 
 are in the spiritual sejise — 64 ; how the 
 spiritual sense is evolved from the natu- 
 ral when a man reads the Word— «5 ; 
 illustrated by examples— 67 ; in the 
 spiritual sense the things in the Word 
 refer especially to the church — 80 ; why 
 the spiritual sense is revealed at the 
 present time— 112. See Senses op the 
 Word. 
 
 Illustrative expositions of the spiritual 
 sense are to be found as follows : 
 
 L. Isa. lix. 16, 17, 20—14 (3) ; Isa. Ixiii. 
 1-9—14 (2) ; Jer. xlvi. 5, 10—14 (4) ; the 
 spiritual meaning of the events accom- 
 panying the Lord's passion (text not 
 quoted)— 16 (5) (6). 
 
 S. Gen. iii. 24—97 (2) ; Ezod. xxvili. 
 6, 15-21, 29, 30-44 (2) (3) ; Ps. xxix. 3-9 
 —18 (4) (5) ; Isa. X. 26-32, 34 (brief)— 15; 
 Isa. xi, 13-16—15 (2) ; Ezek. i. (whole 
 chap., brief)— 97 (5) ; Ezek. xxviil. 12-13— 
 45 ; Ezek. xxviii. 12-14, 16—97 (4) ; Ezek. 
 xxxix. 17-21—15 (3) ; Has. v. 3, vi. 10— 
 79 (6) ; Sos. ix. 3—79 (4) ; Has. xii. 1—79 
 (5) ; Matt. xvil. 1-5-^8 ; Matt, xxiii. 25, 
 26-^0(2); jlfatt, xxiv. 29-31— 14 ; see also 
 112; Matt. XXV. 1-12—17 (2) (3); Matt. 
 xxvi. 64-^9 (2); Mark xiv. 62-^9 (2); 
 Matt. xix. 28—51 (7) ; Luke xvi. 19, 20— 
 40 (3); Rev. vi.— 12 ; Sev. vii.— 11; Rev. 
 ix.— 13 ; Eev. xlx. 11-18 — 9 ; Sev. xxi. — 
 10 ; Rev. xxi. 17-20—43. 
 
 Life. Isa. xxxi. 1-3—30 (2) ; Ezek. 
 xxiii. 2-17—79 ; Matt. xiii. 3-8—90 ; Mark 
 iv. 3-8—90 ; Mark x. 17-22—66 ; Luke viii. 
 5-S— 90. 
 
 F. Isa. xiv. 29—53; Dan. viii. 2-14— 
 65-67 ; John xx. 29—10 ; Eev. xii. 1-8, 13- 
 17—58, 59. 
 
 SPIRITUAL WORLD. 
 
 L. What is meant by the term " «piri(- 
 ual world" — 62. 
 
 F. Experiences in the spiritual world 
 showing who are meant by the "goats" 
 — 63; in the spiritual world all things 
 that appear are correspondences— ib. 
 (2). 
 
INDEX OF WORDS 
 
 83 
 
 STAR. 
 
 S. The "star fallen from heaven" 
 (Eev. ix.) 8igni£ea the knowledges of 
 truth destroyed— 13 (2) ; the " star that 
 went before them" [Matt. ii. ) signifies 
 knowledge from heaven— 23 (3) ; con- 
 cerning those who had believed that 
 they would shine in heaven like the stars 
 —61; the stars (which shall fall from 
 heaven — Matt, xxiv.) mean the Lord in 
 respect to the knowledges of good and 
 truth— 112. 
 
 F. "The Stan of heaven" (which the 
 dragon dragged down with his tail) sig- 
 nify knowledges of truth — 56. 
 
 STATE. 
 
 L. The Lord's two states while He was 
 in the world, of humiliation and glori- 
 fication, described and explained— 35 
 (3) ; as man's life varies according to his 
 state (enumerated) — 48. 
 
 S. The successive states of the church 
 in respect to its understanding of the 
 "Word, described (in Rev. vi.) — 12. 
 
 F. Man's two states (of reformation 
 and regeneration) described — 31. 
 
 STEAL. See also Thefts. 
 
 S. Interpretation of the Command- 
 ment "Thou Shalt not steal" by a man, 
 by a spiritual angel, and by a celestial 
 angel— 67 (2). 
 
 Life. Meaning of "to sttal" in the 
 natural, the spiritual, and the highest 
 senses — 80. 
 
 STEPS. 
 
 L, The Lord made His Human Divine 
 by successive steps — 32 ; see also 35 and 
 ib. (7). 
 
 STONES. See Pkecious Stones. 
 STOEEHOUSE. 
 
 F. The knowledges of truth and of 
 good are the storehouse of material out 
 of which the faith of charity can be 
 formed (chap, iii,)— 25-33; see also 27; 
 this storehouse essential to the formation 
 of a true faith— 28. 
 
 STORIES. 
 
 S. The fabulous stories of highest an- 
 tiquity were nothing but correspond- 
 ences— 20 (2). 
 
 STRONG. 
 
 L. "Their strong ones" (Jer. xlvi. 6) 
 are the hells— 14 (4). 
 
 STRUGGLE. 
 
 Life. Man cannot remove his evils 
 except with a struggle — 93. 
 
 STUPID. 
 
 S. Those who ascribe all things to 
 their own intelligence finally become 
 siupitJ— 118. 
 
 STYLE. 
 
 S. Letter of the Word appears in a style 
 that is strange, neither so sublime nor 
 brilliant as apparently are the writings 
 of the day — 1 ; the natural man judges 
 the Word by its style in which the Di- 
 vine wisdom and life do not appear 
 — 3 ; the Word in heaven is written in 
 a spiritual style which differs entirely 
 from a natural styU (description of dif- 
 ferences)— 71. 
 
 SUBJECTS. 
 
 Life. The will and the understanding 
 are the subjects of good and truth — 43. 
 
 SUBJUGATE, SUBJUGATION. 
 
 L. Unless the hells had been subju- 
 gated no man could have been saved — 3 ; 
 the Last Judgment executed by the Lord 
 when He was in the world by the mbju- 
 gation of the hells— 14 (10) ; the Lord 
 came into the world to subjugate the hells 
 (chap, iii.)— 12-14; the Lord completely 
 subjugated the hells by His own power— 
 33 (2). 
 
 SUBSTANCE, SUBSTANTIAL. 
 
 L. The Lord's body after His resur- 
 rection was Divine substantial — 35 (10) ; 
 the Lord's human substance, or essence, 
 is just the same as is His Divine substance 
 or essence — ib. (11). 
 
 SUCCESSIVE ORDER. 
 
 S. In heaven and the world there are 
 both successive and simultaneous order — 
 38 ; simultaneous order derived from the 
 successive — ib. (2) ; see also 65. Consult 
 Ordeb and Simdltaneous. 
 
84 
 
 INDEX OF WORDS 
 
 SUMMARY. 
 
 iift. The Decalogue in a brief sum- 
 mary is a complex of all those things of 
 religion by which man has conjunction 
 ■with the Lord — 54. 
 
 SUN. 
 
 S. The "sun and air darkened" signi- 
 fies the light of truth become thick dark- 
 ness — ^13 (2) ; in the Word the sun is said 
 to rise and set, when yet the sun stands 
 motionless, for it is an ocean of fire (used 
 to illustrate the statements of the Word 
 according to appearances) — 95. 
 
 Q. Divine love and Divine wisdom 
 proceed from the sun of the angelic 
 heaven as do light and heat from the 
 sun of the natural worid— V. ; the light 
 and heat of the sun of the natural world 
 correspond to the Divine love and the 
 Divine wisdom— ib. 
 
 SUPPER. 
 
 S. That at the end of the church the 
 spiritual sense of the Word is to be 
 opened, is signified by the great supper to 
 which the angel standing in the sun in- 
 vited all to come {Rev. lix.) — 9. 
 
 SUPPORT. 
 
 5. The human race is the basis, con- 
 tainant, and support of the heavens — 34 ; 
 the sense of the letter of the Word is the 
 support of its spiritual and celestial senses 
 (chap, iii.)— 27-36; see also 38. Consult 
 Natural Sense, Containant, and Ba- 
 sis. 
 
 SWEDEN. 
 
 Lije, An Exhortation read in the 
 churches in Sweden demonstrates that 
 they believe that those who lead a good 
 life are saved — 4. 
 
 SWORD. 
 
 S. "A great sword" (Rev. vi.) signifies 
 falsity fighting against truth — 12. 
 
 SYRIA. 
 
 S. How the science of correspond- 
 ences came to be known and cultivated 
 in Syria — 2X ; those who still use the an- 
 cient Word came partly from Syria — 102. 
 
 TABERNACLE. 
 
 S. The Word is called the " Taier- 
 nacle" in which the Lord dwells with 
 man — 2 (4) ; sense of the letter of the 
 Word was signified by the curtains and 
 veils of the Tabernacle — 16 ; the holy 
 things of the Word were signified by all 
 the things of the Tabernacle— ib. 
 
 Life. How the holiness of the taber- 
 nacle from the Law in the ark was rec- 
 ognized by the children of Israel in the 
 wilderness — 55 (2). 
 
 TABLE. 
 
 Life. Why the Law was written on 
 two (adfes— 56; that the first table (of 
 the decalogue) contains the things of 
 God, and the second the things of man— 
 62. 
 
 TAIL (of Dragon). 
 
 F. What is meant by the tail of the 
 Dragon in the Revelation — 56-59. 
 
 TAKING AWAY. 
 
 L. What is meant by taking away in- 
 iquities— 15 (2) ; by bearing the iniqui- 
 ties of the house of Israel the prophet 
 did not take them away, but only repre- 
 sented and showed them — 16 (3) ; the 
 Lord did not take away sins by the pas- 
 sion of the cross, but He takes them away 
 from those who believe in Him and live 
 according to the Commandments — 17 
 (2) ; sins cannot be taken away from a 
 man except by actual repentance — ib. 
 (3) ; stated also in 65. 
 
 TEACH. 
 
 S. The Lord teaches every one by 
 means of the Word, and He teaches from 
 those truths which the man already has 
 — 26 (2) ; from the sense of the letter of 
 the Word the Lord teaches and enlight- 
 ens man — 50. 
 
 F. Who they are that are called " the 
 taught of Jehovah" {Isa. liv. 13 ; John vi. 
 45)— 5. 
 
 TEMPLE. 
 
 S. The Temple at Jerusalem repre- 
 sented heaven and the church, and 
 hence the Word — 47 ; its external parts 
 represented the letter of the Word— ib ; 
 "in His temple every one saith Glory," 
 
INDEX OF WORDS 
 
 85 
 
 means that there are Diyine truths in 
 each and everything in the Word ; for 
 the temple signifies the Lord, and there- 
 fore the Word— 18 (5). 
 
 TEMPTATIONS. 
 
 L. The Passion of the cross the Lord's 
 last temptation — 3 ; the Lord conquered 
 hell and glorified His Human by means 
 of teniptatitms — 12 ; His temptations in 
 the wilderness and what He suSered 
 at Gethsemane explained — ib. ; to bear 
 iniquities means to endure grievouB 
 temptations — ^15 (2) ; the Lord made His 
 Human Divine by means of temptations — 
 33 ftemptaticns are combats against evils 
 and falsities— ib. ; are induced by evil 
 spirits— ib. ; by means of them the Lord 
 became our Saviour— ib. (4) ; man is 
 drawn out of hell and elevated into 
 heaven when from the Lord he conquers 
 in them— ib. (2) ; see statement^-€5. 
 
 Life. Man's temptation is the Chris- 
 tian's warfare — 98 ; see 99, 100 (passages 
 adduced). 
 
 F. The Lord subdued the hells and 
 glorified His Human by means of tempta- 
 tions — 35. 
 
 TEN. 
 
 Life. Why the decalogue is called ten 
 words — 61 ; passages from Scripture show- 
 ing meaning of ten — ib. ; the origin of 
 tithes (or tenths) — ib. ; see also 62. 
 
 TEN COMMANDMENTS. 
 
 L. The ten commandments of the deca- 
 logue in a restricted sense meant by the 
 Law— 8. 
 
 TERRIBLE. 
 
 L. By " terrible day" is meant the ad- 
 vent of the Lord to Judgment^-5 ; the 
 terrible day of Jehovah refers to His ad- 
 venfr-14 (9). 
 
 TESTAMENT. See OLD TESTAMENT and 
 New Testament. 
 
 TESTIMONY. 
 
 Life. Why the decalogue is called a 
 testim^iy — 57. 
 
 THEFTS. 
 
 Life. In proportion as any one shuns 
 thefts of every kind as sins, in the same 
 
 proportion he loves sincerity (chap, x.) 
 — 80-86; this evil enters more deeply 
 than any other into man because con- 
 joined with cunning — 81 ; and 85. 
 
 THEOLOGY. 
 
 S. The writers on natural theology do 
 not get such things as the doctrine of the 
 immortality of the soul from themselves, 
 but they confirm them by rational argu- 
 ment from the Word— 115 (3). 
 
 THINK. 
 
 L. According to the Athanasian Creed 
 it is allowable to think three Gods, but 
 not to say three — 57. 
 
 Life. Why a man who is not spiritual 
 may yet think rationally — 15. 
 
 THOMAS. 
 
 F. The Lord's words to Thomas {John 
 XX. 29) explained— 10. 
 
 THORNS. See Ckown of Thoenb. 
 
 THIRD HEAVEN. See Celestial 
 Heaven. 
 
 THREE. 
 
 S. TViree signifies what is perfect (the 
 reason) — 29 ; see also Trine ; there are 
 three things in every Divine work— what 
 they may be called and how they are 
 related— 28. 
 
 F. A " third part" signifies all — 56. 
 
 THUMMIM. 
 
 S. The truths and goods of the sense 
 of the letter of the Word signified by the 
 Thummim — 44. 
 
 THUNDER. 
 
 S. The " voice of Jehovah," here {Ps. 
 xxix. ) called "thunder," means the Di- 
 vine truth or Word in its power — 18 (5). 
 
 TIME. 
 
 L. That time in the Word means the 
 Lord's advent (passages adduced) — i; 
 what is meant by various kinds of time 
 mentioned — 5. 
 
 TRADER. 
 
 Life. The work of a trader is good 
 when he is in the good of love toward 
 the neighbor (illustrated)— 72 ; see also 
 
86 
 
 INDEX OF WORDS 
 
 TRANSCENDS. 
 
 Q. The purely DiTine Essence trans- 
 cends both the angelic and the human 
 rational— II. 
 
 TRANSFIGURATION. 
 
 L. The quality of the Lord's glorified 
 Human was shown to Peter, James, and 
 John at the transfiguration — 35 (6). 
 
 S. The Word in its glory was repre- 
 sented by the Lord at the transfiguration 
 — 48 ; what the Lord was as the Word 
 in ultimates He showed His disciples at 
 the transfiguration — 98. 
 
 TRANSLUCENT. 
 
 (S. Why the Word shines and is trans- 
 lucent with the " pure in heart" — 58. 
 
 TRANSMUTED. 
 
 L. The human nature from the mother 
 was not transmuted into the Divine Es- 
 sence — 35. 
 
 TRAVAILING. 
 
 F. The travailing of the woman, de- 
 scribed in Eev. xii., signifies the resist- 
 ance to the nascent doctrine of the 
 church by those who are in faith sepa- 
 rate from charity— 59. 
 
 TREE. 
 
 S. A tree used to illustrate the evolu- 
 tion of the spiritual and celestial senses 
 from the Word — 66 ; the Word compared 
 to a garden containing various kinds of 
 trees — 96a; signification of the "way of 
 the tree of life" (Gen. iii. 24)— 97 (2). 
 
 Life. A tree signifies a man — 46. 
 
 F. The growth of a tree used to illus- 
 trate the progress of a man in his regen- 
 erative unfolding— 16 ; see also 31 and 32 ; 
 a tree is not faith, but man — 17. 
 
 TRIBE. 
 
 5. Each tribe mentioned in Rev. vii. 
 signifies some specific thing of the church 
 —11. 
 
 TRIBES. 
 
 S. Where in our Word we have tribes 
 of Israel, in the Word of the angels they 
 have " various things of heaven and the 
 church" — 71. 
 
 TRINE. 
 
 L. That there is a trine in the Lord, 
 what it is — 16 (2) ; illustrated by the trine 
 in an angel— ib. (3) ; referred to in the 
 Word under distinct names— 55; those 
 who receive this in simplicity without 
 confirming themselves in the idea of 
 three Gods are afterwards instructed that 
 the Lord is that trine — ib. (3). 
 
 S. In every complete thing there is a 
 trine— IS. 
 
 TRINITY. 
 
 L. The Lord commanded baptism 
 into the name of the ^Father, the Son, 
 and the Holy Spirit because there is in 
 Him a Trinity (explanations) — 46 (2) ; 
 the doctrine of the Athanasian Creed 
 agrees with the truth, provided that by 
 a Trinity of Persons is understood a Trin- 
 ity of Person, and that the Trinity is in 
 the Lord (chap, xi.)— 55-61 ; whence has 
 arisen the recognition by Christians of 
 three Divine Persons— 55; why it was 
 permitted at first that Christians should 
 receive the doctrine of three Divine Per- 
 sons — ib. (4) ; what a Trinity, of Person 
 is— 57; that God is one and that the 
 Trinity is in Him — 60. 
 
 F. It is a universal of the Christian 
 faith that God is One, in whom is the 
 Trinity, and that the Lord is that God— 
 35. 
 
 Q. How the Trinity in one Person is 
 to be understood— III. ; there is a like 
 trinity in man, illustrated and compared 
 — ib. ; a further elucidation of the Trinity 
 -VU. 
 
 TRIUNE GOD. 
 
 L. When it is known what the Lord 
 is and what the Son, it will be possible 
 to think with understanding of the 
 Triune God— 19. See Trinity. 
 
 TRUTH. See Tbhths. 
 
 L. The Word is the Divine truth itself 
 —2 ; the Divine truth is what judges every 
 one— 25 ; the Spirit of truih is the Lord- 
 Si (2) ; the Divine truth from the Lord is 
 the Holy Spirit-ib. (4). 
 
 S. The Holy Scripture, or Word, is 
 Divine truth itself (chap, i.)— 1-4; it is 
 this because Jehovah spoke it — 2 ; ex- 
 
INDEX OF WORDS 
 
 87 
 
 pressions in the Word referring to truth, 
 in contrast to others referring to good 
 (examples given)— 64 ; they who read 
 the Word without doctrine are in ob- 
 scurity as to every truth~b2 ; with those 
 who read the Word from the doctrine of 
 a false religion, still more if they confirm 
 it, the truth of the Word is as it were in 
 the shade of night— 60. 
 
 Life. Evil of life and truth of faith can- 
 not possibly act as a one — 44 ; truth and 
 love do not make a one in a man unless he 
 is spiritual— 15 ; evil inwardly hates truth 
 — 45 ; in proportion as any one shuns false 
 witness of every kind as sin, in the same 
 proportion he loves the truth (chap, v.) — 
 87-91 ; in proportion as any one loves the 
 truth, in the same proportion he desires to 
 know it— 89 ; in proportion as any one 
 loves to do the truth, in the same propor- 
 tion he is sensible of the pleasantness of 
 its lights— ib. ; truth is what is meant by 
 the seed in the parable of the sower {Matt. 
 xiii. ; Mark iv. ; Luke viii.) — 90. 
 
 F. Faith is an internal acknowledg- 
 ment of truth (chap, i.) — 1-12 ; those who 
 are in spiritual affection of truth possess 
 an internal acknowledgment of truth — 4 ; 
 faith and truth are a one — 6 ; how one 
 may be able to have an internal acknowl- 
 edgment of truth — 12 ; the internal ac- 
 knowledgment of truth exists with none 
 but those who are in charity (chap, ii.)— 
 13-24 ; there are many who possess no in- 
 ternal acknowledgment of truth, and yet 
 have the faith of charity— 30 ; with a re- 
 generate person the knowledges of truth 
 become truths- 33 ; that the he-goat 
 (Dan. viii.) "cast down the truth to the 
 earth" signifies that it falsified the truths 
 of the Word— 67. 
 
 Q. The Divine wisdom is the Divine 
 truth— lY. ; the Lord is the Divine truth 
 — ib. 
 
 TRUTHS. See Truth. 
 
 &'. Heavenly truths were hidden from 
 the men of the Reformation (the reason) 
 —24; to him who is in genuine truths 
 will the spiritual sense of the Word be 
 henceforth imparted by the Lord- 26; 
 the reason set forth— ib. (2); the truths 
 of the sense of the letter of the Word not 
 naked truths, but appearances of truth— 
 
 40 ; they who are in Divine truths see Di- 
 vine truths in natural light while reading 
 the Word — 41 ; truths in ultimates repre- 
 sented by precious stones and diadems — 
 44 (4) ; the fight against evils and falsi- 
 ties must be waged by means of truths 
 from the sense of the letter of the Word 
 — 49 ; by truths is a man saved— ib. ; with 
 those who love truths because they are 
 truths, there exists enlightenment from 
 the Lord — 57 ; where there are truths 
 there resides no more of wisdom than 
 there is good of love together with it— 
 74; the power to see truths given after 
 death — who avail themselves of it — 93. 
 
 Life. In proportion as any one shuns 
 evils as sins, in the same proportion he 
 loves truths (chap, iv.)— 32-41; it is pos- 
 sible for one to love truths who does not 
 shun evils as sins, but he does not love 
 them because they are truths~Zb ; why a 
 man loves truths in the same proportion 
 that he is in good— 37 ; truths the means 
 through which the good of love comes 
 into existence — 39; no man has a grain 
 of truth more than he has of good— 52 ; 
 to deprive another of his truths of faith 
 is to steal in the spiritual sense— 80. 
 
 F. Spiritual truths can be compre- 
 hended just as well as natural ones— 3 ; 
 a. spiritual idea inflows into those who 
 are in the affection of truth and inwardly 
 tells them what things are trut?is--b ; 
 those represented by the goats have no 
 truths, shown by a colloquy between the 
 sheep and the goats— 70. 
 
 Q. All things of wisdom are truths- 
 TV. ; the comprehension of spiritual 
 truths in a natural way — V. See also Ap- 
 parent Truths and Genuine Truths. 
 
 TUMULT. 
 
 L. A day of tumult means the advent 
 of the Lord to Judgment— 5. 
 
 TWO. 
 
 S. In the Word two senses, the spirit- 
 ual and the celestial, lie hidden within 
 the sense of the letter— 80 ; the frequent 
 occurrence of two expressions because 
 of the marriage of each and everything 
 in the Word— 81 ; with every man there 
 are two faculties of life— 83. 
 
 Life. Man possesses two faculties ; 
 
88 
 
 INDEX OF WORDS 
 
 what they are— 43; why there are two 
 tables in the decalogue — 57 ; see also 62. 
 
 F. The faith of the present day teaches 
 that God the Father and God the Son are 
 two—^9 i. 
 
 TYPES. 
 
 Q. Before the incarnation enlighten- 
 ment was effected by means of types— 
 VI. 
 
 TYRE. 
 
 S. How the science of correspondences 
 came to be known and cultivated in 
 Tyr€-~21 ; " Tyre'* signifies the church in 
 respect to the knowledges of truth and 
 good— 97 (4) ; the ancients who still use 
 the ancient Word in heaven were partly 
 from Tyre— 102. 
 
 V. 
 
 S. In the third heaven they use the 
 vowel **u" (probably like the *' u" in 
 rule — oo) because it gives a full sound — 
 
 90(2). 
 
 ULCERS. 
 
 Life. Concupiscences of evil not re- 
 moved by the Lord compared to ulcers— 
 110. 
 
 ULTIMATE, ULTIMATES. 
 
 L. God became Man in ultiTnates — 36. 
 
 S. Everything Divine is in its fullness 
 in its ultimate degree — 6; every Divine 
 work perfect and complete in its ultimate 
 —28 ; the whole is in the ultimate — ib. ; 
 ultimate of truth signified by hair and 
 beard— 35 (2) ; how successive order be- 
 comes simultaneous order in the ultimate 
 —38 ; illustrated from the Word— ib. (2) ; 
 truths in ultimates signified by precious 
 stones and diadems — 44 (4) ; the Lord 
 came into the world to fulfill all things 
 of the Word, and thereby to become 
 Divine truth or the Word even in ulti- 
 mates (chap, xi.)— 98-100. 
 
 ULTIMATE SENSE. 
 
 S. In its ultimate sense the Word is 
 natural— 6 ; see also 31 ; the ultimate sense 
 of the Word is the Basis, the Containant, 
 and the Support of the two interior 
 senses — 32 ; in its vUimate sense theWord 
 
 is signified by the wall of the holy Jeru- 
 Balem-^6. See also External Sense, 
 Literal Sense, Natural Sense, and 
 Sense of the Letter. 
 
 UNCIRCUMCISED. 
 
 F. Why the Philistines were called 
 uncircumcised — 51. See also Circumcised. 
 
 UNDERSTANDING. 
 
 S. By the opening of the seals, etc. 
 {Rev. vi.), are described the successive 
 states of the church in respect to its un- 
 derstanding of the Word — 12 ; the church 
 is from the Word and is such as is its 
 understanding of the Word (chap, viii.) 
 —76-79 ; the Word is with a man accord- 
 ing to his understanding of it— 77 ; the 
 Lord is present with a man and con-^ 
 joined to him according to his under- 
 standing of the Word — 78 ; understanding 
 of the Word treated of in many of the 
 Prophets — 79; described by Ephralm — 
 ib. (2) (3) and (6) ; understanding one of 
 the faculties of man — the receptacle of 
 truth and the derivative wisdom— 83 ; va- 
 rious kinds of understanding of the Word 
 compared to a garden with a variety of 
 delicacies and delights — 96a ; that a gen- 
 uine understanding of the Word might 
 not perish the spiritual sense is revealed 
 —112 ; man's understanding subject to his 
 will — 115 ; merely teaches and shows the 
 way — ib. ; falsities in the understanding 
 from evils in the will— ib. ; man from 
 himself does not wish to understand any- 
 thing but that which comes from his 
 Own— ib. (2). 
 
 Life. Man's understanding can be up- 
 lifted into the light of heaven before his 
 will is uplifted into its heat— 15; it is 
 because of this that it is possible for a 
 man to be reformed and to become 
 spiritual — ib. ; from the love of good in 
 the will proceeds the love of truth in the 
 understanding, from this the perception 
 of truth, from this thought about truth, 
 and from all these its acknowledgment 
 which is faith— 36 ; how the will and un- 
 derstanding make one mind — 43 ; as to 
 his understanding man is able to be in 
 his spiritual mind and thus in heaven, 
 but not as to his will unless he shuna 
 evils as sins— 86 (2). 
 
INDEX OF WORDS 
 
 89 
 
 F. In reference to the understanding 
 a man may be uplifted into the light of 
 heaven (illustrated)— 3 ; the dogma that 
 the understanding must be made obedient 
 
 to faith discarded by the angels i ; the 
 
 progression of the things of the will 
 through the understanding— lb ; what 
 men may be made to believe if their 
 understanding is closed — 47; the temple 
 of such It one compared to a den or 
 cavern under ground — 18. 
 
 TJNDER-VESTURE. 
 
 L. The signification of casting lots 
 upon the Lord's under-vesture — 16 (6). 
 
 UNITION. 
 
 X. The unition of the Divine and the 
 Human was the glorification of the Lord 
 — 13; how the unition was effected — 29 
 (3) ; serially treated— 30-36 ; full unition 
 of Divine and Human eSected by the 
 cross— 34; His unition mth the Divine 
 was His state of glorification in this world 
 — 35 (3) ; the unition between the Divine 
 and the Human was reciprocal and 
 plenary— ib. (8). 
 
 UNIVERSALS. 
 
 Life. Divine good and Divine truth 
 are the two universals which proceed 
 from the Lord— 32. 
 
 F. The Christian faith in its universal 
 idea, or form, stated — 34 ; why the word 
 " universaT' is used in this connection — 
 35; what the universal of the Christian 
 faith on the part of man is — 36 ; the faith 
 of the present day in its universal idea or 
 form, stated— 38, 39. 
 
 UNKNOWN. 
 
 S. In the Word there is a spiritual 
 sense hitherto unknown (chap, ii.) — 4- 
 26 : especially considered — 20. 
 
 F. The faith of the present day is a 
 faith in the unlcnovm — 1. 
 
 UEIM. 
 
 S. The truths and goods of the sense 
 of the letter of the AVord are meant by 
 Vrim and Thummim — 44. 
 
 USE. 
 
 S. Enlightenment exists with those 
 who make truths of use for life — 57. 
 
 F. The wni to bring forth uses by 
 means of the understanding (illustrated 
 by comparison with the growth of a 
 tree) is constant through the whole pro- 
 gression of man's life— 16 ; use is one's 
 spiritual neighbor— 20 ; use defined, and 
 how the affection of it progresses into 
 manifest charity, described— 14 ; man's 
 business is his use, and his aSection for 
 it develops into a love ol use— 25 ; that 
 man should regard uses for the sake of 
 his life in heaven the reason for his in- 
 struction in the things of religion— 26. 
 
 VALLEYS. 
 
 S. Valleys signify the lowest things of 
 the church— 18 (3). 
 
 VEGETABLE KINGDOM. 
 
 S. As the subjects of the vegetable 
 kingdom draw each its proper nourish- 
 ment from nature, so does each class of 
 angels and men draw from the Word 
 according to its nature— 66. 
 
 VEIL, VEILS. 
 
 S. The veils of the Tabernacle repre- 
 sented the sense of the letter of the 
 Word — 46 ; also external things of heaven 
 and the church — ib. 
 
 Life. From childhood man learns to 
 veil over the kinds of murder hid in him 
 from birth — 68 ; like ", thick veil man's 
 affections for evils block up the interiors 
 of the natural mind unless he shun evils 
 as sins — 86 (4). 
 
 VENGEANCE. 
 
 L. The day of vengeance signifies the 
 advent of Jehovah— 14 (9) ; there is no 
 vengeance in the presence of the Divine 
 attributes— 18. 
 
 VERSE. 
 
 5. Each verse of the Word communi- 
 cates with some society of heaven — 113. 
 
 VESTURE. See Undek-Vestuke. 
 VICTORIES. 
 
 L. The Lord made His Human Divine 
 by means of continual victories in temp- 
 tations — 33. 
 
 F. It is a universal of faith that the 
 Lord removed hell from man by victories 
 over it^35. 
 
90 
 
 INDEX OF WORDS 
 
 VINE. 
 
 S. The vine signifies truth from the 
 good of love— 23 (2) ; the virie signifies 
 the spiritual good and truth o£ the 
 church— 18 (3). 
 
 VINEGAR. 
 L. What is meant by offering the Lord 
 
 vinegar to drink— 16 (6). 
 
 VIOLENCE. 
 
 S. In what way a man, if he has a 
 knowledge of correspondence, can do 
 violence to the spiritual sense of the 
 Word— 26 ; to pervert the Divine truths 
 that lie hidden in the Word inflicts vio- 
 lence upon it — 97. 
 
 VIRGIN. 
 
 L. The church could not have been 
 set up unless a Human had been bom of 
 a virgin— 2i)\ the Son of God is Jesiis 
 bom of the virgin — 21 ; see also 29 (2), 30, 
 and 59. 
 
 iS. Virgins signify those who are of 
 the church— 17 (3). 
 
 VISION. 
 
 X. What is meant by the prophets 
 being in vision (passages adduced) — 52. 
 
 VISITATION. 
 
 L. A day of visitation means the ad- 
 vent of the Lord to Judgment — 5. 
 
 VOICE. 
 
 S. " The jjoice of Jehovah" (Ps.xxix.) 
 means the Divine truth, or Word, in its 
 power— 18 (5). 
 
 VOWELS. 
 
 S. In the third heaven, the vowels in- 
 dicate a sound that_corresponds to the 
 affection— 90 (2) ; see A, E, I, 0, V, Eu, 
 andY. 
 
 WALL. 
 
 S. The waU of the New Jerusalem 
 (Rev. xxi.) signifies doctrine from the 
 literal sense of the Word— 10; wall sig- 
 nifies the Word in its ultimate or natural 
 sense — 36. 
 
 WAR, WARFARE. 
 
 L. A day of war represented the ad- 
 vent of the Lord to Judgment— 5 ; wars 
 
 of the Israelites represented the Lord's 
 combat with the hells— 14 (11). 
 
 S. The " Wars of Jehovah" (the name 
 of the historical parts of the ancient 
 Word) meant and described the Lord's 
 combats with the hells— 103. 
 
 Life. Warfare signifies the temptation 
 which the man of the church undergoes 
 from the devil and hell— 98. 
 
 F. War in heaven between Michael 
 and his angels, and the dragon {Sev. 
 xii.) signifies battling between those in 
 faith separate from charity, and those 
 who are in the faith of charity— 59 ; all 
 the wars described in the Word involve 
 and signify spiritual wars — 50. 
 
 WARS OF JEHOVAH. 
 
 5. Wars of Jehovah was the name of 
 the historical parts of an ancient Word 
 —103. 
 
 WASTE. 
 
 S. Waste is predicated of good, and in 
 the opposite sense of evil— 84. 
 
 F. That Jehovah " shall lay was(e the 
 Philistines" {Jer. xlvii.) signifies the de- 
 struction of such — 53. 
 
 WATER, WATERS. 
 
 S. The waters {Ps. xxix.) mean the 
 truths of the Word— 18 (5). 
 
 Life. The need which good has of 
 truth, compared to the relation of food 
 and water — 40. 
 
 F. The "waters that rise up out of the 
 north" iJer. xlvii. 1) are falsities from 
 hell— 53. 
 
 WEDDING. 
 
 S. The " wedding' ' ( Matt. xxv. ) means 
 the marriage of the Lord with heaven 
 and the church by means of the good of 
 love and faith— 17 (2). 
 
 WEST. 
 
 F. The "west" {Dan. viii. 4) signifies 
 the evil of the natural man — 67. 
 
 WHITE HORSE. 
 
 5. The spiritual meaning of John's 
 vision of the White Horse {Rev. xix. Il- 
 ls) set forth— 9. 
 
INDEX OF WOBDS 
 
 91 
 
 WHOREDOM. See also Adultery. 
 
 S. MTioredom signifies the falsification 
 of the understanding oj the Word— 79 
 (6) ; also (7). 
 
 Life. If a man abstains from wJiore- 
 dom from outer reasons (enumerated) 
 only, he is still an adulterer— 111. 
 
 WIFE. 
 
 L. The church is a bride when she 
 desires to receive the Lord, and a, wife 
 when she does receive Him— 63. 
 
 S. A chaste wife (in a memorable rela- 
 tion) signified the conjunction of good 
 and truth— 26 (5). 
 
 Life. Faith in the understanding 
 which has in it good from the will, is 
 like a lovely wife — 16. 
 
 WILDERNESS. 
 
 L. The Lord's temptations from child- 
 hood summarily described by His temp- 
 tations in the wilderness — 12. 
 
 S. The "wilderness" and the "wilder- 
 ness of Kadesh" (Ps. xsix.) mean the 
 church in which there is not anything 
 true and good— 18 (6). 
 
 F. The woman fled into the wUdemess 
 signifies the church among a few— 59. 
 
 WILL. 
 
 S. Two faculties in man, vHU and un- 
 derstanding ; will the receptacle of good 
 and the derivative love — 83 ; the under- 
 standing is subject to the will and not 
 the win to the understanding— 115 ; see 
 also 116. 
 
 Life. The will of a man not spiritual 
 cannot be uplifted into the heat of 
 heaven as his understanding can into 
 its light — 15 ; from good which is of the 
 will comes faith which is of the under- 
 standing (the progression) — 36 ; will and 
 understanding the two faculties of the 
 mind— everything in the universe has 
 reference to these two— 43; utmost im- 
 portance to know how the vriU and the 
 understanding make one mind — ib. ; the 
 will leads the understanding and makes 
 it act as a one with itself — 44 ; man is not 
 in heaven unless he is there as to his 
 will, in spite of the fact that he is there 
 in understanding — 86 (2). 
 
 F. The wHl brings forth nothing from 
 itself apart from the understanding— 15 ; 
 the endeavor in man to bring forth the 
 means, is from his will in his understand- 
 ing— 16. 
 
 WINE. 
 
 L. " Blood" or " wine" {John vi. 53) is 
 the good of faith from the Word, and 
 thus from the Lord— 27. 
 
 Life. The relation of good and truth 
 compared to that of bread and mne — 40. 
 
 WISDOM. 
 
 L. The Lord is Divine wisdom itself— 
 1 ; all things created from Divine love by 
 means of Divine wisdom — ib. ; Divine 
 vdsdom is ' ' light' '— ib. ; spirit in the Word 
 signifies the Divine wisdom from the Lord 
 — 51 ; the vfisdom and life of all the 
 angels are founded on the acknowledg- 
 ment and confession of one God and that 
 He is a Man— 55 (3) ; angels have all 
 their wisdom from the Word — 2 ; by 
 "spirit" is meant the life of wisdom — 
 48. 
 
 S. From the Lord proceed two things. 
 Divine love and Divine wisdom — 3; an- 
 gelic wisdom in the heavens is derived 
 from the Word (chap, vii.)— 70-75; the 
 wise understand the Word in the heavens 
 in wisdom, and the simple in simplicity 
 —72 ; angels acknowledge that their wis- 
 dom is through the Word— 73 ; Divine wis- 
 dom the light of heaven— ib. ; the wisdom 
 of celestial angels surpasses that of the 
 spiritual as does that of the spiritual the 
 wisdom of men — 74 ; the nature of the 
 wisdom that lies hidden in the Word — 
 75. 
 
 Life. The angels of all the heavens 
 are in wisdom in proportion to the degree 
 in which the good in them makes a one 
 with truth — 32; no one conies into wis- 
 dom excepting the one who loves truth— 
 89. 
 
 J^. In the second state of regeneration, 
 man grows in vnsdom every day — 31 ; the 
 wisdom of the angels consists solely In 
 this, that they see and comprehend every- 
 thing they think about — 4. 
 
 Q. The Lord from eternity is Divine 
 love and wisdom — II, ; all things were 
 made through the Divine wisdom — IV. 
 
92 
 
 INDEX OF WOEDS 
 
 WISE. 
 
 S. Being wise consists in seeing 
 wliether a thing is true before it is con- 
 firmed, and not in confirming wliatever 
 one pleases— 91. 
 
 Life. A man is not ime who does not 
 shun evils as sins — 23 ; see 27 ; for con- 
 firmatory passages from the Word, see 
 30. 
 
 WITNESS. 
 
 S. The internal sense of the Word can 
 bear witness to its Divinity and Holiness 
 — i ; the commandment against false 
 witness as understood by a spiritual and 
 a celestial angel— 67 (5). 
 
 WOMAN. 
 
 L. Why the Lord did not call His 
 mother. Mother, but Woman — 35 (4). 
 
 S. That the locusts (Kev. ix.) "had 
 hair as the hair of women" signified 
 that they appeared to themselves as if 
 they were in the affection of truth— 
 
 13 (2). 
 
 F. Spiritual signification of the woman 
 described in Rev. xii.— 69. 
 
 WOOD. 
 
 Life. A natural moral man, if he is 
 in goods, appears before the angels in 
 heaven like an image of wood— 109. 
 
 WORD. 
 
 L. The Word is Divine truth itself 
 from vrhich angels have all their wis- 
 dom — 2 ; is among the angels in the 
 heavens — ib. ; is also the Divine pro- 
 ceeding— ib. ; all things of the Word 
 written concerning the Lord— ib. ; con- 
 tains not only a natural but a spiritual 
 sense — ib. ; why it is said that the Word 
 was made flesh— ib. ; what it means when 
 it is said that the Lord fulfilled all things 
 of the Word— 11; that the Word has 
 been written solely about the Lord is 
 its only source of holiness — 7 ; see also 
 
 14 (11) ; Jews were suffered to treat the 
 Lord as they had treated the Word— lb 
 (2) ; was represented by the prophets^ 
 ib. (8) ; all the Word is from the Lord 
 and is concerning Him (chap, viii.)— 37- 
 44 ; was spoken by the Lord through the 
 
 prophets— 52; usual in Word to name 
 two Divines and sometimes three, when 
 yet there is only one (explanation) — 46 
 (5) ; it is not said in the Prophets that 
 the Word was spoken from the Holy 
 Spirit, but from Jehovah (the reason, 
 references given in Jeremiah) — 53, 54; is 
 of such a nature in its letter that things 
 which form a one are distinguished from 
 each other as if they did not form a one 
 —hence doctrine of a Trinity of Persons 
 (illustrated)— 55 ; that the Lord fulfilled 
 all things of the Law means that He ful- 
 filled all things of the Word—&; the 
 Lord in respect to the Word is called 
 the Son of man— 22-28 ; see 50 ; as the 
 Word He suffered, judges, came into the 
 world, redeems, saves, reforms, and re- 
 generates— ib. ; " a word against the Son 
 of man" is something said against the 
 Word by wrongly interpreting its mean- 
 ing — 50e. 
 
 S, In the spiritual world all who de- 
 spise the Word, and falsify its sense of 
 the letter, appear bald— 35 (4) ; why the 
 W&rd in the celestial kingdom is written 
 differently from that in the spiritual 
 kingdom— 74; the Holy Scripture or 
 Word is Divine truth itself (chap, i.) — 
 1-4 ; spoken through Moses and the 
 prophets by Jehovah Himself — 2 ; and in 
 the Gospels by the Lord (who is Je- 
 hovah)— ib. ; hence called a " fountain," 
 a "river," the "Sanctuary," and the 
 " Tabernacle"— ib. (4); its style such 
 that there is holiness in every sentence 
 —3 ; why the Word conjoins man with 
 the Lord and opens heaven — ib. ; its in- 
 ternal sense revealed (to Swedenborg) 
 by the Lord — 4 ; in the Word there is a 
 spiritual sense hitherto unknown (chap, 
 ii.) — 4-26 ; it is the spiritual sense which 
 renders the Word spiritual — 5 : the na- 
 ture of the Word does not appear in the 
 sense of the letter — 6 ; because it is 
 spiritual and celestial it is written ex- 
 clusively by correspondences — 8; see 20 
 (3) ; the spiritual sense is in all things 
 of the Word and in every single par- 
 ticular of it — 9 ; the successive states of 
 the church in respect to its understand- 
 ing of the Word, signified by the vision of 
 horses in Rev. vi.— 12 ; the Word divinely 
 inspired and holy from its spiritual sense 
 
INDEX OF WOEDS 
 
 93 
 
 —18 ; there is a still more interior sense 
 of the Word called celestial— 19 ; why 
 the spiritual sense of the Word now dis- 
 closed — 25 ; to whom the spiritual sense 
 of the Word will be henceforth imparted 
 — 26 ; the sense of the letter of the Word is 
 the Basis, the Containant, and the Sup- 
 port of its spiritual and celestial senses 
 (chap, iii.)— 27-36 ; what the TFord would 
 be without the sense of the letter (various 
 comparisons) — 33 ; in the sense of the 
 letter of the Word Divine truth is in its 
 fullness, in its holiness, and in its power 
 (chap, iv.) — 37-49 ; the very Word itself 
 Is in the sense of its letter — 39 ; the letter 
 of the Word represented by foundations 
 of the wall of the New Jerusalem— 43 ; 
 by the Urim and Thummim — 44 ; by the 
 precious stones in the garden of Eden 
 described by Ezekiel (xxviii.)— 45 ; by the 
 curtain and veils of the Tabernacle — 
 46 ; by the external things of the Temple 
 at Jerusalem — 47 ; the Word in its glory 
 was represented by the Lord when He 
 was transfigured — 48 ; from the sense of 
 the letter of the Word is to be drawn the 
 doctrine of the church (chap, v.) — 50- 
 61; the Wcfd cannot be understood 
 without doctrine — 51 ; illustrated by ex- 
 amples — ib. (2) to (9) ; those who read 
 the Word without doctrine are in ob- 
 scurity — 52 ; doctrine must be drawn 
 from the sense of the letter of the Word 
 —53; by means of doctrine the Word 
 becomes intelligible and shines with 
 light — 54 ; doctrine cannot be procured 
 by means of the spiritual sense of the 
 Word — 56 ; no enlightenment in the 
 Word for those who do not love truths 
 because they are truths, and make use 
 of them for life — 57; why the Word 
 shines and is translucent with such as 
 love truths because they are truths — 58 ; 
 the state of those who have studied the 
 Word to confirm the tenets of their faith, 
 but not for life— 61, and ib. (2) ; con- 
 junction with the Lord and association 
 with the angels by means of the sense 
 of the letter of the Word (chap, vi.)— 
 62-69 ; the reason of this conjunction— 
 62, 63 ; the spiritual angels are in the 
 spiritual sense of the Word, and the 
 celestial in the celestial— 64 ; spiritual 
 and celestial senses of the Word simul- 
 
 taneously in the natural— 65 ; how they 
 are evolved from the natural— ib. ; illus- 
 trations of this — 66, 67 ; the Word is in all 
 the heavens and is the source of angelic 
 wisdom (chap, vii.)— 70-75; the Word 
 in heaven written in a spiritual style — 
 71 ; so written (in the heavens) that 
 the simple understand it in simplicity 
 and the wise in wisdom— 72 ; the angels 
 acknowledge that all their understand- 
 ing is through the TFord— 73; flaming 
 and bright light in the sanctuary where 
 the Word is kept— ib. ; in the Word that 
 is in this world, all angeUo wisdom, 
 which is unutterable, lies hidden — 75 ; 
 the church is from the Word, and is such 
 as is its understanding of the Word 
 (chap, vlii.)— 76-79; the Word is the 
 Word according to the understanding of 
 it in a man— 77 ; through the Word the 
 Lord is present with a man and con- 
 joined with him— 78 ; there is no church 
 except where the Word is rightly under- 
 stood— 79 ; falsification of the understand- 
 ing of the Word meant by whoredom — 
 ib. (6) ; the Prophet Hosea from first to 
 last treats of the falsification of the Word 
 — ib. (7) ; such as is the understanding 
 of the Word in the church such is the 
 church— ib. (8) ; in each and everything 
 of the Word there is a marriage (chap, 
 ix.)— 80-90; hence the frequent appear- 
 ance in it of two expressions that appear 
 like repetitions of the same thing — 81 ; 
 illustration of such apparent repetitions 
 — 84-88 ; the Divinity and holiness of the 
 Word illustrated by a story of a piece of 
 paper sent down from heaven — 90 ; why 
 it is hurtful to confirm the apparent 
 truths of the Word — 96 ; the Word com- 
 pared to a garden — 96a ; the literal sense 
 of the Word a guard to its genuine truths 
 — 97 ; the Lord came into the world to 
 fulfill all things of the Word (chap. xi. ) 
 —98-100; how the Lord is the Word— 
 100 ; before the Word which is now in 
 the world there was a Word which is 
 lost (chap, xii.)— 101-103; the Word 
 among the ancients written entirely by 
 correspondences, described ; and why it 
 was lost and another given in its place 
 stated— 102; reference to this ancient 
 Word in Moses — 103 ; and in other parts 
 of the TFord— ib. (3) ; the people outside 
 
 26 
 
94 
 
 INDEX OF WOliDS 
 
 of the church who are not in possession 
 of the Word have light by its means 
 (chap, xiii.)— 104-113; the greatest light 
 in the spiritual world is among the 
 Christians who possess the Word — 106 ; 
 communication with the universal 
 heaven effected by means of the Word — 
 108 ; the Word in the church of the Re- 
 formed enlightens all nations — 110 ; pro- 
 vided by the Lord that there should 
 always be a church on eari;h where the 
 Word is read— ib. ; why the Lord came 
 when the Word had been fully falsified 
 and adulterated — 111 ; why the Lord re- 
 veals the spiritual sense of the Word at 
 the present time — 112 ; experimental evi- 
 dence that by means of the Word man 
 has communication with heaven— 113 ; 
 unless there were a Word no one would 
 have knowledge of a God, of heaven and 
 hell, of a life after death, and still less of 
 the Lord (chap, xiv.)— 114-118; the reli- 
 gion of the most ancient times came 
 from an ancient Word— 117 ; the Moham- 
 medan religion was taken from the Word 
 of both Testaments — ib. ; the insanity to 
 which those come who ascribe all things 
 to their own intelligence and little or 
 nothing to the Word — 118. 
 
 Life. To profane the Word is spiritual 
 adultery in the highest sense — 74 ; to 
 blaspheme the Word is to bear false wit- 
 ness in the highest sense — 87 ; the laws 
 of the decalogue were the first-fruits of 
 the Word—M. 
 
 Q. The Lord is the Word—l. ; the 
 Word mentioned In John i. is the Divine 
 love and the Divine wisdom together — 
 IV.; "Holy" in'the TTord is predicated 
 solely of Divine truth — V. 
 
 WOKK, WORKS. 
 
 S. In every Divine work there is a 
 first, a middle, and a last (or ultimate) — 
 27 ; every Divine work is complete in its 
 ultimate — 28 ; in every Divine work, good 
 is conjoined with truth, and truth with 
 good— 81. 
 
 Life. Unless a man shuns evils nothing 
 of his works is good — 30 ; every work of a 
 man partakes of the evil or the good that 
 is within him — 72 ; man must render an 
 account of his works because he has 
 ability to do good works from the Lord — 
 
 105 ; works are what make a man of the 
 church, taught by the Lord in parables 
 —2. 
 
 WORKHOUSE. 
 
 F. Those who are in evils are either 
 in hells confined in workhouses that are 
 windowlesa, or else in deserts— 63 (2). 
 
 WORKMAN. 
 
 Life. How a workman practises charity 
 —72. 
 
 WORLD. 
 
 L. Why the Lord came into the world 
 —3 ; also chap. iii. 12-14 ; the world in 
 John xii. 31, xvi. 11, 33, means hell- 13 ; 
 what is meant by the term "spiritual 
 world," and what by "natural world"— 
 62. See also Spiritual World and 
 Natural World. 
 
 S. The natural world an essential basis 
 for the heavens — 34 ; a successive and a 
 simultaneous order in this world— 'SS ; in 
 the natural world and in the spiritual 
 world simultaneous order is formed from 
 successive — ib. (2) ; in the Word in this 
 world all angelic wisdom lies hidden 
 —75 ; why the Lord came into the world 
 (chap, xi.)— 98-100. 
 
 Life. So long as a man is in this world 
 he is midway between hell and heaven — 
 19 ; referred to in 69 ; the natural mind 
 is the mind of man's world — 86 ; a man 
 described who thinks that evils are allow- 
 able before God but not before the world 
 —63; hence such a man refrains from 
 doing them merely for the world's sake 
 — ib. (2) ; if any one shuns evils for any 
 other reason than because they are sins, 
 he merely prevents them from appear- 
 ing before the world (chap, xiv.)— 108- 
 114. 
 
 WORLD OF SPIRITS. 
 
 F. An intenuediate place between 
 heaven and hell called world of spirits— 
 63 (3). 
 
 WORSHIP. 
 
 L. Why Jerusalem signifies the church 
 in respect to worship — 64. 
 
 S. Worship by means of sacrifices 
 known before the time of Moses— 101 ; 
 
INDEX OF WORDS 
 
 95 
 
 a doctrine of worship hatched solely 
 from rational light will be that self is 
 to be worshiped— 116 ; the gifts of gold, 
 and frankincense, and myrrh {Matt, ii.) 
 signified celestial, spiritual, and natural 
 good, from which three is all worship — 
 23 (8). 
 
 Life. Unless a man shuns evils, noth- 
 ing of his worship is good— 30. 
 
 WRATH. 
 
 L. A day or time of wrath means the 
 advent of the Lord to Judgment— 5. 
 
 S. In the third heaven they utter the 
 vowel "y" instead of "i" (see footnote 
 to reference)— 90(2). 
 
 ZEBAOTH. 
 
 L. Jehovah Zebaoth means Jehovah 
 of the armies of war — 14 (9) . 
 
 ZION. 
 
 S. Where in our Word we have Zion, 
 in the Word of the angels they have the 
 church in respect to the Word— 71. 
 
 THE END 
 
DESCRIPTIVE. 
 
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