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 Swedenborg, Emanuel, 1688 
 
 1772. 
 New Jerusalem tracts 
 

 %EW JERUSALEM TRACTS 
 
 JVo. 1. 
 
 From die '■'• Tnie Christian Religion, containing the Unycersal Tlieology of the 
 New Churdi, which teas foretold by the Lord in Danie^, chap. vii. 13, 14 5 andin 
 tlie Apocalypse, chap. XXI. 1,23" a work oi EmanueV^ioedenborg, in 2 vols. 8vo. 
 
 THE DECALOGUE EXPLAINED, 
 
 AS TO ITS EXTERNAL AND INTERNAL SENSE. 
 
 There is no nation throughout the whole world so igno- 
 rant, as not to know that murder, adultery, theft, and the 
 bearing false witness, are evils; and further, that unless 
 there were laws for the prevention of those evils, no king- 
 dom, commonwealth, nor any established order of society, 
 could possibly subsist. Who, therefore, can suppose that the 
 people of Israel were so particularly stupid, as not to know 
 that they were evils 1 And how surprising, therefore, must 
 it appear, that those laws, so universally known throughout 
 the world, should be promulgated, in so miraculous a man- 
 ner, from Mount Sinai, by Jehovah Himself! But understand 
 now the reason of this ; those laws were promulgated in so 
 miraculous a manner, as a token that they are not only civil 
 and moral laws, but likewise divine laws, and that to act 
 contrary to them is not only a commission of evil against a 
 man's neighbour, that is, against his fellow-citizens and so- 
 ciety, but likewise a sin against God ; wherefore those laws, 
 in consequence of their promulgation from Mount Sinai by 
 Jehovah, were also made laws of religious obligation ; for it 
 is evident, that whatsoever Jehovah prescribes is designed 
 by Him to be made a principle of religion, and thus to be 
 observed with a view to salvation. But previous to an ex- 
 planation of the commandments, it will be expedient to 
 premise something concerning their sanctity, in order to show 
 that the duties they include are of religious obligation. 
 
 ( 
 
 i 
 
 .A-n-^ 
 

 That the Decalogue, in the Israelitish Church, 
 was the very essence of holiness. 
 
 The commandments of the decalogue, because they were 
 the first-fruits of the Word, and consequently the first-fruits 
 of the church which was to be established amongst the peo- 
 ple of Israel, and because they contained, in a short sum- 
 mary, the whole of religion, by which the conjunction of 
 God with man, and of man with God, is effected, were so 
 holy, that nothing could be holier. Their supreme holiness 
 is evident from the following circumstances : that Jehovah 
 the Lord Himself came down upon Mount Sinai in fire, and 
 attended with angels, and thence promulgated them by word 
 of mouth, and that bounds were set about the mount, lest 
 any one should approach and die ; that neither the priests 
 nor elders approached, but Moses alone ; that the command- 
 ments were written with the finger of God on two tables 
 of stone ; that the face of Moses shone, when he carried 
 down the two tables the second time ; that the tables were 
 afterwards deposited in the ark, and the ark in the inmost 
 part of the tabernacle, and the propitiatory or mercy-seat 
 over it, and the cherubs of gold over the mercy-seat ; that 
 the inmost of the tabernacle, where the ark was kept, was 
 called the holy of holies ; that without the vail, within which 
 the ark was placed, there were many things deposited, 
 which represented the holy things of heaven and the church, 
 such as the table overlaid with gold, on which was the 
 show-bread, the golden altar, on which the incense was 
 burnt, and the golden candlestick with seven lamps, and 
 also the curtains round about, made of fine linen, purple 
 and scarlet : the holiness of the whole of this tabernacle 
 was derived solely from the law which was in the ark. By 
 reason of the holiness of the tabernacle, derived from the 
 law in the ark, all the people of Israel were commanded to 
 encamp about it in order, according to their tribes, and to 
 march in order after it ; and at those times a cloud was 
 over it in the day-time, and a fire in the night. By reason 
 of the holiness of that law, and the presence of Jehovah in 
 it, Jehovah conversed with Moses from over the propitiatory 
 or mercy-seat, between the cherubs; and the ark which 
 stood there was itself called Jehovah ; and Aaron was not 
 permitted to enter within the vail, except with sacrifices 
 and incense, lest he should die. By reason of the presence 
 of Jehovah in that law, and about it, miracles were also 
 wrought by the ark, wherein the law was deposited : thus 
 
the waters of Jordan were divided, and, whilst the ark rested 
 in the midst thereof, the people passed over on dry ground ; 
 the walls of Jericho fell down in consequence of the ark's 
 being carried round about it ; Dagon, the god of the Philis- 
 tines, fell on his face before it, and was afterwards found 
 lying without head, and with the palms of his hands on the 
 threshold of the house ; the Bethshemites, to the number of 
 several thousands, were smitten by reason of it ; Uzzah died 
 in consequence of touching it. It is further to be noted, 
 that the same ark was introduced by David into Zion, with 
 sacrifices and rejoicings ; and afterwards by Solomon into 
 the temple at Jerusalem, where it constituted the most sacred 
 part of the temple ; not to mention other circumstances, 
 which, together with these, are convincing proofs, that the 
 decalogue was the very essence of holiness in the Israelitish 
 church. 
 
 The facts above-mentioned, concerning the promulgation, 
 sanctity, and power of the law, are recorded in these places 
 in the Word : " That Jehovah descended in Jire on Mount 
 Sinai, and that then the mountain smoked and shook, and that 
 there were thunders, lightnings, thick clouds, and the voice of 
 a trumpet,^'' Exod. xix. 16 to 18, Deut. iv. 11, chap. v. 19 to 
 23 : " Thcd the people, before the descent of Jehovah, prepar- 
 ed and sanctified themselves three days,''^ Exod. xix. 10, 11, 
 15 : " That bounds were set about the mount, lest any of the 
 people should approach and die, and that not even the priests 
 were permitted to approach, but Moses only,'''' Exod. xix. 1*2, 
 13, 20 to 23, chap. xxiv. 1, 2 : " Thcd the law was promul- 
 gated from mount Sinai,^'' Exod. xx. 2 to 14, Deut. v. 6 to 
 18 : " Thcd the law was written on two tables of stone, and 
 with the finger of God,^'' Exod. xxxi. 18, chap, xxxii, 15, 16j 
 Deut. ix. 10 : " That Moseses face did so shine, when he 
 brought the two tables down from the mount the second time, 
 that he covered his face with a vcdl, whilst he talked with the 
 people,'''' Exod. xxiv. 29 to 35 : " That the tables were laid 
 up in the ark,^'' Exod. xxv. 16, chap. xl. 20, Deut. x. 5, 
 1 Kings viii. 9 : " That the propitiatory or mercy-seat 2vas put 
 over the ark, and that the cherubs of gold were placed over 
 the mercy-seat,'''' Exod. xxv. 17 to 21 : " That the ark, with the 
 mercy-scat and the cherubs, teas put into the tabernacle, and con- 
 stituted the first and thus the inmost part thereof; and that the 
 \able overlaid with gold, on lohich was the show-bread, the golden 
 altar of incense, and the golden candlestick, with its golden 
 lamps, constituted the outer part of the tabernacle ; and that the 
 
ten curtains ofjine linen, purple and scarlet, constituted its out" 
 trmost part^"" Exod. xxv. 1 to the end, chap. xxvi. 1 to tl^e 
 end, chap. xl. 17 to 28 : " That the place where the ark ivas, 
 was ccdlcdthe holy of holies,'^ Exod. xxvi. 33 : " That the whole 
 body of the people of Israel encamped round about the taber- 
 nacle in order, according to their tribes, and inarched in order 
 after it,^^ Numb. ii. 1 to the end : " That then there teas a 
 cloud on the tabeimacle by day, and f re by night,'''' Exod. xl. 
 38, Numb. ix. 15, IG to the end, chap. xiv. 14, Deut. i. 33 : 
 " That Jchovcdi talked ivith Moses above the a?'k, between the 
 cherubs,'' Exod. xxv. 22, Numb. vii. 89 : " That the ark, by 
 reason of the law which it contained, icas called Jehovah; 
 for Moses said, ichen the ark set fonvard. Rise up, Jehovah, 
 and whe?i it rested. Return, Jehovah," Numb. x. 35, 36, 
 Psahn cxxxii. 7, 8 : " That, by reason of the holiness of the 
 law, it was not lawful for Aaron to enter within the vail, ex- 
 cept tvith sacrifces and incense,''' Levit. xvi. 2 to 14 : " That, 
 by virtue of the presence of the Lord''s power in the Icav, which 
 was in the ark, the loaters of Jordan were divided, and, ichilst 
 it rested in the middle, the people passed over on dry ground,'''' 
 Josh. iii. 1 to 17, chap. iv. 5 to 20 : " That, on carrying the 
 ark round about the walls of Jericho, they fell doivn,"" Josh, 
 vi. 1 to 20 : " That Dagon, the gocl of the Philistines, fell 
 to the ground before the ark, and afterwards lay on the 
 threshold, with his head separated from his body, and the 
 palms of his hands cut off,''' 1 Sam. v. " Thcd the Bethshe- 
 mites, on account of the ark, were smitten, to the number of 
 many thousands," 1 Sam. v, and vi. " That Uzzcdi, because 
 he touched the cwk, died," 2 Sam. vi. 7 : '^ That the ark teas 
 introduced into Zion, by David, with sacrifices and rejoic- 
 ifigs," 2 Sam. vi. 1 to 19 : " That it teas introduced also by 
 Solomon into the temple at Jerusalem, where it constituted the 
 most sacred part of the temple," 1 Kings vi. 19, chap. viii. 3 
 to 9. 
 
 The conjunction of the Lord with man, and of man with 
 the Lord, being effected by means of that law, it is there- 
 fore called THE COVENANT, and the testimony; the cove- 
 nant, because it conjoins, and the testimony, because it 
 confirms the articles of the covenant ; for a covenant, in 
 the Word, signifies conjunction, and testimony the confirm- 
 ation and witnessing of its articles. For this reason, there 
 were two tables, one for God, and the other for man. Con- 
 junction is effected by the Lord, but only at that time when 
 man performs what is written in his table ; for the Lord 
 
is continually present, and desires to enter, but it is man's 
 part, by virtue of the freedom which he has from the Lord, 
 to open the door ; for the Lord saith, " Behold I stand at 
 the door, and knock; if any man hear my voice, and open the 
 door, I ivill come in to him, and snp with him, and he with 
 me,''"' Rev. iii. 20. That the tables of stone, on which the 
 law was written, were called the tables of the covenant ; 
 and that the ark was from them called the ark of the 
 covenant, and the law itself, the covenant, may be seen. 
 Numb. X. 33, Deut. iv. 13, 23, chap. v. 2, 3, chap. ix. 9, 
 Josh. iii. 2, 1 Kings viii. 19, 21, Rev. xi. 19; and in 
 other places. And as covenant signifies conjunction, it is 
 therefore said of the Lord, " That He shcdl be for a cove- 
 nant to the people,'''' Isaiah xlii. 6, chap. xlix. 9 ; and He is 
 called " the angel of the covenant," Malachi iii. 1 ; and 
 His blood, " the blood of the covenant," Matt. xxvi. 28, 
 Zech. ix. 11, Exod. xxiv. 4 to 10 ; and therefore the Word 
 is called the Old Covenant, and the New Covenant ; 
 for covenants are entered into for the sake of love, friend- 
 ship, consociation, and conjunction. 
 
 The cause why the law was so full of holiness and 
 power, was, because it contained the sum and substance of 
 all religion ; for it was written on two tables, one of which 
 contained the sum and substance of all duties relating to 
 God, and the other the sum and substance of all duties 
 relating to man ; wherefore the commandments of that law 
 are called the ten w^ords, Exod. xxxiv. 28, Deut. iv. 13, 
 chap. ix. 4 ; they are so called, because ten signifies all, and* 
 words signify truths ; for it is evident there were more than 
 ten words. That ten signifies all, and that tenths, or tithes, 
 were appointed by reason of that signification, may be seen 
 in the Apocalypse Revealed, n. 101 ; and that that law 
 contains the sum and substance of all things in religion, 
 will be seen in the following pages. 
 
 That the Decalogue, in its literal Sense, con- 
 tains GENERAL PrECEPTS OF DoCTRINE AND OF LiFE ; 
 BUT IN ITS SPIRITUAL AND CELESTIAL SeNSE, ALL PrE- 
 CEPTS UNIVERSALLY. 
 
 It is well known, that, in the Word, the decalogue is 
 called THE LAW by way of eminence, because it contains all 
 things relating to doctrine and life ; for it not only contains 
 the sum and substance of whatever regards God, but 
 likewise the sum and substance of whatever regards man ; 
 that law was therefore written on two tables, one of which 
 
 1* 
 
6 
 
 treats of God, and the other of man. It is also known, 
 that all things belonging to doctrine and life have relation 
 to love to God, and love towards our neighbour ; and all 
 things belonging to these loves are contained in the deca- 
 logue. That the whole Word teaches nothing else, is plain 
 from these words of the Lord : " Jesus said, Thou sJialt love 
 the Lord thy God with all thy heart, and with all thy soid, 
 and with all thy mind, and thy neighbour as thyself; on these 
 two commandments hang all the laiv and the prophets,^'' Matt. 
 xxii. 35 to 40 : the law and the prophets signify the whole 
 Word. And, in another place : " A certain lawyer, tempting 
 Jesus, said. Master, what shcdl I do, that I may inherit eter- 
 nal life ? And Jesus said unto him, WJiat is written in the 
 law 1 how readest thou 1 And he, ansicering, said. Thou shcdt 
 love the Lord thy God with all thy heart, and with all thy 
 soul, and ivith all thy strength, and with all thy mind, and 
 thy neighbour as thyself. And Jesus said. This do, and 
 THOU SHALT LIVE," Luko X. 25 to 28. Now, since love to 
 God, and love towards our neighbour, are the all of the 
 Word, and the decalogue contains, in its first table, a 
 summary of all things relating to love to God, and, in the 
 second, a summary of all things relating to love towards our 
 neighbour, it follows of consequence, that it contains all 
 things that relate to doctrine and life. It is plain, from 
 looking at the two tables, that they are so conjoined, that 
 God, from His table, regards man, and that man, from his, 
 regards God in return, and consequently that the regard is 
 reciprocal, and of such a nature, that God, on his part, 
 never ceases to regard man, and to operate whatever may 
 concern his salvation ; and in case man receives and performs 
 the duties contained in his table, a reciprocal conjunction 
 is effected, and the words which the Lord spake to the law- 
 yer are fulfilled, This do, and thou shall live. 
 
 In the Word there is frequent mention made of the law, 
 and it may be expedient to show what is meant by it in its 
 confined sense, what in a more extensive sense, and what 
 in a sense most extensive. In a confined sense, the deca- 
 logue is meant by the law ; in a more extensive sense, it is 
 used to mean the statutes given by Moses to the children 
 of Israel ; and in a sense most extensive, it means the whole 
 Word. That by the law, in a confined sense, the 
 
 DECALOGUE IS MEANT, is WCll kuOWn ,* but THAT, IN A MORE 
 extensive SENSE, THE STATUTES GIVEN BY MoSES TO THE 
 CHILDREN OF IsRAEL, ARE MEANT BY THE LAW, is evident 
 
from the particular statutes in Leviticus being so called ; as 
 for instance : " This is the laio of the trespass-offering,''* 
 Levit. vii. 1 : " This is the law of the sacrifice of peace-offer- 
 ings,''^ Levit. vii. 11 : *' This is the law of the meat-offering''' 
 Levit. vi. 7, &lq,. *' This is the law of the burnt-offering, of 
 the meat-offering, of the sin-offering, and of the trespass-offer- 
 ing, and of the consecrations ,^'' Levit. vii. 37 : " This is the 
 law of the beasts and of the fotvls,''^ Levit. xi. 46: " This is 
 the law for her that hath borne a son or a daughter ,'"' Levit. xii. 
 7: " This is the laiv of the leprosy ,'' Levit. xiii. 59 ; chap. xiv. 
 2, 32, 54, 57 : " This is the km of him that hath an issue," 
 Levit. XV. 33 : " This is the law of jealousy,'''' Numb. v. 29 : 
 " This is the law of the Nazarite,'' Numb. vi. 13, 21 : " This 
 is the law when a man dieth in a tent,''"' Numb. xix. 14 : 
 " Tliis is the law concerning a red heifer,'''' Numb. xix. 2 : 
 " The lata for a king,'' Deut. xvii. 15 to 19. Nay, the 
 whole book of Moses is called the law, Deut. xxxi. 9, 11, 
 12, 26 ; as also in the New Testament, Luke ii. 22, chap, 
 xxiv. 44, John i. 45, chap. vii. 23, chap. viii. 5; and in 
 other places. That these statutes were meant by the works 
 of the law, mentioned by Paul, where he saith, " that man 
 is justified ivithout the works of the law," Rom. iii. 28, is 
 very evident from what follows those words, and also from 
 His words to Peter, whom He blames for Judaizing, where 
 he says three times in one verse, " that no mem is justified 
 by the ivorks of the law," Gal. ii. 16. That by the law, 
 
 IN ITS MOST EXTENSIVE SENSE, IS MEANT THE WHOLE 
 
 Word, is plain from these passages : " Jesus said. Is it not 
 2critten in your law, ye are gods ?" this is written. Psalm 
 Ixxxii. 6 : " The people answered Him, we have heard out 
 of THE LAW, that Christ abidethfor ever,''' John xii. 34; this 
 is written, Psalm Ixxxix. 29, ex. 4. Dan. vii. 14 : " That the 
 word might be fulfilled, ivhich is written in their law, they 
 hated Me without a cause," John xv. 25; this is written. 
 Psalm XXXV. 19 : " Have any of the rulers or Pharisees be- 
 lieved on Him 1 but this jycople, who knoiveth not the law, 
 are cursed," John vii. 48, 49 : " It is easier for heaven and 
 earth to pass away, than one tittle of the law to fail," 
 Luke xvii. 7 : in these passages, the whole Sacred Scripture 
 is meant by the law, as may be seen in a thousand places 
 in the Psalms of David. 
 
 The reason why the decalogue, in its spiritual and ce- 
 lestial senses, contains universally all precepts of doctrine 
 and of life, thus, all things relating to faith and charity, is, 
 
8 
 
 because the Word, in all and every part of its literal sense, 
 that is, both generally and particularly, contains two interior 
 senses, one called spiritual, and the other celestial, and be- 
 cause in these senses divine truth is in its light, and divine 
 good in its heat : now, since the Word, both as to the 
 whole and every particular part, is of such a nature, it must 
 of necessity follow, that the ten commandments of the deca- 
 logue admit an explanation according to the three senses, 
 called natural, spiritual, and celestial. That such is the 
 nature of the Word, appears from what has been already 
 proved in the chapter concerning the Holy Scripture, or 
 Word, n. 193 to 208. 
 
 It is impossible for any one, who is unacquainted with 
 the nature and quality of the Word, by any stretch of 
 thought, to discover that in each several part there is an 
 infinity, that is, that each contains innumerable things which 
 the angels themselves cannot exhaust. Every single word 
 of it may be compared to a seed, which hath a capacity, if 
 it be sown in the ground, of growing up into a great tree, 
 and producing abundance of other seeds, from which again 
 similar trees may be produced, of these a garden formed, 
 and from its seeds other gardens, and so on to infinity. 
 Such is the Word of the Lord in all its parts, and particu- 
 larly in the decalogue, which, as it teaches love to God, 
 and love towards our neighbour, is a brief complex of the 
 whole Word. That the Word is of such a nature, the Lord 
 also shews in the following similitude : " The kingdom of 
 God is like unto a grain of mustard-seed, ivliich a man took 
 and soiced in his f eld: which, indeed, is the least of all seeds; 
 but when it is grown, it is the greatest among herbs, and bc- 
 cometh a tree, so that the birds of the air come and lodge in 
 the branches thereof,'' Matt. xiii. 31, 32, Mark iv. 31, 32, 
 Luke xiii. 18, 19 ; compare also Ezek, xvii. 2 to 8. That 
 such is the infinity of spiritual seeds, or of truths, in the 
 Word, is evident from the wisdom of angels, which is all 
 derived from the Word, and which increases in them to 
 eternity ; and they, in proportion as they grow wiser, see 
 more clearly that no limit can be set to wisdom, and that 
 they themselves are but in its outer court, and can never, 
 in the smallest particular, attain to the divine wisdom of the 
 Lord, which they call an abyss. Now, since the Word is 
 derived from this abyss, in consequence of coming from 
 the Lord, it is plain that there is in all its contents a kind 
 of infinity. 
 
THE FIRST COMMANDMENT. 
 
 Thou shalt have no other Gods before Me.* 
 
 These are the words of the first commandment, Exod. 
 XX. 3, Deut. V. 7 ; by which, in the natural sense, which 
 is that of the letter, is first of all meant, that idols ought 
 not to be worshipped ; for it follows, " Thou shalt not make 
 to thyself any graven image, nor the likeness of any thing that 
 is in the heavens above, or that is in the earth beneath, or that 
 is in the ivaters under the earth; thou shalt not bow clown 
 thyself to them, nor loorship them, for I, Jehovah, thy God, 
 am a jealous God," Exod. xx. 3, 4, 5, 6. The reason 
 why, by this commandment is meant, in the first place, that 
 idols ought not to be worshipped, was, because, before the 
 time of giving the law, and after it, even till the coming of 
 the Lord, the worship of idols prevailed in most of the king- 
 doms of Asia ; which worship originated in this circum- 
 stance, that all churches, before the Lord's coming, were 
 representative and typical, and the types and representations 
 were such, that divine things were exhibited under various 
 figures and sculptures, which the vulgar, losing sight of 
 their significations, began to worship as gods. That such 
 worship prevailed amongst the people of Israel, during their 
 sojourning in Egypt, is evident from the golden calf, which 
 they worshipped in the wilderness, instead of Jehovah, and 
 from their continual relapses into such worship, as appears 
 both from the historical and prophetical parts of the Word. 
 By this commandment. Thou shalt have no other gods 
 before 3Ie, in a natural sense, is also meant, that no man, 
 whether dead or alive, ought to be worshipped as a god, 
 which was a practice very common in Asia and the neigh- 
 bouring countries. Hence came many of the gods of the 
 Gentiles, as Baal, Ashtaroth, Chemos, Milkom, Beelzebub ; 
 and amongst the Greeks and Romans, Saturn, Jupiter, 
 Neptune, Pluto, Apollo, Pallas, &c., some of whom they at 
 first worshipped as saints, afterw^ards as subordinate deities 
 {numina), and lastly, as gods. That they also worshipped 
 living men as gods, is evident from the decree of Darius 
 the Mede, that no one, for the space of thirty days, should 
 offer any petition to God, but to the king alone, on pain of 
 being cast into the den of lions, Dan. vi. 8, to the end. 
 
 * 111 the original, '' coram faciebus meis," before Mtj faces. 
 
10 
 
 In the natural sense, which is that of the letter, by this 
 commandment is also meant, that no one, except God, and 
 nothing, except what proceeds from God, is to be loved 
 with the chief and governing love, according to the Lord's 
 words, Matt. xxii. 35 to 37, Luke x. 25 to 28 ; for that per- 
 son, and that thing, which is loved with the chief and gov- 
 erning love, is to the lover a god and divine ; as where a 
 man's chief and governing love is centered in himself or 
 the world, there self or the world is his god ; and the con- 
 sequence is, that in his heart he does not acknowledge any 
 other god, and is therefore in conjunction with his like in 
 hell, where all are gathered, who have loved themselves and 
 the world with their chief and governing love. 
 
 The spiritual sense of this commandment is, that no 
 other god is to be worshipped but the Lord Jesus Christ, 
 for He is Jehovah, who came into the world, and accom- 
 plished the work of redemption, without which, neither man 
 nor angel could have been saved. That there is no other 
 god beside Him, is evident from these passages in the 
 Word: ^^ It shall he said in that day, Lo! this is our God, 
 whom IOC have waited for to deliver us ; this is Jehovah, ivhom 
 we have ivaited for ; let us exult and he glad in His salva- 
 tion,''^ Isaiah xxv. 9 : " The voice of him that crieth in the 
 wilderness, prepare ye the way of Jehovah, make straight in 
 the desert a highway for our God ; for the glory of Jehovah 
 shall he revealed, and all flesh shall see it together ; hchold, 
 the Lord Jehovah comcth in strength. He shall feed His flock 
 like a shepherd,''^ Isaiah xl. 3, 5, 10 : " Surely God is in 
 Thee, and there is no God else ; verily Thou art a God that 
 hidest Thyself, O God of Israel the Saviour," Isaiah xlv. 
 14, 15 : " Afn not I Jehovah, and there is no God heside me; 
 a just God and a Saviour, there is none heside 3Ie,^^ Isaiah 
 xlv. 21 : " / am Jehovah, and heside Me there is no Saviour," 
 Isaiah xliii. 11, Hos. xiii. 4: ^' And all flesh shall knotv that 
 I Jehovah am thy Saviour and thy Redeemer," Isaiah 
 xlix. 26, chap. Ix. 16 : " As for our Redeemer, Jehovah 
 Zchaoth is His namc,"^ Isaiah xlvii. 4, Jer. 1. 34 : " Jehovah 
 is my rock, and my Redee3ier," Psalm xix. 14 : " Thus 
 saith Jehovah, thy Redeemer, the Holy One of Israel, I 
 Jehovah am thy God,'''' Isaiah xlviii. 17, xliii. 24, xlix. 7 : 
 " Thus saith Jehovah thy Redeemer, / am Jehovcdi, that 
 maketh all things, and alone hy Myself,^'' Isaiah xliv. 24 : 
 " Thus saith Jehovah, the King of Israel, and His Re- 
 deemer, Jehovah Zehaoth, I am the First, and I am the 
 
11 
 
 Last, and beside Me there is no God,''^ Isaian xliv. 6: "Je- 
 hovah of Hosts is His name, and thy Redeemer the Holy 
 One of Israel, the God of the tvhole earth shall He be called,^' 
 Isaiah liv. 5 : " Though Abraham be ignorant of us, and 
 Israel acknowledge us not, Thou, Jehovah, art our Father, 
 OUR Redeemer, Thy name is from an age^'' Isaiah Ixiii. 16: 
 " Unto us a Child is born, unto iis a Son is given, and His 
 name shall be called Wonderful, ' Counsellor, God, Hero, the 
 Father of Eternity, the Prince of Peace,'''' Isaiah ix. 5 : 
 "Behold, the days come, that I will raise unto David a 
 righteous branch, who shall reign as a king ; and this is His 
 name whereby He shall be called, Jehovah our righteous- 
 ness," Jer. xxiii. 5, 6 : " Philip said unto Jesus, Shew us 
 the Father : Jesus said unto him. He that seeth me seeth the 
 Father ; believest thou not that I am in the Father and the 
 Father in J/e," John xiv. 8, 9 : " In Jesus Christ dicelleth all 
 the fulness of the Godhead bodily,'" Coloss. ii. 9: We are in 
 the truth, in His Son Jesus Christ ; this is the true God, and 
 Eterncd Life : little children, keep yourselves from idols^'* 
 1 John V. 20, 21. From these passages, it clearly appears, 
 that the Lord our Saviour is Jehovah Himself, who is at 
 once the Creator, the Redeemer, and the Regenerator 
 This is the spiritual sense of this commandment. 
 
 The CELESTIAL SENSE of this commandment is, that Je- 
 hovah, the Lord, is Infinite, Immense, and Eternal ; that 
 He is Omnipotent, Omniscient, and Omnipresent ; that He 
 is the First and the Last, the Beginning and the End, who 
 Was, Is, and Will Be ; that He is Love Itself, and Wisdom 
 Itself, or Good Itself, and Truth Itself, consequently Life 
 Itself; and thus the One Only Being, from whom are all 
 things. 
 
 All who acknowledge and worship any other God but the 
 Lord and Saviour Jesus Christ, who is Jehovah, God Him- 
 self, in a human form, offend against this first command- 
 ment ; and so also do they, who persuade themselves into 
 the belief of three divine persons actually existing from 
 eternity : these latter, in proportion as they confirm them- 
 selves in this error, become more and more natural and 
 corporeal, in which case they have no capacity inwardly to 
 comprehend any divine truth, and if they hear and receive 
 it, still they defile and involve it in fallacies; they may, 
 therefore, be compared with those who dwell in the lowest 
 story of a house, or in the rooms under ground, who, on 
 that account, hear nothing of the conversation which passes 
 
12 
 
 in the second or third stories, because the ceiling above 
 prevents the sound from descending to them. The human 
 mind is like a house consisting of three stories, in the low- 
 est of which are they who have confirmed themselves in 
 favour of three gods existing from eternity, but in the second 
 and third stories are they who acknowledge and believe in 
 One God, under a visible human form, and the Lord God the 
 Saviour to be that God. The sensual and corporeal man, 
 inasmuch as he is merely natural, is nothing more, consid- 
 ered in himself, than an animal, and differs only from brute 
 animals in being able to speak and reason ; hence he is 
 like one that liveth in a den full of all kinds of wild beasts, 
 where he sometimes plays tlie lion, sometimes the bear, 
 sometimes the tiger, the leopard, or wolf; nay, he can also 
 at times play the sheep, but then in his heart he ridicules 
 such an innocent character. The merely natural man forms 
 all his conceptions of divine truths from mundane objects 
 only, thus from the fallacies of the senses, above which he 
 cannot raise his mental powers ; so that the doctrine of his 
 faith may be compared to pottage made of chaft', on which 
 he feeds as a dainty, or to the food prescribed to Ezekiel 
 the prophet, when he was commanded to mix wheat, barley, 
 beans, lentiles, and spelt, with the dung of man, or of an 
 ox, and make himself bread and cakes, in order that he 
 might represent the church according to its quality amongst 
 the people of Israel, chap. iv. 9 : similar to this is the doc- 
 trine of the church, which is founded and built on three 
 divine persons existing from eternity, each of which is of 
 himself a distinct god. Who would not see the enormity 
 of such a faith, were it represented before his eyes, accord- 
 ing to its interior form and quality, in a picture where three 
 persons should be standing in order beside each other, the 
 first distinguished with a sceptre and crown, the second 
 holding in his right hand a book, which is the Word, and 
 in his left-hand a cross of gold sprinkled with blood, and a 
 third, furnished with wings, standing on one foot, ready to 
 fly and execute the commands of the other two, with this 
 inscription over all, these three persons, who are so 
 MANY DISTINCT GODS, ARE ONE GoD ? What wiso man, at 
 the sight of such a picture, could forbear exclaiming, What 
 a phantasy is here ! But he would have other sentiments, 
 and exclaim in other language, at the sight of a picture rep- 
 resenting one Divine Person, with a glory of heavenly light 
 about His head, and with this superscription, this is our 
 
13 
 
 God, at once the Creator, Redeemer, and Regenera- 
 tor, CONSEQUENTLY THE Saviour. Would HOt that wise 
 man kiss such a picture as this, and carry it home in his 
 bosom, and by the sight of it make glad both his own mind, 
 and the minds of his wife, his children and servants ? 
 
 THE SECOND COMMANDMENT. 
 
 Thou shalt not take the Name of Jehovah thy God in 
 VAIN, for Jehovah will not hold him guiltless that 
 taketh His Name in vain. 
 
 By taking the name of Jehovah God in vain, is meant, 
 in the natural sense, which is that of the letter, the name 
 itself, and the abuse of it in common discourse, especially 
 in supporting falsehoods, or lies, and in unnecessary oaths, 
 or in imprecating curses on one's self with a view to exculpa- 
 tion from the imputation of any bad design, or in the prac- 
 tice of witchcraft and incantations. But to swear by God 
 and His holiness, or by the Word and Gospel, in the case of 
 admission to any office, as at the coronation of a king, the 
 inauguration of a priest, or an appointment to any place of 
 trust, this is not to take the name of God in vain, unless he 
 who swears afterwards make light of his engagements. But 
 the name of God, being holy itself, must necessarily be in 
 constant use in the holy offices of the church, as in prayers, 
 psalms, and in all divine worship, and also in preaching, and 
 in writing on religious subjects ; for God is in all things that 
 regard religion, and when He is properly invoked by His 
 name, He is present, and hears ; and on such occasions 
 the name of God is hallowed. That the name of Jehovah 
 God is in itself holy, is evident from this circumstance, that 
 the Jews, from the first time that name was used, never 
 durst, nor still dare, pronounce it, and that, on their account, 
 neither the evangelists nor apostles chose to mention it ; 
 wherefore, instead of Jehovah, they adopted the name of 
 Lord, as appears from various passages transcribed oiit of 
 the Old Testament into the New, where, instead of Jehovah, 
 the name Lord is used, as in Matt. xxii. 37, Luke x. 27, 
 compared with Deut. vi. 5 ; and in other places. That the 
 name Jesus is in like manner holy, is known from the dec- 
 laration of the apostle, where he saith, that at that name 
 every knee should bow, both in heaven and in earth ; and 
 its holiness is also manifest from this circumstance, that no 
 devil in hell has power to pronounce it. The names of 
 2 
 
14 
 
 God, which are not to be taken in vain, are several, as Je- 
 hovah, Jehovah God, Jehovah Zebaoth, the Holy One of Is- 
 rael ; Jesus and Christ, and the Holy Spirit. 
 
 In the SPIRITUAL sense, by the name of God, all that 
 is meant which the church teaches from the Word, and 
 by which the Lord is invoked and worshipped : all those 
 things are the name of God in the complex ; so that by ta- 
 king the name of God in vain, is meant, to take any thing 
 thence, and use it in vain discourses, false assertions, lies, 
 execrations, witchcrafts, and incantations ; for this is also to 
 revile and blaspheme God, and consequently His name. 
 That the Word, and whatever the church thence possesses, 
 and thus all worship, is the name of God, may be seen from 
 these passages : " The desire of our soul is to Thy name,''^ 
 Isaiah xxvi. 8, 13 : " F'ro?n the rising of the sun, even to the 
 going doicn of the same, My name shall he great among the 
 gentiles ; and in every place incense shall he offered unto My 
 name. Ye profane 3Iy name, in that ye say. The tahle of Je- 
 hovah is polluted ; and ye snuff at my name, when ye hring 
 the torn, and the lame, and the sicJc,^^ Malachi i. 11, 12, 13: 
 " All people 2valk every one in the name of his God, and ice 
 will wcdk in the name of Jehovah our God," Micah iv. 5 : 
 " They shcdl icorship Jehovah in one place, ivhere He shall 
 place his name,''' Deut. xii. 5, 11, 12, 13, 18, chap. xvi. 2, 
 6, 11, 15, 16; that is, where He shall appoint His worship: 
 " Jesus said, ^Vhere two or three are gathered together in My 
 name, there am I in the ?nidst of them," Matt, xviii. 20: 
 " But as many as received Him, to them gave He poicer to 
 become the sons of God, even to them that believe in His 
 name,'''' John i. 12 : " He that believeth not is judged al- 
 ready, because he hath not believed in the name of the Only- 
 hcgotten Son of God," John iii. 18 : " / have declared unto 
 them Thy name, and will declare it," John xvii. 26 : *' And 
 that believing ye might have life in His name," John xx. 31 : 
 " The Lord said, I have a fetv names in Sardis," Rev. iii. 
 4 ; and in many other passages : in all which, as in the fore- 
 going, by the name of God is meant the Divine which pro- 
 ceeds from God, and by which He is worshipped. But by 
 the name " Jesus Christ" is understood the all of redemp- 
 tion, and the all of His doctrine, and thus the all of salva- 
 tion ; by Jesus, the all of salvation by redemption, and by 
 Christ, the all of salvation by His doctrine. 
 
 In the celestial sense, the same is meant by taking 
 the name of God in vain, as the Lord said to the Phar- 
 
15 
 
 isees : " All manner of sin and hlasphemy shall he forgiven 
 unto men, but the blasphemy against the Holy Spirit shall not 
 he forgiven,''^ Matt. xii. 31 : by blasphemy against the Holy 
 Spirit, is meant blasphemy against the Divinity of the Lord's 
 Humanity, and against the sanctity of the Word. That the 
 Divine-Human of the Lord is meant by the name of Jeho- 
 vah God, in its celestial or supreme sense, is evident from 
 these passages : " Jesus said, Father, glorify Thy name ; 
 and there came a voice from heaven, saying, I both have glo- 
 rified it, and will glorify it again,''"' John xii. 28 : " Wliatso- 
 ever ye shall ask in My name, I will do it, that the Father may 
 he glorified in the Son; if ye shall ask any thing in My 
 name, I will do it,^^ John xiv. 13, 14. In the Lord's Prayer, 
 according to its celestial sense, the same is signified by this 
 petition, Halloioed be Thy name ; and also by name, in 
 Exod. xxiii. 21, Isaiah Ixiii. 16. Since blasphemy against 
 the Holy Spirit is never remitted, according to the Lord's 
 words, Matt. xii. 31, and as this blasphemy is meant in the 
 celestial sense of this commandment, therefore this denun- 
 ciation is annexed, because Jehovah will not hold him guiltless 
 that taketh His name in vain. 
 
 That by the name of any person is not meant his name 
 only, but likewise all his characteristic quality, is evi- 
 dent from names in the spiritual world, where no man re- 
 tains that which he received at his baptism, and derived 
 from his father and progenitors, but every one is named ac- 
 cording to his characteristic quality; thus the angels are 
 named according to their moral and spiritual life ; and these 
 also are they who are understood by these words of the 
 Lord : " He that enter eth in by the door is the Shepherd of 
 the sheep ; the sheep hear His voice, and He calleth His own 
 sheep by name, and leadeth them out ; I am the good Shep- 
 herd,^^ John x. 2, 3, 11. "/ have a few names in Sardis 
 which have not defiled their garments. Him that overcometh, 
 I will ivrite upon him the name of the city New Jerusalem, and 
 My new name,'' Rev. iii. 4, 12. Gabriel and Michael are 
 not the names of two persons in heaven, but by those names 
 all those in heaven are meant, who are in the enjoyment of 
 wisdom concerning the Lord, and who worship Him. Also 
 by the names of persons and places mentioned in the Word, 
 are not meant persons and places, but things relating to the 
 church. In the natural world, likewise, by the term " name" 
 is not meant name alone, but at the same time the quality 
 and nature of the person to whom the name belongs, be- 
 
16 
 
 cause these are annexed to his name ; it is therefore usual 
 in common discourse to say of a man, that he does this, or 
 that, for the sake of his name, or to acquire a good name ; 
 and of another, that he has a great name, by which is sig- 
 nified, that he is distinguished for some interior qualities, as 
 his ingenuity, erudition, merits, and the like. Who is not 
 aware, that to revile and calumniate any one as to his name, 
 is to revile and calumniate the actions of his life, since they 
 are united in idea, and must consequently both suffer to- 
 gether ? In like manner, whosoever makes opprobrious men- 
 tion of the name of a king, a prince, or any great personage, 
 he must of necessity at the same time taint the reputation 
 of their majesty and high station ; so, also, to utter a person's 
 name with a contemptuous tone of voice, is a kind of slight 
 shown towards his actions and character ; and it is there- 
 fore a general law, in all nations, not to admit that any scan- 
 dal or abuse be offered to a person's name, because his 
 quality and reputation must necessarily suffer with it. 
 
 THE THIRD COMMANDMENT. 
 Remember the Sabbath Day, to keep it holy : six Days 
 
 SHALT thou labour, AND DO ALL THY WoRK, BUT THE 
 
 SEVENTH Day is the Sabbath to Jehovah thy God. 
 
 By this commandment, in the natural sense, which 
 is that of the letter, is meant, that six days are for man, and 
 his labours, and the seventh for the Lord, and for man's 
 rest in dependence on Him ; for the word Sabbath, in the 
 original tongue, signifies rest. The Sabbath amongst the 
 children of Israel was the sanctity of sanctities, because it 
 represented the Lord ; the six days being significative of His 
 labours and combats with the hells, and the seventh of His 
 victory over them, and of the rest which He thereby attain- 
 ed ; and because that day was representative of the close 
 and period of the whole work of redemption accomplished 
 by the Lord, it was esteemed holiness itself But when the 
 Lord came into the world, and in consequence made all rep- 
 resentations of Himself to cease, that day was then made 
 a day for instruction in divine subjects, and thus also a day 
 of rest from labours, and of meditation on matters that con- 
 cern salvation and eternal life, and also a day for the exer- 
 cise of love towards our neighbour. That it was made a 
 day for instruction in divine subjects, is evident from this 
 circumstance, that the Lord on that day taught in thp. teiii- 
 
17 
 
 pie and the synagogues, Mark vi. 2, Luke iv. 16, 31, 32, 
 chap. xiii. 10; and that He said to the man who was heal- 
 ed, " Take up thy bed and walk;''^ and to the Pharisees, 
 " That it loas lawful for His disciples on the Sabbath day to 
 gather the ears of corn and eat,'''' Matt. xii. 1 to 9, Mark ii. 
 23 to the end, Luke vi. 1 to 6, John v. 9 to 19 ; which particu- 
 lars signify, in the spiritual sense, to be instructed in doctrin- 
 als. That that day was also made a day for the exercise of love 
 towards our neighbour, is evident from what the Lord both 
 did and taught on the Sabbath day, Matt. xii. 10 to 14, Mark 
 iii. 1 to 9, Luke vi. 6 to 12, chap. xiii. 10 to 18, chap. xiv. 
 1 to 7, John V. 9 to 19, chap. vii. 22, 23, chap. ix. 14, 16. 
 From these and the foregoing passages, it appears why the 
 Lord said, that He is Lord also of the Sabbath, Matt. xii. 8, 
 Mark ii, 28, Luke vi. 5 ; and from this His declaration it 
 follows that the Sabbath day was representative of Him. 
 
 By this commandment, in the spiritual sense, are 
 signified the reformation and regeneration of man by the 
 Lord ; by six days of labour, man's combats against the flesh 
 and its lusts, and at the same time against the evils and 
 falses which are infused into him from hell; and by the 
 seventh day is signified his conjunction with the Lord, and 
 consequent regeneration. That during such combat, man 
 undergoes spiritual labour, but enters into rest when he 
 is regenerate, will appear from what will hereafter be said, 
 in the chapter concerning reformation and regeneration, 
 particularly under these articles : I. That the work of re- 
 genercdion is successive, ansioering, in its several stages, to 
 man^s conception, his formation in the loomb, his birth, and 
 his education : II. That the first act of the new birth is call- 
 ed reformation, which has reference to the understanding, and 
 that the second act is called regeneration, loMch has reference 
 to the u'iU, and to the understanding in subordination to the 
 will: III. That the internal man is first to be reformed, and 
 by this the external: IV. That then a combat commences be- 
 tween the internal and externcd man, and whichsoever conquers 
 has dominion over the other : V. Thcd the regenercde man 
 has a new will, and a new understanding, S^c. The 
 reason why the reformation and regeneration of man are 
 signified in the spiritual sense, by this commandment, is, 
 because they coincide with the labours and combats of the 
 Lord against the hells, and with His victory over them, and 
 the rest into which He then entered ; for the Lord reforms 
 and regenerates man, and makes him spiritual, after the 
 2* 
 
18 
 
 same method as that by which He glorified His Humanity, 
 and made it divine : this is what is meant by man's being 
 commanded to follow Him. That the Lord had His com- 
 bats, and that they are called labours, appears from Isaiah, 
 chap. liii. and Ixiii. ; and that a similar description is given of 
 man's labours, may be seen, Isaiah Ixv. 23 ; Rev. ii. 2, 3. 
 
 In the CELESTIAL SENSE, by this commandment is meant 
 conjunction with the Lord, and that attendant peace, 
 which is the effect of protection from hell ; for by Sabbath 
 is signified rest, and in this highest sense, peace ; on which 
 account the Lord is called the Prince of Peace, and styles 
 Himself Peace in the abstract, as is evident from the follovv- 
 ing passages : " Unto us a Child is bom, unto us a Son is 
 given, and the governinent shall he upon His shoulder, and 
 His name shall be called Wonderful, Counsellor, God, Hero, 
 the Father of Eternity, the Prince of Peace ; of the in- 
 crease of His government and peace there shall be no end,^'' 
 Isaiah ix. 5, 6 : " Jesus scdd. Peace / leave with you, My 
 peace I give unto you,^^ John xiv. 27 : " Jesus said. These 
 things have I spoken unto you, that in Me ye might have 
 peace," John xvi. 33 : " How delightful upon the mountcdns 
 arc the feet of him thai bringeth good tidings, that puh- 
 lisheth peace, that scdth, Thy God rcigncthP' Isaiah Hi. 7: 
 " Jchovcdi shcdl redeem my soul in peace," Psalm Iv. 18 : 
 " The ivorJc of Jehovah is peace, the labour of righteousness 
 REST and SECURITY to eternity, that they may dwell in the 
 habitation of peace, and in the tents of security, and in 
 TRANQUIL resting PLACES," Isaiah xxxii. 17, 18: ''Jesus 
 said unto the seventy, Into whatsoever house ye enter, first 
 say, Peace be to this house ; and if the Son of Peace 
 he there, your peace shall rest upon it,''' Luke x. 5, 6, Matt. 
 X. 12, 13, 14 : " Jehovah will speak peace iinto His people ; 
 righteousness and peace shcdl kiss each other,'' Psalm Ixxxv. 
 8, 10. When the Lord Himself appeared to His disciples, 
 He said, " Peace be unto you," John xx. 19, 20, 21. 
 Moreover, concerning the state of peace, into which the re- 
 generate are to be admitted by the Lord, Isaiah treats, chap. 
 Iv. and Ivi. and in other places : into this state are they to 
 come who are received into the New Church, which is now 
 establishing by the Lord. The nature and essence of that 
 peace, which the angels of heaven, and they who are in the 
 Lord, enjoy, may be seen in the Treatise concerning Heav- 
 en and Hell, n. 284 to 290. From these considerations it 
 also appears, why the Lord styles Himself Lord of the Sab- 
 bath, that is, of rest and peace. 
 
19 
 
 Celestial peace, which consists in security against the 
 hells, and the prevention of assault from the evils and falses 
 thence arising, may be compared, in many respects, with a 
 state of natural peace ; as when men, after the horrors of 
 war, come to live in safety and protection from their ene- 
 mies, and in the secure enjoyment of their own cities, 
 houses, farms, and gardens ; or, as the prophet expresses 
 it, in speaking of celestial peace under natural images, when 
 " tliey shall sit every man under his vine, and under his Jig- 
 tree, and none shall make them afraid,'''' Micah iv. 4, Isaiah 
 Ixv. 21, 22, 23. It may be compared, also, with recreation 
 of mind, and rest, after extraordinary fatigues ; and with the 
 consolations which a mother experiences after the time of 
 her delivery, when her tender love towards her child begins 
 to manifest its sweetness. It may be compared, further, with 
 the mild serenity that succeeds stormy weather, which had 
 been attended with dark clouds and thunder ; and likewise 
 with the appearance of spring after a severe winter, when 
 the lands seem to express their joy in the fresh springing 
 herbage, and the gardens, fields, and woods, in their buds 
 and blossoms. It may be compared, lastly, with the state 
 of mind experienced by travellers, who, after escaping a va- 
 riety of storms and dangers at sea, reach the haven, and are 
 landed in the v/ished-for country. 
 
 THE FOURTH COMMANDMENT. 
 
 Honour thy Father and thy Mother, that thy Days 
 
 MAY BE LONG IN THE LaND, WHICH JeHOVAH THY GOD 
 GIVETH THEE. 
 
 By honouring father and mother, in the natural sense, 
 which is that of the letter, is meant that children should 
 honour their pa,rents, should obey them, should be attentive 
 to them, and grateful for benefits received from them, re- 
 membering, with all thankfulness, that they have been fed 
 and clothed by them, and introduced into the world, to act 
 in a civil and moral character, and likewise into heaven, by 
 the religious advice and counsels which they have received 
 from them ; thus parents provide for the temporal prosperity, 
 and also for the eternal happiness, of their children, all 
 which they do under the impulse of that parental affection 
 implanted in them by the Lord, in whose place they stand. 
 In a respective sense is implied, in this commandment, the 
 honour due from wards to their guardians, in case they have 
 
20 
 
 lost their parents. In a more extensive sense, this precept 
 enjoins the honour due to a king and public magistrates, 
 since they too provide every thing that is necessary for the 
 good of the community, as parents do for the private good 
 of their particular families. In the most extensive natura. 
 sense, this commandment implies, that men should love 
 their country, since it is this which nourishes and protects 
 them ; and therefore, in the Latin tongue, country is ex- 
 pressed by the word patria, evidently derived from pater, 
 which signifies father. But parents themselves are equally 
 bound to show honour in the two last cases, and to teach 
 their children to do the same. 
 
 In the SPIRITUAL sense, by honouring father and mother 
 is meant to revere and love God and the church. In this 
 sense, by father is meant God, who is the Father of all, and 
 by mother the church. Infants and angels in heaven know 
 of no other father or mother, inasmuch as they are there 
 born anew of the Lord by the church ; wherefore the Lord 
 saith, " Call no man your father on earth, for one is your 
 Father who is in heaven,''"' Matt, xxiii. 9; which words were 
 spoken for angels and infants in heaven, but not for infants 
 and men on earth. The Lord teaches the same thing in 
 the common prayer of all Christian churches, Our Father, 
 who art in the heavens, hallowed be Thy name. The reason 
 why the church is meant by mother, in a spiritual sense, is, 
 because as a natural mother nourishes her children with 
 natural food, so the church nourishes her children with 
 spiritual food ; wherefore, in the Word, the church is every 
 where called mother ; as in Hosea : " Plead ivith your moth- 
 er, for she is not my wife, neither am I her husband," 
 chap. ii. 2, 5 ; and in Isaiah : " Whe7'e is the bill of your 
 mother's divorcement, ivhom I have put away ?" chap. 1. 1 ; 
 and Ezek. xvi. 45, chap. xix. 10 ; and in the evangelists : 
 " Jesus, stretching out His hands towards His disciples, said. 
 My mother and My brethren are they who hear the Word 
 of God, and do it,'' Matt. xii. 48, 49, Mark iii. 33, 34, 35, 
 Luke viii. 21, John xix. 25, 26, 27. 
 
 In the CELESTIAL sense, by father is meant our Lord Je- 
 sus Christ, and by mother the communion of saints ; in other 
 words, His church dispersed throughout the whole world. 
 That the Lord is the Father, is evident from these passages : 
 " Unto us a Child is born, unto 21s a Son is given, ivhose 
 name shall be called God, Hero, the Father of eternity, 
 the Prince of peace,"" Isaiah ix. 6: " Thou art our Father, 
 
21 
 
 though Abraham he ignorant of us, and Israel achioicledge 
 us not; Thou art our Father; our Redeemer from the age is 
 Thy name^'' chap. Ixiii. 16; " Philip said, Show us the Fa- 
 ther, and it suffieeth ; Jesus saith unto him. He that seeth 
 Me seeth the Father ; hoic sayest thou, then, Show us tlie 
 Father 1 Believe 3Ie, that I am in the Father, and the Fa- 
 ther in Me,'' John xiv. 7 to 12, chap. xii. 45. That the 
 church of the Lord is meant by mother, in this sense, is-, 
 evident from these passages : " / saw the holy city, the new 
 Jerusalem, prepared as a bride adorned for her husband," 
 Rev. xxi. 2: " The angel said to John, Come hither; I will 
 show thee the bride, the Lamb's wife : and he showed me 
 that great city, the holy Jerusalem,'" Rev. xxi. 9, 10 : " the 
 MARRIAGE OF THE Lamb IS COME, AND His WIFE hath made 
 herself ready,'' Rev. xix. 7 : see also Matt. ix. 15, Mark ii. 
 19, 20, Luke v. 34, 35, John iii. 29. That, by the New Je- 
 rusalem, a New Church is meant, which is at this day estab- 
 lishing by the Lord, may be seen in the Apocalypse Re- 
 vealed, n. 880, 881 ; this church, and not the former, is wife 
 and mother in this sense. The spiritual offspring, which are 
 the fruits of this marriage, are the goods of charity and the 
 truths of faith, and they who are principled in these, from 
 the Lord, are called the children of the marriage, the chil- 
 dren of God, and born of God. 
 
 It is a great truth, which should never be forgotten, that 
 there is continually proceeding from the Lord a divine sphere 
 of celestial love towards all those who embrace the doctrine 
 of His church, and who, like children in regard to their nat- 
 ural parents, obey Him, apply themselves to Him, and de- 
 sire to be nourished, that is, to be instructed, by Him. 
 From this celestial sphere originates a natural sphere, which 
 is that of love towards infants and children, and which is 
 most universal, not only affecting men, but likewise birds 
 and beasts, and even serpents ; and not only animate, but 
 also inanimate things. For the purpose, however, of opera- 
 ting on the inanimate parts of creation, as he operates on 
 the spiritual parts, the Lord formed the sun, to be in the 
 natural world as a father, whilst the earth supplies the place 
 of a mother ; for the sun is like a common father, and the 
 earth as a common mother, by virtue of whose marriage- 
 union all the vegetables which adorn the face of the globe 
 are brought forth into being. The influx of that celestial 
 sphere into the natural world gives birth to all the won- 
 dprful progressions of vegetation, from the seed to the fruit, 
 
22 
 
 and from thence to new seeds. Hence, also, it, is that there 
 are many kinds of shrubs, which in the day-time turn, as it 
 were, their faces towards the sun, and turn them away again 
 when the sun goes down ; and hence, also, some flowers 
 open and expand at sunrise, and close again at his setting : 
 hence, too, the nightingales sing most sweetly about the 
 early dawn of morning, and in like manner, when they have 
 been fed by their mother earth; thus both animals and 
 vegetables honour their father and mother, and are all so 
 many standing evidences, that the Lord, by means of the 
 sun and the earth, in the natural world, provides for all the 
 wants and necessities both of animate and inanimate crea- 
 tion : it is said therefore in David, " Praise Jehovah from 
 the heavens, praise Him, sun and moon ; praise Him from the 
 earth, ye tvhales, and all deeps; praise Him, ye fruitful trees, 
 and all cedars ; beasts, and all cattle, creeping things, and 
 flying fowls, kings of the earth and all people, young men 
 and mcddens,'''' Psal. xlviii. 7 to 12 ; and in Job, " But ask 
 now the beasts, and they shall teach thee ; and the fends of the 
 air, and they shall tell thee; or the shrub of the earth, and it 
 shall instruct thee ; and the fishes of the sea shall declare 
 unto thee : who knoweth not from all these, that the hand of 
 the Lord hath wrought this 1 " chap. xii. 7, 8, 9. Ask, and 
 they shall teach, signifies, look at, attend to, and judge 
 from them, that the Lord Jehovah has created them. 
 
 THE FIFTH COMMANDMENT. 
 
 Thou shalt do no Murder. 
 
 By this commandment. Thou shcdt do no murder, in the 
 Natural sense, is meant, not to take away man's life, nei- 
 ther to give any blow or wound, which may be the occasion 
 of his death, nor even to maim or mutilate his body : it also 
 implies, that no deadly injury should be done to the good 
 name or character of any person, for a fair character is held 
 by many in equal estimation with life itself By murder, in 
 a more extensive natural sense, enmity, hatred and revenge 
 are meant, which may be called death-breathing passions, 
 because murder lies concealed in them, just as fire does in 
 wood embers: the fire of hell, in fact, consists of nothing 
 else, and therefore we talk of being inflamed with hatred, 
 and burning with revenge. These passions are murder in 
 intention, though not in act, from which open manifestation 
 of themselves they are prevented merely by fear of the law. 
 
23 
 
 and penal retaliation, especially where treachery and feroci- 
 ty dwell in the intention. That hatred is murder is evident 
 from these words of the Lord : *' Fe have heard that it was 
 said hy them of old time, Thou shalt not kill, and whosoever 
 shall kill shall be in danger of the judgment; hut I say unto 
 you, that lohosoever is angry loith his brother without a cause 
 shall he in danger of hell-Jire,^^ Matt. v. 21, 22; the reason 
 is, because whatsoever is of intention is also of the will, 
 and is thus the act itself in its essence. 
 
 In the SPIRITUAL sense, by murders are meant all methods 
 of killing and destroying the souls of men, which are vari- 
 ous and manifold ; as, for example, turning them away from 
 God, from religion, and from divine worship, by insinuating 
 objections against them, and raising such scandalous sug- 
 gestions as may beget aversion from them, and even loath- 
 ing. Such murderers are all the devils and satans in hell, 
 with whom they who violate and prostitute the sanctities of 
 the church in this world are conjoined. They who destroy 
 souls by means of falses, are understood by the king of the 
 bottomless pit, called Abaddon, or Apollyon, that is, destroy- 
 er, in the Revelation, chap. ix. 11; and in the prophetic 
 Word they are described under the name of the slain, as in 
 these passages: " Thus saith Jehovah, my God, Feed the flock 
 of the slaughter, lohose possessors slay them,'''' Zech. xi. 4, 
 5 : '' For Thy sake are ive slain all the day long; we are ac- 
 counted as sheep for the slaughter,'''' Psalm xliv. 22: ^' Jacob 
 shcdl cause them that shall come to take root; is he slain ac- 
 cording to the slaughter of them that are slain by him?'''* 
 Isaiah xxvii. 6, 7 : " The thief com.eth not but to steal, and 
 to kill, and to destroy ; I am come that they might have life, 
 and that they might have it more abundantly, ^^ John x. 10; 
 besides, in other places, as in Isaiah xiv. 21, xxvi. 21, Jer. 
 iv. 31, xii. 3, Rev. ix. 4, xi. 7. Hence it is that the devil is 
 called " a murderer from the beginning,'''' John viii. 44. 
 
 In the CELESTIAL SENSE, by doing murder, is meant to 
 indulge hasty resentment against the Lord, to bear hatred 
 towards Him, and to be desirous to blot out His name. 
 These are they of whom it is written, *' that they crucify 
 Him afresh;'''' which, also, they would actually do, as the 
 Jews did formerly, were He to come again into the world. 
 This is signified by " a Lamb standing as it were slain,^^ 
 Rev. V. 6, chap. xiii. 7 ; and by " Him that was crucifed" 
 Rev. Tci. 8, Heb. vi. 6, Gal. iii. 1. 
 
24 
 
 The nature and quality of man's internal, unless it be re- 
 formed by the Lord, was made manifest to me from the na- 
 ture and quality of the devils and satans in hell ; for they 
 are possessed by a constant desire and intention of killing 
 the Lord ; and, because they cannot effect that purpose, they 
 attempt to kill all those who are devoted to His service ; but 
 as they cannot do this actually, as men in the world can, 
 they exert all their endeavours to destroy their souls, that is, 
 to destroy in them every principle of faith and charity. The 
 hatred and revenge that influence them appear like dusky 
 and pale fires, the hatred like dusky fire, and the revenge 
 like pale fire ; nevertheless they are not fires, but only ap- 
 pearances of fire. The rage and cruelty of their hearts abo 
 are sometimes figured visibly over their heads, in the like- 
 ness of combats with the angels, and the slaughter and 
 overthrow of the latter : it is their animosity and hatred 
 against heaven, which gave birth to such dreadful imagery. 
 Moreover, they themselves appear, at a distance, like wild 
 beasts of all sorts, as tigers, leopards, wolves, foxes, dogs, 
 crocodiles, and also like every kind of serpents ; and when 
 they see gentle and harmless beasts in their representative 
 forms, they are instantly urged, in phantasy, to attempt their 
 destruction. There were once presented to my view, as it 
 were, dragons, standing near to some women, who had in- 
 fants attending them, whom the dragons endeavoured, as it 
 were, to devour, according to what is related in the Revela- 
 tion, chap, xii., which appearance was nothing but a repre- 
 sentation of their hatred against the Lord, and against His 
 New Church. That men here on earth, who wish to destroy 
 the Lord's church, are of a like nature and form with those 
 infernal spirits, is not indeed apparent to those amongst 
 whom they now live, because their bodies, which serve 
 them for the outward exercise of social duties here below, 
 absorb and conceal the true forms of their spirits ; but nev- 
 ertheless, in the sight of angels, who behold their spirits and 
 not their bodies, they appear in forms similar to those of the 
 devils above described. This is indeed wonderful, and 
 could never possibly have been discovered to be so, unless 
 the Lord had opened the spiritual sight of some person or 
 other, and thus enabled him to look into the spiritual world, 
 and explore what must otherwise, with a variety of other 
 most important information, have remained hidden from 
 mankind to all eternity. 
 
25 
 
 THE SIXTH COMMANDMENT. 
 
 Thou shalt not commit Adultery. 
 
 In the NATURAL SENSE, by this commandment is meant, 
 not only the committing of adultery, but also the cherishing 
 of filthy and obscene desires, and giving them vent in wan- 
 ton thoughts, words, and actions. That mere lust consti- 
 tutes adultery is evident from these words of the Lord : 
 *' Ye have heard that it was said hy them of old time, Thou 
 shalt not commit adultery ; hut I say unto you, that whoso- 
 ever looketh on a woman to lust after her hath committed 
 adultery with her already in his heart,^^ Matt. v. 27, 28 ; the 
 reason is, because lust, when it is in the will, acquireth the 
 nature of an act ; for the understanding is only receptive of 
 the allurement of sin, but the will is receptive of the inten- 
 tion, and the intention of lust hath the nature of an act. 
 More, however, may be seen on this subject in a Treatise on 
 CoNJUGiAL Love, and on Scortatory Love, published at 
 Amsterdam in the year 1768, where the following subjects 
 are discussed : On the Opposition between Conjugial and 
 Scortatory Love, n. 423 to 443 : On Fornication, n. 444 to 
 460 : On the several Kinds and Degrees of Adultery, n. 478 
 to 499 : On the Lust of deflowering Virgins, n. 501 to 505 : 
 On the Lust of indidging in Varieties, n. 506 to 510 : On 
 the Lust of Violation, n. 511, 512: On the Lust of seducing 
 Innocence, n. 513, 514 : On the Imputation of Love, both 
 Scortatory and Conjugial, n. 523 to 531. All these things 
 are meant by this commandment in its natural sense. 
 
 By committing adultery, in the spiritual sense, is meant 
 to adulterate the goods of the Word, and to falsify its truths. 
 It has been heretofore unknown to mankind, that this, too, 
 is meant by committing adultery, because the spiritual sense 
 of the Word has remained heretofore undiscovered ; but 
 that this is signified in the Word by committing whoredoms, 
 adulteries, and scortations, is very evident from these pas- 
 sages : " Run ye to and fro through the streets of Jerusalem, 
 and seek if ye can find a man, if there be any, that exe- 
 
 CUTETH JUDGMENT, THAT SEEKETH THE TRUTH I lohcn I had 
 
 fed them to the full, they then committed adultery," Jer. 
 V, 1, 7: "/ have seen cdso in the prophets of Jerusalem a 
 horrible obstinacy ; they commit adultery, and walk in 
 LIES," Jerem. xxiii. 14 : " They have committed folly in 
 Israel, they have committed adultery, and have spoken 
 3 
 
26 
 
 LYING WORDS IN My NAME," Jereixi. xxix. 23 : " They com- 
 mitted WHOREDOM, hecause they have forsaken Jehovah,^^ 
 Hosea iv. 10 : " The soul that turneth after such as have fa- 
 miliar spirits, and after ivizards, to go a whoring after 
 THEM, him will I cut off from among his people,'''' Lev. xx. 6: 
 " Let them not make a covenant with the inhabitants of the 
 land, lest they go a whoring after their gods," Exod. 
 xxxiv. 15. Because Babylon, above all others, adulterates 
 and falsifies the Word, she is therefore called the great 
 Whore, and it is said of her in the Revelation, " Babylon 
 hath made all nations drink of the ivine of the anger of her 
 whoredom," Rev. xiv. 8 : " The angel said, I ivill shoio unto 
 thee the judgment of the great Whore, with whom the kings 
 of the earth have committed whoredom," chap. xvii. 1, 2: 
 " He hath judged the great Whore, which did corrupt the 
 earth with her whoredom," chap. xix. 2. Forasmuch as 
 the Jewish nation had falsified the Word, it is therefore 
 called by the Lord " an adulterous generation," Matt, 
 xii. 39, chap. xvi. 4, Mark viii. 38 ; and " the seed of the 
 ADULTERER," Isaiah Ivii. 3 : not to mention other places in 
 the Word, where by adulteries and whoredoms are under- 
 stood adulterations and falsifications of the Word, as in 
 Jerem. iii. 6, 8, chap. xiii. 27, Ezek. xvi. 15, 16, 26, 28, 29, 
 32, 33, chap, xxiii. 2, 3, 5, 7, 11, 14, 16, 17, Hos. v. 3, 
 chap. vi. 10, Nahum iii. 4. 
 
 In the CELESTIAL SENSE, by committing adultery is meant 
 to deny the holiness of the Word, and to profane it. That 
 this is meant in the celestial sense of this commandment, is a 
 consequence of the foregoing spiritual sense, which is to 
 adulterate the goods of the Word, and to falsify its truths. 
 All those deny the holiness of the Word, and profane it, 
 who, in their hearts, make a mockery of whatever relates to 
 the church and religion ; for all things relating to the church 
 and religion, amongst Christians, are derived from the Word. 
 
 Various causes conspire to give a man the appearance of 
 being chaste, both in the eyes of others, and in his own 
 also, when yet he may be altogether unchaste ; for he is not 
 aware that lust, whilst it is in the will, is equivalent to the 
 act, and that it cannot be removed but by the Lord after re- 
 pentance. Abstinence from act does not constitute a man 
 chaste ; but abstinence from will, where the act is possible, 
 and where a man abstains in consideration of the sinfulness 
 of indulgence, this constitutes true chastity. Suppose, for 
 instance, a man abstains from adulteries and whoredoms, 
 
27 
 
 only through fear of the civil law, and its penalties ; or 
 through fear of suffering in his honour or reputation ; or 
 through fear of diseases which may be contracted ; or 
 through fear of domestic quarrels with his wife, and the un- 
 quiet state of life which might ensue ; or through fear of 
 vengeance from the husband and relations of the party se- 
 duced ; or from motives of avarice ; or from bodily weak- 
 ness, arising either from disease, or abuse, or age, or from 
 any other cause of impotence : nay, supposing him to ab- 
 stain from a principle of obedience to some natural or civil 
 law, yet unconnected with any regard to spiritual law, such 
 a one is still, in his inner man, an adulterer and whore- 
 monger, for he is still in a belief that adultery and whore- 
 dom are no sins, in consequence of which belief he never 
 condemns them in his spirit before God, and therefore in 
 spirit he commits them, however innocent he may appear in 
 body before men ; and when he becomes a spirit after death, 
 he declares openly in their favour. Adulterers may be com- 
 pared with the violators of treaties, who break through all 
 compacts and engagements ; and also with the satyrs and 
 Priapi of the ancients, who were feigned to wander about 
 in forests, crying out for virgins, brides, and married women, 
 to come and sport with them ; adulterers also, in the spirit- 
 ual world, actually appear like satyrs and Priapi. They may 
 further be compared to rank goats ; and likewise to dogs, 
 that run about the streets, hunting after a female to satisfy 
 their lusts. The power of enjoyment possessed by such 
 persons, when they enter the married state, may be com- 
 pared with the blossoming of tulips in the spring, which, in 
 a few weeks, drop their flowers, and wither away. 
 
 THE SEVENTH COMMANDMENT. 
 
 Thou shalt not steal. 
 
 In the NATURAL SENSE, by this commandment is meant, 
 according to the letter, not to steal, or plunder, or to play 
 the pirate in time of peace ; and, in general, never to de- 
 prive another of his property, under any pretence whatever. 
 In this sense it extends also to all impositions, and unlawful 
 methods of gain, usury and exactions ; likewise to all 
 fraudulent practices in the payment of duties and taxes, and 
 in the discharge of debts. Workmen offend against this 
 commandment, who do their work in any unjust manner, by 
 practising deceit; traders offend against it, who, in their 
 
38 
 
 trading, endeavour to impose, either in regard to the quality 
 of their goods, or in weight, in measure, or in making out 
 their accounts; commanders offend against it, when they 
 would deprive the soldiers under their command of their 
 just wages ; judges offend against it, who are influenced in 
 their judgments by friendship, bribes, relationship, or any 
 other considerations, to the perverting of law and equity, 
 and the robbing others, in consequence, of their legal claims 
 and possessions. 
 
 In the SPIRITUAL sense, by stealing is meant, to deprive 
 others of the truths, which they embrace in faith, which is 
 done by means of false and heretical opinions. Priests, who 
 do the work of their ministry from no higher motives than 
 those of gain and worldly honour, and teach such doctrines 
 as they see by the Word, or may see, are not true, are spir- 
 itual thieves ; for they rob the people of the means of salva- 
 tion, which are the truths of faith ; they are also called 
 thieves in the following passages of the Word : " He that 
 entereth not hy the door into the sheepfold, hut climheth up some 
 other way, the same is a thief and a robber; the thief cometh 
 not but to steal, and to kill, and to destroy, ^^ John x. 1, 10: 
 " Lay not up for yourselves treasures on earth, but in heaven, 
 ivhere thieves do not break through and steal,^'' Matt. vi. 19, 
 20 : ^^ If thieves come to thee, robbers by night, how art thou 
 cut off! will they not steal till they have enough?'''' Obad. 
 ver. 5 : " They shall run to and fro in the city ; they shall 
 run upon the wall; they shall climb up into the houses; they 
 shall enter in at the windows, like a thief,'''' Joel ii. 9 : " They 
 have made a lie, and the thief cometh in, and the troop spreads 
 itself without,'''' Hos. vii. 1. 
 
 In the CELESTIAL SENSE, by thieves are meant they who 
 take away divine power from the Lord ; and also they who 
 arrogate to themselves His merit and righteousness. All 
 such, notwithstanding their seeming adoration of God, do 
 not trust in Him, but in themselves, and likewise do not be- 
 lieve in God, but in themselves. 
 
 They who teach false and heretical opinions, and en- 
 deavour to persuade the vulgar that they are true and ortho- 
 dox, and yet read the Word, from whence they might learn 
 what is true, and what is false ; and they also who confirm 
 the falses of religion by fallacies, to the misleading of others, 
 are guilty of theft, spiritually understood, and may be com- 
 pared with impostors and impositions of all denominations; 
 as with those who coin false money, which they gild over, 
 
29 
 
 or by other means give it the colour of gold, and pass it as 
 such ; and also with those who have the art of cutting and 
 polishing crystal stones, and hardening them, in so dexter- 
 ous a manner, as to make them pass for diamonds; and 
 likewise with those who carry sphinxes, or apes, clothed like 
 men, with their faces covered, on horseback through a city, 
 and proclaim, as they go, that they are noblemen of ancient 
 and honourable extraction. They are also like those who 
 conceal their living and true faces under painted masks, 
 thereby hiding all their beauty ; and like those who dispose 
 of selenites, and sparkling stones, which shine like gold 
 and silver, calling them stones of a high price and value. 
 They may also be compared with those, who, by means of 
 theatrical exhibitions, divert people from the true worship of 
 God, and draw them away from the church to the play- 
 house. They who, without any regard to truth, confirm 
 falses of every kind, and who discharge the duty of priests 
 merely with a view to worldly gain or reputation, and are 
 thus spiritual thieves, may be compared with those thieves, 
 who are in possession of keys for opening the doors of any 
 house ; they may also be compared with leopards and eagles, 
 who are quick and sharp-sighted, wherever an abundance of 
 prey may be discovered. 
 
 THE EIGHTH COMMANDMENT. 
 
 Thou shalt not bear false Witness against thy 
 Neighbour. 
 
 By bearing false witness, in the natural sense nearest 
 to the letter, is meant, to bear false witness either before a 
 judge, or, in cases not relating to civil judicature, before 
 other people, against any person accused on a groundless 
 charge ; and to corroborate such evidence by the name of 
 God, or by an appeal to any thing else that is holy, or by 
 the respect due to the witness's own character and reputa- 
 tion. In a more extensive natural sense, by this command- 
 ment all kinds of lies and hypocritical artifices, forged with 
 a bad design, are forbidden ; and also all ways of traducing 
 or defaming our neighbour to the injury of his honour, 
 fame, and reputation, on which his whole character depends. 
 In the most extensive natural sense, this commandment for- 
 bids all cunning devices, stratagems, and evil purposes, con- 
 trived against any person, and originating in enmity, hatred, 
 3 * 
 
30 
 
 revenge, envy, rivalship, &.c. ; for all such evil dispositions 
 have the sin of false witness deeply hidden and rooted in them. 
 
 In the SPIRITUAL sense, by bearing false witness is meant, 
 to endeavour to persuade people that the false of faith is tlie 
 truth of faith, and that the evil of life is the good of life, 
 and vice versa; but, to make this false witness, it must be 
 done intentionally, and not in ignorance, consequently done 
 after a man has been informed respecting the nature of 
 good and truth ; for the Lord says, " If ye were blind, ye 
 should have no sin; hut noiv ye say, We see ; therefore your sin 
 remaineth^'' John ix. 41. This kind of the false is meant in 
 the Word by a lie, and the intentional purpose to propagate 
 it is signified by deceit, in the following passages : " We 
 have carved out a covenant icith death, and with hell have ice 
 made a vision; in a lie have we placed our trust, and in false- 
 hood have we hid ourselves,'''' Isaiah xxviii. 15 : " This is a 
 rebellious people, lying children, children that will not hear 
 the law of Jehovah,''^ chap. xxx. 9 : " From the prophet even 
 to the priest, every one maketh a lie,''^ Jer. viii. 10 : " The in- 
 habitants thereof have spoken a He, and as for their tongue, 
 deceit is in their mouths,^^ Micah vi. 12 : " Thou shalt destroy 
 them that speak a lie; the Lord will abhor the man of deceit,''' 
 Psalm V. 6: " They have taught their tongues to speak a lie; 
 their habitation is in the midst of deceit,'''' Jer. ix. 5, 6. In- 
 asmuch as the false is meant by a lie, therefore the Lord 
 said, " that the devil, when he speaketh a lie, speaketh from 
 his own^'' John viii. 44. A lie also signifies the false, and 
 speaking falsely, in these passages : Jerem. xxiii. 14, 32, 
 Ezek. xiii. 15 to 19, chap. xxi. 29, Hos. vii. 1, chap. xii. 1, 
 Neh. iii. 1, Psalm cxx. 2, 3. 
 
 In the CELESTIAL SENSE, by bearing false witness is meant 
 to blaspheme the Lord and the Word, and thus to expel 
 truth itself from the church ; for the Lord is truth itself, and 
 also the Word. On the other hand, by bearing witness, in 
 this sense, is meant to speak the truth, and by testimony is 
 meant truth itself: on this ground it is that the decalogue is 
 called the testimony. Exodus xxv. IG, 21, 22, xxx. G, 26, 
 xxxii. 15, xl. 20, Levit. xvi. 13. And whereas the Lord is 
 the Truth Itself, He saith of Himself, that He testifieth : 
 that the Lord is the truth, may be seen, John xiv. 6, Rev. 
 iii., and that He testifieth, and beareth witness of Himself, 
 may be seen, John iii. 11, viii. 13 to 19, xv. 26, xviii. 
 37, 38. 
 
31 
 
 They who speak falses from deceit or purpose, and utter 
 them in a tone of voice that seems to proceed from spiritual 
 affection, and particukirly if they intermix them with truths 
 taken from the Word, which thus become falsified, were by 
 the ancients called enchanters ; of whom more may be seen 
 in tlie Apocalypse Revealed, n. 462 ; they were also call- 
 ed Pythons, and serpents of the tree of the knowledge of 
 good and evil. Such false speakers, liars, and deceivers, 
 may be likened to those who converse with their enemies in 
 a courteous and friendly manner, and during their conver- 
 sation hold a dagger behind them to take away their lives. 
 They may also be likened to those who dip their swords in 
 poison, and in this manner attack their enemies ; and to 
 those who mix hemlock with water, and poison with sweet- 
 meats. They may further be compared with handsome and 
 alluring harlots, infected with the foul disease ; and likewise 
 with twigs full of prickles, which, when applied to the nose, 
 wound the minute nerves of smell. They are, lastly, like 
 sweetened poison ; or like dung, which, when dry in the 
 time of autumn, emits a fragrant odour. Such persons are 
 described in the Word, under the character of leopards, as 
 may be seen in the Apocalypse Revealed, n. 572. 
 
 THE NINTH AND TENTH COMMANDMENTS. 
 
 Thou shalt not covet thy Neighbour's House ; thou 
 
 SHALT NOT COVET THY NeIGHBOUR's WiFE, NOR HIS SER- 
 VANT, NOR HIS Maid, nor his Ox, nor his Ass, nor any 
 Thing that is thy Neighbour's. 
 
 In the catechism, which is at this day made use of,* these 
 words are divided into two commandments, one of which, 
 being the ninth, is. Thou shalt not covet thy neighbour's 
 house ; and the other, or the tenth, is. Thou shalt not covet 
 thy neighbour''s wife, nor his servant, nor his maid, nor his 
 ox, nor his ass, nor any thing that is thy neighhour''s. As 
 these two commandments constitute one ,thing, and in Exo- 
 dus XX. 14, and Deuteronomy v. 18, form' one verse, I shall 
 here treat of them both at one and the same time, not 
 through any desire that they may be conjoined into one 
 
 * This alludes to the catechism made use of by the Roman Catholics, and 
 also, we believe, by the Lutherans ; but in the catechism of the church of Eng- 
 land, and other iProtestants, these two commandments are united as one, and the 
 first commandment is divided into two. 
 
commandment, but distinguished into two, as before ; for the 
 commandments are called the Ten Words, Exod. xxxiv. 
 28. Deut. iv. 13. chap. x. 4. 
 
 These two commandments have relation to all the pre- 
 ceding commandments, teaching and enjoining that evils 
 are not to be done, nor even lusted after, consequently that 
 they are to be rejected, not only from the external man, but 
 also from the internal, inasmuch as the lust of evil, not- 
 withstanding a forbearance from the outward commission, 
 constitutes an act; for the Lord said, " Whosoever looketh 
 on a looman to lust after her, hath committed adultery 2cith 
 her already in his heart,^^ Matt. v. 27, 28 ; and the external 
 man is never rendered internal, or reduced to a conformity 
 of action with the internal, until lusts are removed ; this 
 also the Lord teaches, when he says, " Wb imto you, scribes 
 and Pharisees ! for ye make clean the outside of the cup and 
 platter, hut within they are full of extortion and excess ; thou 
 blind Pharisee! cleanse first that which is within the cup and 
 the platter, that the outside of them may be clean cdso,^^ 
 Matt, xxiii. 25, 26; and His instructions throughout the 
 whole chapter, from beginning to end, are to the same pur- 
 port. The internal evils, which he charges upon the Phari- 
 sees, are the lusts of those things which are forbidden in 
 the first, second, fifth, sixth, seventh, and eighth command- 
 ments. It is known, that the Lord, while in the world, in- 
 structed mankind in the internals of the church, which in- 
 ternals consist in abstaining from the lusts of evil ; thus He 
 taught that the internal and external man must be united, 
 and act in unity, which is to be born again, the necessity of 
 which the Lord insisted on in His discourse with Nicode- 
 mus, John iii., and none can be born anew, or be regenera- 
 ted, consequently none can be rendered internal, but by the 
 Lord. In order that these two commandments might have 
 respect to all the preceding commandments, and show that 
 the evils forbidden by them should not even be lusted after, 
 therefore mention is made, first of a house, then of a wife, 
 and afterwards of a servant, a maid, an ox, and an ass, and 
 lastly of all that is our neighbour's ; for the word house in- 
 cludes in it all that follows, as containing the husband, the 
 wife, the servant, the maid, the ox, and the ass ; the word 
 wife, which is next mentioned, includes in it all the subse- 
 quent terms, for she is mistress, as the husband is master, in 
 the house, and they both have authority over the servant and 
 maid, as these again have over the oxen and asses; after 
 
33 
 
 which succeed all things that are below or without, which 
 are expressed by whatever is thy neighbour's ; from whence 
 it is evident, that all the foregoing commandments are re- 
 garded in these two commandments, both in general and in 
 particular, both in an extensive and in a confined sense. 
 
 In the SPIRITUAL sense, by these commandments all lusts 
 are forbidden, which are contrary to the spirit, consequently, 
 which are contrary to the spiritual principles of the church, 
 which chiefly relate to faith and charity ; for, unless lusts are 
 subdued, the flesh, according to the liberty afforded it, will 
 rush into the commission of all wickedness and outrage ; for 
 Paul informs us, " that the Jlesh lusteth against the spirit, 
 and the spirit against the Jlesh,^^ Galat. v. 17 ; and James 
 says, " Every man is tempted, ivhen he is draivn away of his 
 own lust, and enticed; then, when lust hath conceived, it 
 bring eth forth sin; and sin, when it is finished, bring eth forth 
 death,'''' chap. i. 14, 15 ; and Peter, " The Lord reserveth the 
 unjust unto the day of judg?nent to be punished, but chief y 
 them that icalk after the flesh in the lust of uncleanness,^^ 
 2 Epist. ii. 9, 10. In fine, these two commandments, ac- 
 cording to their spiritual sense, have respect to whatever is 
 contained in the spiritual sense of all the other command- 
 ments, prohibiting the lust of the evils forbidden by them ; 
 in like manner they have respect to whatever is contained in 
 their celestial sense ; but to repeat the particulars of those 
 two senses is needless. 
 
 The lusts of the flesh, of the eyes, and of the other senses, 
 when separated from the lusts, that is, the affections, desires, 
 and delights of the spirit, are altogether similar to the lusts 
 of brute creatures, and consequently in themselves are bes- 
 tial ; but the affections of the spirit are such as prevail in the 
 angels, and may therefore be called truly human ; hence it 
 follows, that, in proportion as any one indulges in the lusts 
 of the flesh, he becomes a brute and a wild beast ; but in 
 proportion as he delights in the desires of the spirit, he 
 becomes a man and an angel. The lusts of the flesh may 
 be compared with parched and withered grapes, and also 
 with wild grapes ; but the affections of the spirit may be 
 compared with juicy and well-flavoured grapes, and also 
 with the flavour of the wine pressed from them. The lusts 
 of the flesh may be compared with stables containing asses, 
 goats, and hogs ; but the affections of the spirit may be com- 
 pared with stables containing high-bred horses, and also 
 sheep and lambs : they differ also from each other as an ass 
 
34 
 
 differs from a horse, or a goat from a sheep, or as a hog 
 from a lamb ; and, in general, as dross differs from gold, a 
 calx from silver, coral from a ruby, &c. Lust and act co- 
 here together like blood and flesh, or like flame and oil ; for 
 lust is in the act, as the air in the lungs during respiration 
 or discourse, as the wind in the sails of a ship, whilst it is 
 navigating, and as the water in a wheel, which communi- 
 cates motion and action to a machine. 
 
 That the Ten Commandments of the Decalogue con- 
 tain ALL Things which relate to Love to God, and 
 all Things which relate to Love towards our 
 Neighbour. 
 
 In eight commandments of the decalogue, the first, the 
 second, the fifth, the sixth, the seventh, the eighth, the ninth, 
 and the tenth, nothing is said relating to love to God, and 
 love towards our neighbour; for it is not said that God'is to 
 be loved, nor that the name of God is to be hallowed, nor 
 that our neighbour is to be loved, and consequently nothing 
 is said of sincere and upright dealing with our neighbour, 
 but only, " Thou shalt have no other gods but me ; thou 
 shalt not take the name of God in vain ; thou shalt do no 
 murder ; thou shalt not commit adultery ; thou shalt not 
 steal; thou shalt not bear false witness; thou shalt not 
 covet what is thy neighbour's." Thus it is said in general, 
 that evil, either against God or our neighbour, is not to be 
 willed, thought, or done. But the true reason why there is 
 no direct injunction of the duties of love and charity, but 
 only a prohibition of the opposite vices, is, because in pro- 
 portion as a man shuns evils as sins, his will is influenced 
 by the goods of love and charity. That the first principle 
 of love to God, and of love towards our neighbour, is to do 
 no evil, and that the second is to do good, will be seen in 
 the chapter concerning charity. There are two kinds of 
 love, in opposition to each other, the love of willing and doing 
 good, and the love of willing and doing evil ; the latter love 
 is infernal, and the former is heavenly ; for all hell is influ- 
 enced by the love of doing evil, and all heaven by the love of 
 doing good. Now, whereas man is born into evils of every 
 kind, and consequently from his nativity inclines to such 
 things as belong to hell, and whereas he cannot be admitted 
 into heaven unless he be born again, that is, be regenerated, it 
 is necessary, in the first place, that evils, which are of hell, be 
 removed, before good inclinations, which are of heaven, can 
 
35 
 
 be implanted ; for no one can be adopted by the Lord, be- 
 fore he is separated from the devil. But in what manner 
 evils are removed, and man is led on to do good, will be 
 shown in the two chapters on repentance and on reform- 
 ation. That evils must first be removed, before the good 
 which a man does becomes good in the sight of God, is thus 
 taught by the Lord in Isaiah : " Wash you, make you clean ; 
 put away the evil of your doings from before mine eyes; cease 
 to do evil, learn to do loell; then, though your sins he as scar- 
 let, they shall be as white as snow; though they be red like 
 purple,* they shall be as wool,'''' chap. i. 16, 17, 18. Agree- 
 ably to this are the words in Jeremiah : *' Stand in the gate 
 of Jehovah'' s house, and proclaim there this word: Thus saith 
 Jehovah of Hosts, 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 is 
 here [that is, the church] : will ye steal, murder, and commit 
 adultery, and swear fcdsely , and come and stand before Me in 
 this house, lohich is ccdled by My name, and say. We are de- 
 livered, while ye do all these cibominations 1 Is this house, 
 which is called by My name, become a den of robbers in your 
 eyes 1 Behold, I have seen it, saith Jehovah,^'' chap. vii. 2, 
 3, 4, 9, 10, 11. That prayer to God is not attended to, be- 
 fore the soul is washed and purified from its evils, is also 
 taught in Isaiah : " Ah, sinful nation ! a people laden with 
 iniquity! they are gone away backward; when ye spread 
 forth your hands, I will hide mine eyes from you ; yea, when 
 ye make many prayers I ivill not hear,''"' chap. i. 4, 15. That 
 love and charity follow of course, when a man keepeth the 
 commandments of the decalogue, by shunning evils, is evi- 
 dent from these words of the Lord in John : *' Jesus said. 
 He that hath My commandments, and keepeth them, he it is 
 that loveth Me, and he that loveth 3Ie shall be loved of My 
 Father, and I will love him, and ivill manifest Myself unto 
 him; and We will make our abode with him,''"' John xiv. 21, 
 23. By commandments, in this place, are meant, in par- 
 ticular, the commandments of the decalogue, which insist, 
 that evils are neither to be done, nor lusted after ; and that 
 thus the love of man to God, and the love of God towards 
 
 * The dye called purple, by the ancients, was not the deep violet colour to 
 which we give that name, but a pure red, without any tinge either of yellow or 
 blue, but differing greatly from a common red by the deep mtensity of Us colour. 
 A knowledge of this fact is necessary to guard us from mistake in our ideas re- 
 specting the correspondence of colours. 
 
36 
 
 man, follow, of course, as a principle of good, after the re- 
 moval of evil. 
 
 It was observed, that, so far as a man shuns evils, his will 
 is influenced by good ; and the reason is, because evils and 
 goods are opposites ; for evils are from hell, and goods are 
 from heaven ; wherefore, so far as hell is removed, that is, 
 evil, heaven is approached, and man regards what is good : 
 that this is the case evidently appears from the eight com- 
 mandments above-mentioned, viewed under this aspect ; as, 
 for example : I. So far as any person does not worship other 
 gods, he worships the true God : II. So far as any person 
 does not take the name of God in vain, he loves whatever is 
 from God : III. So far as a person is unwilling to commit 
 murder, and to indulge hatred and revenge, he bears good 
 will to his neighbour : IV. So far as a person has no in- 
 clination to commit adultery, he wishes to live in chastity 
 with his wife : V. So far as a person has no inclination to 
 steal, he lives according to the law of sincerity : VI. So far 
 as a person has no inclination to bear false witness, he is 
 disposed to think and speak the truth : VII. and VIII. So 
 far as a person does not covet what is his neighbour's, he 
 wishes his neighbour happy in the enjoyment of his posses- 
 sions. Hence it appears, that the commandments of the 
 decalogue contain all things that relate to love to God, and 
 love towards our neighbour; wherefore Paul says, "ii/e that 
 loveth another hath fulfilled the law ; for this, Thou shalt not 
 commit adultery, Thou shalt not kill, Thou shalt not steal, 
 Thou shalt not bear false witness. Thou shalt not covet, and 
 if there be any other commandment, it is briefly comprehended 
 in this saying. Thou shalt love thy neighbour as thyself 
 Love [or charity] worJceth no ill to his neighbour; ivhertfore 
 love [or charity] is the fulfilling of the law,"" Rom. xiii. 8, 
 9, 10. To the above, two canons are to be added for the 
 service of the New Church : I. That no person can shun 
 evils, as sins, and do good, which may be good in the sight 
 of God, of himself; but that so far as any person shuns 
 evils, as sins, he does what is good, not of himself, but from 
 the Lord : II. That a man ought to shun evils as sins, and 
 fight against them, as of himself; and that if he shuns evils 
 from any other motive than because they are sins, he does 
 not shun them, but only prevents them from appearing in 
 the sight of the world. 
 
 The reason why evil and good cannot abide together, and 
 why, in proportion as evil is removed, good is regarded and 
 
37 
 
 felt, is, because, in the spiritual world, there exhales from 
 every one the sphere* of his particular love, which diffuses 
 itself, and gives forth its influences all around, causing sym- 
 pathies and antipathies : by means of such spheres the good 
 are separated from the evil. That evil must needs be remo- 
 ved, before good can be known, perceived, and loved, may 
 be illustrated by many comparisons borrowed from circum- 
 stances in the natural world ; as, for example : no one can 
 approach another, who keeps a leopard and a panther in his 
 chamber, and who lives secure from their attacks in con- 
 sequence of giving them food, unless he first remove those 
 fierce creatures. Who, that is invited to the table of a king 
 and a queen, does not wash his face and his hands, before 
 he approach the royal presence? Who ever enters into the 
 bridechamber with the bride, after the marriage ceremony, 
 before he has first washed himself thoroughly, and put on 
 a wedding garment? Who does not purify metallic ores in 
 the fire, and separate them from dirt and dross, before he 
 can procure pure gold and silver ? What husbandman does 
 not separate his wheat from weeds and tares, before he 
 stores it up in his barn? and who does not thresh his barley, 
 to separate the grain from the prickly ears, before he lays it 
 up in his granary ? Who does not boil his meat, and thus re- 
 move its impurities and rawness, before it is brought to his 
 table, and considered fit to be eaten ? Who does not shake 
 
 * This circumstance ; relating to the spheres of spiritual love, is very agreeable 
 to common experience in natural bodies, and may be illustrated to the philosoph- 
 ical mind by a variety of phenomena in the natural world. Thus, for instance, 
 it is well known that every flower exhales, or breathes forth its particular odour, 
 which forms, as it were, a spherical atmosphere encompassing its body ; so also 
 the magnet exliales that magnetic virtue, by which it attracts, or repels, neigh- 
 bouring bodies, according to tlieir different circumstances, in respect to the circum- 
 ambient sphere of such magnetic virtue ; the like attracting or repelling atmos- 
 pheres, it is well known, surround all bodies charged with the electric fluid ; and 
 thus it is most probable, that all natural bodies exhale forth some virtues or other, 
 according to the respective qualities, which may properly be termed their atmos- 
 pheres, answering, ni miniature, to the great atmosphere which encompeisses the 
 whole body of the eartli, and which, consequently, must affect all neighbouring 
 bodies, according to their respective situations and circumstances. Wliy, then, 
 may we not suppose this same general law to prevail also amongst spiritual sub- 
 stances, and particularly in the case of human spirits, when they are developed 
 of that material covering, the natural body, which, in the present state, may rea- 
 sonably be imagined to absorb such exhalations, that they cannot be perceived 
 so sensibly as they otherwise would be ? Nay, it should seem, notwithstanding 
 the spirit's present connexion with the body, as if something of such spiritual ex- 
 halation was discernible, even in this life, especially by the eves and lace, which 
 are found to affect us in a very sensible manner, either wnen animated by a 
 warmth of charity and righteous zeal, or when burning wiili the spirit of evil 
 passions. 
 
 4 
 
38 
 
 the trees of his garden, and clear them from grubs and in- 
 sects, in order to save the leaves from being devoured, and 
 the fruit from being spoiled ? Who does not dislike to see 
 liis house or hall dirty, and does not set about making them 
 clean, particularly when he expects a visit from a prince, or 
 is preparing to receive his bride, the daughter of a prince ? 
 Who can be in love with a virgin, and make her offers of 
 marriage, whom he knows to be infected with malignant 
 distempers, or covered with pimples and spreading sores, 
 however she may paint her face, bedeck herself with orna- 
 ments of dress, and study to attract admiration by the bland- 
 ishments of speech and manner? Man ought to purify him- 
 self from evils, and not wait for the Lord to purify him by 
 an immediate act of His power ; for in this case he would 
 be like a servant, who, with his face and clothes all bedaub- 
 ed with soot and dung, should go to his master, and say, 
 " Master, wash me :" would not his master, in such a case, 
 say to him, " Thou foolish servant, what dost thou mean? 
 See, there is water, soap, and a towel ; hast thou not hands 
 of thine own, and power to use them ? Go, and wash thy- 
 self" Thus, too, will the Lord God say to His servant; 
 *' The means of purification are provided by Me, and from 
 Me, also, thou hast thy will and thy power ; wherefore use 
 these My gifts and talents as thine own, and thou shalt be 
 purified :" and so in other instances. That the external 
 man is to be purified, but by means of the internal, is taught 
 by the Lord, in the xxiiird chapter of Matthew, from begin- 
 ning to end. 
 
 EXTRACT FROM '• THE APOCALYPSE REVEALED." 
 
 " And I saw heaven open, and behold a tchite horse,''"' signi- 
 Jies the revealing of the spiritual sense of the Word by the 
 Lord, and by it the discovery of the interior meaning of the 
 Word, which is the coming of the Lord. By heaven being 
 seen open, is signified a revelation from the Lord, and con- 
 sequent manifestation, as will be seen presently ; by horse 
 is meant the understanding or meaning of the Word, and by 
 white horse the interior meaning of the Word ; and as 
 this is signified by white horse, and as the spiritual sense is 
 the interior meaning of the Word, therefore that sense is 
 here signified by white horse. The reason why this is the 
 coming of the Lord is, because by that sense it manifestly 
 appears, that the Lord is the Word, and that the Word treats 
 
39 
 
 of Him alone, and that he is the God of heaven and earth, 
 and that from Him alone the New Church has its exist- 
 ence. The Lord said, that they should see the Son of man 
 coming in the clouds of heaven jvith glory and poioer; 
 Matt. xvii. 5; chap. xxiv. 30; chap. xxvi. 64; Mark xiv. 
 61, 62 ; Luke ix. 34, 35; chap. xxi. 27; Apoc. i. 7 ; Acts 
 i, 9, 11; and this the Lord said also when he discoursed with 
 his disciples concerning the consummation of the age, 
 which is the last time of the Church, when judgment takes 
 place : every one, who does not think beyond the sense of 
 the letter, believes that, when the last judgment shall come 
 to pass, the Lord will appear in the clouds of heaven with 
 angels and sound of trumpets ; nevertheless that this is not 
 meant, but that He will appear in the Word, may be seen 
 in the explanation above ; and the Lord appears mani- 
 festly in the spiritual sense of the Word : from that sense 
 it is discovered not only that He is the Word, that is. Divine 
 Truth itself, and further, that He is the inmost [Soul] of the 
 Word, and thence the All thereof, but also that He is the 
 one God, in whom there is a Trinity, consequently the only 
 God of heaven and earth ; and moreover that He came into 
 the world to glorify his humanity, that is, to make it divine: 
 the humanity which He glorified, that is, made divine, was 
 His natural humanity, which He could not glorify, or make 
 divine, but by the assumption of the humanity in a virgin 
 in the natural world, to which He then united His divinity, 
 which He had from eternity ; this union was effected by 
 temptations admitted into His assumed humanity, the last of 
 which was the passion of the cross, and at the same time 
 by the fulfilling of all things of the Word, not only by the 
 fulfilling of all things of the Word in its natural sense, but 
 also by the fulfilling of all things of the Word in its spirit- 
 ual sense and in its celestial sense, in which, as was said 
 above. He alone is treated of: but, on this subject, see the 
 particulars which are laid open in the Doctrine of the 
 New Jerusalem concerning the Lord, and in the Doc- 
 trine of the New Jerusalem concerning the Sacred 
 Scripture. Now, since the Lord is the Word, and the 
 Word was made flesh, John i. 1, 2, 14, and the Word was 
 made flesh to fulfil the same, it is plain that the coming of 
 the Lord in the Word is meant by His appearing in the 
 clouds of heaven : that the clouds of heaven signify the 
 Word in its literal sense, may be seen above. It is 
 evident, that the Lord's appearing in the Word is meant, be- 
 
40 
 
 cause by white horse is signified the interior meaning of the 
 Word, and it is said that the name of Him who sat on the 
 horse is the Word of God, and that his name is King of 
 kings and Lord of lords, ver. 13, 16. From these con- 
 siderations, then, it is evident, that by " I saw heaven open, and 
 behold a white horse," is signified the revealing of the spir- 
 itual sense of the Word by the Lord, and by it the discov- 
 ery of its interior meaning, which also is the coming of the 
 Lord. That the spiritual sense of the Word, concerning 
 which no one in the Christian world knew any thing hereto- 
 fore, is at this day revealed, may be seen in the Arcana 
 CcELESTiA, wherein the two books of Moses, Genesis and 
 Exodus, are explained according to that sense ; also in the 
 Doctrine of the New Jerusalem concerning the Sa- 
 cred Scripture, n. 5 to 26 ; in the Tract on the White 
 Horse, from beginning to end, and in the extracts there col- 
 lected from the Arcana Ccelestia concerning the Sacred 
 Scripture; and moreover in these explanations of the 
 Apocalypse, where not a single verse can be understood 
 without the spiritual sense. 
 
 PUBLISHED UNDER THE DIRECTION OF THE 
 
 JJoston Soctets oi tije "Ntis^ Jtrusalem, 
 
 AND SOLD BY 
 
 ADONIS HOWARD, 
 
 SCHOOL STREET, NEAR WASHINGTON STREET. 
 
NEW JERUSALEM TRACTS. 
 
 JVo. 2. 
 
 From " ^ Treatise concerning Heaven andits Wonders, and also concerns Hell: 
 being a Relation of Things Jieard and seen ;" a work of Emanuel Sweaenborg, 
 in 1 vol. 8vo. 
 
 That the Heavens consist of innumerable Societies. 
 
 The angels of each heaven are not together in one place, 
 but distinguished into societies greater or less, according to 
 the differences of the good of love and of faith in which they 
 are : they who are in similar good form one society. Goods 
 in the heavens are o^ infinite variety, and each individual 
 angel is, as it were, his own good.* 
 
 The angelic societies in the heavens are also distant one 
 from another, according as their goods differ generally and 
 specifically ; for distances in the spiritual world are from no 
 other origin than from a difference in the state of the inte- 
 riors, consequently, in the heavens, from a difference in the 
 states of love ; they are much distant who differ much, and 
 they are little distant, who differ little : similitude brings them 
 together.t 
 
 All in one society, in like manner, are distinct from 
 each other : they who are more perfect, that is, who excel 
 in good, thus in love, wisdom and intelligence, are in the 
 midst ; they who are less excellent, are round about at a dis- 
 
 * That there is an infinite variety, and in no instance is any one thing- the same 
 with another, n. 7236, 9002. That in the heavens also there is an infinite variety, 
 n. 684, 690, 3744, 5598, 7236. That varieties in the heavens, ^hich varieties are 
 infinite, are the varieties of good, n. 3744, 4005, 7236, 7833, 7836, 9002. That 
 tliose varieties exist by truths which are manifold, by virtue of which ever\' one 
 hath good, n. 3470, 3804, 4149, 6917, 7236. That hence all the societies in the 
 heavens, and every angel in a societv, are distinct from each other, n. 690, 3241, 
 3519,3801,3986,4067,4149, 4263,7236,7833,7836. But that still all act in 
 unity by love from the Lord, n. 457, 3986. 
 
 t That all the societies of heaven have a constant situation according to the 
 differences of the state of life, thus according to the differences of love and of 
 faith, D. 1274, 3638, 3639. Wonderful things in the other life, or in the spiritual 
 world, concerning distance, situation, place, space, and time, n. 1273 to 1277. 
 
'«••*»••♦..« ^ 
 
 »J^ 
 
 W^ CCt^RNING T^ HEAVENS. * [2. 
 
 tance, according to the degree in which the perfection is di- 
 minished ; comparatively as light in its decrease from the cen- 
 tre to the circumferences : they who are in the midst are also 
 in the greatest light, and they at the circumferences in less 
 and less. 
 
 They who are of like dispositions are, as it were of them- 
 selves, associated to their like ; for with their like they are as 
 with their own, and as at home, but with others as with stran- 
 gers, and as abroad : when they are with their like, they are 
 also in their freedom, and hence in every delight of life. 
 
 Hence it is evident, that good consociates all in the heav- 
 ens, and that they are distinguished according to its quality : 
 nevertheless it is the Lord, from whom is good, who so joins 
 the angels in consociation, and not the angels themselves : 
 He leads them, conjoins them, distinguishes them, and holds 
 them in freedom, so far as they are in good ; thus He pre- 
 serves every one in the life of his love, of his faith, of his 
 intelligence and wisdom, and hence in happiness.* 
 
 All, likewise, who are in similar good, know each other, 
 altogether as men in the world know their kindred, their 
 relations, and their friends, although they never before saw 
 them ; the reason is, because, in the other life, there are no 
 other kindreds, relationships, and friendships, but spiritual, 
 thus v/hich are of love and of faith. t This it has been 
 given me occasionally to see, when I have been in the spir- 
 it, thus withdrawn from the body, and thereby in consort 
 with angels : on such occasions, I have seen some of them 
 who seemed as if they had been known to me from infancy, 
 but others seemed altogether unknown to me ; they who 
 seemed known from infancy were such as were in a state 
 similar to the state of my spirit, but they who were un- 
 known were in a dissimilar state. 
 
 All who form one angelic society have like faces in gen- 
 eral, but not like in particular. In what manner likenesses 
 in general are consistent with variations in particular, may 
 be in some measure comprehended from such cases in the 
 
 * That all freedom is of love and affection, since what a man loves, this he • 
 does freely, n. 2870, 3158, 8907, 8990, 958o, 9591. That inasmuch as freedom 
 is of the love, hence it is the life of every one, and his delight, n. 2873. That 
 nothing appears as a man's own, but what is from freedom, n. 2880. That the 
 veriest freedom is to he led of the Lord, because it is to be led thus by the love 
 of good and truth, n. 892, 905, 2872. 2886, 2890, 2891, 2892, 909G, 958G to 9591. 
 
 t That all proximities, relationships, affinities, and, as it were, consanguinities, 
 in heaven, are from good, and according to its agreements and differences, n. 
 605, 917, 13M, 2739, 3612, 3815, 4121. 
 
2.] CONCERNING THE HEAfENS. 3 
 
 world, where it is known that every nation bears some com- 
 mon resemblance in their faces and eyes, by which they are 
 known and distinguished from other nations ; and still more 
 one family from another : this, however, is more perfectly the 
 case in the heavens, because there all the interior affections 
 appear and shine forth from the face ; for the face in heaven 
 is their external and representative form, and it is not grant- 
 ed there to the angels to have any other face than that of 
 their affections. It has been also shown to me in what 
 manner a general likeness is particularly varied amongst the 
 individuals of one society : there was presented a face as of 
 an angel, which appeared to me, and was varied according 
 to the affections of good and of truth, such as prevail with 
 those who are in one society : those variations continued a 
 long time, and I observed that still the same face in general 
 remained as the plane, and that the rest of the faces were 
 only derivations and propagations thence : thus, also, by this 
 face were shown the affections of the whole society, by 
 which the faces of all the individuals of the society are vari- 
 ed ; for, as was said above, angelic faces are the forms of 
 their interiors, thus of the affections which are of love and 
 faith. 
 
 Hence also it is, that an angel, who excels in wisdom, 
 discovers instantly from the face of another what is his 
 quality, since no one in heaven can conceal his interiors by 
 his countenance, or simulate or lie and deceive by cunning 
 and hypocrisy. It occasionally happens, that hypocrites in- 
 sinuate themselves into societies, having learned to conceal 
 their interiors, and to compose their exteriors so as to ap- 
 pear in the form of that good in which the members of tlrc 
 society are, and thus to feign themselves angels of light ; 
 but such cannot long abide there, for they begin to be in- 
 teriorly tortured, tormented, to grow black in the face, and, 
 as it were, to become half dead, in consequence of the con- 
 trariety of the life which flows in and operates ; wherefore 
 they cast themselves suddenly down into the hell where sim- 
 ilar persons are, nor do they desire any more to ascend: 
 these are they who are understood by the man, found 
 amongst the invited guests, who had not on a wedding gar- 
 ment, and was cast into outer darkness, Matt. xxii. 11, and 
 following verses. 
 
 All the societies of heaven communicate with each other, 
 not by open commerce, for few depart out of their own so- 
 ciety into another, since to go out from their own society is 
 
4 CONCERNING THE HEAVENS. [2. 
 
 like going out from themselves, or from their own life, and 
 passing into another which is not so agreeable : nevertheless, 
 all communicate by the extension of the sphere, which pro- 
 ceeds from the life of every one ; the sphere of life is the 
 sphere of the affections, which are of love and faith : this 
 sphere extends itself into societies round about, length-wise 
 and breadth-wise, and so much the longer and broader, as 
 the affections are more interior and perfect ;* according to 
 that extent, the angels have intelligence and wisdom : they, 
 who are in the inmost heaven, and in the midst of that 
 heaven, have an extension into the universal heaven ; hence 
 there is a communication of all things of heaven with every 
 one, and of every one with all.t But this extension will be 
 treated of more fully below, when we come to speak of the 
 celestial form, according to which angelic societies are ar- 
 ranged, and likewise v/hen we come to speak of the wisdom 
 and intelligence of the angels, for all extension of the affec- 
 tion and thoughts proceeds according to that form. 
 
 It was said above, that in the heavens there are societies 
 greater and less ; the greater consist of myriads, the less of 
 some thousands, and the least of some hundreds of angels. 
 There are some, also, who live solitary, as it were in sepa- 
 rate houses and families, but who, notwithstanding they live 
 so dispersed, are still arranged in a like order with those 
 who are in societies, namely, that the wiser of them are in 
 the midst, and the more simple in the boundaries : these are 
 nearer under the divine view and guidance, and are the best 
 of the angels. 
 
 That every Society is a Heaven in a less Form, and 
 EVERY Angel a Heaven in the least Form. 
 
 The reason why every society is a heaven in a less form, 
 and every angel a heaven in the least form, is, because the 
 good of love and of faith is what makes heaven, and that 
 good is in every society of heaven, and in every angel of 
 the society. It is of no consequence that this good is every- 
 
 * That a spiritual sphere, which is the sphere of life, flows forth from every 
 man, spirit and angel, and encompasses them, n. 4464, 5179, 7454, 8630. That 
 it flows forth from the life of their aflection and thought, n. 2489, 4464, 6206.. 
 That tliose spheres extend themselves far into angelic societies, according to the 
 quality and quantity of good, n. 6598 to 6613, 8063, 8794, 8797. 
 
 t That in tne heavens there is given a communication of all goods, inasmuch 
 as heavenlv love communicates all its own tilings to anotlier, n. 549, 550, 1390. 
 1391, 1399, 10130, 10723. 
 
:2.] CONCERNING THE HEAVENS. 5 
 
 where different and various, for still it is the good of heav- 
 en ; all the difference is, that the quality of heaven varies 
 accordingly. It is therefore said, when any one is elevated 
 into any society of heaven, that he is come into heaven, and 
 of the inhabitants, that they are in heaven, and every one 
 in his own heaven : this is known to all who are in the other 
 life, on which account they who stand out of or beneath 
 heaven, and look afar off, where companies of angels are, 
 say that heaven is in this direction and also in that. The 
 case may be compared with that of governors, officers, and 
 ministers, in one royal palace, or in one court, who, al- 
 though they dwell apart in their respective mansions or 
 chambers, one above and another below, are still all in one 
 palace, or in one court, every one being in his function 
 there to serve the king. Hence is evident what is meant by 
 the Lord's words, that " in His Father^ s house aremany man- 
 sions,''^ John xiv. 2, and what by the habitations of heaven, 
 and by the heavens of heavens, in the prophets. 
 
 That every society is a heaven in a less form may also be 
 manifest from this, that a similar heavenly form is in every 
 society, as in the whole heaven ; for in the whole heaven 
 they are in the midst who excel the rest, and they who are 
 less excellent are round about, even to the boundaries, in a 
 decreasing order, as may be seen in the preceding article ; 
 and likewise from this, that the Lord leads all in the 
 whole heaven as if they were one angel, in like manner 
 those who are in every society ; hence an entire angelic so- 
 ciety appears sometimes as one in the form of an angel, 
 which also it has been granted me by the Lord to see. When 
 the Lord also appears in the midst of the angels, He does 
 not appear as encompassed by several, but as one in an an- 
 gelical form : hence it is that the Lord in the Word is called 
 an angel, and likewise that an entire society is so called ; 
 Michael, Gabriel, and Raphael, are nothing but angelic soci- 
 eties, which are so named from their functions.* ^b 
 
 As an entire society is a heaven in a less form, so like^^*5^ 
 wise is every angel a heaven in the least form ; for heaven 
 is not out of an angel, but within him, since his interiors, 
 which are of his mind, are arranged into the form of heav- 
 en, thus are adapted to the reception of all things of heaven 
 
 * That the Lord in the Word is called an angel, n. 6280, 6831, 8192, 9303. 
 That an entire angelic society is called an angel, and that Michael and Raphael 
 are angelic societies, so called from their functions, n. 8192. That the societies 
 of heaven, and the angels, have not any name, but »hat they are distinguished by 
 the quality of good, and by an idea concerning it, n. 1705, 1754. 
 1* 
 
6 CONCERNING THE HEAVENS. [2. 
 
 which are out of him ; he also receives those things accord- 
 ing to the quality of the good which is in him from the Lord : 
 hence an angel is also a heaven. 
 
 It cannot be said, in any case, that heaven is without any 
 one, but within him ; for every angel, according to the heav- 
 en which is within him, receives the heaven which is with- 
 out him. Hence it is evident how much he is deceived, 
 who believes that to come into heaven is merely to be ele- 
 vated amongst the angels, whatever be his quality as to his 
 interior life; thus that heaven is given to every one from im- 
 mediate mercy ;* when yet, unless heaven be within any one, 
 nothing of the heaven which is without him flows in and is 
 received. There are many spirits who are in the above 
 opinion, and therefore also, by reason of this their faith, 
 some have been taken up into heaven ; but when they were 
 there, inasmuch as their interior life was contrary to the life 
 in which the angels were, they began, as to their intellects, 
 to be blinded, till they became like idiots, and, as to their 
 wills, to be tortured, till they behaved like madmen ; in a 
 word, they who come into heaven after having lived evil 
 lives, gasp for breath, and writhe with torture, like fishes 
 taken out of the water into the air, and like animals in the 
 ether of an air pump, after the air has been extracted. 
 Hence it may be manifest, that heaven is within, and not 
 out of any one.t 
 
 Since as all receive the heaven which is without them ac- 
 cording to the quality of the heaven which is within them, 
 therefore in like manner they receive the Lord, since the 
 Divine of the Lord makes heaven : hence it is, that when 
 the Lord presents Himself in any society. He appears there 
 according to the quality of the good in which the society is, 
 thus not in like manner in one society as in another : not 
 that this dissimilitude is in the Lord, but in those who see 
 Him from their own good, thus according to that good ; they 
 are affected also at the sight of Him according to the quali- 
 \ ty of their love : they who love Him inmostly are inmostly 
 "^^alTected ; they who less love Him are less affected ; whilst 
 the evil, who are out of heaven, are tormented at His pres-. 
 
 * That heaven is not given of immediate mercy, but according to the life, and 
 that tlie all of lite, by wiiich man is led of the Lord to heaven; is from mercy, and 
 that this is understood, n. 5037, 10659. That if heaven was given from immedi- 
 ate mercy, it would be given to all, n. 2401. Concerning some evil spirits cast 
 down from heaven, who believed that heaven was given to every one from im^ 
 mediate mercy, n. 4726. 
 
 t That heaven is in man, n. 3884. 
 
2.] CONCERNING THE HEAVENS. 7 
 
 ence. When the Lord appears in any society, He appears 
 there as an angel ; but He is distinguished from the other 
 angels by the Divine which shines through Him. 
 
 Heaven also is M^here the Lord is acknowledged, believed 
 in, and loved ; the variety of the worship of Him, arising 
 from the variety of good in one society and another, is not 
 attended with detriment, but with advantage, for the perfec- 
 tion of heaven is thence. That the perfection of heaven is 
 thence can hardly be explained to the apprehension, unless 
 we call in aid some expressions which are in use in the 
 learned world, and by them unfold in what manner one, to 
 be perfect, is formed of various. Every whole (umim) is 
 composed of various parts, for a whole which is not com- 
 posed of various parts is not any thing, having no form, 
 and consequently no quality ; but when a whole is composed 
 of various parts, and these are arranged in perfect form, in 
 which each thing adjoins itself to another in friendly agree- 
 ment in a series, then it has a perfect quality. Now heav- 
 en is one composed of various parts arranged in the most 
 perfect form ; for the heavenly form is the most perfect of all 
 forms. That all perfection is from thence, is evident from 
 all beauty, pleasantness, and delight, which affect both the 
 senses and the mind (animus), for they exist and flow from 
 no other source than from the concert and harmony of sev- 
 eral things which are in concord and agreement, whether 
 these things co-exist in order, or follow in order, and not 
 from one without more : hence it is said that variety delights, 
 and it is known that delight is according to its quality. 
 From these it may be seen as in a glass whence it is that 
 perfection results from variety, even in heaven ; for from the 
 things which exist in the natural world may be seen, as in 
 a mirror, the things which exist in the spiritual world.* 
 
 The like may be said concerning the church as concern- 
 ing heaven, for the church is the heaven of the Lord in the 
 earths : there are also several churches, and yet each is call- 
 ed a church, and likewise is a church, so far as the good of 
 love and of faith rule in it : the Lord also, in such case, from 
 variety makes unity, thus from several churches makes one 
 church.f The like also may be said concerning a man of 
 
 * That every whole (unum) is from the harmony and agreement of several, 
 and that otherwise it hath no quality, n. 457. That hence the universal heaven 
 is one, n. 457. And by this reason that all in heaven regard one end, which is 
 the Lord, n. 9828, 
 
 t That if good were the characteristic and essential of the church, and not 
 
8 CONCERNING THE HEAVENS. [2. 
 
 the church in particular, as concerning the church in gen- 
 eral, viz. that the church is within man, and not out of him, 
 and that every man, in whom the Lord is present in the 
 good of love and of faith, is a church.* The like may also 
 be said concerning a man in whom the church is, as con- 
 cerning an angel in whom heaven is, viz. that he is a church 
 in the least form, as an angel is a heaven in the least form ; 
 and further, that a man in whom the church is, equally as 
 an angel, is a heaven, for man was created that he might 
 come into heaven and become an angel ; wherefore he who 
 receives good from the Lord is an angel-man. t It is per- 
 mitted to mention what man has in common with an angel, 
 and what he has more than the angels : man has in common 
 with an angel, that his interiors are alike formed according 
 to the image of heaven, and likewise that he becomes an 
 image of heaven in proportion as he is in the good of love 
 and of faith : man has more than the angels, that his exte- 
 riors are formed according to the image of the world, and 
 that in proportion as he is in good, the world in him is subor- 
 dinate to heaven, and serves heaven ;| and that in such case 
 the Lord is present with him in each as in His own heaven ; 
 for He is everywhere in His own divine order, for God is 
 order.§ 
 
 It is lastly to be observed, that he, who has heaven in 
 himself, has not only heaven in his greatest or general prin- 
 ciples, but also in his least or singular ones ; and that the 
 
 truth without the good, the church would be one, n. 1285, 1316, 2982, 3267, aW5, 
 3451. 3452. That all churches also make one chiu'ch before the Lord by virtue 
 of good, n. 7395, 9276. 
 
 * That the church is in man, and not out of him, and that the church in gen- 
 eral consists of men in whom is the church, n. 3884. 
 
 t That a man, who is a church, is a heaven in the least form, after the image 
 of the greatest, because his interiors, which are of the mind, are an-anged after 
 tlie form of heaven, and consequently to the reccplion of all things of heaven, n. 
 911, 1900, 1982. 3624 to 3631, 363-i, 3884, 4041, 4279, 4523, 4524, 4625, 6013, 
 6057. 9279, 9632. 
 
 X That man hath an internal and an external, and that his internal from crea- 
 tion is formed after the image of heaven, and his external after the image of 
 the world, and that on this account man was called by the ancients a microcosm, 
 n. 4523, 4524, 5368, 6013, 6057, 9279, 9706, 10156, 10472. That therefore man- 
 is so created tliat the world in him may serve heaven, as is also the case with the 
 good, but with the evil the case is inverted, since with them heaven ser\es the 
 world, n. 9283, 9278. 
 
 § That the Lord is order, inasmuch as the divine good and truth, which pro- 
 ceed from the Lord, make order, n. 1728, 1919,2201,2258,5110,5703, 8988, 
 10336, 10619. That divine truths are laws of order, n. 2247, 7995. That so far 
 as man lives according to order, thus, so far as he is in good according to divine 
 tnuhs, so far he is a man, and the church and heaven are in him, n. 'f839, 6605, 
 3067. 
 
2.] CONCERNING THE HEAVENS. 9 
 
 least things in an image resemble the greatest : this results 
 from this circumstance, that every one is his own love, and 
 of a quality such as his ruling love is ; for what rules flows 
 in into singular things, and arranges them, and everywhere 
 induces a likeness of itself* In the heavens, love to the 
 Lord is the ruling love, because the Lord is there loved 
 above all things; hence the Lord is there All in All; He 
 flows in into all and singular the inhabitants, arranges them, 
 and induces on them a likeness of Himself, and produces 
 this effect, that where He is, there is heaven : hence an an- 
 gel is a heaven in the least form, a society in a greater, and 
 all the societies taken together in the greatest. That the 
 Divine of the Lord makes heaven, and that He is the All in 
 All there, may be seen in a former part of this Treatise. 
 
 That the Universal Heaven, in one Complex, resem- 
 bles ONE Man. 
 
 That heaven, in the whole complex, resembles one man, 
 is an arcanum not yet known in the world ; but in the heav- 
 ens it is most perfectly known ; to know this, and the spe- 
 cific and singular things concerning it, is the principal arti- 
 cle of the intelligence of the angels there : on this knowl- 
 edge also depend several other knowledges, which, without 
 it as their common principle, would not enter distinctly and 
 clearly into the ideas of their minds. Inasmuch as they 
 know that all the heavens, together with their societies, re- 
 semble one man, therefore also they call heaven the Grand 
 and DivixN e Man ;t they call it divine, from this, that the 
 Divine of the Lord makes heaven. 
 
 That celestial and spiritual things are arranged and con- 
 joined into that form and into that image, they cannot per- 
 ceive who have not a just idea concerning things spiritual 
 and celestial : they imagine that the terrestrial and material 
 things, which compose the ultimate of man, make him, and 
 that without these man is not man : but let them know, that 
 
 * That the ruling or g-overning love with every one is in all and singular 
 things of his life, thus in all and singular things of his thought and will, n. 6139, 
 7648, 8067. 8853. That man is such as the ruling principle of his life is, n. 918, 
 1040, 1568; 1571, 3370, 6571, 69^, 6938, 88^4, 8836, 8857, 10076, 10109, 10110, 
 10284. That love and faith, when they have rule, are in singular things of the 
 life of man, although he is ignorant of it, n. 8854, 8864, 8865. 
 
 t That heaven in the whole complex appears in form as a man, and that heav- 
 en is hence called the Grand Man, n. 2996, 2998, 3624 to 3649; 3636 to 3645, 
 3741 to 3745, 4625. 
 
10 CONCERNING THE HEAVENS. [2. 
 
 man is not man from those things, but from this, that he can 
 understand what is true, and wills what is good ; these are 
 ihe spiritual and celestial things, which make a man. Man 
 also knows that every one is such as he is as to his under- 
 standing and will ; and he may also know, that his terres- 
 trial body is formed to serve them in the world, and to per- 
 form uses in conformity with them in the ultimate sphere of 
 nature : on this account, also, the body does not of itself, but 
 is put in action altogether in obedience to the dictates of 
 the understanding and will, insomuch that whatever a man 
 thinks, he utters with the tongue and mouth, and whatever 
 he wills, he executes with the body and members, so that 
 the understanding and will are the agents, and not the body 
 from itself Hence it is evident, that the things of the un- 
 derstanding and will make man, and that they are in a like 
 form, because they act into the most singular things of the 
 body, as what is internal into what is external ; man, there- 
 fore, from these faculties, is called an internal and spiritual 
 man. Such a man, in the greatest and most perfect form, 
 is heaven. 
 
 Such is the idea of the angels concerning man, where- 
 fore they never attend to the things which man does with 
 the body, but to the will from which the body acts : the will, 
 together with the understanding, so far as it acts in unity 
 with the will, they call the man himself* 
 
 The angels, indeed, do not see heaven, in the whole com- 
 plex, in such a form, for the whole heaven does not fall un- 
 der the view of any angel ; but they occasionally see remote 
 societies, which consist of many thousands of angels, as one 
 in such a form ; and from a society, as from a part, they 
 conclude concerning the whole, which is heaven ; for in the 
 most perfect form things common are as their parts, and the 
 parts are as things common, the only difference being like 
 that between similar things of greater and less magnitude. 
 Hence they say, that the whole heaven is such in the sight 
 of the Lord, because the Divine sees all things from inmost 
 and supreme. 
 
 Since heaven is such, it is therefore ruled by the Lord 
 
 * That the will of man is the very esse of his life, and that the understanding is 
 the existence of life thence derived, n. 3G19, 5002, 9282. That the life of the 
 will is the principal life of man, and that the life of the understanding proceeds 
 tlience, n. 585, 590, 3619, IWi, 8885, 9282, 1007G, 10109, 10110. That man is 
 man from will, and thence from understanding, n. 8911, 90G9, 9071, 10076, 
 10109, 10110. 
 
2.] CONCERNING THE HEAVENS. 11 
 
 as one man, and hence as one ; for it is known, that al- 
 though man consists of an innumerable variety of things, 
 both in the whole and in part; in the whole, of members, or- 
 gans, and viscera, and, in part, of series of fibres, of nerves, 
 and of blood-vessels, thus of members within members, and 
 of parts within parts ; still the man, when he acts, acts as 
 one : such also is heaven under the government and leading 
 of the Lord. 
 
 The reason why so many various things in man act as one, 
 is, because there is nothing at all in him which does not 
 contribute something to the common stock, and perform use ; 
 the whole [common] performs use to its parts, and the parts 
 perform use to the whole, for the whole consists of the parts, 
 and the parts constitute the whole ; wherefore they provide 
 for each other, mutually regard each other, and are conjoin- 
 ed in such a form, that all and singular things have refer- 
 ence to the whole and its good : hence it is that they act as 
 one. Similar are the consociations in heaven, where all are 
 conjoined according to uses in a similar form ; wherefore 
 they who do not perform use to the whole, are cast out of 
 heaven, as things heterogeneous ; to perform use, is to will 
 well to others, for the sake of the common good ; and not 
 to perform use, is to will well to others, not for the common 
 good, but for the sake of themselves ; the latter are they 
 who love themselves above all things, but the former are 
 they who love the Lord above all things. Hence it is that 
 they who are in heaven act as one, but this not from them- 
 selves, but from the Lord, for they regard Him as the Only 
 One from whom all things are, and His kingdom as the 
 whole, the good of which is to be provided for : this is un- 
 derstood by the Lord's words, " Seek ye first the kingdom 
 of God, and His justice, and all things shall he added unto 
 yoii,^'' Matt. vi. 33 ; to seek His justice is His good.* They 
 who, in the world, love the good of their country more than 
 their own, and the good of their neighbour as their own, 
 are they who, in the other life, love and seek the kingdom 
 of the Lord, for there the kingdom of the Lord is instead 
 of country ; and they who love to do good to others, not for 
 the sake of themselves, but for the sake of good, love their 
 
 * That justice in the Word is predicated of ffood, judgment of truth, and 
 hence that to do justice and judgment is to do what is good and true, n. 2235, 
 
 1)857. 
 
12 CONCERNING THE HEAVENS. [2. 
 
 neighbour, for there good is neighbour :* all who are such 
 are in the Grand Man, that is, in heaven. 
 
 Since the whole heaven resembles one man, and likewise 
 is a divine-spiritual man in the greatest form, even in effigy, 
 therefore heaven is distinguished into members and parts, 
 as man is, and they are also named in like manner : the an- 
 gels likewise know in what member one society is, and in 
 what another ; and they say, that one society is in the mem- 
 ber or some province of the head, another in the member 
 or some province of the breast, another in the member or 
 some province of the loins, and so on. In general, the su- 
 preme or third heaven forms the head to the neck ; the mid- 
 dle or second heaven forms the breast to the loins and 
 knees ; the ultimate or first heaven forms the feet to the 
 toes, and likewise the arms to the fingers, for the arms and 
 hands are the ultimates of man, although at the sides. Hence 
 it is again evident why there are three heavens. 
 
 The spirits who are beneath heaven are greatly surprised 
 when they hear and see, that heaven is both beneath and 
 above ; for they are in a similar faith and opinion with men 
 in the world, that heaven is nowhere except above; for 
 they do not know that the situation of the heavens is like 
 the situation of the members, organs and viscera in man, 
 some of which are above and some beneath ; and that it is 
 like the situation of the parts in each member, organ and 
 viscus, some of which are within, some without ; hence they 
 have confused ideas concerning heaven. 
 
 These remarks concerning heaven as the Grand Man are 
 adduced, since, without this previous knowledge, the things 
 which follow concerning heaven cannot be comprehended, 
 neither can any distinct idea be conceived concerning the 
 form of heaven, concerning the conjunction of the Lord 
 with heaven, concerning the conjunction of heaven with 
 man, nor concerning the influx of the spiritual world into 
 the natural, and none at all concerning correspondence ; of 
 which, nevertheless, it is designed to treat in order in the 
 following pages : wherefore the above is premised, for the 
 purpose of throwing light upon those subjects. 
 
 * That the Lord in the supreme sense is the Neighbour, and hence that to love 
 the Lord is to love that which is from Him, because in all which is from Him 
 He is, thus it is to love what is good and une, n. 2425, ^^19, 6706, 6711, 6819, 
 6823, 8123. Hence that all good which is from the Lord is the neighbour, and 
 that to will and to do that good is to love the jieighbour, n. 5026, 10336. 
 
2.] CONCERNING THE HEAVENS. 13 
 
 That every Society in the Heavens resembles one 
 Man. 
 
 That every society of heaven also resembles one man, and 
 is likewise in the similitude of a man, has been occasionally 
 granted me to see. There was a society, into which sever- 
 al had insinuated themselves, who knew how to assume the 
 appearance of angels of light, being hypocrites ; when these 
 were separated from the angels, I saw that the entire society 
 at first appeared as one obscure [form or body], afterwards 
 by degrees in a human form, but yet obscurely, and at 
 length in light as a man : they who were in the man, and 
 composed him, were such as were in the good of that soci- 
 ety ; the rest, who were not in that man, and did not com- 
 pose him, were hypocrites : thf Ijitter were rejected, the for- 
 mer retained : thus separation was effected. Hypocrites are 
 those who speak well, and likewise do well, but who in 
 every thing regard themselves : they speak like angels con- 
 cerning the Lord, concerning heaven, concerning love, con- 
 cerning heavenly life, and they likewise do well, that they 
 may appear to be such in actions as they are in speech ; but 
 they think otherwise, believing nothing, and willing no good 
 to any one but themselves: when, therefore, they do good, it 
 is for the sake of themselves, and if for the sake of others, 
 it is only that they may be seen, and thus likewise it is for 
 the sake of themselves. 
 
 That an entire angelic society, when the Lord exhibits 
 Himself present, appears as one in a human form, has also 
 been given me to see. There appeared on high eastward, 
 as it were, a white cloud with a blush of red, with little 
 stars round about, which descended, and by degrees, as it 
 descended, it became more lucid, and was at length seen in 
 a perfect human form : the little stars round about the cloud 
 were angels, who so appeared by virtue of light from the 
 Lord. 
 
 It is to^ba noted, that although all who are in one socie- 
 ty of heaven, when they are together, appear as one in the 
 likeness of a man, still one society is not like a man as an- 
 other ; they are distinguished from one another as human 
 faces from one stock [or family], for a reason hinted at 
 above, viz. because they vary according to the varieties 
 of good in which they are principled, and which forms 
 them. The societies which are in the inmost or supreme 
 2 
 
14 CONCERNING THE HEAVENS. [2. 
 
 heaven, and in the midst there, appear in the most perfect 
 and most beautiful human form. 
 
 It is worthy of remark, that in proportion to the numbers 
 in any one society of heaven, and to their unity of action, 
 in the same proportion the form of the society is more per- 
 fectly human; for variety arranged into a heavenly form 
 produces perfection, as was shown above, and variety is 
 given in proportion to numbers. Every society of heaven 
 also increases in number every day, and as it increases it 
 becomes more perfect ; and not only is the society thus per- 
 fected, but likewise heaven in general, because societies 
 constitute heaven. Inasmuch as heaven is perfected by in- 
 creasing numbers, it is evident how much they are deceived, 
 who believe that heaven will eventually be closed by reason 
 of fulness ; when yet, on the contrary, the case is, that it 
 will never be closed, and ^al a greater and greater fulness 
 adds to its perfection ; wherefore the angels desire nothing 
 more than that new angel-guests may be admitted to them. 
 
 The reason why every society is in the figure of a man 
 when it appears together as one, is, because the whole heav- 
 en has that figure, as may be seen shown in the preceding 
 article ; and in the most perfect form, such as is the form 
 of heaven, there is a similitude between the parts and the 
 whole, and between lesser things and the greatest : the 
 lesser things and parts of heaven are the societies of which 
 it consists, and that these are heavens in a lesser form, 
 may be seen above. The reason why such a similitude 
 is perpetual is, because, in the heavens, the. goods of all 
 are from one love, thus from one origin : the one love, in 
 which the goods of all in heaven originate, is love to the 
 Lord derived from the Lord : hence it is, that the whole 
 heaven is a likeness of Him in general, every society in 
 what is less general, and every angel in particular. See also 
 what was said above on this subject. 
 
 That hence every Angel is in a perfect human Form. 
 
 In the two preceding articles it was shown, that heaven 
 in the whole complex resembles one man, and in like man- 
 ner every society in heaven; and in connexion with the 
 reasons which are there adduced, it follows, that every an- 
 gel, in like manner, resembles one man. As heaven is a 
 man in the greatest form, and a society of heaven in a 
 lesser, so is an angel in the least ; for in the most perfect 
 
2.] CONCERNING THE HEAVENS. 15 
 
 form, such as is the form of heaven, there is a likeness of 
 the whole in the part, and of the part in the whole : the 
 reason of this is, because heaven is a communion, for it 
 communicates all things that it has with every one, and eve- 
 ry one receives from tliat communion all things that he has, 
 an angel being a recipient, and hence a heaven in the least 
 form, as was also shown above in its proper article. Man, 
 too, so far as he receives heaven, so far, likewise, is a re- 
 cipient, is a heaven, and is an angel : see above. This 
 is thus described in the Apocalypse : " Hemeasured tlieicall 
 of the holy Jerusalem, a hundred and forty-four cubits, the 
 measure of a man, which is, of an angel,'''' xxi. 17 : in this pas- 
 sage, Jerusalem is the church of the Lord, and, in a more 
 eminent sense, heaven ;* the wall is truth, which protects 
 from the assault of falses and of evils ;t a hundred and for- 
 ty-four are all truths and goods in the complex ;| measure is 
 its quality ;§ man is [the being] in whom are all those things 
 in general and in particular, thus in whom is heaven ; and 
 since an angel also is a man by virtue of these things, 
 therefore it is said, the measure of a man, which is, of an 
 angel : this is the spiritual sense of those words ; and, 
 without that sense, who could understand what is meant by 
 the wall of the holy Jerusalem being the measure of a man, 
 which is, of an angel? || 
 
 But to proceed to experience. That angels are human 
 forms, or men, has been seen by me a thousand times ; for 
 I have conversed with them as a man with a man, some- 
 times with one alone, sometimes with several in company ; 
 nor did I discover in them any thing different from man as 
 to form : I have occasionally wondered that this was the 
 case ; and, lest it should be said that it was a fallacy, or fan- 
 ciful vision, it has been given me to see them in a state of 
 
 * That Jerusalem is the church, n. 482, 3654, 9166. 
 
 t Tliat a wall denotes truth protecting from the assault of falses and of evils, n. 
 6419. 
 
 X That twelve denote all truths and goods in the complex, n. 577, 2089, 2129, 
 2130, 3272, 3858, 3913. Li like manner seventy-two, and a hundred and forty- 
 four, since 1-14 arise from twelve multiplied into itself, n. 7973. That all num- 
 bers, in the Word, sig-nify things, n. 482, 487, 647, 643, 755, 813, 1963, 1988, 
 2075, 2252, 3252, 4264, 4495, 5265. That numbers multiplied signify the same 
 with the simple ones from which they arise by multiplication, n. 5291, 5335, 
 5708, 7973. 
 
 § That measure, in the Word, signifies the quality of a thing as to truth and 
 good. n. 3104, 9603. 
 
 II Concerning the spiritual or internal sense of the Word, see the explication 
 respecting the White Horse in the Apocalypse, and the Appendix to the Heav- 
 eulv Doctrine. 
 
16 CONCERNING THE HEAVENS. [2. 
 
 full wakefulness, or when I was in the exercise of every 
 bodily sense, and in a state of clear perception. I have 
 frequently also told them, that men in the Christian world 
 are in such blind ignorance concerning angels and spirits, 
 as to believe them to be minds without form, and to be 
 principles of pure thought, concerning which no idea can 
 be formed, but as of something ethereal, containing a prin- 
 ciple of vitality; and whereas they thus ascribe to them 
 nothing of man except a thinking principle, they believe that 
 they do not see because they have no eyes, that they do not 
 hear because they have no ears, and that they do not speak 
 because they have neither mouth nor tongue. To these ob- 
 servations the angels replied, that they are aware that such 
 a faith prevails with many in the world, and that it is the 
 ruling belief among the learned, and likewise, what they 
 were surprised at, among the priests. They assigned also a 
 reason for this, viz. that the learned who have been distin- 
 guished leaders in literature, and who first devised such an 
 idea concerning angels and spirits, thought on the subject 
 from the sensual principles of the external man ; and they 
 who think from those principles, and not from interior light, 
 and from the general idea which is implanted in every one, 
 must of necessity adopt such fictions, since the sensual 
 principles of the external man have no comprehension of 
 any thing but what is within the sphere of nature, not what 
 is above nature, thus nothing at all relating to the spiritual 
 world :* from these leaders, as from guides, was derived a 
 false mode of thinking concerning the angels to others, who 
 did not think from themselves, but from those leaders ; and 
 they who at first think from others, and make such thoughts 
 a principle of their faith, and afterwards view them in their 
 own understanding, cannot recede from them without diffi- 
 culty, and therefore, in many cases, they acquiesce in con- 
 firming them. They said further, that the simple in faith 
 and heart do not entertain such an idea concerning the an- 
 gels, but think of them as of heavenly men, by reason that 
 they have not extinguished by erudition what is implanted in 
 them from heaven, neither do they conceive of any thing 
 
 * That man, unless he be elevated above the sensual principles of the external 
 man, makes little prog-ress in wisdom, n. 5089. That a v^^ise man thinks above 
 those sensual principles, n. 5089, 5094. That when man is elevated above those 
 sensual principles, he comes into a clearer lumen, and at length into heavenly 
 light, n. 6183, 6313, 6315, 9407, 9730, 9922. That elevation and abstraction 
 from those sensual principles was known to the ancients, n. 6313. 
 
2.] CONCERNING THE HEAVENS. 17 
 
 without a form : hence it is that angels are always exhibited 
 in temples, both in sculpture and painting, as men. Con- 
 cerning what is thus implanted from heaven, they added, 
 that it is the Divine communicated by influx to those who 
 are in the good of faith and of life. 
 
 From all my experience, which has now continued for 
 several years, I can say and affirm, that angels, as to their 
 form, are altogether men ; that they have faces, have eyes, ears, 
 breasts, arms, hands, feet ; that they see each other, hear 
 and discourse with each other ; in a word, that they want 
 nothing at all which is proper to man, except that they are 
 not clothed with a material body : I have seen them in their 
 own light, which exceeds by many degrees the noon-day 
 light of the world, and in that light I observed all parts of 
 their faces more distinctly and clearly than I ever did the 
 faces of men on earth. It has been also granted me to see 
 an angel of the inmost heaven ; his countenance was brighter 
 and more resplendent than that of the angels of the inferior 
 heavens ; I examined him closely, and he had a human form 
 in all perfection. 
 
 It is however to be noted, that the angels cannot be seen 
 by man with the eyes of his body, but with the eyes of the 
 spirit, which is in man,* because the spirit is in the spiritual 
 world, and all things of the body are in the natural world ; 
 and like sees like, because its vision is from a like origin. 
 Moreover, the organ of bodily vision, which is the eye, is 
 so gross, that it doth not even see the more minute objects 
 of nature, except by means of optical glasses, as is known 
 to every one ; hence it is still less capable of seeing those 
 things which are above the sphere of nature, as all things 
 are which are in the spiritual world : nevertheless, these 
 things may be seen by man, when he is withdrawn from the 
 bodily sight, and the sight of his spirit is opened, which is 
 also effected in a moment, when it pleases the Lord that they 
 should be seen ; and in this case man knows no other than 
 that he sees them with the eyes of the body : thus angels 
 were seen by Abraham, by Lot, by Manoah, and by the 
 prophets : thus likewise the Lord was seen, after His resur- 
 rection, by His disciples : in like manner, also, angels have 
 been seen by me. It was in consequence of the prophets 
 so seeing, that they were called seers, and men who had 
 
 * That man, as to his interiors, is a spirit, n. 1594. And that that spirit is the 
 man binaself, and that the body lives from it, n. 447, 4622, 6054. 
 
18 CONCERNING THE HEAVENS. [2. 
 
 their eyes open, as in 1 Samuel, ix. 9 ; Numb, xxiii. 3 ; and 
 the making them so to see was called opening the eyes, as 
 was the case with the boy of Elisha, concerning whom we 
 thus read : " Elisha prayed and said, Jehovah, open, I pray, 
 his eyes, that he may see ; and ivhen Jehovah opened the eyes 
 of the hoy, he saio that, lo ! the mountain was full of horses 
 and chariots of fire about Elisha," 2 Kings, vi. 17. 
 
 The well disposed spirits, with whom I have also dis- 
 coursed on this subject, were grieved in their hearts at ob- 
 serving such ignorance to prevail within the church con- 
 cerning the state of heaven, and concerning spirits and angels, 
 and indignantly charged me to declare, that they are not 
 minds without form, nor ethereal spectres, but that they are 
 in figure men, and that they see, hear, and feel, equally as 
 men in the world.* 
 
 That it results from the Divine Human of the Lord, 
 THAT Heaven in the Whole and in Part resembles a 
 Man. 
 
 That it results from the Divine Human of the Lord, that 
 heaven in the whole and in part resembles a man, follows as 
 a conclusion from all those things which have been said and 
 shown in the foregoing articles, viz. I. That the Lord is the 
 God of heaven: H. That the Divine of the Lord makes 
 heaven : IH. That heaven consists of innumerable societies ; 
 and that each society is heaven in a lesser form, and each an- 
 gel in the least : IV. That the universal heaven in one com- 
 plex resembles one man : V. That every society in the heav- 
 ens also resembles one man : VI. That hence every angel is in 
 a perfect human form : all these things establish the conclu- 
 sion, that the Divine, inasmuch as it makes heaven, is Hu- 
 man in form. That this is the Divine Human of the Lord, 
 may be still more clearly seen from the passages taken and col- 
 lated at the end of this chapter, by way of corollary, from 
 the Arcana Ccelcstia, because they will be seen in a compen- 
 dium. That the Human of the Lord is Divine, and that the 
 truth is not, as is believed within the church, that His Hu- 
 
 * That every angel, inasmuch as he is recipient of divine order from the Lord, 
 is in a human fonn perfect and beautiful according to reception, n. 322, 1880, 
 1881, 3G33, 3801, 4622, 4735, 4797, 4985, 5199, 6530, G054, 9879, 10177, 10594. 
 That the divine truth is tlie principle by which order is effected, and the divine 
 pood is Uie essential of order, u. ^451, 31GG, 4390, 4409, 6232, 7256, 10122, 
 10555. 
 
2.] CONCERNING THE HEAVENS. 19 
 
 man is not Divine, may also be seen from those collected ex- 
 tracts, and likewise from the Doctrine of the holy Jerusalem, 
 at the end, where the Lord is treated of. 
 
 That this is the case, has been made evident to me from 
 the testimony of much experience, of which something shall 
 be said in what now follows. All the angels who are in the 
 heavens never perceive the Divine under any other form than 
 the human ; and, what is w^onderful, they who are in the su- 
 perior heavens cannot think otherwise of the Divine : they 
 are brought into that necessity of thinking from the Divine 
 itself, which flows in, and likewise from the form of heaven, 
 according to which their thoughts extend themselves round 
 about ; for every thought, which the angels have, has exten- 
 sion into heaven, and according to that extension the angels 
 have intelligence and wisdom : hence it is that all in the 
 heavens acknowledge the Lord, because there is no Divine 
 Human except in Him. These things have not only been 
 told me by the angels, but it has also been given me to per- 
 ceive them, whilst I was elevated into the interior sphere of 
 heaven. Hence it is evident, that, in proportion as the an- 
 gels advance in wisdom, in the same proportion they have a 
 clearer perce^ion of this ; and hence it is that the Lord ap- 
 pears to them ; for the Lord appears in a divine angelic form, 
 which is human, to those who acknowledge and believe in a 
 visible Divine, but not to those w^ho acknowledge and believe 
 in an invisible Divine ; for the former can see their Deity, but 
 the latter cannot. 
 
 Inasmuch as the angels have no perception of an invisible 
 Divine, which they call Deity, without a form, but of a visi- 
 ble Divine in a human form, therefore it is common with them 
 to say, that the Lord Alone is a Man, and that they are men 
 from Him ; and that every one is so far a man, as he receives 
 Him : by receiving the Lord they understand the receiving 
 good and truth, which are from Him, since the Lord is in His 
 own good and in His own truth ; this also they call wisdom 
 and intelligence, and observe, that every one knows that in- 
 telligence and wisdom are what make the man, and not the 
 face without those principles. That this is the case appears 
 also from the angels of the interior heavens, who, inasmuch 
 as they are principled in good and truth from the Lord, and 
 hence in wisdom and in intelligence, are in the most beauti- 
 ful and most perfect human form, whilst the angels of the 
 inferior heavens are in a form less perfect and beautiful. But 
 the case is reversed in hell, the inhabitants of which, when 
 
20 CONCERNING THE HEAVENS. [2. 
 
 viewed in the light of heaven, scarcely appear as men, but as 
 monsters ; for they are principled in evil and the false, and 
 not in good and truth, and hence they are in the opposites to 
 wisdom and intelligence; wherefore also their life is not 
 called life, but spiritual death. 
 
 Inasmuch as heaven in the whole and in part resembles a 
 man by virtue of the Divine Human of the Lord, therefore 
 the angels say that they are in the Lord, and some that they 
 are in His body, by which they mean that they are in the 
 good of the love of Him ; as also the Lord Himself teaches, 
 where he says, " Abide in 3Ie, and I in you : as the branch 
 cannot bear fruit from itself^ except it abide in the vine, so 
 neither can ye, except ye abide in Me ; for without me ye can 
 do nothing : abide ye in My love : if ye shall, keep My pre- 
 cepts, ye will abide in My love,^^ John xv. 4 to 10. 
 
 Such being the perception concerning the Divine in the 
 heavens, it is accordingly implanted in every man who re- 
 ceives any influx from heaven, to think of God under a hu- 
 man shape : this was the case with the ancients, and this 
 also is the case with the moderns, both without the church 
 and within it ; the simple seeing Him in thought as the An- 
 cient [One] in brightness. But this implan^d thought is 
 extinguished by all those who have removed heavenly influx 
 by their own proper intelligence, and by a life of evil : they 
 who have extinguished it by their own proper intelligence, 
 are not willing to acknowledge any but an invisible God ; 
 but they who have extinguished it by a life of evil, are not 
 willing to acknowledge any God. 
 
 PUBLISHED UNDER THE DIRECTION OF THE 
 AND SOLD BY 
 
 ADONIS HOWARD, 
 
 SCHOOL STREET, NEAR WASHINGTON STREET. 
 
NEW JERUSALEM TRACTS 
 
 JVo. 4 
 
 From " A Treatise concerning Heaven and its Wonders, and also cc 
 being a Relation of Things lieard and seen ;" a work of Emanuel^Swe 
 in 1 vol. 8vo. 
 
 What the World of Spirits is. 
 
 The world of spirits is not heaven, neither is it hell, but 
 it is a middle place or state between both ; for thither man 
 first comes after death, and then, after a stated time, accord- 
 ing to his life in the world, is either elevated into heaven, 
 or cast into hell. 
 
 The world of spirits is a middle place between heaven and 
 hell, and likewise it is a middle state of man after death : 
 that it is a middle place, was made evident to me from this 
 circumstance, that the hells are beneath, and the heavens 
 above ; and that it is a middle state, from this circumstance, 
 that man, so long as he is there, is not yet in heaven, neither 
 is he in hell. The state of heaven with man is the con- 
 junction of good and of truth with him, and the state of hell 
 is the conjunction of what is evil and false with him ; when 
 good is conjoined to truth with a man-spirit, then he comes 
 into heaven, because, as was said, that conjunction is heaven 
 with him ; but when with a man-spirit what is evil is conjoin- 
 ed -with what is false, then he comes into hell, because that 
 conjunction is hell with him : this conjunction is effected in 
 the world of spirits, since man is then in a middle state. It is 
 the same thing whether we speak of the conjunction of under 
 standing and will, or of the conjunction of truth and good. 
 
 Something shall here be premised concerning the con- 
 junction of understanding and will, and of its similarity with 
 the conjunction of good and truth, inasmuch as that con- 
 junction is effected in the world of spirits. Man has under- 
 standing and has will, the understanding being receptive of 
 
« 2^ WHAT THE WORLD OF SPIRITS IS. [4. 
 
 !i>4 ;^ .-^ t 
 
 truths, and being formed from them, and the will being re- 
 ceptive of goods, and being formed from them ; wherefore 
 whatsoever a man understands and thence thinks, this he 
 calls truth, and whatsoever a man wills and thence thinks, 
 this he calls good. Man is capable of thinking from under- 
 standing, and of thence apperceiving what is true, and like- 
 wise what is good ; nevertheless, he does not think it from 
 the will, unless he wills it and does it ; when he wills it, and 
 from willing does it, then it is both in the understanding and 
 in the will, consequently in the man ; for understanding 
 alone does not make a man, neither does will alone, but 
 understanding and will together ; wherefore what is in both, 
 this is in man, and is appropriated to him ; what is only in 
 the understanding, this indeed is at [apud] man, but not in 
 him, being only a thing of his memory, and a thing of 
 science in the memory, of which he can think when he is 
 not in himself, but out of himself with others, thus of which 
 he can speak and reason, and according to which, also, he 
 can make a pretence of affection and gestures. 
 
 The capacity which man has of thinking, from the under- 
 standing, and not at the same time from the will, was pro- 
 vided for this end, viz. that he might be capable of being 
 reformed, for man is reformed by truths, and truths, as was 
 said, are of the understanding : for man is born into every 
 evil as to the will, and hence of himself he does not will 
 good to any one but to himself alone, and he who wills 
 good to himself alone is delighted with the evils which are 
 done to others, especially for the sake of himself; for he is 
 willing to amass to himself the goods of all others, whether 
 they be honours or riches, and in proportion as he can do 
 this, he is sensible in himself of gladness. In order that this 
 will may be amended and reformed, man is gifted with a 
 capacity of understanding truths, and of subduing by them 
 the affections of evil, which spring from the will : hence it 
 is, that man is capable of thinking truths from the under- 
 standing, and likewise of speaking them, and of doing 
 them ; nevertheless he cannot think them from the will, until 
 he be of such a quality as to will them and do them from 
 himself, that is, from the heart : when man is of such a 
 quality, then the things which he thinks from the under- 
 standing make a part of his faith, and the things which he 
 thinks from the will belong to his love ; wherefore, in such 
 case, faith and love, like understanding and will, conjoin 
 themselves with him. 
 
4.] WHAT THE WORLD OF SPIRITS IS. 3 
 
 In proportion therefore as truths, which are of the under- 
 standing, are conjoined to goods, which are of the will, thus 
 in proportion as man wills truths, and thence does them, in 
 the same proportion he has heaven in himself, since, as was 
 said above, the conjunction of good and truth is heaven ; but 
 in proportion as falses, which are of the understanding, are 
 conjoined to evils, which are of the will, in the same propor- 
 tion man has hell in himself, because the conjunction of 
 what is false and of what is evil is hell ; but in proportion as 
 truths, which are of the understanding, are not conjoined to 
 goods, which are of the will, in the same proportion man is 
 in a middle state. Almost every man at this day is in such 
 a state, that he is acquainted with truths, and from science, 
 and likewise from intellect, thinks them, and either does 
 much of them, or little of them, or nothing of them, or acts 
 against them from the love of evil and the faith of what is 
 false thence derived ; therefore, to the intent that he may be 
 a subject either of heaven or hell, he is first after death 
 brought into the world of spirits, and in that world is effect- 
 ed the conjunction of good and truth with those who are to 
 be elevated into heaven, and the conjunction of evil and the 
 false with those who are to be cast into hell. For it is not 
 allowed any one, either in heaven or in hell, to have a divid- 
 ed mind, viz. to understand one thing and to will another, 
 but what he wills, this he must understand, and what he un- 
 derstands, this he must will : wherefore in heaven he who 
 wills good must understand truth, and in hell he who wills 
 evil must understand what is false ; therefore with the good 
 falses are there removed, and truths are given suitable and 
 conformable to their good, and with the evil truths are there 
 removed, and falses are given suitable and conformable to 
 their evil. From these considerations it is evident what the 
 world of spirits is. 
 
 In the world of spirits there is a large number, because in 
 that world is the first assembly of all, and all are there ex- 
 plored and prepared : the term of their duration in that 
 world is not fixed ; some only enter it, and are presently tak- 
 en away into heaven, or cast down into hell ; some remain 
 there only for some weeks ; some for several years, but not 
 beyond thirty : the varieties of duration exist from the cor- 
 respondence and non-correspondence of the interiors and ex- 
 teriors appertaining to the man. But in what manner man 
 in that world is brought from one state into another, and is 
 prepared, will be shown in what follows. 
 
4 WHAT THE WORLD OF SPIRITS IS. [4. 
 
 Men, after decease, as soon as they come into the world of 
 spirits, are carefully distinguished by the Lord ; the evil are 
 immediately bound to the infernal society in which they 
 were in the world as to their ruling love, and the good are 
 immediately bound to the heavenly society in which they 
 were in the world as to love, charity, and faith. But al- 
 though they are thus distinguished, still they who have been 
 friends and acquainted with each other in the life of the 
 body, meet together in that world, and converse one amongst 
 another, when they desire it, especially wives and husbands, 
 and likewise brothers and sisters : I have seen a father dis- 
 coursing with six sons whom he recognised, and several oth- 
 ers with their relations and friends; but inasmuch as they 
 were of diverse minds in consequence of their life in the 
 world, after a short time they were disjoined. But they who 
 come into heaven from the world of spirits, and they who 
 come into hell, afterwards no longer see each other, nor 
 know each other, unless they are of similar minds from sim- 
 ilar loves : the reason why they see each other in the world 
 of spirits, and not in heaven and hell, is, because they who 
 are in the world of spirits are brought into similar states with 
 those which they had in the life of the body, being led from 
 one into another; but afterwards all are reduced to a con- 
 stant state similar to the state of their ruling love, in which 
 one knows another only from similitude of love; for, as 
 was shown above, similitude conjoins, and dissimilitude 
 disjoins. 
 
 The world of spirits, as it is a middle state between heav- 
 en and hell with man, so likewise is it a middle place ; be- 
 neath are the hells, and above are the heavens. All the 
 hells are closed towards that world, being open only through 
 holes and clefts, and through wide gaps, which are guarded, 
 to prevent any one coming out except by permission, which 
 also is granted on certain urgent occasions, of which we 
 shall speak presently : heaven is also fenced in all directions, 
 nor does there appear a passage to any heavenly society, ex- 
 cept by a narrow way, the entrance of which is also guard- 
 ed : those outlets and these inlets are what in the Word are 
 called the gates and doors of hell and of heaven. 
 
 The world of spirits appears as a valley between mountains 
 and rocks, here and there sinking and rising. The gates 
 and doors to the heavenly societies do not appear, only to 
 those who are prepared for heaven, nor are they found by 
 others ; to every society there is one entrance from the world 
 
4.] WHAT THE WORLD OF SPIRITS IS. 5 
 
 of spirits, after which there is one way, but which in the as- 
 cent branches into several. Neither do the gates and doors 
 to the hells appear, except to those who are about to be let 
 in, to whom they are then opened, and when they are open- 
 ed, there appear dusky, and as it were sooty caverns, tending 
 obliquely downwards to the deep, where again there are sev- 
 eral doors : through those caverns exhale nauseous and fetid 
 stenches, which good spirits shun, because they hold them 
 in aversion, but which evil spirits appetite, because they are 
 delightsome to them ; for as every one in the world has been 
 delighted with his own evil, so after death he is delighted 
 with the stench to which his evil corresponds : in this re- 
 spect the wicked may be compared with rapacious birds and 
 beasts, as with ravens, wolves, and swine, which, in conse- 
 quence of the smell which they perceive, fly and run to car- 
 rion and dunghills. I heard a certain spirit deeply bemoan- 
 ing himself, as from internal torture, on being struck with 
 fragrant effluvia from heaven ; and afterwards rendered tran- 
 quil and glad by the effluvia issuing from hell. 
 
 There are also with every man two gates, one of which 
 opens towards hell, and to the evils and falses thence issu- 
 ing, the other opens towards heaven, and to the goods and 
 truths thence issuing ; the gate of hell is open to those who 
 are in evil and thence in what is false, whilst only something 
 of light from heaven flows in through clefts from above, by 
 which influx the man is enabled to think, to reason, and to 
 speak ; but the gate of heaven is open to those who are in 
 good and thence in truth : for there are two ways which lead 
 to the rational mind of man — a superior or internal way, 
 through which good and truth from the Lord enters, and an 
 inferior or external way, through which what is evil and 
 false enters from hell beneath ; the rational mind itself is in 
 the midst to which the ways tend ; hence, in proportion as 
 light from heaven is admitted, in the same proportion man is 
 rational, but in proportion as it is not admitted, in the same 
 proportion he is not rational, howsoever he may appear to 
 himself to be so. These observations are made, to the in- 
 tent that it may be known what is the nature and quality of 
 man's correspondence with heaven and with hell : his ration- 
 al mind, whilst it is forming, corresponds to the world of 
 spirits ; the things which are above it correspond to heaven, 
 and those beneath it to hell ; the things which are above it 
 are opened, and the things which are beneath it are closed, 
 in regard to the influx of what is evil and false, with those 
 1* 
 
6 WHAT THE WORLD OF SPIRITS IS. [4. 
 
 who are preparing for heaven ; biit the things which are be- 
 neath it are opened, and the things which are above it are 
 closed, in regard to the influx of what is good and true, with 
 those who are preparing for hell ; hence the latter cannot 
 look otherwise than beneath themselves, that is, to hell, and 
 the former cannot look otherwise than above themselves, 
 that is, to heaven : to look above themselves, is to look to the 
 Lord, because He is the common centre, to which all things 
 of heaven look ; but to look beneath themselves, is to look 
 backwards from the Lord to the opposite centre, to w^hich all 
 things of hell look and verge. 
 
 They who are in the world of spirits are understood in the 
 preceding pages by spirits, where they are named, and by 
 angels those who are in heaven. 
 
 That every Man is a Spirit as to his Interiors. 
 
 It must occur to every one, who weighs the subject aright, 
 that the body does not think, because it is material, but that 
 the soul thinks, because it is spiritual : the soul of man, on 
 the immortality of which so much has been written, is his 
 spirit, for this is immortal as to all things appertaining to it ; 
 this also is what thinks in the body, for it is spiritual, and 
 what is spiritual receives w^hat is spiritual, and lives spiritu- 
 ally, which consists in thinking and willing : all the rational 
 life, therefore, which appears in the body, belongs to the 
 soul, and nothing of it to the body ; for the body, as was said 
 above, is material, and what is material which is proper to 
 the body, is added, and almost as it were adjoined, to the 
 spirit, to the intent that the spirit of man may live and per- 
 form uses in the natural w^orld, all things of w hich world are 
 material, and in themselves void of life ; and since what is 
 material does not live, but only what is spiritual, it may be 
 manifest, that whatsoever lives with man is his spirit, and 
 that the body only serves it altogether as what is instrument- 
 al is subservient to a moving living force : it is said, indeed, 
 concerning an instrument, that it acts, moves, or strikes, but 
 to believe that this is of the instrument, and not of him who 
 acts, moves, or strikes by it, is a fallacy. 
 
 Inasmuch as every thing which lives in the body, and 
 from life acts and feels, is solely of the spirit, and nothing of 
 the body, it follows that the spirit is the man himself, or, 
 what is the same thing, that man, viewed in himself, is a 
 spirit, and likewise in a similar form, for whatsoever lives 
 
4.] WHAT THE WORLD OF SPIRITS IS. 7 
 
 and has sensation in man is of his spirit, and every thing in 
 man, from the head to the sole of his feet, lives and has 
 sensation ; hence it is, that when the body is separated from 
 its spirit, which is called dying, man remains still a man, 
 and lives. I have heard from heaven, that some at their 
 death, when they are laid in a coffin, before they are resus- 
 citated, think even in their cold body, nor do they know any 
 other but that they still live, yet with this difference, that 
 they cannot move a single particle of matter which is proper 
 to the body. 
 
 Man cannot think and will, unless there be a subject, 
 which is a substance, from which and in which he may think 
 and will ; what is supposed to exist without a substantial 
 subject is nothing : this may be known from this considera- 
 tion, that man cannot see without an organ which is the sub- 
 ject of his sight, nor hear without an organ which is the 
 subject of his hearing, sight and hearing being nothing, and 
 not possible to be given, without those organs ; so likewise 
 thought, which is internal sight, and apperception, which is 
 internal hearing, could not exist at all, unless they were in 
 substances and from them, which substances are organical 
 forms, which are subjects : from these considerations it may 
 be manifest, that the spirit of man is equally in a form, and 
 that it is in the human form, and that it alike enjoys senso- 
 ries and senses when it is separated from the body as when 
 it was in the body, and that the all of the life of the eye, and 
 the all of the life of the ear, in a word, the all of the life of 
 sense which man has, is not of his body, but of his spirit in 
 those sensories, and in their most singular parts ; hence it is 
 that spirits see, hear, and feel, alike as men do, but, after 
 separation from the body, not in the natural world, but in 
 the spiritual : the natural sensation which the spirit had 
 when it was in the body, was by the matter with which it 
 was connected, nevertheless it then had spiritual sensation 
 at the same time, by thinking and willing. 
 
 These observations are made for the purpose of convinc- 
 ing the rational man, that man, viewed in himself, is a spir- 
 it, and that the corporeal principle annexed to him, for the 
 sake of performing functions in the natural and material 
 world, is not a man, but only an instrument for the use of 
 his spirit. Nevertheless, confirmations grounded in experi- 
 ence have the advantage, inasmuch as the generality are not 
 capable of comprehending the deductions of reason, and 
 those deductions, with those who have confirmed themselves 
 
8 WHAT THE WORLD OF SPIRITS IS. [4. 
 
 in contrary persuasions, are turned into matters of doubt by 
 reasonings derived from the fallacies of the senses. They 
 who have confirmed themselves in contrary persuasions, are 
 wont to think, that beasts live and have similar sensations, 
 and thus that they likewise have a spiritual principle like to 
 what man possesses, and yet that principle dies with the 
 body : but the spiritual of beasts is not of the same quality 
 with the spiritual of man ; for man has an inmost, which 
 beasts have not, into which the Divine flows in, and elevates 
 [man] to Himself, and by it conjoins [man] to Himself, 
 whence man, in addition to the faculties enjoyed by beasts, 
 is capable of thinking about God, and about the divine things 
 relating to heaven and the church, and of loving God from 
 them and in them, and thus of being conjoined to Him, and 
 what is capable of being conjoined to the Divine cannot be 
 dissipated, but what is not capable of being conjoined to the 
 Divine, this is dissipated : the inmost, which man has in ad- 
 dition to what is possessed by a beast, was treated of above, 
 and the reason why it is here again mentioned is, because it 
 is of importance to dissipate the fallacies thence conceived 
 which prevail with the generality, who, by reason of a defect 
 of sciences, and a want of opening the understanding, are 
 not capable of forming rational conclusions on these subjects : 
 the words alluded to are these : " It is allowed to relate a cer- 
 tain arcanum concerning the angels of the three heavens, 
 which has not heretofore come into the mind of any one, be- 
 cause he has not understood degrees, viz. that with every an- 
 gel, and likewise with every man, there is an inmost or su- 
 preme degree, or an inmost or supreme somewhat, into wliich 
 the Divine of the Lord first or proximately flows in, and from 
 which it arranges all other interior things, which succeed ac- 
 cording to the degrees of order with the angel or man : this 
 inmost or supreme may be called the entrance of the Lord to 
 an angel and to a man, also His veriest [or most essential] 
 dwelling-place with them : by virtue of this inmost or su- 
 preme, man is man, and is distinguished from the brute ani- 
 mals, for these latter have it not : hence it is that man, other- 
 wise than the animals, is capable of being elevated, as to all 
 the interiors of his mind [mens,] and of his mind [anmus,'] 
 by the Lord to Himself, of believing in Him, of being affect- 
 ed with love to Him, and thus of seeing Him, and of receiv- 
 ing intelligence and wisdom, and of discoursing from reason ; 
 hence also it is that he lives to eternity. But what arrange- 
 ment and provisions are made by the Lord in that inmost, is 
 
4.] WHAT THE WORLD OF SPIRITS IS. 9 
 
 not made manifest by influx to the perception of any angel, 
 because it is above his thought, and exceeds his wisdom," 
 
 That man is a spirit as to his interiors, has been given me 
 to know by much experience, which, if it were to be all ad- 
 duced, would fill many pages : I have discoursed with spirits 
 as a spirit, and I have discoursed with them as a man in the 
 body ; and when I discoursed with them as a spirit, they 
 knew no other than that I myself was a spirit, and likewise 
 in a human form as they were ; thus my interiors appeared 
 before them, since, when I discoursed with them as a spirit, 
 my material body did not appear. 
 
 That man is a spirit as to his interiors, may be manifest 
 from this consideration, that after the separation of the body, 
 which takes place at death, still man lives afterwards as be- 
 fore : for my confirmation on this subject, it has been given 
 me to discourse with almost all whom I have ever known in 
 the life of their body, with some for hours, with some for 
 weeks and months, and with some for years, and this princi- 
 pally to the intent that I might be confirmed as to the fact, 
 and that I might testify it. 
 
 To the above observations it is allowed to add, that every 
 man, even whilst he lives in the body, is, as to his spirit, in 
 society with spirits, although he is ignorant of it, a good man 
 being by [or through] them in an angelic society, and an 
 evil man in an infernal society; and that after death he 
 comes also into the same society ; this has been frequently 
 told and shown to those who after death have come amongst 
 spirits. The man, indeed, does not appear in that society as 
 a spirit, when he lives in the world, by reason that he then 
 thinks naturally; but they who think abstractedly from the 
 body, inasmuch as they are then in the spirit, occasionally 
 appear in their own society, and when they appear, they are 
 easily distinguished from the spirits who are there, for they 
 walk about like persons in a state of meditation ; they are si- 
 lent, nor do they look at others, being as if they did not see 
 them ; and as soon as any spirit accosts them, they vanish. 
 
 For the sake of illustrating the fact of man's being a spirit 
 as to his interiors, I am disposed to relate some experiment- 
 al cases of the manner in which man is withdrawn from the 
 body, and is taken away by the spirit to another place. 
 
 As to what concerns the first point, viz. being withdrawn 
 from the body, the case is this : man is brought into a cer- 
 tain state, which is a middle state between sleep and waking, 
 and when he is in this state he cannot know any other than 
 
10 WHAT THE WORLD OF SPIRITS IS. [4. 
 
 that he is altogether awake, all his senses being awake as in 
 the highest wakefulness of the body, both the sight and hear- 
 ing, and, what is wonderful, the touch, which, on this occa- 
 sion, is more exquisite than it is possible to be in the wake- 
 fulness of the body : in this state, also, spirits and angels are 
 seen altogether to the life ; they are likewise heard, and, what 
 is wonderful, touched, and in this case scarcely any thing of 
 the body intervenes : this is the state which is called being 
 withdrawn from the hody^ and of which it is said by one who 
 experienced it, that he knew not lohether he was in the body or 
 out of the body. Into this state I have been let only three or 
 four times, that I might just know what was its quality, and 
 at the same time that spirits and angels enjoy every sense, as 
 does man also, as to his spirit, when he is withdrawn from 
 the body. 
 
 As to what concerns the other point, viz. the being carri- 
 ed away by the spirit to another place, it has been shown me 
 by living experience what it is, and in what manner it is ef- 
 fected, but this only two or three times; one single experi- 
 ence I am disposed to adduce. Walking through the streets 
 of a city and through fields, and on this occasion being en- 
 gaged also in discourse with spirits, I knew no other than 
 that I was thus awake with my eyes open as at other times, 
 thus walking without error, and in the mean time I was in 
 vision, seeing groves, rivers, palaces, houses, men, and sev- 
 eral other objects ; but after I had thus walked for some 
 hours, suddenly I was in bodily vision, and observed that I 
 was in another place, at which being greatly astonished, I 
 perceived that I had been in a state similar to that of those 
 of whom it is said, that they were translated by the spirit in- 
 to another place ; for, during the process, the way is not at- 
 tended to, though it be of several miles, neither is time re- 
 flected on, whether it be of several hours or days, neither is 
 any fatigue perceived ; on such occasions, also, the man is di- 
 rected through ways, which he himself is ignorant of, with- 
 out error, till he reaches the place of his destination. 
 
 But these two states of man, which are his states when he 
 is in his interiors, or, what is the same thing, when he is in 
 the spirit, are extraordinary, and were shown to me merely 
 for the purpose that I might know of what nature they are, 
 because they are known within the church ; but to discourse 
 with spirits, and to be with them as one of them, has been 
 granted me even in full wakefulness of the body, and this 
 now during many years. 
 
4.] CONCERNING CORRESPONDENCE. 11 
 
 That man is a spirit as to his interiors, may be further 
 confirmed from what was said and shown above, where the 
 subject treated of was concerning heaven and hell being 
 from the human race. 
 
 By man being a spirit as to his interiors, is understood as 
 to those things which are of his thought and will, inasmuch 
 as these are the interiors themselves, which make man to be 
 man, and such a man as he is as to those. 
 
 Without correspondence with heaven, or, what is the same 
 thing, with the spiritual world, nothing in any wise exists 
 and subsists, by reason that it hath not any connexion with 
 what is prior to itself, consequently neither with what is first, 
 that is, with the Lord ; what is unconnected, and thereby 
 independent, cannot subsist even a single moment, for the 
 cause and ground of its subsistence is its connection with 
 and dependence upon that [being or principle] from which 
 is the all of existence, for subsistence is perpetual existence. 
 Hence it is, that not only all and singular the things apper- 
 taining to man correspond, but also all and singular the 
 things in the universe ; the sun itself corresponds, and like- 
 wise the moon, for in heaven the Lord is the sun and like- 
 wise the moon ; the sun's flame and heat, and also light cor- 
 respond, for the Lord's love towards the whole human race 
 is what flame and heat correspond to, and the divine truth is 
 what light corresponds to ; the very stars correspond, the so- 
 cieties of heaven and their habitations being what they have 
 correspondence with, not that they ire in the stars, but that 
 they are in such an order ; whatsoever appears under the 
 sun corresponds, as all and singular the subjects in the ani- 
 mal kingdom, and likewise all and singular the subjects in 
 the vegetable kingdom, all and singular of which would in- 
 stantly decay and fall to pieces, unless there was an influx in- 
 to them from the spiritual world ; this hath also been given 
 me to know from much experience, for it was shown with 
 what things in the spiritual world corresponded several things 
 which are in the animal kingdom, and still more things which 
 are in the vegetable kingdom, and also that they do not in any 
 wise subsist without influx, for, the prior principle being 
 taken away, the posterior necessarily falls, and the case is 
 the same when the prior principle is separated from the pos- 
 terior. Inasmuch as there is a correspondence more espe- 
 cially of man with heaven, and by heaven with the Lord, it is 
 
12 CONCERNING CORRESPONDENCE. [4. 
 
 from this ground that man appears in the other life in the 
 light of heaven, according to the quality in which he corre- 
 sponds ; hence the angels appear in ineffable brightness and 
 beauty, but the infernals in inexpressible blackness and de- 
 formity. 
 
 Being about to treat on the correspondence of diseases, 
 it may be expedient to note, that all diseases also appertain- 
 ing to man have correspondence with the spiritual world ; for 
 wliatsoever in universal nature hath not correspondence with 
 the spiritual world, it hath not existence, having no cause 
 from which it can exist, consequently from which it can sub- 
 sist ; the things which are in nature are nothing but effects ; 
 their causes are in the spiritual world, and the causes of those 
 causes, which are ends, are in the interior heaven. An ef- 
 fect cannot subsist unless the cause be continually in it, for 
 on the cessation of the cause the effect ceases : an effect 
 considered in itself is nothing but the cause, but the cause 
 so extrinsically clothed, as may serve to enable it to act as a 
 cause in an inferior sphere ; and as the case is with an effect 
 in respect to the cause, so also is it with the cause in re- 
 spect to the end ; unless the cause also exist from its cause, 
 which is the end, it is not a cause, for a cause without end 
 is a cause in no order, and where there is no order, there is 
 not any thing effected. Hence, then, it is evident, that an 
 effect considered in itself is a cause, and that a cause con- 
 sidered in itself is an end, and that the end of good is in 
 heaven, and proceeds from the Lord, consequently that an 
 effect is not an effect unless the cause be in it, and be con- 
 tinually in it, and that a cause is not a cause, unless the end 
 be in it, and be continually in it ; and that an end is not an 
 end of good, unless the divine [principle] which proceeds 
 from the Lord be in it. Hence, also, it is evident, that all and 
 singular things in the world, as they have existed from the 
 divine [being or principle], exist also from the divine [being 
 or principle.] A. C. 5377, 571L 
 
 PUBLISHED UNDER THE DIRECTION OF THE 
 
 iSoston .Socittg of t!)f l^t\x^ Jtnisalem, 
 
 AND SOLD BY 
 
 ADONIS HOWARD, 
 
 SCHOOL STREET, NE/VR \VASHINGTON STREET. 
 

 NEW JERUSALEM TRACTS. 
 
 f 
 
 JVo. 5. 
 
 From '•' ^ Treatise concernhig Heaven audits Wonders, and also concerning Hell : 
 being a Relation of Things lieard and seen ," a work of Emanuel "^wedenborg, 
 in 1 vol. 8vo. 
 
 That the Lord rules the Hells. 
 
 Above, in treating of heaven, it has been every where 
 shown that the Lord is the God of heaven, thus that all the 
 government of the heavens is the Lord's ; and whereas the 
 relationship of heaven to hell, and of hell to heaven, is like 
 what subsists between two opposites, which mutually act 
 contrary to each other, from whose action and re-action re- 
 sults the equilibrium in which all things subsist, therefore, 
 to the intent that all and singular things may be kept in 
 equilibrium, it is necessary that He who rules the one should 
 also rule the other ; for unless the same Lord restrained the 
 insults from the hells, and checked the insanities which 
 abound there, the equilibrium would perish, and with the 
 equilibrium the whole. 
 
 But it may be expedient here to premise something on the 
 subject of equilibrium. It is known that when two things 
 mutually act against each other, and when one re-acts and 
 resists in the same proportion that the other acts and impels, 
 neither of them has any force, because on each side there is 
 a similar potency, and that in such case each may be acted 
 upon at pleasure by a third ; for when two things, in conse- 
 quence of equal opposition, have no force, the force of a 
 third thing does all, and acts as easily as if there were no 
 opposition. Such is the equilibrium between heaven and 
 hell ; but it is not an equilibrium as between two bodily 
 combatants, the strength of one of whom is equivalent to 
 the strength of the other, but it is a spiritual equilibrium, 
 viz. of what is false against what is true, and of what is evil 
 
il * • * ^THAT TOE LORD RULES THE HELLS. [5. 
 
 against what is good : from hell there is a continual exha- 
 lation of what is false derived from evil, and from heaven a 
 continual exhalation of what is true derived from good : it 
 is in consequence of this spiritual equilibrium that man is in 
 the freedom of thinking and willing ; for whatsoever a man 
 thinks and wills has relation either to evil and the false 
 thence derived, or to good and the truth thence derived; 
 consequently, when he is in that equilibrium, he is in the 
 freedom either of admitting or receiving evil and the false 
 thence derived from hell, or of admitting or receiving good 
 and the truth thence derived from heaven; in this equilib- 
 rium every man is held by the Lord, because the Lord 
 rules both heaven and hell. But why man is held by equi- 
 librium in this freedom, and why what is evil and false is 
 not removed from him, and what is good and true implant- 
 ed by the Lord, will be shown in the following pages under 
 its proper article. 
 
 It has been occasionally granted me to perceive the sphere 
 of what is false derived from evil exhaling out of hell ; it was 
 as a perpetual attempt to destroy all that is good and true, 
 conjoined with anger and a sort of rage at not being able to 
 do so, and principally an attempt to annihilate and destroy 
 the Divine of the Lord, and this because all good and truth 
 are from Him. But from heaven was perceived a sphere of 
 truth derived from good, by which the rage of the attempt 
 ascending from hell was restrained ; hence comes equilib- 
 rium : this sphere from heaven was perceived to come from 
 the Lord alone, although it appeared to come from the an- 
 gels in heaven ; the reason why it was from the Lord alone, 
 and not from the angels, was, because every angel in heaven 
 acknowledges that nothing of good and of truth is from him- 
 self, but that all is from the Lord. 
 
 All power in the spiritual world belongs to truth derived 
 from good, and there is no power at all in what is false de- 
 rived from evil ; the reason is, because the essential Divine 
 in heaven is divine good and divine truth, and what is di- 
 vine has all power : the reason why what is false derived 
 from evil has no power, is, because all power belongs to 
 truth derived from good, and in what is false derived from 
 evil there is nothing of truth derived from good ; hence it is 
 that there is all power in heaven, and none in hell, for every 
 one in heaven is in truths derived from good, and every one 
 in hell is in falses derived from evil ; for no one is admitted 
 into heaven until he be in truths derived from good, neither 
 
5.] THAT THE LORD RULES THE HELLS. 3 
 
 is -any one cast down into hell until he be in falses derived 
 from evil : that this is the case, may be seen in the articles 
 treating of the first, second, and third state of man after 
 death, and that all power belongs to truth derived from good, 
 may be seen in the article concerning the power of the an- 
 gels of heaven. 
 
 This, then, is the equilibrium between heaven and hell, 
 and in it are all those who are in the world of spirits, for the 
 world of spirits is mid-way between heaven and hell : and 
 hence, likewise, all men here below are kept in a like equilib- 
 rium, for men here below are ruled of the Lord by spirits 
 who are in the world of spirits, which subject will be treat- 
 ed of below in its proper article. Such an equilibrium can- 
 not be given, unless the Lord rule both heaven and hell, and 
 moderate on each side ; for if this were not the case, falses 
 derived from evils would be superabundant, and would affect 
 the simply good who are in the ultimates of heaven, and 
 who may be more easily perverted than the angels them- 
 selves, and thus the equilibrium would perish, and with it 
 the freedom appertaining to men. 
 
 Hell is distinguished into societies in like manner as 
 heaven, and also into as many societies as heaven is ; for 
 every society in heaven has a society opposite to it in hell, 
 and this for the sake of equilibrium : but the societies in hell 
 are distinct according to evils and the falses thence derived, 
 because the societies in heaven are distinct according to 
 goods and the truths thence derived. That every good has 
 an opposite evil, and every truth an opposite false, may 
 be known from this consideration, that it is not any thing 
 without relation to its opposite, and that from the opposite is 
 known its quality, and in what degree it is, and that hence 
 comes all perception and sensation : wherefore the Lord 
 continually provides, that every society of heaven may have 
 its opposite in a society of hell, and that between them there 
 may be equilibrium. 
 
 Inasmuch as hell is distinguished into as many societies 
 as heaven, therefore, also, there are as many hells as there are 
 societies of heaven, for every society of heaven is a heaven in 
 a lesser form ; thus every society of hell is a hell in a lesser 
 form. Inasmuch as in general there are three heavens, 
 therefore, also, in general there are three hells, the lowest, 
 which is opposed to the inmost or third heaven, the middle, 
 which is opposed to the middle or second heaven, and the 
 higher, which is opposed to the ultimate or first heaven. 
 
4 THAT THE LORD RULES THE HELLS. [5. 
 
 But in what manner the hells are ruled by the Lord, it 
 may be expedient also briefly to state : the hells in general 
 are ruled by the general afflux of divine good and divine 
 truth from the heavens, whereby the general tendency [or 
 effort] issuing forth from the hells is checked and restrain- 
 ed ; and likewise by a specific afflux from each heaven, and 
 from each society of heaven. The hells are ruled in par- 
 ticular by the angels, to whom it is given to look into the 
 hells, and to restrain the insanities and disturbances which 
 abound there : occasionally, also, angels are sent thither, and 
 by their presence they moderate those insanities and distur- 
 bances. But in general all who are in the hells are ruled 
 by fears, some by fears implanted, and as yet ingrafted, from 
 the world ; but whereas these fears are not sufficient, and 
 likewise by degrees lose their force, they are ruled by fears 
 of punishments, whereby principally it is that they are deter- 
 red from doing evils : punishments in hell are manifold, more 
 gentle and more severe according to evils : for the most part 
 the more malignant, who excel in cunning and in artifice, 
 and are able to keep the rest in compliance and servitude 
 by punishments and the terror which they occasion, are set 
 over others; yet the governors dare not pass beyond the 
 limits prescribed them. It is to be noted, that the fear of 
 punishment is the only medium to restrain the violence and 
 fury of those who are in the hells ; there is no other. 
 
 It has been hitherto believed in the world, that there is 
 some one devil who presides over the hells, and that he was 
 created an angel of light, but, becoming a rebel, was cast 
 down with his crew into hell : the reason why this faith has 
 prevailed is, because in the Word mention is made of the 
 devil and Satan, and also of Lucifer, and the Word in those 
 passages has been understood according to the sense of the 
 letter ; when yet by the devil and Satan is there meant 
 hell ; by the devil that hell which is to the back, and where 
 the worst dwell, who are called evil genii ; and by Satan 
 that hell which is in front, the inhabitants of which are not 
 so malignant, and are called evil spirits ; and by Lucifer are 
 meant these who are of Babel, or Babylon, being those who 
 extend their dominions even into heaven. That there is 
 not any one devil to whom the hells are subject, is evident 
 likewise from this consideration, that all who are in the 
 hells, like all who are in the heavens, are from the human 
 race, and that those who are there amount in number, from 
 the beginning of creation to this time, to myriads of myr- 
 
5.] THAT THE LORD CASTS NO ONE INTO HELL. 5 
 
 iads, and that every one of them is a devil of such a quality 
 as he had acquired in the world by opposition to the Di- 
 vine ; see above on this subject. 
 
 That the Lord casts no one down into Hell, but that 
 THE Spirit casts himself down. 
 
 An opinion has prevailed with some, that God turns away 
 His face from man, rejects him from Himself, and casts him 
 into hell, and that he is angry with him on account of evil ; 
 and with some it is supposed, still further, that God punishes 
 man, and does evil to him : in this opinion they confirm 
 themselves from the literal sense of the Word, where ex- 
 pressions to that effect occur, not being aware that the spir- 
 itual sense of the Word, which explains the literal sense, is 
 altogether otherwise ; and that hence the genuine doctrine 
 of the church, which is from the spiritual sense of the Word, 
 teaches otherwise, viz. that the Lord never turns away His 
 face from man and rejects him from Himself, that He does 
 not cast any one into hell, and that He is not angry with any 
 one.* Every one also, whose mind is in a state of illustra- 
 tion, wh^n he reads the Word, perceives this to be the case 
 from this consideration alone, that God is good itself, love 
 itself, mercy itself; and that good itself cannot do evil to 
 any one, also that love itself and mercy itself cannot reject 
 man from itself, because it is contrary to the very essence 
 of mercy and love, thus contrary to the Divine Itself ; where- 
 fore they who think from an enlightened mind, when they 
 read the Word, clearly perceive that God never turns Him- 
 self away from man, and since He never turns Himself 
 away from man, that He deals with him from good, love, 
 and mercy, that is, that He wills his good, that He loves 
 him, and that He is merciful to him. Hence, also, they see, 
 that the literal sense of the Word, in which such things are 
 said, conceals in itself a spiritual sense, according to which 
 those expressions are to be explained, which, in the sense 
 of the letter, are spoken in accommodation to the appre- 
 hension of man, and according to his first and common ideas. 
 
 * That anger and wrath in the Word are attributed to the Lord, but that they 
 appertain to man, and that it is so expressed, because it so appears to man when 
 he is punished and damned, n. 798,6997, 828t, 8483, 8875, 9306; 10431. ■ That 
 evil also is attributed to the Lord, when yet from the Lord nothing but good can 
 come, n. 2447, 6073, 6992, 6997, 7533, 7632, 7677, 7926, 8227, 8228, 8632, 9306. 
 VVliy it is so expressed in the Word, n. 6073, 6992, 6997, 7643, 7632, 7679, 7710, 
 792b, 8282, 9009, 9128. That the Lord is pure mercy and clemency, n. 6997, 8875. 
 
6 THAT THE LORD CASTS NO ONE INTO HELL. [5. 
 
 They who are in a state of illustration see, further, that 
 good and evil are two opposites, and that they are so oppos- 
 ed as heaven and hell are, and that all good is from heaven, 
 and all evil from hell ; and since the Divine of the Lord 
 makes heaven, therefore nothing but good flows in from the 
 Lord with man, and from hell nothing but evil ; and that thus 
 the Lord is continually withdrawing man from evil, and lead- 
 ing him to good, whilst hell is continually leading man into 
 evil : unless man were between both, he would not have any 
 thought, nor any will, still less any freedom and any choice, 
 for man is in possession of all these things by virtue of the 
 equilibrium between good and evil ; wherefore, if the Lord 
 were to turn Himself away, and man were left to evil alone, 
 he would no longer be a man : from these considerations it 
 is evident, that the Lord flows in with good to every man, 
 the evil and the good alike, but with this difference, that He 
 is continually leading away an evil man from evil, and lead- 
 ing a good man to good ; and that the cause of such differ- 
 ence rests with the man, because he is the recipient. 
 
 Hence it may be manifest, that man does evil from hell, 
 and that he does good from the Lord ; but whereas man be- 
 lieves that whatsoever he does he does from himself, there- 
 fore the evil which he does adheres to him as his own : hence 
 it is, that man is in the cause of his own evil, and in no 
 wise the Lord : evil appertaining to man is hell appertaining 
 to him, for whether we speak of evil or of hell, it is the same 
 thing : now, whereas man is in the cause of his own evil, 
 therefore also he brings himself into hell, and not the Lord ; 
 and the Lord is so far from bringing man into hell, that he 
 delivers man from hell, so far as man does not will and love 
 to be in evil : that all of man's will and love remains with 
 him after death, see n. 470 to 484 : he who wills and loves 
 evil in the world, the same wills and loves evil in the other 
 life, on which occasion he no longer suffers himself to be 
 withdrawn from it; hence it is that the man who is in evil 
 is tied to hell, and likewise is actually there as to his spirit, 
 and after death desires nothing more than to be where his 
 own evil is : wherefore man after death casts himself into hell, 
 and not the Lord. 
 
 How this case is shall also be shown : when man enters 
 into the other life, he is first received by the angels, who 
 perform for him all good offices, and likewise discourse with 
 him concerning the Lord, concerning heaven, concerning 
 angelio- life, and instruct him in truths and goods: but if the 
 
5.] THAT THE LORD CASTS NO ONE INTO HELL. 7 
 
 man, who is now a spirit, be of such a quality, that he had 
 received indeed similar information in the world, but denied 
 it or despised it in his heart, he then, after some conversa- 
 tion, is desirous to depart from them, and likewise seeks to 
 be gone, which when the angels apperceive, they leave him, 
 and, after some consociation with others, he at length asso- 
 ciates with those who are in similar evil with himself; when 
 this is the case, he turns himself away from the Lord, and 
 turns his face to the hell with which he had been conjoined 
 in the world, and which is inhabited by those who are in a 
 similar love of evil. From these considerations it is evident, 
 that the Lord draws every spirit away [from hell] to Himself 
 by the angels, and likewise by influx from heaven, but that 
 the spirits who are in evil altogether resist, and as it were 
 pluck themselves away from the Lord, and are drawn by 
 their own evil as by a rope, thus by hell ; and inasmuch as 
 they are drawn, and by reason of the love of evil are willing 
 to follow, it is manifest that from freedom they cast them- 
 selves into hell. That this is the case, cannot be believed 
 in the world, in consequence of the idea entertained of hell ; 
 neither does it appear otherwise in the other life before the 
 eyes of those who are out of hell ; it only appears otherwise 
 to those who cast themselves thither, for they enter of their 
 own accord, and they who enter from an ardent love of evil 
 appear as if they were cast headlong with the head down- 
 wards and the feet upwards : it is in consequence of this ap- 
 pearance, that they seem as if they were cast down into hell 
 by a divine force : on this subject more may be seen below. 
 From what has been already said it may now be seen, that 
 the Lord does not cast any one down into hell, but that ev- 
 ery one casts himself down, not only whilst he lives in the 
 world, but also after death when he comes amongst spirits. 
 
 The reason why the Lord, from His divine essence, which 
 is good, love, and mercy, cannot act alike with one man as 
 with another, is, because evils and the falses thence derived 
 oppose, and not only blunt, but also reject, His divine influx : 
 evils and the falses thence derived are as black clouds, which 
 interpose themselves between the sun and the human eye, 
 and take away the sunshine and serenity of the light, al- 
 though the sun still remains in a continual endeavour to dis- 
 sipate the opposing clouds, for it is behind them and ope- 
 rates, and likewise in the mean time lets in something of 
 shady light into the eye through various passages round 
 about : the case is the same in the spiritual world, in which 
 
8 THAT THE LORD CASTS NO ONE INTO HELL. [5. 
 
 world the sun is the Lord and the divine love, and the light 
 is the divine truth ; the black clouds are falses derived from 
 evil ; the eye is the understanding ; in proportion as any one 
 in that world is in falses derived from evils, in the same pro- 
 portion he is encompassed by such a cloud, which is black 
 and dense according to the degree of evil : from this com- 
 parison it may be seen that the presence of the Lord is per- 
 petual with every one, but that it is received differently. 
 
 Evil spirits are severely punished in the world of spirits, 
 that by punishments they may be deterred from doing evil ; 
 this likewise appears as if it were from the Lord, when yet 
 there is nothing of punishment in that world from the Lord, 
 but from evil itself; for -evil is so conjoined with its own 
 punishment, that they cannot be separated ; for the infernal 
 crew desire and love nothing more than to do evil, especial- 
 ly to inflict punishment, and to torment, and they likewise 
 do evil and inflict punishment on every one who is not pro- 
 tected by the Lord ; wherefore when evil is done from an 
 evil heart, in such case, since it rejects from itself all protec- 
 tion from the Lord, infernal spirits rush in upon him who 
 does such evil, and punish him. This may in some measure 
 be illustrated by the case of evils and their punishments in 
 the world, where also they are conjoined ; for laws in the 
 world prescribe punishment for every evil, wherefore he who 
 rushes into evil, rushes also into the punishment of evil ; the 
 only difference is, that evil may be conciealed in the world, 
 but not in the other life. From these considerations it may 
 be manifest, that the Lord does evil to no one, and that the 
 case in this respect is like as in the world, where neither a 
 king, nor a judge, nor the law, are the causes of punishment 
 to a guilty person, because they are not the causes of evil 
 with the evil doer. 
 
 PUBLISHED UNDER THE DIRECTION OF THE 
 AND SOLD BV 
 
 ADONIS HOWARD, 
 
 SCHOOL STREET, NEAR WASHINGTON STREET. 
 
4i>t4>»^-i^ 
 
 NEW JERUSALEM TRACTS 
 
 JVo. 6. 
 
 From '• A Treatise concerning Heaven and its Wonders, and aba cojica-ning Hell: 
 being a Relation of Things heard and seen ;" a work of Emanuel ^wedenborg, 
 in 1 vol. 8vo. 
 
 Concerning Infants in Heaven. 
 
 It is the belief of some, that only the infants who are born 
 within the church come into heaven, but not those who are 
 born out of the church, assigning as a reason, that infants 
 within the church are baptized, and by baptism are initiated 
 into the faith of the church : but they are not aware, that 
 no one has admission into heaven, nor becomes receptive 
 of faith, by baptism, for baptism is only for a sign and me- 
 morial that man is to be regenerated, and that he is capable 
 of being regenerated who is born within the church, since 
 in the church there is the Word containing the divine truths 
 by which regeneration is effected, and in the church the 
 Lord is known, from whom regeneration is derived.* Let 
 them know, therefore, that every infant, wheresoever he is 
 born, whether within the church or out of it, whether of 
 pious parents or impious, is received, when he dies, by the 
 Lord, and educated in heaven, and, according to divine or- 
 der, is taught, and is imbued with the affections of good, 
 and by them with the knowledges of truth ; and afterwards, 
 as he is perfected in intelligence and wisdom, he is intro- 
 duced into heaven, and becomes an angel. Every one who 
 thinks from reason, may know that no one is born for hell, 
 
 * That baptism signifies regeneration from the Lord by the truths of faith de- 
 rived from Uie Word, n. 4255, 5120, 9089, 10239, 10386, 10387, 10388, 10392. 
 That baptism is a sign that man is of the church where tlie Lord is acknowl- 
 edged, from whom regeneration is derived, and where the Word is containing 
 the truths of faith, by which regeneration is effected, n. 10386, 10387, 10388. 
 That baptism does not confer faith nor salvation, but that it testifies that they who 
 are regenerating will receive them, n. 10391. 
 
Concerning TOFANTS in HEA^^N. [6. 
 
 but all for heaven, and that man himself is in fault if he 
 comes into hell ; but that infants are incapable as yet of 
 committing any fault. 
 
 Infants who die are alike infants in the other life, pos- 
 sessing a like infantile mind [anmms], alike innocence in 
 ignorance, and a like tenderness in all things, being only in 
 the rudiments of the capacity of becoming angels : for in- 
 fants are not angels, but become angels : for every one, on 
 his decease, is in a similar state of life [to that in which he 
 was in the world], an infant in the state of an infant, a child 
 in the state of a child, a youth, a man, an old man, in the 
 state of youth, of manhood, and of age ; but the state of 
 every one is afterwards changed ; yet the state of infants 
 exceeds the state of all others in this respect, that they are 
 in innocence, and that evil derived from actual life is not yet 
 rooted in them : innocence also is of such a nature, that all 
 things of heaven may be implanted in it, for innocence is 
 the receptacle of the truth of faith and of the good of love. 
 The state of infants in the other life is much more excel- 
 lent than the state of infants in the world, inasmuch as they 
 are not clothed wdth an earthly body, but with a body like 
 that of the angels ; the earthly body in itself is heavy or 
 dull, nor does it receive its first sensations and first motions 
 from the interior or spiritual world, but from the exterior or 
 natural world. Infants, therefore, in the world, must learn 
 to walk, to gesticulate, and to speak ; yea, their senses, as 
 the senses of seeing and of hearing, are to be opened by use : 
 it is otherwise vv^ith infants in the other life, who, as being 
 spirits, act immediately according to their interiors, walk 
 without previous use, and also speak, but at first from gen- 
 eral aifections not yet so distinguished into ideas of the 
 thoughts, though in a short time they are initiated also into 
 these latter, and this by reason that their exteriors are 
 homogeneous to their interiors. That the speech of the 
 angels flows from affections variegated by ideas of thought, 
 so that their speech is altogether conformable to their 
 thoughts grounded in affection, see above. 
 
 Infants, as soon as they are raised from the dead, which 
 is effected immediately after their decease, are taken into 
 heaven, and are delivered to the care of angels of the female 
 sex, and who in the life of the body tenderly loved infants, 
 and at the same time loved God : these angels, inasmuch as 
 in the world they loved all infants from a sort of maternal 
 tenderness, receive them as their own, and the infants also, 
 
D.J CONCERNING INFANTS IN HEAVEN. 3 
 
 by virtue of a propensity implanted in them, love them as 
 their own mothers : every female angel has as many infants 
 under her care, as she desires from a spiritual maternal af- 
 fection. This heaven appears in front over against the fore- 
 head, directly in the line or radius in which the angels look 
 at the Lord ; the situation of that heaven is such, because 
 all infants are under the immediate auspices of the Lord ; 
 they derive influx also from the heaven of innocence, which 
 is the third heaven. 
 
 Infants are of different dispositions, some being of the 
 same disposition as the spiritual angels, and some of the 
 same as the celestial angels ; the infants who are of a celes- 
 tial disposition appear in the heaven above mentioned to 
 the right, whilst they who are of a spiritual disposition ap- 
 pear to the left. All infants, in the Grand Man, which is 
 heaven, are in the province of the eyes, in the province of 
 the left eye if they be of a spiritual disposition, and in the 
 province of the right eye if they be of a celestial disposi- 
 tion ; and this by reason that the Lord appears to the an- 
 gels who are in the spiritual kingdom before the left eye, 
 and to those who are in the celestial kingdom before the 
 right eye [see above.] From this circumstance of infants 
 being in the province of the eyes in the Grand Man or 
 heaven, it is also evident that infants are under the imme- 
 diate sight and auspices of the Lord. 
 
 In what manner infants are educated in heaven, shall also 
 be briefly shown. From their tutoress they learn to speak : 
 their first speech is merely a tone of affection, which, by de- 
 grees, becomes more distinct as the iWpas of thought enter ; 
 for the ideas of thought derived from the affections give ex- 
 pression to all angelic speech, on which subject see its prop- 
 er article. Into their affections, which all proceed from 
 innocence, are first insinuated such things as appear before 
 their eyes, and are delightful ; and as these thino-s are 
 from a spiritual origin, the things of heaven flow in into 
 them at the same time, by which their interiors are opened, 
 and thus they are every day perfected : after the period of 
 this first age, they are translated into another heaven, where 
 they are instructed by masters : and so they proceed. 
 
 Infants are instructed principally by representatives ade- 
 quate to their capacities, the beauty of which, and the ful- 
 ness of wisdom which they derive from an interior ground, 
 exceed all belief; thus by degrees intelligence is insinuated 
 into them, which derives its soul from good. It is here al- 
 
4 CONCERNING INFANTS IN HEAVEN. [6. 
 
 lowed to mention two representatives, which it was granted 
 me to see, from which a conclusion may be formed in re- 
 gard to the rest. They first represented the Lord rising 
 from the sepulchre, and at the same time the unition of His 
 Human with the Divine, which they effected in a manner so 
 wise as to exceed all human wisdom, and at the same time 
 in an innocent, infantile manner : they also presented the 
 idea of a sepulchre, but not at the same time the idea of the 
 Lord, except so remotely that it was scarcely perceived to 
 be the Lord only as it were at a distance, by reason that in 
 the idea of a sepulchre there is something dismal or funereal, 
 which they thus removed : afterwards they admitted with 
 discretion into the sepulchre something atmospherical, ap- 
 pearing as thin watery, by which they signified spiritual life 
 in baptism, yet again by a decent removal [of every thing 
 dismal or funereal.] Afterwards I saw represented by them 
 the Lord's descent to those who were in prison, and His 
 ascent with the prisoners into heaven, and this with incom- 
 parable prudence and piety ; and, what was peculiarly in- 
 fantile, they let down small cords almost invisible, very soft 
 and tender, by which they assisted the Lord in His ascent ; 
 influenced always by a holy fear, lest any thing in the rep- 
 resentative should border upon any thing destitute of the 
 spiritual celestial : not to mention other representatives in 
 use amongst them, and by which they are brought into the 
 knowledges of truth and the aftections of good, as by sports 
 suitable to the minds of infants. 
 
 The quality of their tender understanding was also shown 
 to me : when I repeated the Lord's prayer, and on this occa- 
 sion they liowed in from their intellectuals into the ideas of 
 my thought, it was apperceived that their influx was so ten- 
 der and soft, as to be nearly that of affection only ; and at 
 the same time it was observed on the occasion, that their in- 
 tellectual was open even from the Lord, for what proceeded 
 from them was like something transfluent, or as if it only 
 flowed through them : the Lord also flows in chiefly from 
 the inmost into the ideas of infants, for nothing closes those 
 ideas, as with adults, no false obstructing the understanding 
 of truth, nor any life of evil obstructing the reception of 
 good, and thus the reception of wisdom. From these con- 
 siderations it may be manifest, that infants do not come in- 
 stantly after death into an angelic state, but that they are 
 successively introduced by the knowledges of good and 
 truth, and this according to all heavenly order : for the 
 
6.] CONCERNING INFANTS IN HEAVEN. 5 
 
 smallest of all things of their natural disposition are known 
 to the Lord ; wherefore, according to all and singular the 
 movements of their inclination, they are led to receive the 
 truths of good and the goods of truth. 
 
 In what manner all things are insinuated into them by de- 
 lights and pleasantnesses which are suited to their temper, 
 has been also shown to me ; for it was given me to see in- 
 fants handsomely clothed, having their breasts adorned with 
 garlands of flowers resplendent with the most pleasing and 
 celestial colours, which also encircle their tender arms ; on 
 a certain occasion it was also given me to see infants with 
 their tutoresses accompanied by virgins in a paradisiacal 
 garden, not consisting so much of ornamental trees, as of 
 laurel espaliers, and thus of porticos with paths conducting 
 towards the interior parts ; the infants themselves were cloth- 
 ed in the manner mentioned above, and when they entered 
 in, a most delightful splendour was imparted to the flowers 
 above the entrance ; hence it may be manifest what is the 
 quality of their delights, and also that by pleasantnesses and 
 delights they are introduced into the goods of innocence 
 and charity, which goods are continually insinuated from 
 the Lord by those delights and pleasantnesses. 
 
 It was shown me by a mode of communication familiar in 
 the other life, what is the nature of the ideas of infants when 
 they see any objects ; it was as if all and singular things 
 were alive, whence in every idea of their thought there is 
 life : and it was perceived that the ideas which infants on 
 earth have are nearly similar, when they are engaged in 
 their little pastimes, for as yet they have not the reflection, 
 such as adults have, to know what is inanimate. 
 
 It was said above, that infants are of a temper either ce- 
 lestial or spiritual : they who are of a celestial temper are 
 well distinguished from those who are of a spiritual temper ; 
 the former think, speak, and act with a greater degree of 
 softness, so that scarce any thing appears but as something 
 flowing from the good of love to the Lord and towards other 
 infants ; whereas the latter do not express so much softness, 
 but in singular the things appertaining to them there is mani- 
 fested a sort of fluttering like the wings of birds, which is 
 also evident from their indignation : not to mention other 
 marks of distinction. 
 
 It may be supposed by many, that infants remain infants 
 in heaven, and that they are as infants among the angels. 
 They who are in ignorance of what an angel is may have 
 1* 
 
6 CONCERNING INFANTS IN HEAVEN. [6. 
 
 been confirmed in this opinion from the images occasionally 
 exhibited in temples, where angels are exhibited as infants : 
 but the case is altogether otherwise : intelligence and wis- 
 dom are what make an angel, and so long as infants are 
 without intelligence and wisdom, they associate indeed with 
 angels, yet they are not angels ; but when they are intelli- 
 gent and wise, they then first become angels ; yea, what I 
 have wondered at, they then no longer appear as infants, 
 but as adults, for then they are no longer of an infantile 
 disposition, but of a more adult, angelic temper : intelligence 
 and wisdom produce this effect. The reason why infants, 
 as they are perfected in intelligence and wisdom, appear 
 more adult, thus as lads and young men, is, because intelli- 
 gence and wisdom constitute essential spiritual nourish- 
 ment ;* therefore the things which nourish their minds 
 nourish also their bodies, and this from correspondence, for 
 the form of the body is nothing but an external form of the 
 interiors. It is to be noted, that infants in heaven do not 
 advance in age beyond early youth, and stop at that period 
 to eternity. That I might know of a certainty that this is 
 the case, it has been given me to discourse with some who 
 have been educated as infants in heaven, and who had 
 grown up there : with some also when they were infants, 
 and afterwards with the same when they became youths ; 
 and I have heard from them the career of their life from one 
 age to another. 
 
 That innocence is the receptacle of all things of heaven, 
 and thus that the innocence of infants is the plane of all the 
 affections of good and truth, may be manifest from what was 
 shown above concerning the innocence of the angels in 
 heaven, viz. that innocence consists in being willing to be 
 led of the Lord, and not of self, consequently that man is so 
 far in innocence as he is removed from his own proprium, 
 and so far as any one is removed from his own proprium, 
 that so far he is in the proprium of the Lord ; the proprium 
 of the Lord is what is called the Lord's justice and merit. 
 But the innocence of infants is not genuine innocence, be- 
 
 * That spiritual food is science, intelli"'ence and wisdom, thus the £;-ood and 
 truth from which those things are derived, n. 3114. 4459, 4792, 5147, 3293, 5340, 
 5M2, 5410, 542G, 5576, 5582, 5588, 5G56, 85G2, 9003. Hence that food in a spir- 
 itual sense is every thing which comes forth from tlie mouth of the Lord, n. G81. 
 That bread signifies all food in general, therefore it signifies ever}' good, celes- 
 tial and spiritual, n. 27(;, G80, 21G5, 2177, 3478, G118, 8410. The reason' is, be- 
 cause those things nourish the mind, which is of the internal man, n. 4459, 5293, 
 6576, 6277; 8118. 
 
6.] CONCERNING INFANTS IN HEAVEN. 7 
 
 cause as yet it is without wisdom ; genuine innocence is wis- 
 dom, for so far as any one is wise, so far he loves to be led 
 of the Lord ; or, what is the same thing, so far as any one 
 is led of the Lord, so far he is wise. Infants, therefore, are 
 led from external innocence, in which they tirst are, which 
 is called the innocence of infancy, to internal innocence, 
 which is the innocence of wisdom ; this latter innocence is 
 the end of all their instruction and progress; wherefore, 
 when they come to the innocence of wisdom, the innocence 
 of infancy, which in the mean time had served them as a 
 plane, is then conjoined to them. The nature and quality 
 of the innocence of infants was represented to me by a kind 
 of wooden image almost void of life, which is vivified in pro- 
 portion as they are perfected by the knowledges of truth and 
 the affections of good ; and afterwards was represented the 
 quality of genuine innocence by a most beautiful infant alto- 
 gether alive and naked ; for the innocents themselves, who 
 are in the inmost heaven, and thus nearest to the Lord, ap- 
 pear before the eyes of other angels no otherwise than as in- 
 fants, and some of them naked, for innocence is repre- 
 sented by nakedness which excites no shame, as is written 
 concerning the first man and his wife in paradise. Gen. chap, 
 ii. 25 ; wherefore, also, when their state of innocence perish- 
 ed, they were ashamed of nakedness, and hid themselves 
 chap. iii. 7, 10, IL In a word, the wiser the angels are, 
 so much the more innocent they are, and the more innocent 
 they are, so much the more they appear to themselves like 
 infants : hence it is that infancy, in the Word, signifies in- 
 nocence [see above.] 
 
 I have discoursed with the angels concerning infants, in- 
 quiring whether they were pure from evils, because they 
 have no actual evils, like adults; but I was told, that they 
 are equally in evil, yea, that they in like manner are nothing 
 but evil ;* but that they, like all angels, are withheld from 
 evil, and are held in good by the Lord, insomuch that it ap- 
 pears to them as if they were in good of themselves : where- 
 fore also infants, after they become adults in heaven, lest 
 
 * That all men whatsoever are born into evils of every kind, insomuch that 
 their proprium [or selfhood] is nothing- but evil, n. 210, 215, 731, 874, 875 87G 
 987, 1047, 2307, 2308, 3518, 3701, 3812, 8480, 8550, 10283, 10284, 10286, 1073L 
 That man, therefore, must be re-born, that is, regenerated, n. 3701. That the 
 hereditary evil of man consists in loving himself above God, and the world above 
 heaven, and in making no account of his neighbour in comparison with himself, 
 except only for the sake of himself, thus in regarding himself alone, so that it con- 
 sists in the love of self and of the world, n. Gy4; 731, 4317, 56G0. That from the 
 
8 CONCERNING INFANTS IN HEAVEN. [6. 
 
 they should entertain a false opinion concerning themselves, 
 and imagine that the good appertaining to them is from them, 
 and not from the Lord, are remitted occasionally into their 
 own evils, which they have received hereditarily, and are left 
 in them until they know, acknowledge, and believe, that the 
 case is so. A certain one, who died an infant, but who 
 grew up in heaven, [he was the son of a certain king,] was 
 in a similar opinion : wherefore he was remitted into the life 
 of evils in which he was born, and then I perceived, from 
 the sphere of his life, that he had a disposition to domineer 
 over others, and that he made light of adulteries, which evils 
 he had derived hereditarily from his parents ; but after he 
 acknowledged that he was of such a quality, he was then 
 again received amongst the angels with whom he was be- 
 fore associated. No one in the other life ever suffers pun- 
 ishment on account of hereditary evil, because it is not his ; 
 thus it is no fault of his that he is of such a quality ; but 
 he suffers punishment on account of the actual evil which is 
 his own, thus in proportion as he has appropriated to him- 
 self hereditary evil by actual life. The reason why infants, 
 when they become adult, are remitted into a state of their 
 hereditary evil, is, not that they may suffer punishment for 
 it, but that they may learn that of themselves they are noth- 
 ing but evil, and that by the mercy of the Lord they are 
 taken out of the hell which appertains to them [quod apud 
 eos\, and introduced into heaven, which introduction is not 
 for any merit of their own, but from the Lord ; and thus to 
 prevent their boasting before others of any good that apper- 
 tains to them, since this is contrary to the good of mutual 
 love, as it is contrary to the truth of faith. 
 
 On several occasions, when some infants have been to- 
 gether with me in choirs, at a time when they were as yet 
 altogether infantile, their speech was heard as somewhat 
 tender and inordinate, proving that they did not yet act in 
 unity, as they do afterwards when they become more adult ; 
 and, what surprised me, the spirits attendant on me could 
 not refrain from leading them to speak, such desire being 
 innate in spirits ; but it was observed, on all these occa- 
 
 love of self and of the world, wlien those loves predominate, come all evils, n. 1307, 
 1308, 1321, 1594, 1691, 3413, 7255, 7376, 7480, 7488, 8318, 9335, 9348, 10038, 
 10742. Which evils are contempt of others, enmitv, hatred^ revenge, cruelty, de- 
 ceit, n. 6667, 7372, 7373, 7374, 9348, 10038, 1074^. And that from these evils 
 comes all that is false, n. 1047, 10283, 10284, 10286. That those loves rush head- 
 long so far as the reins are given them, and that the love of self aspires even to the 
 throueofGod.n. 7375.8678. 
 
C] CONCERNING INFANTS IN HEAVEN. 9 
 
 sions, that the infants resisted, not being willing so to speak, 
 which refusal and resistance were attended with a species of 
 indignation, as I have often apperceived; and when they 
 had any liberty given them of speaking, they said only that 
 it is not so : I have been instructed that such is the tempta- 
 tion of infants, in order to accustom and inaugurate them, 
 not only in resisting what is false and evil, but also to teach 
 them that they should not think, speak, and act from anoth- 
 er, consequently that they should not suffer themselves to be 
 led by any other than the Lord alone. 
 
 From the considerations above adduced, it may evidently 
 appear what is the nature of the education of infants in 
 heaven, viz. that by the intelligence of truth and the wis- 
 dom of g:iod they are introduced into angelic life, which is 
 love to the Lord and mutual love, in which loves is inno- 
 cence. But how contrary the education of infants on earth 
 is, in many cases, may be manifest from the following ex- 
 ample : I was in the street of a great city, and I saw little 
 boys fighting with each other, whilst a crowd flocked round 
 them, enjoying the sight with much gratification, and I was 
 informed, that the parents themselves excite their little boys 
 to such combats : the good spirits and angels, who saw 
 through my eyes what was passing, expressed such aversion 
 at the sight, that I perceived their horror, and especially at 
 this consideration, that the parents incited them to such 
 things ; they said, that thus in early life parents extinguish 
 all mutual love, and all innocence, which infants receive 
 from the Lord, and initiate them into hatred and revenge ; 
 consequently that they studiously exclude their children 
 from heaven, where there is nothing but mutual love. Let 
 parents, therefore, who wish well to their children, beware 
 of such practices. 
 
 What the diiference is between those who die infants and 
 those who die adults, shall also be shown. They who die 
 adults have a plane acquired from the earthly and material 
 world, which plane they carry along with them : this plane 
 is their memory and its corporeal natural affection ; this re- 
 mains fixed, and is then quiescent ; but still it serves their 
 thought after death as an ultimate plane, for the thought 
 flows in into it : hence it is, that such as that plane is, and 
 such as is the correspondence of the rational with the things 
 contained in it, such after death is the man. But infants 
 who die infants, and are educated in heaven, have not such 
 a plane, but a spiritual natural plane, inasmuch as they de^ 
 
10 EXPLANATION OF GENESIS XIV. 5. [6. 
 
 rive nothing from the material world and the terrestrial 
 body, wherefore they cannot be in such gross affections and 
 consequent thoughts, for they derive all things from heaven. 
 Moreover, infants do not know that they had been born 
 in the world, wherefore they believe themselves born in 
 heaven ; consequently they do not know of any other nativi- 
 ty than what is spiritual, which is effected by the knowledges 
 of good and truth, and by intelligence and wisdom, by vir- 
 tue whereof man is man ; and whereas these are from the 
 Lord, they believe, and love to believe, that they are of the 
 Lord Himself. Nevertheless the state of men who grow up 
 to years of maturity on earth, may become equally perfect 
 as the state of infants who grow up in heaven, provided they 
 remove corporeal and terrestrial loves, which are the loves 
 of self and of the world, and in their place receive spiritual 
 loves. 
 
 From ^' Arcana. Coekstia. : or Heavenly Mysteries contained in the Sacred Scrip- 
 tures, or Word of the Lord, manifested and laid open; be^nning ivith the Book 
 of Genesis. Interspersed with Relations of wonderful Tilings seen in the icorld 
 of Spirits and the Heaveti of Angels :" a %oork of Emanuel Swedenborg. 
 
 Explanation of Genesis xiv. 5. 
 
 Tivelve years they served Chedorlaomer, and in the thir- 
 teenth year they rebelled. Twelve years they served Chedor- 
 laomer, signifies, that evils and falses did not appear in child- 
 hood, but were subservient to apparent goodnesses and 
 truths : And in the thirteenth year they rebelled, signifies the 
 beginning of temptations in childhood. 
 
 " Twelve years they served Chedorlaomer." That by these 
 words is signified, that evils and falses did not appear in 
 childhood, but were subservient to apparent goodnesses and 
 truths, appears from the representation and signification of 
 Chedorlaomer, and also of those who were subservient, con- 
 cerning whom see above, verse 1, and likewise from the sig- 
 nification of twelve : Chedorlaomer, with those who are nam- 
 ed above, verse 2, signifies apparent goodnesses and truths 
 appertaining to the Lord, consequently the external man as 
 to those goodnesses and truths. In the present case Chedor- 
 laomer in the complex denotes all those who are named, 
 verse 2, as also appears from what follows, and likewise from 
 this consideration, that he was king of Elam, the significa- 
 
6^] EXPLANATION OF GENESIS XIV. 5. 11 
 
 tion whereof was mentioned above, as denoting faith ground- 
 ed in charity, consequently, in the present case, truth and 
 goodness, for faith and tlie things appertaining thereto are 
 nothing but truths, and charity and the things appertaining 
 to charity are nothing but goodnesses ; but, in the present 
 case, these goodnesses are the goodnesses of infancy, which, 
 although they appear good, yet are not good, so long as he- 
 reditary evil contaminates and defiles them, inhering and 
 adhering thereto through self-love and the love of the world. 
 Whatever is of self-love or of the love of the world, appears, 
 during infancy and childhood, as if it was good ; but still it is 
 not good, and yet it is to be called good, so long as it apper- 
 tains to infants or children, who as yet are ignorant of what 
 is truly good ; this ignorance excuses them, and their inno- 
 cence gives an appearance of goodness to whatever they 
 think or do. But the case is otherwise when man is instruct- 
 ed, and becomes acquainted with what is good and evil ; 
 such goodness and truth as appertain to children before they 
 are instructed, are signified by Chedorlaomer. By their serv- 
 ing twelve years is signified all the time during the exist- 
 ence of such goodness and truth, for twelve signifies in an in- 
 ternal sense all things appertaining to faith grounded in 
 charity, in like manner as Elam, Gen. x. 22 ; and so long as 
 such goodness and truth are with man, whether it be in his 
 childhood, or in any other period of his life, evils and falses 
 can have no effect ; that is, evil spirits do not attempt to do 
 any thing, or to occasion any evil, as it is very evident in the 
 case of infants, of well-disposed children, and of the simple 
 in heart, with whom, although evil spirits, or the very worst 
 of the diabolical crew were present, still they could not ef- 
 fect any thing, but are subdued, which is here signified by 
 serving Chedorlaomer twelve years ; the reason why at that 
 time they are subdued, and subservient, is, because man 
 has not yet acquired to himself a sphere of lusts and falsi- 
 ties; for it is not allowed evil spirits and genii to operate 
 except on those things which man has actually procured to 
 himself, not upon those things which he receives heredita- 
 rily ; wherefore before man procures to himself such spheres, 
 the evil spirits are subservient; but as soon as ever he pro- 
 cures such spheres, then the evil spirits infuse themselves 
 into him, and endeavour to gain the dominion, for then they 
 are in man's own essential sphere, and there find a kind of 
 delight, or their own essential life; where the carcass is, 
 there are the eagles. 
 
12 EXPLANATION OF GENESIS XIV. 5. [6. 
 
 " And in the thirteenth year they rebelled." That by these 
 words is signified the beginning of temptation in childhood, 
 appears from the signification of the thirteenth year, and 
 from the signification of rebelling ; the thirteenth year is the 
 intermediate between the twelfth and the fourteenth year ; 
 what is signified by twelve has been already explained, and 
 what by fourteen will be explained presently ; the intermedi- 
 ate between no temptation and temptation is thirteen. What 
 is signified by rebelling may appear from this consideration, 
 that it is predicated of evils appertaining to man, or of evil 
 spirits, when they begin to arise and to infest, after they 
 have been in a state of subjection or servitude : evils or evil 
 spirits rebel, in proportion as man, who is desirous to be 
 principled in what is good and true, confirms with him- 
 self any evils and falses, or in proportion as lusts and falsi- 
 ties insinuate themselves into goodnesses, and truths ; for in 
 lusts and falsities is the life of evil spirits, but in goodnesses 
 and truths is the life of angels, and hence arise infestation 
 and combat ; this is the case with all who have conscience, 
 and still more with the Lord when a child, who had percep- 
 tion ; with those who have conscience, there arises hence 
 a mute or still pain [dolor mutus], but with those who have 
 perception, an acute or sharp pain, and so much the more 
 acute, as the perception is more interior ; hence it may ap- 
 pear what was the quality and degree of the Lord's tempta- 
 tions in comparison with man's, inasmuch as he had an in- 
 terior and inmost perception, n. 1667, 1668. 
 
 PUBLISHED UNDER THE DIRECTION OF THE 
 
 ^Boston Socutfi of tje ISTeto JrrusaUm, 
 
 AND SOLD BY 
 
 ADONIS HOWARD, 
 
 SCHOOL STREET, NEAR WASHINGTON STREET. 
 

 OF THE( 
 
 NEW JERUSALEM, 
 
 AND 
 
 ITS HEAVENLY DOCTRINE, 
 
 AS REVEALED FROM HEAVEN: 
 
 TO WHICH ARE PREFIXED 
 
 SOME OBSERVATIONS 
 
 CONCERNING THE 
 
 NEW HEAVEN AND THE NEW EARTH. 
 
 TRANSLATED FROM THE LATIN OF 
 
 EMANUEL ' SWEDENBORG, 
 
 ORIGINAlXy PUBLISHED IN THE TEAR 1758. 
 
 Seek ye first the Kingdom of GOD, and all Things shall be added unto you. 
 
 Matt. vi. 33. 
 
 FOURTH AMERICAN EDITION, 
 
 FROM THE FIFTH LONDON EDITION. 
 
 JJoston : 
 
 PUBLISHED BY ADONIS HOWARD, 
 
 School Street, near Washiagton Street. 
 
 1829. 
 
»»%%% •••-• t e^ '■•>*, 1^ 
 
 .♦•rv^ ft*^ 
 
ADVERTISEMENT. 
 
 In the present edition of the following work, 
 the Extracts from the Arcana Coelestia, which 
 form much the greater portion of the original 
 treatise, are omitted. Those extracts contain 
 a great variety of additional particulars re- 
 specting the various subjects treated of; and 
 those readers who wish to obtain an extensive 
 acquaintance with those important subjects, 
 will find their account in a diligent study of the 
 work in its entire form. 
 
 One peculiarity in the translation it may be 
 proper to mention ; which is, the use of the ad- 
 jective absolute ; as. The Divine^ instead of The 
 Divine Being or Principle, This peculiarity has 
 been retained, as being the literal translation 
 of the Latin term. 
 
 For the convenience of reference, the sec- 
 tions are numbered as in the original work. 
 
CONTENTS. 
 
 Page. 
 
 Of the New Heaven and New Earth, and what is meant by the 
 
 New Jerusalem ^ 
 
 Introduction to the Doctrine • ^^ 
 
 Of Good and Truth 14 
 
 Of Will and Understanding 16 
 
 Of the Internal and External Man 17 
 
 Of Love in general ■^^ 
 
 Of the Loves of Self and of the World 22 
 
 Of Love towards the Neighbour, or Charity 26 
 
 Of Faith 33 
 
 Of Piety 36 
 
 Of Conscience 38 
 
 Of Freedom 40 
 
 Of Merit 43 
 
 Of Repentance and the Remission of Sins 44 
 
 Of Regeneration 47 
 
 Of Temptation 49 
 
 Of Baptism ^1 
 
 Of the Holy Supper ^^ 
 
 Of the Resurrection ^4 
 
 Of Heaven and Hell ^^ 
 
 Of the Church. ^^ 
 
 Of the Sacred Scripture, or the Word 58 
 
 Of Providence ^^ 
 
 Of the Lord ^^ 
 
 Of Ecclesiastical and Civil Government 66 
 
OF 
 
 THE NEW JERUSALEM, 
 
 AND ITS 
 
 HEAVENLY DOCTRINE. 
 
 Of the New Heaven and New Earth, and what is 
 
 MEANT BY THE NeW JERUSALEM. 
 
 1. It is written in the Apocalypse, "I saw a new heaven 
 and a new earth ; for the first heaven and the first earth had 
 passed away. And I saw the holy city, New Jerusalem, 
 coming down fi-om God out of heaven, prepared as a bride 
 adorned for her husband. The city had a wall great and 
 high, which had twelve gates, and at the gates twelve angels, 
 and names written thereon, which are the names of the 
 twelve tribes of the children of Israel. And the wall of the 
 city had twelve foundations, and in them the names of the 
 twelve apostles of the Lamb. And the city lieth four square, 
 and the length is as large as the breadth. And he measured 
 the city with the reed twelve thousand furlongs; and the 
 length, and the breadth, and the height of it were equal. 
 And he measured the wall thereof, a hundred and forty and 
 four cubits, the measure of a man, that is, of an angel. And 
 the wall of it was of jasper ; but the city itself was pure 
 gold, like unto pure glass ; and the foundations of the wall of 
 the city were of every precious stone. And the twelve gates 
 were twelve pearls ; and the street of the city was pure gold, 
 as it were transparent glass. The glory of God enlightened 
 it, and its lamp was the Lamb. And the nations of them 
 which are saved shall walk in the light of it, and the kings 
 of the earth shall bring their glory and honour into it." 
 Ch. xxi. ver. 1, 2, 12 to 24. When man reads these words, 
 he does not understand them otherwise than according to the 
 sense of the letter, thus, that the visible heaven and earth will 
 be dissolved, and a new heaven be created, and that the holy 
 city Jerusalem will descend upon the new earth, and that it 
 will be, as to its measures, according to the description. But 
 1* 
 
6 OF THE XEW JERUSALEM, 
 
 the angels understand these things very differently ; that is, 
 what man understands naturally, they understand spiritually. 
 And as the angels understand them, such is their significa- 
 tion ; and this is the internal or spiritual sense of the Word. 
 According to this internal or spiritual sense, in which the 
 angels are, by a new heaven and a new earth is meant a new 
 church, both in the heavens and the earths, which shall be 
 spoken of hereafter ; by the city Jerusalem descending from 
 God out of heaven, is signified its heavenly doctrine ; by the 
 length, breadth and height, which are equal, arQ signified all 
 the goods and truths of that doctrine, in the complex ; by its 
 wall are meant the truths which protect it ; by the measure 
 of the wall, which is a hundred and forty-four cubits, which 
 is the measure of a man, that is, of an angel, are meant all 
 those defending truths in the complex, and their quality ; by 
 the twelve gates which are of pearls, are meant introductive 
 truths ; which are likewise signified by the twelve angels at 
 the gates; by the foundations of the wall, which are of every 
 precious stone, are meant the knowledges whereupon that 
 doctrine is founded ; by the twelve tribes of Israel, and also 
 by the twelve apostles, are meant all things of the church in 
 general and in particular ; by gold like unto pure glass, 
 whereof the city and its streets were built, is signified the 
 good of love, from which the doctrine and its truths are made 
 transparent; by the nations who are saved, and the kings of 
 the earth who bring glory and honour into the city, are 
 meant all from the church who are in goods and truths ; by 
 God and the Lamb is meant the Lord, as to the essential 
 Divine and the Divine Human. Such is the spiritual sense 
 of the Word, to which the natural sense, wiiich is that of 
 the letter, serves as a basis ; nevertheless these two senses, 
 the spiritual and the natural, make one by correspondences. 
 It is not, however, the design of the present work to prove, 
 that such a spiritual meaning is involved in the fore-men- 
 tioned passages, but it may be seen proved at large in the 
 Arcana Ccelestia, in the following places. That by earth, 
 in the Word, is meant the church, particularly when it is 
 applied to signify the land of Canaan, n. 062, 106G, 1067, 
 1262, 1413, 1607, 2928, 3355, 4447, 4535, 5577, 8011, 9325, 
 9643. Because by earth, in the spiritual sense, is signified 
 the nation inhabiting it, and its worship, n. 1262. That the 
 people of the land signify those who belong to the spiritual 
 church, n. 2928. That a new heaven and new earth signify 
 something new in the heavens and the earths, with respect 
 
AND ITS HEAVENLY DOCTRINE. 7 
 
 to goods and truths, thus with respect to those things that 
 relate to the church in each, n. 1733, 1850, 2117, 2118, 
 3355, 4535, 10373. What is meant by the first heaven and 
 the first earth, which passed away, may be seen in the small 
 Treatise on the last Judgment and the Destruction of Babylon, 
 throughout, but particularly from n. 65 to 72. That by Je- 
 rusalem is signified the church with regard to doctrine, n. 
 402, 3654, 9166. That by cities [nrbes] and cities [civitates] 
 are signified the doctrines which belong to the church and 
 religion, n. 402, 2450, 2712, 2943, 3216, 4492, 4493. That 
 by the wall of a city is signified the defensive truth of doc- 
 trine, n. 6419. That by the gates of a city are signified 
 such truths as are introductory to doctrine, and thereby to 
 the church, n. 2943, 4478, 4492, 4493. That by the twelve 
 TRIBES OF Israel were represented and thence signified all 
 the truths and goods of the church, in general and in par- 
 ticular, thus all things of faith and love, n. 3858, 3926, 4060, 
 6335. That the same is signified by the Lord's twelve 
 APOSTLES, n. 2129, 2329, 3354, 3488, 3858, 6397. That 
 when it is said of the apostles, that they shall sit upon tivelve 
 thrones, and judge the tivelve tribes of Israel, it is signi- 
 fied that all are to be judged according to the goods and 
 truths of the church, and of consequence by the Lord, from 
 whom those truths and goods proceed, n. 2129, 6397. That 
 by TWELVE are signified all things in their complex, n. 577, 
 2089, 2129, 2130, 3272, 3858, 3913. The same is also sig- 
 nified by a hundred and forty-four, inasmuch as that num- 
 ber is the product of twelve multiplied by twelve, n. 7973. 
 That twelve thousand has likewise the same signification, n. 
 7973. That all numbers in the Word signify things, n. 482, 
 487, 647, 648, 755, 813, 1963, 198S, 2075, 2252, 3252, 4264, 
 6175, 9488, 9659, 10217, 10253. That the products arising 
 from numbers multiplied into each other have the same sig- 
 nification with the simple numbers so multiplied, n. 5291, 
 5335, 5708, 7973. That by measure is signified the quality 
 of a thing with respect to truth and good, n. 3104, 9603, 
 10262. That by the foundations of a wall are signified 
 the knowledges of truth whereupon doctrinals are founded, 
 n. 9642. That by a quadrangular figure, or square, is 
 signified what is perfect, n. 9717, 9861. That by length 
 is signified good and its extension, and by breadth is signi- 
 fied truth and its extension, n. 1613, 9487. That by pre- 
 cious STONES are signified truths from good, n. 114, 9863, 
 9865. What is signified, both in general and particular, by 
 
8 OF THE NEW JERUSALEM, 
 
 the precious stones in the urim and thummim, may be seen, 
 n. 3862, 9864, 98(36, 9905, 9891, 9895. What is signified 
 by the jasper, of which the wall was built, may be seen, n. 
 9872. That by the street of the city is signified the truth 
 of doctrine from good, n. 2336. That by gold is signified 
 the good of love, n. 113, 1551, 1552, 5658, 6914, 6917, 
 9510, 9874, 9881. That by glory is signified divine truth, 
 such as it is in heaven, with the intelligence and wisdom 
 thence derived, n. 4809, 5292, 5922, 8267, 8427, 9429, 10574. 
 That by nations are signified those in the church who are 
 in good, and in an abstract sense the goods of the church, 
 n. 1059, 1159, 1258, 1260, 1288, 1416, 1849, 4574, 7830, 
 9255, 9256. That by kings are signified those in the church 
 who are in truths, and in an abstract sense the truths of the 
 church, n. 1672, 2015, 2069, 4575, 5044. That the rites 
 at the coronations of kings involve such things as are of di- 
 vine truth, but that the knowledge of them at this day is 
 lost, n. 4581, 4966. 
 
 2. Before the new Jerusalem and its doctrine are treated 
 of, some account shall be given of the new heaven and new 
 earth. It was shown in the small Treatise concerning the 
 last Judgment and the Destruction of Babylon, what is meant 
 by the first heaven, and the first earth, which have passed 
 away. After this event, that is, when the last judgment was 
 finished, a new heaven was created or formed by the Lord ; 
 which heaven was formed of ail those who, from the advent 
 of the Lord even to this time, had lived a life of faith and 
 charity; as these alone are forms of heaven. For the form 
 of heaven, according to which all consociations and commu- 
 nications there exist, is the form of divine truth from divine 
 good, proceeding from the Lord ; and man puts on this form, 
 as to his spirit, by a life according to divine truth. That the 
 form of heavenjs thence derived, may be seen in the Treatise 
 concerning Heaven and Hell, n. 200 to 212, and that all the 
 angels are forms of heaven, n. 51 to 58, and 73 to 77. 
 Hence it may be known of whom the new heaven is formed, 
 and thereby what is its quality, viz. that it is altogether 
 unanimous. For he that lives a life of fiiith and charity 
 loves another as himself, and by love conjoins him with him- 
 self, and this reciprocally and mutually ; for love is conjunc- 
 tion in the spiritual world. Wherefore when all act in like 
 manner, then from many, yea, from innumerable individuals, 
 consociated according to the form of heaven, unanimity ex- 
 ists, and they become as one ; for there is then nothing 
 
AND ITS HEAVENLY DOCTRINE. 9 
 
 which separates and divides, but every thing conjoins and 
 unites. 
 
 3. Inasmuch as this heaven was formed of all those who 
 had been of such a quality from the coming of the Lord un- 
 til the present time, it is plain that it is composed as well of 
 Christians as of Gentiles, but chiefly of infants, from all parts 
 of the world, who have died since the Lord's coming; for all 
 these were received by the Lord, and educated in heaven, and 
 instructed by the angels, and then reserved, that they, to- 
 gether with the others, might constitute a new heaven ; 
 whence it may be concluded how great that heaven is. That 
 all who die infants are educated in heaven, and become an- 
 gels, may be seen in the Treatise concerning Heaven and 
 Hell, n. 329, to 345. And that heaven is formed as well of 
 Gentiles as of Christians, n. 318, to 328. 
 
 4. Moreover, with respect to this new heaven, it is to be 
 observed, that it is distinct from the ancient heavens which 
 were formed before the coming of the Lord ; and yet there 
 is such an orderly connexion established between them, that 
 they form together but one heaven. The reason why this 
 new heaven is distinct from the ancient heavens is, because 
 in the ancient churches there was no other doctrine than the 
 doctrine of love and charity, and at that time they were un- 
 acquainted with any doctrine of faith separated from those 
 principles. Hence also it is that the ancient heavens con- 
 stitute superior expanses, whilst the new heaven constitutes 
 an expanse below them ; for the heavens are expanses one 
 above another. In the highest expanses are they who are 
 called celestial angels, many of whom were of the most an- 
 cient church ; they are called celestial angels from celestial 
 love, which is love towards the Lord : in the expanses below 
 them are they who are called spiritual angels, many of whom 
 were of the ancient church ; they are called spiritual angels, 
 from spiritual love, which is charity towards the neighbour : 
 below these are the angels who are in the good of faith, who 
 are they that have lived a life of faith ; to live a life of faith, 
 is to live each according to the doctrine of his particular 
 church ; and to live is to will and to do. All these heavens, 
 however, make one by a mediate and immediate influx from 
 the Lord, But a more full idea concerning these heavens 
 may be obtained from what is shown in the Treatise concern- 
 ing Heaven and Hell, and particularly in the article which 
 treats of the two kingdoms into which the heavens in gen- 
 eral are divided, n. 20 to 28 ; and in the article concerning 
 
10 OF THE NEW JERUSALEM, 
 
 the three heavens, n, 29 to 40 ; concerning mediate and im- 
 mediate influx in the extracts from the Arcana Ccelestia, 
 after n. 603 ; and concerning the ancient and most ancient 
 churches in a small Treatise on the last Judgment and the 
 Destruction of Babylon, n. 46. 
 
 5. This may suffice concerning the new heaven : now 
 something shall be said concerning the new earth. By 
 the new earth is understood a new church upon earth ; for 
 when a former church ceases to be, then a new one is estab- 
 lished by the Lord. For it is provided by the Lord that 
 there should always be a church on earth, as by means of 
 tlie church there is a conjunction of the Lord with mankind, 
 and of heaven with the vi'orld ; there the Lord is known, and 
 therein are divine truths, by which man is conjoined to him. 
 That a new church is at this time establishing, may be seen 
 in the small Treatise concerning the last Judgment, n. 74. 
 That a new church is signified by a new earth, is from the 
 spiritual sense of the Word ; for in that sense no particular 
 earth is understood by earth, but the nation therein, and its 
 divine worship ; this being the spiritual thing whereof earth 
 is representative. Moreover by earth in the Word, without 
 the name of any particular country affixed, is signified the 
 land of Canaan ; and in the land of Canaan a church had 
 existed from the earliest ages, which was the reason why all 
 the places therein, and in the adjacent countries, with their 
 mountains and rivers, which are mentioned in the Word, are 
 made representative and significative of those things which 
 are the internals of the church, which are what are called 
 its spiritual things ; hence it is, as was observed, that by 
 earth in the Word, inasmuch as the land of Canaan is under- 
 stood, is signified the church, and in like manner here by a 
 new earth. It is therefore usual in the church to speak of 
 the heavenly Canaan, and by it to understand heaven. That 
 by the land of Canaan, in the spiritual sense of the W^ord, is 
 understood the church, was shown in the Arcana Ccelestia 
 in various places, of which the following shall be adduced : 
 That the most ancient church which was before the flood, 
 and the ancient church which was after the flood, were in 
 the land of Canaan, n. 567, 3686, 4447, 4454, 4516, 4517, 
 5136, 6516, 9327. That then all places therein became rep- 
 resentative of such things as are in the kingdom of the Lord 
 and in the church, n. 1505, 3686, 4447, 5136. That there- 
 fore Abraham was commanded to go thither, to the intent 
 that amongst his posterity, from Jacob, a representative 
 
AND ITS HEAVENLY DOCTRINE. 11 
 
 church might be established, and the Word might be written, 
 whose ultimate should consist of representatives and signifi- 
 catives existing in that land, n. 3686, 4447, 5136, 6516. 
 Hence it is that by earth and the land of Canaan, in the 
 Word, is signified the church, n. 3038, 3481, 3705, 4447, 
 4517, 5757, 10658. 
 
 6. What is understood by Jerusalem in the Word, in its 
 spiritual sense, shall also be briefly declared. By Jerusa- 
 lem is understood the church with respect to doctrine, inas- 
 much as at Jerusalem in the land of Canaan, and in no other 
 place, there were the temple, the altar, the sacrifices, and of 
 consequence all divine worship; wherefore also three festi- 
 vals were celebrated there every year, to which every male 
 throughout the whole land was commanded to go : this, then, 
 is the reason why by Jerusalem in its spiritual sense is signi- 
 fied the church with respect to worship, or, what is the same 
 thing, with respect to doctrine ; for worship is prescribed in 
 doctrine, and is performed according to it. The reason why 
 it is said the holy city, new Jerusalem, descending from God 
 out of heaven, is, because, in the spiritual sense of the Word, 
 by a city [civitas'] and a city [urhs'] is signified doctrine, and 
 by a holy city the doctrine of divine truth, inasmuch as divine 
 truth is what is called holy in the Word. It is called the 
 New Jerusalem for the same reason that the earth is called 
 new, because, as was observed above, by earth is signified 
 the church, and by Jerusalem the church with respect to 
 doctrine ; and it is said to descend from God out of heaven, 
 because all divine truth, from whence doctrine is, descends 
 out of heaven from the Lord. That by Jerusalem is not un- 
 derstood a city, although it was seen as a city, appears man- 
 ifestly from hence, that it is said that its height was as its 
 length and breadth, 12000 furlongs, ver. 16; and that the 
 measure of its wall, ichich was 144 cubits, was the measure of 
 a man, that is, of an angel, ver. 17; and also from its being 
 said to be prepared as a bride before her husband, ver. 2 ; and 
 afterwards, the angel said. Come hither, I will shew thee the 
 bride, the LamVs wife, and he shewed me the holy city, that 
 Jerusalem, ver. 9. The church is what is called in the Word 
 the bride and the wife of the Lord ; the bride before conjunc- 
 tion, and the wife after conjunction, as may be seen in the 
 Arcana C(elestia, n. 3103, 3105, 3164, 3165, 3207, 7022, 
 9182. 
 
 7. As to what particularly concerns the following doctrine, 
 that also is from heaven, inasmuch as it is from the spiritual 
 
12 OF THE NEW JERUSALEM. 
 
 sense of the Word ; and the spiritual sense of the Word is 
 the same with the doctrine which is in heaven. For there 
 is a church in heaven as well as on earth ; for in heaven 
 there is the Word, and doctrine from theWord ; there are tem- 
 ples there and preaching in them ; there are also both ecclesi- 
 astical and civil governments there : in short, there is no other 
 difference between Jhe things which are in heaven, and the 
 things which are on earth, except that all things in the 
 heavens are in a more perfect state ; inasmuch as all who 
 dwell there are spiritual, and things that are spiritual im- 
 mensely exceed in perfection those that are natural. That 
 such things exist in heaven may be seen in the work 
 concerning Heaven and Hell throughout, particularly in the 
 article concerning governments in heaven, n. 213 to 220, 
 and also in the article on divine worship in heaven, n. 221 
 to 227. Hence it may plainly be seen what is meant by 
 the holy city. New Jerusalem, being seen to descend from 
 God out of heaven. But I proceed to the doctrine itself, 
 which is for the new church, and which is called Heavenly 
 Doctrine, because it was revealed to me out of heaven ; for 
 to deliver this doctrine is the design of this work. 
 
 INTRODUCTION TO THE DOCTRINE. 
 
 8. That the end of the church takes place when there is 
 no faith because there is no charity, was shown in the little 
 work concerning the last Judgment and the Destruction of 
 Babylon, n. 33 to 39. Now forasmuch as the churches 
 throughout Christendom have distinguished themselves sole- 
 ly by such things as relate to faith, and yet there is no faith 
 where there is no charity, therefore I will here premise some- 
 thing concerning the doctrine of charity amongst the an- 
 cients, before I proceed to deliver the doctrine of the New 
 Jerusalem. It is said the Churches in Christendom, and 
 by them are understood the reformed or evangelical churches, 
 but not the popish or Roman Catholic church, inasmuch as 
 that is no part of the Christian church ; because wherever 
 the church is, there the Lord is worshipped, and the Word 
 is read ; whereas, amongst the Roman Catholics, they wor- 
 ship themselves instead of the Lord, forbid the Word to be 
 read by the people, and affirm the pope's decree to be equal, 
 yea, superior to it. 
 
AND ITS HEAVENLY DOCTRINE. 13 
 
 9. The doctrine of cliarity, which is the doctrine of life, 
 was the essential doctrine in the ancient churches ; concern- 
 ing which churches the reader may see more in the Arcana 
 CosLESTiA, n. 1238, 2385 ; and that doctrine conjoined all 
 churches, and thereby formed one church out of many. For 
 they acknowledged all those to be members of the church, 
 who lived in the good of charity, and called them brothers, 
 howsoever they might differ in truths, which at this day are 
 called matters of faith. In these they instructed one another, 
 which was amongst their works of charity ; nor were they 
 angry if one did not accede to another's opinion, knowing 
 that every one receives truth in such proportion as he is in 
 good. Forasmuch as the ancient churches were of such a 
 quality, therefore the members of them were interior men, 
 and forasmuch as they were interior men, they were wiser 
 men. For they who are in the good of love and charity, are, 
 with respect to the internal man, in heaven, and in an an- 
 gelic society there which is in similar good ; whence there 
 is an elevation of their mind to interior things, and conse- 
 quently they are in wisdom : for wisdom cannot come from 
 any other source than from heaven, that is, through heaven 
 from the Lord ; and in heaven there is wisdom because those 
 who are there are in good : wisdom consists in seeing truth 
 from the light of truth, and the light of truth is the light 
 which is in heaven. But in process of time that ancient 
 wisdom decreased ; for so far as mankind removed them- 
 selves from the good of love to the Lord, and the good of 
 love towards the neighbour, which love is called charity, so 
 far also they removed themselves from wisdom, because they 
 so far removed themselves fi-om heaven. Hence it was that 
 man from internal became external, and this successively ; 
 and when man became external, he also became worldly and 
 corporeal ; and when this is his quality, he little cares for 
 the things which are of heaven ; for the delights of earthly 
 loves, and the evils which are delightful to man from those 
 loves, then occupy him entirely ; and the things which he 
 hears concerning a life after death, concerning heaven and 
 hell, and concerning spiritual subjects in general, are then 
 as it were without him, and not within him, as nevertheless 
 they ought to be. Hence it is that the doctrine of charity, 
 which was of such estimation amongst the ancients, is at this 
 day amongst the things which are lost ; for who at this day 
 knows what charity is, in a genuine sense, and what our 
 neighbour is, in a genuine sense ? when nevertheless that 
 
14 OF THE NEW JERUSALEM, 
 
 doctrine not only teaches this, but innumerable things beside^, 
 of which not a thousandth part is known at this day. The 
 whole sacred scripture is nothing else than the doctrine of 
 love and charity, which the Lord also teaches, saying, " Thou 
 shalt love the Lord thy God from thy whole heart, and in thy 
 whole soul, and in thy whole mind ; this is the primary and 
 great commandment ; the second is like unto it ; thou shalt 
 love thy neighbour as thyself: on these two commandments 
 hang all the law and the prophets." Matt. xxii. verses 37, 38, 
 89. The law and the prophets are the Word in general and 
 in particular. 
 
 OF GOOD AND TRUTH. 
 
 IL All things in the universe, which are according to di- 
 vine order, have relation to good and truth. Nothing exists 
 in heaven, and nothing in the world, which does not relate 
 to these two. The reason is, because both, as well good as 
 truth, proceed from the Divine, from whom are all things. 
 
 12. Hence it appears, that nothing is more necessary for 
 man than to know what good and truth are, and how each 
 regards the other, and in^what manner they are mutually 
 conjoined. But it is most necessary for the man of the 
 church ; for as all things of heaven have relation to good and 
 truth, so also have all things of the church, inasmuch as the 
 good and truth of heaven are also the good and truth of the 
 church. It is on this account that good and truth are first 
 treated of. 
 
 13. It is according to divine order that good and truth 
 should be conjoined, and not separated; thus that they 
 should be one and not two : for they proceed in conjunction 
 from the Divine, and they are in conjunction in heaven, and 
 therefore they should be in conjunction in the church. The 
 conjunction of good and truth is called in heaven celestial 
 marriage, for all therein are in this marriage. Hence it is, 
 that, in the Word, heaven is compared to marriage, and the 
 Lord is called Bridegroom and Husband, but heaven bride 
 and wife ; in like manner the church. That heaven and the 
 church are so called, is because they who are therein receive 
 divine good in truths. 
 
 14. All the intelligence and wisdom which angels possess 
 is from that marriage, and not any of it from good separate 
 
AND ITS HEAVENLY DOCTRINE. 15 
 
 from truth, nor from truth separate from good. It is the 
 same with men of the church. 
 
 15. Inasmuch as the conjunction of good and truth bear:^ 
 resemblance to marriage, it is phiin that good loves truth, 
 and that truth, in its turn, loves good, and that each desires 
 to be conjoined with the other. The man of the church, 
 who has not such love and such desire, is not in celestial 
 marriage, consequently the church as yet is not in him ; for 
 the conjunction of good and truth constitutes the church. 
 
 16. Goods are manifold ; in general there is spiritual good 
 and natural good, and both conjoined in genume moral good. 
 As goods are manifold, so also are truths, inasmuch as truths 
 are of good, and are the forms of good. 
 
 17. As is the case with good and truth, so it is in the op- 
 posite with evil and the false ; for as all things in the uni- 
 verse, which are according to divine order, have relation to 
 good and truth, so all things which are contrary to divine 
 order l>.ve relation to evil and the false. Again, as good 
 loves to be conjoined to truth, and vice versa, so evil loves 
 to be conjoined to the false, and vice versa. And again, as 
 all intelligence and wisdom are born of the conjunction of 
 good and truth, so all insanity and folly are born of the con- 
 junction of evil and the false. This conjunction of evil and 
 the false is called infernal marriage. 
 
 18. From the circumstance that evil and the false are oppo- 
 site to good and truth, it is plain that truth cannot be con- 
 joined to evil, nor good to the false of evil ; if truth be ad- 
 joined to evil, it becomes truth no longer, but the false, inas- 
 much as it is falsified ; and if good be adjoined to the false 
 of evil, it becomes good no longer, but evil, inasmuch as it 
 is adulterated. Nevertheless the false which is not of evil 
 may be conjoined to good. 
 
 19. No one who is in evil, and thence in the false from 
 confirmation and life, can know what good and truth is,* for 
 he believes his own evil to be good, and thence he believes 
 his own false to be truth ; but every one who is in good and 
 thence in truth may know what evil and the false is. The 
 reason of this is, because all good and its truth is, in its es- 
 sence, celestial, and what is not celestial in its essence is 
 still from a celestial origin ; but evil and its false is in its 
 
 * This form of gi'ammatical construction is retained in agreement with the Latin 
 of the author, who frequently connects the terms love andwisdom^ good and ti-uth, 
 evil and false, «fec. with a smgular verb, to intimate the indissoluble conjunction 
 existing between ihem. 
 
16 OP THE NEW JERUSALEM, 
 
 essence infernal, and what is not infernal in its essence has 
 nevertheless its origin from thence ; and every thing celestial 
 is in light, but every thing infernal is in darkness. 
 
 OF WILL AND UNDERSTANDING. 
 
 28. Man has two faculties which constitute his life : one 
 is called Will, and the other Understanding : they are 
 distinct from each other, but so created that they may be 
 one ; and when they are one, they are called Mind : where- 
 fore of these consists the human mind, and all the life of 
 man is in them. 
 
 29. As all things in the universe, which are according to 
 divine order, have relation to good and truth, so all things 
 with man have relation to will and understanding ; for good 
 with man is of his will, and truth with him is of his under- 
 standing. These two faculties, or these two lives of man, 
 are their receptacles and subjects ; the will being the recep- 
 tacle and subject of all things of good, and the understand- 
 ing the receptacle and subject of all things of truth. Goods 
 and truths have no other residence with man : and forasmuch 
 as goods and truths have no other residence with man, so 
 neither have love and faith ; for love is of good, and good is 
 of love ; and faith is of truth, and truth is of faith. 
 
 30. Now forasmuch as all things in the universe have re- 
 lation to good and truth, and all things of the church to the 
 good of love and the truth of faith ; and forasmuch as man 
 is man from these two faculties; therefore they also are 
 treated of in this doctrine; otherwise man could have no 
 distinct idea concerning them, whereon to found his thought. 
 
 31. The will and understanding likewise constitute the 
 spirit of man, for his wisdom and intelligence, and his life 
 in general, reside in them, the body being only obedience. 
 
 32. Nothing is more important to be known, than in what 
 manner will and understanding make one mind. They 
 make one mind as good and truth make one ; for there is a 
 similar marriage between will and understanding as there is 
 between good and truth. What is the quality of that mar- 
 riage may appear from what has been said above, concern- 
 ing good and truth. As good is the very esse of a thing, 
 and truth the existere of a thing thence derived, so the will 
 with man is the very esse of his life, and the understanding 
 
AND ITS HEAVENLY DOCTRINE. 17 
 
 the existere of life thence; for good, which is of the will, 
 assumes a form, and renders itself visible, in the under- 
 standing. 
 
 33. They who are in good and truth have will and un- 
 derstanding, but they who are in evil and the false have not 
 will and understanding ; but, instead of will, they have cupid- 
 ity, and, instead of understanding, they have science. For 
 the truly human will Is the receptacle of good, and the un- 
 derstanding the receptacle of truth ; wherefore will cannot 
 be predicated of evil, nor understanding of the false, because 
 they are opposite, and opposites destroy each other. Hence 
 it is that the man who is in evil, and thence in the false, 
 cannot be called rational, wise, and intelligent. With the 
 evil, also, the interiors which are of the mind, wherein the 
 will and the understanding principally reside, are closed up. 
 It is supposed that the evil also have will and understanding, 
 because they say that they will and that they understand ; 
 but their will is mere lust, and their understanding is mere 
 science. 
 
 OF THE INTERNAL AND EXTERNAL MAN. 
 
 36. Man is so created as to be, at one and the same time, 
 in the spiritual world and in the natural world. The spir- 
 itual world is that in which angels are, and the natural 
 world is that in which men are. And because man is so 
 created, therefore he is endowed with an internal and an 
 external ; an internal by which he may be in the spiritual 
 world, and an external by which he may be in the natural 
 world. His internal is what is called the internal man, and 
 his external is what is called the external man. 
 
 37. Every man has an internal and an external; but 
 there is a difference in this respect between the good and 
 the evil. The internal with the good is in heaven and its 
 light, and the external is in the world and its light, which 
 light with them is illuminated by the light of heaven, so that 
 with them the internal and the external act in unity, as the 
 efficient cause and the effect, or as what is prior and what is 
 posterior. But with the evil the internal is in the world and 
 its light, as is also the external ; wherefore they see nothing 
 from the light of heaven, but only from the light of the world, 
 which light they call the light of nature. Hence it is that 
 
 2* 
 
18 OF THE NEW JERUSALEM, 
 
 the things of heaven are to them in darkness, and the things 
 of the world in light. It is therefore manifest that the good 
 have an internal man and an external man, but that the evil 
 have no internal man, but only an external. 
 
 38. The internal man is what is called the Spiritual 
 Man, because it is in the light of heaven, which light is spir- 
 itual ; and the external man is what is called the Natural 
 Man, because it is in the light of the world, which light is 
 natural. The man whose internal is in the light of heaven, 
 and his external in the light of the world, is a spiritual man 
 as to each ; but the man whose internal is not in the light 
 of heaven, but only in the light of the world, in which is 
 also his external, is a natural man as to each. The spiritual 
 man is he who is called in the Word alive, but the natural 
 man is he who is called dead. 
 
 89. The man whose internal is in the light of heaven, and 
 his external in the light of the world, thinks both spiritually 
 and naturally ; but then his spiritual thought flows in into the 
 natural, and is there perceived. But the man whose inter- 
 nal, together with his external, is in the light of the world, does 
 not think spiritually, but materially ; for he thinks from such 
 things as are in the nature of the world, all which are mate- 
 rial. To think spiritually is to think of things as they es- 
 sentially are in themselves, to see truths from the light of 
 truth, and to perceive goods from the love of good ; also to 
 see the qualities of things, and to perceive their affections, 
 abstractedly from what is material : but to think materially 
 is to think, see, and perceive them together with matter, and 
 in matter, thus respectively in a gross and obscure manner. 
 
 40. The internal spiritual man, regarded in himself, is an 
 angel of heaven ; and, also, during his life in the body, not- 
 withstanding his ignorance of it, is in society with angels ; 
 and after his separation from the body, he comes amongst 
 them. But the merely natural internal man, regarded in 
 himself, is a spirit, and not an angel ; and, also, during his 
 life in the body, is in society with spirits, but with those 
 who are in hell, amongst whom he also comes after his sep- 
 aration from the body. 
 
 41. The interiors, with those who are spiritual men, are 
 also actually elevated towards heaven, for that is what they 
 primarily regard ; but the interiors which are of the mind 
 with those who are merely natural, are turned to the world, 
 because that is what they primarily regard. The interiors, 
 which are of the mind [mens], are turned with every one to 
 
AND ITS HEAVENLY DOCTRINE. 19 
 
 that which he loves above all things ; and the exteriors which 
 are of the mind [ammus], are turned the same way as the 
 interiors. 
 
 42. They who have only a common [or general] idea con- 
 cerning the internal and external man, believe that to be the 
 internal man which thinks and wills, and that to be the ex- 
 ternal which speaks and acts ; because to think and to will 
 is internal, and to speak and to act thence is external. But 
 it is to be observed, that when man thinks intelligently, and 
 wills wisely, he then thinks and wills from a spiritual inter- 
 nal ; but when man does not think intelligently, and will 
 wisely, he thinks and wills from a natural internal. Of con- 
 sequence, when man thinks well concerning the Lord and 
 those things which are of the Lord, and well concerning the 
 neighbour, and those things which are of the neighbour, and 
 wills well to them, he then thinks and wills from a spiritual 
 internal, because he then thinks from the faith of truth and 
 from the love of good, thus from heaven. But when man 
 thinks ill concerning them, and wills ill to them, he then 
 thinks and wills from a natural internal, because he thinks 
 and wills from the faith of what is false and from the love of 
 what is evil, thus from hell. In short, so far as man is in 
 love to the Lord, and in love towards his neighbour, so far 
 he is in a spiritual internal, from which he thinks and wills, 
 and from which also he speaks and acts : but so far as man 
 is in the love of self, and in the love of the world, so far he 
 is in a natural internal, from which he thinks and wills, and 
 from which also he speaks and acts. 
 
 43. It is so provided and ordered by the Lord, that so far 
 as man thinks and wills from heaven, so far the internal spir- 
 itual man is opened and formed. It is opened into heaven 
 even to the Lord, and it is formed according to those things 
 which are of heaven. But, on the contrary, so far as man 
 does not think and will from heaven, but from the world, so 
 far his internal spiritual man is closed, and his external is 
 opened ; it is opened into the world, and it is formed accord- 
 ing to those things which are of the world. 
 
 44. They, with whom the internal spiritual man is opened 
 into heaven to the Lord, are in the light of heaven, and in 
 illumination from the Lord, and thence in intelligence and 
 wisdom : these see truth because it is truth, and perceive 
 good because it is good. But they with whom the internal 
 spiritual man is closed, do not know that there is an internal 
 man, and much less what the internal man is; neither do 
 
30 OF THE NEW JERUSALEM, 
 
 they believe that there is a Divine, nor that there is a life 
 after death ; consequently they do not believe the things which 
 are of heaven and the church. And forasmuch as they are 
 only in light of the world and in illumination thence, they 
 believe in nature as the Divine, they see the false as truth, 
 and they perceive evil as good. 
 
 45. He whose internal is so far external, that he believes 
 nothing but what he can see with his eyes and touch with 
 his hands, is called a sensual man : this is the lowest natural 
 man, and is in fallacies concerning all the things which are 
 of faith and the church.* 
 
 46. The internal and external, which have been treated of, 
 are the internal and external of the spirit of man ; his body 
 is only an additional external, within which they exist ; for 
 the body does nothing from itself, but from its spirit which 
 is in it. It is to be observed that the spirit of man, after its 
 separation from the body, thinks and wills, speaks and acts, 
 the same as before ; to think and to will is its internal, and 
 to speak and to act is its external ; concerning which, see 
 the Treatise on Heaven, n. 234 to 245, 265 to 275, 432 to 
 444, 453 to 484. 
 
 OF LOVE IN GENERAL. 
 
 54. The very life of man is his love, and such as the love 
 is, such is the life, yea, such is the whole man. But it is the 
 
 * There are fallacies of the senses in things natural, civil, moral, and spiritual; 
 and many in each of them ; but here I design to recite some of the fallacies iu 
 spiritual things. They who think from the fallacies of the senses cannot under- 
 stand, 1. That man after death can appear as a man j nor that he can enjoy his 
 senses as before 5 nor, consequentl}-, that angels have such a capacity. !2. They 
 think that the soul is only a vital something, purely ethereal, of which no idea can 
 be formed. 3, That it is the body alone wliich feels, sees, and hears. 4. That 
 man is like a beast, with this difference only, that he can express his thoughts by 
 speech. 5. That nature is all, and the first source from which all things proceed. 
 6. That man imbues sciences, and learns to think b}^ an influx of interior nature 
 and its order. 7. That there is no spiritual principle, and if there be, that it is a 
 purer natural principle. 8. That man cannot enjoy any blessedness, if divested 
 of the delights of the love of glory, honour, or gain. " 9. That conscience is only a 
 disease of the mind proceednig "from the infirmit}' of the body, and from misfor- 
 tunes. 10. That the divine love of the Lord is theloveof glorj-. 11. That tliere 
 is no Providence, but that all things come to pass from selt-derived pradence and 
 intelligence. 12. That honour and riches are real blessings bestowed by God ; 
 not to mention many other things of a similar nature. Suc'li are the fallacies of 
 the senses in spiritual things. Hence it may appear, that celestial things cannot 
 be comprehended by them who are merely natural and sensual ; they are merely 
 natural and sensual, whose internal spiritual man is shut, and whose natural man 
 only is open. 
 
AND ITS HEAVENLY DOCTRINE. 21 
 
 governing or ruling love which constitutes the man. That 
 love has many other loves subordinate to it, which are deri- 
 vations from it. These appear under another form, but still 
 they are all present in the ruling love, and constitute, with 
 it, one kingdom. The ruling love is as their king and head ; 
 it directs them, and, by them, as mediate ends, it regards and 
 intends its own end, which is the primary and ultimate end 
 of them all ; and this it does both directly and indirectly. 
 The object of the ruling love is what, is loved above all 
 things. 
 
 55. That which man loves above all things is continually 
 present in his thought, and also in his will, and constitutes 
 his most essential life. As, for example, he who loves riches 
 above all things, whether in money or possessions, is con- 
 tinually revolving in his mind how he may obtain them. He 
 rejoices exceedingly when he acquires them, and is equally 
 grieved at their loss ; his heart is in them. He who loves 
 himself above all things regards himself in every thing: he 
 thinks of himself, he speaks of himself, he acts for the sake 
 of himself, for his life is the life of self 
 
 56. Man regards that which he loves above all things as 
 an end ; he is governed by it in all and every particular of 
 his conduct. It is in his will like the latent current of a 
 river, which draws and bears him away, even when he is 
 doing something else ; for it is this which animates him. It 
 is of such a quality, that one man explores and also discov- 
 ers it in another, and either leads him, or regulates his deal- 
 ings with him, according to it. 
 
 57. Man is altogether of such a quality as the ruling prin- 
 ciple of his life is : by this he is distinguished from others ; 
 according to this is his heaven if he be good, and his hell if 
 he be evil. It is his will itself, his proprium, and his nature, 
 for it is the very esse of his life : this cannot be changed af- 
 ter death, because it is the man himself 
 
 58. Every one enjoys delight, pleasure and happiness 
 from his ruling love, and according to it ; for man calls that 
 delightful which he loves, because he perceives it ; but that 
 which he thinks and does not love, he may also call delight- 
 ful, but it is not tlie delight of his life. That which is de- 
 lightful to his love is what man esteems good, and that 
 which is undelightful is what he esteems evil. 
 
 59. There are two loves, from which, as from their foun- 
 tains, all goods and truths exist ; and there are two loves, 
 from which all evils and falses exist. The two loves, from 
 
22 OF THE NEW JERUSALEM, 
 
 which all goods and truths exist, are love to the Lord, and 
 love towards the neighbour ; and the two loves, from which 
 all evils and falses exist, are the love of self and the love of 
 the world. These two loves are in direct opposition to the 
 former. 
 
 60. The two loves from which are all goods and truths, 
 which are, as was said, love to the Lord and love towards 
 the neighbour, constitute heaven with man, wherefore also 
 they reign in heaven ; and forasmuch as they constitute 
 heaven with man, they also constitute the church with him. 
 The two loves from which are all evils and falses, which are, 
 as was said, the love of self and the love of the world, con- 
 stitute hell with man, wherefore also they reign in hell. 
 
 6L The two loves from which all goods and truths are, 
 which, as was said, are the loves of heaven, open and form 
 the internal spiritual man, because they reside therein. But 
 the two loves from which all evils and falses are derived, 
 when they have the dominion, shut up and destroy the in- 
 ternal spiritual man, and render man natural and sensual, 
 according to the extent and quality of their dominion. 
 
 OF THE LOVES OF SELF AND OF THE WORLD. 
 
 Go. The love of self consists in willing well to ourselves 
 alone, and not to others except for the sake of ourselves, 
 not even to the church, to our country, to any human so- 
 ciety, or to a fellow-citizen ; and also in doing good to them 
 only for the sake of our own fame, honour and glory ; for 
 unless it sees that these will be promoted by the goods which 
 it does to others, it says in its heart. What matters it ? why 
 should I do this ? and what advantage will it be to me ? and 
 so it passes them over. Whence it is plain that he who is 
 in the love of self does not love the church, nor his country, 
 nor society, nor his fellow-citizen, nor any thing good, but 
 himself alone. 
 
 66. Man is in the love of self, v.hen, in those things which 
 he thinks and does, he has no respect to his neighbour, nor. to 
 the public, much less to the Lord, but only to himself and 
 his own connexions ; consequently when every thing which 
 he does is for the sake of himself and his own connexions, 
 and when, if he does any thing for the public and his neigh- 
 bour, it is only for the sake of appearance. 
 
AND ITS HEAVENLY DOCTRINE. 23 
 
 67. It is said for the sake of himself and his own con- 
 nexions, because he who loves himself also loves his own 
 connexions, who are, in particular, his children and rela- 
 tions, and in general, all who make one with him, and whom 
 he calls his own. To love these is still to love himself, for he 
 regards them as it were in himself, and himself in them : — 
 amongst those whom he calls his own, are also all they who 
 praise, honour, and pay their court to him. 
 
 08. That man is in the love of self, who despises his neigh- 
 bour in comparison with himself, who esteems him his enemy 
 if he does not favour him, and if he does not respect and pay 
 his court to him : he is still more in the love of self who for 
 such reasons hates his neighbour and persecutes him ; and 
 he is still more so who for such reasons burns with revenge 
 against him, and desires his destruction : such persons at 
 length delight in cruelty. 
 
 69. From a comparison with celestial love, it may plainly 
 appear what is the quality of the love of self Celestial love 
 consists in loving uses for the sake of uses, or goods for the 
 sake of goods, such as man should perform to the church, 
 to his country, to human society, and to his fellow-citizens. 
 But he who loves them for the sake of self, loves them no 
 otherwise than he loves his domestics because they are 
 serviceable to him. Hence it follows that he who is in the 
 love of self, would that the church, his country, human so- 
 cieties, and his fellow-citizens, should serve him, and not 
 that he should serve them. He places himself above them, 
 and them below himself. 
 
 70. Moreover, so far as any one is in celestial love, which 
 consists in loving uses and goods, and in being affected with 
 delight of heart w^hen he performs them, so far he is led by 
 the Lord, because that is the love in which the Lord is, and 
 which is from Him. But so far as any one is in the love of 
 self, so far he is led by himself; and so far as he is led by him- 
 self, so far he is led by his own proprium ; and the proprium 
 of man is nothing but evil ; for it is his hereditary evil, which 
 consists in loving self more than God, and the world more 
 than heaven. 
 
 7L The love of self is also of such a quality, that so far 
 as the reins are given to it, that is, so far as external restraints 
 are removed, which are fears on account of the law and its 
 penalties, and on account of the loss of fame, of honour, of 
 gain, of office, and of life, it rushes on till it would not only 
 extend its empire over the universal globe, but also over 
 
24 OF THE NEW JERUSALEM, 
 
 heaven, and over the Divine itself; it has no bound nor end. 
 This propensity lurks in every one who is in the love of 
 self, although it does not appear before the world, on account 
 of the checks and restraints before mentioned. Besides, every 
 one who is of such a quality, when he meets with an insuperable 
 obstacle in his way, waits till it is removed ; hence it is that 
 the man who is in such love does not know that such a mad, 
 unbounded cupidity is- latent within him. Nevertheless, any 
 one may see that this is the case, who observes the conduct 
 of potentates and kings, who are not withheld by such checks, 
 restraints, and insuperable obstacles ; who rush on and sub- 
 jugate provinces and kingdoms as long as success attends 
 them, and aspire after power and glory without bounds. 
 And it may be seen still more clearly from the case of those 
 who extend their dominion into heaven, and transfer to them- 
 selves all the divine power of the Lord, and are continually 
 lusting after more. 
 
 72. There are two kinds of dominion, that of love to- 
 wards our neighbour, and that of the love of self. These 
 two kinds of dominion are in their essence entirely op- 
 posite to each other. He who rules from love towards his 
 neighbour, wills good to all, and loves nothing more than 
 to perform uses,) consequently to serve others ; (to serve 
 others consists in doing them good from good will, and in 
 performing uses ;) this is his love, and this is the delight of 
 his heart. He is also rejoiced in proportion as he is ex- 
 alted to dignities, not for the sake of the dignities, but for 
 the sake of uses, which he is thereby enabled to perform in 
 more abundance and in a greater degree ; such is the quality 
 of dominion in the heavens. But he who rules from the 
 love of self, wills good to none except to himself and his own 
 connexions : the uses which he performs are for the sake of 
 his own honour and glory, which he esteems the only uses : 
 when he serves others, it is in order that he may be served, 
 honoured and exalted : he seeks dignities, not for the sake 
 of the goods which he might perform, but that he may 
 be in eminence and glory, and thence in the delight of his 
 heart. 
 
 73. The love of dominion also remains with every 
 one after the termination of his life in the world. They 
 who have ruled from love towards their neighbour, are 
 then intrusted with dominion in the heavens ; but then it is 
 not they that rule, but the uses and goods which they love ; 
 and when uses and goods rule, the Lord rules. But they 
 
AND ITS HEAVENLY DOCTRINE. 25 
 
 who have ruled in the world from the love of self, are, after 
 the termination of their life in the world, in hell, where they 
 are vile slaves. 
 
 74. Hence it may be known who they are that are in the 
 love of self It is of no importance how they appear externally, 
 whether elate or submissive ; for such things reside in the 
 interior man, and the interior man is concealed by many, 
 whilst the exterior is instructed to assume the contrary appear- 
 ance of love for the public and the neighbour. And this is 
 also done for the sake of self: for they know that the love of 
 the public and the neighbour has a power of interiorly affecting 
 all men, and that they shall be loved and esteemed in propor 
 tion. The reason why that love has such a power is, because 
 heaven flows in into it. 
 
 75. The evils which belong to those who are in the love 
 of self, are, in general, contempt of others, envy, enmity against 
 those who do not favour them, hostility on that account, hatreds 
 of various kinds, revenge, cunning, deceit, unmercifulness, 
 and cruelty ; and where such evils exist, there is also contempt 
 of the Divine, and of divine things, which are the truths and 
 goods of the church: if these are honoured by such persons, 
 it is only with the mouth, and not with the heart. And be- 
 cause such evils are thence, so there are similar falses, for 
 falses proceed from evils. 
 
 76. But the love of the world consists in wishing to appro- 
 priate the wealth of others to ourselves by any artifice, in 
 placing the heart in riches, and in suffering the world to draw 
 us back, and lead us away from spiritual love, which is love to- 
 wards the neighbour, consequently from heaven. They are 
 in the love of the world who desire to appropriate the goods 
 of others to themselves by various artifices, particularly they 
 who do so by means of cunning and deceit, esteeming their 
 neighbour's good as of no importance. They who are in that 
 love covet the goods of others, and so far as they do not fear 
 the laws and the loss of reputation, which they regard for the 
 sake of gain, they deprive others of their property, and even 
 commit depredations. 
 
 77. But the love of the world is not opposite to celestial 
 love in the same degree that the love of self is, inasmuch as 
 such great evils are not concealed in it. This love is mani- 
 fold : there is the love of riches as the means of obtaining 
 honours; there is the love of honours and dignities as the 
 means of obtaining riches ; there is the love of riches for 
 the sake of various uses with which people are delighted in 
 
 3 
 
26 OF THE NEW JERUSALEM, 
 
 the world ; there is the love of riches for the sake of riches 
 alone, which is avarice, and so on. The end, for the sake 
 of which riches are desired, is called their use, and it is the 
 end or use from which the love derives its quality ; for the 
 quality of the love is the same as that of the end which it 
 has in view, to which other things only serve as means. 
 
 78. In a word, the love of self and the love of the world 
 are altogether opposite to love to the Lord and love towards 
 the neighbour; wherefore the love of self and the love of 
 the world are infernal loves, for they reign in hell, and also 
 constitute hell with man ; but love to the Lord and love to- 
 wards the neighbour are heavenly loves, for they reign in 
 heaven, and also constitute heaven with man. 
 
 79. From what has been now said, it may be seen that all 
 evils are in and from those two loves ; for the evils which 
 were enumerated at n. 75 are common ; the others, which were 
 not enumerated, because they are specific, originate in and flow 
 from them. Hence it may appear, that man, forasmuch as 
 he is born into these two loves, is born into evils of every kind. 
 
 80. In order that man may know what evils are, he ought 
 to know their origin ; and unless he knows what evils are, he 
 cannot know what goods are, consequently he cannot know 
 of what quality he himself is : this is the reason that these 
 two origins of evils are treated of here 
 
 OF LOVE TOWARDS THE NEIGHBOUR, OR 
 CHARITY. 
 
 84. It shall first be shown what the neighbour is, as it is 
 the neighbour who is to be loved, and towards whom charity 
 is to be exercised. For unless it be known what our neigh- 
 bour is, charity may be exercised in a similar manner, without 
 distinction, towards the evil as well as towards the good, 
 whence charity ceases to be charity : for the evil, from the 
 benefactions conferred on them, do evil to their neighbour, 
 but the good do good. 
 
 85. It is a common opinion at this day, that every man is 
 equally a neighbour, and that benefits are to be conferred on 
 every one who needs assistance ; but it is the business of 
 Christian prudence to examine well the quality of a man's 
 life, and to exercise charity to him accordingly. The man of 
 the internal church exercises his charity with discrimination, 
 
AND ITS HEAVENLY DOCTRINE. 27 
 
 consequently with intelligence ; but the man of the external 
 church, forasmuch as he is not able thus to discern things, 
 does it indiscriminately. 
 
 86. The distinctions of neighbour, which the man of the 
 church ought well to know, depend upon the good which 
 is with every one ; and forasmuch as all goods proceed from 
 the Ldrd, therefore the Lord is our neighbour in a supreme 
 sense and in a supereminent degree, and the origin is from 
 Him. Hence it follows that so far as any one is receptive of 
 the Lord, in that degree he is our neighbour ; and forasmuch 
 as no one receives the Lord, that is, good from Him, in the 
 same manner as another, therefore no one is our neighbour 
 in the same manner as another. For all who are in the heav- 
 ens, and all the good who are on the earths, differ in good ; 
 no two ever receive a good that is altogether one and the 
 same ; it must be various, that each may subsist by itself But 
 all these varieties, consequently all the distinctions of neigh- 
 bour, which depend on the reception of the Lord, that is, on 
 the reception of good from him, can never be known by any 
 man, nor indeed by any angel, except in a general manner, 
 or with respect to their kinds and species : neither does the 
 Lord require any more of the man of the church, than to live 
 according to what he knows. 
 
 87. Forasmuch as good is different with every one, it follows, 
 that the quality of his good determines in what degree and 
 in what proportion any one is our neighbour. That this is 
 the case is plain from the Lord's parable concerning him 
 that fell among robbers, whom, when half dead, the priest 
 passed by, and also the Levite ; but the Samaritan, after he 
 had bound up his wounds, and poured in oil and wine, took 
 him up on his own beast, and led him to an inn, and ordered 
 that care should be taken of him : he, forasmuch as he exercis- 
 ed the good of charity, is called neighbour, Luke x. 29 to 37 ; 
 whence it may be known that they are our neighbour who 
 are in good : oil and wine, which the Samaritan poured into 
 the wounds, also signify good and its truth. 
 
 88. It is plain, from what has now been said, that, in a uni- 
 versal sense, good is the neighbour, forasmuch as a man is 
 neighbour according to the quality of the good that is with 
 him from the Lord ; and forasmuch as good is the neighbour, 
 so is love, for all good is of love ; consequently every man is 
 our neighbour according to the quality of the love which he 
 receives from the Lord. 
 
 89. That love is what causes any one to be a neighbour, 
 
28 OF THE NEW JERUSALEM, 
 
 and that every one is a neighbour according to the quality of 
 his love, appears manifestly from the case of those who are in 
 the love of self, who acknowledge for their neighbour those 
 who love them most ; that is, so far as they belong to them- 
 selves they embrace them, they treat them with kindness, 
 they confer benefits on them, and call them brothers ; yea, 
 forasmuch as they are evil, they say, that these are their neigh- 
 bour more than others : they esteem others as their neighbour 
 in proportion as they love them, thus according to the quality 
 and quantity of their love. Such persons derive the origin of 
 neighbour from self, by reason that love constitutes and deter- 
 mines it. But they who do not love themselves more than oth- 
 ers, as is the case with all who belong to the kingdom of the 
 Lord, will derive the origin of neighbour from Him whom they 
 ought to love above all things, consequently, from the Lord ; 
 and they will esteem every one as neighbour according to the 
 quality of his love to Him and from Him. Hence it appears 
 from whence the origin of neighbour is to be drawn by the 
 man of the church ; and that every one is neighbour according 
 to the good which he possesses from the Lord, consequently 
 that good itself is the neighbour. 
 
 90. That this is the case, the Lord also teaches in Matthew, 
 *' for he said to those who were in good that they had given 
 him to eat, that they had given him to drink, that they had 
 gathered him, had clothed him, had visited him, and had come 
 to him in prison ; and afterwards that, so far as they had done 
 it to one of the least of their brethren, they had done it unto 
 him," XXV. 34 to 40 ; in these six kinds of good, when under- 
 stood in the spiritual sense, are comprehended all the kinds 
 of neighbour. Hence, likewise, it is evident, that when good 
 is loved the Lord is loved, for it is the Lord from Whom good 
 is, Who is in good, and Who is good itself 
 
 9L But the neighbour is not only man singly, but also 
 man collectively, as a less or greater society, our country, 
 the church, the Lord's kingdom, and, above all, the Lord 
 Himself; these are the neighbour to whom good is to be 
 done from love. These are also the ascending degrees of 
 neighbour, for a society consisting of many is neighbour in 
 a higher degree than a single man is ; in a still superior de- 
 gree is our country ; in a still superior degree is the church ; 
 and in a still superior degree is the Lord's kingdom ; but in 
 the supreme degree is the Lord : these ascending degrees 
 are as the steps of a ladder, at the top of which is the Lord. 
 
 92. A society is our neighbour more than a single man, 
 
AND ITS HEAVENLY DOCTRINE. 29 
 
 because it consists of many. Charity is to be exercised to- 
 wards it in a like manner as towards a man singly, that is, 
 according to the quality of the good that is with it; conse- 
 quently in a manner totally different towards a society of 
 well-disposed persons, than towards a society of ill-disposed 
 persons^: the society is loved when its good is provided for 
 from the love of good. 
 
 93. Our country is our neighbour more than a society, 
 because it is like a parent ; for a man is born therein, and 
 is thereby nourished and protected from injuries. Good is 
 to be done to our country from a principle of love according 
 to its necessities, which principally regard its sustenance, 
 and the civil and spiritual life of those therein. He who 
 loves his country, and does good to it from good will, in the 
 other life loves the Lord's kingdom, for there the Lord's 
 kingdom is his country, and he who loves the Lord's king- 
 dom loves the Lord, because the Lord is all in all in His 
 kingdom. 
 
 94. The church is our neighbour more than our country, 
 for he who provides for the church, provides for the souls 
 and eternal life of the men who dwell in his country; 
 wherefore he who provides for the church from love, loves 
 his neighbour in a superior degree, for he wishes and wills 
 heaven and happiness of life to eternity to others. 
 
 95. The Lord's kingdom is our neighbour in a still supe- 
 rior degree, for the Lord's kingdom consists of all who are 
 in good, as well those on the earths as those in the heavens; 
 thus the Lord's kingdom is good with all its quality in the 
 complex : when this is loved, the individuals are loved who 
 are in good. 
 
 96. These are the degrees of neighbour, and love as- 
 cends, with those who are principled in love towards their 
 neighbour, according to these degrees. But these degrees 
 are degrees in successive order, in which what is prior or 
 superior is to be preferred to what is posterior or inferior ; 
 and forasmuch as the Lord is in the supreme degree, and 
 he is to be regarded in each degree as the end to which it 
 tends, consequently he is to be loved above all persons and 
 things. Hence, now, it may appear in what manner love to 
 the Lord conjoins itself with love towards the neighbour. 
 
 97. It is a common saying, that every one is his own 
 neighbour ; that is, that every one should first consider him- 
 self; but the doctrine of charity teaches how this is to be 
 understood. Every one should provide for himself the neces- 
 
 3* 
 
30 OF THE NEW JERUSALEM, 
 
 saries of life, such as food, raiment, habitation, and other 
 things which the state of civil life, in which he is, neces- 
 sarily requires, and this not only for himself, but also for his 
 family, and not only for the present time, but also for the 
 future ; for, unless a man procures himself the necessaries 
 of life, he cannot be in a state to exercise charity, for he is 
 in want of all things. 
 
 98. But in what manner every one ought to be his own 
 neighbour may appear from this comparison : every one 
 ought to provide food and raiment for his body ; this must 
 be the first object, but it should be done to the end that he 
 may have a sound mind in a sound body. And every one 
 ought to provide food for his mind, viz. such things as are 
 of intelligence and wisdom, to the end that it may thence 
 be in a state to serve his fellow-citizens, human society, his 
 country, and the church, thus the Lord. He who does 
 this provides for his own good to eternity ; whence it is plain 
 that the first thing is to discover the end in view, for all 
 other things look to this. The case is like that of a man 
 who builds a house : he first lays the foundation ; but the 
 foundation is for the house, and the house is for habitation : 
 he who believes that he is his own neighbour in the first 
 place, is like him who regards the foundation as the end, 
 not the house and habitation, when yet the habitation is the 
 very first and ultimate end, and the house with the founda- 
 tion is only a medium to this end. 
 
 99. The end declares in what manner every one should 
 be his own neighbour, and provide for himself first. If the 
 end be to grow richer than others only for the sake of rich- 
 es, or for the sake of pleasure, or for the sake of eminence, 
 and the like, it is an evil end, and that man does not love 
 his neighbour, but himself: but if the end be to procure him- 
 self riches, that he may be in a state of providing for the 
 good of his fellow-citizens, of human society, of his country, 
 and of the church, in like manner if he procure himself of- 
 fices for the same end, he loves his neighbour. The end it- 
 self, for the sake of which he acts, constitutes the man ; for 
 the end is his love, forasmuch as every one has for a first 
 and ultimate end, that which he loves above all things. 
 
 What has hitherto been said is concerning the neighbour ; 
 love towards him, or Charity, shall now be treated of 
 
 100. It is believed by many, that love towards the neigh- 
 bour consists in giving to the poor, in assisting the indigent, 
 and in doing good to every one ; but charity consists in act- 
 
AND ITS HEAVENLY DOCTRINE. 31 
 
 ing prudently, and to the end that good may result. He 
 who assists a poor or indigent villain does evil to his neigh- 
 bour through him, for, through the assistance which he ren- 
 ders, he confirms him in evil, and supplies him with the 
 means of doing evil to others : it is otherwise with him who 
 gives support to the good. 
 
 101. But charity extends itself much more widely than to 
 the poor and indigent ; for charity consists in doing what is 
 right in every work, and our duty in every office. If a judge 
 does justice for the sake of justice, he exercises charity ; if 
 he punishes the guilty and absolves the innocent, he exer- 
 cises charity, for thus he consults the welfare of his fellow- 
 citizens, and of his country. The priest who teaches truth, 
 and leads to good, for the sake of truth and good, exercises 
 charity. But he who does such things for the sake of self 
 and the world, does not exercise charity, because he does 
 not love his neighbour, but himself 
 
 102. The case is the same in all other instances, whether 
 a man be in any office or not ; as with children towards their 
 parents, and with parents towards their children ; with ser- 
 vants towards their masters, and with masters towards their 
 servants ; with subjects towards their king, and with a king 
 towards his subjects : whoever of these does his duty from a 
 principle of duty, and what is just from a principle of justice, 
 exercises charity. 
 
 103. The reason why such things belong to the love to- 
 wards the neighbour, or charity, is, because, as was said 
 above, every man is our neighbour, but in a different man- 
 ner. A less and greater society is more our neighbour ; our 
 country is still more our neighbour ; the Lord's kingdom 
 still more ; and the Lord above all ; and in a universal sense, 
 good, which proceeds from the Lord, is our neighbour ; con- 
 sequently sincerity and justice are so too. Wherefore he 
 who does any good for the sake of good, and he who acts 
 sincerely and justly for the sake of sincerity and justice, 
 loves his neighbour and exercises charity ; for he does so 
 from the love of what is good, sincere, and just, and conse- 
 quently from the love of those in whom good, sincerity and 
 justice are. 
 
 104. Charity therefore is an internal affection, from which 
 man wills to do good, and this without remuneration ; the 
 delight of his life consists in doing it. With them who do 
 good from internal affection, there is charity in every thing 
 which they think and speak, and which they will and do; 
 
32 OF THE NEW JERUSALEM!, 
 
 it may be said that a man or angel, as to his interiors, is 
 charity, when good is his neighbour. So widely does char- 
 ity extend itself. 
 
 105. They who have the love of self and of the world for 
 an end, cannot in any wise be in charity ; they do not even 
 know what charity is, and cannot at all comprehend that to 
 will and do good to the neighbour without reward as an end, 
 is heaven in man, and that there is in that aifection a hap- 
 piness as great as that of the angels of heaven, which is in- 
 effable ; for they believe, if they are deprived of the joy pro- 
 ceeding from the glory of honours and riches, that nothing 
 of joy can be experienced any longer; when yet it is then 
 that heavenly joy first begins, which infinitely transcends 
 the other.* 
 
 * 107. To the above shall be added some particulars concerning- the doctrine of 
 love to the Lord, and concerning' the doctrine of charity, as it was held by the an- 
 cients, with whom was the church, in order that it may be known what the quality 
 of that doctrine formerly was, which at this da\' exists no longer ; the particulars 
 are extracted fi-om the Arcana Ccelestia, n. 7257 to 7263. 
 
 The good which is of love to the Lord, is called celestial g^ood, and the g-ood 
 which is of love towards the neighbour, or charity, is called spiritual g-ood. The 
 angels who are in the inmost or third heaven, are in the good of love to the Lord, 
 whence they are called celestial angels ; but the angels who are in the middle or 
 second heaven, are in the good of love towards the neighbour, whence they are 
 called spiritual angels. 
 
 The doctrine of celestial g^ood, which is that of love to the Lord, is most ample, 
 and at the same time most full of arcana, for it is the doctrine of the angels of the 
 inmost or third heaven, which is such, that if it were delivered from their mouths, 
 scarcely a thousandth part of it would be understood 5 the thing-s also which it 
 contains are inetilable. This doctrine is contained in the inmost sense of tlie Word, 
 but the doctrine of spiritual love in the internal sense. 
 
 The doctrine of spiritual good, which is that of love towards the neighbour, is 
 also ample and full of arcana, but much less so than the doctrine of celestial good, 
 which is that of love to the Lord. That the doctrine of love towards the neigh- 
 bour, or charitv, is ample, may appear from hence, that it extends itself to all and 
 singular the things which man thinks and wills, consequent!}- to all which he 
 speaks and acts, as also from hence, that a like charity is not given with two dif- 
 ferent persons, and that no two persons are alike our neighbour. 
 
 Forasmuch as the doctrine of charity was so ample, thei'cfbre the ancients, with 
 whom it was the very doctrine of the church, distinguished charity towards the 
 neighbour into several classes, which classes they also subdivided, and gave 
 names to each class, and taught how charity was to be exercised towai-ds those 
 who are in one class, and how towards those Avho are in another; and thus they 
 reduced the doctrine and the exercises of charity into order, that tliey might dis- 
 tinctly fall under the view of the understanding. 
 
 The names which they gave to those towards whom they were to exercise char- 
 ity, were several; some they called the Blind, some the Lame, some the 
 Maimed, some the Poor, some the Miserable and Afflicted, some Or- 
 phans, [or tlie Fatherless] some Widows ; but in general they called them 
 the Hungry to whom they should give to eat, the Thirsty to whom they should 
 eive to drink. Strangers whom they should take in, the Naked whom they 
 should clothe, the Sick whom they should visit, and the Bound in Prison to 
 whom they should come. 
 
 These names were given from heaven to the ancients who were of the church, 
 and by those who were so named they luiderstood those who were spiritually 
 
AND ITS HEAVENLY DOCTRINE. 33 
 
 OF FAITH. 
 
 108. No man can know what faith is in its essence, un- 
 less he know what charity is, because where there is no 
 charity there is no faith, forasmuch as charity makes one 
 with faith as good does with truth. For what man loves or 
 holds dear, this he esteems good, and what man believes, 
 this he esteems truth ; whence it is plain that there is a like 
 union of charity and faith, as there is of good and truth ; 
 the quality of which union may appear from what has been 
 said above concerning Good and Truth. 
 
 109. The union of charity and faith is also like that of 
 will and understanding with man ; for these are the two fac- 
 ulties which receive good and truth, the will receiving good 
 and the understanding truth ; thus, also, these two faculties 
 receive charity and faith, forasmuch as good is of charity 
 and truth is of faith. No one is ignorant that charity and 
 faith reside with man, and in him, and forasmuch as they are 
 with him and in him, they must be in his will and under- 
 standing, for all the life of man is therein, and from thence. 
 Man has also memory, but this is only the outer court, where 
 those things are collected together which are to enter into 
 the understanding and the will : whence it is plain that there 
 is a like union of charity and faith, as there is of will and 
 understanding ; the quality of which union may appear from 
 what has been said above concerning Will and Under- 
 standing. 
 
 110. Charity conjoins itself with faith with man, when 
 man wills that which he knows and perceives ; to will is of 
 charity, but to know and perceive is of faith. Faith enters 
 
 such : tlieir doctrine of charity not only taught who they were, but also the quali- 
 ty of charity to be exercised towards each ; hence it is that the same names are in 
 the Word, and signify those who are such in a spiritual sense. The Word in it- 
 self is nothing but the doctrine of love to the Lord, and of charity towards the 
 neighbour, as the Lord also teaches 5 " Thou shalt love the Lord thy God from 
 thy whole heart, in thy whole soul, and in thy whole mind ; this is the first and 
 great commandment. The second is like unto it 3 Thou shalt love thy neighbour 
 as tliyself 5 on these two commandments hang the law and prophets," Matt. xxii. 
 35, 36, 37, 38 5 the law and the prophets are the whole Word. 
 
 The reason why those same names are in the Word is, in order that the Word, 
 which is in itself spiritual, might in its ultimate be natural 5 and because they who 
 were in external worship were to exercise charity towards such who were so 
 named ; and they who were in internal worship towards such spiritually under- 
 stood; thus that the simple might understand and do the Word in simplicity, and 
 the wise wisely ; as also that the simple, by the externals of charity, might be 
 initiated into its internals. 
 
34 OF THE NEW JERUSALEM, 
 
 into man, and becomes his, when he wills and loves that 
 which he knows and perceives ; otherwise it is without him. 
 
 111. Faith does not become faith with man, unless it be- 
 come spiritual, and it does not become spiritual, unless it 
 become of the love, and it then becomes of the love, when 
 man loves to live truth and good, that is, to live according 
 to those things which are commanded in the Word. 
 
 112. Faith is the affection of truth originating from will- 
 ing truth because it is truth ; and to will truth because it is 
 truth is the very spiritual principle of man; for it is ab- 
 stracted from the natural principle, which consists in willing 
 truth not for the sake of truth, but for the sake of one's own 
 glory, reputation or gain. Truth abstractedly from such 
 things is spiritual, because it is from the Divine : that which 
 proceeds from the Divine is spiritual, and this is conjoined 
 to man by love, for love is spiritual conjunction. 
 
 113. Man may know, think, and understand much, but 
 when he is left to himself alone, and meditates, he rejects 
 from himself those things which do not agree with his love ; 
 and thus he rejects them also after the life of the body, when 
 he is in the spirit, for that only remains in the spirit of man 
 which has entered into his love : other things after death are 
 regarded as foreign, and because they are not of his love he 
 casts them out. It is said in the spirit of man, because man 
 lives a spirit after death. 
 
 114. An idea concerning the good which is of charity, and 
 concerning the truth which is of faith, may be formed from 
 the light and heat of the sun. When the light which pro- 
 ceeds from the sun is conjoined to heat, as is the case in the 
 time of spring and summer, then all the productions of the 
 earth germinate and flourish ; but when there is no heat in 
 the light, as in the time of winter, then all the productions 
 of the earth become torpid and die : the truth of faith is also 
 spiritual light, and love is spiritual heat. Hence an idea 
 may be formed concerning the man of the church, what his 
 quality is when faith with him is conjoined to charity — that 
 he is indeed as a garden and paradise ; and what his quality 
 is when faith with him is not conjoined to charity — that he 
 is as a desert and earth covered with snow. 
 
 115. The confidence or trust, which is said to be of faith, 
 and is called indeed saving faith, is not spiritual confidence 
 or trust, but natural, when it is of faith alone. Spiritual con- 
 fidence or trust has its essence and life from the good of 
 love, but not from the truth of faith separate. The confi- 
 
AND ITS HEAVENLY DOCTRINE. 35 
 
 dence of faith separate is dead ; wherefore true confidence 
 cannot be given with those, who lead an evil life : the con- 
 fidence also of obtaining salvation on account of the Lord's 
 merit with the Father, whatever a man's life may have been, 
 is likewise not from truth. All those who are in spiritual 
 faith have confidence that they are saved by the Lord, for 
 they believe that the Lord came into the world to give eter- 
 nal life to those who believe, and live according to the pre- 
 cepts which He taught, and that He regenerates them, and 
 renders them fit for heaven, and that He alone does this from 
 pure mercy, without the aid of man. 
 
 116. To believe those things which the Word teaches, or 
 which the doctrine of the church teaches, and not to live 
 according to them, appears as if it were faith, and some also 
 fancy that they are saved by it, but by this alone no one is 
 saved, for it is persuasive faith, the quality of which shall 
 now be declared. 
 
 117. Faith is persuasive, when the Word and the doctrine 
 of the church are believed and loved, not for the sake of 
 truth and of a life according to it, but for the sake of gain, 
 honour, and the fame of erudition, as ends ; wherefore they 
 who are in that faith, do not look to the Lord and to heaven, 
 but to themselves and the world. They who aspire after 
 great things in the world, and covet many things, are in a 
 stronger persuasive principle that what the doctrine of the 
 church teaches is true, than they who do not aspire after 
 great things and covet many things : the reason is, because 
 the doctrine of the church is to the former only a medium 
 to their own ends, and so far as the ends are coveted, so far 
 the means are loved, and are also believed. But the case in 
 itself is this : so far as any persons are in the fire of the loves 
 of self and of the world, and from that fire speak, preach, 
 and act, so far they are in the above persuasive principle, 
 and then they know no other than that it is so : but when 
 they are not in the fire of those loves, then they believe but 
 little, and many not at all ; whence it is evident, that persua- 
 sive faith is a faith of the mouth and not of the heart, and 
 that in itself it is not faith. 
 
 118. They who are in persuasive faith do not know, from 
 any internal illustration, whether the things which they teach 
 be true or false ; yea, neither do they care, provided they be 
 believed by the vulgar ; for they are in no affection of truth 
 for the sake of truth. Wherefore they recede from fakh, if 
 they are deprived of honours and gains, provided their repu- 
 
36 OP THE NEW JERUSALEM, 
 
 tation be not endangered. For persuasive faith is not in- 
 wardly with man, but stands without, in the memory only, 
 out of which it is taken when it is taught. Wherefore that 
 faith with its truths vanishes after death ; for then there re- 
 mains only that faith which is inwardly in man, that is, which 
 is rooted in good, thus which has become of the life. 
 
 119. They who are in persuasive faith are understood by 
 these persons in Matthew : " Many will say to me in that 
 day. Lord, Lord, have we not prophesied by Thy name, and by 
 Thy name cast out demons, and in Thy name done many 
 virtues ? but then I will confess to them, I have not known 
 you, ye workers of iniquity." vii. 22, 23. Also in Luke: 
 " Then will ye begin to say, We have eaten before Thee, and 
 have drunk, and Thou hast taught in our streets ; but He will 
 say, I say to you, I have not known you whence you are ; 
 depart from Me, all ye workers of iniquity." xiii. 26, 27. 
 They are understood also by the five foolish virgins who had 
 no oil in their lamps, in Matthew : " At length came those 
 virgins, saying. Lord, Lord, open to us; but He answering 
 will say. Verily I say unto you, I have not known you." xxv. 
 11, 12 : oil in lamps is the good of love in faith. 
 
 OF PIETY. 
 
 123. It is believed by many, that spiritual life, or the life 
 which leads to heaven, consists in piety, in external sanctity, 
 and in the renunciation of the world; but piety without char- 
 ity, and external sanctity without internal sanctity, and a 
 renunciation of the world without a life in the world, do not 
 constitute spiritual life : but piety from charity, external 
 sanctity from internal sanctity, and a renunciation of the 
 world with a life in the world, constitute it. 
 
 124. Piety consists in thinking and speaking piously, in 
 spending much time in prayer, in behaving humbly at that 
 time, in frequenting temples and attending devoutly to the 
 preaching there, in frequently every year receiving the sacra- 
 ment of the supper, and in performing the other parts of 
 worship according to the ordinances of the church. But the 
 life of charity consists in willing well and doing well to our 
 neighbour, in acting in all our works from justice and equity, 
 and from good and truth, and in like manner in every office ; 
 in a word, the life of charity consists in performing uses. 
 Divine worship primarily consists in this life, but secondarily 
 
AND ITS HEAVENLY DOCTRINE. 37 
 
 in the former ; wherefore he who separates one from the other, 
 that is, who lives the life of piety, and not that of charity at 
 the same time, does not worship God. He thinks indeed of 
 God, but not from God, but from himself; for he thinks of 
 himself continually, and not at all of his neighbour ; and if he 
 does think of his neighbour, he regards him as vile, if he be 
 not of such a quality also. He likewise thinks of heaven as 
 a reward, whence his mind entertains the idea of merit, and 
 also the love of self, together with a contempt or neglect of 
 uses, and thus of his neighbour ; and at the same time he cher- 
 ishes a belief that he is blameless. Hence it may appear that 
 the life of piety, separate from the life of charity, is not the 
 spiritual life which should be in divine worship. Com- 
 pare Matt. vi. 7, 8. 
 
 125. External sanctity is like such piety, and is not holy with 
 man unless his internal be holy ; for such as man is as to his 
 internal, such he also is as to his external, as this proceeds 
 from the former as action does from its spirit ; wherefore ex- 
 ternal sanctity without internal sanctity is natural and not 
 spiritual. Hence it is that external sanctity is found with 
 the evil as well as with the good ; and they who place the whole 
 of worship therein are for the most part void ; that is, without 
 knowledges of good and truth. And yet goods and truths are 
 the real sanctities which are to be known, believed and loved, 
 because they are from the Divine, and thus the Divine is in 
 them. Internal sanctity, therefore, consists in loving good 
 and truth for the sake of good and truth, and justice and sin- 
 cerity for the sake of justice and sincerity. So far also as 
 man thus loves them, so far he is spiritual, and his worship 
 too, for so far also he is willing to know them and to do them ; 
 but so far as man does not thus love them, so far he is natural, 
 and his v/orship too, and so far also he is not willing to know 
 them and do them. External worship without internal may be 
 compared with the life of the respiration without the life of 
 the heart ; but external worship from internal may be compared 
 with the life of the respiration conjoined to the life of the heart. 
 
 126. But to proceed to what relates to the renunciation of 
 the world. It is believed by many, that to renounce the world, 
 and to live in the spirit and not in the flesh, is to reject worldly 
 things, which are chiefly riches and honours ; to be continually 
 engaged in pious meditation concerning God, concerning 
 salvation, and concerning eternal life ; to spend one's life in 
 prayer, in the reading of the Word and pious books ; and also 
 to afflict one's self: but this is not renouncing the world : but 
 
 4 
 
38 OF THE NEW JERUSALEM, 
 
 to renounce the world is to love God and to love the neigh- 
 bour ; and God is loved when man lives according to His 
 commandments, and the neighbour is loved when man per- 
 forms uses. In order, therefore, that man may receive the 
 life of heaven, it is necessary that he should live in the world, 
 and in offices and business there. A life abstracted from worldly 
 things is a life of thought and faith separate from the life of 
 love and charity, in which life the principle of willing good 
 and doing good to the neighbour perishes. And when this 
 perishes, spiritual life is as a house without a foundation, which 
 either sinks down successively into the ground, or becomes 
 full of chinks and openings, or totters till it falls. 
 
 127. That to do good is to worship the Lord, appears from 
 the Lord's words. " Every one who heareth my words and 
 doeth them, I will liken to a prudent man who built a house 
 upon a rock ; but he who heareth my words and doeth them 
 not, I will liken to a foolish man who built a house upon the 
 sand, or upon the ground without a foundation," Matt. vii. 24 
 to 27. Luke vi. 47, 48, 49. 
 
 128. Hence now it is manifest, that a life of piety is of value, 
 and is acceptable to the Lord, so far as a life of charity is con- 
 joined to it ; for this is the primary, and such as the quality 
 of this is, such is that of the former. Also, that external 
 sanctity is of value, and is acceptable to the Lord, so far as it 
 proceeds from internal sanctity, for such as the quality of this 
 is, such is that of the former. And also, that the renunciation 
 of the world is of value, and is acceptable to the Lord, so far 
 as it is practised in the world ; for they renounce the world 
 who remove the love of self and the world, and act justly and 
 sincerely in every office, in every business, and in every work, 
 from an interior, thus from a celestial origin ; which origin 
 dwells in that life when man acts well, sincerely, and justly, 
 because it is according to the divine laws. 
 
 OF COxNSCIENCE. 
 
 130. Conscience is formed with man from the religious 
 principle in which he is, according to its reception inwardly 
 in himself 
 
 131. Conscience, with the man of the church, is formed by 
 the truths of faith from the Word, or from doctrine out of 
 '.he Word, according to their reception in the heart ; for when 
 
AND ITS HEAVENLY DOCTRIiXE. 39 
 
 man knows the truths of faith, and appreliends them in his 
 own manner, and then wills them and does them, he acquires 
 conscience. Reception in the heart is reception in the will, for 
 the will of man is what is called the heart. Hence it is that 
 they who have conscience, speak from the heart the things 
 which they speak, and do from the heart the things which 
 they do : their mind also is undivided, for according to that 
 which they understand and believe to be true and good they do. 
 
 132. A more perfect conscience can be given with those 
 who are enlightened in the truths of faith more than others, 
 and who are in a clear perception above others, than with those 
 who are less enlightened, and who are in obscure perception. 
 
 133. The real spiritual life of man resides in a true con- 
 science, for his faith, conjoined to his charity, is therein ; 
 wherefore, with those who are possessed of it, to act from 
 conscience is to act from their own spiritual life, and to act 
 contrary to conscience is, with them, to act contrary to their 
 own spiritual life. Hence it is that they are in the tranquillity 
 of peace, and in internal blessedness, when they act according 
 to conscience, and in intranquillity and pain, when they act 
 contrary to it : this pain is what is called remorse of conscience. 
 
 134. Man has a conscience of what is good, and a con- 
 science of what is just : the conscience of what is good is the 
 conscience of the internal man, and the conscience of what 
 is just is the conscience of the external man. The conscience 
 of what is good consists in acting according to the precepts 
 of faith from internal affection, but the conscience of what is 
 just consists in acting according to civil and moral laws from 
 external affection. They who have the conscience of what 
 is good, have also the conscience of what is just; and they 
 who have only the conscience of what is just, are in a faculty 
 of receiving the conscience of what is good ; and they also do 
 receive it when they are instructed. 
 
 135. Conscience, with those who are in charity towards 
 the neighbour, is the conscience of truth, because it is formed 
 by the faith of truth ; but with those who are in love to the 
 Lord, it is the conscience of good, because it is formed by the 
 love of truth. The conscience of these is a superior conscience, 
 and is called the perception of truth from good. They who 
 have the conscience of truth, are of the Lord's spiritual king- 
 dom ; but they who have the superior conscience, which is 
 called perception, are of the Lord's celestial kingdom. 
 
 136. But let examples illustrate what conscience is. If a 
 man be in possession of another man's goods, whilst the other 
 
40 OF THE NEW JERUSALEM, 
 
 is ignorant of it, and thus can retain them without fear of the 
 law, or of the loss of honour and reputation, and he still 
 restores them to the other, because they are not his own, he 
 has conscience, for he does what is good for the sake of what 
 is good, and what is just for the sake of what is just. Again, 
 if a person has it in his power to obtain an office, but knows 
 that another, who also desires it, would be more useful to his 
 country, and gives way to him, for the sake of the good of his 
 country, he has a good conscience. So in other cases. 
 
 137. From these instances it may be concluded, what 
 quality they are of who have not conscience ; they are known 
 from the opposite. Thus, they who for the sake of any gain 
 make what is unjust appear as just, and what is evil appear 
 as good, and vice versa, have not conscience. Neither do 
 they know what conscience is, and if they are instructed what 
 it is, they do not believe ; and some are not willing to know. 
 Such is the quality of those, who, in all their actions, have 
 respect only to themselves and the world. 
 
 138. They who have not received conscience in the world, 
 cannot receive it in the other life ; thus they cannot be saved. 
 The reason is, because they have no plane into which heaven, 
 that is, the Lord through heaven, may flow in, and by which 
 He may operate, and lead them to Himself For conscience 
 is the plane and receptacle of the influx of heaven. 
 
 OF FREEDOM. 
 
 141. All freedom is of love, for what man loves, this he 
 does freely ; hence also all freedom is of the will, for what 
 man loves, this he also wills ; and forasmuch as love and the 
 will constitute the life of man, so also does freedom. From 
 these considerations it may appear what freedom is, namely, 
 that it is that which is of the love and the will, and thence of 
 the life of man : hence it is, that what a man does from freedom, 
 appears to him as if he did it from his own proprium. 
 
 142. To do evil from freedom, appears as if it were free- 
 dom, but it is bondage, because that freedom is from the 
 love of self and from the love of the world, and these loves 
 are from hell. Such freedom is actually turned into bond- 
 age after death, for the man who has been in such freedom 
 then becomes a vile servant in hell. But to do good from 
 freedom is freedom itself, because it proceeds from love to 
 
AND ITS HEAVENLY DOCTRINE. 41 
 
 the Lord and from love towards the neighbour, and these 
 loves are from heaven. This freedom also remains after 
 death, and then becomes freedom indeed, for the man who 
 has been in such freedom, becomes in heaven like a son of 
 the house. This the Lord thus teaches : " Every one that 
 doeth sin is the servant of sin ; the servant abideth not in 
 the house forever : the son abideth forever ; if the Son shall 
 have made you free, you shall be truly free," John viii. 34, 
 35, 36. Now, forasmuch as all good is from the Lord, and 
 all evil from hell, it follows, that freedom consists in being 
 led by the Lord, and slavery in being led by hell. 
 
 143. That man has the liberty of thinking what is evil 
 and false, and also of doing it, so far as the laws do not 
 withhold him, is in order that he may be capable of being 
 reformed ; for goods and truths are to be implanted in his 
 love and will, so that they may become of his life, and this 
 cannot be done unless he have the liberty of thinking what 
 is evil and false as well as what is good and true. This 
 liberty is given to every man by the Lord, and so far as he 
 does not love evil and the false, so far, when he thinks what 
 is good and true, the Lord implants them in his love and 
 will, consequently in his life, and thus reforms him. What 
 is inseminated in freedom, this also remains, but what is in- 
 seminated in a state of compulsion, this does not remain, 
 because what is from compulsion is not from the will of the 
 man, but from the will of him who compels. Hence also it 
 is, that worship from freedom is pleasing to the Lord, but 
 not worship from compulsion ; for worship from freedom is 
 worship from love, but worship from compulsion is not so. 
 
 144. The liberty of doing good, and the liberty of doing 
 evil, though they appear alike in the external form, are as 
 different and distant from each other as heaven and hell are : 
 the liberty of doing good also is from heaven, and is called 
 heavenly liberty; but the liberty of doing evil is from hell, 
 and is called infernal liberty ; so far, likewise, as man is in 
 the one, so far he is not in the other, for no man can serve 
 two lords. Matt. vi. 24; which also appears from hence, 
 that they who are in infernal liberty believe that it is slavery 
 and compulsion not to be allowed to will evil and think 
 what is false at their pleasure, whereas they who are in 
 heavenly liberty abhor willing evil and thinking what is 
 false, and would be tormented if they were compelled to do so. 
 
 145. Forasmuch as acting from freedom appears to man 
 like acting from his own proprium, therefore heavenly free- 
 
 4* 
 
42 OF THE NEW JERUSALEM, 
 
 dom may also be called the heavenly proprium, and infernal 
 freedom may be called the infernal proprium. The infernal 
 proprium is that into which man is born, and this is evil ; 
 but the heavenly proprium is that into which man is reformed, 
 and this is good. 
 
 146. Hence it may appear what Frce-ioill is ; that it con- 
 sists in doing good from choice or will, and that they are in 
 that freedom who are led by the Lord ; and they are led by 
 the Lord who love good and truth for the sake of good and 
 truth. 
 
 147. Man may know what is the quality of the liberty in 
 which he is, from the delight which he feels when he thinks, 
 speaks, acts, hears, and sees ; for all delight is of love.* 
 
 * 149. That liberty orig-iuates from the equilibrium between heaven and hell, 
 and that man, without liberty, cannot be reformed, is shown in the Treatise on 
 Heaven and Hell ; in the articles concerning' that equilibrium, n. 589 to 596, and 
 concerning- liberty, n. 597 to the end ; but lor the sake of instruction respecting 
 what liberty is, and to sliow that man is reformed by means of it, I will here ad- 
 duce the following extract from that Treatise : " It has been shown that the equi- 
 librium between heaven and bell is an equilibrium between the good that is fi-om 
 heaven and the evil that is from hell, thus that it is a spiritual equilibrium, which 
 in its essence is liberty. The reason that spiritual equilibrium in its essence is 
 liberty, is because it is an equilibrium between good and evil, and between tinth 
 and the false, and these are spiritual j wherefore the power of willing g-ood or 
 evil, or of thinking Avhat is true or what is false, and of choosing one in preference 
 to the other, is liberty. This liberty is given to every man by the Lord, nor is it 
 ever taken away ; in its origin, indeed, it is not of man, but of the Lord, because 
 it is from the Lord, but still U is "-iven to man together with life as his own, in or- 
 der that man may be capable of being reformed and saved, for without liberty 
 there is no reformation and sah'ation. Every one may see from any rational 
 intuition, that man is at liberty to think either well or ill, sincerely or insincerely, 
 justly or unjustl}', and also that he may speak and act well, sincerely and justly, 
 but not ill, msincerely and unjustly, on account of moral and civil laws, by which 
 his external is kept in bonds ; hence it is plain, that the spii'it of man, which is 
 what thinks and wills, is in liberty, but not man's external, which speaks and acts, 
 unless it speak and act according to the above-named laws. That man cannot 
 be reformed, unless he be in liberty, is because he is born into evils of ever}' kind, 
 which must nevertheless be removed, in order that he may be saved 3 and they 
 cannot be removed unless he sees them in himself, and acknowledges them, and 
 afterwards ceases to will tliem, and at length is averse to them 5 tlien are they first 
 removed 3 and this cannot be done unless man be in good as well as in evil, fqr 
 he can see evils from good, but cannot see goods from evil : the spiritual goods, 
 which man may think, he learns from infancy from the reading of the Word, and 
 from preaching ; and he learns civil and moral goods from his life in the world; 
 this is the fu'St reason why man ought to be in liberty. Another reason is, be- 
 cause nothing is appropriated to man, except what is done from an afiection which 
 is of the \o\e ; other things may indeed enter, but no farther than into the thought, 
 and not into the will, and what does not also enter into the will of man, does not 
 become his, for the thought derives what belongs to it from the memory, but the 
 will from the life itself; nothing ever partakes of liberty, which does not proceed 
 li-om an affection which is of the love 3 for whatever a man wills or loves, this he 
 does freely ; hence it is that the liberty of man, and the affection which is of his 
 love or will, arc one 3 man therefore is endowed with libert}-, that he may be ca- 
 pable of being affected with truth and good, or of loving them, whereby they may 
 become as his own. In a word, whatever does uot enter in witli man in lioerty, 
 
AND ITS HEAVENLY DOCTRINE. 43 
 
 OF MERIT. 
 
 150. They who do good with a view to merit, do not do 
 good from the love of good, but from the love of reward, 
 for he who wills to have merit, wills to be rewarded ; they 
 who do thus, regard and place their delight in the reward, 
 and not in good; wherefore they are not spiritual, but 
 natural. 
 
 151. To do good, which is good, must be from the love 
 of good, thus for the sake of good. They who are in that 
 love are not willing to hear of merit, for they love to do, and 
 perceive satisfaction therein, and, on the other hand, they are 
 sorrowful if it be believed that what they do is for the sake 
 of any thing of themselves. The case herein is nearly the 
 same as with those who do good to their friends for the sake 
 of friendship ; to a brother for the sake of brotherhood, to 
 wife and children for the sake of wife and children, to their 
 country for the sake of their country, thus from friendship 
 and love. They who think well, also say and insist, that 
 they do not do good for the sake of themselves, but for the 
 sake of them to whom the good is done. 
 
 152. They who do good for the sake of reward, do not 
 do good from the Lord, but from themselves, for they regard 
 themselves in the first place, inasmuch as they regard their 
 own good ; and the good of their neighbour, which is the 
 good of their fellow-citizens, of human society, of their 
 country, and of the church, they regard no otherwise than 
 as means to this end. Hence it is, that the good of the love 
 of self and of the world lies concealed in the good of merit, 
 and that good is from man and not from the Lord, and all 
 good which is from man is not good ; yea, so far as self and 
 the world lie concealed in it, it is evil. 
 
 153. Genuine charity and genuine faith disclaim all merit, 
 for good itself is the delight of charity, and truth itself is the 
 delight of faith ; wherefore they who are in that charity and 
 faith know what good not meritorious is, but not they who 
 are not in charity and faith. 
 
 does not remain, because it is not of his love or will, and the things which are not 
 of man's love or will, are not of his spirit, for the esse of man's spirit is love or 
 will. In order that man may be in liberty, to the end that he may be reformed, 
 he is conjoined as to his spirit with heaven and with hell, for there are with every 
 man spirits from hell and angels from heaven 5 by means of the spirits from hell 
 man is in his own evil, and by means of the angels from heaven he is in good 
 from the Lord ; thus he is in spiritual equilibrium, that is, in liberty." 
 
44 OP THE NEW JERUSALEM, 
 
 154. That good is not to be done for the sake of reward, 
 the Lord Himself teaches in Luke : *' If ye love those who 
 love you, what grace have ye, for sinners do the same : rath- 
 er love your enemies, and do good, and lend, hoping for 
 nothing ; then shall your reward be great, and ye shall be 
 the sons of the Most High," vi. 32, 38, 34, 35. That man 
 cannot do good that is good from himself, the Lord also 
 teaches in John : " A man cannot take any thing, unless it 
 be given him from heaven," iii. 27 ; and in another place, 
 " Jesus said, I am the vine, ye are the branches : as the 
 branch cannot bear fruit from itself, unless it shall abide in 
 the vine, so neither can ye unless ye shall abide in Me : He 
 who abideth in Me and I in him, he beareth much fruit, for 
 except from Me ye cannot do any thing," xv. 4 to 8. 
 
 155. Forasmuch as all good and truth is from the Lord, 
 and nothing of them from man, and forasmuch as good from 
 man is not good, it follows that merit belongs to no man, 
 but to the Lord alone ; the merit of the Lord consists in this, 
 that from His own proper power He has saved the human 
 race, and also, that He saves those who do good from Him. 
 Hence it is that in the Word, he is called just to whom the 
 merit and justice of the Lord are ascribed, and he is called 
 unjust to whom are ascribed his own justice and the merit 
 of self 
 
 156. The delight itself, which is in the love of doing good 
 without regard to reward, is a reward which remains to 
 eternity, for heaven and eternal happiness are insinuated 
 into that good by the Lord. 
 
 157. To think and believe that they who do good will 
 come into heaven, and also that good is to be done in order 
 that they may come into heaven, is not to regard reward as 
 an end, nor yet to place merit in works ; for even they who 
 do good from the Lord think and believe so, but they who 
 thus think, believe and do, and are not in the love of good 
 for the sake of good, have regard to reward as an end, and 
 place merit in works. 
 
 OF REPENTANCE AND THE REMISSION OF SINS. 
 
 159. He who would be saved must confess his sins, and 
 do the work of repentance. 
 
 160. To confess sins, is to know evils, to see them in our- 
 
AND ITS HEAVENLY DOCTRINE. 45 
 
 selves, to acknowledge them, to make ourselves guilty, and to 
 condemn ourselves on account of them. This, when it is 
 done before God, is the confession of sins. 
 
 161. To do the ivork of repentance, is to desist from sins 
 after a man has thus confessed them, and from an humble 
 heart has made supplication for remission, and to live a new 
 life according to the precepts of charity and faith. 
 
 162. He who only acknowledges generally that he is a 
 sinner, and makes himself guilty of all evils, and yet does 
 not explore himself, that is, see his own evils, makes con- 
 fession indeed, but not the confession of repentance ; he, 
 forasmuch as he does not know his own evils, lives afterwards 
 as he did before. 
 
 163. He who lives the life of charity and faith does the 
 work of repentance daily ; he reflects upon the evils which 
 are with him, he acknowledges them, he guards against 
 them, he supplicates the Lord for help. For man of himself 
 continually lapses towards evil, but he is continually raised 
 by the Lord, and led to good. Such is the state of those who 
 are in good ; but they who are in evil lapse continually, and 
 are also continually elevated by the Lord, but are only with- 
 drawn from falling into the most grievous evils, to which of 
 themselves they tend with all their power. 
 
 164. The man who explores himself in order to do the 
 work of repentance, must explore his thoughts and the in- 
 tentions of his will, and must there examine what he would 
 do if it were permitted him, that is, if he were not afraid of 
 the laws, and of the loss of reputation, honour and gain. 
 There the evils of man reside, and the evils which he does 
 in the body are all from thence. They who do not explore 
 the evils of their thought and will, cannot do the work of re- 
 pentance, for they think and will afterwards as they did be- 
 fore, and yet to will evils is to do them. This is self exam- 
 ination. 
 
 165. Repentance of the mouth and not of the life is not 
 repentance, and sins are not remitted by means of repent- 
 ance of the mouth, but by repentance of the life. Sins are 
 indeed continually remitted to man by the Lord, for He is 
 mercy itself, but still they adhere to man, however he may 
 suppose that they are remitted ; nor are they removed from 
 him but by a life according to the precepts of true faith. So 
 far as he lives according to those precepts, so far sins are 
 removed ; and so far as they are removed, so far they are 
 remitted. 
 
46 OF THE NEW JERUSALEM, 
 
 166. It is supposed that sins are wiped away, or are 
 washed off, as filth is by water, when they are remitted ; but 
 sins are not wiped away, but they are removed ; that is, man 
 is withheld from them when he is kept in good by the Lord ; 
 and when he is kept in good, it appears as if he were with- 
 out them, thus as if they were wiped away ; and so far as man 
 is reformed, so far he is capable of being kept in good. How 
 man is reformed will be shown in the following doctrinal on 
 regeneration. He who supposes that sins are in any other 
 manner remitted, is much deceived. 
 
 167. The signs that sins are remitted, that is, removed, 
 are these which follow. They whose sins are remitted, per- 
 ceive a delight in worshipping God for the sake of God, and 
 in serving their neighbour for the sake of their neighbour, 
 thus in doing good for the sake of good, and in speaking 
 truth for the sake of truth; they are unwilling to claim 
 merit by any thing of charity and faith ; they shun and are 
 averse to evils, as enmities, hatreds, revenges, adulteries, 
 and the very thoughts of such things with intention. But 
 the signs that sins are not remitted, that is, removed, are 
 these which follow. They whose sins are not remitted, wor- 
 ship God not for the sake of God, and serve their neighbour 
 not for the sake of their neighbour, thus they do not do good 
 and speak truth for the sake of good and truth, but for the 
 sake of themselves and the world ; they wish to claim merit 
 by their deeds ; they perceive nothing undelightful in evils, 
 as in enmity, in hatred, in revenge, in adulteries ; and from 
 these evils they think of them in all licentiousness. 
 
 168. The repentance which takes place in a free state is 
 of avail, but that which takes place in a state of compulsion 
 is of no avail. States of compulsion are states of sickness, 
 states of dejection of mind in consequence of misfortune, 
 states of imminent death, as also every state of fear which 
 takes away the use of reason. He who is evil, and in a state 
 of compulsion promises repentance, and also does good, 
 when he comes into a free state returns to his former life of 
 evil ; the case is otherwise with one who is good. 
 
 169. After a man has explored himself, and acknowledged 
 his sins, and done the work of repentance, he must remain 
 constant in good even to the end of life. For if he after- 
 wards relapses into his former evil life, and embraces it, he 
 commits profanation, for he then conjoins evil with good ; 
 whence his latter state becomes worse than his former, ac- 
 cording to the words of the Lord : " When the unclean spirit 
 
AND ITS HEAVENLY DOCTRINE. 47 
 
 goes out from a man, he walks through dry places, seeking 
 rest, but doth not find ; then he says, I will return into my 
 house whence I went out ; and when he comes and finds it 
 void, and swept, and adorned for him, then he goes away, 
 and adjoins to himself seven other spirits worse than himself, 
 and, entering in, they dwell there, and the latter things of the 
 man become loorse than the firsts'' Matt. xii. 43, 44, 45.* 
 
 OF REGENERATION. 
 
 173. He who doth not receive spiritual life, that is, who 
 is not begotten anew by the Lord, cannot come into heaven ; 
 which the Lord teaches in John, " Verily, verily, I say unto 
 thee, except any one be begotten again, he cannot see the 
 kingdom of God," iii. 3. 
 
 174. Man is not born of his parents into spiritual life, but 
 into natural life. Spiritual life consists in loving God above 
 all things, and in loving his neighbour as himself, and this 
 according to the precepts of faith, which the Lord taught in 
 the Word. But natural life consists in loving ourselves and 
 the world more than our neighbour, yea, more than God 
 Himself 
 
 175. Every man is born of his parents into the evils of the 
 love of self and of the world ; for every evil, which by habit 
 has acquired as it were a nature, is derived into the offspring ; 
 thus it descends successively from parents, from grandfathers, 
 and from great grandfathers, in a long series backwards; 
 whence the derivation of evil at length becomes so great, 
 that the whole of man's proper life is nothing else but evil. 
 
 * By the unclean spirit going out from a man, is understood the repentance of 
 him who is in evil ; bj' his walking tlirough dry places^ and not finding rest, is 
 understood, that a life of good is of such a quality to him ; by tlie house into which 
 he returned, because he found it void, and adorned for him, "is understood the man 
 himself and his will, as being without good 5 by the seven spirits that he adjoined 
 to himself, and with whom he returned, is understood evil conjoined to good 5 by 
 his state then being worse than his former, is understood profanation ; this is the 
 internal sense of those words, for the Lord spake by correspondences. The like 
 is understood by the words of the Lord to him whom he cured at the pool of Be- 
 thesda, '■' Lo, thou art made whole ; sin no more, lest something worse be done 
 unto thee than before," John v. 14. Also by these words, '•' He lias blinded their 
 eyes, and hardened their hearts, lest they siiould see with their eyes and under- 
 stand with their hearts, and should convert themselves, and I should heal them," 
 John xii. 40 5 where to convert themselves and be healed, is to commit profana- 
 tion, which comes to pass when truths and goods are acknowledged, and after- 
 wards rejected ; and this would have been the case if the Jews had converted 
 themselves, and had been healed. 
 
48 OF THE NEW JERUSALEM, 
 
 This continual derivation of evil is not broken and altered, 
 except by the life of faith and charity from the Lord. 
 
 176. Man continually inclines to, and lapses into, what 
 he derives from his hereditary principle : hence he confirms 
 with himself that evil, and also superadds more of himself 
 These evils are altogether contrary to spiritual life, and de- 
 stroy it ; wherefore, unless man receives new life, which is 
 spiritual life, from the Lord, thus unless he is conceived 
 anew, is born anew, is educated anew, that is, is created 
 anew, he is damned, for he wills nothing else, and thence 
 thinks nothing else, but what is of self and the world, in like 
 manner as they do who are in hell. 
 
 177. No man can be regenerated unless he knows such 
 things as belong to the new life, that is, to spiritual life ; 
 and the things which belong to the new life, which is the 
 spiritual life, are truths which are to be believed and goods 
 which are to be done ; the former are of faith, the latter of 
 charity. These things no one can know from himself, for 
 man apprehends only those things which are obvious to the 
 senses, from which he procures to himself a light which is 
 called natural light, by virtue of which he sees nothing else 
 than what relates to the world and to self, but not the things 
 which relate to heaven and to God. These he must learn 
 from revelation ; as that the Lord, who is God from eternity, 
 came into the world to save the human race ; that He has 
 all power in heaven and in earth ; that the all of faith and 
 the all of charity, thus all truth and good, is from Him ; that 
 there is a heaven, and that there is a hell ; and that man is 
 to live to eternity in heaven if he have done well, in hell 
 if he have done evil. 
 
 178. These and many other things belong to faith, and 
 ought to be known by the man who is to be regenerated, for 
 he who knows them, may think them, afterwards will them, 
 and lastly do them, and so have new life, whilst he who 
 does not know that the Lord is the Saviour of the human 
 race, cannot have faith in Him, love Him, and thus do good 
 for the sake of Him. He who does not know that all good 
 is from Him, cannot think that his own salvation is from Him, 
 still less can he will it to be so, thus he cannot live from 
 Him. He who does not know that there is a hell and that 
 there is a heaven, nor that there is eternal life, cannot even 
 think about the life of heaven, nor apply himself to receive 
 it, and so in other cases. 
 
 179. Every one has an internal man and an external man ; 
 
AND ITS HEAVENLY DOCTRINE. 49 
 
 the internal is what is called the spiritual man, and the ex- 
 ternal is what is called the natural man, and each is to be 
 regenerated, that the man may be regenerated. With the 
 man who is not regenerated, the external or natural man 
 rules, and the internal serves ; but with the man who is re- 
 generated, the internal or spiritual man rules, and the ex- 
 ternal serves. Whence it is manifest that the order of life 
 is inverted with man from his birth, namely, that that prin- 
 ciple serves which ought to rule, and that that principle rules 
 which ought to serve. In order that man may be saved, this 
 order must be inverted ; and this inversion can by no means 
 exist, but by regeneration from the Lord. 
 
 180. What it is for the internal man to rule and the ex- 
 ternal to serve, and vice vcrsa^ may be illustrated thus : — If 
 a man places all his good in voluptuousness, in gain, and in 
 pride, and has delight in hatred and revenge, and inwardly 
 in himself seeks for reasons which confirm such evils, then 
 the external man rules and the internal serves. But when a 
 man perceives good and delight in thinking and willing well, 
 sincerely, and justly, and in outwardly speaking and doing 
 in like manner, then the internal man rules and the exter- 
 nal serves. 
 
 181. The internal man is first regenerated by the Lord, 
 and afterwards the external, and the latter by means of the 
 former. For the internal man is regenerated by thinkino- 
 those things which are of faith and charity, but the external 
 by a life according to them. This is understood by the 
 words of the Lord, " Unless any one be begotten of water 
 and the spirit, he cannot enter into the kingdom of God," 
 John iii. 5. Water, in the spiritual sense, is the truth of 
 faith, and the spirit is a life according to it. 
 
 182. The man who is regenerated, is, as to his internal 
 man, in heaven, and is an angel there with the angels, . 
 amongst whom he also comes after death ; he is then able to 
 live the life of heaven, to love the Lord, to love his neigh- 
 bour, to understand truth, to relish good, and to perceive 
 the blessedness thence derived. 
 
 OF TEMPTATION. 
 
 187. They alone who are regenerated undergo spiritual 
 temptations ; for spiritual temptations are pains of the mind, 
 5 
 
50 OF THE NEW JERUSALEM, 
 
 induced by evil spirits, with those who are in goods and 
 truths. Whilst these spirits excite the evils which are with 
 such persons, there arises an anxiety which is that of tempt- 
 ation ; man knows not whence it comes, because he is un- 
 acquainted with this its origin. 
 
 188. For there are evil spirits and good spirits attendant 
 on every man ; the evil spirits are in his evils, and the good 
 spirits are in his goods. When the evil spirits approach, they 
 draw forth his evils, and the good spirits, on the contrary, 
 draw forth his goods, whence collision and combat take 
 place, from which the man perceives an interior anxiety, 
 which is temptation. Hence it is plain that temptations are 
 not from heaven, but are induced by hell, which is also ac- 
 cording to the faith of the church, which teaches that God 
 tempts no one. 
 
 189. Interior anxieties also take place with those who are 
 not in goods and truths, but these are natural anxieties, not 
 spiritual ones ; they are distinguished by this, that natural 
 anxieties have worldly things for their objects, but spiritual 
 anxieties have heavenly things for their objects. 
 
 190. In temptations, the dominion of good over evil, or 
 of evil over good, is what is contended for. The evil which 
 desires to have the dominion, is in the natural or external 
 man, and the good is in the spiritual or internal ; if evil 
 conquers, then the natural man has dominion, but if good 
 conquers, then the spiritual man has dominion. 
 
 191. Those combats are fought by means of the truths of 
 faith, which are from the Word. It is from these that man 
 must fight against evils and falses ; for if he combats from 
 any other principles than these, he does not conquer, because 
 the Lord is not in any other principles. Forasmuch as the 
 combat is fought by means of the truths of faith, therefore 
 man is not admitted into that combat before he is in the 
 knowledges of good and truth, and has thence obtained some 
 spiritual life ; wherefore those combats do not take place 
 vrith man until he has arrived at years of maturity. 
 
 192. If man falls in temptation, his state after it becomes 
 v.orse than his state before it, inasmuch as evil has thereby 
 acquired power over good, and the false over truth. 
 
 193. Inasmuch as at this day faith is rare because there 
 is no charity, the church being at its end, therefore few at 
 this day are admitted into any spiritual temptations ; hence 
 it is that it is scarcely known what they are, and to what 
 end they conduce. 
 
AND ITS HEAVENLY DOCTRINE. 51 
 
 194. Temptations conduce to acquire for good^ dominion 
 over evil, and for the truth, dominion over the false ; also 
 to confirm truths, and to conjoin them to goods, and at the 
 same time to disperse evils and the falses thence derived. 
 They conduce likewise to open the internal spiritual man, 
 and to subject the natural thereto, as also to break the loves 
 of self and the world, and to subdue the concupiscences 
 which proceed from them. When these things are effected, 
 man acquires illustration and perception respecting what 
 truth and good are, and what the false and evil are ; whence 
 man obtains intelligence and wisdom, which afterwards con- 
 tinually increase. 
 
 195. The Lord alone combats for man in temptations ; if 
 man does not believe that the Lord alone combats and con- 
 quers for him, he then only undergoes an external tempta- 
 tion, which does not conduce to his salvation.* 
 
 OF BAPTISM. 
 
 202. Baptism was instituted for a sign that the man be- 
 longs to the church, and for a memorial that he is to be re- 
 generated ; for the washing of baptism signifies nothing else 
 than spiritual washing, which is regeneration. 
 
 203. All regeneration is effected by the Lord, by means 
 of the truths of faith and of a life according to them ; there- 
 fore baptism testifies that the man is of the church, and that 
 
 * When the truths of faith which a man behaves in his heart, and according to 
 which he loves to hve, are assaulted inwardly in him, it is called a spiritual tempt- 
 ation, especially when the good of love is assaulted, in which he places his spir- 
 itual life. Those assaults take place in various ways, as by an influx of scandals 
 into the thoughts and also into the will against goods and truths, also by a con- 
 tinual draw iug forth and bringing to remembrance of the evils which a man has 
 committed, and of the falses which he has thought, thus by an inundation of such 
 things ; and at the same time by an apparent shutting up of the interiors of his 
 mind, and consequently of his communication with heaven, whereby the capacity 
 of thinking from his own faith, and of willing from his own love, is intercepted. 
 These things are effected by the evil spirits that are with man ; and when they 
 take place, they assume the appearance of interior anxieties and pains of con- 
 science ; for such things aflect and torment the man's spiritual life, the man be- 
 lieving that they do not proceed from evil spirits, but from himself in his interiors. 
 The reason that man does not know that they proceed from evil spirits, is because 
 he does not know that spirits are present w^ith him, evil spirits in his evils, and 
 good spirits in his goods, and that they reside in his thoughts and afiections. 
 These temptations are most grievous when they are conjoined with pains inflicted 
 on the body, and more so if those pains last a long time, and increase, though the 
 Divine Mercy is implored, and still there is no liberation ; hence results despera- 
 tjon^ which is tlie end. 
 
52 OF THE NEW JERUSALEM, 
 
 he is capable of being regenerated ; for in the church, the 
 Lord, who regenerates, is acknowledged, and therein is the 
 Word, which contains the truths of faith, by means of which 
 regeneration is effected. 
 
 204. This the Lord teaches in John, " Except a man be 
 begotten of water and the spirit, he cannot enter into the 
 kingdom of God," iii. 5; water, in the spiritual sense, is the 
 truth of faith from the Word ; the spirit is a life according 
 to it, and to be begotten is to be regenerated thereby. 
 
 205. Forasmuch as every one who is regenerated also un- 
 dergoes temptations, which are spiritual combats against 
 evils and falses, therefore by the waters of baptism those 
 temptations are also signified. 
 
 206. Since baptism is for a sign and for a memorial of 
 those things, therefore a man may be baptized when an infant, 
 and if he be not baptized then, he may be baptized when he 
 is an adult. 
 
 207. Let it be known therefore to those who are baptized, 
 that baptism itself gives neither faith nor salvation, but that 
 it testifies that they will receive faith, and that they will be 
 saved, if they are regenerated. 
 
 208. Hence it may appear what is understood by the 
 Lord's words in Mark, " He who shall believe and be bap- 
 tized shall be saved, but he who shall not believe shall be 
 condemned," xvi. 16; he who shall believe is he who ac- 
 knowledges the Lord, and receives divine truths from Him 
 by means of the Word ; he who shall be baptized is he who 
 by means of those truths is regenerated by the Lord. 
 
 OF THE HOLY SUPPER. 
 
 210. The Holy Supper was instituted by the Lord, that 
 by means thereof there may be a conjunction of the church 
 with heaven, thus with the Lord ; it is therefore the most 
 holy thing of worship. 
 
 211. But in what manner conjunction is effected by it is 
 not apprehended by those who do not know any thing con- 
 cerning the internal or spiritual sense of the Word, for they 
 do not think beyond the external sense, which is the sense 
 of the letter. From the internal or spiritual sense of the 
 Word it is known what is signified by body and blood, and 
 what by bread and wine, also what is signified by eating. 
 
AND ITS HEAVENLY DOCTRINE. 53 
 
 212. In that sense, the body or flesh of the Lord is the 
 good of love, as is the bread likewise ; and the blood of the 
 Lord is the good of faith, as is the wine likewise ; and eating 
 is appropriation and conjunction. The angels, who are at- 
 tendant on man when he receives the sacrament of the sup- 
 per, understand those things in no other manner ; for they 
 perceive, all things spiritually. Hence it is that a holy prin- 
 ciple of love and a holy principle of faith then flows in with 
 man from the angels, thus through heaven from the Lord; 
 hence there is conjunction. 
 
 213. From these considerations it is evident, that when 
 man takes the bread, w^hich is the body, he is conjoined to 
 the Lord by means of the good of love to Him from Him ; 
 and when he takes the wine, which is the blood, he is con- 
 joined to the Lord by means of the good of faith in Him 
 from Him. But it is to be noted, that conjunction w4th the 
 Lord by means of the sacrament of the supper is effected 
 solely with those who are in the good of love to, and faith 
 in, the Lord from the Lord; with these there is conjunction 
 by means of the holy supper ; with others there is presence, 
 but not conjunction. 
 
 214. Besides, the holy supper includes and comprehends 
 all the divine worship instituted in the Israelitish church ; 
 for the burnt-offerings and sacrifices, in which the worship 
 of that church principally consisted, were called, in a single 
 word, bread ; hence also the holy supper is its completion.* 
 
 * That the burnt-offerings and sacrifices, which consisted of lambs, she-goats, 
 sheep, kids, he-goats, heifers, and bullocks, were in one word called Bread, is 
 evident from the following passages : " And the priest shall burn it upon the altar 5 
 
 IT IS THE BREAD OF THE OFFERING MADE BY FIRE UNTO THE LoRD, Lev. 
 
 iii. 11, 16. The sons of Aaron shall be hoK-- unto their God, neither shall they 
 profane the name of their God, for the oflferings of Jehovah made by fire, the 
 BREAD OF THEIR GoD, they do offer. Thou shalt sanctify him therefore, for he 
 offereth the bread of thy God. A man of the seed of Aaron, in whom there 
 shall be a blemish, let him not approach to offer the Bread of his God," Lev, 
 xxi. 6, 8, 17, 21. " Command the children of Israel and say unto them, My offer- 
 ings, BiY BREAD, for the sacrifices made by fire for an odour of rest, ye shall ob- 
 serve, that ye offer it unto me in its stated time, Num. xxviii. 2. He who shall 
 have touched an unclean thing shall not eat of the sanctified things, but shall wash 
 his flesh in water, and shall afterwards eat of the sanctified things, because it is 
 his bread," Lev. xxii. 6, 7. " Who ofler upon my altar polluted bread." 
 Malach. i. 7. 
 
 From what has been observed, it may be seen what is understood by bread in 
 John, " Jesus said. Verily, verily I say unto you, Moses gave them not that bread 
 FROM HEAVEN, but my Father giveth you the TRUE bread from heaven 5 
 for THE BREAD OF GoD is He who came down fi-om heaven, and giveth life un- 
 to the world. They said, Lord, evermore give us this bread; Jesus said unto 
 them, I am the bread of life; he that cometh to Me shall never hunger, and 
 he that believeth on Me shall never thirst. He that believelh on JMe hatlfetemal 
 life ; I AM the bread of life. This is the bread which cometh down 
 5* 
 
54 OF THE NEW JERUSALEM, 
 
 OF THE RESURRECTION. 
 
 223. Man is so created, that as to his internal he cannot 
 die, for he is capable of believing in God, and also of loving 
 God, and thus of being conjoined to God by faith and love ; 
 and to be conjoined to God is to live to eternity. 
 
 224. This internal is with every man who is born ; his ex- 
 ternal is that by means of which he brings into effect the 
 things which are of faith and love. The internal is what is 
 called the spirit, and the external is what is called the body. 
 The external, which is called the body, is accommodated to 
 uses in the natural world ; this is rejected when man dies ; 
 but the internal, which is called the spirit, is accommodated 
 to uses in the spiritual world ; this does not die. This in- 
 ternal is then a good spirit and an angel, if the man had been 
 good when in the world, but an evil spirit, if the man had 
 been evil when in the world. 
 
 from heaven, that he who eats of it shall not die j I am the living bread, 
 which cometli clown from heaven; if any one shall eat of this bread, he shall 
 live to eternity," vi. 31 to 35, and 47 to 51. From whence, and from what has 
 been said above, it appears, that bread is all the good which proceeds from the 
 Lord, for the Lord Himself is in his own good, and thus that bread and wine in 
 the holy supper are all worship of the Lord from the good of love and faith. 
 
 222. To the above shall be added some particulars from the Arcana C(eles- 
 TiA, n. 9127. He who knows nothing of the internal or spiritual sense of the 
 Word, knows no other than that flesh and blood are understood by flesh and blood 
 when they are mentioned in the Word. But the intenial sense does not treat of 
 the life of the body, but of the life of the soul of man, that is, of his spiritual life, 
 which he is to live to eternity. This life is described in the Word, in its literal 
 sense, b}" such things as appertain to the life of the body, that is to say, by f]esh 
 and blood ; and forasmuch as the spiritual life of man subsists b}^ means of the 
 ^ood of love and the truth of faith, therefore the good of love is understood by 
 flesh, and the truth of faith by blood, in the internal sense of the Word. These 
 are what are understood by tlesh and blood in heaven, and also by bread and 
 wine, for by bread altogether the same is understood there as by flesh, and by 
 wine altogether the same as by blood. But they who are not spiritual men do 
 not apprehend this ; let such abide therefore in their own faith, only let them be- 
 lieve that in the holy supper, and in the Word, there is a holy principle, because 
 the V are from the Lord; 1 hey may not know where that holy principle resides, 
 but" let them who are endowed with an interior perception consider whether flesh 
 is understood by flesh, and blood by blood, in the following passages. In the 
 Revelation, " I saw an angel standing in the sun, and he cried with a great voice,, 
 saying unto all the birds that fly in the midst of the heaven. Gather yourselves to- 
 
 f ether to the supper of the great God, that ye may eat the flesh of kings and the 
 esh of captains of thousands, and the flesh of the mighty, and the flesh of horses 
 and of them that sit on them, and the flesh of all freemen and servants, both small 
 and gi-eat," xix. 17, 18 ; who can ever understand these words unless he knows 
 what is signified by flesh in the internal sense, what by kings, by captains, by the 
 mighty, by horses, by them that sit on them, by freemen and servants. And in 
 Ezekiel, " Tiius saitli the Lord Jehovah, Say to every bird of heaven, and to ev- 
 ery beast of the field. Be gathered together and come ; gather yourselves from 
 ai'ouiid upon My sacrifice that I sacrifice for you, a great sacrifice upon the moun- 
 
AND ITS HEAVENLY DOCTRINE. 55 
 
 225. The spirit of man, after the death of the body, ap- 
 pears in the spiritual world in a human form, altogether as 
 in the world; he enjoys also the faculty of seeing, of hearing, 
 of speaking, of feeling, as in the world ; and he is endowed 
 with every faculty of thinking, of willing, and of acting as in 
 the world. In a word, he is a man as to all things and eve- 
 ry particular, except that he is not encompassed with that 
 gross body which he had in the world ; he leaves that when 
 he dies, nor does he ever re-assume it. 
 
 226. This continuation of life is what is understood by 
 the resurrection. The reason why men believe that they 
 are not to rise again before the last judgment, when also ev- 
 ery visible object of the world is to perish, is because they 
 have not understood the Word ; and because sensual men 
 place their life in the body, and believe that unless this were 
 to live again, it would be all over with the man. 
 
 227. The life of man after death is the life of his love and 
 the life of his faith, hence such as his love and such as his 
 faith had been, when he lived in the world, such his life re- 
 tains of Israel, that 3^e may eat flesh and drink blood j ye shall eat the flesh of the 
 mig-hty, and drink the blood of the princes of the earth, and ye shall eat fat to 
 satiety, and drink blood even to drunkenness, of My sacrifice which I will sacri- 
 fice for you ; ye shall be satiated upon My table, with horse, and with chariot, 
 with the mighty man, and with every man of war 3 so will I give My glory 
 among the nations," xxxix. 17, 18, 19, 20,21. Li this passage the subject treated 
 of is concerning the calling together of all to the kingdom of the Lord, and in par- 
 ticular concemmg the establisliment of the church with the Gentiles, and by eat- 
 ing flesh and drinking blood is signified to appropriate Divine Good and Divine 
 Truth to themselves, thus the holy principle which proceeds from the Lord's Di- 
 vine Human. Who cannot see, that flesh is not here understood by flesh, nor 
 blood by blood, as when it is said, that they should eat the flesh of the mighty, 
 and drink the blood of the princes of the earth, and that they should drink blood 
 even to drunkenness ; also that they should be satiated with horse, with chariot, 
 with the mighty man, and with every man of war ? What is signified by the 
 birds of heaven and the beasts of the field, in the spiritual sense, may be seen in 
 the Treatise on Heaven and Hell, n. 110, and in the notes therein. Let it now 
 be considered what the Lord said concerning His flesh and His blood in John, 
 '* The bread which I will give is JMy flesh 3 Verily, verily, I say unto you. Except 
 ye shall eat the flesh of the Son of Man, and shall drink His blood, ye will have no 
 life in you 3 whoso eateth My flesh and drinketh My blood, hath eternal life, and 
 
 1 will raise him up at the last day; for My flesh is truly meat, and My blood is 
 truly drink ; he that eateth My flesh and drinketh IVIy blood, abideth in Me and I 
 in him 3 this is the bread which cometh down fi-om heaven," vi. 50 to 58. That 
 the flesh of the Lord is Divine Good, and His blood Divine Truth, eacli from 
 Him, is evident from this circumstance, that these principles are what nourish the 
 spiritual life of man 3 hence it is said, My flesh is truly meat, and My blood is tru- 
 ly di'ink 3 and inasmuch as man is conjoined to the Lord try means of Divine 
 drood and Truth, it is therefore also said, '' He that eats My flesh and drinks My 
 blood shall have eternal life, and he abideth in Me, and I in him 3" and in the 
 former part of the same chapter, " Labour not for the meat which perisheth, but 
 for that meat which abideth to eternal life," ver. 27. 'I'hat to abide in the Lord 
 is to be principled in love to Him, the Lord Himself teaches iii Jolin, chap. xv. 
 
 2 to 12. 
 
mains to eternity. It is the life of hell with those who have 
 loved themselves and the world above all things, and the 
 life of heaven with those who have loved God above all 
 things and their neighbours as themselves. The latter are 
 they that have faith, but the former are they that have not 
 faith. The life of heaven is what is called eternal life, and 
 the life of hell is what is called spiritual death. 
 
 228. That man lives after death, the Word teaches, as 
 that God is not the God of the dead, but of the living. Matt, 
 xxii. 31 ; that Lazarus after death was taken up into heaven, 
 but the rich man cast into hell, Luke xvi. 22, 23, and the 
 following verses ; that Abraham, Isaac, and Jacob are there. 
 Matt. viii. 11 ; chap. xxii. 31, 32; Luke xx. 37, 38; that Je- 
 sus said to the thief. To-day shalt thou be with me in Para- 
 dise, Luke xxiii. 43. 
 
 OF HEAVEN AND HELL. 
 
 230. There are two things which constitute the life of 
 man's spirit, love and faith ; love constituting the life of his 
 will, and faith the life of his understanding. The love of 
 good, and the faith of truth thence derived, constitute the 
 life of heaven; and the love of evil, and the faith of what is 
 false thence derived, constitute the life of hell. 
 
 231. Love to the Lord and love towards the neighbour 
 constitute heaven, and so does faith, so far as it has life from 
 those loves ; and forasmuch as each of those loves and the 
 faith thence derived is from the Lord, it is evident from 
 hence that the Lord constitutes heaven. 
 
 232. Heaven is with every one according to his reception 
 of love and faith from the Lord ; and they who receive 
 heaven from the Lord whilst they live in the world, come 
 into heaven after death. 
 
 233. They who receive heaven from the Lord are they 
 who have heaven in themselves ; for heaven is in man, as 
 the Lord also teaches : " They shall not say, The kingdom of 
 God, lo it is here ! or lo there ! for behold the kingdom of 
 God is in you," Luke xvii. 21. 
 
 234. Heaven with man resides in his internal, thus in 
 willing and thinking from love and faith, and thence in his 
 external, which consists in acting and speaking from love 
 and faith. But it does not reside in the external without 
 
AND ITS HEAVE?JlY DOCTRINE. 57 
 
 being in the internal ; for all hypocrites are capable of act- 
 ing and speaking well, but not of willing well and thinking 
 well. 
 
 235. When man comes into the other life, which takes 
 place immediately after death, it is then manifest whether 
 heaven is in him, but not whilst he lives in the world. For 
 in the world the external appears, and not the internal ; but 
 in the other life the internal is made manifest, because man 
 then lives as to his spirit. 
 
 236. Eternal happiness, which is also called heavenly joy, 
 is imparted to those who are in love and faith to the Lord, 
 from the Lord ; that love and that faith have in them that 
 joy, into which the man who has heaven in himself comes 
 after death ; in the mean time it lies stored up in his inter- 
 nal. In the heavens there is a communion of all goods ; the 
 peace, the intelligence, the wisdom, and the happiness of all, 
 are communicated to every one therein, yet to every one ac- 
 cording to his reception of love and faith from the Lord. 
 Hence it appears how great peace, intelligence, wisdom and 
 happiness are in heaven. 
 
 237. As love to the Lord, and love towards our neighbour, 
 constitute the life of heaven with man, so the love of self and 
 the love of the world, when they reign, constitute the life of 
 hell with him, for these latter loves are opposite to the for- 
 mer. Wherefore they with whom the loves of self and of 
 the world reign, are incapable of receiving any thing from 
 heaven ; but the things which they receive are from hell ,• for 
 whatever a man loves, and whatever he believes, is either 
 from heaven or from hell. 
 
 238. They with whom the loves of self and of the world 
 reign, do not know what heaven and the happiness of heaven 
 are ; and it appears incredible to them that happiness should 
 be given in any other loves than in those, when yet the hap- 
 piness of heaven only enters, so far as those loves, as ends, 
 are removed. The happiness which succeeds on their re- 
 moval is so great, that it exceeds all human comprehension. 
 
 239. The life of man cannot be changed after death, but 
 remains then such as it had been in the world ; for the whole 
 spirit of man is such as his love is, and infernal love cannot 
 be transcribed into heavenly love, because they are opposite : 
 this is understood by the words of Abraham to the rich man 
 in hell : " There is a great gulf between us and you, so 
 that they who would pass to you cannot, neither can they 
 pass from thence to us." Luke xvi. 26. Hence it is plain, 
 
58 OF THE NEW JERUSALEM, 
 
 that they who come into hell remain there to eternity, and 
 that they who come into heaven remain there to eternity. 
 
 OF THE CHURCH. 
 
 241. That which constitutes heaven with man, also con- 
 stitutes the church ; for as love and faith constitute heaven, 
 so also love and faith constitute the church. Hence, from 
 what has been said before concerning heaven, it is evident 
 what the church is. 
 
 242. Where the Lord is acknowledged, and where the 
 Word is, the church is said to be ; for the essentials of the 
 church are love to, and faith in, the Lord from the Lord; 
 and the Word teaches how man is to live, in order that he 
 may receive love and faith from the Lord. 
 
 243. In order that there may be a church, there must be 
 doctrine from the Word, since without doctrine the Word 
 is not understood. But doctrine alone does not constitute 
 the church with man, but a life according to it ; whence it 
 follows that faith alone does not constitute the church, but 
 the life of faith, which is charity. Genuine doctrine is the 
 doctrine of charity and of faith together, and not the doc- 
 trine of faith without that of charity ; for the doctrine of 
 charity and of faith together, is the doctrine of life, but not 
 the doctrine of faith without the doctrine of charity. 
 
 244. They who are without the church, and still acknowl- 
 edge one God, and live according to their religious princi- 
 ples in a certain charity towards their neighbour, are in com- 
 munion with those who are of the church, for no one, who 
 believes in God and lives well, is damned. Hence it is evi- 
 dent that the church of the Lord is every where in the uni- 
 versal globe, although it is specifically where the Lord is 
 acknowledged, and where there is the Word. 
 
 245. Every one with whom the church is, is saved, but 
 every one with whom the church is not, is condemned. 
 
 OF THE SACRED SCRIPTURE, OR THE WORD. 
 
 249. Without a revelation from the Divine, man cannot 
 know any thing concerning eternal life, nor even any thing 
 
AND ITS HEAVENLY DOCTRINE. 59 
 
 concerning God, and still less any thing concerning love 
 to, and faith in Him ; for man is born into mere igno- 
 rance, and must therefore learn every thing from worldly 
 things, from which he must form his understanding. He is 
 also born hereditarily into every evil which proceeds from 
 the love of self and of the world ; the delights from thence 
 prevail continually, and suggest such things as are diametri- 
 cally contrary to the Divine. Hence it is that man knows 
 nothing con^rning eternal life ; wherefore there must neces- 
 sarily be a revelation to communicate such knowledge. 
 
 250. That the evils of the love of self and of the world in- 
 duce such ignorance concerning the things which are of 
 eternal life, appears manifestly from those within the church, 
 who, although they know from revelation that there is a God, 
 that there is a heaven and a hell, that there is eternal life, 
 and that that life is to be acquired by means of the good of 
 love and faith, still lapse into denial concerning those sub- 
 jects, as well the learned as the unlearned. Hence it is fur- 
 ther evident how great ignorance would prevail, if there were 
 no revelation. 
 
 251. Since therefore man lives after death, and then lives 
 to eternity, and a life awaits him according to his love and 
 faith, it follows that the Divine, out of love towards the hu- 
 man race, has revealed such things as may lead to that life, 
 and conduce to man's salvation. What the Divine has re- 
 vealed, is with us the Word. 
 
 252. The Word, forasmuch as it is a revelation from the 
 Divine, is divine in all and every particular part ; for what is 
 from the Divine cannot be otherwise. What is from the 
 Divine descends through the heavens even to man ; where- 
 fore in the heavens it is accommodated to the wisdom of the 
 angels who are there, and on earth it is accommodated to 
 the apprehension of the men who are there. Wherefore in 
 the Word there is an internal sense, which is spiritual, for 
 the angels, and an external sense, which is natural, for men ; 
 hence it is that the conjunction of heaven with man, is ef- 
 fected by means of the Word. 
 
 253. No others understand the genuine sense of the Word 
 but they who are enlightened ; and they only are enlightened 
 who are in love to, and faith in, the Lord ; for their interiors 
 are elevated by the Lord into the light of heaven. 
 
 254. The Word in the letter cannot be understood, but by 
 means of doctrine drawn from the Word by one who is en- 
 lightened ; for the literal sense thereof is accommodated to 
 
60 OF THE NEW JERUSALEM, 
 
 the apprehension even of simple men, wherefore doctrine 
 drawn from the Word must serve them for a lamp.* 
 
 OF PROVIDENCE. 
 
 267. The government of the Lord in the heavens and in 
 the earths is called Providence ; and forasmuch as all the 
 good of love and all the truth of faith, which give salvation, 
 are from Him, and nothing at all of them from man, it is ev- 
 ident that the Divine Providence of the Lord is in all and 
 singular the things which conduce to the salvation of the 
 human race. This the Lord thus teaches in John : *' I am 
 the way, the truth, and the life," xiv. 6 ; and in another 
 place, " As the branch cannot bear fruit of itself, unless it 
 shall abide in the vine, so neither can ye, unless ye shall abide 
 in Me ; except from Me ye cannot do any thing," xv. 4, 5. 
 
 268. The Divine Providence of the Lord extends to the 
 most singular things of the life of man ; for there is only one 
 fountain of life, which is the Lord, from whom we are, live, 
 and act. 
 
 269. They who think from worldly things concerning the 
 Divine Providence, conclude from them that it is only uni- 
 versal, and that singulars appertain to man. But such per- 
 sons do not know the arcana of heaven, for they form their 
 conclusions only from the loves of self and of the world, and 
 their pleasures ; wherefore, when they see the evil exalted to 
 honours, and acquire wealth more than the good, and that 
 success attends them according to their artifices, they say in 
 their hearts, that this would not be the case if the Divine 
 Providence were in all things and singulars ; not considering 
 that the Divine Providence does not regard that which brief- 
 ly passes away, and ends with the life of man in the world, 
 but that it regards that which remains to eternity, thus which 
 has no end. What has no end, that Is ; but what has an 
 end, that respectively Is not. Let him who is capable con- 
 
 "^^The books of the Word are all those Avhich have the internal sense ; but those 
 books which have not llie internal sense, are not the Word. The books of the 
 Word in the Old Testament are, the live books of jMoses, the book of Josliua, the 
 book of Judges, the two books of Samuel, the two books of Kings, the Psalms of 
 David, the prophets Isaiah, Jeremiah, the Lamentations, Ezekiel, Daniel, Hosea, 
 Joel, Amos, Obadiah, Jonah, Micah, Naliuni, Habakkuk, Zephaniah, Haffgai, 
 Zechariah,Malachi ; and, in the New Testament, the four evangelists, Matthew, 
 Mark, Luke, John, and the Revelation. The rest have not the internal sense. 
 
AND ITS HEAVENLY DOCTRINE.. 61 
 
 sider, whether a hundred thousand years be any thing to 
 eternity, and he will perceive that they are not ; what then 
 are some years of life in the world ? 
 
 270. Every one who rightly considers it, may know, that 
 eminence and opulence in the world are not real divine 
 blessings, notwithstanding man, from the pleasure he finds 
 in them, calls them so; for they pass away, and also seduce 
 many, and turn them away from heaven; but that eternal 
 life, and its happiness, are real blessings, which are from the 
 Divine : this the Lord also teaches in Luke : " Make to youF- 
 selves a treasure that faileth not in the heavens, where the 
 thief Cometh not, nor the moth corrupteth ; for where your 
 treasure is, there will your heart be also." 
 
 271. The reason why success attends the evil according 
 to their arts is, because it is according to divine order that 
 every one should act what he acts from reason, and also from 
 freedom ; wherefore, unless man were left to act from freedom 
 according to his reason, and thus unless the arts which are 
 thence derived were to succeed, man could by no means be 
 disposed to receive eternal life, for this is insinuated when 
 man is in freedom, and his reason is enlightened. For no 
 one can be forced to good, forasmuch as nothing that is 
 forced inheres with him, for it is not his own ; that becomes 
 a man's own, which is done from freedom according to his 
 reason, and that is done from freedom which is done from the 
 will or love, and the will or love is the man himself If a 
 man were forced to that which he does not will, his mind 
 would continually incline to that which he does will ; and 
 besides, every one strives after what is forbidden, and this 
 from a latent cause, because every one strives to be in free- 
 dom. Whence it is plain, that, unless man were kept in free- 
 dom, good could not be provided for him. 
 
 272. To leave man from his own freedom also to think, to 
 will, and, so far as the laws do not restrain him, to do evil, 
 is called permission. 
 
 273. To be led to felicities in the world by means of arts, 
 appears to man as if it were from his own proper prudence, 
 but still the Divine Providence incessantly accompanies by 
 permitting and continually withdrawing from evil. But to 
 be led to felicities in heaven is known and perceived to be 
 not from man's own proper prudence, because it is from the 
 Lord, and is effected of his Divine Providence by disposing 
 and continually leading to good. 
 
 274. That this is the case, man cannot comprehend from 
 
 6 
 
(32 OF THE NEW JERUSALEM, 
 
 the light of nature, for from that light he does not know the 
 laws of divine order. 
 
 275. It is to be noted that there is providence, and praevi- 
 dence ; good is what is provided by the Lord, but evil is 
 what is provided. The one must accompany the other, for 
 what comes from man is nothing but evil, but what comes 
 from the Lord is nothing but good. 
 
 OF THE LORD. 
 
 280. There is one God, who is the Creator and Conser- 
 vator of the universe ; thus, who is the God of heaven and the 
 God of the earth. 
 
 28L There are two things which constitute the life of 
 heaven with man, the good of love and the truth of faith. 
 Man has this life from God, and nothing at all of it is from 
 man ; wherefore the primary principle of the church is, to 
 acknowledge God, to believe in God, and to love Him. 
 
 2S2. They who are born within the church ought to ac- 
 knowledge the Lord, His Divine, and His Human, and to 
 believe in Him, and to love Him ; for from the Lord is all 
 salvation. This the Lord teaches in John : " He .who believ- 
 eth in the Son hath eternal life, but he who belie veth not the 
 Son shall not see life, but the anger of God abideth with 
 him," iii. 36. Again, " This is the will of Him who sent 
 Me, that every one who seeth the Son, and believeth in Him, 
 should have eternal life, and I will resuscitate Him in the 
 last day," vi. 40. Again, " Jesus said, I am the resurrection 
 and the life ; he who believeth in Me, although he dies, shall 
 live ; but every one who liveth and believeth in Me, shall not 
 die to eternity," xi. 21, 23. 
 
 283. Wherefore they within the church who do not ac- 
 knowledge the Lord, and His divine, cannot be conjoined to 
 God, and thus cannot have any lot with the angels in heaven ; 
 for no one can be conjoined to God but from the Lord and 
 in the Lord. That no one can be conjoined to God but from 
 the Lord, the Lord teaches in John, "No one hath ever seen 
 God ; the only-begotten Son, who is in the bosom of the Fa- 
 ther, He hath shown Him," i. 20. Again, "Ye have never 
 heard the voice of the Father, nor seen His shape," v. 37. 
 Again, " No one knoweth the Father but the Son, and to 
 whom the Son shall be willing to reveal Him," xi. 27. And 
 
AND ITS HEAVENLY DOCTRIXE. 63 
 
 again, " I am the way, the truth, and the life ; no one cometh 
 to the Father but by Me," xiv. 6. The reason why no one 
 can be conjoined to God- but in the Lord, is because the Fa- 
 ther is in Him, and they are one, as He also teaches in John : 
 " If ye know Me, ye know my Father also ; he who seeth 
 Me seeth the Father ; Philip, believest thou not that I am in 
 the Father and the Father in me ? believe Me that I am in 
 the Father and the Father in Me," xiv. 7 to 11. And again, 
 '•'The Father and I are One ; that ye may know and believe 
 that I am in the Father and the Father in Me," x. 30, 38. 
 
 284. Forasmuch as the Father is in the Lord, and the 
 Father and the Lord are One ; and forasmuch as He ought 
 to be believed in, and he that believes in Him has eternal 
 life, it is evident that the Lord is God. That the Lord is 
 God, the Word also teaches, as in John : " In the beginning 
 was the Word, and the Word was with God, and God was 
 THE Word ; all things were made by Him, and without Him 
 was not any thing made which was made ; and the Word 
 w\A.s MADE FLESH, and dwelt amongst us, and we saw His 
 glory, the glory as of the only-begotten of the Father," 
 i. 1, 3, 14. In Isaiah, *'A child is born to us, a Son is 
 given to us, on whose shoulder is the government, and his 
 name shall be called God, Hero, the Father of Eternity, 
 the Prince of Peace," ix. 5. Again, " A virgin shall con- 
 ceive and bring forth, and His name shall be called God 
 w^iTH us," vii. 14 ; Matthew i. 23. And in Jeremiah, *' Be- 
 hold the days shall come when I will raise up to David a 
 just branch, who shall reign a king, and shall prosper ; and 
 this is His name which they shall call Him, Jehovah our 
 Justice," xxiii. 5, 6 ; chap, xxxiii. 15, 16. 
 
 285. All they who are of the church, and in light from 
 heaven, see the Divine in the Lord ; but they who are not 
 in light from heaven, see nothing but the Human in the 
 Lord ; when yet the Divine and Human are in Him so 
 united, that they are one ; as the Lord also taught in an- 
 other place, in John : " Father, all Mine are Thine, and all 
 Thine Mine," xvii. 10. 
 
 286. That the Lord was conceived from Jehovah the 
 Father, and was thus God from conception, is known in the 
 church ; and also that He rose again with His whole body, 
 for He left nothing in the sepulchre ; of which he also 
 afterwards confirmed the disciples, saying, " See My hands 
 and My feet, that it is I Myself; feel Me and see ; for a spirit 
 hath not flesh and bones as ye see Me have," Luke xxiv. 39. 
 
64 
 
 And although He was a man as to the flesh and bones; still 
 He entered through the closed doors, and, after He had 
 manifested himself, became invisible, John xx. 19, 26; Luke 
 xxiv. 3. The case is otherwise with every man, for man 
 only rises again, as to the spirit, and not as to the body ; 
 wherefore when He said, " that He is not as a spirit," He 
 said that He is not as another man. Hence it is evident 
 that the Human in the Lord is also Divine. 
 
 287. Every man has his esse of life, which is called his 
 soul, from his father ; the existere of life thence derived is 
 what is called the body ; hence the body is the effigy of its 
 soul, for the soul, by means of the body, exercises its life at 
 pleasure. Hence it is that men are born into the likeness 
 of their parents, and that families are distinguished from 
 each other ; from this circumstance it is evident what was 
 the quality of the body or Human of the Lord, viz. that it 
 was as the Divine Itself, which was the esse of His life, or 
 the soul from the Father ; wherefore He said, " He that 
 seeth Me, seeth the Father," John xiv. 9. 
 
 288. That the Divine and Human of the Lord is one per- 
 son, is agreeable to the faith received in the whole Christian 
 world, which is to this effect : " Although Christ is God and 
 man, still He is not two, but one Christ ; yea, He is alto- 
 gether one and a single person ; because as body and soul 
 are one man, so God and man are one Christ." This is from 
 the Athanasian creed. 
 
 289. They who, respecting the Divinity, have an idea of 
 three persons, cannot have an idea of one God ; if with the 
 mouth they say one, still they think three ; but they who, 
 respecting the Divinity, have an idea of three principles in 
 one person, can have an idea of one God, and can say one 
 God, and also think one God. 
 
 290. An idea of three principles in one person is attained, 
 when it is thought that the Father is in the Lord, and that 
 the Holy Spirit proceeds from Him ; there is then a trine in 
 the Lord, the Divine itself which is called the Father, the 
 Divine Human which is called the Son, and the Divine 
 Proceeding which is called the Holy Spirit. 
 
 29L Forasmuch as all the Divine is in the Lord, there- 
 fore He has all power in the heavens and in the earths ; 
 which he also says in John ; " The Father hath given all 
 things into the hands of the Son," iii. 35. Again, " The 
 Father hath given to the Son power over all flesh," xvii. 2. 
 In Matthew, " All things are delivered to Me by the Father," 
 
AND ITS HEAVENLY DOCTRINE. 65 
 
 xi. 27. Again, " All power is given to Me in heaven and 
 in earth," xxviii. 16. Such power is divine. 
 
 292. They who make the Human of the Lord like the 
 human of another man, do not think of His conception from 
 the Divine Itself, nor do they consider that the body of 
 every thing is the effigy of its soul. Neither do they reflect 
 on His resurrection with the whole body ; nor of His ap- 
 pearance at His transformation, when His face shone as the 
 sun. Neither do they think, respecting those things which 
 the Lord said concerning faith in Him, concerning His 
 unity with the Father, concerning His glorification, and 
 concerning His power over heaven and earth, that these are 
 divine, and were mentioned in relation to His Human. 
 Neither do they remember that the Lord is omnipresent also 
 as to His human, Matthew xxviii. 20, although the faith of 
 His omnipresence in the sacred supper is derived from this 
 consideration : omnipresence is divine. Yea, perhaps they 
 do not think that the Divine principle which is called the 
 Holy Spirit, proceeds from His Human ; when yet it pro- 
 ceeds from His glorified Human, for it is said, '' The Holy 
 Spirit was not yet, because Jesus was not yet glorified," 
 John vii. 39. 
 
 293. The Lord came into the world that He might save 
 the human race, who would otherwise have perished in 
 eternal death ; and He saved them by this, that He subju- 
 gated the hells, which infested every man coming into the 
 world and going out of the world ; and at the same time by 
 this, that he glorified His Human : for thus He can keep the 
 hells in subjugation to eternity. The subjugation of the 
 hells, and the glorification of His Human at the same time, 
 were effected by means of temptations admitted into the 
 human which He had from the mother, and by continual 
 victories therein. His passion on the cross was the last 
 temptation and full victory. 
 
 294. That the Lord subjugated the hells, He Himself 
 teaches in John : when the passion of the cross was at hand, 
 then Jesus said, '"' Now is the judgment of this world ; now 
 the prince of this world shall be cast out,^^ xii. 27, 28, 31 ; 
 again, " Have confidence, / have overcome the world^'' xvi. 
 33. And in Isaiah, " Who is this that cometh from Edom, 
 going on in the multitude of His strength, great to save? My 
 own arm brought salvation to Me ; so He became to them 
 for a Saviour," Ixiii. 1 to 20; chap. lix. 16 to 21. That He 
 glorified His Human, and that the passion of the cross was 
 
 6* 
 
66 OF THE NEW JERUSALEM, 
 
 the last temptation and full victory, by means of which He 
 glorified it, He teaches also in John : " After Judas went 
 out, Jesus said. Now is the Son of Man glorified, and God 
 will glorify Him in Himself, and will immediately glorify 
 Him," xiii. 31, 32. Again, " Father, the hour has come; 
 glorify Thy Son, that Thy Son also may glorify Thee," xvii. 
 1, 5. Again, " Now is My soul troubled ; Father, glorify 
 Thy Name ; and a voice came out from heaven, saying, I 
 have both glorified it, and will glorify it again," xii. 27, 28. 
 And in Luke, " Ought not Christ to suffer these things, 
 and to enter into His glory," xxiv. 30. These words were 
 said in relation to His passion : to glorify is to make Divine. 
 Hence, now, it is manifest, that, unless the Lord had come 
 into the world, and been made a man, and in this manner 
 had liberated from hell all those who believe in Him and 
 love Him, no mortal could have been saved ; this is under- 
 stood by the saying, that without the Lord there is no 
 salvation. 
 
 295. When the Lord fully glorified His Human, He then 
 put off the human from the mother, and put on the human 
 from the Father, which is the Divine Human, wherefore he 
 was then no longer the son of Mary. 
 
 296. The first and primary principle of the church is, to 
 know and acknowledge its God ; for without that knowledge 
 and acknowledgment there is no conjunction ; thus, in the 
 church, without the acknowledgment of the Lord. This 
 the Lord teaches in John ; " He who believeth in the Son 
 hath eternal life, but he who believeth not the Son shall not 
 see life, but the anger of God abideth with him," iii. 36. 
 And in another place, " Except ye believe that I am, ye 
 shall die in your sins," viii. 24. 
 
 297. That there is a trine in the Lord, viz. the Divine 
 Itself, the Divine Human, and the Divine Proceeding, is an 
 arcanum from heaven, and is for those who shall be in the 
 Holy Jerusalem. 
 
 OF ECCLESIASTICAL AND CIVIL GOVERNMENT. 
 
 311. There are two things which ought to be in order 
 amongst men, viz. the things which are of heaven, and the 
 things which are of the world : the things which are of 
 heaven are called ecclesiastical things, and those which are 
 of the world are called civil things. 
 
AND ITS HEAVENLY DOCTRINE. 67 
 
 312. Order cannot be maintained in the world without 
 governors, who are to observe all things which are done 
 according to order, and which are done contrary to order ; 
 and are to reward those who live according to order, and to 
 punish those who live contrary to order. If this be not done, 
 the human race must perish; for the will to command others, 
 and to possess the goods of others, is hereditarily connate 
 with every one, whence proceed enmities, envyings, hatreds, 
 revenges, deceits, cruelties, and many other evils : where- 
 fore, unless men were kept under restraint by the laws, and 
 by rewards suited to their loves, which are honours and 
 gains for those who do good things ; and by punishments 
 contrary to those loves, which are the loss of honour, of 
 possessions, and of life, for those who do evil things ; the 
 human race would perish. 
 
 313. There must therefore be governors to keep the as- 
 semblages of men in order, who should be persons skilled 
 in the laws, wise, and men who fear God. There must also 
 be order amongst the governors, lest any one, from caprice 
 or inadvertence, should permit evils which are against order, 
 and thereby destroy it : which is guarded against when 
 there are superior and inferior governors, amongst whom 
 there is subordination. 
 
 314. Governors over those things amongst men which 
 relate to heaven, or over ecclesiastical matters, are called 
 priests, and their office is called the priesthood. But gov- 
 ernors over those things amongst men which relate to the 
 world, or over civil concerns, are called magistrates, and 
 their chief, where such a form of government prevails, is 
 called king. 
 
 315. With respect to the priests, they ought to teach men 
 the way to heaven, and also to lead them ; they ought to 
 teach them according to the doctrine of their church derived 
 from the Word, and they ought to lead them to live accord- 
 ing to it. Priests who teach truths, and thereby lead to the 
 good of life, and so to the Lord, are the good shepherds of 
 the sheep ; but they who only teach, and do not lead to the 
 good of life, and so to the Lord, are the evil shepherds. 
 
 316. Priests ought not to claim to themselves any power 
 over the souls of men, inasmuch as they do not know in 
 what state the interiors of a man are ; still less ought they 
 to claim the power of opening and shutting heaven, since 
 that power belongs to the Lord alone. 
 
 317. Dignity and honour ought to be paid to priests on 
 
68 OF THE NEW JERUSALEM, 
 
 account of the sanctity of their office ; but they who are 
 wise give the honour to the Lord, from whom all sanctity is 
 derived, and not to themselves ; whilst they who are not 
 wise attribute the honour to themselves, whereby they take 
 it from the Lord. They who attribute honour to them- 
 selves, on account of the sanctity of their office, prefer 
 honour and gain to the salvation of souls, which they ought 
 to provide for ; but they who give the honour to the Lord, 
 and not to themselves, prefer the salvation of souls to hon- 
 our and gain. The honour of any employment is not in the 
 person, but is adjoined to him according to the dignity of 
 the thing which he administers ; and what is adjoined does 
 not belong to the person himself, and is also separated from 
 him with the employment. All personal honour is the 
 honour of wisdom and the fear of the Lord. 
 
 318. Priests ought to teach the people, and to lead them 
 by means of truths to the good of life, but still they ought to 
 force no one, since no one can be forced to believe contrary 
 to what he thinks from his heart to be truth. He who be- 
 lieves otherwise than the priest, and makes no disturbance, 
 ought to be left in peace ; but he who makes disturbance 
 ought to be separated ; for this also is agreeable to order, 
 for the sake of which the priesthood is established. 
 
 319. As priests are appointed to administer those things 
 which relate to the divine law and worship, so kings and 
 magistrates are appointed to administer those things which 
 relate to civil law and judgment. 
 
 320. Forasmuch as the king alone cannot administer all 
 things, therefore there are governors under him, to each of 
 whom a province is given to administer, where the adminis- 
 tration of the king cannot be extended. These governors, 
 taken collectively, constitute the royal function, but the king 
 himself is the chief 
 
 321. Royalty itself is not in the person, but is adjoined 
 to the person. The king who believes that royalty is in his 
 own person, and the governor who believes that the dignity 
 of government is in his own person, is not wise. 
 
 322. Royalty consists in administering according to the 
 laws of the realm, and in judging according thereto, from 
 justice. The king who regards the laws as above himself, is 
 wise, and he who regards himself as above the laws, is not 
 wise. The king who regards the laws as above himself, 
 places royalty in the law, and the law has dominion over 
 him, for he knows that the law is justice, and that all justice 
 
AND ITS HEAVENLY DOCTRINE. 69 
 
 which is justice, is divine. But he who regards himself as 
 above the laws, places royalty in himself, and either believes 
 himself to be the law, or the law, which is justice, to be 
 derived from himself; hence he arrogates to himself that 
 which is divine, to which nevertheless he ought to be in 
 subjection. 
 
 323. The law, which is justice, ought to be enacted in 
 the realm by persons skilled in the law, wise, and men who 
 fear God ; and the king and his subjects ought afterwards to 
 live according to it. The king who lives according to the 
 law so enacted, and therein sets an example to his subjects, 
 is truly a king. 
 
 324. A king who has absolute power, and believes that 
 his subjects are such slaves that he has a right to their 
 possessions and lives, and exercises such a right, is not a 
 king, but a tyrant. 
 
 325. The king ought to be obeyed according to the laws 
 of the realm, and by no means to be injured either by word 
 or deed ; for on this the public security depends. 
 
Extracts from ^^ Heaven and Hell" 
 
 That no one comes into Heaven from Immediate 
 Mercy. 
 
 521. They who are not instructed concerning heaven, 
 and concerning the way to heaven, also concerning the life 
 of heaven appertaining to man, suppose that to be received 
 into heaven is the mere effect of mercy, which is granted 
 to those who are in fc),ith, and for whom the Lord intercedes, 
 thus that it is merely admission out of favour ; consequently 
 that all men whatsoever may be saved by virtue of [the 
 Lord's] good pleasure ; yea, some conceive, that this may be 
 the case even with all in hell. But such persons are totally 
 unacquainted with the nature of man, not being aware that 
 his quality is altogether such as his life is, and that his life 
 is such as his love is, not only as to the interiors which are 
 of his will and understanding, but as to the exteriors which 
 are of his body, and that the corporeal form is only an ex- 
 ternal form, in which the interiors present themselves in 
 effect, and hence that the whole man is his love ; nor are 
 they aware, that the body does not live from itself, but from 
 its spirit, and that the spirit of man is his very affection it- 
 self, and that his spiritual body is nothing else but the man's 
 affection in a human form, in which also it appears after 
 death. So long as these particulars are unknown, man may 
 be induced to believe, that salvation is nothing but the good 
 pleasure of the Lord, which is called mercy and grace. 
 
 522. But it may be' expedient first to say what divine 
 mercy is. Divine mercy is pure mercy towards the whole 
 human race for the purpose of saving them, and it is like- 
 wise continual with every man, and in no case recedes from 
 any one, so that every one is saved who can be saved : but 
 no one can be saved but by divine means, which means are 
 revealed by the Lord in the Word : divine means are what 
 are called divine truths ; these teach in what manner man 
 ought to live that he may be saved ; by those truths the Lord 
 leads man to heaven, and by them implants in man the life 
 of heaven : this the Lord effects with all ; but the life of 
 heaven cannot be implanted in any one unless he abstains 
 from evil, for evil opposes ; so far therefore as man abstains 
 
EXTRACTS FROM " HEAVEN AND HELL." 71 
 
 from evil, so far the Lord leads him out of pure mercy by 
 His divine means, and this from infancy to the end of his 
 life in the world, and afterwards to eternity : this is the 
 divine mercy which is meant. Hence it is evident that the 
 mercy of the Lord is pure mercy, but not immediate, that is, 
 such as to save all out of good pleasure, let them have lived 
 as they may. 
 
 523. The Lord never acts contrary to order, because He 
 Himself is Order : the divine truth proceeding from the Lord 
 is what makes order, and divine truths are the laws of order, 
 according to which the Lord leads man ; wherefore to save 
 man by immediate mercy is contrary to divine order, and 
 what is contrary to divine order is contrary to the Divine. 
 Divine order is heaven appertaining to man, which order 
 man had perverted with himself by a life contrary to the 
 laws of order, which are divine truths ; into that order man 
 is brought back by the Lord out of pure mercy, by means 
 of the laws of order ; and so far as he is brought back, so 
 far he receives heaven in himself, and he who receives 
 heaven in himself, comes into heaven. Hence it is again 
 evident, that the divine mercy of the Lord is pure mercy, 
 but not immediate mercy.* 
 
 524. If men could be saved by immediate mercy, all 
 would be saved, even they who are in hell, yea, neither 
 
 Fr^m the Arcana Ccelestia. 
 * That divine truth proceedrhg from the^ord is the source of order, and that 
 divine good is the eS^^rtakof ' or^lfer, n. IdCS^So^ 8700, 8988. That hence the 
 Lord is Order, n. 1919, 2011, 5110, o70C 102^6, 10^9. ^Thal divine "truths are 
 
 the laws of order, n. 2 247. Ji) 9.5, , That tlie universal heaVen is arrang-ed by the 
 Lord accordii^ to HlsdrvHie order, n. 3038, 7211, 9128, 9338,T0125, 10161, 
 10157. That^r ■ • ^ -"^ ■ ~ 
 
 4040 
 
 f^T^ ^^ ^ ^ 
 
 en in hirn^et n. 48i9. TliS^t ™^" Mtl^e beings into whom are collated c 
 of diviA,of(l^-,».5n'ti tliaj^pli (Ji-dbK»Jp«^-is divine QfderjA forn\ heoause tie is 
 itsredpient, n.'4219, 4220, 422^ 4523, 4524, 5114, 53G8, 6013, 6057, 6^05, 6626, 
 97WnO156,^0l72. iilbat mS|;ilKs nati^Aaiinto what is ^qd and \^^^ but i^o 
 what is evil and false, thus not into diviilfe' order ,i^ut into what is contrary to 
 order, and*"that h^hfce i> it-thi^Sbe is b<^'g^ljit9 i^ej-|! igijoj^angp, a^d that on this 
 account it is necessary that h& be J)orn anew, that is, be regeneratdU, which is 
 effected bv divine ti-utns from the Lord, thSt he majJrb»ty:oijgl»t^hack into order, 
 n. 10i7, 2307, 2308, 3518, 3812, 8480, 8550, 10283, 10284, 10286, 10731. That 
 the Lord, when He forms man anew, that is, regenerates him, arranges all things 
 appertaining to him according to order, which is into the form of heaven, n. 
 5700, 6690, 9931, 10303. That evils and falses are contrary to order, and that 
 still they who are principled in those things, are ruled by the Lord, not accord- 
 ing to order, but from order, n. 4839, 7877, 10778. That it is impossible for a 
 man, who lives in evils, to be saved by mercy alone, because this is contrary to 
 divine order, n. 8700. 
 
72 EXTRACTS FROM " HEAVEN AND HELL. 
 
 would there be a hell, because the Lord is Mercy Itself, 
 Love Itself, and Good Itself; wherefore it is contrary to His 
 Divine to say, that he is able to save all immediately, and 
 does not save them : it is a thing known from the Word, 
 that the Lord wills the salvation of all, and the damnation 
 of no one. 
 
 525. The generality of those who come from the Christian 
 world into the other life, bring along with them the above 
 faith, that they are to be saved by immediate mercy, for they 
 implore that mercy ; but on examination it is found that they 
 believed, that to come into heaven consists in mere admis- 
 sion, and that they who are let in enter into heavenly joys, 
 being not at all aware of what heaven is, and of what heav- 
 enly joy is ; wherefore they are told, that heaven is not de- 
 nied by the Lord to any one, and that they may be let in 
 if they desire it, and may likewise tarry there ; on which 
 occasion they who desire it are also admitted, but when 
 they are at the very threshold, they are seized with such 
 torture of the heart from the breathing of heavenly heat, 
 which is the love wherein the angels are, and from the in- 
 flux of heavenly light, which is divine truth, that they ap- 
 perceive in themselves infernal torment instead of heavenly 
 joy, and, in consequence of the shock, they throw themselves 
 headlong thence : thus they are instructed by living expe- 
 rience, that heaven cannot be given to any one from imme- 
 diate mercy. 
 
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